October 25th, 1995, Serial No. 02702

Audio loading...

Welcome! You can log in or create an account to save favorites, edit keywords, transcripts, and more.

This talk will not appear in the main Search results:
Auto-Generated Transcript

ah today's is the word about a poll or
good evening
tonight again i'm going to on
try to pick some points the tie together
the sun teaching from
from a third ancestor as we meet him in and ming
true dogan senshi as we meet him in to comes out you to his zoo hiroshi and to us
ah this is one one way without branches one straight path without branch and
and so i want to just pick up some of the seems that ah go through
in r t group we found in considering sentient being that term
try to get past that first the first few lines there your kind of a resting
kind of catches
the great way is not difficult only don't pick and choose
only going to read from love and hate
what am i be at ease
oh and we had some discussion today about well you know i can see freeing the mind from hate between the line from love i mean chey know
so there's are picking and choosing right there instantly
and so we just have see what we do prudently know we do prefer the one over the other so here it is
oh sometimes made room for one and sometimes a for the other
and let's not pick and choose about that
so this picking and choosing happened
oh and know there's nothing in hsin hsin ming that says
shouldn't happen don't do it it's bad or maybe you'll get better you won't do it anymore
on to
oh great way is not difficult
well when you can give up picking and children
and most of us have some personal experience of that
that our composure in our daily life
is much on
more settled
when we don't get caught up in strong preferences

and that doesn't mean that preferences don't arise but how caught do we get by them
do we get swept away by
how can we notice when they arise
and just say oh i see you
oh here's a preference
sort of a little a little love
little flag goes up
there it is
what do i do

it's mostly about as practices mostly about just being present
for the arising of things so that we don't get so
surprised by them so that we don't get so caught up in them all before we notice them
it's just training our wine to be where we are and to include all of who we are
not to leave anything out

i want to read a little something about
that to the hiroshi pheasant and mind beginner's mind
about his own discovery
so i discovered that it is necessary
absolutely necessary to believe in nothing
that is we have to believe in something which has no form and no color something which exist before all forms and colors appear
this is a very important point
no matter what god or doctrine you believe in if you become attached to it your belief will be based more or less on a self-centered idea
you strive for a perfect faith in order to save yourself
but it will take time to attain such a perfect safe
you will be involved in an idealistic practice
in constantly seeking to actualize your ideal you will have no time for composure

but if you're always prepared for accepting everything we see as something appearing from nothing
knowing that there are some reason why a phenomenal existence of such and such form and color appears
then at that moment you will have perfect composure

when you have a headache the the some reason why you have a headache if you know why you have a headache to feel better
but who don't know why you may say oh i have a terrible headache maybe it's because of my bad practice
if my meditation or zen practice were better i wouldn't have this kind of trouble
if you understand conditions in this way you will not have perfect faith in yourself or in your practice until you attain perfection
visage trying that i'm afraid you'll have no time to attain perfect practice so you may have to keep your headache all time
mrs rather silly kind of practice
this kind of practice will not work but if you believe in something which exists before you head the headache
and if you know the reason why you have the head a then you'll feel better naturally
to have a headache will be all right because you're healthy enough to have a headache
but if your head becomes accustomed to its poor condition
you'll have no pain
that's awful
you'll become the end of a and coming to the end of your life from your headache
so it's absolutely necessary for everyone to believe in nothing
but i don't mean voidness

there is something but that's something is something which is always prepared for taking some particular form
and it has some rules for a theory or truth in his activity
this is called put a nature
for buddha herself
when this existence is personified we call it buddha
when we understand it as the ultimate truth we call it dharma
and when we accept the truth and act as a part of the buddha or according to the theory we call ourselves sanga
but even though there are three buddha forms it is one existence which has no former color and has already always ready to take form or color
this is not just theory this is not just the teaching of buddhism this is the absolutely necessary understanding of our life
without this understanding our religion will not help us
who will be bound by our religion and we will have more trouble because of it
if you become the victim of buddhism i may be very happy but you will not be so happy
so this slander cut this kind of understanding is very very important
believing in
something which is always ready to take former color but which has no form or color itself
believing in
just the openness to
not give it a name
just the feeling of
there is something from which everything arises moment by moment
this form
that identify with
rising moment by moment
from nothing
how do we
how do we come to
have confidence
in the source from which everything is continually arising
the source without former color
from which everything arises
and this is our practice oh so sir
dogan send you says you shouldn't cease from practice based on intellectual understanding pursuing words and following after speech and learn the backward step that turns your light inwardly to illuminate yourself
body and mind of themselves with drop away and your original face will be manifest if you want to attain such this you should practice such as without delay
this original face
is that something without form or color
from which all form and color arises
from which every particular
phenomenon arises

zootopia just and she says if you want to attain such as you should practice such this without delay
and then he teaches us how to sit zazen
the southern is pratchett practicing such as
in practice just being as we are
completely settling on just this as it is
i'm letting our life flow moment after moment
arising and passing away in each moment
from the such as
when the hsin hsin ming
third ancestor says cut off talking and thinking and there's nowhere you cannot penetrate
return to the route and attain the principal
pursue illumination and you lose it
one moment of reversing the light
is greater than the previous emptiness
the previous emptiness is transformed it was all a product of diluted views
no need to seek the real
just extinguish your views

this having no views or extinguishing views
is returning to this
nothing the something with no form and color
just being ready for whatever arises
being open
to whatever is
not having fixed ideas
but you know since we do have fixed ideas and we do have preferences
what shall we do
then we give up picking and choosing about having preferences
just recognize oh when a preference arises with it all
a preference has arisen
you know in the buddha's enlightenment story
a set of told in the story as as some separate entity but mara is only at a
a representation or personification
of the buddha's on
relaxations the buddha's on desires and aggressive thoughts and fears
and he struggles with them
not during the night
before his awakening
and the question came up and our discussion section well ah
so but after the buddha's enlightenment
did these desires and fears and aggressive ah feelings that they arise again and the mind of the buddha after his enlightenment
and i had some discussion about this
with with kill who is you know as the on an addition to being as then teacher of of upasana teachers also
a scholar and studying down at stanford ally and he said well this has been the source of lots of theological argument in buddhism
but in the sutras
following are the suitors following the buddha's enlightenment
mara is mentioned on numerous occasions
and the buddha
says i see you tomorrow
our afflict of emotions to arise
and what i understand from this is that our practice
is to notice them when they arrive
and accept them
that's that's who we are too
and if we noticed them
and don't try to kind of push them out of sight and pretend they're not there then we we don't get pushed around by if we noticed them we have a choice
how to respond
if we have an idealistic practice says oh no i must be perfect and never again have an aggressive thought
never again have
allow desire to enter my mind on
who will just be spending the entire time struggling to subdue
the thoughts that that we know arise in our mine
or pretending that they don't
and having them kind of leak out some other way
so suzuki roshi is suggesting don't get caught in this idealistic idea of becoming perfect in some way
but actually accept all of who you are
but if you're paying attention to all of who you are an accepting all of who he or you don't have to be swept away
by emotions which arrive you can acknowledge them you can see them and if you're not aware of of these emotions how in the world can you accept anyone else who has these emotions how in the world is it possible to be compassionate
if you think you're perfect and you don't have any the what a way of to what's wrong with you you know i know how it felt that way for years i remember way back and lot nine i felt like that but in i haven't shot like that long time
well i mean how can you be compassionate and that kind of way
it's because you understand about the a flick of emotions
because you know them yourself
that you can have compassion
for those who are caught up in them

if we have some idea that we're going to become saints
there are uncle always gonna be measuring ourselves against the sainthood that we imagine there
and we're never gonna be good enough
and we're going to be expecting other people to be saints were going to be looking at the people who've been practicing longer and saying well why aren't you will say it
it's can be kind of disappointing
but i'll take this practice is about becoming a saint and make this practice has put that about becoming human
fully and completely who you are
suzuki roshi said once a human being practicing true human nature
is what our practices
no took my marker of here


when you're practicing zazen you may hear the rain dropping from the roof in the dark
later the wonderful missed will be coming through the big trees and still later when people start to work they'll see the beautiful mountains
but some people will be annoyed if they hear the rain when they're lying in their bids in the morning because they do not know that later they will see the beautiful sun rising from the east
therefore mind is concentrated on ourselves we will have this kind of worry
but if we accept ourselves as the embodiment of the truth or put a nature we will have no worry
will think now it's raining but we don't know what'll happen in the next moment by the time we get up and maybe a beautiful day or a stormy day since we don't know
let's appreciate the sound of the rain now
this kind of attitude is the right attitude
if you understand yourself as a temporal embodiment of the truth
you'll have no difficulty whatsoever
you will appreciate your surroundings and you will appreciate yourself as a wonderful part of buddhist great activity
even in the midst of difficulties
this is our way of life

yeah and again
we find in this teaching to appreciate yourself as you are
to appreciate fully
this being as it is as a perfect embodiment of the truth
as good of mind
as such this all his words we've
to appreciate it
in all of it's complexity
and not set up some ideal something that leaves out pieces of it
but to embrace it all
if you can have that kind of compassion for yourself
to embrace all of it
then you can embrace whatever arises around you
if you reject
the parts of yourself that you don't like
if you pick and choose and say this part is okay but that parts no good the same will happen to everything around you
was teaching that we're all complete from the beginning
is really
a hard one to grasp
all of us i think
got a notion somehow in our upbringing them the must be something wrong with me
i mean if not now why would
why would i be hearing this don't do this don't do that don't you ever listen to me
an online
and somehow we've got the notion that there's something wrong with us
the teaching of the book is there's nothing wrong with you
we just arise out of there's nothing
there's something which has no form and color
and we arise like this in this moment
when we rise like this in this moment
each moment
arising as who as a result of the causes and conditions of this moment

and whatever it is
this is her life
this is the life we have
how will we live it
this question comes up for all of us how will i live this life
what is my inmost request
how do i want to live
what we have to begin by including all of this
as it is
does all of this is our life
so cease from practice based on intellectual understanding pursuing words and following after speech and learn
learn to take the backwards and learn the backward step that turns your life inwardly
to aluminate yourself
body and mind of themselves will drop away and your original face will be manifest
if you want to attain such this
you should practice such this without delay
practicing such this
we begin with sauce and because that's a hurry safe situation
we've kind of minimize the distractions
and we sit in this very supportive posture
in a room full of people who are all
making their best effort to practice such as
you know we get up from the cushion and we walk out of the sandal
and we find ourselves
no in the world was all kinds of people
who may or may not know anything at all about practicing such nice
but you know
there are arising from such as to
there are arising out of this
something which has no form and color
in all of these myriad forms and colors that we see
and we get to take our practice
into this more difficult situation
we get to
make this effort to see buddha
in everything we meet
then we come back to the xander when we try him the settled them so we move out sounds like breathing out and breathing in move out into the world
bump and off the stuff that kind of rattles our composure
and they will come back the zendo and settle down again
and then we move out into the world and we get rattle and or yeah i can breathe right
what that feels familiar
and we can come back home
wherever we are
we don't have to be in the sand to come back home
to take a breath and remember
this nothing
the something without form and color
from which we arising at each moment
and from which each thing that we meet this arising on each moment
so we sit on the cushion
legit up from the cushion
and meet people in the world who sit back on the cushion and we hit up from the cushion just like breathing in and out we keep returning to oh yes i remember
it's just all arising now
it isn't that fixed thing i thought it was
again and again
that's what we call it practice because it it never ends
it never ends
we're always returning
returning and returning
we're always
manifesting and returning manifesting
always so as everything
this is having faith
this is the mind of absolute trust
this is the mind that will cultivate moment after moment
mind which accepts everything as it arises
because it's all
perfect justice it is
even when we have preferences
even when we're lose our composure
just one breath after another returning to the source
and returning to the world
when appreciating the opportunity
to see buddha
you can hear

it has never apart from you right where you are

me or in