113. ZEN REMARKS

113. The Chinese master Ungan began his Zen training under Hyakujo in 794 C.E. He was twelve years old at the time. But though he practised with his master Hyakujo for the next twenty years he failed to achieve any deep realisation. After Hyakujo's death Ungan became a disciple of Yakusan. Eventually, guided by Yakusan, he came to a deep, transforming Enlightenment-Realisation. Commentators say that he 'ripened slowly'. However, it would seem that his case is not atypical. The Way of Zen does not offer quick and easy results. And yet 'before a step is taken the goal is reached'.  

112. ZEN REMARKS

112. In order to practise zazen we are advised, among other things, to drop all attachments. But what about practising Zen in everyday life? Here it is a case of dropping our attachment to attachments.

111. ZEN REMARKS

111. Who is/was Vimalakirti? A koan answer will require a searching inquiry into the Self and be given in the present tense. A discursive answer can only be arrived at through a literary and historical study that looks to the past. But remember what the sutra says: 'to seek Mind with the discriminating mind is the greatest of all mistakes'.

110. ZEN REMARKS

110. Vimalakirti's silence thunders down through the centuries. But who, you must ask, is Vimalakirti?

109. ZEN REMARKS

109. Given the great emphasis placed on 'sitting meditation' in Zen we might tend to forget that a solitary walk in the forest can be an excellent practice.

108. ZEN REMARKS

108. With the world facing so many problems we might wonder about Zen's capacity to help. By way of an initial response let us note that a discipline that works to lessen the grip of greed, hatred and ignorance on individuals and communities is no small contribution.

107. ZEN REMARKS

107. The personal realization that is confirmed and authenticated in the relationship of master and disciple may bear fruit in a variety of ways. In the case of Mahakashyapa, he was entrusted with a formal teaching role and was commissioned to continue the Buddha's work in that capacity. Teaching, then, was the special service that he was called to perform for the Buddha's sangha. But there are other important ways of rendering service to the sangha. For example, organizing and running a sesshin requires the co-operation of a number of sangha members. We bring our individual gifts and talents to the sangha. None of these gifts are to be looked down on just because they are exercised behind the scenes. Moreover, in the history of Zen there are those who, once they have been confirmed and authenticated by their master, disappear into the mountains, never to be heard of again.