I want to thank you all for helping out and letting these Sashiin talks happen by listening to me. I don't know if I should say this sitting on this seat, but someone came to me recently and told me, you know, honestly, I appreciate the honesty, honestly told me that he resented that I give these talks, that he resented that I do all the talking and that he has to listen. I appreciate that he told me how he feels, but I just want to say that I understand that

[01:04]

someone might not want to listen to this person talk a lot. I understand. I probably wouldn't want to myself. So that's why I asked everyone. I could last practice last fall. I asked everyone. I could you want to do you want me to come down and teach you on do you know how I carry on you want me to do that? I asked people because I thought some people they want to come to Tassajara, but they don't want to listen to me. Talk a lot. They want to talk to me, but they don't want me to talk. So I asked do you want me to come? Do you invite me to come? And everybody said yeah, come on. So that's why I came and gave these talks. But this person a year ago invited me to come but this time he was out of town and

[02:11]

I didn't have a chance to talk to him and get his invitation for me to come and do all these talks. So in fact, he didn't want me to do it and he's been having a hard time and resenting me doing this and made the rain come. I sincerely praise this person for honestly telling me his feelings.

[03:26]

Can you hear that? Please come closer. I sincerely respect him for having the courage to come and talk to a person in a position of authority that takes courage and I think he was honest. I want people to do this. I want people to come and have a conversation with me. I really do. But I also want you to know that I was invited to come here to lead the practice period by some people. So I said okay, but then I realized I must also ask other people who didn't specifically invite me. That's why I want to get the permission invitation to speak. Some people want me to give lots of talks. Those are the people I should give lots of talks to.

[04:28]

The people who don't want me to give lots of talks. I shouldn't be talking to them a lot. That's the way I feel. I don't want to force my words. I want to speak on request. I'm also up for interactive meetings. But some people don't want those and I didn't ask before the practice period. Do you want me to come down and have show some ceremonies? That wasn't part of the agreement. I'm just saying it's hard for me when invited by some to speak. It's hard for me to speak to those who do not want me to. This isn't part of my pain. But I want you to come forth and tell me how you feel anyway. Always. I want to know the truth above what's nice to hear.

[05:32]

As Abraham Lincoln said, you understand? So do you want me to give a talk today? Yes. Anybody not want me to is welcome to say so. Really? As Abraham Lincoln said, what the bodhisattvas have transmitted, they said the other way, what I say here today or what we say here today is of little note and will not be long remembered. But what the bodhisattvas have transmitted in the form of these precepts will never be forgotten and shall not perish on this earth. My talk is not important, but these precepts are important.

[07:02]

And I only talk about them to praise them and to convey my enthusiasm for them and my current small understanding because I've been asked to. What I say is not the truth. It's just words. The eighth great, brave bodhisattva precept is called not being stingy or greedy. This great precept is the practice of giving.

[08:10]

Giving is the fundamental practice of all bodhisattvas. Can you hear me? Yes. Giving is beginner's mind. Have you heard of that? Yes. Although a beginning practice, giving is enlightenment. Enlightenment. Unsurpassed, authentic, correct, complete enlightenment. That's giving. That is the precept called not being stingy or greedy. Number eight.

[09:20]

If it's so fundamental, why didn't they put it first? Tradition. And also, eight is a more auspicious number than one. Eight means victory. Giving is victory over selfishness. Eight is victory over delusion. This practice of enlightenment, this enlightened practice is always available. It can be practiced even when one is alone and has no possessions to give. Sitting quietly by oneself in the deep mountain forest

[10:25]

or alone in a plain, empty room at the heart of a great city. If one thinks of giving, just thinks of giving, even a blade of grass or a piece of paper or anything else, and really wants to give it and feels full of joy and warmth at such a thought, then this is giving. This actualizes the eighth great grave bodhisattva precept.

[11:29]

This manifests supreme awakening. Satsang with Mooji Somebody told me recently, quite recently, that she went to a church, a Christian church, and in the church the preacher said, have you been reborn? You must be reborn. You don't have to be reborn in this church, but you've got to be reborn someplace. I don't care if it's here, just get reborn. First we've got to die. The course of the bodhisattva's career is classically described in terms of ten grounds

[12:44]

or stages. The original ground emphasizes the practice of giving. It is called, the name of this ground is called extreme joy. This ground is the place the mind is in. We are in a state of extreme joy. That means we are in a state of love where we are in love. And by sitting and thinking to yourself, or walking and thinking to yourself, about giving, until you feel joy at the thought of giving anything to anybody ...

[13:55]

Did I put an until at the beginning of that sentence? Now what do I do? Well, until you do that, until you do that, you should do that. When you've done that and you're full of joy all the time, kind of like ready all the time for the next opportunity to give whatever to whoever, whenever, wherever, until you're feeling like that, work on feeling like that. This is called the ground of extreme joy. When you're finally standing on the ground and you're just joyfully ready for the next opportunity to give, then when somebody comes and they've got the look in their eye like they want something, you start to salivate. Oh goody, I don't know what it is yet, but boy I want to give it.

[14:58]

Maybe they ask for something you don't have. Well, that's sad. But still the point is not that you've got what they want, but that you want to give whatever it is that they need. This is the spirit of this eighth precept. People ask, well how can you carry the spirit of tasahara after the practice period is over back into the city? This is how. You walk out this door, you walk out that gate, you go over the mountain, you walk in the city and you give. This is the spirit of the practice period, the bodhisattva practice period. Present in your body, kindly inhabiting your experience full of joy at giving.

[16:07]

Of showing, giving your face to the bus driver, giving your body to the sales clerk at Macy's. One could go on like this until all beings are full of joy at the ever-present opportunity of practicing giving. During the last two decades at Zen Center, we have been transmitting this and reciting this precept as not being possessive of anything.

[17:08]

Or sometimes not being possessive of anything, even dharma. Although we don't usually say it, you might add not being possessive of anything, especially dharma, because dharma is the greatest jewel we have to offer. During Suzuki Roshi's time at Zen Center, the way he expressed it was to abstain from being avaricious in the bestowal of teachings or materials. Avarice means extreme desire to amass wealth. Avaricious means immoderately fond of accumulating wealth.

[18:21]

So we abstain as bodhisattvas from giving things as part of an immoderate desire to accumulate wealth. In other words, we give to get. Bodhisattvas could possibly give in order to get famous as great givers. And people all over the world would say, she's so generous, let's go give her some more gifts, she'll pass them out. In fact, that's good if people bring presents to bodhisattvas so that they can pass them on. But if the bodhisattva is giving in order to get, this precept says, abandon that and give for the joy of giving and expecting nothing in return.

[19:24]

That expecting nothing in return is what makes the joy become extreme. In the generations shortly after Dogen Zenji's teaching, his disciples praised this precept as not begrudging, bestowal of dharma. Dogen Zenji put it that way sometimes, but other times he just said that the eighth precept is against stinginess and greed. The way he put it may sound to a modern listener rather

[20:34]

negative or oppositional. He said, eighth is the precept against stinginess and greed. This precept applies to bodhisattvas themselves being stingy, causing others to be stingy, causing conditions for stinginess, and the phenomena and actions involving stinginess. When bodhisattvas see any poor and destitute person coming begging, they give them what they need. So to refuse giving anything out of ill will or anger, to refuse to explain any teaching to those who seek teaching and instead revile the petitioners is a serious crime for a bodhisattva.

[21:47]

Sometimes when I'm lazy and not full of joy at the thought of giving, I see other people who are giving, and I feel, oh, how great! Somebody is carrying the ball. Dogen's disciple Kyoko said, not begrudging means to study beyond self and other. This precept illuminates another aspect of the jewel-like relationship between self and other.

[23:05]

All the precepts are about relationships, relationship between self and other, and other and other, and self and self. This precept exposes an obstacle that may arise in the path of dharma transmission. Some teachings are not appropriately given until the student has realized a certain level of intimacy with dharma practice. Which is the same as saying certain levels of intimacy with himself.

[24:16]

Some teachings are not appropriately given until the teacher is is intimate, sufficiently intimate with dharma practice. Which means that the teacher is sufficiently intimate with herself. Until that time, certain teachings should not be given. They become, as we say, they can become in situations of insufficient intimacy, like a badly handled snake, a misunderstood teaching. This precept encourages the teacher bodhisattva, who is transmitting precepts and dharma,

[25:28]

to clearly discriminate between such a lack of intimacy on the side of the student or teacher, from any possessiveness of dharma on the side of the teacher. For a bodhisattva, all material and spiritual wealth, which they are given, is just to be turned over and given, just to be passed on to others. At the appropriate time and place. Still, this passing on is not just for anyone at any time. Certain dharma gifts are meant for certain persons at certain times and places.

[26:31]

Some dharma gifts should not be given to immature bodhisattvas. As I mentioned earlier, the teacher bodhisattva's confirming warmth might not be appropriately given until the practitioner's dharma is well established. There are times when the teacher bodhisattva's negating coldness may not be beneficially given until the bodhisattva student is even more mature. However, it may be that the teacher's withholding of dharma treasures is confused with some possessiveness, or perhaps some ill will.

[27:33]

To put it slightly differently, the teacher becomes confused by possessiveness and withholds what should be given, or what would be good to give. It's not the case that teacher bodhisattvas have students, not necessarily that teacher bodhisattvas have students which they like. They might prefer a different set. However, their students are their students, whether they like it or not. And they might like to give their dharma treasures to somebody else, but it's not appropriate. And they might not like the students that they've got, and not really want to give it to those students.

[28:49]

But those are the students that should get it, because they're the ones that it's appropriate for. So the teacher has to get over any dislike and give what should be given. And should get over any attachment to dharma wealth and give what should be given. As said over and over already,

[30:01]

this mind of the teacher bodhisattva has no abode, holds no agendas, does not make any discrimination between herself and others. But studies the dependent co-arising of these discriminations so thoroughly that she becomes unhindered by them. It might be hard to understand, it may be better to say, in the mind of the bodhisattva,

[31:09]

the mind of the bodhisattva does not abide in any discrimination between herself and others. As my late teacher said, non-discrimination is not not discriminated. Non-discrimination is not not discriminated. In other words, non-discrimination is discriminated. But really well, so well, that we call it non-discrimination. Non-discrimination is discrimination gone beyond discrimination. It is the perfection of discrimination. Non-discrimination means to study everything.

[32:12]

So even while making discrimination between herself and her student, the bodhisattva teacher is able to be aware of such discrimination and thus realize non-discriminating vision. Dualistic discrimination, born of karmic consciousness, is the content of and inseparable from the bodhisattva's non-discriminating wisdom. Dualistic discrimination born of karmic consciousness are the content of and inseparable from Buddha's non-discriminating wisdom. Without karmic consciousness, without dualistic discriminations,

[33:22]

there is no non-discriminating consciousness of Buddha. Non-discriminating consciousness of Buddha dependently co-arises with dualistic discrimination. Non-discriminating wisdom is to understand the nature of discrimination. On the spot, on the job, in the mud. It's not to wallow in the mud. It's to sit upright in the mud and bloom radiantly, imbued with such vision

[34:27]

such non-discriminating vision. The bodhisattva is able to act from oneness with her student right in the middle of recognizing a deep separation between them. A deep and painful separation between them. The lotus grows in such pain. Deeply rooted in kindly, carefully, thoroughly, patiently, compassionately settling into the pain

[35:33]

and seeing how it dependently co-arises with the separation. One time, I heard my teacher give a talk on what is now a burned-out ruin. He said, I don't remember exactly, but he said, blah, blah, blah, my disciple, blah, blah, blah. And I thought when he said that, hmm, I wonder who his disciples are. Could I be one of them? I hope I am. But I don't know if I am or not. I think I'll go find out later. I didn't interrupt his talk, I could have, but I didn't. So later I went to him.

[36:39]

And I said, excuse me, may I ask a question? He said, yes. I said, who are your disciples? He said, I don't like to think this way, but I notice my mind discriminates between two kinds of students here at Tassajara. One kind of student are here for themselves, are here to improve themselves. The other kind are here for others. The first and second kind are my disciples. So I quickly changed sides.

[37:48]

Laughter Upon questioning, the great teacher noticed a mind-made discrimination and he confessed it with remorse. In other words, he tasted it again, he munched on it a little bit more. He wasn't disgusted with himself. He didn't spit it out. He confessed to a youngster,

[38:50]

one who may not even have qualified to be a disciple, according to that discrimination he was making. Fortunately for me, in the realm of practice beyond such discriminations, which he was committed to, I could be accepted as his disciple, even before I switched sides. So, in the end, he did not need to discriminate against me. Fortunately, in the Buddha way, the practice is not based on the distinction between teacher and disciple, self and other. He did not withhold his love

[39:54]

from the students who were here to help themselves. They just weren't his disciples because they didn't want to practice the practice that he practiced. They didn't love him enough to thereby love the practice that he practiced. The use of loving the teacher is to grow to love the practice, and then give up the love of the teacher and give up the love of the practice. That's the practice. And that's just words.

[41:02]

So the bodhisattva must open her heart and look deeply into it to clearly discriminate between appropriate withholding of teaching on one hand and stinginess or possessiveness on the other. If it is the former, he needs to arouse or to find the courage and patience to endure the pain and anxiety that may come from withholding, even though it's appropriate.

[42:08]

He must find or arouse the courage and patience to endure the pain of acting as though he and his disciples were not one. On the other hand, if she discovers that the withholding is based on avaricious possessiveness or ill will and not otherwise inappropriate, otherwise, no, the withholding is not otherwise appropriate, she must have the courage to give what should be given and find a way to give it fully and joyfully. Because if dharma is not given fully and joyfully,

[43:16]

it is not given. However, if you give it fully and joyfully and then later you don't feel joyful about it, it's okay, it still counts. This precept encourages the Bodhisattva to find a way to not separate self from other, this from that, and it is explained as not being the dharma of form and mind,

[44:18]

not having or not having cause and effect. Even if one gives without holding on to the ordinary things of the world, it is not worth mentioning. It is so relatively insignificant if one is still avariciously holding to any dharma treasure. When a teacher gives or teaches dharma, thinking to herself or saying out loud, this is dharma treasure, can this be regarded as giving? No. In the realm of Buddha dharma,

[45:27]

it's not I who teach the dharma treasure to you. It's not I who give the dharma treasure to you. This is not giving. Finally, for a Bodhisattva, it is not much different from begrudging the stole of dharma. It is, to quote one of our compassionate ancestors, the dharma of monsters and beasts. Studying Buddha dharma together with all beings is not in terms of teacher and disciple, donor or recipient, subject and object, here and there. So what is one to do if one plays the game of student or teacher?

[47:04]

I came to study Zen to be a student with a teacher. I wanted to do it. I thought it was so beautiful to sit upright on imported Tommy mats with a bell near at hand and listen. For another bell to ring. And then upon hearing that bell, to strike the bell near me and then to go into a room and meet a person called a teacher. I wanted to do that. Playing the role of the teacher, what is one to do? How is one to not be caught? Playing the role of a Bodhisattva,

[48:10]

one who wants to benefit all beings, what is one to do not to get caught by that word, by that role? Run away from it? Be a non-Bodhisattva? There's no way to escape. We're already being turned by the words. We're already being turned by the words.

[50:24]

We're already being turned by the words. There are three kinds of gifts. Imperial gifts, Dharma gifts, and fearlessness. Saying that, I wondered why fearlessness is separated from Dharma gifts. Anyway, they're spoken of in that way, as three. Of course, material gifts can be Dharma gifts. What is the gift of fearlessness? It seems to me that it's

[51:58]

demonstrating fearlessness. What is demonstrating fearlessness? It seems to me that it's just being upright, being willing to be who you are, and to be that way so completely, so fully, so joyfully, so enthusiastically, so kindly, so compassionately, that others feel it somehow

[53:01]

and are encouraged to do the same. Then they receive the gift of fearlessness. When they are willing to be no more than a sentient being who conventionally exists as nothing but words. But still, what does it mean to just be yourself? It certainly means to be honest. And honestly speaking, I want to tell you that I have a couple of stories I could give you as Christmas presents, now or later. And also, I just want to know, is there anything

[54:03]

that you'd like me to give you? Anything that you need that I could give you? Please tell me. Please show me what you need so I have a chance to give it. I encourage you, not just with me, but with all other bodhisattvas, please, tell them what you need. Tell them what you want. Admit to yourself what you want and what you need. And help the bodhisattva by asking, by begging. Good bodhisattvas

[55:08]

sometimes refrain from mind reading. But... That's why they sometimes ask you to say verbally, in a language they understand, what you want, what you need, what you would like them to give. This is helpful to bodhisattvas. Please do this. This brings the bodhisattvas out of the woodwork. I imagine that you've been sitting here long enough and you can wait till another time to hear these stories. Am I right? Some people are ready to go, right? Yeah. That's what I thought. I'll just tell you what the...

[56:13]

They're both presents in relationship to Zen stories. One is a present... I'm not saying these are Dharma treasures. I think there probably is a Dharma treasure somewhere, but I'm not saying I'm giving it to you. One's a story about this guy that I mentioned this morning that most white people don't know about. Remember him? King somebody. Well, King somebody, yeah. But it's actually about this guy. It was about the King of Jin. King of Chin. And this guy, his name was Lian Xiangru. So that's a story about Lian Xiangru for your edification at some point. And then I also have a story about a modern-day commentary on does a dog have good in nature.

[57:15]

Now, would the people who do not want to hear this story be offended, I mean, would they be embarrassed to leave? Would you be embarrassed to leave? You would? Huh? I need to go. The kitchen needs to go. Well, maybe I should tell the story some other time. Should we let the people who want to go, go and just not have the story some other time, maybe? Is that okay? Is that a good way? What do you think, folks? Huh? No, they're long. I want them to be able to hear it. Yeah, they're long stories. Maybe they never want to hear it. We'll just have a special story session sometime. How much time do we have? Huh? I'll publish them in the windmill. The Tassar windmill. Yes? What are you doing with your hand?

[58:21]

There's a chillblaine here on this knuckle that's cracked so I was going to suck on it. Anybody else that wants to suck any appendages? This is, uh, what do you call it? Break time. Break time. It helps, apparently. We are...

[58:52]

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