Some Words On Practice

an edited Dharma Talk by Elihu Genmyo Smith

Adjusting shoes is adjusting mind. Seeing the flower is seeing self. Though saying this is extra, it is nevertheless important. It is important because we often live based on unstated assumptions such as “I am inside this body,” or simply “me and not me.” Likewise, it may seem natural to believe “I am what I think and feel;” “If I don’t feel like that, it is not me,” “I and the world are separate.” This moment, the energy, attention and effort of this moment, grows from the assumptions held this moment. There are all sorts of ways of physically, mentally, emotionally holding assumptions about this functioning life. Even as we sit, as we practice, assumptions arise; holding to them, we live in the midst of all sorts of blinders which result in difficulties and suffering. Only to point out such assumptions I say, “adjusting shoes is adjusting self.” Though I say self, it is not a matter of “I”, “me”, “my.” Shoes adjust self.

Practice is always straight-forward - functioning this moment - in the midst of assumptions, despite and at times in spite of assumptions. Being present. Saying it more crudely, inhabiting this physical sensory world moment. Beware; it is not a matter of thinking about that! Unfortunately, we often want to practice based on assumptions such as “I’m going to do it my way, the way I think it should be.” Certainly there are times assumptions such as these may be necessary and important, such as when we start practice. “I want to feel better, I want to take care of this,” may be good incentives to begin practice or to practice when it becomes difficult (or when it seems easier not to make a practice effort). Nevertheless, practice this functioning beyond the limits of these assumptions - being this moment, experiencing. Right here. Straightening your sitting cushion is adjusting mind. Sitting is being the Brrrr street sounds, the air of the zendo. How is it for you? What thought right now is held, even so-called correct thought? Experiencing, always this moment; noticing held emotion-thought, and opening bodily-sensorily as this, this experiencing moment.

Washing dishes is washing self – so - washing dishes is washing dishes. Washing dishes, it is easy to notice when attachment and holding assumptions make it not so. The feedback is evident if we are attentive. Even if we are not attentive, crash! All of a sudden dropping a dish, right here we are re-minded, have the opportunity to notice, to be present. The base of life is always being this. Zazen is being so. It is so the many specific forms of practice. Noticing thoughts held naturally flows from the intention to practice, and naturally flows into (and from) experiencing, body-mind present. All of us appreciate (and can develop) various practice supports to re-mind us of practice. Sitting together in the zendo is a practice support of zazen, of being bodily sensorily present. When driving the car, when washing, when walking, we can make use of all sorts of practice supports to re-enter being this moment, being zazen.

In the midst of life, assumptions appear in various forms, arise in the midst of functioning and habits of mind. So, we make the practice effort of this moment. It is not a matter of thinking about assumptions. There is no need and often no value in trying to tinker with assumptions conceptually or abstractly. In fact, doing so can reinforce the very self-centered assumptions. Washing the dishes, sweeping, speaking with someone, in being this very functioning arising assumptions are clarified. Similarly, assumptions arising, passing, are no problem in the midst of being present –in zazen assumptions and beliefs are revealed as transparent as they are. Sky is not hindered by clouds.

Practice with so-called inanimate objects seems easy when compared with practice in human and social circumstances. Washing dishes, cutting grass, those are easy practice venues, though easy and not easy are irrelevant. We may become emotionally upset about how a car works, or the weather, though it is more common that we will be reactive or emotional upset with human interaction and social circumstances. In any case, reactiveness is the opportunity of noticing. When anger and greed arise in reaction to so-called inanimate objects, if we make the practice effort it is straight-forward to see self-centeredness. With human interaction it may be more difficult. For instance, at the checkout counter (something most of us encounter regularly) we are often blind to assumptions about other based on position, looks, age and so-forth. We do not see that there is only self paying self, no one else accepting payment; and yet I am paying and cashier receiving. Someone else yet only our self. Remember, this self is not a matter of “I”, “me”, “my.” Bodhisattva paying Bodhisattva, Buddha paying Buddha. To say it crudely, though there is no bigger, no smaller, it is being a bigger container than self-centeredness. When paying taxes, it is self paying self. Nevertheless, we have to pay the taxes to the appropriate agencies. And this does not stop all sorts of activity, including protesting taxes and so-forth. Self protesting self – it is not otherwise. To paraphrase a koan, Sara sees the flower; flower sees Sara. Each statement is not different, yet not the same. In practice, this is appreciated, clarified. Flower sees flower. Sara sees Sara. Life functioning is clarifying practice, clarifying life; we notice when caught up in assumptions, beliefs, differences. Being this moment, flower functions so, Sara functions so.

Words heard criticizing or judging may result in reactiveness, in uncomfortable feelings. Are we aware that it is our voice speaking? Do we hear the empty voice? Are we the empty listener? Noticing held self-centered emotion-thought, experiencing, clarifying is this moment body-mind-breath-world. Clarifying, discomfort and suffering are transformed. All sorts of assumptions intrude into seeing and hearing, into the functioning of life. When held to they can solidify self and other, solidify thoughts and beliefs of what is happening. This is exactly the opportunity of practice; noticing held thought, being body-mind moment, not two. And yet we need to talk about the effort as two, an effort to notice held thoughts, to be experiencing. For each of us individually it is important to find where and how in our life to make this alive, to notice our assumptions and make our appropriate practice effort. As said, often it is easier with physical objects to notice assumptions; with people, especially in the midst of reactions, it is more difficult to notice assumptions – yet this is our practice. Being this.

Being this functioning we are, right now, this is not Buddha, not mind, not self, not a thing. Zazen is so. This is our opportunity. Your voice is the voice of the Buddha – as it is so, if you allow it to be so then it is so. Speaking, listening. Not something special or unusual. “Good morning; good evening; please pay this bill; no you can not do that.”

Thank you.

© 2003 Elihu Genmyo Smith