Beginning centuries ago in Buddhist monasteries, time honored meditation techniques were handed down that provided clear direction in discovering our original nature. Hakuin Zenji, as well as 20th century teachers including Harada Roshi, and Omori Sogen, all basically taught that zen enters through the body. What does this mean? To illustrate, let’s look at the following zen axiom: “Trying to fix the mind with the mind is like trying to wash off blood with blood. It may seem initially like we are making progress, but it always leaves a stain.” The entrance to “zen enters through the body” teaching is found in the Anapanasati Sutra. This sutra outlines what the Buddha himself practiced under the Bodhi tree for six years. It involves the alignment of our posture, breath, and mind. Certainly, not everyone can sit in a full lotus posture. To that end our Kwan Um School of Zen tradition maintains that we are engaged in “mind sitting not body sitting.” Nonetheless, it is imperative that we all find a posture that to the best of our ability allows us to keep our abdominal area free and open. In most cases this simply involves arching the back inwards a little bit. Our breath, the second of the three alignments needs to proceed down fully into this area referenced in many traditions for it’s importance. In Japan – hara, in China – tanden, in Korea – donjon. Again, our breath must proceed fully and as best we can into this abdominal area. Doing so allows our chi to drop from the nonstop continuous whirlwind of thoughts in our head down deep into the diaphragm. The number of respirations per minute will decrease naturally resulting in a physical calm. One notices a relaxation of the shoulders and upper body and a quieting of one’s nervous energy.
Practicing this way over time gradually frees us from being manipulated by external influences. You begin to notice the repetitive machinations of your habit mind. In light of this, life’s twists and turns cease to be a roller coaster ride. Instead, everyday distractions become settled like a clear pond reflecting the moonlight. We become as Master Lin Chi stated, “Master of things as they truly are, a person of no rank devoid of added personal drama and interpretation.”
Not mistaking phenomena as something real and permanent, we hold on to nothing at all as being our true substance. Zen Master Seung Sahn used to say “No meaning is great meaning.” Same thing. Many years ago when I first heard him say this I was intrigued by it’s implications. Wisdom can only come forth from a clear, quiet mind.
Realizing this truth is liberating and brings with it great freedom. No longer tethered by philosophy or religious dogma, a very simple, unparalleled moral and ethical imperative permeates our every action. Whether we are still, moving, working, silent or speaking we are able to access this place of clarity.
Ji Haeng Zen Master – Desert Dragon