The Great Master

"The Great Master" number 64 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Spring Palouse Evening  -  From WoodenZen

"'Don't look around'. The guidance of the Buddha himself is encapsulated in those words." This is a continuation of the Buddha's "be a light unto yourself".

This feels like the kind of advice that is easy to overlook. Isn't Zen practice harder than "don't look around"? What this doesn't say is that once we stop looking "around" for answers or for comparison to see how we are doing, what we are left with is looking "right here". The sound of the wren, Mary rustling papers, the hum of the CPU fans. The muscles straining to hold my back in place as I hunch forward over the keyboard, each finger rhythmically finding its key. These confirm my connection with life. Not the other way around.

In the past, answers to life's important questions have never come looking 'out there'. Yet we persist in continuing to "look around" hoping to find some answer.

The definition of insanity is doing the same thing over and over again expecting different results.
–Author Unknown

This is Zen's greatest attributes, the cutting through of complexity. The practice and realization is actually so easy, so right under our noses that we miss it completely. When we get a glimpse, we dismiss as not being the real thing. We mistakenly think the realization has to be grand and either intellectually or emotionally orgasmic.

Yet it is as simple as "don't look around." I'm going to follow that advice and see where I'm lead.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Coping with One's Mistakes

"Coping with One's Mistakes" number 63 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Suzuki Shunryu Roshi said " Being a Zen master means coping with one's mistakes." Replace "Zen master " with woodworker, employee, friend, lover, partner, or any of the other many roles we take up, and this is still kind advise. Coping with one's mistakes is the antidote to pride, to our ego's grasping at what it thinks it knows for sure.

Mistake after mistake, this really is our way. We claim otherwise and suffer the consequences. No one is outside of this mistake upon mistake. Zen practice and realization does not give special dispensation absolving us of our mistakefulness. Why should we think it is different for teachers?

"Life is One Continuous Mistake." - Dogen Zenji

---

I am really enjoying these miniatures. Each one is like a small morsel of chocolate. Some bitter, some sweet, digested and enjoyed in the moment. Left with nothing to hold onto.

These miniatures are giving me an excuse to reflect and write on Zen each day. How precious is this opportunity? I look forward to this each day. I am thankful for the encouragement I've received from visitors here.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

Upright Speech

"Upright Speech" number 62 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In this miniature Aitken Roshi reminds us that sometimes our speech has a bad smell as in "don't talk stink". There is no end to practice and realization. Zen is an ethics based practice. These ethics are embodied in the Eightfold Path and the precepts.

Speech can be hard to tame. Speech can be hard to encourage. Both saying too much and not saying enough are equally a problem. Thoughts and speech seem to go together. Loving thoughts generate loving speech. Deluded thoughts generate deluded speech. Tame thought and speech is tamed.

Or maybe it is the other way around. Loving speech leads to loving thoughts. Deluded speech leads to deluded thought. Tame speech and thoughts are tamed.

In practice, probably both. Although we can not control our thoughts, any more than we can control the beating of our hearts, we can develop the skill to control our speech. This is hard work. It as thought we are back in kindergarten. Can we mentor that young child within us? Can we remember the Golden Rule when we talk? Speech is such a powerful force.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance.
Any merit generated by this activity is solely the result of
Aitken Roshi's clear teaching and is dedicated to
all Buddhas and Bodhisattvas throughout space and time.

The Snow Man

"The Snow Man" number 61 of 200 from Robert Aitken's book Miniatures of a Zen Master.

The Snow Man by Wallace Stevens

One must have a mind of winter
To regard the frost and the boughs
Of the pine-trees crusted with snow;

And have been cold a long time
To behold the junipers shagged with ice,
The spruces rough in the distant glitter

Of the January sun; and not to think
Of any misery in the sound of the wind,
In the sound of a few leaves,

Which is the sound of the land
Full of the same wind
That is blowing in the same bare place

For the listener, who listens in the snow,
And, nothing himself, beholds
Nothing that is not there and the nothing that is.

Not being skilled in poetry maybe hinder me here. Can you help?

This "And, nothing himself, beholds nothing that is not there and the nothing that is." is wonderfully Zen. It reminds me of Vimalakirti and Manjusri getting into it in the Vimalakirti Sutra.

Then, the Licchavi Vimalakirti saw the crown prince Manjusri and addressed him thus: "Manjusri! Welcome, Manjusri! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing."

Manjusri declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Zen and Psychology

"Zen and Psychology" number 60 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Aitken Roshi says that thinking that Zen is a kind of psychology is "a little like thinking that persimmons are a kind of banana".

My teacher, who is a psychologist by trade, thankfully keeps modern Western psycho-lingo out of his Zen interactions with me. Seems that the first wave of Zen in the West attracted many people who were already interested in the psychotherapeutic aspects of life. At first these seemed to go together. In order for Zen to really establish itself in the West, more and more teachers will have to come from more and more varieties of professional backgrounds. We are beginning to see this.

---

Friends, Bob Thurman has a great audio podcast that I just stumbled on. He is a long time practitioner, a personal friend of the Dalai Lama's and is the Jey Tsong Khapa Professor of Indo-Tibetan Buddhist Studies in
the Department of Religion at Columbia University, and co-founder and
President of Tibet House US. Big time credentials. He is also a fast and funny speaker. He carries his audience along without dumbing down the subject matter. Some speakers simplify and try to make their ideas understandable to the lowest common denominator. Some are eloquent, confident and speak in a way that challenges us to up our game and meet their sphere. Sometimes this is hard work but worth it.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Upright Livelihood

"Upright Livelihood" number 59 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In the Eightfold Path, the Buddha laid out the admonition to follow upright livelihood. He said no to being a prison guard and to being a butcher and to trading in weapons.

Here I'd like to mention three aspects of Right Livelihood or living an upright life in the marketplace.

1. Aitken Roshi discusses in this minature how this aspect of Buddhism seems to many to be 'unrealistic'. We in America live in a prison crazy society. June 2008, 2,310,984 people were in prison in America. Aitken Roshi says "It would take a massive deviation from the Eightfold Path to keep this system going." And yet, what would America look like if all these prisoners where reintroduced into their communities. What would America look like if communities were supportive and nurturing places where there was little intensive to be a criminal. To many this is just crazy talk.
   
   
2. Serendipitously, one of Tricycle Magazine's 'Daily Dharma' emails this spoke to this very subject. Wonderful inter-being stuff from the inter-being master. Even though I am not a butcher and don't eat meat, people around me who support my practice and love me dearly do eat meat and do act as butchers. "Right livelihood
   is a collective matter." Yes indeed.
   

   Don't Blame the Butcher

   Right livelihood has ceased to be a purely personal matter. It is our collective karma. Suppose I am a schoolteacher and I believe that nurturing love and understanding in children is a beautiful occupation. I would object if someone were to ask me to stop teaching and become, for example, a butcher. But when I meditate on the interrelatedness of all things, I can see that the butcher is not the only person responsible for killing animals. He does his work for all of us who eat meat. We are co-responsible for his act of killing. We may think the butcher's livelihood is wrong and ours is right, but if we didn't eat meat, he wouldn't have to kill, or he would kill less. Right livelihood is a collective matter. The livelihood of each person affects us all and vice versa. The butcher's children may benefit from my teaching, while my children, because they eat meat, share some responsibility for the butcher's livelihood.

   - Thich Nhat Hanh

3. My personal career is in Medical Imaging. Currently I provide information system support, training and managerial support to a team of hospital based radiologists and radiographers. They are doing the work of helping diagnose and care for the sick and injured in our community. Even as noble as this work feels at times, there are aspects that are less than upright. America's health care system is broke and on a more personal level, I could be always be more upright in my work. This it the day to day work of traveling on the Eightfold Path.
   
   

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Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Itadakimas

"Itadakimas" number 58 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Itadakimas, is a meal-time blessing that literally means "I place this over my head." or "Thank you to all who have helped prepare this meal."

One of the warmest things about sesshin and retreat is the meal blessing. The meal is such an easy thing to appreciate and give thanks for. Why don't we take this into our life 'on the outside'?

---

What is on my reading list? Currently I'm reading "This Organic Life" by Joan Dye Gussow which I picked up at the Moscow Food Co-op. It chronicles Joan and Alan as they move their garden to their new home and adventures ensue. Life is messy then you die. With companionship and a few good recipes, the adventure warms the heart.

Up next is Ted Biringer's must anticipated "The Flatbed Sutra of Louie Wing". I'm also looking forward to digesting "Making Love with Light" by John Daido Loori. One of a few books that have a 'Zen and photography' theme. I also have "The Teachings of Huang Po" translation by John Blofeld, "Zen Lessons" translation by Thomas Cleary and "Cold Mountian" by Han-shan translation by Burton Watson. Quite a pile of reading ahead.

Does anyone know of any 'Zen and woodworking' books? I haven't found any - maybe I'll have to write one. What a prospect that would be!  

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Women in Zen

"Women in Zen" number 57 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today's miniature points to the status of women in Zen. In the old days things were quite different. Today there are lots of women teachers and practitioners at all levels. My local and extended sangha is about 50/50 men and women. Here, on the internets, it seems male dominated but that is skewed by the audience.

Aitken Roshi points to this story in the Vimalakirti Sutra and is tickled that in their interaction, the goddess generally shows up Sariputra. 

VIMALAKIRTI SUTRA
Translated by Robert A. F. Thurman
(This is a small section from the sutra.)

Sariputra: Goddess, what prevents you from transforming yourself out of your female state?

Goddess: Although I have sought my "female state" for these twelve years, I have not yet found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

Sariputra: No! Such a woman would not really exist, so what would there be to transform?

Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, "Reverend Sariputra, what prevents you from transforming yourself out of your female state?"

And Sariputra, transformed into the goddess, replied, "I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

The goddess continued, "If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way

as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, 'In all things, there is neither male nor female.'"

Then, the goddess released her magical power and each returned to his ordinary form. She then said to him, "Reverend Sariputra, what have you done with your female form?"

Sariputra: I neither made it nor did I change it.

Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

---

I continue to look at why I feel comfortable referring to Robert Aitken as Aitken Roshi. My own teacher I refer to as Jack. I've never referred to any other living Zen practitioner as Roshi so why Robert? Why bother even considering this question? When I refer to Gerry Simpson as mom, there is no wondering. She never asked to be called mom. I just feels natural and comfortable.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

The Old Teacher

"The Old Teacher" number 56 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Aitken Roshi prefers the title Robert Aitken. I prefer Aitken Roshi. It reminds me that while we both practice, I can trust his advice about my practice.

This reminds me of something I heard recently. In reference to the Buddha, don't seek what the Buddhas have, seek what they sought. Aitken Roshi's practice and realization is his practice and realization, mine is mine. I don't want his, I am responsible for being my own light.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Maezumi Roshi

"Maezumi Roshi" number 55 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today's
miniature is at first glance just plain autobiographical. Yet if taken
as a classical Zen story, the daily activities of a Zen master, it
begins to open up in surprising ways. Many of the old Zen stories take
the form of 'student' has question and runs to 'teacher', 'teacher'
says or does something seemingly insignificant and 'student' has
awakening. This is the form of this miniature.

As I sit with this miniature and take it in, a couple of themes came up for me.

First, realization and practice includes does not preclude confusion.

Second,
this old stories where student questions master and comes to
realization were more likely a much longer process in practice. With
practice and realization the student slowly develops a question or
aconfusion arises.  Effort to meet with a teacher is actualized within
the student's actual constellation of practice. If a kind teacher is
found, the teacher helps mature the student, again within their own
constellation of practice. Then if the stars all align, and the student
matures, the only thing left to do is practice and realization, the
activities that started this process, were the process itself and are
the path onward.

Such a kind message "...and I am eternally grateful." Yes indeed.

---

This came to me in my indox this morning and seemed relevant. It is from Tricycle's Daily Dharma delivered via email each morning. Recommended.

...Becoming
obsessive about quickly seeing big results from our efforts is a sign
that deluded desire rather than compassion is driving our efforts. Real
progress derives from honest introspection, and we cannot analyze our
minds carefully when we’re hurried. Transforming our hearts is a
gradual, organic process, and successfully cultivating compassion for
ourselves necessitates a mature and steady approach.
                           –Lorne Ladner, from The Lost Art of Compassion

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Yesterday
I commented on the value of Right Speech. As practice would have it, I
promptly went to work and got on a conference call and proceeded to go
unconscious and use my speech in a powerfully negative way. I'll spare
you the details.. Even before I hung up, I woke up to my predicament
and there I was a bit embarrassed and a bit surprised like a deer
caught in headlights. "What had I just done?" In a way I am happy that
the lesson of Right Speech came to me in such a powerful way. This
points to my work. The important work of practice and realization.

---

Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

Hush Hush

"Hush Hush" number 54 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In so many ways our cultural conditioning causes us to miss important chances for intimacy. Zen practice helps us see the our conditioning. What we think is real and important turns out to be very different from the experience of this very moment, the only moment in which we have any chance of intimacy.

Five trainings and practices of Zen that soften our cultural condition.

1. Death approaches rapidly. Being actively aware of this throughout the day clarifies what is important and what is trivial. This is part of the Five Remembrances.
   
2. Right Speech is harder and more important than we can know. Our words have the power to break or save people, make enemies or friends, start conflict or create harmony. This is part of the Eightfold Path. Right Speech can be expressed both negatively and positively.
   
   • Don't speak deceitfully becomes be honest in speech
     
   • Don't speak maliciously against others becomes be caring in speech
     
   • Don't use harsh words that hurt others becomes be gentle in speech
   • Abstain from idle chatter becomes speak only when necessary
     
3. The precept of not lying which is part of the Zen Buddhist Precepts. Just seeing how our culture fosters and makes okay little lies and how those little lies can be used to justify bigger and bigger lies and deceits. Main stream advertising is the obvious example. Sure there are positive examples and uses of advertising but these are currently the exception. (There are hopeful signs here and there.)
4. Zazen, a daily sitting practice. Sitting facing the wall with breath, question or just this present moment bucks everything our culture tells us we should be doing. Cultural conditioning tells us "you" should be doing "X", "you" should have "X", "you" should want "X", "you" should look like "X", and on and on. When you hear the voice in your head say either "you" or "should" we can be sure that what is speaking is cultural conditioning.
5. Sesshin, quoting Robert Aitken from yesterdays miniature "to touch the mind, to receive the mind, and to convey the mind". The less explanation the better. This must be experienced to be appreciated.

Now as a lay practitioner, my challenges are great. Be in the culture but don't take it in. Try not to act from my conditioning when most around me are operating from their conditioning. This can brake the cycle of conditioning. It is my moment to moment practice. Brake the cycle of conditioning and give intimacy a chance.

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Any error or confusion created by my commentary on Miniatures of a Zen Master
is solely a reflection of my own delusion and ignorance. Any merit
generated by this activity is solely the result of Aitken Roshi's clear
teaching and is dedicated to all Buddhas and Bodhisattvas throughout
space and time.

The Rich Ambiguity

"The Rich Ambiguity" number 53 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Oh, the richness of ambiguity! To this the highest praise. Unless you job is to provided certainty in a chaotic world.

Today, my work life is providing points to practice with. A small patch is being applied to a critical IT system at the hospital where I work. Several people from several vendors are involved. I'm assured by almost everyone that this is a 'uptime' patch.

Yet one peripheral person, after weeks on the schedule just yesterday, said "I've heard of this causing downtime in some cases." That's all it took for ego to start doubting and worrying. One bit of ambiguity and ego has a field day.

'Sesshin' is a term that is mistakenly sometimes substituted with the pedestrian term 'retreat'. Some Sino-Japanese terms are still used in Zen practice today because they have 'rich ambiguity'. Removing the ambiguity, removes the richness.

Words are not the thing, and words used are important. How is that for 'rich dichotomy' to go along with your 'rich ambiguity'?

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Any error or confusion created by my commentary on Miniatures of a Zen Master is solely a reflection of my own delusion and ignorance. Any merit generated by this activity is solely the result of Aitken Roshi's clear teaching and is dedicated to all Buddhas and Bodhisattvas throughout space and time.

Beginner's Mind

"Beginner's Mind" number 52 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Suzuki Shunryu Roshi embodied and spread what he called Beginner's Mind in his teachings. In Suzuki Shunryu’s book, Zen Mind, Beginner’s Mind there is a famous quote that reads “In the beginner’s mind there are many possibilities, in the experts mind there are few”.

This is classical stuff. The stuff of beginners. I'm a beginner. Sometimes I forget that. My practice is a beginner's practice. I sit with other beginner's and if asked, my teacher would say he's a beginner. We are all beginners sometimes pretending we are not.

If I was into tattooing, Zen Mind Beginners Mind would make a good one.

Shoshin
The first character means first, initial,
primary, junior, beginning, or basic.
The second character means heart, mind, soul, or essence.



Mushin
In Japanese, this word means innocent,
or one with no knowledge of good and evil.
It literally means "without mind".

---

Let’s take a look at six aspects of Beginner’s Mind.

1. Immerse your attention in your activities. Do this without regard for the outcome. The activity and the awareness of doing the activity are not separate. This is sometimes called 'flow' but a beginner is not conserned with what expericences are call by the so called experts. They look for themselves.
   
   
2. Life as a beginner is all about asking questions rather than finding answers. Zen practice is a questioning practice. My teacher is fond of encouraging me to softly ask my question while sitting and wait. Just ask and wait. The most important thing is to remember to ask my question. A beginner remembers to ask questions.
   
   
3. A beginner is encouraged by the newness of awareness. Starting a new activity shakes things up for the expert and it is what a defines a beginner. I recently took up spoon carving. I'm a beginner again. (Yet I already notice my tendancy to get comfortable with a method and design. My spoons are all starting to look alike.)
   
   
4. The opposite of beginner is expert. We are all expert at something. Yet mostly this expertise is developed because of our habitual natures. Look at your habits and there will be the stuff to loosen up about, to question.
   
   
5. Keep a don't know mind. Zen Master Seung Sahn was fond of giving this teaching. Once things are solidified in our mind we become ridged, fixed and closed. This feeling of uncertainty, of expectant questioning provides space to move in. Don't know mind is the only space into which we can full experince life. If mind is already full of ideas, there is no room for the moment to moment living of life.
   
   
6. Have fun! This is the beginners motto. Lighten up and see the wonder in your life. Face it, we all have days which we have problems and issues to deal with. Yet a beginner approaches each situation with a question, even if that situation is unfamiliar or potentially sticky.

There is something counter intuitive about going to a teacher to learn about beginner's mind. This points to our ego's neurotic nature.

Quit taking directions from the ego and embrace this Beginner's Mind.

Improvised Practice

"Improvised Practice" number 51 of 200 from Robert Aitken's book Miniatures of a Zen Master.

The mechanics of our practice is not always aligned with traditional Zen practice. Zen practice is very conservative. It hasn't changed much in centuries. As Zen has migrated Eastward and been assimilated into Western culture, the forms of the practices have been modified and some improvisation has occurred. Bodhidharma started this cycle.

---

Our book group is reading Joko Beck's Everyday Zen. At the last gathering of the readers, we discussed "be a light unto yourself". This is a translation of a translation, written down and copied over and over again after being orally transfered from one person to another all the way back in time and space to the Siddhartha Gautama's death.

What is this 'be a light into yourself'? While that may allow for some improvisation, how do we keep from having our practice be makeshift?

The Exacting Master

"The Exacting Master" number 50 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Zhaozhou asked Nanquan, "What is the way?"

Nanquan replied, "Ordinary mind is the way."

Zhaozhou asked, "Does this way have a special character?"

Nanquan replied, "With the slightest intention it is lost."

Confused, Zhaozhou said, "Without intention or direction, how can one know what is the way?"

Nanquan replied, "The way is not subject to knowing or not knowing. Knowing is delusion while not knowing is mere blankness. When the way is truly attained, it is like a great emptiness, vast, expansive. So how can it be reduced to right or wrong?"

In this Zen story Nanquan (Nansen) is the the teacher and Zhaozhou (Joshu) is the student. It is from Zhaozhou, who later becomes a teacher, that we get the Gateless Gate of "Mu!"

Even when Zhaozhou penetrated this teaching, he still stayed and studied with Nanquan for and additional forty years before venturing out to teach. Both of these men were exacting in their practice. An example to us.

I sense that contained in this story is a question worth investigation.

The Beginning of Practice

"The Beginning of Practice" number 49 of 200 from Robert Aitken's book Miniatures of a Zen Master.

When is the beginning of our practice? Is it when we first take up the notion of Zen? Is it when we begin a zazen practice? Is when we find a sangha? Is it when we go on our first retreat? Is it when we find a teacher? Is it when we are assigned our first koan? Is it when we take jukai? Is it when we pass our first koan?

Yasutani Haku'un Roshi once said at a dinner party he threw for one of his students who had completed his formal koan study, "Now his practice begins."

Even before all of that, I was was still beginning. You?

---

I had thought that this morning's miniature was going to stiff and stuffy. Yet it slipped out so smooth. Before the question - there was the answer. On first reading it seemed too casual, just record of some dinner party. Yet the last line says in part "...but now I offer incense and bow in gratitude to my old teacher." This beginning touches me deeply and I'm surprised by that. 

The Buddha Dharma

"The Buddha Dharma" number 48 of 200 from Robert Aitken's book Miniatures of a Zen Master.

I find today's miniature by Robert Aitken to be a simple and descriptive. A simple event is described. Two monks meet and recite the Heart Sutra. At first it seemed obvious and I had a sense of so simple why even write about it. Yet as I look closer, slowly the flavor of the this miniature becomes intimate.

Two monks, Roshi's really, meet. Although they are both Asian, they can't speak a common language. Eventually they find the Heart Sutra and both begin reciting it together. Even now I can reach out into the moment and recite it with them. Paraphrasing, word by word 'we' chant, ending triumphantly together. This is the Dharma of the Buddha's.

MAKA HANNYA HARAMITA SHIN GYO

KAN JI ZAI BO SA GYO- JIN HAN-NYA HA RA MI TA JI
SHO- KEN GO ON KAI KU- DO IS-SAI KU YAKU.
SHA RI SHI SHIKI FU I KU- KU- FU I SHIKI
SHIKI SOKU ZE KU- KU- SOKU ZE SHIKI
JU SO- GYO- SHIKI YAKU BU NYO ZE
SHA RI SHI ZE SHO HO- KU- SO- FU SHO- FU METSU
FU KU FU JO- FU ZO- FU GEN
ZE KO KU- CHU- MU SHIKI MU JU SO- GYO- SHIKI
MU GEN-NI BI ZES-SHIN I
MU SHIKI SHO- KO- MI SOKU HO-
MU GEN KAI NAI SHI MU I SHIKI KAI
MU MU MYO- YAKU MU MU MYO- JIN
NAI SHI MU RO- SHI YAKU MU RO- SHI JIN
MU KU SHU METSU DO-Y
MU CHI YAKU MU TOKU I MU SHO TOK'KO
BO DAI SAT-TA E HAN-NYA HA RA MI TA KO
SHIM-MU KEI GE MU KEI GE KO MU U KU FU
ON RI IS-SAI TEN DO- MU SO- KU GYO- NE HAN
SAN ZE SHO BUTSU E HAN-NYA HA RA MI TA KO
TOKU A NOKU TA RA SAM-MYAKU SAM-BO DAI
KO CHI HAN-NYA HA RA MI TA
ZE DAI JIN SHU ZE DAI MYO- SHU
ZE MU JO- SHU ZE MU TO- TO- SHU
NO- JO IS-SAI KU SHIN JITSU FU KO
KO SETSU HAN-MYA HA RA MI TA SHU
SOKU SETSU SHU WATSU
GYA TEI GYA TEI HA RA GYA TEI HARA SO- GYA TEI
BO JI SOWA KA HAN-NYA SHIN GYO

The Great Prajna-Paramita Heart Sutra

Avalokiteshvara Bodhisattva, practicing deep Prajna Paramita,
clearly saw that all five skandhas are empty,
transforming anguish and distress.
Shariputra, form is no other than emptiness,
emptiness no other than form;
form is exactly emptiness, emptiness exactly form;
sensation, perception, mental reaction,
consciousness are also like this.
Sha-riputra, all things are essentially empty--
not born, not destroyed;
not stained, not pure; without loss, without gain.
Therefore in emptiness there is no form, no sensation,
perception, mental reaction, consciousness;
no eye, ear, nose, tongue, body, mind,
no color, sound, smell, taste, touch, object of thought;
no seeing and so on to no thinking;
no ignorance and also no ending of ignorance,
and so on to no old age and death,
and also no ending of old age and death;
no anguish, cause of anguish, cessation, path;
no wisdom and no attainment. Since there is nothing to attain,
the Bodhisattva lives by Prajna Paramita,
with no hindrance in the mind; no hindrance and therefore no fear;
far beyond delusive thinking, right here is Nirvana.
All Buddhas of past, present, and future live by Prajna Paramita
attaining Anuttara-samyak-sambodhi.
Therefore know that Prajna Paramita
is the great sacred mantra, the great vivid mantra,
the unsurpassed mantra, the supreme mantra,
which completely removes all anguish.
This is truth not mere formality.
Therefore set forth the Prajna Paramita mantra,
set forth this mantra and proclaim:
Gate gate paragate parasamgate Bodhi sva-ha-!

Zen Study

"Zen Study" number 47 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In the Vimalakīrti Sūtra there is this wonderful reference to "lean on nothing" or "stand nowhere". This is the activity of the Buddhas.

Aitken Roshi, encourages us to study Zen not as preparatory to sitting but in our everyday activities. To study Zen is to live closely to experience both as we read the sutras or as we walk the dog. To study Zen is not to be stuck in books, discussions or zendo activities. Zen is nothing unless it is found in every moment.

My teacher once encourgaged me to compare translations as a way into the experience of a sutra. So here are two very different translations of the part of the Vimalakīrti Sūtra Aitken refers to in this miniature. These remind me of the flavor of Linchi's talks.

...

Free of worldly attachments, like the lotus blossom,
constantly you move within the realm of emptiness and quiet;
you have mastered the marks of all phenomena, no blocks or hindrances;
like the sky, you lean on nothing - we bow our heads!

The Vimalakirti Sutra (Not yet available for the Kindle)
Burton Watson

...

You nullify all signs in all things everywhere.
You are not subject to any wish for anything at all.
The miraculous power of the Buddhas is inconceivable.
I bow to you, who stand nowhere, like infinite space.

VIMALAKIRTI NIRDESA SUTRA
Translated by Robert A. F. Thurman
Copyright 1976, The Pennsylvania State University
(Can be converted to PDF for the Kindle)

Folk Stories of Zen

"Folk Stories of Zen" number 46 of 200 from Robert Aitken's book Miniatures of a Zen Master.

"Koans are the folk stories of Zen... They are deeply instructive and transformative, and they are destroyed by explanation." Aitken advocates the traditional view and modalities. Just yesterday I was exposed to a slightly non-traditional koan practice.

My two very favorite podcasters, Vince and Ryan over at BuddhistGeeks, recently interviewed Susan Blackmore. Dr. Susan Blackmore is a British psychologist and writer researching consciousness, memes, and anomalous experiences. Not just an academic, Susan has been a Zen practitioner for over 20 years.

Susan Blackmore 

The BuddhistGeeks talked with her about her's latest book Ten Zen Questions. This book takes ten questions/koans, some traditional and some with a modern twist, and Susan explores one of two treatments. The first is to take the question and sit with it in a traditional seven day sesshin with her teacher where together they explore that particular question. In the book she describes and journals on that experience. In the second treatment she uses her garden shed to create a three day or so personal solo retreat exploring only that specific question.

Now what is so nontraditional about this approach is that at the beginning of the sesshin, the teacher hands out a sheet of paper with a few questions/koans and each participant chooses one. This is different from my experience. She has a blog setup to discuss her book and the process at tenzenbookblog.wordpress.com. Sounds like fun. Susan has fun in the interview and looking at her pictures on her website, she obviously lives on the fun side of life. Susan was a TED presenter in 2008 and presented a talk on memes.

---

I'm considering a Kindle to help with my dharma study. Being able to search across my collection of Zen texts, being able to load PDFs, built in dictionary and reference, these are game changing tools. Books are cheaper and lots of classical Zen texts are already available.

Do you have a Kindle? Are you considering a Kindle?

Bishop Ditch

"Bishop Ditch" number 45 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today's miniature is both biographical and instructive.

Our dear Robert Aitken, tells us where he got the inspiration for writing in the style of the miniatures. Yoshida Kenkō wrote a collection of very short essays in this style back in the middle ages around 1331. His book is called Tsurezuregusa or "Random Grasses" or "Essays in Idleness". 200 plus entries collected together.

From introduction to George Sansom's translation of the Tsurezuregusa - "To while away the idle hours, seated the livelong day before the inkslab, by jotting down without order or purpose whatever trifling thoughts pass through my mind, truly this is a queer and crazy thing to do!" Sort of sounds like a blog, like this blog. Sounds like twitter. Would Yoshida Kenkō be blogging if he was around today, would he be twittering? Probably so.

Now for the instructive part of this miniature.

The story of Bishop Ditch by Yoshida Kenkō.

Seems the bishop didn't like the nick name Bishop Nettle Tree so he chopped down the nettle tree from which he got the name and promptly was known as Bishop Stump. Mad as hell, he dug up the stump only now to be called Bishop Ditch.

We are known by our actions. Every morning during sesshin we recite "The Five Remembrances" which in part says "My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground on which I stand."

Now, I must consider what actions am I known by? We don't get to choose how we are know, we can only act and live the consequences. Focus on the action and let the consequences handle themselves. Grousing about the consequences is just another action that has consequences.

Thanks for the fish!
Bless you Robert Aitken.

---

Continuing our conversation from a few days ago about shame. How does shame relate to Bishop Ditch? This action and consequences cycle is our karma. How our ego relates to this cycle is usual not with much maturity. Isn't it the ego that responds to an action/consequence and labels it "shame" or "praise"? Wouldn't one ego get all worked up and another ego not even notice the same action/consequence? Even the very same ego, one time feels/sees/hears shame and another time not? All these questions point to the nature of the ego. What is the nature of ego? It is a made up construct of imaginings built up from the consequences of our actions from the "beginningless past".

Saying this does not make us immune from the ego's labeling of action/consequence cycles. It does help dis-identify with praise, blame and shame. These feelings are just heavy baggage that can be put down and left where ever we are or not even picked up when noticed. They feel like dead weights, hindering us from moving lightly through life. Sure, for some it may be helpful to temporarily work with someone to see clearly enough to dis-identify with these ego states. But only sometimes, for some people and only temporarily. We have to be very careful not to let ego wallow in the warm feelings that come from psychotherapy. For many people and even Zen itself, encourages us not to identify with these ego states but to simply and directly move through life without trying to "show me your mind and I pacify it for you".

Notice and put down. Notice and don't pick up.

My most favorite Zen moment:

CASE 12 from the Mumonkan.
ZUIGAN CALLS HIMSELF "MASTER"

Every day Zuigan used to call out to himself, "Master!" and then he answered himself, "Yes, Sir!" And he added, "Awake, Awake!" and then answered, "Yes, Sir! Yes, Sir!"
"From now onwards, do not be deceived by others!" "No, Sir! I will not, Sir!"

Mumon's Comment:
The master, Zuigan, sells out and buys himself. He has a lot of puppets of gods and devils that he plays with. Why is this so? With one mask he asked, and with another he answered. With another mask he said, "Awake!" and another, "Don't be cheated by others!" If you adhere to any one of these, you are totally mistaken. If, however, you imitate Zuigan, then all these are no other than the fox's disguises.

Some who search the Way of Zen do not realize true self,
For they recognize only the ego-soul.
This ego-soul is the seed of birth and death,
Foolish people take it for the true original self.

Vacancy!

"Vacancy!" number 44 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today's miniature is a little vacant? A sleep talking Roshi? My own confusion.

I continue to study my posture when sitting. Watching how my thought stream is influenced by the position of hips, vertebrae, shoulders, and skull. I hold these structures in a column, lightly and mindfully, focusing my attention by scanning from hips to skull a time or two. Then I relax into the space that arises. Spine held with attention, the thought stream slows. Which aspect proceeds which? Can posture be worked with because the thought stream is quiet or does the thought stream become quiet when the posture is in alignment? Does this matter? Maybe.

How do you work with your posture?

---

Provided we keep a constant eye on our own faults,
We cannot go astray from the right path.
           Hui Neng

---

1971 TV program that films a conversation with Alan Watts. In 1971 he shows himself to be a concerned environmentalist. What would he be saying on this topic if he was around today. I don't know much about Alan's personal history. My view is from just what I've heard and read. His books and his audio. I sense that many conservative Zen practitioners in the West don't hold Alan to highly.

In this 30 minute program, Alan Watts talks about the interconnectedness of life and wonders how we've gone so far astray by polluting our environment. Worth 30 minutes.

The Mountains and Rivers Sesshin

"The Mountains and Rivers Sesshin" number 43 of 200 from Robert Aitken's book Miniatures of a Zen Master.

In this miniature, Robert Aitken describes a sesshin practice started by Gary Snyder at the Ring of Bones Zendo in the Sierra Foothills. This practice is described as hiking and camping in the wilderness with as little talk as possible with morning and evening dokusan held outdoors. Aitken seems to approve of this, which is surprising as he seem so disapproving of other nontraditional practices. He even says as much in the preface to this miniature.

"Zen in the West is faithful to its antecedents, or else it is faithless one way or another."

Yes this wilderness sesshin sounds wonderful. Yes it may in some small way replicate how some parts of our ancestors practiced. Yes this is yet one more adaptation to Zen as it migrates farther East.

---

My Dharma sister Pat and I have been having an on going conversation about shame and we'd like to hear from others. I'm afraid my bias will come out here. Pat feels differently about shame and its role than I do. Our discussions have been about exploration and not necessarily about convincing each other of the rightness of our perspective.

It all started with Susan Murphy and her book "Upside Down Zen".  I quoted the section below - emphasis mine. It is on page 157.

"There is no curriculum for work on character except life, and no graduation from it except death. How we die is just the final articulation of our character spoken in the hearts of those we leave behind. The whole matter is properly a modest business. Good character is not expounded, it is merely lived. And shame, not praise, is its compass. Perfection of character is indeed a koan, like the bodhisattva vows -- we must resolve what it may be as moment by moment inquiry into who we really are, and what that wants of us."

Susan Murphy from "Upside Down Zen"

Shame to me seems like such a paleo-judao-christian concept that at first I was completely surprised in it appearance. Take out the "And shame, not praise, is its compass." and the quote above really moves me in my bones. So poignant, so eloquent.

Then Pat found another reference to shame in Albert Low's book "Hakuin on Kensho". 

…if you want to see into this great matter, you must first generate great will, great faith, and great determination to see through the originally inherent, awakened nature.

Question like this, ponder like this-ultimately, what is it? If you keep on doubting continuously, with a bold spirit and a feeling of shame urging you on, your effort will naturally become unified and solid, turning into a single mass of doubt throughout heaven and earth. The spirit will feel suffocated, the mind distressed, like a bird in a cage, like a rat that has gone into a bamboo tube and cannot escape.

Albert Low's book "Hakuin on Kensho"

The quote above is Albert Low's translation of the historical text attributed to Hakuin. Low's commentary on the above section has more to say about shame.

A feeling of shame! It is not that we are ashamed because we can't resolve the question. If we really work at this question, eventually a sense of shame, of remorse, even a sense of unworthiness comes up. This recalls Nicodemus in the New Testament saying, "Lord, I am not worthy," or Buddha's calling upon the earth to bear witness to his worthiness. When it arises, we work with shame, with unworthiness. "Repent and be saved." Repentance arises when everything begins to return home, when everything comes together. The turnabout has already begun when repentance appears. Everything is becoming one. This is why humiliation is such an important aspect of work. Humiliation teaches us humility, and humility teaches us remorse.

Albert Low's book "Hakuin on Kensho"

I'm stuck. I really don't know. I'm confused. Shame, humiliation, unworthiness, "repent and be saved"; how are these any part of Zen practice? We are open to learning and seeing reality as it arises.

"To persevere and be open to change,
to have regular contact with sincere practitioners,
and to participate in dharma discussions -
this is the greatest happiness."
Discourse on Happiness - Mahamangala Sutta

The Raft Is the Shore

"The Raft Is the Shore" number 42 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Warning! Mixture of metaphors ahead.

"Even the most productive fishermen get hungry again."

Robert Aitken uses this metaphor to debunk the popular Buddhist metaphor about the raft and the other shore and the abandoning of the said raft. If one see the raft as one's practice, it seems odd to consider abandoning it. Below, Dogen has a thing or two to say about this.

...In many traditional branches fo Buddhism, meditation practice may eventually lead to enlightenment. Dogen states that some people even practice "like having crossed over a great ocean on a raft, thinking that upon crossing the ocean one should discard the raft. The zazen of our Buddha ancestors is not like this, but is simply Buddha's practice." In this common Buddhist simile of the raft, once one reaches the other shore of liberation, the raft (e.g. of meditative practice) is no longer needed. But Dogen implies that the practitioner should continue to carry the raft, even while trudging up into the mountains or down into the marketplace.

Zen Ritual by Steven Heine & Dale S. Wright

---

Another sunny Saturday at the Farmer's Market.

Sharp Shined and Barn Owl.
WSU Rapter Rehab and Education

Yakuseki

"Yakuseki" number 41 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Yakuseki is the evening meal at Zen monasteries. Made up of the left overs from breakfast and lunch, served without sutras. This same word is used to refer to medicine. A meal as medicine.  This leads me to consider what else we might use as medicine.

Today I feel melancholy. What will I find for medicine? 

Medicine. Tricycle magazine has a service where they will email you a one paragraph "Tricycle's Daily Dharma". I've found these to encouraging and practical and not at all fluffy.

Schiller's Creator

"Schiller's Creator" number 40 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Today's miniature refers to a story about Beethoven's Ninth Symphony and Schiller's "Ode to Joy". In the "Ode to Joy" Schiller points to his creator as being a "he" residing "above the starry sky". Yamada Roshi commented that "His Creator was certainly far way." Continuing with the Watts references, this morning twitter serendipitously presented me with this quote via @HypnoticYogi (Alex Mitrovic).

You don't look out there for God, something in the sky, you look in you.~Alan Watts

After Last Night's Storm

The Dharma

"The Dharma" number 39 of 200 from Robert Aitken's book Miniatures of a Zen Master.

We've heard it many times that the symbol or graph for dharma and law are the same in Japanese. Many have hinted that this must have some special significance. I'm skeptical.

I'm no linguist. My native language is confusing enough for me. There are some words in American English that use the same symbols (letters) and the meanings are not related. I'm thinking of the example through as in finished and through as in penetrated. You might be able to make some special connection but because I'm through with my soup doesn't mean I've penetrated it nor if a my carving knife goes through my finger and I finished with the consequences. Another example would be orange as in the fruit and orange as in the color. Same or different?

Make it special if you want, I'm just not buying it.

The translation we chant says 'singing and dancing are the voice of the law'. Makes no sense to me. 'Singing and dancing are the voice of the dharma', ah! - that feels comfortable. Not that Zen is at all concerned with my personal comfort.

---

Twitter is an amazing thing. Between it and my RSS reader, I'm able to follow people who are of interest to me. People I'd like to know more about. People I'd love to meet in real life. This is the best of the internet and a forward leaning activity enabled by the web. In contrast, Facebook is a way to keep tract of people we already know. A connection with the past. Not completely off but defiantly not as exciting.

Let's remember that the past is dead. The future is not yet born. Out of nothingness comes the present moment. Out of Twitter comes the pointer to the following youtube clip. Fascinating to see the man after listening to his audio presentations for years. I'm starting to work my way through what is available. Good stuff indeed.

Guanyin

"Guanyin" number 38 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Bodhisattva Guanyin

In this miniature, Aitken reminisces about museum statue that struck him in his youth. Guanyin (Chinese), Kanzeon or Kannon (Japanese). Probably not the one pictured. The one pictured is my favorite depiction of this Buddhist icon.

Today is a good day.

---

Walking this path, I have a sense of what the early American explorers, Lewis and Clark, must have experienced. (Maybe a bit too dramatic, but I'm going with it for now.)

As a Zen explorer, from time to time I cross paths with other Zen explorers. I can go long periods without meeting someone interesting. It seems that the some of those I meet along the way are not so friendly in their primitive ways. Primitive is not meant to disparage them. Their circle of vision is just closer to them. Just like you wouldn't disparage a child for being a child, we can not disparage people who live their delusion for being what they are.

I have crossed paths with a Zen explorer who has had vast experience as an explorer. Things about the terrain and conditions can be learned here.

Fellow explorer, Dosho Port is the author of "Keep me in your heart a while", a new book about his teacher Dainin Katagiri. Dosho says he intends the book to not idealize nor disparage Katagiri and he secedes. Dosho presents himself honestly and sometimes not in the best light. In the end both men are portrayed as explorers, making the adventure with as much joy and honesty as they can muster.

The path I'm traveling is filled with joy. It also has the usual layperson stuff of everyday life. These are not different things. In the very muck of my life, of my job, of my relationships, is the opportunity for joy. The opportunity for equanimity. To be what it means to be honest. All I have to do is reach out an touch it. It is all up to me, my clarity and my effort.

It is such a wonderful time to get out and explore.

Enticement to Live

"Enticement to Live" number 37 of 200 from Robert Aitken's book Miniatures of a Zen Master.

I have finished reading Dosho Port's wonderful  "Keep in your heart a while". This book is a series of stories and commentaries about the life of Dosho Port's teacher Dainin Katagiri. I don't want to give away any spoilers but let me lead you on a bit. The best story contains someone who regains consciousness, someone who finds a life worth living. I'm not saying who is who. Very moving indeed. I can recommend this book to both beginners and experienced sitters alike.

There is one chapter that is causing me to reflect on the style of my teacher. Dosho is a bit of a traditionalist and as such his style is a bit radical for the times. More sitting is in the works.

What are your 'enticements' that keep you living? If you are like me, you've never thought of this. Why would you? Life is merrily going on and on and on. Seeming to have no end in site.

The Dōjō

"The Dōjō" number 36 of 200 from Robert Aitken's book Miniatures of a Zen Master.

My dōjō.

A fellow traveler posted a while ago a picture of where he sits. The View From Where I Sit (Dosho Port) and another fellow traveler posted this inspiring picture of where he sits. ZAZEN & HEARTBURN 98662 (UPDATED) (Jordan & ZMH). We almost have a meme going here.

Robert Aitken reminds us that where ever we sit is our dōjō. Yes indeed.

We've shown you ours (view from where we sit), now show me yours!??

Me to You

"Me to You" number 35 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Gasshō

Why isn't this stuff more actively taught beginners. No one has ever said anything to me about how to gasshō. I've learned what little I know, which is wrong, from watching others. Now with such few words of guidance, gasshō becomes fresh.

Excerpt from technical notes on gasshō from the internets. Check link for more details.

THE FIRM GASSHO. The most formal of the gasshōs, this is the one most commonly used in our daily practice. It is the gasshō we use upon entering the zendo, and upon taking our seats. We also use it at least sixteen times in the course of a formal meal, and during all services. It is made by placing the hands together, palm to palm in front of the face. The fingers are placed together, and are straight rather than bent, while the palms are slightly pressed together so that they meet. The elbows are held somewhat out from the body, although the forearms are not quite parallel with the floor. There is about one fist's distance between the tip of the nose and the hands. Fingertips are at about the same height from the floor as the top of the nose. This gasshō has the effect of helping to establish an alert and reverential state of mind.

THE GASSHO OF NO-MIND. This is the next most commonly used gasshō . It is basically used in greeting one another or our teachers. In this position, the hands are held a little more loosely together, with a slight space between the palms, although the fingers still touch. The elevation of the elbows from the floor is not so great as in the Firm Gasshō; forearms should be at approximately a 45-degree angle to the floor. This gasshō has the effect of deepening one's state of samadhi.

http://www.dharmaweb.org/index.php/Notes_on_Gassho_&_Bowing,_by_Maezumi_Roshi

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What is the point? What is the point of this web log? What is the point of this particular posting?

The point is not to make progress nor is it to get something out of this practice. Examining and questioning is enough. This is the practice of Zen. In the article referenced above, there is a story about a Zen Master who often admonished his students with "Don't expect anything from
the Three Treasures." When caught bowing, a student asked him what he expected to get out of bowing. His reply, which applies not just to bowing, was "Don't expect. Just bow."

So it is in that spirit I post here. Just keep going, keep going.

Six Essentials

"Six Essentials" number 34 of 200 from Robert Aitken's book Miniatures of a Zen Master.

Here are the six essentials as Aitken Roshi sees them.
(Through the filter of Will. Reminder, any errors or delusion here is owned by me alone.)

1. There is no need to rush. Everything has its own pace.
   
2. We are constantly presenting our koan. Sometimes skillfully, sometimes not.
3. Be present to what is actually happening. Reality rules!
   
4. There is a difference to life when intimate. Be ordinary. 
   
5. Don't be fooled by opinion. Especially our own.
6. "What does "mu" mean to you? What does "body and mind drop away" mean to you? Show me!" 

What are your six essentials?