|"La nuit est profonde, les nuages évanouis, le ciel est pur.
Dans le monde entier, il n'y a pas une poussière pour gêner ma vision."
Like training, satori must be true. If one holds that there is something to practice and realize, one is a follower of the false religion of entity based on affirmation. If, on the other hand, one asserts that there is nothing to practice or realize, one is still not above the four types of differentiation and the one hundred forms of negation: one is an adherent of the equally false religion of nothingness, founded on negation. And this is the shadowy product of the dichotomous intellect, holding no truth.
First of all, I ask you to look upon the world's riches as a dunghill, upon the most beautiful men and women as stinking corpses, upon the highest honors and reputation as an echo, upon the most malicious calumny as the cawing of a crow. Regard yourself as a fan in winter, the universe as a straw dog.
This accomplished, train wholeheartedly. Then, and then only, will you awaken. If you dare claim to have undergone real training and attained enlightenment without having gone through all this, you are nothing but a liar and are bound for hell. Bear all I have said in mind -- practice truly.
If you desire the attainment of satori, ask yourself this question: Who hears sound? As described in the Surangamasamadhi, that is Avalokitesvara's faith in the hearer. Since there is such a hearer in you, all of you hear sounds. You may say that it is the ear that hears, yet the ear is but a mechanism. If it could hear by itself, then the dead could hear our prayers for them. Inside you, then, is a hearer.
Now, this is the way to apply yourself: whether or not you hear anything, keep asking who the hearer is. Doubt, scrutinize, paying no attention to fancies or ideas. Strain every nerve without expecting anything to happen, without willing satori. Doubt, doubt, doubt. If even one idea arises, your doubt is not sufficiently strong, and you must question yourself more intensely. Scrutinize the hearer in yourself, who is beyond your power or vision.
Master Bassui says, "When at wits' end and unable to think another thought, you are applying yourself properly." Thus do not look around, but devote yourself utterly to doubting self-examination until you forget where you are or even that you live. This may lead you to feel completely at sea. Yet you must persist in the search for the hearer, sweating, like a dead man, until you are unconscious, a lump of great doubt. But look! That lump will suddenly break up and out of it will leap the angel of the awakening, the great satori consciousness. It is as if one awoke from the deepest dream, literally returned to life.
In Zen practice a variety of supernatural phenomena may be experienced. For example, you may see ghostly faces, demons, Buddhas, flowers, or you may feel your body becoming like that of a woman, or even purified into a state of non-existence. If this happens, your "doubt in practice" is still inadequate, for if in perfect doubt you will not have such illusions. Indeed it is only when you are not alert that you meet with them. Do not shrink from them, nor prize them. Just doubt and examine yourself all the more thoroughly.
Zen practitioners must accept the fact that while in meditation they are likely to suffer one or more of the three maladies: kon, san, and chin. Kon is sleepiness and san instability, both of which are too well known for comment. Chin, on the other hand, is a grave malady and always leads to unhappy results. It is a state in which one is free from sleepiness and instability, and all mentalization ceases. One feels gay, immaculate; one can go on in zazen for hours on end. One has a feeling that all things are equal, neither existent nor non-existent, right nor wrong. Those possessed by chin regard it as satori — a most dangerous delusion. If you were to remain in this state, you would go far astray. At such times, in fact, you must have the greatest doubt.
-Zen Master Manzan Dohaku