Self-mastery Begins with the Physical
Self-mastery Begins with the Physical
Zen Master Hakuin [1686 – 1769,Japan]
Initially emphasis must be placed on the care of the body. Then, during your practice of introspection, without your seeking it and quite unconsciously, you will attain, how many times I cannot tell, the benefits of enlightenment experiences. It is essential that you neither despise nor grasp for either the realm of activity or that of quietude, and that you continue your practice assiduously.
Frequently you may feel that you are getting nowhere with your practice in the midst of activity. Whereas the quietistic approach brings unexpected results. Yet rest assured that those who use the quietistic approach can never hope to enter into meditation in the midst of activity.
Should by chance a person who sees this approach enter into the dusts and confusions of the world of activity, even the power of ordinary understanding which he seemingly attained will be entirely lost. Drained of all vitality, he will be inferior to any mediocre, talentless person. The most trivial matters will upset him, an inordinate cowardice will afflict his mind, and he will frequently behave in a mean and base manner. What can you call accomplished about a man like this?
The Zen Master Ta-Hui has said that meditation in the midst of activity is immeasurably superior to the quietistic approach. Po-Shan has said that if one does not attain to this meditation within activity, one's practice is like trying to cross a mountain ridge as narrow as a sheep's skull with a hundred-and-twenty pounds load on one's back.
I am not trying to tell you to discard completely quietistic meditation and to see specifically for a place tof activity in which to carry out your practice. What is most worthy of respect is a pure koan meditation that neither knows nor is conscious of the two aspects, the quiet and the active.
This is why it has been said that the true practicing monk walks but does not know he is walking, cities but does not know he is sitting.
Zen Master Hakuin [1686 – 1769,Japan]
Initially emphasis must be placed on the care of the body. Then, during your practice of introspection, without your seeking it and quite unconsciously, you will attain, how many times I cannot tell, the benefits of enlightenment experiences. It is essential that you neither despise nor grasp for either the realm of activity or that of quietude, and that you continue your practice assiduously.
Frequently you may feel that you are getting nowhere with your practice in the midst of activity. Whereas the quietistic approach brings unexpected results. Yet rest assured that those who use the quietistic approach can never hope to enter into meditation in the midst of activity.
Should by chance a person who sees this approach enter into the dusts and confusions of the world of activity, even the power of ordinary understanding which he seemingly attained will be entirely lost. Drained of all vitality, he will be inferior to any mediocre, talentless person. The most trivial matters will upset him, an inordinate cowardice will afflict his mind, and he will frequently behave in a mean and base manner. What can you call accomplished about a man like this?
The Zen Master Ta-Hui has said that meditation in the midst of activity is immeasurably superior to the quietistic approach. Po-Shan has said that if one does not attain to this meditation within activity, one's practice is like trying to cross a mountain ridge as narrow as a sheep's skull with a hundred-and-twenty pounds load on one's back.
I am not trying to tell you to discard completely quietistic meditation and to see specifically for a place tof activity in which to carry out your practice. What is most worthy of respect is a pure koan meditation that neither knows nor is conscious of the two aspects, the quiet and the active.
This is why it has been said that the true practicing monk walks but does not know he is walking, cities but does not know he is sitting.
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