Effort - While You're Already Perfect

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SF-02761
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and night i want to look at the one which is ah in sanskrit via
mom translated sometimes as effort or endeavor or enthusiastic engagement ah energy
various ways to
ah
look at this word failure
where this practice algeria
suzuki roshi talks about effort a lot
and actually angle most of what i say good night is not going to be coming from the can't come unto him and shouted over but
ha well beyond
my own exploration of
effort and what tasks as a hiroshi
i'd say that it
because as i've mentioned many times i was very strong
when the first time ever heard says information talk he said something about he said in the perfect dressed as you are
and ah
that was a very startling thing for me to here and i assumed of course that he was speaking to
people who had been a students for some time but i was really knew there and i knew that he wasn't talking about me
but as i kept coming to hear him
now i have a notion that
although cognitively i said world doesn't know me
something in me
heard that
and responded
and that's something about why i kept coming back
oh cognitively it was very dissonant with with what i thought about myself or what i thought i knew about myself ah somewhere in me there was something that that resonated with it and needed to hear more about what
what what he could possibly mean by that because wrote together with your perfect justice iraq was there's always room for improvement
and zen is about making your best effort on each moment forever
and these were paradoxes for me but they will
how much of what he said as paradise but this one caught my attention because no gaining ideally your perfect as you are what does it ruin
to make effort continuously
forever
when there's nothing to gain
when you are perfect as you are or the another phrase we here is no goal seeking or in the heart sutra we say no attainment because there's nothing to attain
what can that mean
so this this has been continues to be a real con from me in one that i commend to you
we talk about the perfection of effort we talk about the nessus necessity for continual effort
and yet we're also again and again reminded
that from the beginning
where buddha
this very question was one which drove don't century which was his his continual corn for a broader from the beginning what nature there for practice
he pursued this question through practice
and he expresses that again in the opening paragraph of through kansas and in which we chant sometimes always on one day sittings
on the rose basically perfect in all all pervading
what need is there for practice and realization
the dharma voters free and untrammeled
why do we need all this effort

indeed the whole body as far beyond the road rules test who could believe and a means to brush it clean and yet if there's the slightest discrepancy
the way is distant as heaven from earth if the least like or dislike arises the mind is lost in confusion

so he makes us continual effort
to rory
come to the point where we appreciate fully justice as it is
who will come to actually realize
that the way is basically perfect and all pervading that it's never a pipe from you right where you are
what is the use of going off here in there to practice
we need to realize it so that we can actually live in such a way

we have this expression in colloquial english you know
one who can
walk the walk as well as talk the talk
ah the great teacher qui hi
ah in his shastras says
rod is the moving
of proficiency in teaching but not proficiency in transmission
and he says this refers to run
whose deeds are at variance with his words
and the next question is what is meant by proficiency in teaching and also in transmission
and we hi says this refers to run whose words are confirmed by his deeds
and when we do the research ceremony
ah when we can't see
precepts at the end
doshi chance a little teaching about each precept these are teachings of dorgan cengiz about each precept from his
his teaching on precepts co ah
code you came on
and he says that on the tenth precept
ah
not to abuse the three treasures he says
to expand the dharma ruthless body is foremost
it is unfathomable we just accept it with respect and gratitude
so this effort that we make mama after moment
to be present here as we are fully embracing
every is just this as it is

this effort
is what
may allow us
to expand the dharma with this body
may allow us to come to the point where
our words are confirmed by our deeds
where can we can walk the walk
so we take up this bodhisattva vow
which aims us in the direction we want to go
and we don't set up any particular go to achieve at the end we just wow this is our path
and we go this way and our effort is just to stay on this path
just to be completely who we are on this path
just flipping through and mind beginner's mind we run into effort again and again
at first you will have those problems and it is necessary for you to make some effort to continue our practice
through the of practice without effort is not true practice
for the beginning of a practice needs great effort
the special for young people of is necessary to try very hard to achieve something
you must stretch out your arms and legs as right as they would go
form is form
you must be true to your own way until at last your actually come to the point where you see it as necessary to forget about yourself
until you come to this point it was completely mistaken to think that whatever you do is then
was that it does not matter whether the practice or not
but if you miss your best effort just to continue your practice with your whole mind and body without gaining ideas
then whatever you do will be true practice
just to continue should be your purpose
when you do something just to do it should be a purpose
form form and you are you and true emptiness will be realized in your practice

so he's talking about walking in the far i think you know about getting rid of the front of me since this is the of practice we can say do that will make progress
yes little by little or that we did not even expect to make progress
just to be sincere and make i feel effort in each member is enough
there was no nirvana outside our practice

to version of and things to be a buddha better she was just an it never name for human nature are trees human nature
thus even those you do not do the same we're actually doing something you expressing yourself you're expressing your true nature

drivers was continue this practice
lisa after week year after year your experience would become deeper and deeper than your experience will cover everything you do in your everyday life the most important thing is to forget or gaining ideas
all dualistic ideas
in other words just practices in and the certain posture
do not think about anything just remain on your cushion without expecting anything
then eventually you will resume your own true nature
that is to say your own true nature resumes itself

sometimes when we read about the when reshot it over
and the
oh and the commentaries on shanti day for the there's an awful lot of feeling of ah
there's a possibility of reading a dualistic lee this is to do this as good and to do that as bad you should do this and you shouldn't do that
ah i think more if you read the theory care for news you'll see
ah
to do this good brings great benefit
it's not sort of good or bad or should or shouldn't but look at the benefits that ah
that happen when you practice this way and look at the difficulties that occur
when you live this way
ah
it's more trying to
encourage you
to live the way you want to live
it's not so much chiding you for don't know are not doing right but i think as i read as i wrote commentaries as i reach down to deva it can be read that way and just for we have a big tendency to read it that
why don't we we have a big and say when to have set up some ideal
and if will notice that we don't need that ideal
then we tend to think of ourselves as being very bad
or it's a bad thing
now we we tend to to criticize herself
but really i think a setting up
ah
notions of
of attitudes and conduct
that
lead to ah
joy and appreciation of our life
and as trying to find some way to encourage us
to make effort to appreciate our life

and i think that it's most helpful rather than
comparing ourselves to some ideal and criticizing herself when we don't meet it
last keep
checking in was ours once the hiroshi used to refer to as and a most desire or
our deepest intention or our ultimate concern or how are you really want to live
ah not so rules from outside but what is it that this practice that attracts us
why are we doing this anyhow
what
what made me choose to do this
when i consider what made me choose to do this
it is beyond naming
it is
ah
somehow when i am
met this practice
it didn't seem to me to be a case of choosing it seemed to me to be a case of
i had no choice
the choice was made quite apart from any cognitive process
but surely something in me chose it
and i can talk about
what apparently encouraged me to choose it
and frankly i think it was meeting someone who expanded the dharma with his body
on
but i saw a lot of what i read made a lot of sense i had a lot of residence was a great deal of what i read but to someone who expanded the dharma with his body was more convincing than than words although the woods or
very encouraging

and so as i've mentioned before i have
had this creep yearning
to be able
to see all beings as poodle
to see
everyone that i met
as a perfect
the actually see
perfect beings wherever i look which is how i perceived suzuki roshi but you know i can't get there by running to do that
if i can't accept this being as it is
yeah i've mentioned to use that i'm working in therapy with a therapist who's also a long time send practitioner
and we finally got down to the ground yesterday on this thing
of if i want to be a compassionate being
i have to be able to be compassionate to this be
she says if you want to see or wherever you look you'll have to see it and i'm sure you have to look at the one in the mirror and embrace everything that's there
it's not that you ought to or the you'd feel better if you did if if right you really aspire to
is to be able to meet each person you see ruth that compassion that you saw in suzuki roshi
you have to be able to meet yourself
with that compassion otherwise you're just talking the talk but you're not walking the walk and people will see
that you are not
genuine genuinely seeing them as buddha think her not genuinely reading them as buddha
because you still are not willing to be as you are
completely and without reservation

so she is not talking to me about being nice to myself being kind to myself indulging myself being a rustic she was talking to me about the good i have to go through if i want to be the compassionate being
i yearn to be

to be able to embrace whatever arises and when something arises that is painful
and i notice it
instead of saying oh there it is again
when i notice it's a good food vast
now you don't have to do it

in other words
just recognized that i have all these habits
i have those habits of mind critical and judging habits
and they arise we all have them
the will arise
when they arise can i say oh there's my have as hobo
can i really embrace it can i really not turn away from
this is the effort
that i need to me
and i think that each one of us needs to me
just to come back to suzuki roshi little bit
if you want to express yourself your true nature
there should be so natural and appropriate way of expression
even swing right and left as you sit down and get up from zazen this an expression of yourself
it's not preparation for practice or relaxation after practice it is part of the practice
so we should not do it as if we were preparing for something else
this should be true in your everyday life
whatever you do
you should just do it to do it
and that was some gaining idea
when you cook you should just cook to cook is not to prepare food for some money for your says it is to express your sincerity

you should allow yourself plenty of time you should work on it was nothing in your mind and without expecting anything
you should just cook that is also an expression of our sincerity a part of our practice is necessary to sit zazen in this way but sitting is not only way whatever you do it should be an expression of the same deep activity
we should appreciate what we're doing there is no preparation for something else

then he has a whole section of route effort

he since our effort and our practice should be directed from achievement to not achievement
usually when you do something you want to achieve something you attached to some result
from achievement to manage if that means to be rid of the necessary and bad results of effort
if you do something in the spirit of nine achievement there's a good quality in it
just to do something without any particular effort enough
when you make some special effort to achieve something some excessive quality some extra element is involved in it
you should get rid of excess of
if your practices good was doing well aware that you will become proud of your practice the proud is extra
what you do is good but something as added to it
so you should get rid of that something which is extra

we were invited some tourist the idea means your practice is not pure
by purity we do not mean to pile or something trying to make some impure thing pure
that purely we just means things as they are
when something is added
that is impure
when something becomes dualistic that is not pure
if some think you will get something from practicing says in already you involved and impure practice
it is all right to say those practice and there's enlightenment
but we should not be caught by the statement
you should not be it by it when your practices and just practice in
if enlightenment comes with just comes
we should not be attached to it into the attainment
the true qualities as and as always the even if you are not aware of it
so forget all about what you think you may have gained from it just do it the quality of zazen will express itself then you will have it

there was an exchange
between the six ancestor
and his disciple when when the disciple first arrived
the six and sister said what is it that this comes
and after some silence the disciple said
just to say that it's something misses the point
and the second sister says
said
does that mean that there's no practice and know realization
and his disciples said it's not that there's no practice and know realization it's just that it cannot be defiled

so although there is practice and there is realization
when we practice
we shouldn't attach to realization it will
interfere with the purity of our practice
when we practice
she just do it
but suppose we notice some attachment to attainment
well then just notice it
oh yes there i go again thinking this isn't good enough
there are a gorgon thinking
there's a goal
and i'm not there yet
oh look
there is
i just keep on right

we will come up with ideas of this isn't good enough
i need to improve
and actually
how we probably wouldn't have ever begun to practice if we didn't have some notion like that
so even know there's a notion that we need to improve that we must you must become rooted for the benefit of all beings
maybe we must barbuda
today a buddha we are
for the benefit of all beings
be completely
this one
wholeheartedly
with enthusiastic engagement
the be this one
and when you recognize its completeness
you will recognize
as dog she says and ginger con no creature ever falls short
where no creature ever fails in it's own completeness
wherever it stands it does not fail to cover the ground

would we like to have some discussion
yes of course
that state
six and system
was advised to stay that way
it's just
i am that
just
name is really mean that just
yeah so reddit what is this
if you try to catch it by a name or description you already kind of
attaching to something
it's it's this just to name it
is to miss the point is is somewhat related to not knowing his nearest
so it is answered that he said says percent
does that practice realization that he meant that
because we can

president i don't see that you're looking for a logical relations
i don't try to study cut corners by listening from a radical patients

account
so it was sit with it
really i mean sit with it and let it cook
it's just trying to see why why the there was a quotation and here suzuki roshi said i felt
i spoke to that particular case

i'm sorry

okay it's it's this

by purely mean just things just as the when something is a bad is impure
there's all right to say those practice and there's enlightenment we should not be caught by the statement
you should not be treated by it when you practices and just practice zazen
and i think
if enlightenment comes just comes
i think this is completely from that case that i think this is commentary on that case
this this such let's say fifty six as a session on right effort
that section
that he says
the to secure form is emptiness emptiness is form basis form is also arm emptiness last twenty years which is the translation i found or when we read it the heart sutra
our translation say that no no i don't know and it's nonsense in the heart sutra efforts in the larger probe president parramatta it's it's true it's not in the heart sutra as we as we chanted
you know the hold their many pressure part meter sutras the heart sutra is the most condensed of them this approach apartment and eight thousand lines and the president for me to and twenty five thousand lines the pressure point me to in i think maybe even a one hundred
thousand lives
have you seen that and other and other translations of the heart sutra or
former minnesota coach and when it goes on to so forms form and emptiness emptiness but
carranza in translation

yeah i don't know why that's not the one that which
but it's true the suzuki roshi so to speak to that a lot he goes back to form as forum and emptiness emptiness
ah
quite frequently
yes

fits the description have of one who's one whose words are confirmed by your deeds
yeah that's a good phrase that like that thanks
or
or
preaching the dharma restless body
no expounding the dharma with this body
yeah it it has to do with things like when true is at tassajara and she wrote a letter home and she said this morning i got up early and i saw suzuki roshi walking in his garden
and you know what he was doing
he was walking in his garden
no
son of hike

or someone else a friend of lose who
a said we'd gone over to san francisco to here says of hiroshi or something and he said i saw him wants you know and his whole face lit up
on there was something about his meeting him that the made an impression on him although he
didn't practice in and that there's something about
the something about who someone who's
on
rosa confirmed by their deeds that catches your attention

i think that you know we feel web dick not home
when
yes
way
we're passion
since i was getting at
other people
was using it as as as a basis you're already a feeling passion for others as though you know i'm
yeah and i think it the read
changes all thing because you have they can pay or your say how or something a more passion comes from not even recognize separate or from that with a with yes it it
passion is center and more as peer relationship with everything as you said paper
then try to your
the outside
my school
yeah you might have some compassion with others and set of compassion for others it said that the near enemy of compassion is pity which is that feeling that i think you're talking about when you you say this from some position of superiority
looking down on someone
you're year
hmm
yeah no
thank you

so
let's continue making our best effort was everyone
on each moment
forever

the