Author: Zen Fools

Q. I sometimes feel that I am losing my mind. What can I do to feel better?

A. Do you happen to know what you are and what your mind is when you feel that you are losing your mind? Do you happen to know how you are different from your mind? Your problem, like others’, is that you don’t know who is losing what or what is happening, although you feel that you are losing your mind.

What is the mind that you feel you are losing? The thought that you feel that you are losing your mind is none other than the action of your mind. Above all, observe carefully how you are losing your mind. Try to know clearly either what you are, or what your mind is. In the course of observing, you will feel much better, and you will get permanent happiness if you come to realise clearly either you or your mind.

Student: “I feel that I am losing my mind. What shall I do in order not to lose my mind?”
Master: “Hold it firmly.”
Student: “How can I hold it firmly?”
Master: “Let go of it.”
Student: “How can I let go of it?”
Master: “Are you holding it now?”
Student: “No, I am not. I don’t know how to hold it.”
Master: “If you are not holding it now, you already let go of it. Your problem is not knowing what you feel you are losing.”

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vB4KW

Q. What does enlightenment have to with our happiness?

A. As I have mentioned previously, we are living in a world of memory that is called the realm of form. Form means the imaginary lines produced by us. We are living in a world of countless complicated imaginary lines that we have drawn and are drawing constantly. The problem is that we often stumble over the imaginary lines and can’t move freely because we are caught by the lines.

Attaining enlightenment is to realise that everything is an imaginary line, an illusion. When we can clearly realise that all things are just imaginary lines, we don’t stumble over or are not caught by the lines any longer. We can erase all the lines at will, and draw our own lines for the sake of our convenience, instead of struggling to fit into the lines drawn by others. In other words, we can enjoy our life by drawing the lines that suit us best.

So, enlightenment enables us to enjoy much more happiness than before.

Student: “What is the difference in my life before and after enlightenment?”
Master: “Before enlightenment, your life leads you, but after enlightenment you lead your life.”

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vB4Bs

Q. Why did the master say that his assistant forsook him?

A. Echu, called Kokushi, the teacher of the emperor, called his attendant, Oshin, three times and three times Oshin answered, “Yes!” Kokushi said, “I thought that I had forsaken you, but in reality you forsook me!”

Student: “Why did the master say that his assistant forsook him although he answered three times when the master called him three times?”
Master: “Because one of them is deaf.”
Student: “Which is deaf?”
Master: “Regardless of which of them is deaf, it is certain that you are deaf.”

Commentary:
The poor student thinks that it not because he is deaf but because his master doesn’t say the answer that he can’t hear the answer.

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vB4Sr

Q. Is Zen supposed to be very difficult?

A. Zen is neither difficult nor easy in itself, but neutral like all other things. Whether it is difficult or easy depends on the view of each of us. What matters is whether you can enjoy it or not.

I’d like to tell you to enjoy Zen in your everyday life like playing chess. All chess players want to win all their games. None of us, however, like to play chess with a 5-year-old child who has just barely managed to learn the basic rules about how to move chess pieces, even though we can win every game easily. The reason that we do not enjoy it is that we are not challenged by difficulties that are thrilling and, at the same time, we think playing with him is not helpful in improving our ability. We like to play with similar or higher-grade players because then we can enjoy more challenges. The reason that we are willing to accept such difficulties is that we can enjoy a sense of thrill and we think that the challenge we face with higher-grade players can elevate our ability.

Likewise, when you feel that you are facing a difficult time in your Zen practice, that is, when you seem to be stagnant without any progress, you should think that you are having such a hard time because you are making a lot of progress. Then, you can enjoy even such difficulty.

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vMDYI

Q. If everything is empty, why don’t people look at me in that way?

A. What matters now is not whether or not others see you as empty, but whether you yourself can see things in that way. If you can see things as empty, you will not care about what others think of you, because you will know that not only they but also their way of seeing you is empty.

However, if you can’t see things as empty, you will still have problems even if all other people around you can see everything including you as empty. You might still be discontent even if they see you as empty. When you are hungry, you yourself should eat food in order to meet your hunger. No matter how much food others may eat, you can’t avoid feeling hungry unless you yourself try food.

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vMDDn

Q. How did the boy become enlightened when Gutei raised up his finger?

A. Gutei raised his finger whenever he was asked a question about Zen. A boy attendant began to imitate him in this way. When a visitor asked the boy what his master had preached about, the boy just raised his finger.

Gutei heard about the boy’s mischief, seized him and cut off his finger with a knife. As the boy screamed and ran out of the room, Gutei called to him. When the boy turned his head to Gutei, Gutei raised up his own finger. In that instant, the boy was enlightened.

When Gutei was about to die, he said to the assembled monks, “I received this one-finger Zen from Tenryu. I used it all my life and yet could not exhaust it” and then he passed away.

Student: “How did the boy become enlightened when Gutei raised up his finger?”
Master: “Nothing special at all. The boy saw what I am showing to you now.”
Student: “What is it?”
Master: “You are showing it to me now.”
Student: “What is the one-finger Zen that Gutei received from his master Tenryu?”
Master: “That is nothing special, very common.”
Student: “Can I get it, too?”
Master: “You already have it.”
Student: “How can I know that I also have it?”
Master: “Can’t you raise your finger?”

Commentary:
Why aren’t we as wise as Gutei even though all of us have the same ten fingers as Gutei did?”
The wise are not concerned with such fingers.
Don’t say that Gutei passed away. He hid himself in his finger.

Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vMDfz

Q. Matthew 5:43, You have heard that it was said: love your friends, hate your enemies. 44, But now I tell you: love your enemies and pray for those who persecute you, 45, so that you may become the children of your Father in heaven. For he makes his sun to shine on bad and good people alike, and gives rain to those who do good and to those who do evil.

What do these scriptures mean?

A. ‘Love your friends and hate your enemies’ means making discriminations. ‘Love your enemies and pray for those who persecute you’ means not making discriminations, and ‘become the children of your Father in heaven’ means to attain enlightenment.

These scriptures are advising us not to make discriminations, friends and enemies, which symbolise good and bad, in order to attain enlightenment.

‘He makes his sun shine on bad and good people alike, and gives rain to those who do good and to those who do evil’ means that He, the true Self doesn’t make any discrimination.

To sum up, these scriptures mean that we should make no discrimination so that we may attain enlightenment.

Student: “What is enlightenment?”
Master: “It is to know that all illusions are the true-self.”

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vQcG1

Q. A tree falls in the forest when nobody is there to hear it. Does it still make a sound?

A. The point of this question is whether a thing, or an incident which happens beyond our consciousness has any influence upon our emotions, or our decision-making. This shows a good example of Buddha’s teaching that everything is the product of our discrimination.

What matters more than whether something happens, is whether you are conscious of it or not. What is more important than what happens, is in what way you are conscious of it. However big or serious an incident may be that takes place near to you, it is as meaningless to you as if it didn’t happen at all if you are not conscious of it.

For example, if you are asked whether the falling trees made sounds or not, when they fell in a virgin forest of the Mesozoic era, before the advent of human beings, you might say, “Yes, they did.” or “I think so.” This is because you can imagine what happens, including how it sounds when trees fall in the forest, at the very instant when you hear the question. In other words, the moment you hear this question, you can feel as if you were already at the scene seeing and hearing what is happening there. This shows that you are conscious of the situation through indirect experience and discriminate based on what you are conscious of.

However, when you didn’t think of, or were not conscious of this situation before the question, the situation was as meaningless to you as if it had not happened.
So, my answer to your question is ‘How was it before you thought of this question?’

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vMCTQ

Q. Student: “The philosopher Descartes said, ‘I think, therefore I am’. What am I when I don’t think?”

A. Master: “When there is no wind, it doesn’t mean that there is no air.”

Commentary:
Wind is just the motion of air.
When the wind dies down, it doesn’t mean that air disappears, but is just still.

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vHFxq

Q. Is there anything more to learn after enlightenment?

A. No, there is nothing more to learn about Buddhism, or enlightenment after it. Enlightenment can be compared to mastering the four rules of arithmetic. Once you master them, you can feel free to use them in any situation that requires calculation without learning more about the rules. If you make errors repeatedly in calculation and, not being confident of the results, feel need to learn more about the rules, you can’t be said to have mastered the rules.

Buddha would compare his teachings to a boat for crossing a river and say that we should discard the boat after crossing the river. Those who, attached to the boat after crossing the river, don’t leave the boat can’t be said to have crossed the river. In the same way, those who are still attached to his teachings after enlightenment can’t be said to be enlightened.

The core of Buddha’s teaching is enlightenment, which is to realise that there is nothing to gain or lose because everything is empty. When everything is empty, not only his teachings but Buddha himself is also empty. You should know that all Buddha’s teachings are for enlightenment and not for the sake of teaching itself. So, there is nothing to learn any more after enlightenment.

©Boo Ahm
All writing ©Boo Ahm. All images ©Simon Hathaway http://ow.ly/i/vAfFd