Thank you all for coming. We had announced earlier that Mel was going to give the talk today, but he's in Kasahara, and so I'm substituting. Tonight I'd like to talk about the Sangha Kai. Sangha Kai, it's been translated as the merging of difference and unity. And we chanted every morning. Not every morning, every other morning. And in Japan, in the Soto set, it's chanted every morning. So it's an important work. It was done by Sekito. Sekito is the eighth Chinese ancestor. We chant his name every morning, too. And... He was alive and teaching in the 8th century, which was the time of the first really very great blossoming of Zen in China.

[01:17]

Before I say very much more, I was hoping we could all chant it together to both refresh the memories of some of you who know a little bit and maybe some of you who is rather new get a taste of it. And the way we chant it, and we're using, there are many translations, but the one we're using is Thomas Cleary, and I'll lead the chant, I'll introduce the chant as it's usually done, and then we just read it straight, without any particular plot. Merging of difference and unity. Like the great sage of India, who has intimately communicated between East and West, peoples' families may be in her dome, and the fact that our most Southern and Northern ancestors and spiritual sources

[02:32]

clearly in the light, branching streams flow in the darkness. Grasping things is basically delusion, merging with principle, but still not enlightened with peace. Senses in every field interact and be not interacted. Interacting may also merge, otherwise they remain in their own states. forms are basically different in material and appearance, not until fundamentally different in class and character. Quality, darkness is a word for merging number and color. Light is an expression for extinguishing, curing, and defiling the four gross elements between. Their own nature's like a baby taking to its mother. Fire eats, wind moves, water wets, earth is solid, fine, form, ear, and sound, nose, and smell, tongue, and taste, thus in all things the leaves spread from the root, It is a matter of use in the appropriate situation. If you don't understand the path as it meets your eyes, how can you know the way as you walk?

[04:04]

Progress is not a matter of far or near, the future of confusion is how much the mirror has blocked the way, and how much is safe for those who study the mystery? For a long time, and still some mornings after we chanted, I think to myself, what does that mean? I always kind of like it, or have a poetic flow, or have some sense of what's being talked about, but still often I'm left with, what is all that about? So hopefully I'll be able to will love it, but not too much. And traditionally, whenever you talk about a sutra or a Buddhist text, talking about the title is very important.

[05:05]

This is particularly important in China, where the title is very indicative of what the message is. So the title of this poem is San Do Kai. And San Do Kai is made up of three characters. San, Do, and Kai. San means three or many. Do means the same or one. And Kai means shaking hands. the shaking hands of the one and the many, or the shaking hands of the difference and sameness. Suzuki Roshi, Suzuki Roshi, by the way, in most of his extensive commentary, you know, he gave a series of 13 lectures on the Sons of Kai, which we have been reprinting in the blue now, and eventually I hope we'll put together as a book.

[06:13]

He spent a lot of time on it, because he thought it was important. And when he talked about the sangokai and the one and the many shaking hands, he said also it's like you meet someone on the street and you say, hi, how are you? That's what kai is. Greeting, recognizing. Tanahashi, when he translated sangokai, translated it as the understanding of the one, talk about the oneness of the one and the many. But I think perhaps more accurately, or more like Suzuki Roshi's understanding is, he kept talking about everything as it is, being sandokai, everything as it is. I don't want to give too much history, but a little bit of history here.

[07:22]

When this poem was written, there was a similar poem. There's a poem that's called Sandunkai, which is a Taoist poem, which may have been an influence of Sekita. And the other influence was, this was a little bit after the Sixth Patriarch and the division of Zen then into the Northern and Southern schools, the division which is kind of advertising or slogan difference. You could say the difference between gradual and immediate, or gradual and sudden enlightenment. And this is, you know, it all comes out a lot in the Sutra of the Sixth Patriarch, which Siddhartha Giririsha pointed out and modern scholars have pointed out. Actually, we have many versions of that. Sutra of the Sixth Patriarch. And the later ones, as far as we can tell, are the ones which are the most sectarian, which says that the Southern School is good and the Northern School is not so good.

[08:29]

But the early Sutra of the Sixth Patriarch did not make that, did not divide in that way. And this poem is also saying it's not, it was his attempt, Seketo's attempt, to say, the second school or the northern school landing on one or the other is not the point. But this poem is not just about a historical, religious, doctrinal dispute that happened 1,400, 1,500 years ago. This is also about our everyday life. which I hope I can talk about. So when we talk about sandokai, one and many, or sameness and difference, this is not, in many fields, that this question or this duality has come up.

[09:34]

For instance, in physics, modern physics, we talk about wave theory and particle theory, looking at each And each particle, we're looking at patterns. And as we know, for some phenomena, talking about it as wave-like is very useful. And for other phenomena, talking about it as particle-like is very useful. But it's not one or the other. In psychology, one of the types and difference in dualities There's a duality of intuition and a duality of sensory. For instance, in this room, a sensory person, a sensory type person, a sensory type perception would see individual people. But an intuitive person may see the whole pattern. Sudden and gradual is another.

[10:41]

division that fits into this pattern as well as form and emptiness. But what do they all mean? A number of us are studying this, and Alice, I guess she's in late, said, what does that have to do with our everyday life? I mean, it sounds nice enough, but I mean, how does this help? Or what does this show us about our everyday life? And I think it shows us in many ways. And I want to, whenever you do read a Buddhist text, or particularly a lovely poem or something, besides its beauty, what is its immediacy to you? You may understand it in some kind of, or you may be moved by it in its beauty, but what is its, how does it relate to you?

[11:43]

That's an important thing to grapple with. I know many years ago when I was doing a thorough study of the Lotus Sutra, it was a very difficult time in my life, and I was studying the Lotus Sutra because it was so inspiring. In a way, it was a way I was looking at as a way out of my life. But the Lotus Sutra and studying the Buddha's text always bring me back. And at the time, I was working at the restaurant, and eventually, by studying the Lotus Sutra, I began to see how the world of the Lotus Sutra was in the restaurant. And the same way the world of the Sandokai is in our everyday lives. For instance, I know when I... for a long time I served at Freedom Center, I would notice that, and many of you may have this experience of working with the public a lot, that there are certain people that come and you would have immediate rapport, and other people that would come and you would have immediate sprawling gap.

[13:06]

And, of course, it's easy to say, well, they're those kinds of people. They're difficult kinds of people, as if I'm an easy kind of person. Everyone should be like me. Or another easy one which some people get into is, oh, I must be doing something wrong. They're probably perfectly all right. But it's not that way. There is difference and there is sameness. And I found that if there was a situation where I felt this person and I are not connecting, I would just try to put a little bit more energy into the situation, to see if I could see a greater whole within the difference in me and you. You know, many of the Zen, many of the koans say, not one, not two. Many of the koans of dealing with this, you know, at first, many of us say it's all one, And that's an aspect, or some of us will say it's all so complicated, it's all particular.

[14:22]

And that's an aspect. I think when we serve in the Zen Dojo, it's clear we're involved in oneness or duality. the way we hold the pot and try to rest and be one with the food. And then when you serve, do you, some people you may have some feeling of they are serving you. Or some people are trying to disappear as if they're not there and you're essential. Or for some people the food is central. These are sort of understandings or habits that actually manifest as oneness or duality. And by being present we can We can see how everything we do is involved with this. Not in some abstract way, in some very concrete detail. How we hold it comes. How we hold ourselves, our relationship to our body.

[15:26]

We all have some place where we put our pain or our tension. There's a difference and there's a oneness in that. And then, of course, it's very easy to get angry if we have pain. We get angry at our body or our knees if they're hurting, or sometimes. But there's some merging, or greater oneness, or beyond whether we know it's one or two, that's happening. Everything as it is. As I was going over this, I actually thought of something that Leslie always mentions. Maybe you can get it right because I didn't get it right, but the ancient brocade. What is that? The shuttle and loom and weaving and fabric, it's ancient.

[16:29]

Continuously creation runs. So that's the weaving of many in one. We may, particularly when we first begin to study, begin to see the oneness of things. Begin to see how everything is tied together. But when we cross the street, we should still be able to see if the light is red or green. It may all be one, but the light being red or green is a very important thing to know.

[17:34]

Otherwise you may be hit by a car. It'll all be one whether you get hit by a car or not, but there's a difference. And, you know, we, for a long time, and this is even how we teach. The teaching can be like this. Often we, our beginning Zen courses, we talk about history, philosophy, and how the doctrine developed, etc. And that's a perfectly fine way to teach. This time when we're teaching our beginning course, we're starting off with the particulars. We're talking about doing the forms we use. We do it this particular way, this particular way. When you're in this situation, you do this particular thing. Now some people who come to our If you come to what we've done in the past, our ancient doctors, they may think it's very abstract and philosophical.

[18:42]

When we're doing it now, some people may say it's too nitpicky, it doesn't give any big picture. But you need both. Both are happening. The particular is an embodiment of the whole. Seeing the whole you can help understand the particular. still there's traffic and red lights and green lights. And most of us do tend to get stuck. We grasp at things, or we tend to see something in holes, or we tend to divide the world in a particular way, a particular division of many, among the many divisions of many. And so, early on, I don't have time to go through the whole thing tonight, but early on I just want to mention some of the lines. Early on it says, grasping things is basically delusion. Merging with principle is still not enlightenment. Not two, not one.

[19:46]

Grasping at things, looking, putting a lot of energy into each form or Merging with principle, seeing what underlies everything. OK. That's the idea. Gradual, sudden, merging, particular. You get caught when you do what? Even the right understanding, if you get caught with the right understanding. The way Suzuki Roshi translates grasping things as basically delusion and merging with principle is still an enlightenment. He says, Clutching at things is delusion. To recognize the truth is not always enlightenment either. And so much of what we try to recognize is the truth. And even if we do, it'd be a nasty mess. The other thing I wanted to mention is another line, just because it ties in with what I said before, I can't adequately go through this, but there's one other line which says, light and dark are relative to one another, like forward and backward steps.

[21:15]

Whichever duality you want to use, light and dark, knowing or not knowing, form or emptiness, the particular or the general. We're a complete body. And even if one step gets way ahead of the other, in order to move forward, you need both steps. Like forward and backward steps. Like your left foot and your right foot. Even if you see things intuitively or in your general, To actually move forward, even if you're very attuned to that, you have to be able to be particular. You have to be able to see each thing as it is, each particular point. At the same time, you may get very far ahead with a particular point, and know each form to take perfectly. But unless you understand, but that foot can only go so far ahead of the other foot.

[22:23]

So this is somewhat difficult to talk about. Because we're talking about the nature of how we divide things or unite things. The way we meet the world, the way we understand things, and the way we don't understand things. Or the way our understanding highlights something but leaves out something else. Our understanding is light. What happens to the dark part? One step, one aspect may get pretty far, but we need the other aspect. And in Zen practice, Sometimes it's character, even though Sekyuto is supposedly in the southern school, it's northern in the southern school.

[24:08]

The southern school is the school from which all the current extent lineages have come. Both Renzai and Seto come from the southern school, which is the so-called, kind of simplistic saying, the southern school. But of course, sometimes Rinzai is characterized as emphasizing Sutton and the Soto school's more gradual approach. But both include both. We can say, well, just sit and just put in your time. But each moment needs to be understood. Or you can say, wow, I got it. Wow, I really see the way it is. But you still have to get up the next morning. Maybe you don't go to Zazen, maybe you do something else, but you still have to meet the monks.

[25:08]

Both are involved. So part of the difficulty of, I'm the santo kind, why some mornings I say, well, what is this all about again? is that it's hard to grasp. It is somewhat slippery. And I think partially because the translation you use is so smooth and so poetic. Clearly it's done a wonderful job. It's easy to slide off when you read this. It's easy to... it kind of just drifts. It's hard to grasp. And that's okay. That's true. Because one of the points is it cannot be grasped. If you grasp it as oneness, or you grasp it as this particular understanding, that's not where it's moving. But at the same time, you need to attempt to grasp it. You need to see how this relates to your life. Is it just some quaint Chinese poem that was about some circumstances long ago?

[26:21]

It has some nice images. So, in this case, I think the use of the title is very important. San Gokai is about... does contain the whole poem. Many in one shaking hand. Everything as it is. Everything having its own... its own... Its own truth. End it all with the meaning. Of course, this poem does end with the kicker here of, I humbly say to those who study the mystery, don't waste time.

[27:36]

Progress is not a matter of far and near. They appear confused, now as the members block the way. I didn't know the translation of this to lines of dialogue. As you walk further, the distinction between near and far disappears. If you become lost, obstructing mountains and rivers arise." So, I think that's it. The end is to keep walking and don't waste time. I don't want to waste your time either, but what time is it now? 22? OK, we'll be there for now.

[28:53]

Thank you all for coming. I know I'm feeling a little sick. I know some of you may be sick. I hope you can all rest up so we can continue the walk and not waste time. But in addition to that, we need to put in some factor for Zen Center's overall financial condition by looking at the overall operations net for the past 6 or 12 months. And further, a factor needs to be entered for the cash situation at the time the bonuses are done. Perhaps some weighted formula taking all of these three factors into account would be good.

[29:58]

The officers felt that the bonus percentage Well, never mind that sentence, I'm sorry. Steve will work further on this, and both Steves will discuss this further with Baker Oshii and other council members. Next item, new paragraph. Humanitas contribution. Humanitas sent a fundraising letter and brochures to Zen Center. None of the officers were clear as to whether the dinner which Joan Baez had requested we do for Humanitas was going to happen or not. As Rene was involved in these negotiations and is now in Russia, it felt to us that if we were doing the dinner, an additional contribution was not necessary.

[31:16]

Next item, new paragraph. Brad Miller financial situation. Steve W. reported to the officers his conversation with Brad. Brad has accumulated a debt at Tassajara of about $2,500 and told Steve that he had not been consciously accumulating that debt with the idea that he would have to repay it. That is, a number of people spoke with him to the point that if he is going to be around Zen Center indefinitely for the future, that sometimes these debts are forgiven or forgotten.

[32:23]

The officers felt that given Brad's plans for the fall of living in Mill Valley and working four days a week, not being on scholarship and stipend, that in fact he didn't exactly fit into the category of someone who was throwing their lot in with Zen Center. Brad had also mentioned to Steve that it seemed to him that students who had been at Zen Center about the same time as he and whose path in Zen Center had been to a certain degree similar, some of those people were now on scholarship and stipend. We felt that it might be good to clarify with Brad that sometimes Zen Center helps people financially if they're not able to take care of themselves, at least on a temporary basis.

[34:02]

That is, helps them at least on a temporary basis. Steve will discuss both these points with Brad. Steve W. will discuss both these points with Brad. Personnel. We discussed at some length the current situation of Yvonne, Bill, the bookstore. Steve W. spoke with Bill about being in charge of the grocery expansion and working on the produce aspect of the grocery store. Bill is not interested. Tenshin-sensei and the officers felt that further discussions with Bill and with the grocery store was what was called for.

[35:15]

Tenshin-sensei will also be speaking with Yvonne about her current situation. Concerning Karin, Steve reported that the managers of all of the self-support activities will be doing memos for the upcoming board meeting, and that he had heard that Karin's memo was going to suggest the closing of Alaia, or rather the reduction of Alaia to Zafu and Zabatan sewing. probably closing the retail space. The officers discussed at length various possibilities for other things that Karin might do if that in fact happens with Alaya. She seems most interested in working on the administrative structures of Zen Center.

[36:26]

and the officers felt that that could be quite helpful. No particular follow-up in this area. Next item, new paragraph, Ed's status in work situation. Ed clarified his current situation that for the month of August, He plans on working half-time for Zen Center and half-time on the new company that he, Wayne Van Dyke, and a man named Camillo... Camillo... Camillo... Why don't you find out from Ed what Camillo's last name is? I can't remember it offhand. Ed, Wayne, and Camillo are starting a software computer company.

[37:37]

In September, Ed plans to begin working full-time with the company. Ed also clarified that he didn't feel that he was quote-unquote leaving Zen Center but rather changing his employment and in fact has made efforts to make his new employment to allow, to make his new employment allow him to continue his relationship with Cent Center, Perenz, by being in San Francisco, etc. Next item, new paragraph. The word NOTE in caps, underlined, colon. These minutes were dictated into a tape recorder while driving on Highway 101 and 280 from San Francisco to Jamesburg.

[39:10]

So please excuse me if the syntax or line of thought are somewhat disjointed. Thank you. Okay, and then at the bottom, the usual SWMP or PP. Thank you. This is a memo to, oops, Let's try that again.

[40:30]

This is a memo to Bakeroshi and Zen Center Council and Board. That's the two-part from Steve Weintraub concerning concerning fundraising, date November 3rd, 1982. The purpose of this memo, okay, first paragraph, the purpose of this memo is to inform you, no, let's change that. The purpose of this memo is to inform you of some encouraging and helpful comments and observations from a conversation I had last Saturday with a professional fundraiser, semi-colon, and come in the light of the upcoming council positions meeting to stimulate

[41:52]

our thought as to who can take full-time responsibility in the area of fundraising. Period. New paragraph. Last Saturday, Isan and I met with a man named Jim Graves, who has been working in the fundraising area as a professional for the last 10 years. He has been familiar with Zen Center community for the last few years, and attends Zazen on an occasional basis and participates in the Hartford Street Zendo as well.

[43:01]

Perhaps the major impression that I got from the meeting, which I'd like to share with you, is how very possible, underlined, fundraising can be for a Zen center. And perhaps for Paul Hawken or for a number of us, this has been obvious for some time, but somehow hearing this person so well-versed in this area talk about it made the concrete possibility of an organized, systematic, planned fundraising effort seem much more within our-slash-my grasp. One of the main points he made, which some of us have heard before, is that there is a vast amount of wealth out there that is given in contributions. 90% of it is given by individuals rather than institutions or foundations.

[44:09]

But a major aspect of its being given is that it is asked for. What talking with Jim made me realize strongly is that if we put the energy and people behind it, we could develop systematically an outline slash projection of our needs and a concrete program to meet these needs. And that such program could result in some hundreds of thousands of dollars of additional income for Zen Center. New sentence, Perens quote, we need such and such this year for our general budgetary expenses.

[45:15]

And we expect to work on these three major projects over the year, for which we need X amount of dollars, semicolon, period. Therefore, we need to approach four or six of our major previous donors with a request for X number of dollars, and et cetera, et cetera. End quote, and, you know, period, parens. Jim suggested a, quote, 36-month, end quote, program, dash, dash. Not that our fundraising efforts will stop at the end of 36 months, but by the end of 36 months, we'll be able to look back and see a considerable amount of progress in this area. New paragraph.

[46:18]

We need a person to do this work, period. A quote-unquote hands-on development officer, period. Someone who has the time, the energy, the authority within Zen Center, and the familiarity with our friends outside of Zen Center to perhaps develop, but if not develop, then thoroughly execute and follow through on a fundraising program. One suggestion of Jim's was that we establish a development committee. This might be a group of people, some inside, some outside of Zen Center.

[47:20]

Perhaps a group that we would consider to be able to produce 20% of our fundraising goal. Such a committee could establish a program which the development officer would execute. the development officer might be responsible for some of the contacts with outside possible donors, with following through on other people in Zen Center, with tracking and following through on other people in Zen Center, making those contacts. he slash she would be there to say, if we expect to raise such and such money by this date, we should have this kind of a letter written by this date and work on getting it completed. It would be great if such a person had considerable social skills, writing skills, familiarity with

[48:29]

friends outside of Zen Center and authority and seniority within Zen Center. But, never mind the but, just period, but perhaps all of those skills are not Never mind that sentence. Start again. Sorry. But even without all of those skills, someone can organize a program and be there to follow through on its various aspects being completed.

[49:33]

New paragraph. I believe that this kind of effort is very well worth doing and is a reasonable and necessary activity for us. New paragraph. Who can do it? Question mark. New paragraph. Thank you. And then quadruple space, and then you can just type. No, don't type anything. Just thank you. And then no quadruple space. Just leave a space for me to sign it. And then when you, well, no, that's not good either. Just thank you, actually. Let's just end it with thank you. were somewhat reluctant to approve the Disco Howell Skid House at Green Gulch period.

[50:46]

We had just approved about $35,000 in capital expenditures, yet the Green Gulch director had not included this as part of necessary expenditures for the next six months. On the other hand, we realized that Paul and Gloria really do need more space, as well as Ted and Antoinette, who currently all four plus Sean plus now three children of Paul and Gloria's are all sharing the Hill trailer. The officers felt the decision because it did depend on finance, it should wait until the financial council meeting scheduled for the week after Sasheen.

[51:50]

Other points made in the discussion were that some of the officers felt that the restaurant expansion work we will probably have to do as inexpensively as possible. Therefore, it may mean some commitment of the time and energy of the Green Gulch joinery carpentry crew. Various funding possibilities are a contribution which Ed Satteson... No, let's leave that out. Various funding possibilities are selling Jamesburg to though it is not clear that any significant cash would come out of this. It seemed to the officers as though going into the winter with a number of major projects coming up or in progress, that we will inevitably have to draw from our fitted funds

[53:05]

thus reducing our overall cash reserves currently at a, at least somewhat comfortable, approximately $200,000. One question. is when would the next year's portion of the Lawrence Rockefeller contribution come in. If it did come in as early as January, it would be an enormous help to float Zen Center through the winter. Steve W. will follow up with Baker Oshi as to the possibility of trying to find that information out. Next item, new paragraph, Green Grocer Deli Case. The Greengrocer presented a strong case for their deli case. Insofar as whatever expansion we might imagine in the storefront across the street, this piece of equipment would be flexible enough to be used in such an expansion.

[54:18]

In the last case, in the final analysis as well, it could be sold. It could be resold. Also, the present one is leaking badly. OK, that's it. That's pretty easy. This went up to about 165 here on the counter. That's not bad. to the Zen Center Officer Meeting Minutes of September 23rd, 1982.

[55:44]

Present were Blanche, Hartman, Steve Allen, Kim Kaiser, Steve Weintraub, Cain Lader, Linda Ruth Cutts. The agenda was Leslie Meyerhoff joining Zen Center Officers Group. The composition and role of the Business Practice Council. Positions. Let's make that full positions. Green's price increases and Kim Lee, L-E-E. Oops, that was in the wrong order.

[56:51]

Sorry about that. The order should be Kim Lee, Green's price increases, Leslie on Zen Center Officer Groups, Business Practice Council, and Positions Last. Sorry. Okay, Kim Lee. Kim Kaiser confirmed that Kim Lee, while in the hospital with a back injury, had attempted suicide by taking an overdose of Valium. Kim Kaiser elaborated some on some of the possible causative factors.

[57:53]

Blaine Yoakam is taking Kim Lee's place at the bakery on a temporary basis. And Kim Kaiser and Steve Allen will be following up on various aspects of the situation to determine whether Zen Center has any financial responsibility in terms of medical bills. Next item, new paragraph. Leslie Meyerhoff on Zen Center Officers Group. Steve Weintraub suggested that Leslie become a member of the group not just to take minutes, but as well to participate in the discussions and bring things to the meeting.

[59:14]

Everyone thought this was a good idea. Next item, new paragraph, composition and role of the Business Practice Council. A confusion has developed, a small confusion has developed, because the... because it was not clear that the manager's group, which meets every Thursday morning for an hour, is the same. It's not clear whether it's the same or different than the quote-unquote business practice council. We clarified that in fact the manager's meeting is the business practice council. Occasionally, they may want to and probably should invite the head of practice of the city or at Green Gulch or one or more of the Zen Center officers to join them.

[60:27]

we realize that this group, somewhat less ad hoc than the Zen Center Officers group when it first began, could conceivably take on considerable authority and decision making. Right now it's in an experimental phase, and it will be interesting to see what it can do. Steve W. and Kim had discussed using the group to evaluate and recommend, excuse me, using the group to review where on the wage structure each individual working for Zen Center now stands and whether they should be placed at a different step, with particular emphasis on the performance bonus steps.

[61:39]

will also be asked to look at the Green's price increases, which to look at the Green's price increases in detail, which the officers looked at today. And in a more general way, they may carry on budget and financial review of each of the businesses. It seemed good to have the head of the meeting, now David Cohen, responsible for communications with Zen Center officers and president. This way, all of the communications don't have to come through Kim, Kaiser, who already has too much to do.

[62:56]

Though it did seem good for Kim and David to meet with the Zen Center president, perhaps a half hour or an hour every other week, to review issues, The managers meeting the week before last had chosen David as their new head. This choice seemed fine to the officers, but for now it seems appropriate for Peter Overton to continue on the council. Steve W. will clarify with Baker Oshie. that he feels okay about us going ahead with this experiment. Okay. Next item, new paragraph. Green's price increases, as mentioned above, the price increases were okayed by the Zen Center officers, but we requested that the Business Practice Council take a more careful look at them.

[64:06]

and full positions. We confirmed the decision of the council. meeting yesterday that Paul Howler go to the front of the bakery, taking Mark Alexander's place to allow Mark to begin to work on the restaurant construction project. New paragraph, same item, but new paragraph. Kim reviewed that our current needs most acutely were in the bakery and the restaurant. We are four down in the bakery back, one down in the bakery front, and two down on the Greens floor. Though the numbers indicate otherwise, the stronger crisis is occurring at Greens rather than the bakery, partly because the bakery has somewhat gotten used to being short-staffed.

[65:25]

And partly because in addition to the two down on the greens floor, Teresa Rivera and Bruce McAllister are both going away within the next week or two for three and a half weeks. Various individuals were discussed and assigned according to what their situation was and where it seemed best that they fit in. Same item, new paragraph. The positions discussion included an extended discussion of the city center kitchen. Linda Ruth presented. a request coming from discussions among the city center staff and in particular with Tia about the shape of the city center kitchen.

[66:33]

They proposed, and the officers thought it was quite a good idea, that we attempt to staff the city kitchen in a similar way comma, though not quite as fully comma, as we staff the kitchens at Green Gulch and Tassajara. That is, give the staff enough, give the kitchen enough people so that there's a regular member, there's a member of the regular kitchen staff at each of the meals, thus reducing the pressure on residents and boarders to do meal board kitchen preps, to do meal board meal preps, and developing a continuity which will inevitably result in the kitchen being better taken care of. Hopefully, the establishment of such a crew would

[67:44]

result in the kitchen being cleaner, actually being able to carry out special meals on a regular basis per ends like the four and nine day meal at Tassajara or the Friday evening meal at Green Gulch, which now due to lack of of time and continuity we don't do in the city and Perens, and actually it would take care of the people working in the kitchen better. The way the kitchen has been running does not work so well, and the situation has been exacerbated recently by interpersonal difficulties among the kitchen staff. The crew Tia is proposing would be a tenzo, a fukuten, and a five-person crew.

[68:53]

and among the five people there would be a rotating kitchen cleaner. Possibly part of the rotation could be through the Green's lunch crew as well, or dinner crew. The officers thought all of this was quite good in considering the financial ramifications At roughly $7,200 per year per wage earner, this would be an increase in expenses of about $15,000. If the number of, according to the number of residents and meal boarders, we could cover this cost totally with a $10 per month increase. for boarding. We have yet to decide whether we want to try to cover the total cost completely or just make it at least partly an additional expense that the city center bear.

[70:11]

The next part of the job would be actually coming up with the additional staff to do this, which may not be so easy.

[70:25]

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