the most important things in our practice

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everyday zen

If you

are trying to attain

enlightenment, you are creating

and being driven by karma, and you are

wasting your time on your black cushion.

The most important things in our practice are

our physical posture and our way of breathing.

We are not so concerned about a deep understanding

of Buddhism. As a philosophy, Buddhism is a very deep,

wide, and firm system of thought, but zen is not concerned

about philosophical understanding. We emphasize practice.

We should understand why our physical posture and

breathing exercise are so important. Instead of

having a deep understanding of the teaching,

we need a strong confidence in our teaching,

which says that originally we have

Buddha nature. Our practice

is based on this

faith.

Shunryu Suzuki

Hexagram 55: FÊNG /

ABUNDANCE

the search

for enlightenment,

there is an ever-present

certainty that there is more to do,

someone else who holds the

secret, another state to

attain.

In the

finding of it,

there is the comical

revelation that not one

of those things was

ever true.

小畜

Hexagram 9: HSIAO CH’U /

THE TAMING POWER OF THE SMALL

The

best effort

one can make is the

gentlest effort: wei wu wei.

Quietly, persistently direct the

mind toward emptiness. When

all thoughts and ideas have

dissipated, then make no

further effort. Just

breathe.

This

is the only

practice required of a

human, the best one, the one

that perfectly purifies

our lives.

Wei wu Wei Ching

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practice without any gaining idea

the gate of suzuki

We say

to practice zazen

without any gaining idea,

without any purpose. Let things work

as they do, supporting everything as your own.

Real practice has orientation or direction, but it has

no purpose or gaining idea, so it can include everything

that comes. Whether it is good or bad doesn’t matter.

If something bad comes: “Okay, you are a part

of me;” and if something good comes,

“Oh, okay.” Because we don’t have

any special goal or purpose

of practice, it doesn’t

matter what

comes.

Shunryu Suzuki

not always so

do you imagine the universe is agitated?

stairway to the milky way

Do you

imagine the universe

is agitated? Go into the desert

at night and look out at the stars.

This practice should answer

the question.

The superior

person settles her mind as

the universe settles the stars in the sky.

By connecting her mind with the subtle origin,

she calms it. Once calmed, it naturally

expands and ultimately her mind

becomes as vast and

immeasurable as

the night

sky.

Hua hu Ching, Chapter 5

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mastery over fear, doubt, anxiety

marcel van luit

Even the foolish

can attain wisdom by

modestly following

the Sage.

Folly is a characteristic of youth: those who have had little experience generally exhibit little wisdom. This is true of us in a spiritual way as well; in comparison to the Sage we are “babes in the woods.” The hexagram Mêng counsels us to utilize the I Ching as a lantern so that we may survive our youthful folly and travel safely through the woods of life.

There is no shame in seeking guidance in life. A child is eager to be shown the way by his parents and teachers, and we are wise to recognize that in spiritual terms we are akin to children. Our success will come quicker if we find and follow a wise teacher. The Sage is available to serve in this way for those who approach the I Ching with a sincere desire to learn and grow.

To study the I Ching is to gain the perspective of the Deity, to learn the cosmic lesson inherent in every situation that faces us. If we truly look for and strive to comprehend these larger lessons, we gain mastery over fear, doubt, and anxiety. We can learn from study of the I Ching to live in a state of understanding, contentment, and acceptance, but several things are required of us.

The first is that we suspend our mistrust of the Unknown and allow the Sage to lead us. It is tempting to think that the I Ching might be just a book, merely words on paper, but there is more to it that this. To accept this is to recognize the Sage and become receptive to his assistance.

The second thing required of us is that we quiet the demands of our egos for comprehensive answers to our questions about life. The I Ching teaches us not how to get from A to Z but how to get from A to B, then from B to C, then from C to D. The sage travels step by step, dealing always with what is immediately at hand and bringing complete focus and concentration to the moment. By doing the same we fall into step with, and receive the help of, the Creative power of the universe.

Lastly, we are required to unstructure our attitude. By abandoning strategies about people and situations, we let the past and future go and meet the present with an open mind. To be unstructured and open is to allow the Sage to guide us safely and joyfully through life.

The image of Mêng is that of a stream beginning to flow down a mountainside, filing each ravine and hollow place as it goes. If we persevere in following the Sage, seeking the counsel of the I Ching and filling in the gaps in our character as they are revealed, we will be led to lasting success in life.

The I Ching, or Book of Changes

Hexagram 4, Mêng / Youthful Folly

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