The First Matter of Zen Buddhism: Speaking of Practice After Enlightenment

The first matter of Zen is to realize and then talk about practice.

There are countless methods of practice, but when it comes to Zen, it does not concern reasoning or involve branches and leaves. The foremost matter in the Zen school is to overcome the expectation of seeking proof and directly attain the state of no-self. Only upon realizing no-self can one be said to have entered the door. It is only after this that one can be called a practitioner.

How does one attain proof of no-self? There are many methods and various paths. Some start with extreme stillness, some practice awareness, some inquire “Who am I?”, some observe the four elements and five aggregates, others may awaken while deeply focused on work, and some may understand through accidental events. In summary, regardless of the path taken, there is only one result: a genuine and clear experience of selflessness.

After experiencing selflessness, one enters the Zen gate; thereafter, engaging in Zen meditation while walking, eating, dressing, gathering firewood, drawing water, speaking and communicating—this is what constitutes practice. Why do we call it practice only now? When one still has a sense of self, everything done is intentional; all actions are fabricated and reinforce that self. After awakening, whether eating or dressing, meditating or gathering firewood, speaking or communicating—one continually experiences that state of no-self while still being functional. Thus, the more you experience this state, the more peaceful you become; the cleaner your experience becomes; the less suffering you encounter; and the more liberated you feel. Therefore, awakening is indeed the foremost matter; true practice begins after realization!

Zen practice has three gates known as three doors. The first door of Zen practice is the gate of no-self in people; the second door is the gate of no-self in phenomena; and the third door is the gate beyond doors—where everything merges into one without distinction between self and others transcending quantity—entering into what cannot be spoken. Passing through the first gate signifies overcoming initial barriers; passing through the second gate signifies overcoming significant barriers; passing through the third gate signifies overcoming prison-like barriers. Once all three gates are passed through, understanding aligns with that of all Buddhas; standing among people yet acting without distinction from others as a follower of Buddhism.

Practitioners from all directions should come to clarify their goals and paths—walk straight on a direct road without getting caught up by branches and leaves in a forest. A true person boldly enters a tiger’s den to seize its king without being delayed by chickens or ducks along the way. First break through personal selfhood to sever demonic attachments; then eliminate views about phenomena to reside firmly in Buddha lands. Breaking through personal selfhood can remove all afflictions; further breaking through views on phenomena can dispel doubts among many; subsequently leading to insights from all Buddhas results in becoming like those Buddhas who are devoid of Buddha-hood themselves. Come now practitioners: see this way and practice this way!

by Taiwan Fearless Tathagata Great Perfection Zen Center

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