Dogen's Three Minds

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it's wonderful to see all of you here this morning and there are many familiar faces and many
many old friends from berkeley zen center from other realms of life and i welcome you all here
so we're nearly two months into our ah national and international practice period
this is not the practice period we had anticipated rain
but it's what we got
and in as in so many other social organ social endeavors and organizations ah busy see has had to reinvent or is in practice
we've had to strip away
everything that seemed in the moment in essential
and we've also had two seemingly sacrifice
things that we might actually consider essential
and as sojourn has been saying and other teachers i know have been saying this is in fact true practice
settling our minds
and really seeing and asking
how do we act and how do we practice when we're up against the limits of our lives
this is why
we're actually not practicing we're actually doing it
we see that millions of people around the world are suffering
and at the same time as we know some of us are actually enjoying the spaciousness in the creativity that has inadvertently come with the pandemic
but sorrow and loss are never very far away
on wednesday in new york city the forty seven year old son of one am i the oldest friends died
of covered related stroke
he was in believe in very good health and the prime of life he left behind a young daughter
ah and the wife and family
in none of them
could be by his side when he died
had none of them
could come
and be with his body after he had tied
there are millions of burn gently hundreds of thousands of people who are having this experience
my friend whose son died had been more or less enjoying the open quality of his days
and now he is devastated
how do we hold that

we have a bodhisattva vow thinking beings are numberless i vowed to awaken with them
or in the sixth ancestors version
cynthia beings of my mind are numberless
i vowed to save the wall
this is our vow in the midst of the pandemic
and it has always been er vel
zen practice
and really human life turn on our response to this bow
actually turned on one
fundamental question
as we read in the old chinese poem song of the tool mirror samadi
the meaning is not in the words get it respond to the inquiring impulse
how we will how will we sustain her practice in this moment
in each moment
in the next moment in the next one
when there is suffering him the same time as i'm sitting here
the birds outside in the trees
i can hear the crows post
feet are scratching on the rooftop over my head
how can we help each other awaken
how can we settle all all of those wild sentient beings have our own minds

i was deeply moved two weeks back ah when so she
offered his endorsement of
my perspective leadership in this community
as we move from the founders generation
which resurgence insurgents life to the next generation
many of us in that generation our online right now
like many of us i feel the exertion crochet
and through him suzuki roshi dog century and countless ancestors have given me my life
not just not just zen present practice
but really everything
my family
who i met him
you know laurie who i met in the practice the children were born here and grew up here
ah my work at berkeley zen center in the world
and what little steadiness of mind i have gathered

half a life for go
before i came to berkeley and center
i had capabilities and
many questions but my life was completely unsettled
can i felt that i had
ha run out of whatever little script i had been givens
and then i came here
and i've been sharing my life with this community
and with sojourn roshi for more than thirty five years
with certain roshi often we agree we agree on the essentials the agree on the practice i have no wish to alter or change that practice
sometimes i don't agree with everything he says or does
and are the reverse is also true ah and sometimes he has moved to offer me correction or criticism
to the best of viability ah whether the words are coming from him or coming from you
i really try not to hold on tightly to my opinions
can you fair criticisms
i've learned to look for what is true or correct he knows criticisms no matter how difficult they may be to hear in that moment
so this is intimacy can relationship
i've been blessed to experience this in my connection with surgeon and
with so many of you will contract sink year we've been practicing together as sisters and brothers with all of the
family dynamics that that implies
and i'm grateful to live and practice here at berkeley's and center
sojourn store is always open where the door to the temple is always open set for now ah
and some of us are actually growing old in the practice here
but i don't actually make a distinction between the season practitioners
he knows who have just come through the door
each person
is a buddha
and must be appreciated and respected him just that sense
sojourn asked
thinking that talk two weeks ago he asked me to clarify what
i would be offering his practice
just as surgeon has always offered an open door where you can knock at any time and he will invite you in
my instinct is the same
ah go
ha i confess it's not as hub
maybe not as is perfected as is
but my door is always open my phone and email is available and as a family ah glory and i and our children have always had this open door policy
welcoming saga members at any hour welcoming guests into our home to visit or stay some for a long time
so now at represent center we are smack in the middle of impermanence
which of course is have always the case
the carotid pandemic is still unfolding
it's not over
we don't quite know when it's over even though there's a kind of unstoppable force
towards ah
return to normalization high don't particularly want to be hasty about that
and so the question in his impermanence is how do we meet our present circumstances
it also how do we need the generational shift that we are
quiz love
and grace
with the deepest appreciation
for sojourn roshi and for all of our teachers
and with the determination to
hold the practice for ourselves
talking with lori
over the last
two months
just as certain rate means the question of
what will i offer
for how will i offer myself to the sanga ah we have raised this question ourselves

what i'm
what i came to what we've come to is that
i want to offer myself with a sense of with then open door and with the sense of warmth and love
and patience
dogan century tower a thirteenth century ah xin
speaks about a set of practices in his
in his essay kenzo kilcoyne which is instructions to the cook how to prepare food for the monastic community and at the end of that essay
he talks about
three minds
ah and i've spoken about this before but i returned to it as essential
how i would like to practice and how i would like to
be have used to the saga and how i would encourage you to practice
take to take on these practices for your own sake and for the sake of others
so he speaks of of these three minds and or i'll unpack them a little bit the first mind is joyful mind which is kitchen
in japanese
the second mind roshan his variously translated as
kind compassionate
parental mind
i like it i like the translation in in some of the in some of the versions as grandma's elderly mind that makes it really vivid to me when i think about
when i think about my paternal grandmother and she had this mind towards me one of infinite kindness and acceptance
and the third mind
which is called dyson dyson means big mind or magnanimous mind
there are other mind that we could invoke that ah of which these are aspects there's ah
buddha mind which includes them all
and there's beginner's mind assertion which suzuki roshi speaks of we know it's kind of our watchword where it that really translates as ha
the mind of not knowing which means the mind that is open and is complete the receptive
at any rate ah suzuki where she spoke about these three functions history minds ah toy for mind kind mind and magnanimous mind as functions of buddha mind
and i'll i'll call you something from her from one of his talks
joyful mine means having a joyful attitude towards our life
a person of joyful mind is contented with his or her lot even and adversity
one can find buddhist grace in difficult circumstances
one feels pleasure even in painful conditions
in this way one can experience spiritual joy and realized that the world of birth and death is the world of nirvana
and then he finishes his paragraph with an interesting statement joyful mind is the volitional aspect of their mind
you know you may not see
that your joy is arising
but you can have that aspiration and you can move in that direction and that's our practice or practices ah realizing what is arising and it's the same time it's cultivating
the aspects of our lives the aspect of our true nature that need to arise so that's volitional we we have that's that vow we vow to let that joy arise and i think that if you've been practicing
for a while
you can see that
if you can't see it in yourself you can see it in people around you ah there's something that there's a lightening that happens to us ah where the joy just emerges and you know people laugh more they take they take themselves
were seriously which is quite different from ah not take the they take what they do seriously but they don't take themselves seriously they let that joy
infuse all of their activities

so then he speaks of this kind mind a compassionate mind
the compassionate mind is the affectionate mind of apparent
parents always think of the welfare of their children to neglect of their own circumstances
ah at least that's what parenting functional families too
and compassion allows courage
this is kind mind dogan speaks of this ah
he said
so-called kind mind is the spirit of fathers and mothers
it is like a father and mother who dote on their only child like like oh is like a father mother who dote on their only child once thought of the three treasures are like their concentration on that one child
even if they are poor or desperate they strongly love and nurture that child
people can understand can people can only understand it when they themselves becomes fathers and mothers i'm not sure that that's true
but what he's saying is that the attitude that we that we have learned to cultivate for our children and those we love closely
is the attitude that we should have for the three treasures from buddha dharma and sangha
and it's the attitude that we should have from all sentient beings
the third mind is magnanimous mind
hand suzuki roshi says the magnanimous mind is as big as a mountain and as deep as a c
i'm sorry i left something to have political back the final sense of our suzuki vs passages ah
a kindly mind is the emotional function of zen mind
have you here is tapping their knickers either an animal on the roof for there's an animal in our house but i'm not going to go search for of
so it's the emotional function if joyful mine is the volitional function ah this compassionate mind is is what arises in our motive in our emotions in what we call her feelings so to magnanimous mind magnanimous mind is as big as a mountain and his deepest sea
a person with magnanimous mind is impartial
he walks the middle of the middle way
that person is never attached to one side or an aspect of things
the magnanimous mind works justly and impartially
and this denotes the intellectual function of buddha mind in other words this is hum
this is actually this is wisdom
wisdom is ah it's actually if we're looking at the wisdom snitch another talked to the for wisdoms in miami buddhism it's the great mirror wisdom it's the wisdom it's also the second wisdom which is of the wisdom of quality
ah and the third wisdom is the wisdom of impartiality and the fourth wisdom and i am going into this fourth wisdom is the wisdom of action so ah
this magnanimous mind is the mirror mind that reflects everything a mirror does not choose what to reflect or what not to reflect it reflects whatever comes in it is receptive to everything that is coming toward
it and it reflected back so that we can see that harm
and this is the workings of our mind this is our minds if we have the developed this intellectual function of wisdom then we are able to see everything
and as he as equal and without partiality because we can see that everything is just causes and conditions that are streaming our way and that includes ourselves
so the whole zen mind says ago she says the holes and mind body mind is the harmonious unity of intellect emotion and volition
and it's equipped with intelligence benevolence and compassion
suzuki roshi rates her practice is how we treat things how to make friends and how to study our teachings anyway our way is limitless
so without being satisfied and without stopping our effort we should express big mind this is the buddha life
this is my intentions has we go forward here whether we're in this
pandemic situation or whether we returned to so-called normality whatever that is
i want to encourage you to try to practice with that warmth that intelligence
and that compassion
and you know it's my vow to try to do that with you
ah recognizing that
we each have our own way
we each have our own feelings
we each have our own wounds and difficulties
and just recognizing that is the condition
of this samsara world that we occupy
and if we can recognize that as the common condition
then we can find some freedom
the fixed belief that that's the way things are
and we can allow ourselves
the flexibility and fluidity
to receive the circumstances of her life
and to ask again and again how
how do i meet this
how do i come forward and how will i live
how will i practice
so i think that's what i would like to say today and i've tried to be relatively concise ha so we have some time for questions and answers and i i think that ah
tom is going to facilitate the the reason of hands is that correct
yes some if you'd like to raise your hand you can do it on your resume screen or he crossed also enter your question in the chat function at the bottom of your screen and on convey the question dollars on so whatever works better for you
and it looks like we already have a raised hand from and herzog
so i am thank you on for your your cock
my question is is that i'm either are
however are a good friend who's in the past he's a trump supporter and in the past we've enabled sir
continue our friendship and we have a sort of an agreement where you don't talk about politics
but i'm now with as with the pandemic and everything
i he believes that this this he mows the line that this is a hoax and arm
it's brought up a lot of feelings for me
a lot of anger and a lot of fear and i'm having a really difficult time even being in his presence
so my question is how do i how do i hold him and how do i hold this myself i'm thinking of a a quotation from our
a sermon by dr king instruments called loving your enemies and basically
what he says which is very difficult practice he says you just keep loving them you keep loving them and loving them and after a while they can't stand it and they just breakdown in the face of that love now if you can do that that's really good
if you can't if you don't trust your responses in proximity to this person step back
and you know you can limit your communication but in the buddhist texts the up
what top
gonna go so who wrote the path purification said so finally if words were gift if practices had a work ah give that person a gift
and you know you can do that because to gift
is a literal expression of connection
and so that's something you can try you we try these things so we don't there's no guarantee they're gone to work
but we have to try you know if you're caught an afflicted emotions which is totally understandable step back for that moment but then once you step back and he middle mediate latency period of that affliction has has passed then remember
a your connection in your love
hey jose there's a question from helen
since to advise what you advise and moments of activation when warmth intentionality and wisdom are not available to us
i advise what or something along the lines of what i just sent and this is what i let me just say this is my practice
in ah
not immune from being triggered and to be quite honest with you have met a lot of even great teachers people that we really admire and have you know i've never met anyone that didn't get a
agree ah so when that happened to me i really stepped back ah i do not
engage in that in that state of mind i try to step back and i literally asked myself
i tell myself i recognize i am triggered now and this really feels awful
and i asked myself
how will this feel in an hour
how will this field tonight how will it feel tomorrow morning and then in those intervals i check and what i see is the incredible urgency of that first moment ah tend to
ah it doesn't mean that the pain goes away have completely or that a sense of
injustice are being wronged doesn't entirely it doesn't entirely disappear but the emotional
energy of that initial impulse is is much less and so what that tells me is that i am looking at the operation of impermanence
and ah i think that a lawyer you're teaching a class today tomorrow tomorrow lorries teaching a class tomorrow and on suzuki roshi hub and i think that the subject of their classes
believing in nothing
that's that's very good believe in nothing you know or ah if you want to live your life according to the bumper sticker that's on my car to don't believe everything that you think don't believe everything that you feel so i really recommend that practice of and
how will this feel that an hour how will this field tonight and so forth hum
that's something you can do
hey check iran am my our tech support per cent on me term i never wanted to like to ask a question bomb virtually feel free to unmute yourself which is area the title where your picture is the upper right and if you'd rather to have be a chat that's fine too because i'm taking
looking at that and we now have a question from on
and he pressed a few please on meet yourself then ask your question
husain and on would set out to me it in your takis i did this distinction between on
taking ourselves seriously and taking what we do seriously wondering if you could say more about that distinction and ah maybe offer some advice on taking ourselves less seriously
but we have to learn to laugh
i don't know ah
i think that
we've got seriously yeah well there's a seriously part to and but the the take the not serious part is ah it's really stepping back from our judgments of ourselves and allowing this
is this is allowing beginner's mind you know allowing allowing yourself to make mistakes recognizing that mistakes happen and having some lightness and sense of humor about yourself ah and
you know i feel like i let a have been i've been learning that and so if i make a mistake and here it comes up around the smallest things around you know if you're doing a deal on position are you doing something in the zendo and you'd make a so called mistake you know if you'd be rate years
self at that moment than actually you've lost the moment you know you can if you berate yourself you're gonna miss the next thing that you need to do
and you know whereas if if you take yourself lightly
you know is a small laugh or a recognition that well i'm human you know and will i need to move on so that's in a general sense what i mean by taking yourself not too seriously that taking seriously pie
it means throw yourself completely into everything that you do do it with complete wholeheartedness don't do it halfway ah and that is also
really the mark of our practice so you throw yourself completely into this activity whether it's zazen or it's relationship words workers playing music or whatever ah and recognize that they're going to be errors that's that's only
human and ah appreciate them appreciate that
the errors themselves mean i'm alive
top that's where i would start
okay i'm ross has a question of for you

ah can hear it yeah gray will be as a question so ah hose on thank you for your talk and three piece question is around the bumper sticker actually is somewhat related to press his question
could you say little bit about how we practice intentionality and believe in our aspirations for waking up at the practices are around that but not taking it so seriously that we lose
the intention
god is easy for someone to look at that bumper sticker say don't believe everything you think if you go round doubting oh my god yeah which i believe so it just it distinguished us to take so much yeah well i think that you don't believe everything you think just means to to hold ah to to home
told what you think with some lightness and transparency ah so that you recognize whatever i think may be different
we've made me actually i can also this is magnanimous mind if i think something i should recognize with that intellectual faculty oh there may be another way of looking at this
and to look at it so to look at it that way but it's not i think it's really important not to
translate that as whatever
how you know ah or
you know that that everything is
everything is okay the way it is you know honestly the way the government has the way the federal government to me this is my opinion where the federal government to me as acted is not okay you know they haven't taken responsibility
ah in an organized way for for the the pandemic the way maybe
i would like or the way other people that i trust scientists medical people might like that's that's not i just can't say whatever but the way it's unfolding is all of us i have to deal with what's happening moment by moment so my friend's son's death
is terrible
it's hit me in the gut
ha and i understand he's angry yeah you know ah but he also has a spiritual practice practice so he doesn't want to get caught in that anger as what it all boils down to but his anger is not inappropriate
so that's gonna wear and start with regard to the the government and wanting it to do more work into new more proactive you believe that right
i believe that yes yes okay so it's believing that holding it lightly right is believing and also
even if i believe that and i think we can work for that we can lobby we can write we can express her opinions we also have to be able to come to terms with things as they are unfolding the moment and not get not get destroyed by them
that's a great response thank you so much time for one more thing or two more at it i see i see susan moon and heiko and then we will end so susan okay well thank you for your talk allen i just want to acknowledge the first part of your chakras i'd so appreciate it for new responded
really appropriately answered in kind to sergeants talk two weeks ago and i'm with a sort of long view of your role at berkeley's and cimarron and i was removed by hearing you talk about credits meant to you in your whole life span and your family and your commitment and and to judge
acknowledge that so important that it's been important to me and to see your family and your kids growing up there and new and laurie practicing together and and as a family how if he provided such a rock for berkeley's and center and and how wonderful it is that your case
bring forward europe open door policy and i was thinking as you were talking about the many guests from all over the world who have stayed in your apartment and saw the kind of
interconnect ness that you bring to busy see and and just and your willingness to change and adapt and develop yourself as you ah
take on more responsibility and i've seen how you've done that and i just want to thank you very very much for bringing that forward in a modest way this morning as you're dead
thank you sue and i just want to acknowledge you know how
how long our friendship has been how closely we we have worked together at to peace fellowship and in in our efforts in the world and ah ha
give somebody i feel very close to so thank you your words me a lot to me
aiko we may have the last word

or not
dario a lot of the media's yeah i wanted to while i read recently read an ad highlighting with hassan was saying but also work
an article about this time we have a great deal of loss and regret and an opportunity for rumination and we also have a great deal of time to do it and so the article was focusing on how
what hoedown was saying really but that we need to distinguish between
the laws and the things in the past that we need to really emotionally connect with and the things that we regret and this is the article was using a regret and rumination and the idea of regret as we can look into and say oh in the future i can do something otherwise okay but with
distinguishing between what we can apply volition to and what is something that we need to experience and let go is really hyla headed at this time and the practice opportunity is to
choose when we make a mistake for example in the forms are are in our practice to say oh okay here's an opportunity for mind from this application and when we recognize the loss of a loved one or the loss of our opportunities also we can say okay this is something i have in my being to exp
variance and i have to do that but is not the same sort of play it over again what can i do or what was wrong with that and i think that the rumination is really a in this article use the word wasting our time in assets regret ah is the idea of
processing and so that we can get somewhere and i think amazon's feeling tone was that actually that
rumination is something we had to stay with our laws and yet recognize it's not the same as something we need to look in to and change our behavior about i wonder if you could comment on it yet i gonna come at just briefly on
you know just to say some of you might know hum
they're all kinds of tools we have for a looking at her lives at our emotional states are physical states i tend to gravitate towards ha buddhist tool sets you know ah so we need the i'd like to look at the
the buddhist swiss army knife whatever that is ah
but so it comes to mind and again it's another talk is i encourage you to read the via patients
the chunky parmi deck the patients chapter of shockey gave us the bodhisattva as way of life and within that they're versus would say essentially ah if i'm suffering
and there's something there conditions and circumstances that i can change fan i should change them and don't get don't ruminate on the suffering and ah if i'm suffering and their circumstances that i can't
change then what's the point of ruminating on them and making more suffering from ice from myself that's just that's just star i'm paraphrasing but that's a good place to end so i just try and check please enjoy your life and enjoy
the connections that we have with each other and joy and appreciate the fact that we have this practice that we can do
thank you very much and have a go