Buddhism emphasizes two principles of life: impermanence and that all phenomena are the results of causation and are without permanent or independent substance. In other words, the reality of life changes from moment to moment, and there is no unchanging substance.

Since antiquity, people have said that a diamond cannot be destroyed and have used it as a symbol of “absolute permanence,” but in fact a diamond is simply compressed carbon, which is combustible.

Furthermore, modern science has shown that elementary particles are always changing. Everything is constantly changing. The reality of impermanence that we awaken to is satori, yet some people aim at shooting down and carting home a ready-made satori or enlightenment, like some kind of trophy. It’s impossible.

The only true enlightenment is awareness of the vivid reality of life, moment by moment. So we practice enlightenment right now, right here, in every moment. This attitude is expressed in the phrase “practice and enlightenment are one.”

It is an essential point of Dogen Zenji’s teaching not to obtain enlightenment as a result of practice, but to be vividly aware and to open the hand of thought from moment to moment, because it is our thought that binds us.

You should understand this true enlightenment of buddhadharma. Enlightenment is not like a sudden realization of something mysterious. Enlightenment is nothing but awakening from illusions and returning to the reality of life.

What does the phrase “practicing buddhadharma only for the sake of buddhadharma” mean? As I said before, it means to practice opening the hand of thought. To practice opening the hand of thought —right now, right here —knowing that the reality of life is beyond human thought: that is what it means to practice buddhadharma only for the sake of buddhadharma.

It is definitely not to practice letting go of thought for the purpose of gaining some utilitarian reward conjured up in your head. If you practice zazen to become healthy, tough, or brave, you are going in an entirely wrong direction.

The true Buddha Way is to practice buddhadharma for its own sake. If you think the most important thing in your system of values is something made up in your head, you’re totally wrong. What is most valuable isn’t fabricated in our heads; it arises when we open the hand of thought. Opening the hand of thought is itself what is most valuable.

Zazen is our truest and most venerable teacher

The enshrined Buddha statue on an altar is referred to as the honzon, but the word really means “what is most revered.” What is of highest value and most worthy of veneration is the zazen of opening the hand of thought.

Zazen, which is letting go and opening the hand of thought, is the only true teacher. This is an important point. I have never said to my disciples that I am a true teacher. From the beginning, I have said that the zazen that each of us practices is the only true teacher.

The practice of zazen is a unique development for dismantling this lump of ignorant ego-attachment. Zazen is the posture that throws away this “self” composed of ignorance and no longer entertains the thoughts of ego attachment that push up from within.

Kosho Uchiyama (1912-1998)

Source – Opening the Hand of Thought – Kosho Uchiyama trans by Tom Wright, Jisho Warner, and Shohaku Okumura 2004

It is an essential point of Dogen Zenji’s teaching not to obtain enlightenment as a result of practice, but to be vividly aware and to open the hand of thought from moment to moment, because it is our thought that binds us.

Dropping gaining mind in practice is a huge step; in the beginning, we are all awonder at these marvelous “results” of meditation and when they might appear. Enlightenment and that aura of someone who has arrived! After many retreats and sesshins, then experiencing the return to normal life where that vivid awareness seems to fade, we just let it all go and continue to practice.

With years of practice, we may notice some subtle shifts, but nothing we could put our fingers on, until one day it is like walking through a fog, and suddenly you’re completely drenched. Something has dropped away at last. How did that happen? And what does it actually feel like? And what is it that is doing all this noticing?

It happens when we are not so busy looking, judging, and comparing with our small minds about where we are in practice and life. With soft eyes and a more subtle perception, we start to notice that immersion in the present after the fact. There is no one there to notice while immersed vividly in the present.

Which brings us to that bridge of experiencing life with a minimum sense of “self.” There is enough to keep us safely functioning here, but when opening the hand of thought, or letting go completely of what we are attached to in the moment, we are no longer that person with attachment or aversion suddenly. We are truly open to enter a larger room of life.

Opening the hand of thought for oneself should have ultimate value.

Heart to heart,
Elana, Scribe for Daily Zen