ZAZEN PRACTICE

A GUIDELINE FOR BEGINNERS

the fire of emptiness

blazes out his beard
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A Note to Readers:

From May, 1999 to the present day, I have had many opportunities to talk to about five
hundred persons who are interested in learning and practicing what the Buddha and Zen
masters teach, and given answers to their questions about Buddhism and Zen on this
website [Zenguide.com] on daily basis.

I saw the need for an introductory guideline on zazen practice that would help.
Therefore, I have tried to put some words down here as a guideline for those who would
like to see into their own nature or Buddha-nature, to free themselves from suffering
caused by our own greed, anger, and ignorance, and would provide a guide to practicing
the very first steps.

If he or she would like to help others wanting to achieve the same things, these guidelines
will allow them to do this. Actually, most of what I put them together here already appear
in the answers mentioned above.

What I put down in these guidelines, in the main part, I received from my own Zen
teacher Thong Lac, under whom I practiced, and by his compassion and skillful
teachings, my mind’s eye opens at some degree. I deeply bow my thanks to him here.

This was about twenty-five years ago and I have kept doing it by myself so far. The other
part I have gleaned from different books on Zen and zazen practice by other Zen teachers
of both old and recent times, and also from the Buddhist Scriptures (Sutras and Sastras).
So, it might be said that nothing here is my own.

As you already see, this guideline may be described as, ‘Scratching the surface.’
Therefore, it may be revised and added as and when needed. Any comments or
suggestions from anyone of you will be welcomed and appreciated. You can forward
them to me with the E-mail address below. Thank you in advance.

Finally, I would like to deeply say thanks to my friends John Charlson (U.K), Joeri Van
den Broeck (Belgium), each of them with great heartedness and talent, helping in editing
my English. All of these make this guide easier to read, understand, and practice to our
readers. And I also deeply thanks to all the authors, the translators, and the editors of the
sources that I quote and cite in this guide.

05/09/2001
Take care,
ChonTri [email protected]

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MY DEAR FRIEND:

BEFORE YOU CONTINUE TO READ WHAT IS

POSTED BELOW. PLEASE ASK YOURSELF:

“WHAT DO I REALLY WANT IN MY LIFE,

PRACTICE AND ENLIGHTENMENT?”

IF YOUR ANSWER IS “YES.” JUST KEEP

GOING ON. IF IT IS “NO.” PLEASE
DISREGARD IT.

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Bodhidharma (ca. 470 - 543?)

Founder of Zen Buddhism.

“Not establishing words and letters,

Teachings transmitted outside the Scriptures.
Directly pointing to humans’ mind,
To see into their own nature
and attain the Buddhahood.”

Master Thong Lac (photo 1985)

1. What is Zazen?

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Zazen is a romanized Japanese term. “Za” literally means to sit or sitting;

“zen” means to meditate or concentrate. Actually, “zazen” is much more
than “sitting in meditation”. In short, “zazen” is a Buddhist practice to settle
your mind in its original state: purity and clarity, and from that you can see
everything in the world as it is.

“Zen” is a Japanese pronunciation for the Chinese word “Ch’an”, and

“Ch’an” is in turn a Chinese pronunciation of the word “Dhyana” in Sanskrit
or “Jhana” in Pali, the two ancient forms of the language used in India, in the
time of the Buddha, more than 2,500 years ago.

It was also known as “Yoga”, another Sanskrit term, which is a method of

mental practice used by Brahmins before the time of the Buddha.

Originally, “Dhyana” is a practice for settling the mind, which is usually

wandering around at all time and leads us into confusion state. However,
“Ch’an” or “Zen” is something more than meditation or concentration. It
combines the threefold practice of Bodhisattva’s Way:

Observing Sila (Precepts)

Developing Samadhi (Power of Mind Focusing)
Practicing Prajna (Wisdom).

“Zen” is not simply a device for centering and calming the mind but also
embracing the wisdom of enlightenment.

We also recognize the five different types of Zen. In his “Ch’an-yuan-chu-

ch’uan-chi”, a collection of sayings of Chinese Ch’an masters and brief
histories of various Ch’an sects, Tsung-mi (780-841), a Ch’an master and
Hua-yen patriarch, listed the five different types of Zen as follows:

(1) non-Buddhist zen: for example: the zen practiced in other religions than
Buddhism like Brahmanism, Hinduism, Jainism, Confucianism, Sufism…
(2) Ordinary zen: the zen as in haiku poems, William Blake’s poems, Henry
D. Thoreau’s works…
(3) Hinayana Zen: the zen which a Buddhist Elder practices to attain
sainthood, often for the practitioner only.

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(4) Mahayana Zen: the zen which a Bodhisattva (a candidate of

Buddhahood) practices to attain enlightenment not only for himself but also
for others.
(5) The last one is the Zen of the Highest Vehicle. It emphasizes on the
quality and the characteristics of enlightenment achieved through the type of
zen practice and the degree of wisdom embraced in that enlightenment. It
includes the Zen of the Tagathatas and the Zen of the Patriarchs, the Zen
of the highest quality of wisdom emanating from the highest enlightenment.
When asked about what is the difference between the Zen of the Tagathatas
and the Zen of the Patriarchs, a Zen master replied:

“Mountain is blue; snow is white.”

For me, I would say: “The white cloud covering the snow mountain, their
colors are not the same.”

2. Purposes in Zazen:

In his “Zen Fables for Today”, Richards McLean retells the following story:

“Why must I meditate in order to achieve enlightenment?” demanded the

prince of the teacher. “I can study, I can pray. I can think on issues clearly.
Why this silly emptying of mind?”

“I will show you,” said the teacher, taking a bucket of water into the garden
under the full moon. “Now I stir the surface and what do you see?”
“Ribbons of light,” answered the prince. “Now wait,” said the teacher
setting the bucket down.

Both teacher and boy watched the calming surface of the water in the
bamboo bucket for many minutes. “Now what do you see?” asked the
teacher. “The moon,” replied the prince.

“So, too, young master, the only way to grasp enlightenment is through a
calm and settled mind.”

This simple story is telling us the purpose and the way of zazen very clearly.
To practice “Zazen” is to see into one’s “own nature” or Buddha-nature,
which is from the very beginning, pure and calm, and every being in the
world has it.

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This is what the Buddha declared when he had just attained his Supreme
Enlightenment and was recorded in the Avatamsaka-sutra (The Flower
Ornament Scripture) and repeated in the Mahaparinirvana-sutra.

When you see into your own nature, you know who you are, you know what
and how every thing and being in the world really is. From this, your action
and reaction will be in harmony with the whole and in situations around you.

I have some words for you that will help you avoid the following situation:

You may have already heard someone who has misunderstood or mistaken
the declaration of the Buddha about the Buddha-nature, and said: “We all are
Buddhas, we are already enlightened…so, we do not need to practice zazen
at all.”

This person might think himself or herself already enlightened, does not
practice zazen, and indulges in many wrong things which he or she doesn’t
realize.

These words would be correct for anyone who already sees into his or her
own nature, knows where it is, and what it looks like.

If anyone who does not yet see into his or her own nature, does not know
where it is, what it looks like, and cannot prove this through his or her own
experience of awakening before a real Zen teacher, then he or she is not an
enlightened one. They just speak about something borrowed from the
Buddha or a Zen master, not of his or her own experience of enlightenment.

This is considered the biggest type of zen-sickness. Words and experience

are not in accordance.

Recently, there are people who did not have any experience of enlightenment
but often criticized others: “You are attaching to enlightenment!” or “You are
clinging to detachment!” when they heard someone said something about
enlightenment or detachment. This is even more ridiculous than the ones who
thought that “I am already a Buddha” or “I am already enlightened,” because
they do not know what the true enlightenment is or what the real detachment is.

This is also called a zen-sickness of words and action do not match each other.

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In case you really think you are an awakened one, test yourself with these
questions:

Master Yueh of Toushuai set up three barriers to question students:

Crossing rivers and passing through mountains to learn and search out the
hidden, is only for seeing into the own-nature. Right now, where is your
own nature?

Only when you know your own-nature then you can be freed from birth and
death. When you are dying,, how will you be free?

When you are freed from birth and death, then you will know where you are
from and going to. When the four elements [which composed your body]
disintegrate, where do you go? 1

Your answers should come out directly and spontaneously from your kensho
and need the approval of a real Zen teacher. If not so, you need to put
yourself into zazen practice until you are able to do so. Sit yourself like the
Buddha did for six years long in the forests and 49 days and nights under the
Sala tree at Bodh-gaya. Sit yourself like Bodhidharma did facing to the blue
rock-wall for nine years long at the Shao-lin Monastery in Sung-shan
Mountain in China.

Sit yourself like the Buddha…2 Sit yourself like Bodhidharma...

1
(from “Wu-men Kuan” by Zen master Wu-men, the 47th koan, translated from
Chinese text).

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3. Sitting Postures: There are several sitting postures that were found
and used in meditation long ago, thousands of years in before the Buddha in
fact.

Following, are described the main and more popular ones. These have been
used in meditation at least, from the time of the Buddha to present:

a. Full-lotus posture: This is the best sitting posture in zazen.

First, you have to put your right foot with the sole up on your left thigh and
then put your left foot with the sole up on your right thigh. Your two knees
touch the pad.

Next, with your two palms up, the left one upon the right one with the ends
of two thumbs lightly touch each other and with the pointing fingers make a
small oval circle, which lay on your lap and closed to the area under the
navel.

Your backbone must be straight up but not stiff. Your nose should be in line
with your navel; your left ear should be in line with your left shoulder and
the same with your right ear and shoulder. In this position, your head is
already in vertical position with your backbone. This posture will give you
the most secure in sitting zazen. (See the Buddha or Bodhidharma in the
pictures above).

b. Half-lotus posture: This is the second sitting posture.

It can be made in the same way with the full-lotus posture, except for one
detail, one foot is placed on the opposite thigh and the other foot rests on the
pad. Beginners will find the full lotus difficult, therefore the half-lotus
posture is useful as you would not get pain as much as you might do in the
full-lotus posture because one of your legs may rest on the pad.

2
All the pictures in this section are from “Buddhism, Flammrion Iconograhic Guides” by
Louis Frederic, except for the picture of Bodhidharma which is from “Bankei Zen” tr. by
Peter Haskel.

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c. Leg-folding posture: This posture is similar to the two previously

described postures, except that your legs are folded but only laid on
the pad, neither of them need be placed on the opposite thigh.

Your palms, as in the above postures, rest on your lap. You might
little or no pain with this posture because both of your legs are on the
pad. This method is called “leg-folding” in order to distinguish it from
the two first postures which are called “leg-crossing”.

This posture is often called the “Burmese posture”. Actually, it is very

popular in the south-east countries of Asia such as Burma, Vietnam,
Thailand, etc…

d. Sitting on your feet: This posture is also called “seiza” meaning

“sitting on feet” or Japanese traditional posture, because it is particularly
used by Japanese people.

You will need a cushion to support your buttocks and feet when your two
folded legs go backwards almost like kneeling. Your upper body rests on

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your upper legs folding upon your lower legs which rest on the mat,
meanwhile your buttocks are on a part of the cushion.
Of the four postures above, the best one is full-lotus posture. The second
best one is the half-lotus posture, the third one will be the folding-leg
posture, and the last one is the seiza because the two latter ones are less
secure than the two first ones in zazen. However, you can use them
interchangeably in a long period of zazen

e. Using a chair or a stool: This is the least secure posture in zazen. You
may use this posture when you can not do any of the above ones, through a
lack of flexibility or in case a health condition does not allow you to do so.

When you use a chair or a stool to sit zazen, the one thing which is different
from the above postures is your feet rest on the floor and they should be in a
parallel position and your back should not touch the back holder of the chair.
A chair may be more secure than a stool, but a stool will alert you to a fall,
helping you out of sleepiness.

4. Cushions and Pad:

You will need a cushion and a pad in sitting zazen. The pad is about 28
inches square, stuff with kapok or cotton batting so it will be about 1.5
inches thick. The cushion which is stuffed kapok or cotton batting, too, and
about 12 - 18 inches in diameter and it flattens out like a pillow to set upon
the pad. You may use a pillow if you wish.

5. Garments for Sitting:

You will not be comfortable with any kind of tight, heavy or hard fabric
clothing when you sit in zazen. Therefore, any loose fitting garment made

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of fine, soft fabrics will be better in sitting. When you do zazen, wearing
garment is much better than wearing nothing.

6. What to Do in Sitting Zazen:

After positioning your pad and cushion on the floor, and placing yourself on
the cushion, you need to bend your upper body forwards about 45 degrees,
and push your buttocks backwards a little to make sure they are in a natural
position on the cushion. This will prevent them from getting numb.

Next, bend your upper body to the left, making a 45 degree angle, and take it
back to the straight middle position, then bend to the right in the same way.
Repeat this move three times, gradually decreasing the angle until at last,
your body returns to the straight middle position.

The final preparation is to exhale and inhale slowly, evenly and deeply
through your nose three times. Inhale so that your breath comes to the
tanden (the field of elixir: the abdomen area about three inches beneath the
navel). After that, just let your breath goes naturally. You might want to set
your tongue-tip against the palatial area or right at the roots of your upper
teeth.

Now you are ready for your practice:

a. Breath counting: Counting your breaths out and in is often the first
practice in zazen usually assigned by a Zen teacher to a beginner. This
practice is done like this:

Start with your breath out counting “one,” then “two” for the next breath in,
and so forth up to ten, then go back to one again. The second alternative is
counting “one” for each breath out and skip the breaths in. Just say the
number in your mind and not a loud voice.

Whenever you lose count, you simply start counting “one” again. When you
lose your counting, this means, you were with random thoughts or random
feelings.

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b. Breath following: This is the second practice of zazen. In this practice,

you just follow your breaths out and in with your mind’s eye. This is very
simple thing to do but it needs a great attention of your mind. In other
words, your mind in general has been wandering anywhere it went. It is
much like a monkey going from this tree to the other one, it never rests for a
moment. With this practice, and the first one, too, your mind has only one
thing to be with: your breath. By this, its wandering might be stopped and
your mind’s energy will not be wasted much like it did before.

The mind’s energy saved in this way can be used in the way you want.
However, do not confuse this power with enlightenment. When you lost
your following, this means, you were with random thoughts or random
feelings. Just resume the breath following.

Before standing up after a period of practice, you need to carry out the steps
of readiness in reverse. This means leaning from side to side as before but
commencing from the smaller angles up to the full 45 degrees.

Furthermore, you need to massage your body wherever it has become

numb…knees, ankles, feet etc…until you feel fine. Then you stand up to
walk zazen or kinhin, (See “Walking Zazen” below).

c. Silent Illumination (“Mo chao” (Ch.) or “Mokusho(Jap.)): This practice

often comes after you have been practicing the first two methods for a while,
meaning you do not lose counting in the first one, or you are not distracted
from following your breaths in the second, even in noisy circumstances.

This practice may be the most difficult one because your mind will not have
anything like breath as in the breath counting and breath following or a koan
as in the next practice which it may rely on.

In this practice, you just sit with your awareness, always be awake. You just
sit like a mountain, immovable, with an immense faith in that your own
nature or Buddha-nature is manifesting in itself and you will realize it at any
moment.

If any random thought or feeling arises in your mind, just let it come and go
as it does. Do not try to stop, get rid of it or cherish it. When you lost your
awareness, this means that you were with random thoughts or random
feelings and you need to regain it.

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Out of the three essentials in zazen practice: strong faith, doubt-mass, and
strong determination; strong faith is most needed in this practice. The faith
in one’s Mind or Buddha-nature.

This practice had been practiced by the Buddha himself, his disciples, and
has been practiced by the practitioners of Soto Zen. It is also called
“shikantaza” in Japanese by the Soto Zen practitioners.

d. Working with a koan: This is the main practice of the Rinzai Zen
practitioners. In this practice, you do not have to count or follow breaths but
you must be assigned a koan by your Zen teacher who has his own working
experience with koans.

The Koan is usually from a saying of the Buddha, a Zen master, a

conversation which happened between a student and a Zen master, or a story
from the fact of everyday activity.

The Zen master picks it up and gives it to the student to work with as a
means to concentrate his mind’s power to break through his own deluded
mind and get in the world of enlightenment. For example:

When a monk asked Joshu, one of the greatest Chinese Zen masters: “Has a
dog a Buddha-nature?” Joshu replied: “No”. This is one of the famous koan
in the book “Mumonkan” (Gateless Gate), and was compiled by Zen master
Mumon in the 13th century in China.

Another famous koan was devised by Hakuin, one of the greatest Japanese
Zen masters, and is as follows:

“You can hear the sound of two hands clapping together. Can you hear the
sound of one hand?”

There are more or less 1,700 koans, only a number of them are in use at the
Zen monasteries or Zen centers around the world. All of them indicate the
same thing in you: your Original Face or own nature or Buddha-nature.

When you work with a koan (Jap.) or hua-tou (Ch), you need to become one
with it. Whenever the koan and yourself are separate there will be random

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thoughts or feelings arising in your mind. In this case you need to become
one with koan or hua-tou again. And this is the one way to work with it.

One of the aims and effects of working with a koan is to exhaust your
random thoughts and random feelings to set the mind free from them and
become ready for kensho (seeing into one’s own nature). (Actually, the
other three practices: breath counting, breath following, and silent
illumination do the same thing).

Some following excerpts that I borrow from three different Zen masters will
help you to understand better how to work with a koan. Koan practicing
under a real Zen teacher’s guide might be the shortest way to kensho.
That’s why they are also used by the Zen teachers who do not even belong to
Rinzai Zen .

Out of the three essentials in zazen practice, doubt-mass is most needed in

this practice. About this method of practice, there is a Zen saying that goes
like this: “The bigger doubt, the bigger enlightenment.” You should start
your koan with a doubt-mass: “What is the sound of one hand?” or “What is
it that hears sounds and sees colors?” or “What is my Original Face before
my parents were not born yet?” Try one of these until you got it, if you
really want to.

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7. How to Work with a Koan:

a. Koan: Joshu’s Dog, by Zen master Mumon Ekai:

A monk asked Zen master Joshu, “Does a dog have Buddha-nature?

Joshu replied: “No.”

Mumon’s Comment:

To study Zen you must pass through the barrier of the Zen patriarchs; for
wonderful enlightenment you must exhaust all your mental circuit. If you do
not pass through the barrier of the patriarchs, and do not exhaust your
mental circuit, you are like a shadow of a ghost leaning on leaves of plants
and blades of grasses.
But what is the barrier of the patriarchs? This one word “NO” that is the
very door to the source; so it is called the “Gateless Barrier of Zen.”

Those who can pass through this barrier not only see Joshu in person but
also will be able to walk with the patriarchs of all time hand in hand, be a
part of each other, see the same eye, and hear the same ear. Would that not
be joyous?

Isn’t there anyone who wants to pass through the barrier?

Take all three hundred sixty bones in your body, forty-eight thousand pores
on your body, and with your mind, too, make them all into a mass of doubt,
inquiring the word No, bringing it to mind day and night. Do not
understand the word No as the existence, do not understand it as the non-
existence of something.

It will be like having to swallow a hot iron ball, which you cannot spit out no
matter how hard you try. Wipe out all the previous misconceptions and
misperceptions, eventually it becomes tamed, inside and outside become one

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mass. It is like a dumb person who has had a dream, you can only see it for
yourself.

When you suddenly break through, startling the heaven and shaking the
earth, it as though you obtained the great sword of the General Kwan:
meeting buddhas, you kill the buddhas; meeting Zen patriarchs, you kill the
Zen patriarchs. On the shore of life and death, you are totally independent;
in the midst of six realms of rebirths and four modes of existence, you walk
freely and enjoy with samadhi.

But how do you bring it to mind? Using all of your energy day and night,
bring up this word No. If you can keep it continuously, you will be like a
torch of Dharma that lights up at the moment fire just set to it.

Mumon’s Verse:

A dog Buddha-nature!
This is presentation of the whole, the absolute imperative.
As soon as you get into “has” or “has not”
You lose your body and forfeit your life. 1

1
from “Wu-men Kuan” by Zen master Wu-men, the 1st koan, translated from Chinese
text).

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b. Koan “ What Is It That Hears?” by Zen master Bassui Tokusho (Jap.):

In zazen neither despise nor cherish the thoughts that arise; only search
your own mind, the very source of these thoughts grasping the source of the
sounds of the world about him.

We must understand that anything appearing in your consciousness or seen

by your eyes is an illusion, of no enduring reality. Hence you should neither
fear nor be fascinated by such phenomena. If you keep your mind as empty
as space, unstained by extraneous matters, no evil spirits can disturb you
even on your deathbed.

While engaged in zazen, however, keep none of these counsels in mind. You
must become the question “What is this Mind?” or “What is it hears these
sounds?” When you realize this Mind you will know that it is the very
source of all Buddhas and sentient beings.

The Bodhisattva Kannon [Avalokiteshvara] is so called because he attained

enlightenment by perceiving that:

At work, at rest, never stop trying to realize who is it that hears.

Even though your questioning penetrates the unconscious, you won’t find the
one who hears, and all your efforts will come to naught.

Yet sounds can be heard, so question yourself to an even profounder level.

At last every vestige of self-awareness will disappear and you will feel like a
cloudless sky. Within yourself you will find no “I.” Nor will you discover
anyone who hears.

This Mind is like the void, yet it hasn’t a single spot that can be called
empty. Do not mistake this state for Self-realization, but continue to ask
yourself even more intensely, “Now who is it that hears?” If you bore and
bore into this question, oblivious to anything else, even this feeling of

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voidness will vanish and you won’t be aware of anything - total darkness
will prevail. Don’t stop here, keep asking with all your strength, “What is it
that hears?” Only when you have completely exhausted the questioning will
the question burst; now you will feel like a man come back from the dead.
This is true realization. You will see the Buddhas of all universes face to
face and the patriarchs past and present.

Test yourself with this koan: “ A monk asked Joshu: ‘What is the meaning of
Bodhidharma coming to China?’ Joshu replied: ‘The oak tree in the
garden.’” Should this koan leave you a lightest doubt, you need to resume
questioning “What is it that hears?”

If you don’t come to realization in this present life, when will you? Once
you have died you won’t be able to avoid a long period of suffering in the
Three Evil Paths. What is obstructing realization? Nothing but your own
haft-hearted desire for truth. Think of this and exert yourself to the utmost.1

1
from “Three Pillars of Zen” , translated by Philip Kapleau, 1989.

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c. How to Work with a “Hua-tou” by Zen master Hsu Yun :

When beginners first practice Zen, they always have difficulty in subduing
their ever-flowing errant thoughts, and suffer the miseries of pains in their
legs. They do not know how to work these matters out.

The important thing is to stick to Hua-tou (Chinese word: the most

important word or phrase to stick to in a koan, for example, the word “No”
in the koan Joshu’s Dog) at all times, when walking, lying, or standing.
From morning to night observing Hua-tou vividly and clearly, until it
appears in your mind like the autumn moon reflected limpidly in quiet water.
If you practice this way, you can be assured of reaching the state of
Enlightenment.

In meditation, if you feel sleepy, you may open your eyes widely and
straighten your back; you will then feel fresher and more alert than before.

When working on the Hua-tou, you should be neither too subtle nor too
loose. If you are too subtle you may feel very serene and comfortable, but
you are apt to lose the Hua-tou. The consequence will then be that you will
fall into the ‘dead emptiness’. Right in the state of serenity,

if you do not loose the Hua-tou, you may then be able to progress further
than the top of the hundred-foot pole you have already ascended. If you are
to loose, too many errant thought will attack you. You will then find it
difficult to subdue them.

In short, the Zen practitioner should be well adjusted neither too tight nor
too loose; in the looseness there should be tightness, and in the tightness
there should be looseness. Practicing in such manner, one may then gain
improvement, and merge stillness and motion into one whole.

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I remember in the old days when I practiced the circle-running exercise in

Golden Mountain Monastery and other places, the supervising monks made
us run like flying birds! Oh! We monks really could run when the warning
board suddenly sounded its stop-signal, everybody stopped and stood still
like so many dead poles! Now think! Under these circumstances, how could
any drowsiness or distracting thoughts possibly arise?
When you are meditating in the sitting posture, you should never bring the
Hua-tou up too high; if you bring it up too much, you will get a headache.
Nor should you place the Hua-tou in your chest; if you do, you will feel
uncomfortable and suffer a pain there. Nor should you press the Hua-tou
down too low; if you do, you will have trouble with your stomach and see
delusive visions.

What you should do is to watch the word ‘Who,’ softly and gently, with
smooth mind and calm, steady breath, like that of a hen as she hatches her
eggs or a cat when she watches a mouse. If you can do this well, you will
find that one of these days your life-root will suddenly and abruptly break
off!” 1

1
from “Practice of Zen” translated by Garma C. C. Chang, 1970.

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8. Walking Zazen (Kinhin, Jap.):

You can do walking zazen after each time you do sitting zazen to refresh
your body, lessen the feeling of numbness or sleepiness. You feel bored or
tired because you are not some kind of machine which works at the same
speed whole day and night.

Your continued practice from sitting to walking and from walking back to
sitting means that if you do breath counting, for instance, keep going with it.

In walking zazen, you place your right fist with the thumb inside, on your
chest and your left palm covers the right fist, with both elbows held to make
right angles with your body. Your eyes rest at a point about two yards in
front of the feet.

Start stepping forward with the left foot first. Your heel down to the floor
first then the toes, step like your foot sinks into the floor. Do each step
about 6 inches forward slowly with your breath in and out and with
mindfulness.

You can walk briskly and with energy like a Rinzai does, or you can walk
slowly and leisurely as a Soto does. Your walk might make a wide circle or
a rectangle, it depends on the site you have. Each time will be about five to
ten minutes after each sitting of twenty five to forty-five minutes.

9. Choosing the Place to Sit:

It will be best if you have a private room in your house. If not, you will need
a separate corner to do zazen.

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You might like to have a small statue or a picture of the Buddha or

Bodhidharma or some other Zen master whom you like. Or if you like, you
can do palms together and bow or do prostration (three times for each)
before the statue.

When you do either of these, just do it and do not think you are asking any
favor from them or “Why do I have to pay my respect to these statues?”

If you start thinking of something like that, then it is just your ego’s action.
The statue or picture can be hung on the wall or placed on your desk. A
couple of sutras like the “Heart Sutra”, the “Diamond Sutra”, the
“Platform Sutra of Hui-neng”, or alternatively one of a selection of Zen
masters’ records like Joshu Zen master’s Record, or any other Zen master’s
you prefer.

If you like to have some sandalwood incense to burn or some kind of flower
in a little vase, it would be fine. All of these will give you an atmosphere of
dignity to do zazen.

The room or the corner should be not too dark or too bright when you sit in
zazen. The temperature is not too hot and not too cold; if you can have some
kind of clean and fresh air, it would be ideal for a rather long period of time.
All of the above mentioned will make up a simple and serious atmosphere to
zazen.

You will need to face a plain wall or curtain from about a distance of about
one yard. Your eyes’ sight is neither set up high nor low. Your eyes should
be just half-closed and alert. Your tongue-tip might be set lightly against the
upper palate close to the upper teeth.

Note: Do not sit on a bed or a couch, except if you are sick or cannot move
yourself.

10. Time to sit:

You can sit at some time in the early morning if your working schedule
allows you to do so. In the early morning it is often less noisy than other
times during the day and the atmosphere is still more pure than later in the
day or in the evening.

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You may sit in the evening about 9:00 P.M. or later. It would be better if
you start to sit about two hours after your meal because if your stomach is
still full it will be not good for sitting. What has just been said is for a
beginner, and if your are an enthusiast practitioner, whatever time would be
good for you.

11. How long to sit:

If you are a beginner, a 15 minutes serious sitting is enough for each time
you sit. If the circumstances allow, you can sit two or three times a day.

When you are ready, you can increase the time to sit up to the maximum of
45 minutes each time. If you do more than 45 minutes a period, the
effectiveness of your zazen will be decreased.

Of course, when you are training at some Zen monastery or center, you must
follow its regulations. You will be sitting whole day and night throughout
the week of sesshin (Japanese, lit.: focusing your mind), is held there.

Sitting zazen is needed to be done on a daily basis, if you want get some
benefit from it. Do not sit too much or too long in a period of time then quit
it for another period of time (weeks, months…or longer). This way won’t
work as you want.

12. Sitting by yourself:

Sitting by yourself at home or somewhere else will be good if you are used
to the sitting posture you do. If not, you will need someone else tell you
how to adjust your backbone and head into the correct position. You might
use wisely a mirror to reflect and tell you how you are doing with the
posture.

Moreover, you are supposed to know how to deal with some kind of
problems might happen to you when you are in sitting, for instance, makyo
or sometimes you might happen to fall into a state of unconsciousness or
some kind of zen-sickness.

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13. Sitting with other sitters in a group:

Sitting with other sitters in a small group will be of some benefit if your
purpose in zazen is just for improvement of mental or physical health. This
is particularly right if there is no real Zen teacher’s guide in that group.
Otherwise, if you really want to enlighten yourself then you need to see a
real Zen teacher in person for his direct guide.

14. Sitting in Zendo at a monastery or a Zen center:

When you are training yourself at some Zen monastery or center, almost all
the things that you need are already there, the guide of a Zen teacher, the
support from other participants, and all other things. Of course, you should
follow the flow of the monastery or center at that time.

However, the most important thing is your determination and efforts that
you perform on the way to enlightenment. One thing to remember is that the
way to enlightenment is usually rough, slippery, and long.

15. Treatment of what happens in sitting:

a. Pain at legs:

Pain and suffering in sitting zazen would be the first truth of Buddhism as
the Buddha has taught for more than 2,500 years, especially to you as a
beginner. So, if you like to walk the Way of the Buddha, you need to
overcome pain at legs first.

Actually, it won’t last as long as you think the first times you experience it.
You can overcome it by your strong will, by doing some kind of physical
exercises like yoga or massage for your legs before and after sitting on daily
basis. You may want to sink the lower part of your body into warm water
everyday about 20 minutes.

All of the things I have just mentioned will help you to overcome the “first
truth”. Do not think that maybe the Oriental people would not have this kind
of problems. The fact is not what you thought. The older the harder in
overcoming this problem. But anyone, including you, can do it, with a

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strong will and continuous patience. You might ask: How long will it take?
The quick answer is: It depends on the individual’s efforts to overcome it.

b. Sleepiness :

It is very easy to fall into sleep or feel very sleepy in sitting zazen when your
eyes are closed or your body is getting tired, either because you could not
sleep well last night or have worked hard during the day. Sometimes you
feel bored and you will fall asleep during zazen. If one of these things
happen, what should you do to wake up and keep on doing zazen?

Here is a couple of things you can do to help yourself:

(1) You might want to think about the death that may happen to you at any
time, and time never waits for you.
(2) You might need to get up and find some fresh air or cold water to splash
into your face, etc…

c. Makyo:

This is another romanized Japanese word Ma, literally, meaning: bad or

devil; kyo means images, picture or figures of beings and/or things that
appear to the practitioner in sitting zazen. For example, you might see the
Buddha and Bodhisattvas (candidates for Buddhahood) or Arahats (Buddhist
saints who no longer have leaks of passions) and their retinues, walking
around or giving discourses in front of you. You might feel like you
yourself are flying in the air. You might hear some sound which other
people do not hear. All of those things are a mixture of falsehoods and facts.
The reason why you see them might be you made big efforts in sitting zazen
which, in turn, impact upon your mind and your mind then created them, as
the Buddha taught in the Shurangama-sutra.

The other reason might be your breathing was not in accordance with your
mind, according to Zazen Yojinki (Precautions for Zazen Practitioners) by
Zen master Keizan, the third Patriarch of Japanese Soto Zen, who lived in
the 14th century. Therefore, it can be said that makyo are illusionary visions
or sensations.

Makyo appearing means your efforts in sitting are effective and they are like
some signs foretelling you about some world which you have not known yet.

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In the Shurangama-sutra, the Buddha mentioned fifty common kinds of

makyo that may appear to sitters.

He gave us the treatment for all of them like this: “Because you exerted
some pressure on your mind in practice and you have them. Do not think
you attained the Sainthood. If you think so, you get caught in the net of
devils”. Some of them appear more often than the others. It depends on the
personality of the sitter.

My teacher teaches: “Whether they look good or bad to you, as a sitter, do

not pay attention to them and just keep going on with your practice.”
Dreams would not appear to the person who has a sound sleep, makyo won’t
appear to the sitter in true zazen.

d. Zen sickness:

In general, when we do zazen correctly, it could help us to prevent many

popular illnesses, for example, tiredness, cold, headaches, etc.… Here, with
“zen sickness” I mean some kind of sickness which may happen to you
during the time you practice zazen.

It might be dangerous and harmful to you, some might even make you a man
with some physical or mental defect afterward if you or your Zen teacher did
not realize it, or did not prevent them before it would happen. Especially
when it has just happened and you or your teacher do not get it cured. Then
it will be with you in the rest of your life. For example, the serious sickness
which Japanese Zen master Hakuin had for a long period of time when he
was young and practiced zazen too much. In his autobiography, he himself
told us his own story: “Before the month was out, my heart fire began to
rise upward against the natural course, parching my lungs of their essential
fluids. My feet and legs were always ice-cold: they felt as though they were
immersed in tubs of snow. There was a constant buzzing in my ears, as if I
were walking beside a raging mountain torrent. I became abnormally weak
and timid, shrinking and fearful in whatever I did. I felt totally drained,
physically and mentally exhausted. Strange visions appeared to me during
waking and sleeping hours alike. My armpits were always wet with
perspiration. My eyes watered constantly. I traveled far and wide, visiting

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wise Zen masters, seeking out noted physicians. But none of the remedies
they offered brought me any relief.” 1

Fortunately, he found the hermit Hakuyu who lived in a remote mountain

cave in the Shirakawa District of Tokyo, who taught him the method of
“introspective meditation” of Taoism, putting the mind at tanden (field of
elixir: the abdomen area under the navel), the method of meditation of non-
mediation to cure it. And thanks to these methods of meditation, Hakuin got
himself cured.

Another case is the sickness which Chinese Zen master Fa Kuang had and
could not be cured because it was too late when he realized it and his own
teacher did not know about it.

In his autobiography, Han Shan, who was also a Chinese Zen master, had an
opportunity to practice with master Fa Kuang and knew the situation well,
told us about the zen-sickness of master Fa Kuang as follows:

One day the Master said to me, “It is not necessary for you to go away to a
far place to seek a Zen teacher. I hope you will stay with this old man so that
we can work together on subduing the Ox.” I said to him, “Your wit,
eloquence, and understanding of Buddhism are in no way inferior to that of
Tai Hui. However, there are some peculiarities in your manner that puzzle
me. I am conscious that your hands are always waving and your mouth
constantly murmuring as if reading or chanting something. In short, your
manner seems rather like that of a lunatic. What is that reason for it?”
Master Fa Kuang replied, “This is my zen-sickness. When the ‘Wu’ [Satori]
experience came for the first time, automatically and instantaneously poems
and stanzas poured from my mouth, like a gushing river flowing day and
night without ceasing. I could not stop, and since then I have had this zen-
sickness.” I asked, “What can one do when it first appears?” He replied,
When this zen-sickness first appears, one should notice it immediately. If he
is not aware of it, a Zen master should correct it for him at once by striking
severely and beating it out of him. Then the Master should put him to sleep.
When he awakes he will be over the sickness. I regret to say that my Master
was not alert and severe enough to beat it out of me at that time.”1
1
from “Wild Ivy” translated by Norman Waddell, 1999.
1
from “Practice of Zen” translated by Garma C. C. Chang,1970.

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Zen master Han Shan himself also told us about his own zen-sickness. His
zen-sickness was similar to that of Master Fa Kuang. However, at that time
no one was around to help him, therefore, he chose to sleep and he slept very
well all night long but this couldn’t help him at all. Fortunately, next day,
the layman Mr.Hu who was the householder, came home on time. Mr. Hu
knew what to do in this case. He took a bell and made many sounds of the
bell to Master Han Shan’s ears. This action of Mr. Hu saved the master from
his zen-sickness before it had been too long.

These kinds of sickness are really rare but actually happened, therefore, I
mention here just as a caution. Do not think, “It’s very dangerous to do
zazen, so I’d rather not do that!” To me, this sounds like you are afraid of
getting your legs broken if you jump into a car running. However, if you are
so afraid to jump, then it is like your legs are already broken.

e. About Meat Eating and Vegetarianism:

This depends on the development of your wisdom and compassion generated

from your practice. In practicing Zen meditation, your mind and body
should be one. The purer the mind, the purer the body, and the purer the
body, the purer the mind.

As you might realize, the food you eat everyday has some effect on your
body, which in turn affects your mind, and vice-versa. When you eat meat or
fish, your stomach will be working harder than when you eat vegetables.

Moreover, if your compassion develops to some deeper degree, you will not
want to eat meat anymore, for example, because you know that an animal
such as a cow or a pig also has its own life as you do.

Note: If you do not want to see doctors so often, just eat for 80% of the
capacity of your stomach.

16. Where a Real Zen Teacher Can Be Found and When He Is

Needed.

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If your purpose in zazen is to awaken and liberate yourself from suffering

caused by greed, anger, and ignorance and then be willing to help other
people who would like to do the same, then you will need to find a real Zen
teacher. You will need his/her guidance as soon as possible when you start
practicing zazen.

Where can a real Zen teacher be found? He/she can often be found
anywhere you are, especially at a Zen monastery or center around the world.
If you can obtain information about a Zen teacher from a friend or from a
book which guides you about Zen centers or Zen temples around the world.
One of these is “A Complete Guide to Buddhist America” edited by Don
Morreale. Through the internet, using the keyword “ZEN CENTRES”
follow its direction to find a center or a temple which you think would be
better for you to find him there.

Of course, there are many other things beside the Teacher, but it is necessary
to have him first. Saying this does not mean you will be enlightened right
away, or that he will be able to give you enlightenment.

As I said above, the way to enlightenment is rough, slippery, and long.

What a Zen teacher (often called Roshi in Japanese, lit.: “old teacher”) can
do for you, is give you, first, some guidance in zazen practice and then he
will try to do something or say some words in some circumstances in
helping to wake you up. He can tell you how to treat some makyo, physical
pain, sleepiness or drowsiness in zazen, and then when you have really had
some experience of enlightenment, he will use some kind of tests and based
on his own experience to make sure and tell you that are already there.
That’s all he can do on his part.

Do not expect him to do anything more than that, and do not imagine
enlightenment is something like a miracle or a supernatural power. You
yourself are still the main character of your zazen practice, to awaken
yourself or to enlighten yourself is your job, no one else can do it for you.

This is much like if you are hungry, you yourself have to eat the food. The
fact is that no one else eats the food to make you full.

I would like to borrow the following saying of the Buddha to summarize

what I have just said above:

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“You are your only master.

Who else?
Subdue yourself,
And discover your master.”1

However, until you find him in yourself, you still need to see a real Zen
teacher. This sounds like something that happened in the story below when
Zen master Ch’ing-yuan Hsing-ssu (660-740) asked his student Shi-t’ou Hsi-
ch’ien (700-790) when the latter first came to see him:
- Where are you from?
- I‘m coming from Ts’ao-chi [Hui-neng, the Sixth Patriarch of
Zen].
- What did you gain at Ts’ao-chi?
- I didn’t lack anything before I went to Ts’ao-chi.
- Then why did you go?
- If I wouldn’t have gone to Ts’ao-chi, how would I have
known that I never lacked anything? 1

17. Continuation of Your Practice:

The continuation of your practice is very important, it might be more

important than the posture you are have been taking. Your continuation of
zazen practice can be maintained through every activity in your daily life.
This means both before and after you attain kensho (seeing into one’s own
nature).

• You can do breath counting, or breath following, or shikantaza, or

working with a koan while you are walking, or standing, or lying,
or even running when your practice has matured, provided that
your backbone is straight but not stiff in a natural way. Your
breaths in harmony with your movement.

• The lying posture as done by the Buddha is like this: The head
points to north and rests upon a pillow with the height holding it in

1
(“The Dhammapada, the Sayings of the Buddha” translated by Thomas Byrom from
Pali text)
1
from “Zen Speaks” translated by Brian Bruya, 1994.

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a way the neck will not bend to any direction. Both feet point south
and the left leg should be straight, resting on the straight right leg.
That is, your body leaning on its right side. The backbone from
head to bottom should be straight naturally. The direction of this
lying posture is in line with the magnetic field of the earth.

• If you can master your practice well and you sit without sleepiness,
without makyo, then you also can do the same while you are
sleeping or dreaming. This means when you sleep well, your mind
is in a state that settles. If you have a sound sleep then you do not
have any dreams at all. If you have in any case, a dream while you
are sleeping, that is your mind did not settle, you need to awaken
yourself in your dream. It’s a dream and not real at all. You should
master yourself in your dream. Do not let your dreams master you.

• The continuation of zazen practice can be done with any work you
do in everyday life with one condition: Do one job at a time with
your whole attention. This is considered equal to zazen. In this
way, it is your mind that “sits” not your body in the formal
postures. Just become one with what you are doing.

• “Not clinging” can be said to be one of the best zazen practices. It

also can be said that the Way of the Buddha is the way of “no-
clinging” or the way of “view-cutting”.

What do these words mean? When your mind clings to any object
outside or inside, for example: a beautiful flower, an attractive
woman … or a good feeling, a loving image, a high-minded
thought or an image of the flower or of the woman, it is deluded
with that object. You will get suffering, because everything
changes, appears and disappears every time. Nothing will be with
you forever. When you see something appear in front of you, you
know it. And when it disappears, you also know that, and you let it
go as it comes. When it disappears you no longer have its image in
your mind.

This is like a mirror which reflects anything in front of it, and when
the thing is gone, there is no trace left to the mirror.

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You do not want it to stay with you because you like it. You do not
want it come because you do not like it. This is called “no-
clinging” or “view-cutting”.

This is what the Sixth Patriarch of Zen, Hui-neng once said in his “Platform
Sutra”: “Do not cling to the emptiness inside, and do not cling to objects
outside.”

In other words, I would like to say:

“What is existent or what is not.

This depends on what you think.
It’s like the moon’s reflection in the water,
That’s why a man of true wisdom does not cling to it.”

♠ What is the enlightenment alike?

One of the important questions you might want to ask may be like this:
“What is the enlightenment alike?” or “What is the enlightenment?”

Hui-neng, the Sixth Patriarch of Zen School, said: “It is like a person who
drinks the water will know it’s cold or hot.”

Thach Liem, a Vietnamese Soto Zen master who lived in the late 17th
century, gives us an example to illustrate it as follows:

“It [enlightenment] is like a man who has a duel to death with

another man. They dated to meet at some place to solve their life-and
-death problem. Just before the daybreak, the man woke up and got
things ready to go. When he put the socks on his feet, he was in such
a hurry, he put one sock on one foot and then looked for the other one
but he couldn’t find it.. He searched for it in many different drawers
but he could not find it in there. He looked for it beneath his bed, then
went over the shelves on the walls, but in vain. He started searching
for it in other rooms and neither could he find it. He got very upset
with it, then he sat down on a bed and thought. He kept thinking and
thinking and searching for it. Suddenly his eyes looked down, its sight
hit went to the sock on his foot and he recognized the two socks are on
one foot! He immediately took one off and put it on the other foot and

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felt so happy. He now knows that the sock was right here, on his foot.
To be enlightened is also easy like that. Therefore, there is a Zen
saying that goes like this: “When you were searching for it, even your
shoes made of steel would be worn and torn by traveling long and far
but you found nothing. Then when you suddenly see it, you realize
that no hardworking is needed to seek and find.”1

For me, it would be like this: “It’s like a person who was in a bad
dream and felt very unhappy. Suddenly, his head fell off the pillow
and he woke up. There is no more dream or unhappiness.”

♠ What did Zen masters of old attain in Zen?

Another question might be raised here because you, as a practitioner, need to

know what or where you are going to get after all your trying and trying,
sitting very hard day and night, or you are just curious about it, like a monk
asked Lung-ya, a Chinese Zen master:

- What did old Zen masters attain when they

entered the ultimate stage?
Lung-ya replied:
- They were like burglars sneaking into an empty house.

It is a queer answer, isn’t it? Try to prove it for yourself.

As we see so far, enlightenment is neither miracles nor supernatural powers.

But why is it said that’s it’s very wonderful and lot of people wish to be
enlightened? It sounds like what Zen master Lin-chi (Rinzai) once said:

“When you get hungry, eat your rice;

when you get sleepy, close your eyes.
Fools may laugh at me,
But the wise will know what I mean.” 2

Latterly, a monk heard the words and said to another Zen master:
- Everyone does the same.

1
translated from Vietnamese.
2
from “Lin-chi lu” translated by Burton Watson, 1999.

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The master said:

- No, not the same.
- What’s the difference?
- When people eat, they do not only eat their rice but also
think a lot of other things. And when they go to bed, they
do not just sleep but they dream of many things.”

Do you think you can do what Lin-chi means?

If you say: “I can” or “I cannot”, you already miss what Lin-chi means.

♠ The Process of Practice and Realization.

Another important question you might want to ask is, “What is the process
of practice and realization?” or “Where does a practitioner start, what phases
will he go through and what state he will end up with?”
Ching-yuan Wei-hsin, a Chinese Zen master, tells us about what he had done
in his autobiography like this:

“For thirty years in the past, this old monk [he called himself] before
started to study Zen and had seen mountains were mountains and waters
were waters.
Until when I met my good Dharma teacher showed me the entrance,
then to me, mountains were not mountains and waters were not waters at
all.
Now in the state of joyfulness and solitude, everything-as it-is, I see
mountains are just mountains and waters are just waters.” 1

I think these simple words of Zen master Wei-hsin described clearly the
complete process of practice and realization in Zen. Would you like to put
yourself in practicing and prove that if he were wrong?

17. Zazen vs. Reading Buddhist Scriptures and Zen Masters’

Sayings:

1
translated from Chinese.

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As you might know, If there were not the Supreme Enlightenment of the
Buddha and his Teachings in the Buddhist sutras handed down to the
present, there would not be Buddhism or Zen or zazen at all. It can be said
dhyana (in Sanskrit) or zazen (in Japanese) is the method the Buddha
practiced at least in six years long before He attained Enlightenment when
He saw the morning star.

If all of the sutras are the description of the Buddha’s Enlightenment then
dhyana practice is the means to prove the experience of that. The same way
of speaking can be applied to Zen masters’ records and zazen.

Zen masters’ records are the description of their experience of enlightenment

and zazen practice is the means to prove it. The Enlightenment of the
Buddha and experience of awakening of Zen masters are the same in quality.
If there is anything different, it will be the difference in the degrees of depth
in experiences, and the way the Zen masters used to express their
experiences and teachings.

The difference in the forms of expression is necessary, because if not, it will

not be Reality. Truth cannot be a repetition of the same words all the time.
And the Zen masters have shown their genius in their particular way of
expression.

On the other hand, when a student practices Zen under the direct guide of a
Zen teacher, especially when he is sitting in zazen, he is not supposed to
remember any words, even though they are the words of the Buddha or of
any Zen master he learned or knew. This is because he is doing the same
thing the Buddha did more than 2,500 years ago.

He is discovering the truth for himself and by himself, and what he can find
will be his own and not a thing he borrows from the Buddha or Zen masters.

More than that, he is becoming himself as a Buddha. This is the very thing
the Buddha wants every being to do. This is called the Equality and
Freedom in Buddhism and it makes Buddhism unique in this characteristic
among the world religions.

However, after attaining kensho (seeing into one’s own nature or Buddha-
nature), the Zen student has to keep not only practicing zazen but also

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studying the Scriptures, as he would be advised, to develop his own

experience until to the Perfect One..

When a monk asked a Zen master: “What is the difference between the
meaning of Zen patriarchs’ teachings and that of Buddhist sutras?” The
master replied: “When it is cold, hens go to trees and ducks go to the lake.”

I think this answer describes perfectly how the difference is.

18. What is the Difference between Buddhism and Zen?

There is a question that is often raised by people who are interested in Zen
Buddhism for the first time, “What is difference between Buddhism and
Zen?” I have the main points for you here:

" After the Buddha passed away, not too long, a couple of centuries perhaps
– his teachings were interpreted in many different ways. These depended on
each individual’s understanding of his disciples.

Buddhism formed into two great systems:

Theravada or as it's often called Hinayana: the Small Vehicle, that is, the
small car only can carry one person to nirvana, it’s ideal type of person is an
Arahat (a perfect saint) and;

Mahayana or the Great Vehicle, that is, the bigger car that can carry many
people at the same time to enlightenment, the ideal person of it is a
Bodhisattva, a person who is on the way to the Supreme Enlightenment of
the Buddha.

Then, about the first century A.D. came Nagarjuna, one of the greatest
Buddhist masters of all times. His position is just after the Buddha himself.
He founded the Madhyamaka (Middle Path) School with the Doctrine of
Sunyata (Emptiness). Almost all Buddhist schools’ teachings based on this
Doctrine, including Zen teachings.

What is the Sunyata?

Nagarjuna states it in his Mulamadhyamakakarika (The Middle Treatise):

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Everything arises from its causes and conditions,

And I declare that they are Emptiness.
This is merely a pseudo-name
And also named the meaning of the Middle Path.1

And he describes the Sunyata as follows:

No arising and no ceasing

No permanence and no severance
No identity and no difference
No coming and no going. 2

Is there any relation between this Sunyata and the Empty House which Zen
master Lung-ya referred?

About two hundred years after Nagarjuna, another of the greatest schools
was founded by Maitreyanatha, and it was called Yogachara school, then
established by Asanga and Vasubandhu and it got a new name: Vijnanavada
(Mind-only) school.

I would like to borrow the following diagram based on a scheme by

Harada Sogaku Roshi, a famous and contemporary Japanese Zen master, to
introduce you the main ideas of the doctrine of the Mind-only school and if
you take a close look at the relation between the classes of consciousness
you can figure it out yourself where we will start, go through, and end up
with according to the teachings of this school. 3

1
translated from Chinese version.
2
translated from Chinese version.

3
from “The Three Pillars of Zen” by Philip Kapleau.

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The doctrine of this school can be summarized in this well known statement:
“The threefold world (of desire, form, and formlessness) is mind-only; ten
thousand things are consciousness-only.”

The teachings of these two greatest Indian Buddhist schools have remained
and developed in many other Asian countries such as China, Tibet, Japan,
Korea, Vietnam... and now at many places in the world, along with them, the
Theravada system.

So far, there are at least ten great sects in Mahayana Buddhism such as Pure
Land school with its main practice of praying in the name of Amita (i.e.
Infinite Light or Infinite Longevity) Buddha who lives in the Western
Paradise.

Another school is San-lun (Three Treatises) school, or the Madhyamika

school in China, Japan , Korea, and Tibet. This school actually no longer
exists in China... but still exists in Tibetan Buddhism and now is spreading
strongly in the West, especially in America through many Tibetan Buddhist
masters.

The third one is T'ien-ts'ai (Tendai, in Japanese) school which was founded
by Chih-i (538-597), one of the greatest Chinese Buddhist masters, its
doctrine based on the Lotus-sutra and its main practice is the Samantha-
vipashyana, one of the Buddhist meditation methods.

The fourth one is Ch’an in Chinese (or Zen in Japanese) school. Its founder
was Bodhidharma, an Indian Buddhist master who came to China about the
latter half of the 5th century and the first half of the 6th century.

The main message which Bodhidharma sent to us, you already saw at the
beginning of this guidelines:

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“Not establishing words and letters,

Teachings transmitted outside the Scriptures.
Directly pointing to humans’ mind,
To see into their own nature
and attain the Buddhahood.” 1

To help people who would like to attain kensho (seeing into one's own
nature), Zen masters have devised many different methods. The four main
ones of them are: counting your breaths out and in, following your breaths
with your mind's eye, mao-chao (silent illumination) or shikantaza (just
sitting in your whole awareness), and working with a koan.

Actually, the practices of this school are grounded in the Way of the
Buddha: dhyana (or meditation) which the Buddha did at least for six years
until he became enlightened.

Its teachings are based on the teachings of the Buddha in the

Mahaprajnaparamita-sutra (The Large Sutra on Perfect Wisdom) which
the doctrine of emptiness of Nagarjuna is based upon, and the Teachings of
the Buddha in the Lankavatara-sutra which the doctrine of Mind-only of
Vasubandhu is based. Sometimes the teachings of the Buddha in the
Avatamsaka-sutra can be seen in Zen, too.

Therefore, it can be said that the teaching system of Zen Buddhism is an

integrity of the whole of Mahayana Buddhism. When the Yogachara school,
(The precedent of the Vijnanavada school), was first brought by
Padmasambhava to Tibet, it adopted some features of the native cult that
existed there: the Bon religion of the Tibetan people and its associated
mysticism was one of its characteristics.

In Tibetan Buddhism, there is another school called Dzogchen that has some
characteristics somewhat similar to Zen.

Despite of how much different those schools seem to be in appearance, that

is, the rituals and practices, they all have the same ultimate goal - to help
anyone who likes to learn and practice what the Buddha taught: to become

1
translated from Chinese.

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enlightened, liberate oneself from suffering caused by greed, anger, and

ignorance and then if he likes, he can help others do the same thing.

What I have just said above are just some simple words on some main ideas,
and I won't go into the other sects of Buddhism because I think it is enough
for now in this guideline. If you want to go further into them, you might
need to read some books on them such as "The Essentials of Buddhist
Philosophy" by Junjiro Takakushu.

There are a couple of things here I would like to make clear:

Firstly, there are many different methods of meditation which are used in the
different Buddhist schools. For example, the methods that are used in the
Tibetan Buddhist schools can be called "the methods of visualization"
(except for Dzogchen), this means when a practitioner does one of these he
needs something to rely on, usually an image or a sound.

In Zen Buddhism, the methods are different from these. This means the
practitioner does not have anything to rely on, especially in shikantaza.

Secondly, when someone, a Westerner in particular, reads the teachings of

the Buddha, for the first time, on the Four Noble Truth, they usually see that
Buddhism shows us everything in this world is full of suffering, temporary,
unreliable, deceitful ... Oh! too passive and too pessimistic... Yes, he is
correct but this is just one step, or the First Truth of the Four Noble Truths.
If he stops right there, he already misses the three more steps that he needs
to go and see the whole thing.

Furthermore, all the teachings of the Buddha and Zen masters are for not
only reading but also for practicing. Suppose you could read all the
Buddhist Scriptures and remember them all by heart. It would be in vain
because you might not be enlightened yourself by remembering words.
Instead of that, you must practice them, and only through practicing might
you really understand them and awaken yourself.

When you do awaken yourself entirely, you will not need to read or recite
any Scriptures at all, because now, you are the source of all Scriptures. The
same can be applied to the teachings of the Four Noble Truths and the
Eightfold Path. Even you if know them by heart but you do not practice
them, they will be no meaning at all.

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Finally, if Zen says something that seems to be against the Buddhist

Scriptures or the concept of Buddha in the students' mind, that is Zen just
wanting to wake up the deluded mind of the student. It has nothing to do
with the historical Buddha or the Scriptures. Therefore, do not cling too
much to the words and don't let they deceive you. You need to know where
and what they are pointing to.

Actually they did not try to deceive anyone. However, when someone does
not understand what they really mean behind the words, then he or she
would be deceiving himself/herself.

Of course, words have some meanings in situations and they also have their
own limits. This means words just play their role as a means of
communication to some degree and not the Reality itself.

If anyone just likes reading a menu but never eats the food, then how could
he be full. As the Buddha teaches us: "Do not take the finger as the moon
itself" or "My words are like a raft helping you to get to the other shore.
When you are already there, do not take the raft on your shoulder and walk."

If you like to experience something for yourself, you might want to practice
one of the methods of sitting in meditation you have had described for you.

19. Zazen vs. the Methods of Meditation in Some Other

Buddhist Sects.

a. The five meditations for settling the mind according to the

Sarvastivadins,

Is an early Buddhism system after the Buddha. These five meditations

are for settling the mind to get rid of the five illusory states of greed,
anger, folly, egoism, and distraction. They are the supplementary
practices to prepare the mind for intensive meditation.
1) To overcome greed, the practitioner meditates on the impurity of all
things. For example, meditate on ten stages of decomposition of a
corpse: discolored, putrefied, dismembered, devoured by birds and

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animals, scattered, hacked and scattered, bloody, worm-infested, and

skeletonized.

2) To overcome anger or hate, the practitioner meditates on compassion

by concentrating on the four immeasurable mindfulness: kindness,
compassion, sympathetic joy, and disinterestedness.

3) To overcome folly, the practitioner meditates on the twelve linked-

chain of dependent origination:
From ignorance arises action
From action arises consciousness
From consciousness arise name and form
From name and form arise six sense organs
From six sense organs arises contact
From contact arises feeling
From feeling arises craving
From craving arises grasping
From grasping arises becoming
From becoming arises birth
From birth arise old age and death, sickness and suffering.

4) To overcome egoism, the practitioner meditates on analysis of the

four great elements: earth, water, wind and fire which compose our
body and all things.

5) To overcome distraction, the practitioner meditates on breathing,

counting the breaths out and in or following them with his mind’s eye.

b. The Four Dhyanas: All the five mediations above are just for the
preparation of settling the mind to start the intensive meditation which
will take you to the four stages the Buddha and his disciples practiced,
attained and were described in the Sutra of Recital (Sangiti-suttanta)
in the Digha-nikaya:

The first stage, the practitioner, free from sensuous desire, free from evil
and blameworthy sates of mind, but still exercising discursive thought
and investigation, attains and abides in the first jhana, which arises from
seclusion and is characterized by delight and pleasure.

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The second stage, with the cessation of discursive thought and

investigation, the practitioner, serene of heart, concentrates the mind on
one point and attains and abides in the second jhana, which arises from
concentration and is associated with delight and pleasure, but with the
absence of discursive thought and investigation.

The third stage, with the renunciation of delight, the practitioner abides
in the equanimity, mindful and self-possessed, experiencing the pleasure
in the body that the holy one spoke of as living in equanimity,
mindfulness, and thus attains and abides in the third jhana.

The fourth stage, with the abandonment of pleasure and pain, and
through the previous disappearance of delight and lamentation, the
practitioner attains and abides in the fourth jhana, which is neither
painful nor pleasant, and because of equanimity mindfulness is
completely pure. 1

c. Dzogchen: A Tibetan term indicating an art of meditation which

Padma Sambhava, the founder of Tibetan Buddhism, first brought from
India to Tibet in the 8th century and was usually transmitted from teacher
to student orally. It is called Adi-yoga. In Sanskrit, it means the highest
yoga. It is also called the Natural Buddha Meditation or the Natural Great
Perfection. These secret teachings had been handed down and established
by several eminent Tibetan lamas through centuries. Recently they have
been transmitted outside Tibet and especially to the West.

In his book “Awakening to the Sacred,” Lama Surya Das shows us

several ways to practice it. Here is some of them:

1. Sky-gazing meditation: To begin the practice of Sky-gazing

meditation, we simply need to look out into space, like a child looking
up a heaven. Doing this, we free our minds of concepts, doubts, and
hesitancies. All that is required is that we are happy enough just being
in that place at that time. Actually, we can do sky-gazing meditation
at any time, we do not need a real sky at all. You can gaze at the
expansive inner sky, the light behind your eyelids. You can mingle
with that undifferentiated expanse, which reflects the empty, open,
luminous, mirror-like nature of mind. You can do it even under the

1
based on “Essentials of Buddhism” by Kogen Mizuno, 1996.

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light or in the darkness. Sky-gazing mediation can be undertaken in a

sitting posture. As it is said, in this way you can access directly into
your true nature – the Buddha-nature in the natural state. This is the
nirvana within each of us.

2. Natural walking meditation: To do this walking method, you do

not have to choose any special place or road. What you need is a
comfortable pair of shoes or no shoes at all, it depends on the
condition of the road you are going to walk. Just relax and walk
freely along the road, looking at everything and nothing particular,
just drifting on the road. You can walk as long as you like.

3. Natural light energy meditation: To do this, you start by sitting

yourself facing to the sun, the morning sun. You can sit in full-lotus
or half-lotus posture or even on chair, a bench. With your hands on
your knees, your palms up, each of them, with thumb and index finger
lightly touch each other, making a little circle. With this position, you
are ready to meditate by breathing in like you are taking in the light
and energy of the sun. Breath it in through every pore and every part
of your body. Breath out and in naturally like a plant. Make it out and
in like a continuous circle. This is called the circle of luminosity.
Keep breath going. Keep energy flowing. Do not let it stuck or
become static. The sun’s energy is inexhaustible and you, too. You
can do this practice for fifteen to twenty-five minutes at a time.

The natural Dzogchen meditations are sometimes known as non-meditations

because they are mostly formless and effortless. For me, they are like some
kind of art to perform, not a technique to practice. A question might be
raised here is: “How are you sure, or who will tell you the state of mind you
were in at that time, by these methods of meditation, is your true nature or
the Buddha-nature in the natural state? The book by Lama Surya Das does
not tell. So, for the answer to this question, you need to see a real Lama.

20. Zazen and the Six Paramitas of Bodhisattva’s Way:

It might be said that zazen is the background of the six paramitas and the six
paramitas are the manifestation of zazen, from the point of view of the zazen
practitioner. What is paramita?

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Paramita is a Sanskrit word literally meaning, “Carrying to the other shore”.

This means the six paramitas are expedient means, the way which leads the
practitioner to enlightenment The six paramitas are the practices of a
Bodhisattva, a candidate of Buddhahood in Mahayana Buddhism which
includes Zen Buddhism, they are as follows:

a. Practicing donation giving: There are two types of giving in this

practice: (1) Giving what you have in material such as money, personal
property, real estate, your time and labor to help people who are in need. (2)
Giving the Buddha’s Dharmas. This is considered the best thing to give, if
you can. The real spirit of giving, whatever you give, material or Dharma,
must be in the action of giving in which there is no giver, no receiver, and no
given things. This is the real Buddhist giving practice.

b.. Observing precepts: There are ten grave precepts for Buddhist lay
people (male and female) and Buddhist monks and nuns to practice what the
Buddha and Buddhist masters teach. The ten grave precepts are

1) No killing
2) No stealing
3) No misuse of sex
4) No lying
5) No dealing in drugs
6) No speaking of faults of others
7) No praising of yourself while abusing others
8) No sparing of Dharma assets
9) No indulgence in anger
10) No slandering of the Three Treasures: the Buddha, the Dharma, and the
Sangha.

There are many more complicated precepts for the monks and nuns at higher
level to observe, but they are out of the scope of this manual and not listed
here. The root of these ten grave precepts is in zazen and not from outside
of you. This means if your mind ‘sits’ in zazen, there won’t be any
problems in observing these precepts. In the contrary, if your mind is not in
zazen, even if you try and try to keep them, it won’t work well for you.

This does not mean these precepts are useless or your efforts are in vain. As
long as we are still in training ourselves, zazen and the ten grave precepts are

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the way in which we can keep our practice continuously in good shape. (See
also the Eightfold Path in the concepts section on this website).

c. Practicing Patience: To be patient is to endure whatever happens to you

at any time or place and to treat and solve it wisely. Again, you can do this
with your mind that “sits.”

d. Making Efforts: That is continuing to study and analyze the Dharma

with wisdom, maintaining our efforts without flagging.

e. Practicing dhyana: Dhyana, a Sanskrit term, means to practice

contemplation or concentrating your mind in a sitting posture to realize
one’s own nature.

There is another Sanskrit term Samadhi which indicates a state of mind in

zazen in which your mind stops its wandering and saves its own energy, no
longer wasting it as it did before. The more doing zazen the stronger it is and
it keeps yourself from many kinds of fear you might have had before. This
is why there are the words “Fearless Mind Seal” in Buddhist teachings.
There are many, many different methods to do this and some of them have
illustrated for you.

f. Practicing Prajna: This practice aims to realize your wisdom which is

already inside yourself. Use it instead of your reason, which by discursive
thoughts have caused many problems and trouble for you and others many
times in your life.

Prajna, another Sanskrit term, is often translated into English as “perfect

wisdom”. However, this translation is not exactly what the word prajna
means.

In Buddhism, precepts, samadhi, and prajna are a tripod of practicing

Buddha-Dharmas. The three of them are the three faces of Buddhist
practice. They are in one and cannot be separated. None of them can be
lacked in practice. If one of them is lacking in your practice then your
practice will become handicapped. They are also called the ‘Three
Disciplines

All what has just been said here can be summarized in the Verse of the
Seven Buddhas of the past:

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“Do not do any thing bad,

Do everything good,
Keep your mind clear and pure.
This is what the Buddhas taught.” 1

21. Some Short Sutra and Zen Verses:

Following are some short Buddhist Sutra and Zen Verses easy to read and
memorize which are for reciting or chanting at Zen monasteries and centers
around the world and in America.

I think, they can give beginners of zazen practice some help or hint in
practicing. This does not mean you have to take them with you when you
are sitting in zazen. One thing to remember is that all of these here (without
footnotes, interpretations or explanations) are not for praying because
originally they are not prayers. They are just like something that you read
sometimes; it suddenly knocks at the “doorless door” in you to open your
no-mind.

They are all the excerpts from Buddhist Sutras or books on Zen. The source
will be informed at the end of each. If any one of them is without its
translator’s name, it means they are my own.

a. Four Universal or Bodhisattvic Vows:

Beings in my own mind are numberless, I vow to save.

Blind passions in my own mind are endless, I vow to uproot.
Dharma-gates in my own nature are unmeasurable, I vow to penetrate.
Buddha-way in my own nature is supreme, I vow to attain.1

b. The Heart Sutra (Maha Prajna Paramita Hrdaya Sutra):

1
translated from Chinese version.
1
The Platform Sutra of Hui-neng, translated from Chinese.

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The Bodhisattva Avalokiteshvara,

from the depth of perfect wisdom
clearly saw that all the five skandas are empty,
he overcomes all suffering and distress.

Shariputra,
Form is no other than emptiness, emptiness no other than form.
Form is only emptiness, emptiness is only form.
Feeling, thought, mental formation, and consciousness,
are also like this.

Shariputra,
All Dharmas are empty,
neither arise nor cease,
neither stained nor pure,
neither increase nor decrease.

So, in emptiness no form,

no feeling, thought, mental formation ,or consciousness;
no eye, ear, nose, tongue, body, or mind;
no color, sound, smell, taste, touch, or object of perception;
no realm of sight to no realm of consciousness;
no ignorance and also no end of ignorance,
to no age and death and also no end of age and death;
no suffering, no root of suffering, no destroying of it, and no path;
no wisdom and also no attainment.

Because no attainment,
Bodhisattvas, grounded in perfect wisdom
then there is no hindrances for their minds;
Having no hindrances, there is no fear for them,
Far beyond perverted views, they realize perfect nirvana.
All Buddhas in the past, present and future
with perfect wisdom, attain full, right, and universal enlightenment.

Therefore, you know that

the perfect wisdom is the greatest dharani
the highest, unequal dharani, the destroyer of all suffering.
the truth beyond all doubt.

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Then the dharani of Prajna paramita should be proclaimed:

Gate gate para gate bodhi svaha
Gate gate para gate bodhi svaha
Gate gate para gate bodhi svaha! 1
c. “Affirming Faith in Mind” (Hsin-hsin-ming, Ch.,
Shinjimei, Jap.) Verse by the Third Zen Patriarch Seng-
ts’an (Ch., Sosan, Jap.):

The Great Way is not difficult

for those who do not pick and choose.
When love and hate do not interfere
everything is clear as it is.

When a slight distinction is made,

then earth and heaven far apart.
If you would clearly to see the truth in front of you
just drop opinions of “pro” and “con”.

When like and dislike come to play

that is nothing but the mind’s disease.
And not seeing the deep Truth inside
it is in vain to ponder of purifying your mind.

The Great Way is perfect and like empty space,

none is lack and none is extra in there.
Because of grasping and releasing,
your seeing into the simple truth is prevented.

Do not cling to outside objects

Nor cling to emptiness inside.
Just let your mind be calm and clear itself,
then your perverted views by themselves will go.

When you attempt to stop your mind’s movements

you will find more movements of it.
If you still keep your views of duality
you will never know of unity.

1
translated from Chinese Version.

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And not knowing the unity

you get lost in duality.
When you insist that things are real
you miss their true reality.
When you insist that things are unreal
you also miss their true reality.

The more you talk and think of this

the further you are from the truth.
When useless thoughts and words are cut off,
there will be nowhere you cannot go through.

When you are at the root itself,

you’ll know the meaning of all things.
If you run after appearances
you miss the primal source.
At the moment of awakening
Both emptiness and form are left behind.

All changes inside and outside of you

seem real because of your false views.
You do not need to search for truth,
just let your all perverted views go.

Do not abide in views of duality

and do not search at all for it.
If there is a trace of “right” or “wrong”
the True-mind is immediately lost.

Duality comes from One-mind,

But do not cling to the One.
When this One-mind gives no arising
then nothing in the world goes against.

And when nothing goes astray,

then no obstructions will arise in mind
When thoughts and the objects no longer exist
the known will fall away with the knower.

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For the known exists because of the knower,

and the knower exists because of the known.
When you realize this is merely of interdependent origination,
then both at the source are just Emptiness.

In Emptiness these are not two,

in each are contained all different forms.
When coarse and fine are seen no more
how can there be taking sides?

The Great Way is limitless,

Without ease, without hard.
But those who hold to narrow views
are in doubt and worry,
That’s why they’re still behind in the back.

If you are clinging to anything

you surely will fall into wrong path.
Just let go of clinging mind
then all things will fall in their right places.
In essence nothing goes or stays.

When you see into the true nature of things,

your steps are with the Great Way,
thus you are taking a walk without any disturbs.
If you live in bondage to your thoughts,
you will be confused and unclear.

It is no good to live in bondage to thoughts,

what use are judgements of good and bad for?
If you want to walk the Way of Oneness,
Do not reject the objects of the six sense spheres.

When you do not reject those kinds of objects,

You are back with true enlightenment.
The wise will do nothing for anything,
but the fools put themselves in bondage.

By nature things are not different,

but the foolish cling to this and that.

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To seek Mind with discursive thoughts

is certainly a grave mistake.
From deluded mind come rest and unrest,
but mind awakened goes beyond good and bad.
From delusion come all of sided-views
These dreams are nothing but the flowers of air,
why work so hard to seize them for what?
Both gain and loss, right and wrong,
Once and for all just let them go without hesitancy.

If your eyes are no longer in sleep,

All dreams will vanish away themselves.
If your mind does not discriminates,
All things will be as it is, as One.

Such-ness in essence is mysterious,

without any entanglements in it.
When all things are seen with non-discrimination mind
then you are back to your self-nature.

The non-discriminative mind goes beyond

All reasons and comparisons.
When stop movement, there is no movement to stop,
when movement stops, there is no stop of movement.

When both of them can’t be established

how could the oneness can be?
In the ultimate truth,
is there any rule or standard can be used?

When your equal mind accords to the Way,

all ego-centered strivings cease.
doubts and confusions disappear;
and your faith accords to Truth.

There is nothing that leaves no races to you

and nothing that is able to recall.
All is self-revealing, empty and clear.
without any exerting effort of mind.

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This state of truth is the state of no thoughts

and no feeling can be available in here.
In the world of Such-ness,
There is neither self nor other.

To enter the world of Such-ness,

Just affirm “not-two”.
“Not-two” means all is the same,
Therefore, nothing is apart or outside of it.

The wise in ten directions

all enter to that source.
It’s not short or long,
One instance is ten thousand years.

Not here, not there

It’s right in front of your very eye.
The smallest equals to the large,
because their difference no longer makes any distinctions to you.

The largest equals the small,

there is no limitations to see .
That which is is not,
that which is not is.

If this is not clear to you,

Do not hesitate [to practice].
One is all and all is one….

If this is clear to you,

Do not worry that it won’t be finished.
Faith and mind are “not two”
“Not two” is faith and mind.

It is beyond words and thoughts

There is no yesterday, no tomorrow, no today. 1

1
translated from Chinese text.

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d. Harmony of Difference and Equality (Ts’an-tung-ch’i (Ch.,

Sandokai, Jap.) Verse by Zen master Shi-t’ou Hsi-ch’ien, Ch.)
(Sekito Kisen, Jap).:

The mind of the great sage of India,

is secretly transmitted from west to east.
While human capacities of understanding are sharp or dull,
In the Way, there are no Ancestors of North or South.

The true source is bright and pure

The branching streams flow in the dark.
Clinging to things is delusion.
To recognize principle is not enlightenment.

The five sense gates and the five sense objects

Are interdependent and not interdependent,
Interdependent and bring involvement,
Yet each of them stays in its own position.

Form has various qualities and shapes

Sound is different from pleasure and suffering.
Superior and inferior words are not separated in the darkness,
Purity and impurity are apparent in the brightness.

The four elements return themselves to their nature,

Like a child gets back to his own mother.
Fire is hot and wind blows
Water wets and earth is solid.

For eyes there is colors and form, for ears: sound,

For nose: smell, for tongue: taste;
Everything is in its place,
And leaves come from the root.

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Branches and trunk return to the source,

Superior and inferior have their own words.
In brightness there is darkness,
Dot not take darkness to see someone.

Brightness and darkness are relative,

And are like the former step and the latter one.
Each and everything has it own merit,
Words should be used in the right place.

Things are like the lids fit the boxes,

Principles are like two arrows meeting head-on.
Hearing the words, understand the meaning,
Do not set up standards of your own.

If you do not see the way right in front of you,

How could you know the path as you walk.
Awakening is not far or near,
When you are in delusion, mountains and rivers block.

O students of the mystery! Please be advised:

Do not pass your days and nights in vain .1

1
translated from Chinese text.

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e. Song of Zazen (Zazen Wasan, Jap.) by Zen master Hakuin

Ekaku:

All beings by nature are Buddhas,

as ice by nature is water.
Apart from water there is no ice;
apart from beings, no Buddhas.

How sad that people ignore the near

and search for truth afar;
like someone in the midst of water
crying out in thirst;
like a child of wealthy home
wandering among the poor.

Lost on a dark path of ignorance,

we wander through the Six Worlds;
from dark path to dark path—
when shall we be freed from birth and death?

Oh! The zazen of the Mahayana!

To this the highest praise!
Devotion, repentance, training,
The many paramitas—
all have their source in zazen.

Those who try zazen even once

wipe away beginningless crimes.
Where are all the dark paths then?
The Pure Land itself is near.

Those who hear this truth even once

and listen with a grateful heart,
treasuring it, revering it,

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gain blessing without end.

Much more those who turn about

and bear witness to self- nature,
self-nature that is no-nature,
go far beyond mere doctrine.

Here effect and cause are the same;

The Way is neither two nor three.
with form that is no-form,
going and coming, we are never astray;
with thought that is no-thought,
even singing and dancing are the voice of the Law.

How boundless and free is the sky of Samadhi!

How bright the full moon of wisdom!
Truly, is anything missing now?
Nirvana is right here, before ours eyes;
this very place is the Lotus Land;
this very body, the Buddha. 1

1
from “Taking the Path of Zen“ by Robert Aitken,1982.

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f. Genjo Koan by Zen master Dogen Kigen:

When all dharmas are the Buddha-dharma, then there is delusion and
realization, there is practice, there is life and there is death, there are
buddhas and there are ordinary beings. When the myriad dharmas are each
not of the self, there is no delusion and no realization, no buddhas and no
ordinary beings, no life and no death.

The Buddha’s truth is originally transcendent over abundance and scarcity,

and so there is life and death, there is delusion and realization there are
beings and buddhas. And though it is like this, it is only that flowers, while
loved, fall; and weeds while hated, flourish.
Driving ourselves to practice and experience the myriad dharmas is
delusion. When the myriad dharmas actively practice and experience
ourselves, that is the state of realization.

Those who greatly realize delusions are buddhas Those who are greatly
deluded about the realization are ordinary beings. There are people who
further attain realization on the basis of realization. There are people who
increase their delusion in the midst of delusion.

When buddhas are really buddhas they do not need to recognize themselves
as buddhas. Nevertheless, they are the buddhas in the state of experience,
and they go on experiencing the state of buddha.

When we use the whole body-and-mind to look at forms, and when we use
the whole body-and-mind to listen to sounds, even though we are sensing
them directly, it is not like a mirror’s reflection of an image, and like the
water and the moon. While we are experiencing one side, we are blind to
the other side.

To learn the Buddha’s truth is to learn ourselves. To learn ourselves is to

forget ourselves. To forget ourselves is to be experienced by the myriad
dharmas. To be experienced by myriad dharmas is to let our body-and-
mind, and the body-and-mind of the external world, fall away.

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There is a state in which traces of realization are forgotten; and it manifests

the traces of forgotten realization for a long, long time.

When people first seek the Dharma, we are far removed from the borders of
the Dharma. [But] as soon as the Dharma is authentically transmitted to us,
we are human beings in [our] original element.

When a man is sailing along in a boat and he moves his eyes to the shore, he
misapprehend that the shore is moving. If he keeps his eyes fixed on the
boat, he knows that the boat which is moving forward.

Similarly, when we try to understand the myriad dharmas on the basis of

confused assumptions about body and mind, we misapprehend that our own
mind or our own essence may be permanent. If we become familiar with
action and come back to this concrete place, the truth is evident that the
myriad dharmas are not self.

Firewood becomes ashes; it can never go back to firewood. Nevertheless,

we should not take the view that ash is its future and firewood is its past.
Remember, firewood abides in the place of firewood in the Dharma. It has a
past and it has a future.

Although it has a past and a future, the past and the future are cut off. Ash
exists in the place of ash in the Dharma. It has a past and it has a future.
The firewood, after becoming ash, does not again become firewood.

Similarly, human beings, after death, do not live again. At the same time, it
is an established custom in the Buddha-dharma not to say that life turns into
death. This is why we speak of no appearance. And it the Buddha’s
preaching established in [the turning of] the Dharma wheel that death does
not turn into life. This is why we speak of no disappearance.

Life is an instantaneous situation, and death is also an instantaneous

situation. It is the same, for example, with winter and spring. We do not
think that winter becomes spring, and we do not say that spring becomes
summer.

A person getting realization is like the moon being reflected in water: the
moon does not get wet, and the water is not broken. Though the light [of

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the moon] is wide and great, it is reflected in a foot or an inch of water. The
whole moon and the whole sky are reflected in a dewdrop on a blade of
grass and are reflected in a single drop of water.

Realization does not break the individual, just as the moon does not pierce
the water. The individual does not hinder the state of realization, just as a
dewdrop does not hinder the sky and moon. The depth [of realization] may
be as the concrete height [of the moon]. The longness and shortness of its
moment should be investigated in large [bodies of ] water and small [bodies
of ] water. And observed in the width and the narrowness of the sky and the
moon.

When the Dharma has not yet satisfied the body-and-mind we feel already
replete with Dharma. When the Dharma fills the body-and-mind we feel one
side to be lacking. For example, sailing out beyond the mountains and into
the ocean, when looking around in four directions, [the ocean] only appears
to be round; it does not appear to have any other form at all.
Nevertheless, this great ocean is not round, and it is not square. Other
qualities of the ocean are inexhaustibly many: [to fishes] it is like a palace
and [to gods] it is like a string of pearls. But as far as our eyes can see; it
just seems to be round.

As it is for [the ocean], so it is for myriad dharmas. In dust and out of the
frame, [the myriad dharmas] encompass numerous situations, but we see
and understand only as far as our eyes of learning in practice are able to
reach.

If we wish to hear how the myriad dharmas naturally are, we should

remember that besides their appearance of squareness or roundness, the
qualities of the ocean and qualities of the mountains are numerous and
endless; and that there are worlds in the four directions. Not only the
periphery is like this: remember, the immediate present, and a single drop
[of water] are also like this.

When fish move through water, however they move, there is no end to the
water. When the birds fly through the sky, however they fly, there is no end
to the sky. At the same time, fish and birds have never, since antiquity, left
the water or the sky.

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Simply, when activity is great, usage is great, and when necessity is small,
usage is small. Acting in this state, none fail to realize its limitations at
every moment, and none fail to somersault freely at every place; but if a bird
leaves the sky it will die at once, and if a fish leaves the water it will die at
once.

So we can understand the water is life and can understand that sky is life.
Birds are life, and fish are life. It may be that life is birds and that life is
fish. And beyond this, there may be still further progress. This existence of
[their] practice-and-experience, and the existence of their lifetime and their
life, are like this. This being so, a bird or a fish that aimed to move through
the water or the sky [only] after getting to the bottom of water or utterly
penetrating the sky, could never find its way or find its place in the water or
in the sky.

When we find this place, this action inevitably realized as the Universe
[itself]. This way and this place are neither great nor small; they are
neither subjective nor objective; neither have they existed since the past nor
do they appear in the present; so they are present like this.

When a human being is practicing and experiencing the Buddha’s truth in

this state, to get one dharma is to penetrate one dharma, and to meet one act
is to perform one act. In this state the place exists and the way is mastered,
and therefore the area to be known is not conspicuous.

The reason it so, is that this knowing and the perfect realization of the
Buddha-Dharma appear together. Do not assume that what is attained will
inevitably become self-conscious and be recognized by the intellect. The
experience of the ultimate state is realized at once. At the same time, its
mysterious existence is not necessarily a manifest realization. Realization is
the state of ambiguity itself.

Zen master Hotetsu of Mayoku-zan mountain is using a fan; A monk comes

by and asks, “The nature of air is to be ever-present, and there is no place
that air cannot reach. Why then does the Master use a fan?”

The Master says, “You have only understood that the nature of air is to be
ever-present, but you do not yet know the truth that there is no place air
cannot reach.”

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The monk says, “What is the truth of there being no place air cannot
reach?”

At this the Master just carries on using the fan. The monk does prostrations.

The real experience of the Buddha-Dharma, the vigorous road of the

authentic transmission, is like this. Someone who says that because [the air] is ever-
present we need to use a fan, or that even when we do not use [a fan] we can
still feel the air, does not know ever-presence, and does not know the nature
of the air. Because the nature of air is to be ever-present, the behavior of
Buddhists has made the Earth manifest itself as gold and has ripened the
Long River into curds and whey.1

1
from ”Shobogenzo” of Dogen, translated byGudo Nishijima & Chodo Cross, 1994.

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22. Some Books on Zazen Practice, Koans, Zen masters’

Records, Sastras, Sutras Recommended to Read:

a. Books on Zazen Practice:

The Three Pillars of Zen by Philip Kapleau

Men Mind, Beginners’ Mind by Shunryu Suzuki

Zen Practice by Garma C. C. Chang

Taking the Path of Zen by Robert Aitken.

b. Books of Koans:

Pi-yen lu (Hekigan-roku) of Zen master Fu-kwo Yuan-wu (Bukka

Engo) translated by Thomas Cleary:” The Blue Cliff Record”. Other
English translations also available.

Ts’ung-jung lu (Shoyo-roku) of Zen master Wan-sung Hsing-hsiu

(Bansho Gyoshu), translated by Thomas Cleary: “The Book of Serenity.”

Wu-men kuan (Mumonkan) of Zen master Wu-men Hui-k’ai (Mumon

Ekai) translated by Thomas Cleary: ”Unlocking the Zen Koan”, also can
be found in “Zen Flesh Zen Bone” translated by Paul Reps. “The Gateless
Barrier: Zen Comments on Mumonkan” by Zenkei Shibayama.

Denkoroku of Zen master Keizan Jokin, translated by Thomas Cleary:

"Transmission of Light”; or by Francis Cook: 'The Record of
Transmitting the Light”..

Secrets of the Blue Cliff Record: Commentaries by Zen masters Hakuin

Ekaku & Tenkei Denson translated by Thomas Cleary

The Iron Flute by Nyogen Senzaki

Zen Flesh Zen Bones edited & translated by Nyogen Senzaki & Paul Reps.

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Zen Light Unconventional Commentaries on Denkoroku by Stefano Mui

Barragato, Sensei.

Two Arrows Meeting in the Mid Air by John Daido Loori.

c. Zen Records or Writings:

Zen in China’s Heritage translated by Andy Ferguson

Chao-chou lu (Joshu-roku) translated by James Green: 'The Recorded

Sayings of Zen master Joshu”.

Lin-chi lu (Rinzai-roku) translated by Burton Watson:” The Zen

Teachings of Master Rinzai”

Yun-men lu (Ummon-roku) translated by Urs App from Chinese: “Master

Yunmen”

Foyan lu translated by Thomas Cleary: “Instant Zen”.

Shobogenzo of Zen master Dogen Kigen, translated by Gudo Nishijima &

Chodo Cross.

Zuimonki of Zen master Dogen Kigen translated by Reiho Masunaga: “A

Primer of Soto Zen”.

Subtle Sound, the Zen Teachings of Maurine Stuart edited by Roko Sherry
Chayat.

d. Sastras:

Ta-ch’eng ch’i-hsin lun of Ashvagosha , translated from Chinese version

by Yoshito S. Hakeda: "The Awakening of Faith”. Another translation can
be found in “A Buddhist Bible” edited by Dwight Goddard.

Mulamadhyamakakarika of Nagarjuna translated from Chinese version

of Kumarajiva by Brian Bocking: ”Nagarjuna in China: A Translation of

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the Middle Treatise”; or translated from Sanskrit text by Kenneth K. Inada:

"Nagarjuna: A Translation of his Mulamadhyamaka-karika”; or
translated from Tibetan version by Jay L. Garfield: "The Fundamental
Wisdom of the Middle Way”.

e. Sutras:

Liu-tsu-ta-shi-fa-pao-t’an-ching translated by Thomas Cleary “The Sutra

of Hui-neng, Grand master of Zen”. Another translation can be found in
“A Buddhist Bible”

Vimalakirti-sutra translated from Chinese version of Kumarajiva by

Burton Watson: “Vimalakirti-sutra” , or by Charles Luk : “Vimalakirti
Nirdesa sutra”; translated from Tibetan by Robert A. F. Thurman: "The
Holy Teachings of Vimalakirti”.

Shurangama-sutra, translated by Tripitaka Master Hua. Another

translation [not complete] can be found in “A Buddhist Bible”

Vajrachchedika Prajnaparamita–sutra translated by Wong Mou-Lam:

"The Diamond Sutra and The Sutra of Hui-Neng”. Another translation
can be found in “A Buddhist Bible”. There are also other English
translations available.

Mahaprajnaparamita-sutra translated by Edward Conze: “The Large

Sutra of Perfect Wisdom”.

Lankavatara-sutra translated by Daisetz T. Suzuki, also can be found in “A

Buddhist Bible.

Avatamsaka-sutra translated by Thomas Cleary: "The Flower

Ornament Scripture”.

Dhammapada, The Sayings of the Buddha translated by Thomas Byrom.

Many other English translations of it are available.

The Brahmajala Sutta and its Commentaries translated from Pali Text by
Bhikkhu Bodhi:” The Discourse on the All-Embracing Net of Views”

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♣ ♣

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