Hakuin-Zenji's Demon Zen



"Buddha" means "one who is awakened."  Once you have awakened, your own mind is itself Buddha.  By seeking outside yourself for a Buddha  invested with form, you are proclaiming yourself a foolish man. It is like a person who wants to catch a fish.  He must start by looking in the water, because fish live in the water and are not found apart from it.  If a person wants to find Buddha he must look into his own mind, because it is there and nowhere else that Buddha exists.

Question: "In that case, what can I do to become thoroughly awakened to my own mind?'

What is that which asks such a question?  Is it your mind?  Is it your original nature?  Is it some kind of spirit or demon?  Is it inside you?  Outside you?  Is it somewhere intermediate?  Is it blue, yellow, red, or white?  This is something you must investigate and clarify for yourself.  You must investigate it whether you are standing or sitting, when you are eating your rice or drinking your tea, when you are speaking and when you are silent.  You must keep at it with total, singleminded devotion.  And never, whatever you do, look in sutras or in commentaries for an answer, or seek it in the words you hear a teacher speak.  When all the effort you can muster has been exhausted, when you have reached a total impasse, and you have become like the cat at the rathole, like the mother hen warming her egg, it will suddenly come to you and you will break free.  The phoenix will be through the golden net, the crane will fly clear of the cage.

But even if no breakthrough occurs until your dying day and you spend twenty or thirty years in vain without ever seeing into your true nature, I want your solemn pledge that you will never turn for spiritual support to those tales that you hear the down-and-out old men and washed-out old women peddling everywhere today.  If you do, they will stick to your hide, they will cling to your bones, you will never be free of them.  And as for your chances with the patriarchs' difficult-to-pass koans, the less said about them the better, because they will then be totally beyond your grasp.

Hence a priest of former times said, "A person who commits himself to the practice of Zen must be equipped with three essentials.  A great root of faith.  A great ball of doubt.  A great tenacity of purpose. Lacking any one of them, he is like a tripod with only two legs."

By "great root of faith" is meant the belief that each and every person has an essential self-nature which he can see into; and the belief in a principle by which this self-nature can be fully penetrated.  Even though you attain this belief, you cannot break through and penetrate to total awakening unless fundamental doubts arise as you tackle the difficult-to-pass koans.  And even if these doubts crystallize so that you yourself become a great ball of doubt, you will still be unable to break it apart unless you constantly engage those koans with great burning tenacity of purpose.

Thus it has been said that it takes three long kalpas for lazy and inattentive sentient beings to attain nirvana, while for the fearless and stouthearted, Buddhahood comes in a single instant of thought.  What you must do is to concentrate all your effort on bringing your fundamental potential into full play.  The practice of Zen is like making a fire by friction.  The essential thing as you rub wood against stone is to apply continuous, all-out effort.  If you stop when you see the first trace of smoke, you will never get even a flicker of fire, even though you might rub away for three long kalpas.

Those Dharma warriors who explore the secret depths are like this too. They go straight forward, boring into their own minds with unbroken effort, never letting up or retreating. Then the breakthrough suddenly comes, and with that they penetrate their own nature, the natures of others, the nature of sentient beings, the nature of the evil passions and of enlightenment, the nature of the Buddha nature, the god nature, the Bodhisattva nature, the sentient being nature, the non-sentient being nature, the craving ghost nature, the contentious spirit nature, the beast nature -- they are all of them seen in a single instant of no-thought. The great matter of their religious quest is thus completely and utterly resolved.  There is nothing left. They are free of birth and death.  What a thrilling moment it is!

-MASTER HAKUIN EKAKU

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