October 14th, 1995, Serial No. 02701

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it's wonderful to have fun
all of us showing together
the practice period
deciding to give ourselves this opportunity
to settle ourself on herself
trust that in us which has chosen
this upright sitting
as a way
to completely realize
the fullness of what we are

it's wonderful to have such companions
in this undertaking together
and we give each other great gift
by joining together
and supporting each other
in this eight weeks of
it wakes ten weeks me
practice together
of committing ourselves to ourselves
for this time
not to ourselves in some narrow sense
ah but to r widest the widest sense
of whatever the self is
to commit our effort to discovering the fullness
of what this is
and i've chosen the same of
the mind of absolute trust
or the mind of face
as a way of of pointing toward that in us
which has chosen
to sit here
to settle the self on the self and let the flower of the life force bloom
as we are
can we trust that which chooses this practice
can we fully and wholeheartedly
whatever it is
one way we can
this activity in this effort
is to investigate
what is this
which chooses
upright sitting

what is the source
of this intention

can i wholeheartedly embrace it
next monday as i mentioned in t
we will have ah
a bodhisattva for ceremony
in which we will
or acknowledge
all of our actions
completely avow all of our actions of body speech and mind
and then we will take refuge
in this
put a mind
in this spirit of the universe
as cutting hiroshi call it
in this source
of all being
we will
plunge into that
return to that

give our full absolute trust to that source

to the teaching which springs from that
and the community
with whom we have gathered together to practice
this taking refuge
and then we will renew our bodhisattva vow
beings are numberless
i vow to save them sometimes we have translated i vowed to awaken with them
what does this mean are these beings
inside or outside
of who we are
these numberless beings
you vow to awaken with them
delusions are inexhaustible
endless boundless
we out to cut through them
to end the
and the dharma gates
her boundless
we vow to enter them all
what are these dharma kids
every breath we take
this atomic eight wherever your foot is
is a step on the path
each moment is a new dharma gate
can we enter it
the brutal way is unsurpassable
and we vow to become it
got out of water and backwards little bit because we end was taking refuge and before we take the bodhisattva vow we invite
pay homage to
an invite to be with us
all the buddhas
all the buddhas and bodhisattvas we invite to join us in the ceremony
from the seven buddha's before buddha
to all of the ancestors of our lineage

then we take refuge
and then we complete
the precepts
the three pure precepts
and the ten specific precepts
once again renewing
our vows
to practice
to live
in accord with our deepest intention
again i invite you to investigate the source of these precepts

i think you will find the source of these precept is not outside of who you are
is this mind of trust
which enters in
to these
vast vows that we take with each other
these fouls come from some very deep place
and as we sit
we trust herself
to the source
of who we are
we trust the source to guide us in our day to day activities
and we cultivate
a mind of awareness
that will keep us
in touch with the source as we move through our life
this is our practice together
to touch the source and to return to the source
again and again
to trust it holy
and allow it to manifest in our day to day activity

and keep returning to this effort again and again
zen masters life as one continuous mistake
i often wondered why he would say a zen masters life is one continuous mistake
i can see how my life as one continuous will stay for viability say the sun master
and then i thought well actually a son master
having cultivated awareness
for his her whole her whole life
is much more aware
the continuous mistake
the continuous effort and returning to the effort and returning to the effort to live according to her innermost request
and being

being willing
to make this effort
without ever any assurance
it will read it will be able to perfectly live exactly as as we wish but just keep making that effort keep aiming in that direction our whole life

not judging not measuring just renewing our effort renewing our intention
continuing to give it a wholehearted
best effort
moment after moment
an appreciating
the joy of being joined by
many other beings a whole making this effort together
being supported by many other beings are making this effort together
appreciating in fact that everyone
everyone in every moment
is making his or her best effort
in each moment
if we could make a better effort we would but we try again and again
as long as we live
jessica his head xin is making your best effort on each moment forever
he also said when you are you
zen zen
so each one of us
this intention
as we are
it's no accident
the we are as we are
it's the result of innumerable causes and conditions
and it's totally right and appropriate to be exactly like this whoever we are
and it's exactly like this
with this body and mind and these causes and conditions as they are
what we can discover how to most fully manifest
the source of all being
that turns us toward practice
each one and his or her own way

as we practice
when preferences arise
we get separated from this buddha mind which has never apart from us that we we don't see it
cause we think we want to be something else
we think we have to be something else
the manifest the scooter mind
but we can only manifested exactly as we are
i might admire many wonderful qualities in many people and i see around me and i do
an often i i wish i were like this one are like that one
but when that happens i've become separate
from the one that i am
and the one that i am doesn't get a chance
the be fully expressed
then the same of each of you
you may see some wonderful qualities
that you admire and you would like to
be like this or be like that
but please appreciate
the very one that you are
and be completely like yourself
because only you can do that
doesn't mean you can't learn from others
but you can also learn from seeing yourself
and seeing
what happens
when you reach and grasp for something else
seeing what happens when you settle on yourself
just observe with an open mind
and it will help you
to find out who you really are
and how you
can most fully realize
can most fully realized the buddha that you are
who's talking about
the opening lines shin shin ming was someone today and she said well you know i've been watching since we started studying and i've been watching ah my preferences and i have a lot of preferences
i think we all do
i certainly do and i don't think that
that the author ascension ming is saying
ha nice people don't have preferences
i think so saying notice what happens in your mind when you become a catch to preferences
because we we do have preferences there's the nice thing she said was i notice
you know actually when i find myself clinging to my preferences i find oh i can maybe let them go some and then i feel so much calmer and my daigle so much better that i get really attached to that state of mind
i get i really have a preference to be like that
so i think that's what what he's asking us to do is just kind of notice how that works just kind of watch it happening and see
how are strong on
you know when we have strong preferences how it affects our mind
how it affects
all content or discontent
well there are the effects are appreciation of just this as it is

now when we said
dogan sanji
says sir
think not thinking
how do you think not thinking non thinking this in itself is the central art of saw said
or sometimes that translated think of that which does not think
it's not about on
pushing thoughts away which was just another kind of thinking
ah it's about
thoughts not arising
it's about just being where you are without the arising of thoughts without the grocery and thoughts
being like a mirror so that whatever shows up in front of you you reflect it without adding anything or subtracting anything
this is i think what it means when he says the way is like vast space
nothing lacking and nothing in excess
it's just open to whatever appears
we will experience a moment or two or three or four like this
may say oh i've got it
and then it's gone
items in
i'm grasping comes in
that openness of mind
pups like a bubble
so this is why we continue sitting
day after day and moment after moment
coming and going from this
vast openness
that are not thinking mind can be
again and again noticing how we ah
these moments
and reach for them as if this mind is something apart from us instead of something that's right here on time

whereas durban sent you says in django corn it is never apart from you right where you are
and so we said
and stay with our breath and posture
return to our breath and posture without reaching or grasping for something outside ourselves
and when we see reaching and grasping arising return to her breath and her again and i can return to justice justice just this again and again
nothing fancy
to very plain practice
it's a very simple practice
her requires everything we've got
to stay with it
and yet there is something in us
which keeps returning to it
what is that
can we trust it
i'd like to invite you to
come in bring up some discussion
let's talk about a practice to kill
what does the mind of face or the mind of absolute trust ah mean to you or how would you talk about it
know it's a question about just yes yes of ammunition injured
being a mom
at all unusual
no rock and sharing
whatever heard
the most ardent foe
you go
the debris is you is the mountain you to
this keep clear about them
what else
what happens to the mountain when the debris goes away
it's like when is your glasses
you can't really see them because you don't have your glasses on other there someplace
pretty good

shinshu me
happy to pay is so
reminds me
feel bad
manhattan mind


how my faith


yes i'm wondering what's the difference between faith
while you know sometimes the same word is is translated faith confidence trust on
stephen mitchell translates hsin hsin ming as the the mind of absolute trust
and others have her
translated it the mind of faith and others have translated it on faith in mind
i don't know to is there a difference between faith and trust
i'm saying
because if they weren't some shade of difference it wouldn't be too words
i don't know sir
exactly synonymous but to

like them
my dear
an interest in person
you know i i i don't i don't think it's song i myself and in connection with this point don't think of it so much as faith in
ah but just face
i always say in faith that we are buddha we enter buddha's way
maybe faith that we are buddha
rather than face in something which seems to be
a face in something suggest something outside or separate
ah and i think this is pointing to something instead as
the source of are being which is not outside
or a fundamental nature which is not outside
but that's that's what comes up from me
someone else have a healthy work with machine
asked her what is more interesting problems with my problems are not i'm actually working
answer what were you use
do something outside now knows his moreover com
join jerusalem
come upon her

yeah what when i ask a question like that it's not sort of looking for a definition for all of us but sort of what does it mean for you in your life and practice what what's it like for you might
my tricky saying it's like i know my glasses are here somewhere but i can't quite see them because i don't have the alarm but i keep looking for them because i know they're here
no and i know
you know i somehow had no this buddha mind is not separate from whatever this is i can't quite put my finger on it
i can't grasp it it's not graspable
but i know it's here
with tim breathe that swivel
choose me
you know
it has to do with no analysis
no something
are probably have some idea in separate
that brass me
what me answer
and experience a know
he's not separate
and i used is wrong
and yes
i know
having it
no because where he should accept you no
so i can have that
well i shouldn't
i shouldn't accept that answer i feel
i mean
i just have to flip around with i mean i more
enemy i
it is
yeah those another thing when you talk about believing that was noticing that the eighteen raja said that i liked very much when someone's or what the buddhists believe they said nothing to believe and everything to learn
what's that kind of openness of being open to learn ah
fresh all the time that openness is
the direction that our practice aims i think is to be
when when you talk about knowing on
it doesn't have i think you're talking about something that's a non conceptual a kind of of
kind of certainly even if you can't you know like vicky says i know these glasses are around somewhere i just can't
see them
as we talk about them right
after me is that the faith and trust are a real pride with
and of simplicity of the practice
that i said take
if not all you know i'm an awkward the services
he fell short attention
me right now
a favor every day
terms like beginner's mind me
just sit and take the next breath and that's all you need to know
i have a definition
but back
check means
hey have some time

well it's interesting because you say face is related to the mind and trust is related to the heart but you know this word shin is translated either heart or mind the distinction between heart and mind is not so clear in in in both chinese and japanese the
same character is translated both ways so that's that's interesting
she was saying last thing i have purchased the answer
ah interesting
so it's all and i you look at it
so let's
in faith that we are buddha
let's enter her buddha's way together
for this practice period
thank you very much for your attention