By: Bob Zeglovitch
Returning again to the first line of the Fukanzazengi, Dogen describes the Way as “perfect and all- pervading.” How does “perfect” land for you? There is something about “perfect” that might seem off somehow. Things often seem less than perfect in our world, both outer and inner. But of course, the point of this sentence is not that the universe is always arranged just to our liking! In Maezumi Roshi’s commentary on this sentence, he points out that the Japanese word that means “perfectly pervasive” can also mean “unhindered functioning.” This has a slightly different feel to it. Elsewhere, he says the word “perfect” is not quite adequate and suggests adding the word “complete,” as in: “Nothing is lacking; nothing is in excess. No two things are identical. Each of us is distinctly different, perfect, and complete.” (Quotes are from On Zen Practice: Body, Breath and Mind, Taizan Maezumi and Bernie Glassman)
I appreciate how Maezumi includes each of us, with all of our flaws and quirks, in the perfect and complete Way. My take on this phrase is that it expresses how in each moment, the things of the world and our being and experience in the world cannot be other than they are, having been brought about by the karma of innumerable causes and conditions—and that the underlying reality far beyond our understanding is complete. Of course we can take actions designed to bring about certain different future results, including in the very short term. But this phrase, for me, reminds me that I am enmeshed in the complexities and mystery of the Tao, that it is good to have humility and perspective about my actions, and that the wise course is often to let things unfold without interference.