The Way of Zen - Alan Watts [99]
However, it is not as if the superficial consciousness were one thing, and the “original mind” another, for the former is a specialized activity of the latter. Thus the superficial consciousness can awaken to the eternal present if it stops grasping. But this does not come to pass by trying to concentrate on the present–an effort which succeeds only in making the moment seem ever more elusive and fleeting, ever more impossible to bring into focus. Awareness of the “eternal now” comes about by the same principle as the clarity of hearing and seeing and the proper freedom of the breath. Clear sight has nothing to do with trying to see; it is just the realization that the eyes will take in every detail all by themselves, for so long as they are open one can hardly prevent the light from reaching them. In the same way, there is no difficulty in being fully aware of the eternal present as soon as it is seen that one cannot possibly be aware of anything else–that in concrete fact there is no past or future. Making an effort to concentrate on the instantaneous moment implies at once that there are other moments. But they are nowhere to be found, and in truth one rests as easily in the eternal present as the eyes and ears respond to light and sound.
Now this eternal present is the “timeless,” unhurried flowing of the Tao–
Such a tide as, moving, seems to sleep,
Too full for sound or foam.
As Nan-ch’üan said, to try to accord with it is to deviate from it, though in fact one cannot deviate and there is no one to deviate. So, too, one cannot get away from the eternal present by trying to attend to it, and this very fact shows that, apart from this present, there is no distinct self that watches and knows it-which is why Hui-k’o could not find his mind when Bodhidharma asked him to produce it. However puzzling this may be, and however many philosophical problems it may raise, one clear look is enough to show its unavoidable truth. There is only this now. It does not come from anywhere; it is not going anywhere. It is not permanent, but it is not impermanent. Though moving, it is always still. When we try to catch it, it seems to run away, and yet it is always here and there is no escape from it. And when we turn round to find the self which knows this moment, we find that it has vanished like the past. Therefore the Sixth Patriarch says in the T’an-ching:
In this moment there is nothing which comes to be. In this moment there is nothing which ceases to be. Thus there is no birth-and-death to be brought to an end. Wherefore the absolute tranquillity (of nirvana) is this present moment. Though it is at this moment, there is no limit to this moment, and herein is eternal delight. (7) k
Yet, when it comes to it, this moment can be called “present” only in relation to past and future, or to someone to whom it is present. But when there is neither past nor future, and no one to whom this moment is present, what is it? When Fa-ch’ang was dying, a squirrel screeched on the roof. “It’s just this,” he said, “and nothing else.”
1 Cheng-tao Ke, 24.
2 Wu-men Kuan, 24.
3 This and all the following translations of haiku are the work of R. H. Blyth, and come for the most part from his superb work, the four-volume Haiku, which is without any question the best treatment of the subject in English. Blyth has the additional advantage of some experience in Zen training, and as a result his grasp of Chinese and Japanese literature