Good morning. Today, I'm going to talk about vowels. Vowels are a very important part of our practice. In some ways, the basis of our practice. I'm sure most of you or all of you are familiar with vows as we recite them often. We take vows, for example, at the end of this talk, Bodhisattva vows to awaken with all beings. And we also take precepts. And precepts are vows like, I vow not to kill, I vow not to harbor ill will. I vow not to engage in false speech.

[01:01]

Things like that. I have always appreciated this practice and it's come to mean different things for me. I mean, going back to when I was very young, Around the beginning of the year, January, February, I'd always start thinking about some kind of change I wanted to make. It was always, I want to do this better, or I want to do that better, or I want to be better. And later, they took this form of New Year's resolutions. And that's kind of a different thing from what I want to talk about today. But as far as effort, there's some relationship.

[02:06]

And what I wanted to talk about mostly today was taking a vow of right speech. is part of the Buddha's Eightfold Path. Buddhism has a very solid ethical code, and most of us naturally want to practice these. So the Buddha's basic teachings were the four noble truths, the truth of suffering and the truth of cause of suffering. But the fourth noble truth was the path to the end of suffering, the path to awakening, the path of liberation. And so this was the eightfold path. And they include, for example, right speech, right thought, right mindfulness, right action, right lifestyle.

[03:18]

But all of these fall into three categories. They include moral conduct, mental discipline, and wisdom. And the Buddha taught this path, this practice for 45 years. He taught it in different ways to different people based on how they would hear it and who they were. But that is what he taught. So I just wanna talk about what right speech actually is. And these are some, these are words by Buddhist teachers, for example, Thich Nhat Hanh and others. Right speech is called wise speech or virtuous speech.

[04:19]

And it's speech that gives rise to happiness and peace in oneself and others. It is one of five precepts for ethical conduct. And here's another description. Right speech is a mindfulness practice. By undertaking this practice, we commit to greater awareness of our body, mind, and emotions. Mindfulness makes it possible to recognize what we are about to say before we say it, and thus offers us the freedom to choose when we speak, what to say, and how to say it. So people really know what right speech is. When we take our vows here, we vow not to slander, for example, not to engage in idle gossip, not to brag or praise oneself at the expense of other people, those kinds of things.

[05:24]

And everybody pretty much knows what they are. One thing that's important in order to practice right speech, of course, is right listening. Because sometimes when we fall into harmful speech, it's a reaction or we haven't listened carefully. It's a perception problem, among other things. So right speech is a vow that we take And we abstain from harsh language, abusive language, not telling lies and speaking the truth. So whenever I go and talk to people about this, you know, people tend to nod. I mean, they know what this is about because it's so obvious.

[06:26]

We're in social situations all the time. We talk all the time. And so this is the question that I'm asking myself all the time is, why is it so hard to practice this precept? It sounds like it should be easy. I just laid out the instructions, which I'm sure is no news to anybody here. The reason that it is so difficult to practice right speech is because most of what, mostly we are operating from habit energies, habits, it's conditioning. There's a distinction we make about vows here.

[07:39]

We say we can choose. We can live by karma or we can live by vow. That's really the distinction. Karma is habit energy. It's attachment to self. It's... When we find ourselves in a position where we can't resist saying something nasty, making oneself look good, or lying, there's usually some kind of self-attachment that is taking place, and it's often habitual. Okumura Roshi says, the bodhisattva is a person who lives by vow instead of by karma. Karma means habit, preferences, or a ready-made system of values.

[08:45]

As we grow up, we learn a system of values from the culture around us, which we use to evaluate the world and choose actions. So when we practice Zazen, we're disengaging from this habit mind. So often we're lost in thought. And at that moment, when we come back, we recognize that the mind has just wandered off. We come back because we are recognizing the habit of the mind. We come back Now, I've examined this problem in myself about speech for many years.

[09:47]

Partly, you know, I've been in a number of situations where I've deeply regretted something I said. So I keep wondering, well, where does this come from? You know, why do I keep doing this? And of course, Western psychology has its own explanation. I mean, we've had Western psychology maybe for a couple hundred years. You know, it's kind of the Freud thing of going back to the family and the mother and, you know, how we're conditioned by our, say, very early environment to behave in certain ways. or to express oneself in certain ways, but there's also, you know, Buddhists have been talking about a psychology of mind for over 2,000 years. And so, for example, the way the Buddhists have been

[10:53]

looking at different aspects of our consciousness and how it works. And back at the beginning of the common era, a Indian teacher named Vasubandhu wrote 30 verses on the psychology of mind. I'm gonna read you a couple of these verses. These verses were actually interpreted or written in a book by Thich Nhat Hanh called Transformation at the Base. But I'm going to read a few verses about our minds. The mind is a field in which every kind of seed is sown. The mind field can also be called all the seeds. In us are infinite varieties of seeds.

[11:56]

Seeds of samsara, nirvana, delusion and enlightenment. Seeds of suffering and happiness. Seeds of perceptions, names and words. Some seeds are innate, handed down by our ancestors. Some were sown while we were still in the womb. Others were sown when we were children. Whether transmitted by family, friends, society, or education, all our seeds are by nature both individual and collective. So I really appreciate the way he says that the seeds that are in what they call, they call it a store consciousness or alaya. That they are, they're individual but they're also societal, generational, ancestral.

[13:02]

So what's in our minds are not just things that happen to us individually, but messages, cultural things that are passed along. When we live by vow, we are planting seeds. We also plant seeds by living by karma. So when we say things, we are planting seeds. So we really wanna choose carefully what we're planting. Now when things manifest, for example, if something harmful comes out of one's mouth, there was a seed there. And this is an example of the seed manifesting. There's the seed not manifesting and the seed manifesting.

[14:05]

So we can choose or not choose how we speak. So as I said, I've been struggling with this, I'd say all my life. I come from a kind of temperamental family where you could, well, the good part was you could say anything and the bad part was you could say anything. I mean, there were screamers. You could hear them. If you ever want to know where we lived, you just come within a couple blocks and find out where the loudest sound was coming from and it was probably our house. But anyway, so I retired recently, and my wife Nancy retired recently. And so we decided we wanted to, before, we have some financial concerns, we're okay, but you know, we wanted to get some house projects done while we could.

[15:21]

So we decided, well, we better paint the house. So we arranged to have the house painted, which is the first time since we moved in. And we have these neighbors that we've had on and off words with. And some of the difficult exchanges we've had have been around things like messes. And they frequently leave things leaning against our house or piles of stuff, you know, piles of wood or cardboard or stuff that ironically, you know, there's this kind of pathway between the two houses. For some reason, their stuff is always leaning against our house, not against their house. So we've had this ongoing discussion of, Please don't leave things leaning against our house.

[16:30]

So we just had the house painted and we had our drain pipe neatly, you know, done very neatly and the whole house and the windows and all that. And a few days later, we just find two by fours and things leaning against the new paint job. And so, We went out and had, we were particularly upset, I'd say, because this, not only is this a habit that's been going on, but, you know, this is a new paint job that was not cheap, and all of a sudden things are leaning against it. So we talked to one, the person we usually talk to, one member of the couple, and she says, I think we said something like, you know, we just got this painted.

[17:31]

We've talked about this over and over again. Why is your wood still piled against our freshly painted house? And she says, oh, I was busy this weekend. I was helping 400 refugees. And I said, I said, I don't give a damn about refugees. And her mouth was wide open. She wouldn't blink for, you know, a long time. And my mouth was kind of open too, because I was surprised at what actually came out. But you see, there had been – there were seeds.

[18:36]

I mean, you know, the fact we've had this conversation before, plus there are all these seeds that have gone on my whole life. Okay, you know, my family was a bit intrusive. Maybe there was that seed playing a role because, you know, here we have an intrusive neighbor or, you know, I perceive things in a certain way. So, anyway, it was... I didn't know how to interpret at first her expression of why her mouth – you know, she's quite loquacious and very smart and quite able to argue her way out of any situation, but here she was with, you know, a wide open mouth and eyes popping out. Somehow we got through that and Nancy and I also had decided that we were going to treat ourselves to an anniversary gift by going to Esalen for a week.

[19:50]

And I had signed up for a poetry workshop and Nancy signed up for this painting workshop. And we're thinking, oh boy, you know, so happy to get away from this. You know, we really, we've been going through this for a long time. We're really happy to get away. So about two days before we were going to leave to go down to Big Sur, I ran into the partner of the neighbor. And we always tell each other when we're going out of town, you know, just because of keeping an eye on who's looking after the house and that kind of thing. So two days before we leave, I tell the partner, oh, by the way, we're going away. She says, well, where are you going? I say, oh, we're going to Big Sur. Oh, well, it turns out the woman, the partner we just had this argument with, oh, she's going to Big Sur, too.

[20:51]

And I'm thinking there can only be a couple places you go to. She said, she's going to take a workshop. And I am once again speechless. And so, of course, it comes out that this woman and Nancy are going to be in the exact same painting workshop where you're supposed to really let go of all of your inhibitions and preconceptions. You know, it's one of those really opening up creativity things where you just leave all your stuff behind. So here we are. We're going to the exact same place. It was not house painting, although that would have been helpful. So talking about conditioning, how one, you know, one moment conditions the next.

[22:02]

So here we are. So we get down there to Esalen and I had never been there, but there's a big dining room and, you know, you get to hang out with the people in your workshop, you know, whether you want to or not. And I, you know, truly it was a wonderful experience, you know, except so, you know, our neighbors in the dining room and finally I couldn't stand it anymore because I didn't want to, I'm not comfortable avoiding people or, you know, pretending and things like that. So finally, we were both in line for our, to wait to get our meal. And I went up to her and I said, you know, I really want to have a better relationship. And so she says, oh, me too, me too. So I won't go into all the details, but, um,

[23:06]

I think things have gotten better. Now, we made an agreement, you know, about speaking about things quickly before they happen. We talked about our communication problems, we talked about it, but you see what my point is here. One thing that I really appreciate about the teachings is about perception. I was just gonna read one more verse. This is also about the mind. And this goes back to another description about the store consciousness. Manifestations from store consciousness can be perceived directly in the mode of things in themselves as representations or as mere images.

[24:13]

All are included in the 18 elements of being. So, so much about what we actually, when we speak to people, It's very important to know, to realize that most of our perceptions are in the realm of representation. For example, the neighbor and all of her stuff leaning against our house. My perception, the representation that comes up for me is She doesn't care and that, you know, what belongs to us is for her to mess up and that she's a certain kind of person.

[25:18]

But I do want to say to her credit that they are considerate about a number of other things that they think are important. You know, they've got these teenage kids and they really, they do keep them in line pretty much and warn us whenever they're going to have, you know, they're really try to be quiet. Now in our practice, when we sit, We try to come back from that view of representation and come back to what is really present in the moment. The mind can get very caught up in a story like the one I just told. And how does one act appropriately

[26:25]

How do we plant better seeds? I mean, I think when I went up to her and said, I would really like to have a better relationship, that was a good thing. That was a wholesome seed. But we really have to watch the mind, which is why zazen is so important. Usually when we sit down on the cushion to practice zazen, the first thing to notice is usually the habit mind. Usually the mind is thinking or feeling or concerned about something. And there's nothing wrong with that at all, but it's really important to be awake to the present moment. One thing, there's a recent book that came out about Yogacara teachings, which is this whole teaching about the aspects of consciousness that I talked just a little bit about, you know, the store consciousness and the seeds.

[28:13]

He says, this is a message of humility and empowerment. I mean, things are kind of as they are. Sometimes I think I don't want to think certain things, but, well, There's a certain way where we cannot control seeds in our store consciousness, but we are empowered.

[29:24]

We have the power to choose which seeds we will water. I have more to say, but I think I'm going to actually see if there's any response or questions before… Gary, did you have your hand up? Our intention, I feel, is that we want to create harmony. the right speech is saying the truth.

[30:45]

Especially if you've been lying to somebody for a long time, and you say the truth, it can cause a huge amount of people to be disappointed, right? So, I guess my question is this. I did want to actually – thank you for the question, but I did want to just ask Sojin if he wanted to comment before we go on. Okay. Sometimes the truth can be harmful depending on who you're telling it to, but in general It's a matter of really being able to see what is it better to do in the moment. And one has to really understand who you're talking to. And the important thing is

[31:53]

not creating harm, but that, but you have to think in a bigger, wider context than just maybe one individual. I don't know if you have an example of it, but I do kind of have an idea of what you mean. I mean... Well, say, say you have a brother, and you, you're different, but you keep telling your brother Well. And so. Well, our vows are not cut and dry.

[33:35]

We have to really be aware in every moment what is the right thing to say and what is the right thing to do. I have, you know, a problem with a sibling too, where I've learned that saying the truth causes great absences in our communication. So I try to say the truth in a way that's a little less confrontive, perhaps. Go ahead. Although there may be truth in it, you're not being, you're using it as a tool to beat others in the head.

[34:49]

So we have to be careful about that. How do you? But one thing I do want to say that you taught me about vowels about vows is that vows, I think, are meant to be taken in a selfless kind of way.

[36:14]

So in contrast to self-improvement, which was often the track I was on when I was younger, where it's all about, you know, a better me. This really isn't a me thing when we take vows, you know? It's not like I want to be considered somebody above all this, you know? It's really without self. Isn't that what you've taught? Dean? I like what you said after. Wow. Can I say that out loud? Does right speech have anything to do with how we see, or feel, or perceive the situation of a person?

[37:39]

For example, you've got person A, it's pretty easy going, you know if you ask them a question or bring up something, you kind of have an idea it's gonna be pretty easy. Person B, it's high maintenance, and you know it's gonna turn into something complicated. So, knowing that if I accept that this thing with person B is going to be complicated, and maybe I might say, you know what, I really don't know what you're talking about, and politely instead of saying you can't, and your point is, but saying something in a way to get that, if I sort of know and accept and plan Of course, of course. Everything, you know, there's no rote way to get through this.

[38:44]

You know, every situation is different. There's no real map exactly. I mean, it really is a matter of who are you relating to in this moment. That's why the Buddha had so many teachings. You know, he said that different things to different people in different ways. If you read, you know, the sutras and all that. But right thought, I just want to say, you know, we do cultivate. There is a practice for cultivating thoughts. I mean, thoughts often lead to actions. I mean, speech is an action. So thoughts arise, and we have options about what to do when thoughts arise. We can say them, we cannot say them. adjust, we can just kind of let it go.

[39:46]

A lot of this practice is letting go. Jeff? Thank you so much for a great talk. My experience with this is a mindfulness approach. Sojourn mentioned last week this idea of beyond thought, where when I speak from this place inside, that is, there's a center that was kind of anchored in the mind, Well, that's more of a self. That comes from self. Yeah. When I was having difficulty with my sibling, I used to say, you don't like me very much and that's okay with me.

[40:47]

I'm glad that we tried. And the next year it was like, I don't care that we try anymore. We don't have to do this. And in all cases, the messages kind of landed because I was really conscious of not creating harm for him or for others. but still managing to find a way to say, I'm doing this anymore. I don't have to, and it's not interesting to me. I've got a difficult conversation coming up with my boss, and it's gonna require some honesty, but it has to be delicately stated, and not kind of root in the self that wants something out of this. Security, future, the harm to stop, and all of those things, no. Thank you very much.

[41:52]

Oh, Judy. Yeah, I kind of have to chuckle because I wanted to come back to what you said to your neighbor in the moment. And one could say you were very present and very compassionate. I was wondering, we've phrased this in the precepts on false speech, and Thich Nhat Hanh speaks of true love as you can't say you love someone without understanding. To understand is true love. So, how do you hear Are you referring to something that I said that was false or something I was thinking?

[42:59]

I'm not sure exactly what you mean. Well, we don't lie, for example. We don't lie. Now, of course, when I said I didn't give a damn about refugees, that wasn't exactly the truth either. That was, well, I think it's kind of obvious what it was, but our neighbor tends to view participation in progressive causes as more important than the kind of individual relationships that are right in front of her face. That was the point, so. that the wisdom moment that just comes forth is what's appropriate.

[44:02]

And so that's a true understanding of what's going on in relationship. And it might not look nice at all. Yeah, it often isn't nice. I think nice is a real construction in our minds. You know, sometimes I think about When we talk about precepts and the fact that there is no precise way to practice precepts, some people bring up the subject of guilt and, you know, are we bad people or are we good people? And it's really not about that. Guilt is kind of a self-aversion emotion. So I've tried. It just isn't nice.

[45:03]

I mean, the truth is not nice. Nice is an idea. Anyway, I think our time is up, isn't it? So we'll have tea afterward and we can talk some more. So thank you so much for listening and for being here today.

[45:27]

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