Zen Mind, Beginner’s Mind – Shunryū Suzuki; Trudy Dixon; Richard Baker
I really don’t know why I bother reading these books. The message is simple: Focus on the present moment.
The most important point is to own your own physical body. If you slump, you will lose yourself. Your mind will be wandering about somewhere else; you will not be in your body. This is not the way. We must exist right here, right now! This is the key point.
The best way to control people is to encourage them to be mischievous. Then they will be in control in its wider sense. To give your sheep or cow a large, spacious meadow is the way to control him. So it is with people: first let them do what they want, and watch them. This is the best policy. To ignore them is not good; that is the worst policy. The second worst is trying to control them. The best one is to watch them, just to watch them, without trying to control them.The same way works for you yourself as well. If you want to obtain perfect calmness in your zazen, you should not be bothered by the various images you find in your mind. Let them come, and let them go. Then they will be under control. But this policy is not so easy. It sounds easy, but it requires some special effort.
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. So try not to see something in particular; try not to achieve anything special. You already have everything in your own pure quality. If you understand this ultimate fact, there is no fear.
In order not to leave any traces, when you do something, you should do it with your whole body and mind; you should be concentrated on what you do. You should do it completely, like a good bonfire. You should not be a smoky fire. You should burn yourself completely. If you do not burn yourself completely, a trace of yourself will be left in what you do.
Even when you practice zazen alone, without a teacher, I think you will find some way to tell whether your practice is adequate or not. When you are tired of sitting, or when you are disgusted with your practice, you should recognize this as a warning signal. You become discouraged with your practice when your practice has been idealistic. You have some gaining idea in your practice, and it is not pure enough. It is when your practice is rather greedy that you become discouraged with it. So you should be grateful that you have a sign or warning signal to show you the weak point in your practice. At that time, forgetting all about your mistake and renewing your way, you can resume your original practice. This is a very important point.
If you are concentrated on your breathing you will forget yourself, and if you forget yourself you will be concentrated on your breathing. I do not know which is first.
“Now it is raining, but we don’t know what will happen in the next moment. By the time we go out it may be a beautiful day, or a stormy day.
“Now it is raining, but we don’t know what will happen in the next moment. By the time we go out it may be a beautiful day, or a stormy day. Since we don’t know, let’s appreciate the sound of the rain now.”
By enlightenment I mean believing in nothing, believing in something which has no form or no color, which is ready to take form or color. This enlightenment is the immutable truth.
To have delusion is practice. This is to attain enlightenment before you realize it. Even though you do not realize it, you have it. So when you say, “This is delusion,” that is actually enlightenment itself. If you try to expel the delusion it will only persist the more, and your mind will become busier and busier trying to cope with it. That is not so good. Just say, “Oh, this is just delusion,” and do not be bothered by it. When you just observe the delusion, you have your true mind, your calm, peaceful mind. When you start to cope with it you will be involved in delusion.