A really beautiful short movie about Buddhist monk Shōhaku Okumura‘s family, made by his daughter.
May all beings be happy.
Gaze upon this image for an extended period of time, whilst listening to this music.
You have to dive into it. Same way as in Zazen, things arise that are very very disturbing and there’s no way around it. There’s no way over it, there’s no way under it. There’s no way to the side of it. There’s no way of forgetting it. You have to sit in the very bonfire of that distress, and you sit there until you’re burnt away. And it’s ashes, and it’s gone.
– Leonard Cohen
As long as we have some definite idea about or some hope in the future, we cannot really be serious with the moment that exists right now. You may say, “I can do it tomorrow, or next year,” believing that something that exists today will exist tomorrow. Even though you are not trying so hard, you expect that some promising thing will come, as long as you follow a certain way. But there is no certain way that exists permanently. There is no way set up for us. Moment after moment we have to find our own way. Some idea of perfection, or some perfect way which is set up by someone else, is not the true way for us.
Each one of us must make his own true way, and when we do, that way will express the universal way. This is the mystery. When you understand one thing through and through, you understand everything. When you try to understand everything, you will not understand anything. The best way is to understand yourself, and then you will understand everything. So when you try hard to make your own way, you will help others, and you will be helped by others. Before you make your own way you cannot help anyone, and no one can help you. To be independent in this true sense, we have to forget everything which we have in our mind and discover something quite new and different moment after moment. This is how we live in this world.
Shunryu Suzuki – Zen Mind, Beginner’s Mind
This is what Neem Karoli Baba told Ram Dass about psychedelics:
“These medicines will allow you to come and visit Christ, but you can only stay two hours. Then you have to leave again. This is not the true Samadhi. It’s better to become Christ than to visit him – but even the visit of a saint for a moment is useful. But love is the most powerful medicine.”
From Zen Mind, Beginner’s Mind, by Shunryu Suzuki
The purpose of my talk is not to give you some intellectual understanding, but just to express my appreciation of our Zen practice. To be able to sit with you in zazen is very, very unusual. Of course, whatever we do is unusual, because our life itself is so unusual. Buddha said, “To appreciate your human life is as rare as soil on your fingernail.” You know, dirt hardly ever sticks on your nail. Our human life is rare and wonderful; when I sit I want to remain sitting forever, but I encourage myself to have another practice, for instance to recite the sutra, or to bow. And when I bow, I think, “This is wonderful.” But I have to change my practice again to recite the sutra. So the purpose of my talk is to express my appreciation, that is all. Our way is not to sit to acquire something; it is to express our true nature. That is our practice.
If you want to express yourself, your true nature, there should be some natural and appropriate way of expression. Even swaying right and left as you sit down or get up from zazen is an expression of yourself. It is not preparation for practice, or relaxation after practice; it is part of the practice. So we should not do it as if it were preparing for something else. This should be true in your everyday life. To cook, or to fix some food, is not preparation, according to Dogen; it is practice. To cook is not just to prepare food for someone or for yourself; it is to express your sincerity. So when you cook you should express yourself in your activity in the kitchen. You should allow yourself plenty of time; you should work on it with nothing in your mind, and without expecting anything. You should just cook! That is also an expression of our sincerity, a part of our practice. It is necessary to sit in zazen, in this way, but sitting is not our only way. Whatever you do, it should be an expression of the same deep activity. We should appreciate what we are doing. There is no preparation for something else.
The Bodhisattva’s way is called “the single-minded way,” or “one railway track thousands of miles long.” The railway track is always the same. If it were to become wider or narrower, it would be disastrous. Wherever you go, the railway track is always the same. That is the Bodhisattva’s way. So even if the sun were to rise from the west, the Bodhisattva has only one way. His way is in each moment to express his nature and his sincerity.
We say railway track, but actually there is no such thing. Sincerity itself is the railway track. The sights we see from the train will change, but we are always running on the same track. And there is no beginning or end to the track: beginningless and endless track. There is no starting point nor goal, nothing to attain. Just to run on the track is our way. This is the nature of our Zen practice.
But when you become curious about the railway track, danger is there. You should not see the railway track. If you look at the track you will become dizzy. Just appreciate the sights you see from the train. That is our way. There is no need for the passengers to be curious about the track. Someone will take care of it; Buddha will take care of it. But sometimes we try to explain the railway track because we become curious if something is always the same. We wonder, “How is it possible for the Bodhisattva always to be the same? What is his secret?” But there is no secret.
Everyone has the same nature as the railway track.
There were two good friends, Chokei and Hofuku. They were talking about the Bodhisattva’s way, and Chokei said, “Even if the arhat (an enlightened one) were to have evil desires, still the Tathagata (Buddha) does not have two kinds of words. I say that the Tathagata has words, but no dualistic words.” Hofuku said, “Even though you say so, your com- ment is not perfect.” Chokei asked, “What is your understanding of the Tathagata’s words?” Hofuku said, “We have had enough discussion, so let’s have a cup of tea!” Hofuku did not give his friend an answer, because it is impossible to give a verbal interpretation of our way. Nevertheless, as a part of their practice these two good friends discussed the Bodhisattva’s way, even though they did not expect to find a new interpretation. So Hofuku answered, “Our discussion is over. Let’s have a cup of tea!”
That is a very good answer, isn’t it? It is the same for my talk — when my talk is over, your listening is over. There is no need to remember what I say; there is no need to understand what I say. You understand; you have full understanding within yourself. There is no problem.