Taking up a koan means making that koan an intimate part of your life and your meditation day and night, allowing its initial strangeness to disturb you until all strangeness suddenly or gradually resolves and you can see into it clearly, from the heart. Every koan asks us to resolve our full humanity with the fundamentally empty – that is, undivided, seamless, signless, characterless – nature of reality, including us!
When you resolve a koan, you see with the same eyes and hear with the same ears as the old masters. A koan rearranges, restores and settles you decisively back into your original or most natural and clear mind. Every koan opens to the same matter, but every koan opens up up a fresh aspect of the fruitful emptiness at the heart of all that is. And that opening is never ‘complete’. A true koan is never decisively ‘passed’ but rather never stops opening us up, drawing us in.
Though you may begin to train your koan ‘eye’, and discern ways of grappling with that which can’t be taken
hold of, koans are truly bottomless, as bottomless as your life. The great richness and reward of prolonged koan study is not some ego prize of ‘passing’ many koans, but a very humbling matter of bringing the mystery of your very life, warts and all, to every koan, and vice versa. Then insight breaks open the heart, and we can become genuine, and be of some use to others.
In this state of mind the joyful and wondrous fact is that no koan exploration can ever be concluded, no great koan can ever be exhausted, there is no end to who we really are and what this is. Moreover, the koans that lie implicit in all the great faith and wisdom traditions grow discernible, and share the same characteristic of inexhaustible value.
Two practices?
Working with koans can move in and out of the fundamental practice of ‘just sitting’ as life demands - and ‘just sitting’ is itself an inexhaustible koan, or matter to be resolved. Koan practice can become a rich, concerted
training path that you might walk for many years, deepening insight and gradually opening and clarifying
your ‘dharma eye’, returning you, deeply enriched, to
your shikantaza.
Each side of the practice implies and refines the other. The two have been artificially separated historically but fortunately the natural wholeness of the practice has been restored in several schools of Zen, including our
own, in more recent times. |