Lost Coin Notes
May 4, 2010


There are certain premises of our practice.

1.	Concept of the traveller.  “Traveller's Mind.”  It's simple but profound.  We act as though we're here permanently, but we're not.  One of the beauties is that this premise is completely true.  It's not a theory.

An outlook, a way of life, a way of deciding things.  This is useful because it's true.  In Buddhism, this is referred to an transience.

We worry about things that are kind of silly.  When we realize this (we're passing through) we're not experiencing a theory.  It's true.

Understanding that nothing that happens to you is anybody's fault.  The mind of “I am.”  You are free to do what you want to do.  This is harder to prove.

If you wanted to walk out of this house, get on a bus or a plane and go to Florida, you could do that.  

Put these two premises together:  you're just passing through, so you are empowered completely.

3.	“Taking refuge” means you look to your practice, and that is a practice itself.  My practice says that you're just passing through.  Or that you can do what you want (unless you're scared).  You don't need more information, you take refuge in the practice.  

The seat of power is always here (in you.)  You don't have to figure out how to shift everything and everyone.  In the Buddhist tradition, the teacher empowers you.  The lineage affirms it but it's already in you.  Now we're acknowledging it.  Now you can take refuge in the practices -  no more victim.

The true “I am” practice is a practice of empowerment – not over others.

THIS WEEK:  notice when you're afraid.

When we're scared – we shut out BEING.

In the Gurdieff tradition, first you practice being one with yourself, and then being one with everything.  In Zen, we first practice being one with everything, then learn to be one with being a human being.  It's different in these two traditions.  Understanding the real reality of life – the full identification of the human condition (includes things like greed, and sexuality).	

Continuing the story (koan) about Tokusan.  Tokusan becomes a teacher – a very fierce one.  He would hit you 30 times with the stick (or tell you he'd give you 30 blows).

He completely stopped doing this, after 15 years.  The final story about Tokusan is also a koan, canned “The last word of Zen.”  Seppa and Ganto were his students who ended up becoming great teachers.  

Tokusan comes in for food, and Seppo, who is working in the kitchen, asks him where he's going because it's too early for the meal.  So Tokusan goes back, wordlessly, to his room.  Seppo is amazed at this and shares it with Ganto.  Ganto hears the story and says that it's because Tokosan hasn't heard the last word of Zen.  Upon hearing this, Tokusan calls him up and asks him why he said that.  Ganto whispers something in his ear.

The next day he gave a very different talk at the zendo.  Ganto stands up and claps and says “The old many has finally gotten the last word of Zen.”  Basically, they had just put on a play, hoping that Seppo would see the light.

Tokusan's final evaluation is to not worry about power.

Cause and Effect:  you gain nothing by trying to get people to do things.
You can be right or you can get what you want
You can be right or you can be free

Be nice:  try not to control others or make others do what you want.  Start where we are:  hate a few less people.  Learn to like some people.  Do this first.  Try to do this as a practitioner.  Don't exert power and control.  You will buy your freedom for this, in return.

My own freedom will be gained by not trying to please everybody else.  

Tokusan – first, he's right all the time.  Then, he's always in control.   Now he's free.

When you sit, forget the self, forget your fears.  