This podcast is offered by the San Francisco Zen Center on the web at www.sfcc.org. Our public programs are made possible by donations from people like you. Good morning, bodhisattvas. Good morning. Today I'd like to speak about continuity of practice. continuous practice? What allows us to persist in making great effort over the course of our lives when circumstances change? And this is cutting in and out, isn't it? Okay, so let's see. Hello? Oh, I see. There's a... a loose wire, just like all of us. Okay, so first, in a moment, I'm going to ask you about people you know.

[01:10]

And so, what I'd like to ask that you do is just, let's sit here for a moment and see if we can bring clearly to mind the image or the picture of someone we know who is an example to us of persistence in difficult times in a wholesome way. So if you would just compose yourself for a second physically, find your connection with Mother Earth. You may want to use your hands to make your body weight light so you rest yourself equally on your buttock. And you may want to find your internal sense of uprightness that grows or flows from that connection with the earth.

[02:15]

And then just for a moment, allow your eyes to go in. Turn your mind. Remember someone from your life. Let your eyes soften and let yourself bring that image to mind. And now, just in a few words, we may all end up talking at the same time. But loudly say the name of the person. So, thank you very much.

[03:22]

Now I'd like to unpack that a little bit, because we've just named 100 people who are inspiring to us in their examples. And we've just named at least 100 qualities that we can look up to. So I don't really need to give the lecture. We don't really need the lecture. the loudspeaker is doing if you can't hear me at any point just raise your hand please okay and that will alert me to shout and if I don't see your hand could somebody please call my attention to the hand of anyone who can't hear so

[04:36]

I'd also like to call your attention to this painting. This is a poster that has... I've had this poster for about, I don't know, between 35 and 40 years every place that I lived. And this poster shows Yama, the god of death. And as you see, Yama's very scary. His fangs are bared and he's big and he's bigger than anything, okay? And... Yama is holding a wheel with six pie slices in that wheel. These pie slices are the different states of mind and existence that there are. There's heaven, which is a very happy state. There's self-righteous anger, which feels supernormal. many of us, so it's called righteous gods or angry gods.

[05:40]

There's human life, animal life, which is dominated by survival. There's a kind of a hungry ghost existence, which is dominated by unfulfilled desire or need. And there's hell, and we kind of know what hell is. It's dominated by pain or retribution. And there are other parts to this circle, but that's the part I want to talk about now, except that do you see that there's a little circle in each one of those realms, and in that circle is someone standing upright. Can you see that? Okay. And people on this side, if I'm in your way, just move so that you can see because it's important. It's like in every state that it's possible to be, there's the possibility of someone who meets that circumstance just as it is without fear in the same way.

[06:59]

And that's true whether it's a remarkable state like winning the lottery or whether it's a remarkably horrible state like losing your home, your partner, your job, and the thing that you most trusted all on the same day. And so that's what we're talking about is that ability to that's represented by the little person in the circle. And that's also what we're talking about at the beginning of lecture when we say the verse, beings are numberless, I vow to save them. Or I guess it's the end of lecture. Delusions are inexhaustible, I vow to end them. Dharma gates are boundless, I vow to enter them. Buddha's way or the way of waking up is unsurpassable.

[08:02]

I vow to become it. That's called the Bodhisattva vow. And it's the vow that shows the awakening being in all of us. So what helps us to continue to make an effort for a long time? circumstances. So when we make an effort, we're making a change. And often we think we're changing. Actually, we're understanding and transforming the self through practice moment after moment. Now, would it be better if I took the mic off and just shouted? Okay? Yes? No? Better the way it is? Okay. To continue a transforming practice, we have to recognize our own delusion and the addictive... ...willing to address them.

[09:25]

So obstacles can be anything. Because our physical condition... Sickness or something distracting physically like pain. It can be our emotional or our mental condition, like a lack of oomph to make a change or to do something new. Laziness or overexertion. It can be doubt, doubting our purpose or ourselves. It certainly is for me. So I want to check out bodhisattva or bodhicitta, the desire to wake up that's defined by the vows that we say at the end of lecture as the highest, the deepest, the widest intention there is. It's the sort of purpose that no matter what happens,

[10:30]

if we remember that that's our purpose, that does give us some oomph, that does give us something that does not change. It's a purpose that's based on the reality of how things are or how things is. So just to say what that purpose is in terms that we can all understand and remember, it can be summarized as, I want to wake up. More than anything else, that's what I want for everybody's benefit, for the benefit of all beings. I want to live in accord with how things are. I want to live in a way that's truly satisfying and doesn't lead to suffering. Not only good for me, but good for everyone and everything. I want to do this

[11:31]

because it's most deeply in accord with how things are. I want to do this because most deeply helpful and nourishing for the world. It helps to heal the world. And so it's the strongest and deepest of motivations. And to remember it is to remember who we really are, what we really want to do. To remember this motivation is never unwholesome. It's always wholesome and always true. So I want to... How many people are here for the first time? So, welcome. I want to let you know that we're in the middle of a practice period, ANGO, Peaceful Dwelling, it's called, and it's being led by Abbot Ryushin Paul Haller, who's sitting on the left, and it's been going on for nine weeks, eight weeks, something like that?

[12:44]

Seven weeks? Yeah, okay. And you've been exploring a chapter or a fascicle of the Shobogenzo, the Treasury of the True Dharma Eye, which is one of this lineage's basic texts. called Gyoji, continuous practice. That practice period, there are many events in the practice period for beginners. So you can come any Wednesday night or any Saturday morning. And it ends with a seven-day meditation retreat in which there'll be a lecture and teachings every day. People come and live here for the practice period. And it's open to people who... are willing to make a practice commitment every single day. And for both people in the practice period and for people who are coming for the first time or not in the practice period, I want to mention that around the end of the middle of the practice period, it tends to get difficult.

[13:54]

So the honeymoon is over and the obstacles have begun to show themselves for most people. And it's a normal and natural part of studying the self that this should happen. As a matter of fact, for this to happen means that you're about to find a deeper sense of direction and purpose to do what you have to do. And this continuous practice, unlike most of the chapters in this book, the Shobogenzo, unlike most of the chapters, it is not highly philosophical. It mostly consists of stories of many people who have been examples of the way of awakening. And so now I'll read one of those stories, and it's the story of Bodhidharma. There's a famous part to the story of Bodhidharma, and this is the less famous part.

[14:57]

This is the part that happened before the famous part. You can hear about the famous part in Bodhidharma's birthday celebration, which happens in February and is listed on the website. Ha ha ha. For further inquiry. Anyway, this is the story from... Kaz Tanahashi's translation of Shobhogenso Gyoji. Bodhidharma came from India to China at the request of his teacher, the Venerable Prajnatara. How severe the wind and snow was throughout his three-year journey. How innumerable the waves of the ocean under clouds and mist. as he sailed towards an unknown country. This journey is beyond the imagination of those attached to body and life.

[16:00]

This continuous practice is due solely to his great compassionate determination to transmit the Dharma, the teachings, and to save deluded or suffering beings. It is continuous practice because of his dedication to transmitting the Dharma, because of the all-inclusive world where Dharma is to be transmitted, because the entire world of the Ten Directions is the true path, and because the entire world of the Ten Directions is the entire world of the Ten Directions. What place is not Bodhidharma's palace? What palace could hinder his practice of the way? So I'll read it again, just so you can get the flavor of it. He came to China from his homeland, which was India, and it took three years.

[17:08]

There were lots and lots of obstacles on the way, and no one who's attached could understand it. You can only understand it from the part of you that has an overarching and supremely important purpose. That means everybody, because we do. And the explanation of Bodhijama's journey is only that he deeply desired to bring the compassionate teachings, to people who needed them in a new country. It's because the entire world is the place of practice and because the entire world is exactly what it is. It can bring up the obstacles that make practice meaningful. And what place is not his palace or his...

[18:14]

adorned abode. And what adorned situation, what distracting flashy place could hinder him in his practice. So I'll read it again. So he came from India to China at the request of his teacher, Prajnatara. the venerable Prajnatara. How severe the wind and snow throughout his three-year journey. How innumerable the waves under clouds and mists as he sailed into the unknown. This journey is beyond the imagination of anyone attached to body and to one's own life. Bodhidharma's continuous practice, our continuous practice, everyone's continuous practice is due solely to to the great compassionate determination to make the truth available and to save suffering people.

[19:17]

We can call it continuous practice because of the dedication that results from our purpose, from transmitting the, because of the all-inclusive world. in which the transmission is received. And because the whole world is exactly what it is, what place is not such a palace? And what palace or cesspit could hinder such determined practice of the way? So connecting with the purpose is the first way in which we can continue such an effort. But purpose is not enough. For a purpose to become real, realized, it has to have specific activities or actions associated with it.

[20:28]

So we have to try things out to make our purpose manifest. to ourselves and to others. So the precepts in Buddhism or some other model of practice, some other plan, although it's limited just because it has words associated with it, because to make a plan or to make a description, we have to leave something out, so it's limited. But knowing that it's limited, we can still take on a plan or a... or a model as the bridge between intention and action. So the second part of continuing practice is to have a plan or to know our plan, even though we also know that it's limited. We have to be willing to do something or to try something. The third way that we can...

[21:31]

continue our practice, even when things change, is to know and to nourish our own mind and our own intention. Besides knowing our purpose, we have to be able to nourish ourselves with experiences that are in accord with that purpose and to be intimately acquainted with our own sense of hindrance and failure. We have to not be swayed by that. We have to be able to deal with the negative and discouraging descriptions that are our first reaction to obstacles and failure or the first reaction of the people around us. We have to be able to stay in the present and stay true to our purpose. We have to be able to de-adrenalinize ourselves to continue to nourish ourselves no matter what.

[22:36]

So how do we do this? Well, I think one of the ways that we do this is by having a bigger view, to understand that a deep purpose is for a lifetime. It's not just something that we can take on this week and then drop when things get rough. I think part of that is to keep looking again and again at what our intention is until we understand what it really is and what it really, really is. You know, we have to be willing to think thoughts like, what do I need to do before I die? Or on the day of my death, what am I going to be happy that I took as important or valuable in my life? And we have to understand that practice happens now so that we only have to do it once. I guess we have to do it once now.

[23:41]

And now we have to do it once. And now. Anyway, I could keep going on, but you get the picture. So we have this case in the... in the Zen literature called Jumping Off the 100-Foot Pole. And the main case is that you've climbed to the top of a 100-foot pole. Now what? How will you take the next step? So the title of the case suggests that you jump off it. And so what that brings up for most people is terror. I'm a yoga teacher in my other life, and when I say handstand, everybody says, ah! Because it's upside down. It's like jumping off a 100-foot pole.

[24:44]

So the idea of jumping off a 100-foot pole brings up survival instincts in most people. So I want to read Suzuki Roshi's answer, and you can read more of this. Suzuki Roshi is the founder of our lineage in America, in the U.S. He's the founder of this temple, and we give him a memorial service on the third and fourth of every month. On the fourth, the first day of our seshin, our seven-day retreat, it will be the 40th anniversary of his death. He died on the first day of Sashin. And to the people in this lineage, in this temple, he represents that indomitable spirit. So for instance, he used to share food on his plate. He had stomach problems and he thought he might have hepatitis. And then he was diagnosed with cancer.

[25:45]

He turned delightedly to one of his students and said, I'm cancer, you can share my food. So that kind of spirit. So this is his commentary on that case. When breakfast is ready, my wife hits some wooden clappers. If I don't answer, she may continue to hit them until I feel rather angry. This problem is quite simple. It's because I don't answer. If I say, hi, which means yes, There's no problem. Because I don't say yes, she continues to call me because she doesn't know whether or not I heard her. Sometimes she may think, he knows, but he doesn't answer. When I don't answer, I'm on top of the pole. I don't jump off. I believe I have something important to do on top of my pole.

[26:47]

You shouldn't call me. You should wait, I think. Or I might think, this is very important. I'm here on the top of the pole. Don't you know that? Why are you interrupting me? Then she'll just keep hitting and hitting the clappers. That's how we create problems. So the secret is just to say, hi, yes, and jump off from here. Then there is no problem. It means just to be yourself in the present moment, always yourself, without sticking to an old self. You are a new self, and before that self becomes an old self, say, yes, and walk to the kitchen and eat that breakfast. So the third part is to have a plan, to have something to do,

[27:52]

and to recognize the reactions of the mind, to know yourself. And I would say the fourth thing, and maybe one of the most encouraging things, is to get help, find support. So to find, to know, to keep your allies is an important part of fulfilling your purpose. So in Zen practice, we call that sangha. Sangha just means together. And I won't go on and on, but I do want to just say a few things about support because it's important. You might want to refresh your posture. Don't feel like you have to sit through pain that's too high to hear. So you might want to refresh yourself for a moment because I want you to be able to hear this. This is about finding people who can help.

[28:53]

So the Buddha talked about what makes a community of allies effective, what makes the Sangha a Sangha that will last and that will be able to help. And there were six features of a community that's helpful to you. The first one is that, like today, we share space. We're in the same place at the same time, recognizably so. So the person who's sitting next to you, even if they did nothing else, their sitting helps your sitting, helps my sitting, helps my speaking. I wouldn't be able to give a talk. at least not the same talk, if I didn't see you face to face. So to give a talk, I prepare much more than we need for the talk. I prepare hours and hours of talking. But then I edit it down when I see who's in front of me and see the reactions and responses of the people in the room.

[30:06]

So I'm speaking to you, not to just anyone, to you. And you're listening to me. And sharing this space allows us to do that. The second thing that the Buddha pointed out was to share the essentials of daily life, to share important essential resources. In this case, today we're sharing the resource of a room and seats and cushions, of cookies and lunch, and so on. This is important. Books for the prisoners. We create a sangha with the prisoners by sharing books and money with them. The third one is to observe the same precepts or to have plans that are in harmony with each other. The fourth one is to use words and speech that contributes to that harmony and doesn't take away from it.

[31:08]

The fourth one is to share insights and understanding with each other. So we'll have a Q&A. Or you can speak to each other about practice. We can speak with each other. And the last one is to respect each other's point of view. And I think if we look at any structured program that aims at transformation, we'll see some of these elements. The Buddhist one is centered around Dharma and around awakening. But there are other communities with spiritual practices aimed at changing deep habits. So, for instance, AA shares probably five out of the six. So the goal of AA is sobriety is the product of a...

[32:11]

kind of a global internal change that comes about through a spiritual transformation. And, you know, we share meeting space, share a plan or a practice of the 12 steps. But unlike Buddhism, that occurs in, there's a sense of time or progression. You share insights and understanding. For instance, you meet with sponsors. You talk about, talk about life, about the life of sobriety with other people, and respect each other's viewpoints. You hear each other's stories. Harm reduction, another model of recovery from addiction, also expresses some of this sharing. So you share the space of the medical world. You share the essentials of life. You share insights and understanding. The point is that basically any transformational community has in common the idea of a structure of support, a structure of support that actually works for people.

[33:26]

And I personally benefit from the support of other people, from having a purpose, from understanding my own mind. Just in the world of personal recovery from injury, I'm recovering from accidents. So, you know, every so often, literally, I'll make a plan for the recovery. I'll look at my setbacks and obstacles and I'll get help anyway. Just the important thing is, is that it changes. fulfilling one's purpose from something that's difficult and unattainable to something that I can persist in moment after moment. I think that, you know, Matthew said it very well in the New Testament. He said, come to me, all of you who are weary and burdened, and I will give you rest.

[34:30]

Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. So if you think about this, what it means is under what conditions is the yoke easy and the burden light? It's only in taking refuge. It's only in understanding that there is a plan. So this is an example, different... religions, different philosophies, different groups of people have different ways to fulfill this. I just want to acknowledge that. So just to be very clear, persistence isn't supernatural. Persistence happens moment after moment, and it's the product of understanding what you want and need, of understanding yourself, being willing to be in the moment, and being willing to call for help.

[35:49]

And when you find your true intention, your satisfying intention, your nourishing intention, particularly in the context of the path, the intention to wake up, to express wisdom and compassion in everyday life. Persistence will arise in your own life stream in a whole different way. Or it has arisen, and it will arise as you help other people. as you become mature in the process of hearing and responding to people's needs. Suzuki Roshi says it in a way that I'd like to end with, to leave the taste of Suzuki Roshi's words, he says, about continuity of practice.

[36:59]

We say... One practice covers everything. This means that practice covers many virtues, like the waves of the sea. When you practice in this way, means when you practice like the person you named, when you practice like Michael, my Dharma brother in front of me, like Blanche, like Paul, like Tova, like Joan, like Camille, you know, like Jay, like Chris. I mean, I don't want to say everybody's name, not only because I don't know it, but please say your own name, you know, like Robert, like Nick, like Chris, like Camilla. You know, when you practice like Brian, you know, when you practice like Leanne, when you practice like Cynthia, you know, you become...

[38:00]

Universal, like a stone, like a tree, or like an ocean. You cover everything. Continuous practice is necessary. So don't rest from it. It doesn't mean never nourish yourself, Laura. It means we can't rest from what's most deeply... nourishing, and satisfying in our life. How to continue is to have generous mind, big mind, and soft mind. To be flexible, not sticking to anything. Practicing in this way, there is no need to be afraid of anything or to ignore anything. That is strictness of the way.

[39:01]

When we're not afraid of anything, we are imperturbable. To be completely concentrated on what you do, that is simplicity. And the beauty of practice is that it can be extended endlessly. You cannot say that our way is quite easy or that it is very difficult. It is not difficult at all. Everyone can do it. But to continue it is rather difficult. Don't you think so? Thank you very much. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our Dharma talks are offered at no cost and this is made possible by the donations we receive. Your financial support helps us to continue to offer the Dharma. For more information, visit sfcc.org and click giving.

[40:03]

May we fully enjoy the Dharma.

[40:05]

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