Sñòú 3{øralø

lrarts føtef 6y ?rís cíffa St oranlt

wítñ lñomøs Vùñi Kírcñner

pUBLtSHEn ey THE INSTITUTE FOn ZErrl S-fUolES

 Contents

Haradø Roshi: Å Short Biograph! ' 1

H3w to Do Zazen """"""""""'7

Questions and.,lLnszaers 29

Sutras """"""" ::" 49

Copyright @ by Sltodo Hørøda

Transland by Priscilla Storandt ztsitl¡ ThomasYuho Kirchner

Published fu The Institutefor Zen Studies

Hanazono Unia., 8- 1 Tsubonouchi-cho Nishinokyo, Nakagyo-ku, I{yoto, Japan

First edition,2010

Ihird printing 2016

ISBNq7 8-4-8 I 1 82-2 5 8-ó C00 I 5

Printed inJAP4N

-{----
 >-- --

HARA.D^A. RosHI: A SHORT BTOGRAPHY

Harada Seichö was born on 26 August 1940 in Nara, Japan, to a

remple priest and his wife. FIe was their third child and second son; three

younger children, all girls, completed their warm and loving family. He had

a no¡mal childhood, playing with his younger sisters and leading them into

the usual mischief children get into, including devising creative ways to get

into the theaters for free to îiew his passion-adventure films. The temple
was poor and times were hard; there was no extra money for such things.

Although his father \Mas an Osho-san and he was raised in a Buddhist

temple, young Seichô ì¡r'as not interested in becoming a Buddhist priest. As

a child he was fascinated by rockets and wanted to become a pilot. By his

teenage years he was thinking of becoming a psychologist, having by then

developed a keen interest in the nature of the human mind.

HradaShödo Roshi This plan was to change abruptly one day when his father asked him

to delive¡ somerhing to Myoshin-ji, the headquarter temple of his family

temple. In his own words,'

h was early so the buses were uery nowded. I had to push throagh this
pacÞed croud of people to board the bus, then moue øll the way to the

bacþ. As I did so, all of a sadden I came uPon someone who strucþ me
as most unusual. He had a mysterious Presence-there was something

1 All quotes are s]'nthesized from several personal conversations with the Roshi, plus excerpts
from his teisho and from the video documentary, The Man on Cloud Mountain,
 luminous about him. There he was, an old priest in robes, wearing glassa my bøch on its teachings; I doubt I would euer haue become a monh if I
and reading a booÞ, yet he glowed with a 4tpe of light. In comparison, the had not met Mumon Roshi. Because of him I sau,, for the frst time hout

people around him seemed so weighed down by their thoughx and cares. the inner quality of ø person can shine forth fom his entire being, and

I stood in the aisle, a youth who didn't liþe Buddhism and liued in a I uished to þnow more about the teachings that so illuminated Mumon

temple onþ because of the circurnstances of his birth, and yet I was deepþ Roshi.

moued by this intelligent-loohing man who seemed so deep and so still and
tVhile young Harada was attending Hanazono University his father
who radiated such brightness of spirh. Why did he seem so different from
died, and his older brother took over the family temple in Nara. This freed
euerlone else on the bus? I had neuer rnet d l)erson l¡þe this before, and I
Harada to choose his own path in life. Upon graduating from universiry ire
couldnl fgure out uthat was so inspiring about hirrt. 7l¡ere I wat hauing
headed-on foot, over the mountains and through ¡þs fo¡s5¡5-1o Shöfuku-
been brought up in a way I didn't want to continue, thinking that temples
ji in Kobe, and became a monk under Mumon Roshi. He was given the
and priests were realþ not appealing, when all of a sudden this mysterious
monk name Shödö EìÉ (True Vay).
?erson a??ears with all this great depth, who wøs obriousþ a priest. Why
He trained hard at Shofuku-ji, doing many intensive week-long
would he choose this way of expressing himself
retreats (sesshin). However, after one particular sesshin he felt completely
I was so intrigued by this man and the question he was presenting to
dissatisfied with his mind state; though he'd been trying very hard, he still
me by his whole presence, that uthen the priest got of I followed him. It
hadnt realized kensho. After two further years of intense training and still
turned out that this person, Yamada Mumon, u)as on his way to Reiun-in,
no kensho, he sought out Mumon Roshi to ask his permission to leave the
a small Buddhist temple in Myoshin-ji. I þllowed him right to the gate
monastery. He wanted to go into the mountains to prâctice alone until he
and saw him go in.
attained awakening, he said. Mumon Roshi said nothing but looked at
Yamada Mumon Roshi was a Zen master in the lineage of Tênryù-ji,
him for a few moments, then asked, "tVhat will happen if you dont realize
and the abbot of Shöfuku-ji in Kobe. Mumon Roshi was also the abbot of
kensho?" "I won't come back until I do!" was the determined reply, He was
Reiun-in, a sub-temple of Myoshin-ji, and president of Hanazono Universiry
given permission to go.
the Rinzai Buddhist university the young Harada would soon attend.
Camping in the mountains between Hiroshima and Shimane

It uas this encounter tltat møde me realize how limited my und.erstanding Prefectures, he sat zazen long and hard, determined to somehow break

of Buddhism was. I saw that there was a whole aspect ofthe religion that I through. How much time passed, he did not know. Then one Sunday

hneu,t nothing about. Despite growing up in the temple uorld I had turned afternoon some hikers encountered him and stopped to ask questions.

2 Í{ara[aRpsñ.i:ASñorttBiostopñ) 3
 'Are you a Buddhist monk?" Answered in the affirmative, they that had uorþ to do in this world.

commented, "How fortunate you are to be able to practice all da¡ all week Afierwards my zøzen ults uer! dffirent. Beþre when I sat I would do so

like this! 'Sle have to wo¡k in the world, so we only have this one day in which with a heauy sense of myself, Now I didn'r haue that at all' butfeh in my

to come up onto the mountain and chant the Buddha's narne." Suddenl¡ sitting as though I was being liued through by another great energ!. For the

frst time m! qres wouldn't moue during zazen, but uould be drau'tn into
it was like all of my burdens had dropped of, as if someone had hit me on
the floor where I was loohing. During hinhin-walÞing meditation-my
the bacþ and euerything was awaþened wirhin. I realized right then the
eyes would be drawn into tbe place I taas looÞing and I wouldn'tfeel like
mistaþe IU been making and immediateþ went bacþ to the monastery.
looking øround. This aent onþr seueral da1ts, bringing me to a place where
That day on the mzuntain I realized that there was no self to be bothered!
I could answer koans much faster. The things that bød been obstructing me
I had been crushing myself and maÞing myself miserable worrying about
øeren't there ttnlmore.'
the problem of realizing enlightenment, uhen in þct it was found in
I saw how easiþ I could understand uhat my teacher was saying. The
the liuing of euery single day! Euerything would come to me euen if I
l¿oans and the word¡ I receiued when I pased the koans seerned obuious
did nothing and ceased worrying about my own little problems. Not to
to me, and I could gntsp their meaning uery quickþ' I sat lightþ and
isolate myself up on a mountain, closed of"fro* euerlone, turning them
energeticalbt, and didn'tfeet heauy anymore. What hød happened to me on
all away and worrying about my oun small state of mind, but to go and
the mountain had turned my life around.
be what euery day brought to 771s-¡þ¿¡ Lu45 m1 ?ractice and the expression

of my enlightenment! Euer since I realized that, my whole life has been Harada Shodo practiced at Shöfuku-ji for twenry years. One day

completeþ dffirent. I þnow there is no problemfor myself, because there is the elderly abbot of Sõgen-ji called on Mumon-roshi and requested a

n0 lne there to feel that there is a problem. successor for the temple. Mumon-roshi chose Harada Shod0, and in 1983'
ÍX/hen I came bacÞ fom the mountain I þnew that uhat I had to do having received inka, Harada came to Sögen-ji to teach. Some years later

with my life uas to liue it totalþ with the purpose of bringing this nlstal he journeyed to the United States to teach, leading his first sesshin there

clear awareness to other ?eople. And that's all I realþ wanted to do-that in 1989 for the group that eventually established Tahoma Sögen-ji Zen

was, in þct, what IU been doing jìom the beginning, but I had xifled Monastery on \Thidbey Island, \Øashington. A few years later he began
it in a small, egoistic way. IA gone to the mountain for onþ m! oun traveling to Europe, where the students practicing under him eventually

enlightenment; it had been an expression of my ego. But because of that IU became the Hokuozan Sogen-ji sangha. Each year he goes to southern India

been able to awaþen to that greater ?urpose, autaþen to that greater Self as well, to lead sesshin at the monastery established by his Indian student,

4 !{ara[aRçsfti:ASñortßio¡1rapñ1 5
Bodhidharma. Groups of his students have sprung up all over the world How ro Do ZnzeN
since then. Tluly living the title Zen Master, he does all of this in addition to

keeping an extremely full schedule of teaching and sesshin at Sogen-ji. He is

utterly dedicated to keeping the Buddha Dharma alive at its most profound
level. tü/hat follows in this book are his instructions for Zen practitioners,
useful not only to beginners but to old hands as well.
It is difficult today to know what to believe in. In the past people
could put their trust in God, but today how many of us know how to enter
the deep stare of prayer in which we are truly able to trust and believe?
Although most people pur rheif faith in science, many of us sense a division
becween this and rhe world of religion. Religion presupposes something that

is nor measurable with our senses, somerhing that is only an ideal or a belief,

whereas science believes only in things that can be measured and proved.

The difference berween these Wvo world views often causes a great sense of

conflict.

Each ofus is different' \Øe have different hopes and plans, and different,

unknowable states of mind Although these things cannor be measured they

are very real, giving each of us our own individualiry. Through zazeîwe aÍe

each able to retufn to ouf own pafticular essence, to become completely who

we are. This rerurn ro rhe quier place within us, rhis letting go of all external

distractions to feturn to our original inner space-this is zazen. It is very

important to know that by practicing zazeÍwe are not trying to become all
alike. Instead, zazen allows each person to become who he or she truly is.

Because what we examine in zazen is our own self, the first thing we
must do is align our physical body to achieve a balanced, stable posture.
Once our physical posture is aligned we are able to go deeper within and

align our breathing, which connects everything within us. Then, going one

step furthe¡ we align our mind.

During our daily lives we use our bodies to perform whatever actions

6 t{ara[aRçsñi:nsftortßiograpftl 7
are appropriate for the various activities we're engaged in. As we do this, .when the rich man saw this he became angry and said to the
bottom floors.
however, most of the time we are out of touch with our own physical center. câfpenrers, "I said I wanted a third-floor residence, so I dont need anything

The more people use their heads in their work-rhe more rhey need to else, just the third floor.'Why should I waste my money building the bottom
think and concenrrate with their brains-the more likely it is that their þi, floors?"
-We
their energy, will rise to their heads. In addirion, we all have various physical laugh at this story, but if we look closely we see that it refers to us.

habits, ingrained ways in which we use our bodies, and set ideas about how \Øe want to have wisdom or clear sight, but we so easily ignore the bottom
things should be done. All of these habits and routines affect the way in floor of that process: the proper alignment of the body that enables us to
which we center and balance our bodies as \Me move rhrough the day. realize these rhings. The body is somerhing we often dont want to deal

During zazeî, Íather than directing our consciousness outward and with. Yet for the brain, our senses, our thoughts' and our PercePtions to
engaging our bodies in external acrions, we sit still and look inward at work correctl¡ the body-the locus of our life energy-must be thoroughly
what we really are. For that reason rhe way in which we balance ourselves centered and balanced. Because proper posrure is so critical, any explanation
physically is very important. of zazen must begin with a description of its physical asPects.
Itt easy to look at orher people and see whether their posture is well

aligned, but to know for yourself when your posrure is correcr you musr

be able to feel a sense of complete balance and centeredness, free of any

heaviness. This is the most important aspect of the physical posture in

z zen.

To express it another way, we can look at the human body in terms of

Lwo separate halves: from the waist up and from the waist down. In the top
halfofthe body all ofour senses and our thinking abilities are located; the
nature ofthe top halfofthe body is to perceive things. The bottom halfof
the body, from the waist down, is the center of our life energy; the nature of
the bottom half of the body is to be active and energetic.

Theret a tale from olden times about a rich man who wanted a

third-floor residence so rhar he could be higher than any ofhis neighbors.

tü/hen the carpenrers arrived they naturally
began construction from the Zazen Cushions

I !{ow to (Do Zazen 9

 As we sit on the ground with our legs folded in front of us, the lower is ro sit in either the full-lotus or the halÊlotus position, since these positions

back must be firmly curved inward. This is very important. If the lower back facilitate good balance. sitting crossJegged is not the only possibiliry,
is slumped then the head will lean forward, burdening the back and neck however. It is also possible ro remain balanced, with the center of graviry in

muscles. tVhen the lower back is curved inward then the head will be well the lower half of the bod¡ when sitdng in a chair or when standing. People

balanced on top ofthe neck and will not feel heavy. who find it difficult to do zazen in a sitting or a standing position can even
tVhether lying on a bed or standing on the floor, keep your
do it lying down.
i
feet at shoulder's width apart and put your hands comfortably by your hips.
T'

If sitting in a chair, sit with your legs slightly separated. Dont lean against

the back but keep your spine straight, supported from the center ofthe body

I} rather thân by the back of qhe chair.

Coffect æn postuie Incoff€ct posttre

Turning the gaze downward, keep your eyes open. It might seem easier

to concentrate with the eyes shut, but in fact closing the eyes encourages
drowsiness and extraneous thinking. In turning the gaze downward, we
need to be careful not to lower the chin but to keep the head well centered

and balanced on the neck. Zrenonachair

It is very important to completely let go of any tension in the upper Although it isnt necessary to sit in full lotus, this position is the best

halfofthe body. In order to do this sit so thar you are sturdily centered in the wây to maintain a stable posture for long periods of time. For sitting in

lower half of your body. The easiest way to maintain a well-centered posture a balanced way it's preferable to place both feet, rather than just one, on

10 3{ow tu Ao Z.men 11
rop of rhe rhighs. When sitting in full lotus it is

important that the soles of the feet face upward.

Ordinarily our feet face downward and touch
the ground, whether we're standing, walking, or

sitting in a chair. In order to feel the fullness of

the universe, however, it is important at times

to turn the feet toward the heavens. tüZhen the

position ofour feet is correct we can feel the flow
of ki through them; when it is wrong the flow of

ki will be disturbed. (In order to assist the flow

of ki at ordinary times, many people recommend

walking as much as possible with bare feet, since

TI
direct contact with the ground promotes the
movement of ki through us.)
-üØhen
I sit in full lotus I use a low cushion.

After sitting I first curve my lower back inwards,

then shift my body forward so as to center my
Full lotus position
weight berween my legs. If I dont shift my body (Kebþaluza)

forward in this way itt difficult to get my legs into

the full lotus position.'ùØhen sitting in half lotus

it's better ro use slighdy higher cushions. Then,

just as in full lotus, itt important that the lower

back be solidly settled. A good way to do this is

to push the lower back ouwards before curving

it ûrmly inwards. Then settle the abdomen with
Half lotus position
(Hanbafuza)
a few deep, relaxed breaths.
Placing the legs in the
full lotus position

12 ll{otu to Ç)o Zazen

model: Raíne Wholey
 One more important point is that we should slightly tense the anal and it is to our benefit to make as much use as possible of the ki of the

sphincter muscles, not pulling them in tight, but keeping the area below heavens. Straighten your spine by visualizing a wave of energy moving up

the tailbone slightly taut. This is a key point to imparting a proper sense of it, aligning one vertebra to the next, as it rises. You dont even have to align

raurness to the whole body. 'ùØhen the body is positioned correctly it feels your spine all the way; if you just begin this movement' the energy moving
taut yet fully relaxed. upward aligns the spine of itself. If you practice this you'll be able to do it
'\l'e
It is essential to have a straight back. all have different habits of quite quickly and easilY.
posrure, but sitting with a slumped back makes it difficult for the ki to flow As you align your back in this wa¡ you get the feeling that you're being

smoothly. You ll see this very clearly if you sit for a long time and notice pulled up into the heavens by your backbone. And then a very curious thing

where you feel pain. If your lower back hu¡ts, it means that this part of the happens. Your spine naturally assumes its proper alignment, in which all of
back is slumped outward rather than being curved in. If your shoulders the tightness in your shoulders, the stiffness in your neck' and the pain in
are tense itt because your neck and head are bent forwards. If your upper your back spontaneously releases. All of this ¡s¡5i6n-¡hs upper back pain,
back behind your lungs is painful it's because your ki is stuck there, which, the tighr shoulders, the stiff neck-comes from the stagnation of ki in the
in turn, indicates that you are not applying your energy vividly enough in body. \Mhen you align your back and stretch it upwards then that stagnant
zazen.'lo be vivid in applying your energy means' physicall¡ to be solid, ki is able to flow freel¡ allowing your body to relax'
clear, and correct in your posture, and, mentall¡ to be lucidly aware of what Sometimes in your sitting you're leaning to the left or to the right

you are doing. without being aware of it. \?hen you sit as if you're being pulled up by your

The particular method that I often use to achieve this is first to sit in backbone your body will naturally align itself with your center of balance,

the way I describe above, curving my back inward and pushing my abdomen and leaning to one side or the other will no longer be a problem.

forward so that my weight is centered bewveen my legs and a very firm This is why I always maintain awareness of my spine when beginning

posture is established. I then bring awareness to the great flow of ki that a period of zazen. I've never weighed myself at this particular time so I can't

moves from the tailbone at the bottom of the back up to the top of the head. be certain, but I have a definite sense ofgetting lighter. In addition, I have

This I stimulate with ki, which has the efFect of increasing the energy flow. found that if I do this upward stretching of my backbone several times all of
Just hearing about this doesnì necessarily mean that you will be able do it the pain in my legs disappears.

immediately; you will probably have to learn for yourself how it is done. But If we have a lot of stagnation in our physical body and tight places

if you persevere, without fail you will succeed. where the energy is caught, then it's only to be expected that we'll have

\7e are living berween the ki of the earth and the ki of the heavens, many stuck places in our mind as well. Much of our extraneous thinking

14 I{ow toÇ)o Zazen 15

comes from our energy not flowing smoothly. If you tense the upper half of and the ai¡ inside our body-itt the same air that is moving in and out. As

your body then all of your energy will go into that effort. However, if you
keep centered in your lower halfand properly align your back, your energy
will flow freely and you'll feel the upper half of your body becoming loose
and relaxed. Thus itt important to always keep your spine straight and let
go ofthe tension in the upper part ofyour body. \Øhen you get rid ofthat
sragnation and relax the places that are tense, you discover that many ofthe
blockages in your mind also become looser and more fluid.
Once the body is properly aligned, we can turn our attention to our
breathing. Breathing, of course, is something we are always doing-if we
stop for even a few minutes we die. During zazen our breathing must be
we become more familiar with breathing like this the connection between
the outer air and the inner air is no longer simply a mental image, and we
directly experience how we are being given life. In order to breathe in this
way it is necessary to relax and open up the diaphragm' oPen up the chest,
and open up the neck. Breathe as ifyour body were an empry pipe. Start
by opening your mouth, which loosens your neck muscles. You can then
consciously open up the area ofyour chest, the area ofyour diaphragm, and
the area ofyour abdomen. Ifyou open all ofthese areas when you breathe
you will feel the connection between the air in your bod¡ the air of the
armosphere, and the air of the entire world. Then the body truly is like an

open, expansive, and relaxed. \le want to lengthen our exhalation, but empry pipe.
without creating any tightness or tension in the diaphragm and without It can be helpful to keep the mouth open for the first few breaths, but
restricting our breathing to the chest. after that it should be kept closed. Of course ¡¡r'e naturally tend to inhale

How do we go about breathing in this deep and expansive way? First through the nose anyway, which is preferable since our nasal passages are

of all, it helps to wear loose-fitting clothing that does not constrict the body designed to moisten the air and keep impurities out.

or your circulation in any way. Next, when you exhale let your breath out If we can allow the exhalation to go out to its final point we dont need
completely until your belly is flat. In the beginning you can put your hand to push or force in any way; the b¡eath flows out of its own accord. Because

on your abdomen in order to get â better sense of this flattening process, the body is like an empry pipe our abdomen becomes flat when we exhale

but this isnt really necessary since the abdomen will flatten naturally as you ro rhe very end, and then we naturally inhale. \Øhen this breathing is fully

fully exhale. At the very end of the exhalation give two small, gentle pushes. developed it can take up to a minute for every last bit of air to go completely

This is not a forcing, but a gentle pushing to make sure that all of the air out and then another minute to naturally inhale, although it does not have
is out. After exhaling completely there's no need to consciously begin the to be this long.

inhalation-your body will naturally desire oxygen, and the inhalation will Theret no need to make some kind of special practice out of this. Just

occur naturally. let vour exhalation flow out completel¡ and then allow the inhalation to

\Øhen we breathe we're simply connecting the air outside our body flow in. Open your nose. Open your throat. Open your chest. Keep your

16 Î{out to Ç)o Zazen 17

 tVhen you try it for yourself
sense of being empry and become like a pipe. always present is that of developing, through breathing, the full, taut state

you ll understand the feeling. Then when you inhale you will begin to notice in the lower abdomen that I described. Proper breathing provides pure air

a feeling of raurness in your lowqr abdomen as it Êlls. As you continue wirh for our brain and our whole being and develops an abundant state in which

your breathing, carefully exhaling completely and inhaling naturall¡ you Il we realize where our talents lie and how best to employ them. \fith the

discover that your abdomen feels fuller and fuller and tauter and tauter, and development of a stable centeredness we see the most appropriate way to

that your centet your tanden, is becoming very Êrm and steady. relate to each situation and each person. The best way to approach each task

Itì very important to feel this taut fullness in your tanden. The tanden and the most efficient way to employ each tool become increasingly clear.

is one of the centers of the nervous system that affects the distribution Our work is greatly improved, and we're able to function with a greater
of hormones in the bod¡ and thus can affect the balance of the entire clariry than ever before.

physical body. Among other things, breathing into the tanden srimulates the In this wa¡ being able to breathe in a relaxed and open manner

hormones in the b¡ain that help with concentration. The more you Practice fosters a sense of spaciousness. \üe receive the things that come to us with

this complete exhalation and maintain ân energetic and attentive focus on an openness of mind and see clearly how best to respond to everything that

your breathing, the clearer and more concentrated you become. comes along with a feeling of centeredness free of all tension. \Øe no longer

\X/hen we experience this feeling of being centered in the tanden we try so hard that we stiffen up, making everlthing more difficult.

awaken to a deep sense of being settled, of being where we're supposed to As the center of your being settles lower in your body and your mind

be. It is a very grounded, deeply peaceful feeling-a quiet, all-embracing, becomes more open you will start noticing the endless thoughts that arise

abundant state of mind in which we cân forgive and accept all people' \Øe in your head. It is no use trying to supPress them. A better approach is to

experience this not because of a conscious effort to live in a compassionate focus on counting your breaths (a practice known as susohhan), which will
-ùØith
wa¡ but because this kind of deep compassion comes naturâlly when we're help you maintain concentration and not get caught up in ideas. each

stable and centered. \üe realize a clarity of mind that enables us to perceive out-breath count a single number, continuing from one to ten and then

things directly and receive everFthing that comes along just as it is. Itt no returning to one again. Eventually the numbers will become part of the

longer as if we're observing reflections in a looking glass. Rather, we see flow of your breathing and you will no longer need to count. But in the

everything directly. beginning, counting your breaths will help you keep your energy gathered,

This is the point of commonaliry that exists berween zazen and all your mind clear, and your attention focused on your breathing.

of the Japanese martial arts and various artistic paths. Among the various Keeping concentrated on each numbet breathe out, exhaling

practices that are taught to help students excel at these arts, one that is completel¡ and then inhale naturally. Keep your focus on the counting

l8 t{ow toÇ)o Zazen 19

without allowing any spaces or gaps berween the numbers where thoughts is no place in our awareness for any idea of a past or a future to exist. \Øe

cân spontaneously rush in. As you keep that relaxed yet concentrated focus are just one momenr of the present after another. \Øhen we're in this deep
on susokhan, you'll find your mind becoming quieter and less inclined stare of mind theret no need to think about doing good and avoiding evil,
to cling to anything external. The fastest and most direct way to become or to entertain norions like the universal nature of suffering. \Øe become
centered and quiet is to carefully and attentively keep your awareness on so thoroughl¡ totally absorbed in the pfesent moment
that no discursive

each breath and not allow it to wander elsewhere. If you do that and only thinking can PossiblY enter'
that, without allowing any gâps between the breaths and without clinging In the end, nothing is necessary but the direct perception of this
to them in a tense and rigid way, you will quickly come to know a deep, essence. Zazenis nor a marrer of thinking about mind, but of knowing the

quiet place. experience of mind itself. Drifting along with the random ideas that enter
At the same time, as my teacher would always cell me, we cannot be our mind one after the othe r, or with the thoughts of the past and future that

in a hurry. Itt like filling up a bucket with water, drop after drop after drop, continuâlly arise, is not zazen. Some people come to zazen with a fixed image

or blowing up a huge balloon one breath after another. Breath counting of what "quiet" or "nothingness" is, and then attempt to sit in accordance
mustn't be done in a mechanical or automatic way. Applying our attention with that image. Since such images are simply a rype of idea, this approach

with great care to each and every breath and each and every number, the leads nowhere. Ou¡ minds are originally quiet, so if we produce any idea of

bucket gradually fills up Lrntil it reaches the point where one more tiny drop what quiet is we've already put an extrâ layer on top of this original quiet,

will break the surface tension and spill the water out. Or the balloon gets something that can never be true quiet. Likewise, from the origin there is

larger and tighter with each breath until finally it bursts. You must maintain no permanent existence ofa physical body' Ifwe entertain any concept ofa

awareness of the breathing to this point. physical bod¡ that is already one step away from what we truly are.

This is something that anyone can do, since itt basically the natural Zen Master Täkuan was the Zen teacher of Yagyu Muneno¡i, one of
result of a physical activiry. If we apply the body in this wa¡ this is what will the greatest mâsters of the sword. In the letters that Täkuan wrote to Yagyu

always happen. It is not something abstract, or ân activity that only certain he expressed his profound teachings on what swordsmanship andzazenhave

people are capable of. It is more like a mathemâtical equation: if we apply in common. These letters are called The Proþund Teachings of the Unmoued

attention to the breath long enough, the "bucket" will eventually spill over. Mind ("rh,e unmoved mind" is sometimes rendered in English as "the
In this wa¡ we must realize that full, taut state of mind in which it unfettered mind"). An unmoved mind does not mean a mind that doesnt

is almost impossible for extraneous thinking to enter. lØe become totall¡ move. It is not a mind that is stagnant and fixed, or one that is immobile

thoroughly present. Because this taut energy Êlls us so completel¡ there like a tree or a rock. Rather, an unmoved mind is a mind that is not fixed

20 lJ{ow to Ç)o Zazen 2l

anywhere, that doesn't stop and linger in any one place. This mind is always
lve usually translate it as "creative
a difficult word ro rranslate into English.
in motion because it never attaches to anything. This, paradoxicall¡ is the craftspeople do when they
invention.,, Kufu describes, for example, what
true meaning of an "unmoving" mind. come up with inventive and creative new ways
to accomplish their work,

\Øhen we hear this, we may think that it is nearly impossible to have nor so much by going through a rarional planning process but by naturally

a mind that is never stopped by anything or that never adheres to anything. and sponrâneously working things out as they do them. For example,
in

In fact, it is very simple and straightforward. If we look at it clearl¡ we'll see

the olden days firemen, in order to keep a fire from burning out of control,
that even a baby has this rype of mind. would sometimes have ro get up on the roof of a neighboring house and
In the mind of a baby there is no fear of being killed, or of something break down all the tiles-or often intentionally destroy the entire house-in
terrible happening. In the mind of a baby there's no extra layer of expectation order to keep the fire from spreading through the neighborhood. \Øhat one
added on to what is perceived. I'm not saying that a baby is the same thing as does in a situation like this, when one has to decide in the moment how to
a kendo mastet or that a baby is a master of life. But what is it that allows a accomplish somerhing, is kufi.To not have the slightest extraneous thought
-What
baby to perceive each thing directly? is it that makes us unable to live in our mind but to do what we're doing with everything we are and with our
in this state of mind? Itt not that we acquired a new mind in the process of life on the line, this is huft.
growing older-that is not possible. \Øe're all endowed with this mind of a In the same wa¡ it is not true practice if you are vague and ftzzy in the
bab¡ but we've accumulated so much extrâneous baggage that it is no longer way you do zazen. Practice is not about sitting in a compromised wa¡ half

accessible to us. \Øeie gathered conceptual ideas, layers of conditioning, focusing and half thinking about something else. Practice is about throwing

various experiences, and rational interpretations of those experiences. To yourself into whatever you are doing totally and thoroughly and giving it
know our original mind we must completely let go of all this clutter. everyrhing you have. \l'e dont use our rational, divisive brain-thinking
Nnzai Zenji, the great Chinese Zen master who lived in the ninth about good and bad and loss and gain and separating between self and
century, describes this mind as a baby's face surrounded by white hair three other-when doing this kind of creative and inventive hufz, or when doing

thousand feet long. This is Rinzait description of someone who is able wholehearted zazen.

to manifest the purity and clear-mindedness of a baby while at the same In this sense, the state of mind of a baby could be considered a religious

time prossessing a deep understanding of society. Such a person directly state of mind. Science tells us that, when a baby reaches sixteen months, for

experiences his or her original mind but has seen enough of life to know how the first time itk able to know what "one" means. And then at twenty-three

to act with responsibiliry. months it's able to perceive what "two" means. !7hen it knows what "one"

Kufu is a word much used in Japanese to talk about practice, but it is means, it still sees everything as Amida, as a Buddha. No matter how terrible

22 1{ow to Øo Z.azen 23
 that anything weïe ever thought about it, any wonderful
or how good a person is, no matter what he or she might have done, a baby idea we've ever

sees each person as part ofthat "one." But when the baby can perceive "rwo", had abour it, any pleasure we've had refecting upon it-all of these are
everything becomes separate. \ü/hen this happens children sram ro become mere shadows passing in front of the great bright
mirror. The mirror itsell

conditioned and have rational thoughts about things. The work of zazen reflecting things exactly as they are, is the original mind'
is to return us to that mind of "one", where we see everything equally and .When we directly encounrer this mind and know the awareness that

without any sense of things being divided inro rwo, without our rarional comes forth from it, then no longer can we pretend that the things and

mind thinking in a dualistic way. From there zazen rerurns us even further ideas we have been holding on to âre anything but shadows that obscure our
back to the original mind of ze¡o. awareness. \Øe realize thar anything we expefience, anything we cling to and
Itt often said in Buddhism that we are all originally endowed with consider part of our life, regardless of how real it may seem at the moment,

a great, round, bright mirror mind, a mind that reflects everything. The
essence of the great bright mirror mind is rhe same as the essence
newborn babyt mind, which reflects everyrhing exacrly as ir is, just as a
mirror reflects everyrhing rhar comes before it wirhout judgments, views,
or exPectations.
I can imagine people thinldng, "\ùítratt so good about having the
mind of a baby? \Øhat use is that for accomplishing things in the world?
is no more than a phantom compared ro rhe pefception of this great bright
of a mirror mind. \Øhen we see how ephemeral these things âre' we realize how
pointiess it is to be attached to them.
\7hen we realize this mirror-like mind and perceive things exactly
as they are, we respond quite naturally to what is in front of us without
adding extra layers of opinion and judgment. \Øe act appropriatel¡ with
no need to stop and wonder what might be the best way to deal with a

How can being in the state of mind of a baby solve the many problems weie particular situation. \Øhen we're able to respond spontaneously in this way
facing today?" This is the kind of thinking that arises when we conceptualize then we no longer worry about our actions, congratulating ourselves when
about things. Such mental busy-ness arises with every new thought. we're effective and blaming ourselves when we fail. \We no longer have any

I do not mean, of course, thar we should ignore or refuse to use rhe lingering thoughts about the small self and how it performed. \Øhether we're

capabilities of the rational mind, with irs many useful powers of thought, praised or insulted it ends with that, even if weie been made a complete

insight, and decision-making. 'Slhat I'm saying is that with regard to our fool of. \íhen it's gone, it's just gone. This is our original and natural state
original mind there's norhing that needs to be thought about or analyzed of mind.
rationally. In zazen we areni trying to intellectually understand the great '!l'hen we don't cling to fixed ideas about things we can move and

bright mirror mind-we're allowing ourselves to be it.\Øe do not add images respond naturally and freely. This may seem difficult, but even the idea that

onto what it actually is. As we experience this clariry of mind we understand it's difficult is nothing but a shadow.

2+ 1{ow to Q)o Zazen 25

 'sl'hat a tragedy
just the way they are.
As Master Ikkyu said, how sad it is that each day after birth a baby rather live a pleasant, easygoing life
to awaken to our great mind,
moves farther away from being a Buddha. \le must realize that this is exactly to decide that it isnt wolth making the effort
rhough all of us possess it and are capable of
knowing and living in it.
what is happening as we accumulate concepts and opinions and all sorts of even
before us, whether it be a
orher conditioning and thereby move farther and farther away from our once awakened we can perceive whatever appeârs
original, clear mind. The entire purpose of zazen is to help those who do not Buddha or a god or a devil, exacdy as it is. This is our original mind.

wish to live this wa¡ and who therefore choose to do something that will please dont let anything I ve said become added distractions for your

return them to this original mind. zazen. Brit perhaps, if you're nor feeling fresh and awake in your practice,

my advice may be of some help. That is why I have explained

these things
One cannot know zazen, however, by simply hearing or reading about

it and attempting to understand it intellectually. Thoughts about what it in such detail.

might be like or mental idealizations of it are worthless. the zazen posture

and breathing I have been describing must be physically Practiced and

experienced. This wonderful body of ours, properly used and aligned, can

help us greatly in releasing our mental tensions and obstructions, and our

vast sea of breath is something into which we can release ourselves. But just

knowing this isnt enough. \Øe have to use and give life to the body and
breath.

Through zazet'twe come to know that our body and our breath are

not restricted to our individual selves but are huge and all-embracing and
the source of our very existence. 'Vhen we align them we are no longer
caught by selËcentered ideas, nor do we become irritated or get entangled

in unimportant mâtters. Seeing that these things are mere shadows' we can

easily let them go. Itt because we have never experienced our original mind

with all of our being that we cling to concepts and ideas and cannot let go.

Aligning our physical posture and our breathing helps us see the nature of

these shadows and free ourselves of the bonds they impose on us.

There are those who think that this is far too difficult, that they would

27
26 t{ow to Ç)o Zazen
 QuesrroNs AND ANswERs

Q, Wben I try to breatbe ølI tbe uay oat I ofienfeel resístance ín my

cbest ønã langs. Vbat can I do at sach títnes to exbalz more deEtly?

A. \ùØhen you feel constrained in your chest and lungs and are having

a hard time exhaling completel¡ itt a sign that your diaphragm is tense. For

many of us such tension is chronic, the result of years of habitual tightness

in rhat area, and it can be very difficult to release this tightness' If youie

tried ro relax and still have a hard time exhaling completel¡ try þing down
and relaxing as thoroughly as you possibly can. Then do your exhalation
very, .very gentþ Let the air out, but dont push it out. This is important.
Let yourself exhale little by little, without any force. Relax full¡ and breathe
with the feeling of the air flowing gently through the diaphragm, just a little
at a time and without any force at all.

It might take a while to become accustomed to exhaling completel¡

because we generally stiffen our diaphragm and take shallow breaths. This
relaxed breathing with the entire body is something new for most people.
'We
have become accustomed to breathing in a quite different wa¡ so be

padent with yourself and don't try to force it.

Q. You say tbat tbe ìnhølation sboald ltappen nataraþ, bat lfind
tbøt as soon as I exhah more dcEtþ I begín to gas¡tfor aìn
A. Itt preferable to do this rype of breathing effortlessl¡ of course,

but it can be difficult until you learn how to do it properly. That's why it
can be helpful, when you reach the end ofyour exhalation, to give a couple

,o,
of gentle pushes-not forced, but just gentle pushes-¡e ¡n¿l¡ç sure that
naturally into the inhalation'
all of the air is exhaled. If you do so you'll find that inhalation follows very Ifyouve been doing this practice of susoþþan, of attentive awafeness

naturally. The vacuum made by this complete exhalation initiates the in- ro your breath, you know that the exhalation is
of the utmost importance to

breath without your having to think about it' But at the beginning, before
yonr concentration, which in turn is central to zazen. So in focusing on ouf
your body becomes used to how this breath happens, you need to make an exhalation we sharpen our concentlation; not only dose our breath extend,
effort to understand how the pfocess works best. It's not a matter of straining but also our concentrâtion expands'
to push your breath out to the end of the exhalation, but rather of allowing
it to flow entirely out-of liberating it, as it were, to its natural completion. Q. Sometìmes, uben I am focusíng on my breøthìng' I find I am
Then, if you give a couple of small pushes, the inhalation will happen of yaøníng.'What can I do øbout tbat?
itself quite naturally. A. First, there's nothing wrong with yawning. A yawn is not indicative

of mental fatigue; itt just something that your body wants to do. It might

Q, Duríng tbe exbalatíon yoa sa! to concentfttte on loar ta.nden. indicate, for example, that you are breathing too shallowly and not taking
'Vbere
do yoa concentrøte daríng tbe ìnbølatìon? in as much oxygen as your need at the time, so the body is attempting to
A. 'ùØhen you play tennis, for example, you cant grip your racket compensate with the deep inhalation of the yawn. If you can further extend

tightly the entire time.'Sühen you're hitting the ball itì fine to grip it tightl¡ your exhalation little by little, not forcing it but allowing it to go out further

but ifyou do so as the ball approaches you wont be able to respond properly.
tVhen
Right after you tighten your grip on the racket you have to loosen it.
that happens, where is your attention? If you exhale all the way to the very
end, then you will naturally inhale.
This is a point often made in the martial arts, in which sharp and
and further, then the level of oxygen in your body will increase and you
wont need to yawn.
Q. Is tbe long, extended exhølatíon tbat you dernonstrøte tbe utøy
you breatbe all tbe tíme, or do long breatbs øbrnate uítlt sbort breøths?

focused concentration is essential and in which the emphasis is also on the A. My exhalations are nor always that long-if they were I wouldnt

exhalation. There's something in martial arts called the "resonating after- be able to do anything else. I demonsrrare using a long exhalation in order
echo," which refers to the focus carrying through from the end of the to show that breaths of that length are possible, since it's important to know

exhalation into the inhalation. \Øithout this continuation a gap opens up that during zazen the breath can expand and extend in that way. Although

that an expert opponent can sense and use as ân opportuniry for attack' I'm able to do this because I ve been pracricing for so many years, rhe point

This is the same thing that we do inzazenwhen a complete exhalation leads is not that the breath should always be iong or that I always breathe that way.

30 @testions an[Answers 31
I take short brearhs and long breaths. Natural breathing changes in length If you take a few minutes
and you're feeling open and expansive anyway.
depending on what you are doing. each morning to lie still and work on your abdominal
breathing, you'll get

used to it verY quicklY.

Q. Ii%ben you demonstate you breøthe tbroagb lour mouth' bat

arenl ue sapposed to breatlte throagb tlte nose?
Q. Does the øbdomen ítself go
ìn ønd oat all the tìtne, or ís ít iust
A. I demonstrate by using my mouth in order to show you how this tbe breatlt tbat goes ín a'nd out?
zazen you should breathe through your with each breath, though itt not
rype of breathing works. Usually ln A. The abdomen does move
'Slhat happens is
nose. Nevertheless, the wây you breathe changes as you go about your daily something you should think about too much. that once

life; if there are times when you can't take in enough air through your nose you're accusromed to this rype of breathing the breath naturally becomes
you can use your mouth as well. Generall¡ as Iïe said, it's better to breathe more expansive, without your being conscious of it and without your
through your nose. But for people who aren't yet sure how to breathe in this abdomen moving in and out very much' That is when you start to feel

way it can be helpful to begin by using the mouth to more easily see how the ball of energy I mentioned earlier, which you can expand as much as

the air flows. you want. But it happens of its own. If you continue practicing this deep
Most people breathe eighteen times a minute' But when you'rvork on breathing you'll start to breathe from the abdomen all the time, and not just
your breath and establish a deep breathing practice, the number of b¡eaths when you're thinking about it. So when you reach a certain level of practice
you take might decrease to five or six a minute, or for some people even to there is a full, taut energy thatt always there regardless of whether or not you

one or two. You can use a watch to count your own breaths and get some are consciously maintaining the deep breathing.
Êeedback on how you're progressing.

Q. IYhy do ute haue to put up uitb so mucb paìn duríng zøzen?

'lYby
Q. Hou often do you do tlr¡s abdorTtínal breatbíng? does ít haue to útart so mucb?

A. I'm always doing it-it's the way I breathe' Because I've practiced A. Right there is where the answer lies. By doingzazen we realize that

this breathing for a long time I'm always aware of what feels like a ball the greatest enemy we ever have to face is our own small self. As we sit, body

of energy in my abdomen, and I can always access this energy and use it' and mind both start to resist. No matter how strong we are with regard to

Anyone who practices susoþþan for a long time will carry this energy with the things that come from the outside world, we find that we're weak in

them all the time. If you want to work on developing this rype of breathing, relation to the things that arise from our own small self.

the best time is the first thing in the morning when you've just woken up . One of the descriptive names fo¡ the Buddha is "The One \Øho H.ad

32 Questions anll.nswers 33
the Great Bravery to Align Himself \Øithin." 'ùØhile we definitely need a but we have to keep in mind that we're
duringzazenmay indeed be valuable,
that connects all beings. To
cerrain kind of courage to face difficulties that confront us externall¡ it truly doing rhis pfacrice in order to rcalize the mind
just me as an individual
takes great bravery to face difficulties that come from within. know the mind that is common to evefyone and not
It's much easier to clearly perceive and understand whatt happening is the point of sitringzazen'

outside us and around us than it is to see the difficulties and obstructions In order to do this we have to let go of any small, personal self-reflection

that exist in our own minds. Itt easy to find fault with other people, but or rhought that brings us back ro a sense of a limited, separate self, If we're

extremely difficult to look into ourselves with the same kind of awareness able to do that, then when our eyes see and our ears hear we are perceiving

and truly see what it is that we need to work on. whatt right in front of us with no obstruction from any kind of thinking.

\ühat is essential inzazen is to let go of all of our connections with the That, in rurn, means that we are seeing clearly and directl¡ without any of
external matters of our lives. Just put them aside. By turning our focus away rhe exrraneous baggage that usually accompanies those perceptions. \7hen

from the external and instead looking only within we become aware of the thoughts intrude on our perceptions we are no longer seeing with the same

mind that connects all beings and see how we relate to all that exists. mind, the same eyes and ears, as everybody else. \Øhen we let go of all of

the thinking, let go ofall ofthe extraneous thoughts, then we perceive from

Q, In uorhinguítb cluner ín tlte mínd, do you haae øny saggestìons a standpoint common to all beings. Nothing personal, nothing small-self,

on hou to detertnine uhat ís ìmportant and sbould be acted upon, and occludes our perception in any way.
'S7hen
uhat is not? That ís, ubat ìs clutter a.nd Øhat ís not? there are thoughts that we hang on to, even ifthey are nurturing

A. If you try to resolve this through rational understanding it becomes or helpful, then we are no longer perceiving with this universal mind, which

very difficult to answer. If you feed a baby poison, it spits it right out. is what the practice is about. Zen practice involves letting go of all thoughts

so rhar we might return to the mind from which all of our consciousness and

Q. But ín otber experíences I'ae had uìth meditatíon ønd uìth âwârene.ss comes forth.

tryìng to let thoagbts go, Ibefoand that some tboughts are ìnfact aery
bealìng and releasíng. Wbat do you aduíse regardíng thoaghts such as Q. Sínce ìt's tbe mínd that's actaalþ doíng the breathìng, uhen
tbese tbat are beþfu\? ue do tbís full-exhaktìon type of breatbíng øre ute ìn føct eruptyìng our

A. Itt true that some thoughts may be nurturing or healing. But the mínd blforcíng our Au)areness ínto oar abdornen?

point of doing this practice isnl to determine whether or not â particulâr A.'We all tend to do far too much brain work. As a result our energy

thought that comes up is of value. Some of the thoughts that we let go of rises into our heads, making us head-heavy and stuck in our uppe¡ half.

34 Questions øn[]nswers 35
 mind they needed to
'Slhen you let go of all tension in the upper half of the bod¡ however, your
again and return to meditation in a fresh state of
important to move
enefgy naruraily settles in the abdomen, which in turn gives rise to a full, move their bodies. In adclition, they realized that it's
raur feeling rhere. Relaxing the upper half of our bod¡ we exhale into the that the body doesnt tense up from
the muscles and change the posture so
\With the continuation of these breaths
tanden area one breath at a time. a
holding the same position all the tirne'
large energy arises. Thus this feeling is nor the result ofpressing your energy 'W'alkingalso
allowed the monks in India to
continue their concentration

from your mind into your abdomen, but rather arises of itself when tension and breathing in a different mode' By
continuing their practice while moving

concentration while engaged in the

leaves the upper body. they deepened their abiliry to maintain

activities of everyday life, and not

just while sitting' Since this is indeed
of the Buddha as they
Q. \Yben ue exbale conqtleteb tue're emptying tlte langs, but aren't more difficult they would often recite the teachings

ue in fact also emptying tbe mínd? walked in order to help quiet their minds. If they l¡ecame scattered they

A. Itt not necessary to empty the mind because the mind is empry would repeat a mantra (a word or special series of words' often from a sutra)

from the srarr. Our heads are filled with thoughts that we regard as actually to help them stay centered'

constituting the mind, but in fact we're just unwilling to let the thoughts go' A number of differenr mantras are used for this. One that is particularly

In order to drop this attachmenr ro rhinking, as you suggest, we breathe out useful, and that I use myself, is the mantra at the end of the Heart Sutra:

enrirely by exhaling to the final point, not forcing the breath but allowing "Gyate gy¿lte püagyate parasam gyate bodhi svaha"' The rhythm of this

it to just flow out. This facilitates the releasing of thoughts. \K/hen we manrfa makes it good for reperirion along with the physical movement of
concenrrare on extending the exhalation we find that thoughts demand less walking. The mantra is usually translated as "Gone, gone' gone beyond,

and less of our attention and srarr dropping away of their own. They dorit gone beyond to the other shore," but it can also have the meaning'Arrived'

cling to us so much. That's the way it works. arrived, now a¡rived at this place of abundance." That is, right now and

right here we are on the "other shore." So rePeating it helps us to remember

'Vlten lln ualbing ít that we are always in this clear, oliginal, full and abundant state of mind.
Q, llþ questìon ís about ualbìng medìtatíon.

seems to be more dfficah to heep my míndfrorniampìng around. Is tbøt But although the meaning of the mantra contributes to its effectiveness, it

one reøson ue do ít? isnt the most important reason for using it. Rather, itt that the particular

A. The practice of walking meditation originated thousands of years rhythm of the mantra helps us to stay centered.

ago in India when monks would meditate for long periods, causing their

energy to stagnate. They discovered that in order to get their energy flowing

37
36 Qtestions anlflnswers
 Q Cøn ue leørn tbe type breathíng yoø descríbe ftom doíng tøì . Another aspect of the physicaliry
of the tanden is that it is near the

cbí? where we were connected with

our mothe¡ when we were still in the
navel,
A. During zazen it's not ollr small self thatì doing the breathing. womb.Thiswasthesourceofourlifeforceuntilwestartedtakingairinto
'W'hen we're birth' Thus the abdomen has always been an
Rather, we're being breathed through by the entire universe. our lungs at the moment of
caught in our small self we become narrow and automatic in our behavior, through which we live' This is the place we
important energy center' a place
doing things only because everyone thinks they should be done or matching develop with this Practice'
our actions with some image we have in our heads' This makes us melancholy

and rigid, sure sign that something is amiss at very fundamental level since at one spot duringmedítatìon, sometímes that
Q, |Vben I'm gazíng
a a

our true essence is marked by richness and joy. Letdng go of all these limits slrot seems to dísappear and things stø'rt gettíng ltazy ønd blarcy' I feel
.lVbat
to allow the universal energy to flow through us is the poinc of meditation. lesspresent, my mind begi.,ls to uandex and I become sleepy, causes

Zazen aligns us with this energy and enables us to live in accordance with it, tbís, andtabat can I do about it?
so that we can experience the joy ofbeing alive. A. This quesrion about finding yourself unable to focus and becoming

sleepy and full of thoughts is very common. This happens because you're

Q. I høae beard tbat tlte beart cltaþra is tbe place ubere energir putting too much effort into focusing on one point, an effort that ends up
enters tbe body. Vbat ís the relatìonshíp betueen tlte beart cbaþra and constricting you and making you tense, causing fatigue and then sleepiness.

tbe tanden as tbe center ofenergY? The way to avoid this is to open yourself up as much as possible. This opening

A. The chalras have a certain emotional content, whe¡eas the tanden as is the point of zazen.In fact, the mind becomes clearer in zazeî nol through

I'm describing it is more physical or materialistic in nature. The kind of full, forced concenrfarion bur through ever-expanding openness. As we liberate

taut energy I ve been talking about is not related to the chalra system-I'm our awareness it becomes larger and more vast.

not referring to the "hara chakra' as opposed to the heart chakra. The tanden To achieve this openness you need to relax completely. When you feel

as itt conceivedinZenis a different point of entrance' a more physical one. sleepiness or mental distraction coming on, or when you Ênd yourself getting

Anybodywho breathes in this wa¡ who puts this technique to use, will fuzzy inyour focus, don't try to focus harder. Just rest your eyes on the point

have the same physical experience offull, taut energy. \Øhen we experience in front of you in â way thât you're clearly aware of it without forcing your

this we're able to let go of our small self and awaken to the great life that concentration upon it. At the same time, make sure that you are properly

emb¡aces and accepts all beings. \Øe practice susoþþan in o¡der to experience aligned from your lower back to the top of your head. In order to do this

this unlimited energy in our own body. I myself bend forward and then back, and then I intentionally tighten my

38 anllnswers 39
Questiorc
anal sphincrer muscles. \Øhen these muscles are tightened you can feel the tbe top ofyour head openíng the søme thìng as the
Q. 1, the sense of
ki going up yor-rr back and making it seem as though the top of your head openìng of the thírd eye? How much sbould I be øuare of tbe top of mit
is openir.rg. Then your energy will start flowing better. Haziness is a sign
beød?
that your energy has become stagnant. \Øhen you make your backbone like A. In order to do zazen in the most wide open and liberated wa¡
an empty pipe and feel the energy moving from where your anal sphincter focus of your awareness (that is why
ultimately your enrire body must be the
muscles are closed to where the top of your head is open, your zazen will fill I said earlier that it's best not to focus too intensely
with your eyes). But in
with energy. order do this you musr.ler go of all of the places where
you are caught or

The ancient martial arts masters had something similar
when they taught their students to "stay aware of the distant mountains."
tühen facing an opponent, the point is not to rigidly concentrate on what
is directly in front of you, like your opponentt sword or a specific part
his body. The moment you do that you are vulnerable. Your concenrrarion
in mind stuck, and somerimes focusing on your third eye of the top of your head
can help. \Øe can also learn how to let go of caught places through the
practice of yoga or chi-kung. Regardless of what method you use, though,
of it's important not to become caught on that either'
Even moving a finger or â toe can be like yoga or chi-kung, because

must be so huge, your attention so open, that ic includes not only your a single cell can express the totaliry of the physical body. This is similar to
opponent but also the mountains in the distance. This doesnt mean you the martial arts way of seeing that includes the distant mountains, in which

can no longer see your opponent's sword and whatever else is right in front weie increasingly open and liberated in our awareness' V{hen our awâreness
of you. Quite the contrâry-when the field of your al¡r'areness becomes that encompasses the far-off mountains then our concentration is clear and we
large it embraces everything in view. Ti'ue one-pointed attention does not can see every small thing. If on the other hand, we nârrow our focus to only

involve concentrating on one thing and shutting everything else out, but that which is right in front of us then we lose track of everything else.

ratlìer opening your awareness so thât everything is seen clearly. The martial arts mastert abiliry to use this wide-open, mountain-
including kind of awareness cannot be gained all of a sudden, no¡ is it

Q. In yogø ue alço contract tlte anal mascles, but ulten ín tbe cycle something that can be understood conceptually. Little by little, though, we

of tbe breatb do yoa do thìs, on tbe ìnhala.tion or on the exltølatìon? can open our awareness to include all things. This allows rhe possibiliry of

A. You should do it the entire dme you are breathing. But you need to making use of all things, and gives life to all things as well. \Øe do this by

be gende-if you breathe in too hard you become rense. One way ro ger a becoming ever more inclusive in our awareness, and by knowing as we open

sense ofwhat it should feel like is to stand on your tiptoes while leaning against little by litde that theret still further to go.

something, since this tension happens naturally when you stand like this.

4A qtestions antfAnsruers 4t
 At a certaín poìnt ín traìníng ue tend to lase confidence,
Q.
times, taben yoar energ! ìs dílated and yoa'refeelíng spent, uhat do yoa
do to bringyourself bach to aþcused' centered place?
At iltose taught his students that they must be
In fact, in the later sutras the Buddha
very careful to guard against sleep and pfevent themselves from indulging
in it, si¡ce the temptation to sleep is one
of the most serious distractions for

A. It depends what the cause ofthe problem is. If itk physical exhaustion, people who are trying to awaken. Zen masters often tell the story of Master
then sleeping is good. I sleep when I feel fatigued in that pârticular way.
sekiso, who would jab himself in the thigh with an awl whenever he felt
tWhen you wake up your sense of purpose will have been revitalized, and the
sleepy. This is a tribute ro the wisdom and severiry of this master, but the
energy you need to do what must be done next comes quite naturally. But Buddha, too, was very strict about this'
you must observe carefully to see what it is that's making you tired. If the The question about how much we should sleep is complicated. The
fatigue is not physical, then sleep won't revitalize you. answer differs according to each person's constitution, and also according

The depth of our vow to do this training for the liberation of all beings to where the same person is in his o¡ her training. But the factor that most
is what is most important. Those with a deep vow can draw strength from influences how much we need to sleep is samadhi' Though your body
it to face whatever challenge or problem arises. This is not the case for those may ordinarily need a certain âmounr of sleep, that amount can be greatly
\ü/hen you sit deeply you
whose vow is weak. reduced during sesshin if your
samadhi is deep.

sleep deeply as well, so that you mây get by on only th¡ee or even rrvo hours

Q. How cøn u)e tell øhen tae're so tìred thøt ue should rest or sleEt, ofsleep even ifyou generally need five o¡ six.

ínstead of nyìngto contínae sìníng? Zhís seems to be aproblem' eEecìøIþ This is one of the reasons that sesshins last for one week. It's difficult

duríng sessbin, to maintain â concentrated focus for longer than seven days, for physical
A. One of the things the Buddha was most strict about was this reâsons relating to the need for sleep. A person can remain concentrated for

issue of sleeping. There are many things that can be replaced when they're a week, but after that itt almost impossible to maintain the same intensicy.

depleted-new ones can be bought or more can be made. But the time we The Buddha likened this to the string of a harp, which will break if it's too

have to live cannot be replenished. One of the biggest problems for people tight and won't produce the right sound if itt too loose. In the same way, If
in training-or for anyone-is that they dont ¡ealize how precious their life you sleep too much you become muddled and unable to maintain a clear

ene rgy is and forget that they could die at any moment. Thus they waste their focus, and if you sleep too litcle you easily become scamered and irritated. So

time doing pointless things they would never do if they were sufficiently either too much or too little sleep is a problem.
'We must each
conscious oflife's great value and the transiency oftheir existence. find out from our own experience how much sleep we

It is knowing this that sharpens and focuses our energy in training. need, but we musr also keep in mind the importance of not indulging in it

4lz Qrcstions anll.nswers 43

roo much. Thus it is a question of each individual knowing his or her own darkness. Ar dusk, when the setting sun bathes the wo¡ld in its golden rays,

physical needs and discovering how to work with sleepiness. we can sit as the light disappears and
the forms of the landscape fade away.

Staying awake and alert during sesshin is the responsibility not only of during the day or worrying about
Instead of thinking about what happened
each individual but also ofthe entire sangha. Everyone in the zendo should romorrow, we can take this time to be with the
falling dusk'

support each other and help each other to stay awake, and the teacher
should help students to stây awake by keeping them motivated and aware canfocas on hauíng no grys' but how can tb¡s
Q, Durìng sesshin rae
in the training. In this sense, sleepiness is dealt with by all three of these- be øpplìed to daY+o-da1 lífe?
the sangha, the student, and the teacher-working together. But we must A. It's difficult, of course, to maintain an open, awa¡e mind outside of
recognize that itt a very difficult challenge, and that itt important to be
sesshin. If it were eas¡ sesshin wouldni be necessary. Nevertheless, continuing

cle ar about it for oneself. It's not that we need to have a set amount of sleep' as besr we can outside of the ideal conditions of sesshin is the essence of our
itt a matter of learning to sleep the number of hours-not too many, not everyday prâctice. Even if you can't ordinarily maintain a focused, seamless

too few-that will make the best sitting possible, and of knowing that there mind in the circumstances of your daily life, sit zazen regularly every day in
is a difference in how many hours we need at different times. order to realign your mind and help bring that state of awareness into all of
your activities. If you aren't able to get up a little earlier in the morning or

Q. I anderstand tbe conceqtt ofsettingasíde extetwalthíngs andjust take tirne in the evening to do this, then Ênd time during the day. Revisiting,
goíngtuítbin. Bat, lrractícalþ speøbing bou do youforget externals uhen refreshing, and recharging the no-gap mind every day in this way will help

loa dre líuìng in tlte uorl.d? create a frame of reference of awareness to work with. You may not be able
A. I know how difficult it is to do this for an entire day. But each day to maintain the same state of awareness as in sesshin, but keep it going as

try to designate a period of time during which you cân put everything aside much as possible in everything you do.

and just focus inside. It doesnt have to be for a whole day or a number of For those in training, one way to focus your attention is to think all

hours, but every cla¡ even if just for a short while, try to do this' that remains of your life is the time until the next sanzen (meering with

The rwo times of day that are best for meditation with regard both to rheZen master). If thatì all there is, then your task is clear: How can you

external circumstances and our inner clock are just after dawn and just before bring resolution and conclusion to this great matter befo¡e the next sanzen?

dusk. Although it can be difficult in our busy lives to take time to sit twice a Human beings dont operare on rheories a'd abstractions. \(/e need ro

da¡ these are the best times to do it. Our mind is purest in the morning, at have a concrete reality right smack in front of us to make us acr. \Øirhout

the time of day when our surroundings are beginning to aPpear out of the something to make an issue real and concrete, we won't give it everything we

44 Qæstions anlAnswers 45
 Even if zaze¡ ripens there will be no opening if at
have.Thattwhythereissanzen.Becauseweknowthatsanzenawaitsusand allowing any distractions.
'\7.hen
want to make it meaningful we are motivated to maintain our
because \ile rhe same time we'¡e
diverting ourselves with a lot of other concerns.

practice, to sit our best during eveningzazr'nand to

remain aware during the we practice without devoting attention to extfaneous things or looking ar¡/ay

on, then the things we usually occuPy ourself with

day despite all of the activities and distractions' from whar we're focusing

become less important and our attachments increasingly drop away, As a

deeply focused
Q, Whøt ís hoøn stuãYfot? result we become even more

are important only when they become necessary' that is' Thus ripening in zazen isnt the issue. The issue is to deepen this
A. Koans
when one is already meditating well but needs to go even deepe¡
to break undistracted, one-pointed attention'
a tool
through to profounder levels ofexperience. To do this Practicefs need
to practìce tlte Dbørtnø aúat ís tlte most
to help stimulate their questioning. Thatt what koans are for. Koans
have a
Q. For those of us tryíng

kind of energy that helps people cut through tangles in the mind that might ímportønt thìng to renembet?

otherwise be impossible to Penetrate. A. Right here, right now'

All of us in our everyday lives deal constantly with influences from

our past, and with PreconcePtions that shape everything we do' Just once
we need ro cut rhrough all of this, to set aside our small self-concerned
mind and transcend all of our normal conditioning' Koans are tools to
help us do this. They are challenges and responses uttered by people who
have died completely to themselves, who have gone beyond the limited

consciousness of the small self. Because these statements emerged from

that

profound experience they can be used to help precipate the same experience
in ourselves.

Q. For one's tnînd to o4en k ìt necessøry for a rípeníng Process to

tahe plnce? Or ís openingpossíblc eaen uíthoat any hínd of rì'penìøg?

A. Having an opening is definitely not a matter of zazen ripening'

\7hat is essential to opening is doing one thing without looking aside or

47
46 Qtestionsanl'4'nswers
 SutRns

Heart Suto
(Maka Hannya Hara Mita Shin Gvo)
ÉF¡tþ#iÊffi&*'iìfrE.
the Heart Suffø, translated by Xtanzang :f,+ (600?-664)' is the

the Mahayana prajna-paramita literature'

shortest of the texts that constitute

consisting of only 276 chanctets

in its Chinese version. One of the most

important and popular sutras of East fuian Buddhism, it is recited by the

believers of nearþ every Mahayana

school. Its teaching centers on the "heart"
(emptiness),
of the Mahayana Buddhist teaching, the doctrine of sunyata
expressed in its teaching that "form is none other than emptiness, emptiness

is none other than form'"

MA KA HAN NYA HA RA MI TA SHIN GYO

KANJr ZATBO SA, GYOJIN HAN NYA HA RA MITAJI'
SHO KEN GO ON KAI KU, DO IS SAI KU YAKU'

SHA RI SHI, SHIKI FU I KU, KU FU ISHIKI,

SHIKISOKU ZEKU, KU SOKU ZE SHIKI,

JU SO GYO SHlKl, YAKU BU NYO ZE,

SHA RI SHI, ZE SHO HO KU SO, FU SHO FU METSU,

FU KU FUJO, FUzO FU GEN, Z,EKO KU CHU,

MU SHtKt MUJU SO GYO SHtKr, MU GEN Nt Br ZE SHIN Nl,

MU SHIKISHO KO MISOKU HO, MU GEN KAI,

NAISHI MU lSHrKt KAt, MU MU MyO YAKU MU MU MyOJlN,

NAI SHt MU RO SHt, YAKU MU RO SHlJtN,

49
MU KU SHU METSU DO, MU CHIYAKU MU TOKU' depend on Prajna Paramita and their minds are unhindered. \Øithout any

I MU SHO TOK KO, BO DAISAT TA, E HAN YA HA RA MITA KO' hindrance, no fears exist. Far apart from every deluded view they dwell in

SHIN MU KE GE, MU KE GE KO, MU U KU FU' Nirvana. In the Three W'orlds all Buddhas depend on Prajna Paramita and

ON RIIS SAITEN DO MU SO, KU GYO NE HAN' attain unsurpassed, complete, perfect Enlightenment. fhe¡efore know: the

SAN ZE SHO BUTSU, E HAN YA HA RA MITA KO' Prajna Paramita is the great transcendent mantra, is the great bright mantra,

TOKU A NOKU TA RA SAM MYAKU SAN BO DAI, is the utmost mantra, is the supreme mantra, which is able to relieve all

KO CHTHAN YA HA RA MITA, Z;EDAIJIN SHU, Z:EDAI MYO SHU' suffering and is true, not false. So proclaim the Prajna Paramita mantra,

zEYtujo sHU, z:Eìf|U TO DO SHU, NOJO lS SAI KU' proclaim the mantra that says: Gyate, gyate, paragyalte, parasam gyate, bodhi

sHtNJtrsu FU Ko, KO SETSU HAN NYA HA RA MlrA SHU' svahal

SOKU SETSU SHU WATSU, GYA TEI, GYA TEI, HA RA GYA TEI'
HA RA SO GYATEI, BOJISOWA KA, HAN NYA SHIN GYO.

Avalokiteshvara Boddhisatwa, when Practicing deeply the Prajna The Dhoroni to Protect M

Paramita, perceived that all five skandhas in their own being are emPty and was ÌHr¿irËTtTFFE (iHX.PÆ) (Shosai Myokichijo Jinshu)

saved from all suffering. O Shariputra, form does not differ from emptiness, This dharani, translated in the eighth century by rhe esoteric Buddhist

emptiness does not differ from form. That which is form is emptiness, that master Amoghavajra (C., Pukung T4;705-774), is said to have been
which is emptiness, form. The same is true of feelings, perceptions, impulses, preached by the Buddha in the Jogo-ten (the fourth dhyana heaven in the

consciousness. O Shariputra, all dharmas are marked with emptiness. They world of form, inhabited by beings who will never rerurn to the world of

are without birth o¡ death; are not tainted nor Pure' do not increase nor desire). The Buddha taught it âs a means to avoid all misfortune and attain

decrease. Therefore, in emptiness: no form, no feelings, no percepdons' no all good fortune. As it is a dharani, that is, a rext whose efficaq depends on

impulses, no consciousness, no eyes' no ears, no nose, no tongue' no body, the sounds of the words rather than their meaning, it is left untranslated and

no mind, no color, no sound, no smell, no taste' no touch, no object of chanted in the Sino-Japanese pronunciation, which is in turn a transliteration

mind, no world of eyes, through to no world of mind consciousness. No from the original Sanskrit.

ignorance and also no extinction of it, through to no old age and death and

also no extinction of it. No suffering, no origination' no stoPping' no path,

NA MU SA MAN DA

no cognition, also no attainment, with nothing to attain. The Bodhisatwas MO TO NAN O HA RA CHI KO TO SHA SO NO NAN

50 Sutras
51
 -

SHU TAN NO TON SHA NA MU SHI KI RITO I MO O RIYA

TO JI TO EN GYA GYA GYA KI GYA KI UN NUN
BO RYO KI CHI SHI FU RA RI TO BO
SHI FU RA SHI FU RA HA RA SHI FU RA HA RA SHI FU RA

CHI SHU SA CHI SHU SA SHI SHU RI SHI SHU RI NA MU NO RA KlJl Kl Rl MO KO HO DO SHA Ml

SO HAJA SE CHI GYA SHI Rl El So MO KO sA BO O TO JO SHU BEN O SHU lN

so HAJA
sA BO SA TO NO MO BO GYA MO HA TE CHO TO Jl rO EN

O BO RYO KI RYO GYA CHI KYA RYA CHI I KI RI

MO KO FU Jl SA TO SA BO SA BO MO RA MO RA

Dhoroni of Greot ComÞossion MO KI MO KI RITO IN KU RYO KU RYO KE MO

i:/J-EiÉ'tJftÌåtTüUl, (Daihi Enmon Bukai Jinshu, or Daihishu). The TO RYO TO RYO HO JA YA CHI MO KO HO JA YA CHI

Dharani of Greøt Compassion is one of the most frequently recited texts

it.t TO RA TO RA CHI RI NI SHI FU RA YA SHA RO SHA RO MO MO

zen canon, beir-rg offered cluring morning services, rituals for departed HA MO RA HO CHI RI YU KI YU KI
the
SHI NO SHI NO O RA SAN FU RA SHA RI HAZA HA ZA
priests and laypeople, and on many other occasions. It cornprises the
dharani

FU RA SHA YA KU RYO KU RYO MO RA

section of a longer text, the Thousand-armed, Thousand-eyed Bodhisattua
(Jnobstntcted Mind KU RYO KU RYO KI RI SHA RO SHA RO SHI RI SHI RI
Aualoþitesuarø} Sutra of Dharanis on the Vast, Perfect, and

of G r e rt tc o mp a ss i o n+++ FI{ rËn É /r # r,à rÁ

_^
F l Ìffi ^s-ri
fåi t /t, Ù,rE trLE lÉ, SU RYO SU RYO FU JI YA FU JI YA FU DO YA FU DO YA

to cHr Rl YA NO RA KIN Jl CHI Rl SHU Nl NO HO YA MO NO

wl-rich, as rhe title suggesrs, is the Avalokitesvara Bodhisatwa's dharani
Mt

SO MO KO SHI DO YA SO MO KO MO KO SHI DO YA SO MO KO
ârouse the mind of infinite compassion.

As it is a dharani, that is, a text whose efficacy depends on the sounds sHr Do YU Kl SHI FU RA YA SO MO KO NO RA KIN Jl SO MO KO

fathef rhan their meaning, it is left untranslated and chanted MO RA NO RA SO MO KO SHI RA SUN O MO GYA YA SO MO KO
of the wor-ds

in turn transliteration of the SO BO MO KO SHI DO YA SO MO KO SHA KI R.A O SHI DO YA

in the sino-Japanese pronunciarion, which is a

SO MO KO HO DO MO GYA SHI DO YA SO MO KO
original Sanskrit.
NO RA KrN Jr HA GYA RA YA SO MO KO
MO HO RI SHIN GYA RA YA SO MO KO
NA MU KA RA TAN NO
YA BO RYO KI CHI SHI FU RA YA NA MU KA RA TAN NO TO RA YA YA NA MU O RI YA
TO RA YA YA NA MU O RI

TO BO YA BO RYO KI CHI SHI FU RA YA SO MO KO

FU Jr SA TO BO YA MO KO SA
SHI TE DO MO DO RA HO DO YA SO MO KO
MO KO KYA RU NI KYA YA EN SA HA RA HA EI

53
52 .Sutt1s
Hokuin Zenii's Song Of Zozen NO TSUMT HOROBU, AKUSHU TZUKU N|AR|NU BEKI, JODO

É ltãÍHÉm4'frHfU ¡H (Hakuin Zeryi Zazen\ü'asan) suNAwAcHt ToKARAZU, KATAJ I KENAKUMO KONO NOR| WO,
The "Song Of Zazeri'was writren by Hakuin Ekaku Ê [ã,ä +H 0686- HITOTABI MIMINI FURURU TOKI, SANDAN ZUIKISURU HITO WA,

17 69) , rhe great Zen master who revived the Japanese Rinzai s chool. Zazen is FUKU WO URU KOTO KAGIRI NASHI, IWANYA MIZUKARA EKO

the central practice of the Zen tradition, but rhe meditative mind should be sHrTE,JrKr NTJTSHO WO SHOZUREBA,JTSHO SUNAWACHT MUSHO

maintained not only during seated meditation but in all activities, whether NITE, SUDENI KERON WO HANARETARI, INGA ICHINYO NO
walking, standing, sitting, or lying. "singing or dancing, we are the voice MON HIRAKE, MUNI MUSAN NO MICHI NAOSHI, MUSO NO SO

of the Dharmâ"-wherever we are is the Pure Land, and our own bodies WO SO TO SHITE, YUKUMO KAERU MO YOSO NARAZU, MUNEN

âre the body of the Buddha. The "Song of Zazen" conveys this teaching in NO NEN WO NE TO SHITE, UTAU MO MAU MO NORI NO KOE,
easy to remember, easy to recite verses, making it one of the most frequently ZANMAI MUGE NO SORA HIROKU, SHICHI ENMYO NO TSUKI
chanted texts at sermons and meditation sessions for laypeople and clergy SAEN, KONO TOK| NAN| WO KA MOTOMU BEK|, JAKUMETSU

alike. GENZEN SURU YUE NI, TOSHO SUNAWACHI RENGEKOKU,

KONO MI SUNAWACHI HOTOKE NARI
HAKUTN ZENJT ZAZEN WASAN
SHUJO HONRAI HOTOKENART, M|ZU TO KORI NO GOTOKU All sentient beings are essentially Buddhas. As with water and ice, there

N|TE, M|ZU WO HANARETE KOR| NAKU, SHUJO NO HOKA Nl is no ice without wâter; âpârt f¡om sentient beings, there are no Buddhas.

HOTOKE NASH|, SHUJO CHTKAKT WO SHTRAZU SHITE, TOOKU Not knowing how close the truth is we seek it far away-what a piry! \l'e
'Sl'e
MOTOMURU HAKANASA YO, TATOEBA MIZU NO NAKA NIITE, are like one who in the midst of water cries out desperately in thirst.
KATSU WO SAKEBU GA GOTOKU NAR|, CHOJA NO lE NO KO TO are like the son of a rich man who wandered âway âmong the poor. The

NARITE, HINRI NI MAYOU NI KOTONARAZU, ROKUSHU RINNNE reâson we transmigrate through the Six Realms is because we are lost in the

NO TNNEN WA, ONORE GA GUCHI NO YAMUI NARI, YAMUI Nl darkness of ignorance. Going further and further astray in the darkness,

YAM|JT WO FUMTSOETE, TTSUKA SHOJI WO HANARU BEKI, SORE how can we ever be free from binh-and-death? As for the samadhi of the

MAKAEN NO XENJO WA, SHOTAN SURU Nl AMARI ARl, FUSE Mahayana, there are no words to praise it fully; the six paramitas, such as
YA JtKAt NO SHOHARAMTTSU, NENBUTSU ZANGE SHUGYO TO, giving, maintaining the precepts, and various other good deeds like invoking

SONO SHINA OKI SHOZENGYO, MINA KONO UCHI NI KISURU the Buddhas name, repentance, and spiritual training, all Ênally return to

NARI, ICHIZA NO KO WO NASU HITO MO, TSUMISHI MURYO this. Even those who have experienced it for only a single sitting will see all

54 Sutras 55
karma erased. Nowhere will they find evil ENMETJTKKU KANNONGYO
paths, and the pure Land will not
be far away. If we listen even once with KAN ZE ON NA MU BUTSU YO BUTSU U IN YO BUTSU U EN BUP
open heart to this truth, then praise
it and gladly embrace it, how much more po so EN Jo RAKU GAJO CHO NEN KAN ZE ON BO NEN KAN
so then if on reflecting within
ourselves we directly realize SelÊnature,
giving proof to the truth that Self-
zE oN NEN NEN JU SHIN Kl NEN NEN FU Rl SHIN

nature is no nature. \Øe will have gone far

beyond idle speculation. The gate
ofthe oneness ofcause and effect is thereby Avalokitesvara, Perceiver of the cries of the world! \Øe take refuge in
opened, and nor-rwo, nor-three,
straight ahead runs the \Øay. Realizing the form the Buddhal \Øe have our source in Buddha; we are joined with Buddha,
of no-form as form, whether
going or returning we cannor be any place else. Realizing rhe thought of \ùØith Buddha, Dharma, Sangha, permanence, jo¡ self, and puriry.

no-thought as thought, whether singing or dancing, we are rhe voice of the In the rìiorning our every thought is Kanzeon; in the evening our every
Dharma. How vast and wide the unobstructed thought is Kanzeon. Thought after thought arises in mind. Thought after
sþ of samadhi! How bright
and clear the perfect moonlight of the Fourfold \Øisdoml At this momenr thought is one with mind.

what more need we seek? As the eternal tranquiliry of Truth reveals itself to
us, this very place is the Land oflotuses and this very body is the body of
the Buddha.
The Four Bodhisottvo Vows

EãÅgFqt (Shiku seigan)

The Four Bodhisatwa Vows are the fundamental vows of the Zen

The Tenþhrose Konzeon-sutra for Extendine Life Buddhist path, expressing the bodhisatwa's resolution to attain awakening

Eô+ãÈHË#S (Enmei Jikku Kannongyo) in order to liberate all sentient beings. SØith enlightenment comes a

The Enmei Jikku Kannongyo is a short text much recited in Rinzai realization of the fundamental equaliry of all things, and the understanding

Zen. Hakuin, especiall¡ encouraged its use. Hakuin identified it as an that to liberate oneself one must liberate other beings, and that to liberate

excerpt from the Gaowang Guanshiyin jing, bur its actual origins are unclear. other beings is none other than to liberate oneself. In this lies the unity of
Hakuin promoted ir as a means of averting misfortune and extending life, wisdom and compassion. The Four Boddhisattva Vows are chanted in Zen

as long life is importanr for deep attainment in whatever path one takes, monasteries at the end of daily seryices, and of memorial seryices for the

whether that of good works or meditative pracrice. departed.

56 57
Sutras
 -T

sHUJO MU HEN SEtcAN DO HAKATTE, KU NI OHZU.

BON NO MUJTN SETGAN DAN 3. MITTSU NIWA SHIN WO FUSEGI, TOGA TONTOH WO
HO MON MIJ RYO SEIGAN GAKU HANARURU WO SHU TO SU.
BUTSU DO MU JO SEt cAN JO 4. YOTTSU NIWA MASANI RYOYAKU WO KOTO TO SURU WA
GYOKO WO RYOZEN GA TAME NARI.
Sentient beings are numberless: I vow ro liberate
them all. S. TTSUTSU NIWA DOGYO WO JOZEN GA TAME Nl MASA Nl
Desires are inexhaustible: I vow to end them
all. KONOJTKIWO UKUBESHI.
The Dharma gares are infinite: I vow to master them all.

The Buddha way is unsurpassable: I vow to attain it. Firstì let its reflect deeply on our true effort and the efforts of those

who brought us this food. ,

Second, may we live in a way that wakes us worthy to receive it.

Third, what is most essential is the practice of mindfulness which

The Five Reflections helps us transcend greed, anger and delusion.

Ê$jf Ëit (Shokuji Gokanmon) Fourth, we appreciate this food \¡/hich sustains the good health of our

Prior to meals in Zen monasteries the monl¡s and nuns recite the body and mind.

Heart Sutra, followed by several chanrs to foster feelings of gratitude and Fifth, we accept this food to complete the awakening of the pure mind
deepen awareness of the true significance of food in the spiritual life. Chief ofall beings.

among these chants is the Fiue Refzctiozs, which asks the monks and nuns to

consider everything and everyone involved in bringing their meals ro rhem;

to reflect upon whether rheir spiritual efforts make them worthy of receiving

the food donated by believers; and ro remember that they eat so rhat rhey

may remain healthy and conrinue their spiritual pracice.

I. HITOTSU NIWA KOH NO TASHO WO HAKARI, KA NO RAISHO

WO HAKARU.
2. FUTATSU NIWA ONORE GA TOKUGYO NO ZENKETSU WO

58 Sutras s9
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