“Yoga or union is the cessation of the movements of the thinking mind for the time being in order to feel “Who am I?” Sri Bramananda Saraswati’s translation for Yogash Chitta Vritti Nirodhah
From “Uji” by Dogen
An ancient buddha said:
For the time being stand on top of the highest peak.
For the time being proceed along the bottom of the deepest ocean.
For the time being three heads and eight arms.
For the time being an eight- or sixteen-foot body.
For the time being a staff or whisk.
For the time being a pillar or lantern.
For the time being the sons of Zhang and Li.
For the time being the earth and sky.
For the time being a staff or a whisk. Both are tools, both belong to different traditional jobs or offices in a temple: the staff for the zen meditation master, the whisk for the tenzo (the cook in zen temples).
The following bolded lines are from Dogen’s Tenzo Kyokun (Instruction for the Tenzo). Translations from Moon in a Dewdrop.
“Watch for sand when you examine the rice. Watch for rice when you throw away the sand.”
Can you imagine this task set before you? Two bowls – one filled with the raw rice, another for the rice after examining, and the floor below you for the discarded sand. Bringing practice into this task is two-fold – both carefully cleaning the rice of sand before considering it clean, and carefully examining the sand before you consider it dirt.
Paying attention not only to the action of the task – the arising of the task, but also to the end – the falling away of the task. Dogen’s teaching urges us to stay with it – all the way to the end. In asana this might mean watching equally how we enter, as well as exit a pose – so we don’t wind up with a sequence of starting pose after pose without ever really completing them. Or in the kitchen, so we don’t wind up with a lot of clean rice without ever really checking to see if we missed any. Or we spend an entire day moving from one event, task, need, person to the next, without taking any time to pause and be present as it comes to the end. Perhaps, if we did take that time, we might even notice the pause between them – just like the pause at the end of the exhale.
“Do not be careful about one thing and careless about another.”
How can we stay with the beginning and end of a pose? The beginning and end of a breath? The beginning and end of a commute? The beginning and end of a sensation or mood? We all have areas where we take time to be careful all the way through, and we all have areas where that is not the case. What are yours? What is one thing, today, you could apply this practice to and see what happens?
“When preparing the vegetables and the soup ingredients to be cooked, do not discuss the quantity or quality of these materials which have been obtained from the monastery officers; just prepare them with sincerity. Most of all you should avoid getting upset or complaining about the quantity of the food materials.”
What would like look like in your office? In your home?
“Since ancient times this position has been held by accomplished monks who have way-seeking mind, or by senior disciples with an aspiration for enlightenment. This is so because the position requires wholehearted practice.”
How hard is it to do anything whole-heartedly? For me, this is especially challenging with cooking – it’s so easy to drift off to another task mid-boil, get lost in commentary about completely unrelated topics mid-chop, or get into a mood that makes me less approachable to those I love. Even while writing this dharma, I was making coffee and planning out my words instead of just emptying the grinds.
In B.K.S Iyengar’s translations of “satya” (honesty), he suggests that if every cell of your being is not on board with what you’re saying – it’s not satya. I like that for a definition of whole-hearted activity – every cell of your being is present and dedicated to this moment. And also, there’s a mood of whole-heartedness that goes along with that definition. Without that whole-hearted mood – our movements can become mechanical.
“If there is sincerity in your cooking and associated activities, whatever you do will be an act of nourishing the sacred body”
Sincerity is the quality of being free from pretense…free from trying to make what’s happening anything other than what it is, right now, in this moment.
Sincere, whole-hearted, all the way through from beginning to end practice – this is how we embody a whisk.