ZEN 10: The Three Essentials of Zen Practice

zazen-9

These are Yasutani-Roshi’s introductory lectures on Zen training from THE THREE PILLARS OF ZEN by Philip Kapleau.

There is little to comment here. Any comment is to empasize a point. The comments are in color.

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Lecture 10—The Three Essentials of Zen Practice

What I am about to say is especially applicable to daijo Zen, which is specifically directed toward satori, but it also embraces saijojo, though in a lesser degree.

The first of the three essentials of Zen practice is strong faith (dai-shinkon). This is more than mere belief. The ideogram for kon means “root,” and that for shin, “faith.” Hence the phrase implies a faith that is firmly and deeply rooted, immovable, like an immense tree or a huge boulder. It is a faith, moreover, untainted by belief in the supernatural or the superstitious. Buddhism has often been described as both a rational religion and a religion of wisdom. But a religion it is, and what makes it one is this element of faith, without which it is merely philosophy. Buddhism starts with the Buddha’s enlightenment, which he attained after strenuous effort. Our supreme faith, therefore, is in the Buddha’s enlightenment experience, the substance of which he proclaimed to be that human nature, all existence, is intrinsically whole, flawless, omnipotent—in a word, perfect. Without unwavering faith in this, the heart of the Buddha’s teaching, it is impossible to progress far in one’s practice.

The second indispensable quality is a feeling of strong doubt (dai-gidan) 1. Not a simple doubt, mind you, but a “doubt-mass”—and this inevitably stems from strong faith. It is a doubt as to why we and the world should appear so imperfect, so full of anxiety, strife, and suffering, when in fact our deep faith tells us exactly the opposite is true. It is a doubt which leaves us no rest. It is as though we knew perfectly well we were millionaires and yet inexplicably found ourselves in dire need without a penny in our pockets. Strong doubt, therefore, exists in proportion to strong faith.

1 In Zen, “doubt” implies not skepticism but a state of perplexity, of probing inquiry, of intense self-questioning.

I can illustrate this state of mind with a simple example. Take a man who has been sitting smoking and suddenly finds that the pipe which was in his hand a moment before has disappeared. He begins to search for it in the complete certainty of finding it. It was there a moment ago, no one has been near, it cannot have disappeared. The longer he fails to find it, the greater the energy and determination with which he hunts for it.

From this feeling of doubt the third essential, strong determination (dai-funshi), naturally arises. It is an overwhelming determination to dispel this doubt with the whole force of our energy and will. Believing with every pore of our being in the truth of the Buddha’s teaching that we are all endowed with the immaculate Bodhi-mind, we resolve to discover and experience the reality of this Mind for ourselves.

The other day someone who had quite misunderstood the state of mind required by these three essentials asked me: “Is there more to believing we are Buddhas than accepting the fact that the world as it is, is perfect, that the willow is green and the carnation red?” The fallacy of this is self-evident. If we do not question why greed and conflict exist, why the ordinary man acts like anything but a Buddha, no determination arises in us to resolve the obvious contradiction between what we believe as a matter of faith and what appears to us to be just the reverse, and our zazen is thus deprived of its prime source of power.

I shall now relate these three essentials to daijo and saijojo Zen. While all three are present in daijo, this doubt is the main prod to satori because it allows us no rest. Thus we experience satori, and the resolution of this doubt, more quickly with daijo Zen.

In saijojo, on the other hand, the element of faith is strongest. No fundamental doubt of the kind I mentioned assails us and so we are not driven to rid ourselves of it, for we sit in the unswerving faith that we are inherently Buddhas. Unlike daijo Zen, saijojo, which you will recall is the purest type of zazen, does not involve the anxious striving for enlightenment. It is zazen wherein ripening takes place naturally, culminating in enlightenment. At the same time saijojo is the most difficult zazen of all, demanding resolute and dedicated sitting.

However, in both types of zazen all three elements are indispensable, and teachers of old have said that so long as they are simultaneously present it is easier to miss the ground with a stamp of the foot than to miss attaining perfect enlightenment.

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