Practice

Just as proper breathing can only arise from correct posture, the right state of mind flows quite naturally from deep concentration on posture and breathing. In zazen, the images, thoughts and mental constructs that arise from the unconscious pass by like shadows before a mirror and disappear naturally. When one does not entertain personal thoughts, the hishiryō consciousness emerges – beyond thought. This state is not one of a special kind of consciousness, but a return to the original state. Without trying to attain the truth or cut through illusions, universal consciousness manifests itself naturally. Through the practice of zazen, one can understand that all thoughts are nothing more than empty forms that come and go, devoid of any real substance. In this way, one experiences that an intuitive, original consciousness exists, radically different from the familiar consciousness of the ‘I’. By maintaining the correct posture and practising deep, calm breathing, one can sense the reality of life that permeates the entire universe.

Breathing plays an essential role in zazen. The exhalation is calm, imperceptible and sets a slow, strong and natural rhythm. The inhalation happens naturally. It is shorter than the exhalation. During zazen, both the breathing rhythm and the heart rate slow down; the blood and internal organs are better supplied with oxygen. The exhalation, which exerts downward pressure across the entire lower abdomen, generates great energy around the waist, the kidney area and the hips. The practitioner can maintain this breathing pattern in everyday life, as the body eventually adapts to it. Masters often compare the breathing in zazen to the lowing of a cow or the breathing of a baby crying at birth. The short inhalation and the slow, powerful exhalation are both signs and sources of strength and vitality. In contrast, a shallow and short exhalation indicates weakness and depressive states. When the breathing is good, all aspects of life become easy. When body and mind are connected, deep, slow, calm and powerful breathing sweeps away all the complexity of the mind. The mind becomes clear as a cloudless sky.

The robe of Satori. Kesa (Japanese) or kasaya (Sanskrit) refers to the colour ochre, the colour of the earth. It is the robe worn by Zen monks and nuns, a symbol of the transmission of teaching from master to disciple, and an emblem of the spiritual life.
After attaining enlightenment beneath the Bodhi tree, Buddha Shakyamuni gathered up old shrouds, washed them, dyed them with earth and sewed them together. Thus the first kesa was created, which he wore whilst practising zazen. This kesa has been passed down from master to disciple, from patriarch to patriarch, right up to the present day. Dogen writes: ‘The kesa is the heart of Zen, its marrow and its bones. It is not merely a robe, but the symbol of the Zen spirit.’ Master Wanshi Shogaku (1091–1157) calls it the ‘field of bliss’. When one puts it on and practises zazen, bad karma is transformed into good karma, and the person becomes a Buddha. There are many names for it: the body of the Buddha, the mind of the Buddha, the robe of the Unformed, of the Infinite, of patience, the robe of great compassion, the robe of satori, the field of bliss.

Sesshin literally means ‘to touch the true mind’, to become familiar with oneself, with one’s own body and with one’s own mind.
Since the time of Shakyamuni Buddha, sesshin have been at the heart of Zen. They are periods of practice devoted to intensive zazen. It means letting go of one’s egoism, the spirit of separation, and coming into harmony with others, with nature and with the cosmic order. During a sesshin, which can last from one to several days, every action is an extension of zazen; all actions are animated by the spirit of the practice. Zazen, work, meals and sleep become dōkan, the circle of the Way – without beginning, without end. In this way, the sesshin becomes a foundation for realising the practice in everyday life. If we focus on one point after another, our life becomes a harmonious line. Zen consists of living in the complete presence of being. It is the experience of eternity in the present moment.

The Sangha is the community of practitioners. It is one aspect of what is known in Zen as the Three Treasures, and without which authentic practice is ultimately impossible. All beings exist in interdependence with their environment. Within the Sangha, this mutual influence is beneficial to every practitioner. One encounters true spiritual friends and receives their support on the path. It is therefore important to harmonise with others in the dojo, to be like milk and honey that blend together perfectly. By practising together with others, the Sangha thus becomes a mirror of our true individuality. Imbued with the spirit of zazen practice, it allows us to find true freedom beyond our selfishness, in harmony with our surroundings, yet without becoming entangled in them.

Auszug aus dem Tenzo Kyokun von Meister Dogen

Seit alter Zeit sind in Gemeinschaften, die den Buddha-Weg praktizieren, sechs Ämter eingerichtet, um die Angelegenheiten der Gemeinschaft zu regeln. Zu diesen Ämtern gehört das des Tenzo, der die Verantwortung für die Zubereitung der Mahlzeiten der Gemeinschaft trägt.

Ein gut zubereitetes Mahl vereinigt alle sechs Geschmacksrichtungen in Harmonie: bitter, sauer, scharf, süss, salzig und neutral. Wie ist der Geschmack unseres Lebens in diesem Moment?

Verwendet eure Lebenskraft dazu, aus den Umständen, die auf euch zukommen, eine Einheit mit eurem Leben zu gestalten und die Dinge an ihren richtigen Platz zu setzen.

Tag und Nacht, was immer euch begegnet, ist euer Leben.

Genmai is the traditional rice soup eaten in Japanese temples after zazen and the morning ceremony. It embodies the realisation of the concentration practised during zazen in the actions of daily life. At the Zen Dojo Zürich Muijoji, we serve genmai every morning from Monday to Friday following zazen.

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