Now, this kind of joking around is actually good practice. Because you're fooling around with it and trying it out, and that's the way you're going to get to be familiar with it. So when you begin to practice these three and can feel them independently, proprioceptively, etc., And you begin to have a feeling of the specific field of consciousness that the ear is, is distinguished from the others. And each is, and as each is distinguished from each other, there's a tangible feeling that arises on everything you see. Almost like a liquid appears. Didn't we have some liquid precepts earlier?

[01:06]

Anyway, the easiest thing to liken it to is the feeling you have if you're falling in love or attracted to somebody. Or you notice somebody, not attraction, just somebody you really like or respect. And it's almost like a feeling tangible feeling appears. And it's also like sometimes in Zazen you may feel there's almost like a substance in the room connecting all this.

[02:09]

That experience is one of the main things that's being met by mind and Buddha. So mind isn't some abstract thing like thoughts that you can't grasp. It's a tangible feeling in which thoughts appear. Okay, now what's the dynamic of this? The dynamic of this, or the eighth vijnana, is here. It's called a laya vijnana or storehouse consciousness.

[03:10]

Okay, now, everything you do splashes into here. So that's why the consequences of your actions are so important. Because any action in any of these fields ends up here. So you have many unconscious and non-conscious ingredients here. This is a soup. And it's a soup that is stinky or good. And it's stinky or good according to the ingredients you put into it. And the precepts are merely to help you put some good ingredients in here. When there are good ingredients, they're called merit.

[04:19]

And one good ingredient sometimes improves the whole soup. So you can think that you're always in the middle of the soup of your life. And through the eye and nose consciousness, you're putting various herbs and spices and stuff in you all the time. And sometimes the soup gets pretty bad. But every time you do the practice of the precepts, to something that has clarity and which you feel good with yourself and with others about, the soup gets better. So, if you watch your contact with something really shitty, it makes you shitty. Depending on your intention and involvement. So, That's why the precepts are emphasized and so important, because they have such a direct contact with you.

[05:26]

Now, Hakuen Zenji, the famous Linzai Linzhi master of the 1500s, I guess, in Japan, said, turn the laya vijnana upside down. It means take this, put it up here, and let it all fall out through the visionaries. Okay, so what is the dynamic of this? As those of you who have seen me talk about the visionaries, you know it's right there. And what's that? That's intention, vows, precepts, the three jewels. This is the jewel. And in a way, we could say that's a seed. And if we imagine this is a tree, that's the earth. And if you water it, trees start to grow here.

[06:37]

And the roots go down. And in that sense, this is the Sangha. And this air is the Buddha. And the tree itself is the dharma and you as the foliage. So this right here is what makes it all work, is how you view things. The more conscious this is, the more this will be conscious. So it's very, very important to, the Eightfold Path starts with right views and right vision.

[07:41]

And it begins with right views or right vision because everything else in practice pittance on your vision. So again, we can say that the whole of practice is an act of imagination. The whole of your life is an act of imagination. Do you imagine yourself as a Buddha or a schmuck? The Yiddish of that term, what is that? Schmuck. In any case, This is where the precepts occur. And this is where your ability to take refuge in the Buddha, Dharma and Sangha are.

[08:48]

Because if you can give yourself only the sense of the Buddha as the preciousness of human life, And each occasion as the dharma, each this, this, this is dharma. And the harmony and potentiality of realization in each person. Then you create a situation here where the whole of you works the best. where enlightenment and realization are possible. And the precepts are just here. And the precepts, in a way we could say, mean something as simple as don't put sand in your gas tank. I mean, you're not going to go to hell for putting sand in your gas tank, but your car is not going to run very well.

[09:54]

So the precepts are about what you put in your tank. Or your storehouse consciousness. How does it work with bringing the skandhas and the vijnanas alive? And how do the vijnanas bring it alive? Sorry, that was rather quick. But I wanted to give you that before we... for tomorrow. Thank you for sitting this morning and preparing for this ceremony. And as you are aware, this is an experiment for me.

[10:57]

The doing of Buddhist ceremonies are very involved with physical objects. And with the room, the place, tables, how you wrap things and so forth. Right. For example, the Lineage papers are folded in a certain way. You have to be instructed. It's very complicated because the folding itself is part of the lineage, knowing how to fold it. So to try to do a ceremony sort of out of a red Volvo is not so easy. In the past, you know, I've always done these ceremonies in a place where there's an established meditation room and all the necessary stuff.

[12:24]

Carl even had to drive to his office some 30 kilometers away or so and get a Xerox machine and bring it here. And since I'm not here preparing for the ceremony, Ulrike went back and forth four or five times, somewhat 30 kilometers to where I'm staying this morning. She's not always patient with these kinds of things. So the precepts must be having an effect on it. Now, of course, taking the precepts for me has been very valuable over the years. Not, I mean, I've tried to be a good person and so forth, you know.

[13:28]

But having some specific things that you can remember and catch yourself in has been very useful to me. Now, to try to do this ceremony for lay people, In the way you guys practice and can practice, I've had to sort of rethink the whole ceremony. So in the light of our discussion in the seminar, I got up early this morning and rewrote the ceremony. In some ways it turned out to become more traditional than it was. And I went back to the way I had it way back in the mid-60s. Okay. So I've decided to divide the precepts into eight and eight.

[14:39]

And so those of you who are just taking the precepts as a lay initiation will do eight, and those who are taking it as lay ordination will do 16. Now, I think all of you could take all of the precepts. There's no problem. Because, you know, if you're, for the most part, if you have some common sense, they all make sense. But the difference between the eight, as I've divided them, is that the three purifying precepts and the second part, the six to ten of the prohibitory precepts, while they sound like common sense, they're actually based on particular ways of practice more than the other eight.

[16:19]

So what I'm going to ask you to do is those of you who are taking the precepts from the point of view of lay initiation, this is what we're trying out. We'll do the three refuges. And not the three purifying precepts. And the first five of the ten prohibitory precepts. Now, to yourself, you can take all ten or all sixteen if you want. So just say them to yourself. And any of you who are here just visiting, you want to give them to yourself, you're welcome.

[17:22]

Could you ask them to come in? Come in. Now, as Ulrike said this morning, this ceremony is often done with somewhere between half a day and a week of meditation preceding it.

[18:23]

And to do the ceremony in the context of a seminar where we teach is somewhat unusual, but not completely unusual. Now, again, in Japan and China, the establishment of an ordination platform was one of the most significant events in a country's history from the point of view of Buddhism. And the tradition in the early days, only certain temples and monasteries could perform ordinations. And once you performed an ordination in a place, it was supposed to stay a meditation place in perpetuity.

[19:33]

So we, of course, can't do this here, but I'm just pointing it out so you understand the traditional importance of doing an ordination somewhere. Now, in the three purifying precepts, and recently they have been, do not refrain from all action that creates attachment. and vowing to live in enlightenment and to benefit all beings. And actually what this is about is a practice of being able to see what's good for yourself and others and a practice of being able to enhance that good And also to see what causes karma and obstructions in a person's life, your own and others.

[21:03]

But we don't have any words for this, simple words for this kind of distinctions. So I went back to the very early translation before me of do not do evil and please do good. Well, since there's no simple distinction like good and evil in Buddhism, It's rather ignorance and wisdom. But still, I thought that all of us want to avoid doing evil and would like to do good, so it's all right. We can all say that. Now, we'll do this ceremony and it doesn't take too long.

[22:29]

And we're not going to do it completely traditionally, obviously, because we don't have the means to do that. I think we'll try to come, those of you who are taking the precepts, we'll try to come in together, so The point when we're ready, we could come in together and the others who are not taking them can be here sitting, waiting. And then after the ceremony, we'll have a break. And then we'll have a marriage after that. Anybody want to get married in this? Have you met anyone nice during the seminar? In America, my marriage is legal. In Germany, I don't know.

[23:31]

And since I didn't bring any of my ceremonies I've worked out for marriage and all, I made it quite simple, but you'll probably be all right with you. Okay. You know, taking the precepts is, it sounds a little, by this point it sounds a little complicated. But it's interesting that it's such an essential or fundamental practice in Buddhism and in Zen. But it's really as simple as, I mean, if you could imagine a tree saying, I'm a tree.

[24:33]

It's a kind of recognition, I'm a human being. And to live, I need to live like a tree or like a human being. So Suzuki Roshi says, when a stone knows it's a stone, it's taken the precepts. And at the same time you know how you are so interdependent and inter-independent with all beings. This is taking the precepts. Okay, so I'm going to go put on my robes, a kind of party dress for this ceremony. And I like wearing them. I don't wear them very often, but I will for the ceremony. Thank you.

[25:37]

Alami dashing yoh-oh-oh-oh-oh I don't know. I don't know. Sakna se chigid yul tadya chigid akwa buddha se thakristhi se thakmal uttastha buddha pambhamsa pamsa buddha buddha pamsa pambhamsa Thank you for watching. I don't want to be stupid, I don't want to die.

[27:11]

I don't want to die. [...] Ita, tojendo, ejendo, ejendo, ejendo, [...] ejendo. Oh, We give up the daily life and drink the most daily life in our souls.

[28:15]

Staying poor and powerful, living in a world without a goal, it's a world without a goal, and it is highly promoted. It's a world without a goal, it's a world without a goal, and it's a world without a goal, and it's a world without a goal, and it's a world without a goal. Satsang with Mooji I'm a greedy heretic, but I don't want to die. I'm a greedy heretic, but I don't want to die. I don't want to die. which is said to respond the same stroke in expositions, impulses, punctures, and so on.

[29:31]

Shall we put our own utmost mark with emptiness that will not appear, nor disappear, nor change, or appear, or not decrease, or decrease, that following emptiness of No thought, no feelings, no perception, so repulsive, so unconscious, it's the lies. No ears, no mouth, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mine. my consciousness, no ego, it's a loss of distinction, I'm pre-emptive, no validation, it's a loss of distinction, I'm good, no self-belief, I'm a detection, I'm stopping, I'm a path, I'm a completion, I'm a solitator, I'm a path, I'm a victim, I'm a team, my body's a body, it's a crush, I'm a blind, I'm a It's my persona, it doesn't serve out any regrets I'll say I'm 6'6", 5'5", 5'9", and a bit of a nerd But you can't put your eyes on me I'm 9'3", but I'm solid wood I sleep in, don't brush it out, I wouldn't touch anything So that's complete, perfect, they might make that for me I'm the best, how I wish it does It's a great upset, but my choice, the great, bright, my choice Yeah, it was my choice, it was a dream, my choice

[30:53]

the same but to relieve all the suffering and destroy all the faults so proclaim the prajnaparamita mantra proclaim the prajnaparamita says Mahaprajna Paramita Hridayahad Sutra Mahaprajna Paramita Hridayahad Sutra The world is so undisguised, but we shall report your fault. My desire is to teach you how to be a good human. The desire is to teach you how to be a good human. The desire is to teach you how to be a good human. The desire is to teach you how to be a good human.

[31:55]

The desire is to teach you how to be a good human. Thank you. But Rapparanita, the best is starting with me, so maybe Bernie's kind of forced it if there's a left or showing right, it's either on. I have to get to my lighter blue left, so I try to Rapparanita, the best in Greece, their love is too poor for me.

[33:00]

What do you mean? Chanting Chanting Chanting Chanting. Oh, well, the spell ain't no pressure to free the titans.

[34:05]

oh, [...] Hello.

[35:25]

Hello. It's a wonderful and auspicious occasion when anyone puts a precept, and especially when so many of you took the precept. This is the first time I've given a precept for the Diamond Song. I had a ceremony like this in the middle. Some of you are entering the way of Buddha through taking the eight precepts.

[36:31]

Some of you are entering the way of the lineage through taking the 16 precepts. Invoking the presence and compassion of the dharma ancestor in knowledge and faith that we too can realize Buddhahood, we enter the way. Honest to the Venerable Buddha of the Ten Directions. Honest to the Completing Dharma of the Ten Directions. Honest to the Precious Sangha of the Ten Directions. Honest to our first teacher, Shakyamuni Buddha. Honest to the succession of bodhisattvas and dharma and ancestors. Honest to Ehe Dovinzenji. Honest to Shogakushinrya Daryosha. May their presence awaken wisdom and compassion in it. Now let's chant the name of the Buddha. Thank you.

[37:59]

In order to be fully awakened in a true practice of Buddhist precepts, we must acknowledge and take responsibility for our actions in the past, in the present, and into the future. Will the initiates please chant with me? All my energies are set in the Dharma, from beginning to end, spring, and day, and the future. All the buddies in Chiang Mai are going back home to Vietnam now. All my interesting problems from working in the ministry and in the revolution, all the buddies in Chiang Mai are going back home to Vietnam now. All of my interest and karma come in beingless greed, hate, and delusion. World of body, speech, and mind, I have told you all.

[39:54]

We've gone beyond the karma of body, speech, and mind. We've been freed from greed, hate, and delusion. All good disciples of the Buddha, now you may live in the way of the Three Treasures. Even after acquiring Buddhahood, will you continue this pure and truthful practice? Yes, I will. With purified mind and body, now you may receive the path of the precepts of the three treasures.

[42:01]

You are seated with Buddha and are really Buddha's new treasure. Will you receive these precepts? Yes, I will. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. I take refuge in the Buddha as the perfect teacher. I take refuge in the Dharma as the perfect teacher. I take refuge in the Buddha as the perfect life. Now I have completely taken refuge in the Buddha. I have completely taken refuge in the Buddha. I have completely taken refuge in the Buddha. You have returned to your original nature, free from attachments and limited ways.

[43:20]

But now all the Buddha is your teacher, the Dharma is your teacher, the Sangha is your teacher, all being sentient and insentient to teach you. Do not be fooled by other ways. This is the path of mercy for all existence and good. Do you agree to follow this compassionate path of the three treasures that I am now passing to you? Yes, I do. Now, three of you, after you were entering the way of this lineage, will you receive the three purifying quixotes? Yes, I do. I vow to do no evil. I vow to do no evil. I vow to do good. I vow to live for the benefit of all beings. I vow to do no evil. I vow to do good. I vow to live for the benefit of all beings. I vow to do no evil. I vow to do good. I vow to live for the benefit of all beings.

[44:23]

Abiding in these three purifying practices, these three purified precepts, even after acquiring Buddhahood. Can you continue to say it verbally? Yes, I do. Now, when you were saying, all of you, the ten proletariat priesthood. Yes, I do. Your follower means enterer of the way, but I think it's easier if we all just say disciple. A disciple of the Buddha does not kill. The disciple of the Buddha does not kill. I am aware of the preciousness of each existence.

[45:26]

The disciple of the Buddha does not steal, but not take what is not given. The disciple of the Buddha does not steal, does not take what is not given. I am aware of the absolute independence of each thing. The disciple of the Buddha does not commit sexual misconduct. I am aware of the consequences of my sexuality. A disciple of the Buddha does not lie. I am aware of the effect of my speech. A disciple of the Buddha does not delude others. I am aware of the effect of my conduct. The disciple of the Buddha does not slander other people.

[46:33]

The disciple of the Buddha does not slander others. I am aware that each person carries the seed of Buddha. I am aware that each person carries the seed of Buddha. The disciple of the Buddha does not praise oneself. A disciple of the Buddha does not praise oneself. I am aware of the interdependence of all things. I am aware of the interdependence of all things. A disciple of the Buddha is not possessive of wealth, people, or the teaching. A disciple of the Buddha is not possessive of wealth, people, or the teaching. I am aware of the manifold darkness. I am aware of the manifold darkness. A disciple of the Buddha does not harbor ill will. The disciple of the Buddha does not have anger. I am aware of the consequences of anger and hatred. The disciple of the Buddha does not abuse the three treasures. I am aware that Buddha, Dharma and Sangha include all persons and things.

[47:34]

You have all received Buddhist precepts and are disciples of Buddha. You say that you are now a Buddhist child. The reality of these precepts is that he's the living. And I hope all of you are able to find the living precept. And the three of you now, I will give you Buddhist name and lineage and role clothe you throughout this life and times to come. This will be your true name, true family, and true dress. Now you can really work for the benefit of each and every being and realize your own true nature. You, yourself, and all beings are the two factors. I will now give you the name and lineage of the world and quote you throughout this life and times to come. This will be your true name, true family, and true dress.

[48:52]

Now you can really work to the benefit of each and every being and realize your own true nature. You, yourself, and all beings are the true practice of it. Rupa sees through its precepts and are a disciple of the Buddha. You say that you are now Buddha's child. The reality of these precepts is the living of them. So I will now give you a Buddhist name, a lineage, a robe to clothe you throughout this life and times to come. This will be your true name, true family, and true blessing. Now you can really work for the benefit of each and every being and realize your own true nature. You, yourself, and all beings with the Tathagata. This name means . It means . bright mountain, generous or ease in knowledge.

[50:14]

Ha! Quite good, I think. And the liquid paper, I will give you my way in that big calligraphy. Go on. Christiana Robert Choco Chin Khan. This name means receiving, to receive and to give, a courage.

[51:22]

And the word for kanji or character, to courage, also means flower. And the last two, ah, mean generous or ease again and pardon. And this means abundance, penetration. Abundance and penetration.

[52:25]

An ancient, ancient means of generosity. And you open them up, and first you put them on your head. This raksha was a small version of a small swan, but it's robed, that each of these persons made themselves. Now, that's it. You can take it out of the package, and then put it in your pocket. Now, we'll chant.

[53:29]

Just the three or four of them. . I am the king of the world. I am the king of the world. I am the king of the world. Now we open the door to the soul, a field far beyond form and emptiness, a tobacco-stitching for all speaking.

[54:43]

Now we open the door to the soul, a field far beyond form and emptiness, a tobacco-stitching for all speaking. Now we open with a story of a video far beyond form and emptiness, the Bhagavad Gita's teaching for all of the evening. Now you're supposed to get right to the show. Now, you know, you put his name to me. I can't remember it. You will need nyozan. Just mind that you need nyozan. And you need shoko. And you need frutas. And then we'll say the part about that. OK. I, then that's it. You say it all by itself.

[55:45]

One, two, three, four. All three did it. I will draw close to you, I will receive you, I will provide for you, I will make for one more, one more peace. I will wear this world of fear, in light of what you have given me. I'm a story, a death society. See, this world will find you. Each girl made from one of your non-jewish views. Every man is the way that you are, and you've made it for the sake of me. I'm a story, a death society. See, this world will find you. Each girl made from one of your non-jewish views. I will weather this guilt with Buddha over mine, and the bhaktivinoda separate me. Once a talkable, you should wear this when you do dhāvan.

[57:04]

and when you are in a practice situation with a teacher or when you're in a general election? Let's say that when someone receives the three sets, flowers fall from the sky and the earth trembles. We offer this ceremony of receiving the three sets to the enlightenment of all beings. We live like a cloud in an endless sky, a lotus in muddy water, one with a mind of We live like a cloud in an endless pool, a lotus in the muddy water, one with a mind.

[58:07]

We live each of us needs like a cloud in an endless sky, a lotus in muddy water, one with a mind. That is Bob Tucker. All the good that I have available is to take and give to each other. Thank you.

[59:19]

Thank you. Thank you. Thank you. I came just for the ceremony. And I hope all of you were able to hear these presets in your own mind. Thank you very much. And you can hit the bell. Do you have it? No? Let me have it. OK, good. So you go bing, and then we start going out. Well, I... Anyway, thank you for, again, let me thank you again for this weekend.

[60:38]

It's been a joy and pleasure for me to practice with you this weekend especially. I know some of you who took the precepts just now entering the way would have liked to have had a Raksuson and taken entered the way of this lineage. So I guess some of you have had a meeting and decided you'll try to sew, to make the raksu. But if somebody really can't do it and would like to receive lay ordination with a rock suit, I think we can order them from Japan.

[61:52]

It just takes a little while. We have to take measurements and so forth. And there's no harm actually in making one and ordering one, because you use one that I write on, on the back, and for the ceremony, Then you have one for everyday use and one for special use or something like that. A lot of people naturally make one and then a few years later it's in total tatters. And it turns out then to be the one they'd most like to keep because it's from your first taking of the precepts.

[62:54]

I don't know if the ceremony bore any resemblance to what you expected from the study we did beforehand. Resemblance? But this way of doing the ceremony in Zen is quite ancient and very clear. To be as clear as possible, to make each step clear and repeat it three times and so forth. Now, those of you who'd like to, I think most of you know this, but in case you don't, those of you who'd like to practice in this lineage and become an apprentice in the practice with me, a disciple,

[64:04]

You should ask me, and I'd like you to plant a tree, and then I'd like you to get a raksa. Make one, buy one. Don't steal one. The people who want to practice this line, they should talk to me about it, and they can then sew or buy a raksa, but please don't steal one. And plant a tree. And I want to thank you for most of you going to visit this Villa Rudelstein yesterday. My feeling is that it's probably not a place we want to, at this point, try to make the effort to raise the money for and so forth. I know we've had no formal decision, but I'm assuming that we will tell them that it's not the right time for us to do this.

[65:10]

But for me, it was a wonderful time to go there with all of you. And I think it was a step in all of us beginning to think together about such a thing. And it's kind of like a little jump, because we're all in the habit of thinking about things in terms of whether whether you yourself can do it. But this kind of decision requires, it's not whether you can do it, it's whether you'd like it to happen and somehow you join others in making it happen. And when we join together like that, amazing things can happen. Far beyond what we can do individually. Anyway, so I thought it was a good step to look at it together.

[66:48]

And we have to get rid of this regionalism of wanting it to be mere Berlin or Vienna. Is that your assistant over there? I don't care where it is as long as we can all get there easily. Can't be near everybody. But I think it's possible to be near the Dhamma Sangha if we find the right place. Yeah, whatever that means. So Dhamma Sangha is wherever each of you is, are.

[67:41]

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