Readiness, Mindfulness

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± 1966

Los Altos


From p. 113 of Zen Mind, Beginner’s Mind. (Can’t find other version)

File name: 66-00-00-AE: Readiness, Mindfulness Zen Mind, Beginner's Mind, p. 113, From p. 113 of Zen Mind, Beginner’s Mind. (Can’t find other version) [Los Altos]
; #no-audio, #zmbm, #approximate-date


In the Prajna Paramita Sutra the most important point, of course, is the idea of emptiness. Before we understand the idea of emptiness, everything seems to exist substantially. But after we realize the emptiness of things, everything becomes real--not substantial. When we realize that everything we see is a part of emptiness, we can have no attachment to any existence; we realize that everything is just a tentative form and color. Thus we realize the true meaning of each tentative existence. When we first hear that everything is a tentative existence, most of us are disappointed; but this disappointment comes from a wrong view of man and nature. It is because our way of observing things is deeply rooted in our self-centered ideas that we are disappointed when we find everything has only a tentative existence. But when we actually realize this truth, we will have no suffering.

This sutra says, “Bodhisattva Avalokitesvara observes that everything is emptiness, thus he forsakes all suffering.” It was not after he realized this truth that he overcame suffering--to realize this fact is itself to be relieved from suffering. So realization of the truth is salvation itself. We say, “to realize,” but the realization of the truth is always near at hand. It is not after we practice zazen that we realize the truth; even before we practice zazen, realization is there. It is not after we understand the truth that we attain enlightenment. To realize the truth is to live--to exist here and now. So it is not a matter of understanding or of practice. It is an ultimate fact. In this sutra Buddha is referring to the ultimate fact that we always face moment after moment. This point is very important. This is Bodhidharma's zazen. Even before we practice it, enlightenment is there. But usually we understand the practice of zazen and enlightenment as two different things: here is practice, like a pair of glasses, and when we use the practice, like putting the glasses on, we see enlightenment. This is the wrong understanding. The glasses themselves are enlightenment, and to put them on is also enlightenment. So whatever you do, or even though you do not do anything, enlightenment is there, always. This is Bodhidharma's understanding of enlightenment.

You cannot practice true zazen, because you practice it; if you do not, then there is enlightenment, and there is true practice. When you do it, you create some concrete idea of “you” or “I,” and you create some particular idea of practice or zazen. So here you are on the right side, and here is zazen on the left. So zazen and you become two different things. If the combination of practice and you is zazen, it is the zazen of a frog. For a frog, his sitting position is zazen. When a frog is hopping, that is not zazen. This kind of misunderstanding will vanish if you really understand emptiness means everything is always here. One whole being is not an accumulation of everything. It is impossible to divide one whole existence into parts. It is always here and always working. This is enlightenment. So there actually is no particular practice. In the sutra it says, “There are no eyes, no ears, no nose, no tongue, no body or mind. . . . This “no mind” is Zen mind, which includes everything.

The important thing in our understanding is to have a smooth, freethinking way of observation. We have to think and to observe things without stagnation. We should accept things as they are without difficulty. Our mind should be soft and open enough to understand things as they are. When our thinking is soft, it is called imperturbable thinking. This kind of thinking is always stable. It is called mindfulness. Thinking which is divided in many ways is not true thinking. Concentration should be present in our thinking. This is mindfulness. Whether you have an object or not, your mind should be stable and your mind should not be divided. This is zazen.

It is not necessary to make an effort to think in a particular way. Your thinking should not be one-sided. We just think with our whole mind, and see things as they are without any effort. Just to see, and to be ready to see things with our whole mind, is zazen practice. If we are prepared for thinking, there is no need to make an effort to think. This is called mindfulness. Mindfulness is, at the same time, wisdom. By wisdom we do not mean some particular faculty or philosophy. It is the readiness of the mind that is wisdom. So wisdom could be various philosophies and teachings, and various kinds of research and studies. But we should not become attached to some particular wisdom, such as that which was taught by Buddha. Wisdom is not something to learn. Wisdom is something which will come out of your mindfulness. So the point is to be ready for observing things, and to be ready for thinking. This is called emptiness of your mind. Emptiness is nothing but the practice of zazen.