UnMind 54. Principles of Zazen Duet 2: Upright Seated Meditation

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For your heart’s content,
all you have to do is sit —
still, and long enough.

Picking up from where we left off in the last segment, Master Dogen has introduced the practical, stripped-down approach to method that is unique to Zen, our upright seated meditation, zazen. After reviewing his reference to nonthinking as the natural state of mind, and his declaration that it, along with the natural sitting posture and natural breath, form the very basis for zazen, we continue:

Zazen is not “step-by-step meditation.” Rather it is simply the easy and pleasant practice of a Buddha, the realization of the Buddha’s wisdom.

Master Dogen reminds us that, while to teach or even discuss anything, we have to break it down into distinct steps, digestible bites, zazen actually works on a holistic basis. It is better not to look for the particular stage of development, or progress, that we may be experiencing. This kind of linear thinking leads to expectations, specifically of the “next” stage, how to get there, and when we will arrive. The “final” stage being some construct of enlightenment, until we reach it we are forever frustrated. Zazen, instead, is the “seal” of Buddha, direct realization of wisdom, in real time and space. Let it go at that.

The truth appears, there being no delusion. If you understand this, you are completely free, like a dragon that has obtained water or a tiger that reclines on a mountain.
The Supreme Law will then appear of itself; and you will be free of weariness and confusion.

Note that the truth appears; we do not come to some conclusion. And that there is no delusion, from the beginning. Otherwise the truth would not appear to us. This represents the only true freedom, that is not dependent upon circumstance. Water to the dragon quenches its terrible thirst. A tiger reclining on a mountain is, at long last, truly home. The “Supreme Law” will, and must, “appear of itself.” Nothing we can do can make it appear, but if and when it does, we will be “free of weariness and confusion.” What could be more desirable?

Then Dogen returns from the inspirational to the practical:

At the completion of zazen move your body slowly and stand up calmly. Do not move violently.

There are practical reasons for moving carefully. Your body has adapted to the posture, and you may injure yourself by moving abruptly. But I think the larger implication is that there is really no dividing line here. Transitioning from sitting to standing or walking — or lying down, for that matter — does not divide Zen practice into compartments. We are not practicing only when sitting, and not practicing at all when not sitting. Zen practice is seamless. But all activities are not equivalent to zazen. It is truly special:

By virtue of zazen it is possible to transcend the difference between “common” and “sacred” and attain the ability to die while doing zazen or while standing up.

Transcending “common” and “sacred” — as attitudes projected upon reality — is illustrated by doing zazen at Eiheiji monastery in Japan, or in your basement. Same thing. Attaining the “ability to die” in any circumstance is a bit more challenging. In other translations, it is explained that many masters in the history of Zen have actually sat down and died, when the time came, as did Master Dogen. But that this would even represent a desirable attainment would raise eyebrows in skeptical America. Why would anyone want to develop such an ability? What would be the point?

Moreover, it is impossible for our discriminating mind to understand either how the buddhas and patriarchs expressed the essence of Zen to their disciples with finger, pole, needle, or mallet, or how they passed on enlightenment with a hossu, fist, staff, or shout.
Neither can this be understood through supernatural power or a dualistic view of practice and enlightenment.

Dogen profiles the transmission of Buddhism as something that is completely beyond ordinary understanding. That the most mundane thing, or simple gesture, in the hands of a master, will do to transmit the essence of Zen — and trigger an insight in their students — beggars the imagination. It has nothing to do with supernatural superstition, but turns on the nonduality of practicenlightenment.

Zazen is a practice beyond the subjective and objective worlds, beyond discriminating thinking. Therefore, no distinction should be made between the clever and the stupid.

Zazen is our gate to this reality beyond so-called subjectivity and objectivity. Discriminating thinking can help us to appreciate its unique method and place in our Zen practice, but ultimately must be set aside, in the process of apprehending its effect. We cannot think our way to insight. In fact, our very cleverness may form a barrier. “Stupid” may be an inappropriate choice. Sekito Kisen’s “human faculties are sharp or dull” provides a more neutral expression. The point is that insight does not play favorites.

To practice the Way single-heartedly is, in itself, enlightenment.
There is no gap between practice and enlightenment or zazen and daily life.

A couple other distinctions pushing back against cultural definitions of enlightenment, repeating that practice itself is enlightenment, no need to attach to a goal or objective. And that daily life, just as it is, is not separate from the practice of zazen. It may make more sense to say that there is no gap between Zen and daily life, but Dogen was promoting zazen specifically, not Zen as such. In fact, he lobbied against using the contemporary term in place of Buddhism. For his students, and perhaps for lay people as well, he is making the point that sitting in zazen is entirely integrated with everyday concerns.

The Buddhas and patriarchs, both in this world and that, in India and in China.
have all preserved the Buddha-mind and enhanced Zen training.
You should therefore devote yourself exclusively to and be completely absorbed
in the practice of zazen.
Although it is said that there are innumerable ways of understanding Buddhism,
you should do zazen alone.

As a kind of credentialing of this teaching, similar to “Thus have I heard” as a traditional introduction to a sutra recitation, Dogen reminds us that this zazen is, and was, the practice of the ancestors. And thus and therefore, you would do worse than to devote yourself to this method. Doing zazen alone, in spite of the innumerable teachings, I take to mean we should at least do zazen, making it our sole refuge.

There is no reason to forsake your own sitting place and make futile trips to other countries. If your first step is mistaken, you will stumble immediately.

Rephrasing the third comment-question from the beginning of the tract, Dogen makes clear that he means to point out the futility of traveling far and wide to find the Dharma. This has a touch of irony, in that he himself has just returned from a long, arduous and dangerous journey to China. But the first step toward it is a step away from it, as it is “completely present where you are.” Do what he says, not what he did.

You have already had the good fortune to be born with a precious [human] body,
so do not waste your time meaninglessly.

We have the same basic equipment, the materials and tools to work with, that Buddha and Dogen had: birth as a human being, the necessary pivot-point (J. yoki) required for awakening. However, there is no time to waste. It has taken a long time to dig yourself into the hole that you find yourself in, and will take some time to dig your way out.

Now that you know what is the most important thing in Buddhism,
how can you be satisfied with the transient world?
Our bodies are like dew on the grass, and our lives like a flash of lightning,
vanishing in a moment.

After all this commentary, he assumes we have been able to extract his main point, the most important thing. The point of Buddhism is said to be the point of existence, itself. Again the sense of urgency, the plea to stop wasting time meaninglessly. And this in a world that had no internet, no social media, no TV, no radio, no electricity. Not wasting our time meaninglessly is more problematic today than ever.

Earnest Zen trainees, do not be surprised by a real dragon or spend a long time rubbing only one part of an elephant.
Exert yourself in the Way that points directly to your original [Buddha] nature.

Saying the same thing in different words. The “real dragon” I take to be the power of insight that we find in zazen, if we sit still enough for long enough. When we see the dragon, do we hear it roar? as the priest asked the dragon-painter, in a story related by Matsuoka Roshi. Wasting time investigating only one dimension of the whole, is Buddha’s admonition on blind men feeling different parts of an elephant. Instead, we should put our full exertion into the Zen way. It can only reveal the truth that is already true.

Respect those who have realized full knowledge and have nothing more to do.
Become one with the wisdom of the Buddhas and succeed to the enlightenment of the patriarchs.

This “full knowledge” of the truth of our existence represents the culmination of our life’s work. We have “nothing more to do.” Of course, Dogen and the other ancestors of Zen did plenty more, following their insight. They re-entered the marketplace, like the oxherd, with helping hands. But as for themselves, they had nothing more to do, nothing missing, nothing extra. This is the simple “wisdom of the Buddhas” and “enlightenment of the patriarchs.” We should make mention of the matriarchs of Zen, as well.

If you do zazen for some time, you will realize all this.
The treasure house will then open of itself; and you will be able to enjoy it to your heart’s content.

Again, trust in the original mind. If you simply sit still enough for long enough, this will become clear, like Buddha’s analogy of the jar of silty water, settling on the shelf until it becomes clear again. And again, you will not pry open the gate to the treasure house by might and main, or sheer willpower. But instead, it will “open of itself.” No amount of self-centered striving is going to help. But your heart’s content is guaranteed.