A First Zen Reader
One of the contributors to this book writes ‘ if asked what Zen is, to reply is very difficult’. It is the purpose of this anthology to suggest an approach to such a reply. The texts included here are some outstanding selections from the treasury of Zen Literature including ‘A tongue tip taste of Zen’ by Takashina Rosen and Hakuin’s ‘Song of Meditation’ closing with the commentary by Amakuki Sessan.
There is also a valuable ‘Note on the Ways’ written by Trevor Leggett explaining how by studying one of the Ways a student can keep Zen practice in touch with activity and daily life.
THE ORIGINAL FACE
ALL ZEN students should devote themselves at the beginning to zazen (sitting in meditation). Sitting in either the fully locked position or the half-locked position, with the eyes half-shut, see the original face which was before father or mother was born. This means to see the state before the parents were born, before heaven and earth were parted, before you received human form. What is called the original face will appear. That original face is something without colour or form, like the empty sky in whose clarity there is no form.
The original face is really nameless, but it is indicated by such terms as original face, the Lord, the Buddha nature, and the true Buddha. It is as with man, who has no name at birth, but afterwards various names are attached to him. The seventeen hundred koan or themes to which Zen students devote themselves are all only for making them see their original face. The World-honoured One sat in meditation in the snowy mountains for six years, then saw the morning star and was enlightened, and this was seeing his original face. When it is said of others of the ancients that they had a great realization, or a great breaking- through, it means they saw the original face. The Second Patriarch stood in the snow and cut off his arm to get realization; the Sixth Patriarch heard the phrase from the Diamond Sutra and was enlightened. Reiun was enlightened when he saw the peach blossoms, Kyogen on hearing the tile hit the bamboo, Rinzai when struck by Obaku, Tozan on seeing his own reflection in the water.
All this is what is called “meeting the lord and master.”
The body is a house, and it must have a master. It is the master of the house who is known as the original face. Experiencing heat and cold and so on, or feeling a lack, or having desires—these are all delusive thoughts and do not belong to the true master of the house. These delusive thoughts are something added. They are things which vanish with each breath. To be dragged along by them is to fall into hell, to circle in the six paths of reincarnation. By going deeper and deeper into zazen, find the source of the thoughts. A thought is something without any form or body, but owing to the conviction of those thoughts remaining even after death, man falls into hell with its many pains, or suffers in the round of this changing world.
Every time a thought arises, throw it away. Just devote yourself to sweeping away the thoughts. Sweeping away thoughts means performing zazen. When thought is put down, the original face appears. The thoughts are like clouds; when the clouds have cleared, the moon appears. That moon of eternal truth is the original face.
The heart itself is verily the Buddha. What is called “seeing one’s nature” means to realize the heart Buddha. Again and again put down the thoughts, and then see the heart Buddha. It might be supposed from this that the true nature will not be visible except when sitting in meditation. That is a mistake. Yoka Daishi says: “Going too is Zen; sitting too is Zen. Speaking or silent, moving the body or still, he is at peace.” This teaches that going and sitting and talking are all Zen. It is not only being in zazen and suppressing the thoughts. Whether rising or sitting, keep concentrated and watchful. All of a sudden, the original face will confront you.
One can easily imagine what a less great translator might have made of much of this material: the lengthy disquisitions on technical terms, the general nit-picking and colophon-grubbing. Instead, we have here attractive, lucid prose that actually says something, than which nothing could be more desirable in this field (of Zen).
Professor Roy Andrew Miller