Zen Mind, Beginner's Mind - Shunryu Suzuki [44]
Since we don't know, let's appreciate the sound of the rain now." This kind of attitude is the right attitude. If you understand yourself as a temporal embodiment of the truth, you will have no difficulty whatsoever. You will appreciate your surroundings, and you will appreciate yourself as a wonderful part of Buddha's great activity, even in the midst of difficulties. This is our way of life.
Using the Buddhist terminology, we should begin with enlightenment and proceed to practice, and then to thinking. Usually thinking is rather self-centered. In our everyday life our thinking is ninety-nine percent self-centered: ' ' Why do I have suffering? Why do I have trouble?" This kind of thinking is ninety-nine percent of our thinking. For example, when we start to study science or read a difficult sutra, we very soon become sleepy or drowsy. But we are always wide awake and very much interested in our self-centered thinking! But if enlightenment comes first, before thinking, before practice, your thinking and your practice will not be self-centered. By enlightenment I mean believing in nothing, believing in something which has no form or no color, which is ready to take form or color. This enlightenment is the immutable truth. It is on this original truth that our activity, our thinking, and our practice should be based.
Dogen-zenji said, "Even though it is midnight, dawn is here; even though dawn comes, it is nighttime." This kind of statement conveys the understanding transmitted from Buddha to the Patriarchs, and from the Patriarchs to Dogen, and to us. Nighttime and daytime are not different. The same thing is sometimes called nighttime, sometimes called daytime. They are one thing.
Zazen practice and everyday activity are one thing. We call zazen everyday life, and everyday life zazen. But usually we think, "Now zazen is over, and we will go about our everyday activity." But this is not the right understanding. They are the same thing. We have nowhere to escape. So in activity there should be calmness, and in calmness there should be activity. Calmness and activity are not different.
Each existence depends on something else. Strictly speaking, there are no separate individual existences. There are just many names for one existence. Sometimes people put stress on oneness, but this is not our understanding. We do not emphasize any point in particular, even oneness. Oneness is valuable, but variety is also wonderful. Ignoring variety, people emphasize the one absolute existence, but this is a one-sided understanding. In this understanding there is a gap between variety and oneness. But oneness and variety are the same thing, so oneness should be appreciated in each existence. That is why we emphasize everyday life rather than some particular state of mind. We should find the reality in each moment, and in each phenomenon. This is a very important point.
Dogen-zenji said, "Although everything has Buddha nature, we love flowers, and we do not care for weeds." This is true of human nature. But that we are attached to some beauty is itself Buddha's activity. That we do not care for weeds is also Buddha's activity. We should know that. If you know that, it is all right to attach to something. If it is Buddha's attachment, that is non-attachment. So in love there should be hate, or non-attachment. And in hate there should be love, or acceptance. Love and hate are one thing. We should not attach to love alone. We should accept hate. We should accept weeds, despite how we feel about them. If you do not care for them, do not love them; if you love them, then love them.
Usually you criticize yourself for being unfair to your surroundings; you criticize your unaccepting attitude. But there is a very subtle difference between the usual way of accepting and our way of accepting things, although they may seem exactly the same. We have been taught that there is no gap between nighttime and daytime, no gap between you and I.