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Reiki: The Five Precepts (Gokai – 五 戒) – 4th Precept: Actualization

Just for today:
Don’t hold on to anger
Don’t focus on worry
Honor all those who came before
Work hard on self-improvement
Be kind to all living things
– Reiki Center App, Windows Phone

Now:
Peace
Faith
Gratitude
Actualization
Compassion
– My shortened mantra of the precepts


It’s been a couple years since the last entry in this series. To be honest, this current post daunted me, and at the time, I put it off as I had a lot of other ideas to write. However, my reiki posts have resonated a lot with followers of this site. There are regularly many who read these posts, and for them, I will continue discussing the last two precepts of Usui-sama’s practice. May this help guide them with their own engagement with the path.

The fourth precept is usually translated as something along the lines of “work hard” or “work diligently”. This has always seemed the clunkiest of the precepts to me. The term “work” seems like an earthy, money-driven concept, or one of bodily toil, rather than commitment to spiritual improvement. In this, I merely observe from my own perspective — outlining my own understanding and associated concepts with the term “work”. It may or may not be lighter or heavier of a concept for you, but I have a sense that there are many who would share my hesitance at this translation.

So what do we make of this? An engaged practice is difficult. It is work in that sense. We could think of this then more as: practice diligently. Ane what brings diligence to a Buddhist practice (recall that Usui was a Tendai monk)? Mindfulness, commitment, continuing to try moment by moment throughout the day without judging yourself for when you come up short. Instead, you merely refocus on the task at hand, when your mind or attention wanders. Thus, we could rephrase this as: practice mindfully with engagement and an open heart.

If we add one more piece of understanding to this, we’ll get to what I mean by “actualization” in my shortened form. Buddhism speaks often of upaya — skillful means. It’s an engagement that fits the situation, responding to it with connection and compassion. This responsiveness does not necessarily fit some greater theoretical technique handed down by a master; rather, it’s a pure presence of being one with the situation. I find this to shed light on the related (in my view) idea of wu wei from Taoism. Wu wei is often translated as inaction, non-action, or not doing. However, in delving into Taoism, it becomes clear that it’s better understood as action that conforms with the natural flow of situations; it’s in this sense that we can get closer to being like water, as Lao Tzu counsels us to do in an early chapter.

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“The best are like water” – Lao Tzu (trans. Red Pine)

“Actualization” is a term that I got from a translation of Dōgen’s Shōbōgenzō from the famous passage Genjo-koan . I was struck by an enigmatic passage at the end in which a monk explains the nature of wind being everywhere around the world while fanning himself. This is the true koan aspect of this chapter, and I honestly cannot say that I’m certain I understand it still. However, I take from it that the situation at hand is a hot summer’s day, and though in the abstract, the wind is an ongoing thing of the world that will never end and goes everywhere, in the concrete of this moment, the summer heat and still calls for the engaged action of fanning. If we take this metaphorically, our lives come up with moment after moment for awareness, connection, and compassion, but this requires us being present and mindful within each of those moments, not grasping onto any ideology or conceptual system with our heads in the clouds; rather, here, in this moment, we can be open and responsive instead of active (which I think of as controlling events to meet one’s own ego-driven desires). This is what it takes to actualize, and in actualizing, one responds to each moment — this is that diligent practice above.

May this discussion bring you new understanding of the precepts and how to practice them.

Gassho!

Previous Reiki: The Five Precepts Post – 3rd Precept: Gratitude


For those compelled by that connection with wu wei and water from the Tao Te Ching, here is chapter 8 from Red Pine’s translation. Read this with all the ideas of this post in mind; it resonates well with them all:

The best are like water
bringing help to all
without competing
choosing what others avoid
thus they approach the Tao
dwelling with earth
thinking with depth
helping with kindness
speaking with honesty
governing with peace
working with skill
and moving with time
and because they don’t compete
they aren’t maligned

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The Tile/Mirror Paradox

Here’s another unexpectedly delightful swim through deep waters in a set of Morning Pages. I added the last paragraph to pull out that one missing piece (due to the page-length restriction of the original writing), but it’s otherwise just a free flow of thoughts (with one quote I really wanted). Enjoy!


No expectations. Can you let go of them? This moment is rife with possibility, with intricacy, with intensity. Can you experience it without mental filters of what it should be?

Sounds easy enough: right? It isn’t. We are always already running with “should”, concepts, and fantasies. They are the norm so much that we do not even realize their constant operation and that there is an alternative to it.

Yet we are also always already living right in the middle of enlightenment. It’s all around us. We’re part of it–no separation, but we have to stop and see it.

“When Baso told his teacher that he sat in zazen because he wanted to become a buddha, his teacher immediately picked up a tile and began to polish it.
–“How can your polishing make that tile a mirror?” asked Baso.
–“How can your zazen make you a buddha?” asked his teacher.””
–Dainin Katagiri, from You Have to Say Something

This zen parable lights the way. The point is not that zazen is pointless. Rather, zazen is the only point. It is the actualization of the fundamental point. It is enlightenment itself–yet it does not make us buddhas. How so?

What is the difference between the tile and a mirror? What is the difference between a person and a buddha? This much is clear: one does not become the other–as though some alchemical transformation of lead to gold, two fundamentally different elements. If zazen does not make one into a buddha, what does it do?

Is it “doing” anything–this practice of just this, just sitting? –What does a buddha “do” for that matter? Is he some great transcendental subject that obtains the knowledge of the ultimate Object–the Universe, Life, Death, Suffering, Happiness? If we think of it this way, we will labor on, polishing, polishing, polishing, not realizing that we can never make that tile into a mirror.

Yet this zen paradox is more subtle and more elaborate than that. We see the need to polish the tile, deluded into thinking it will become a mirror. What we don’t recognize is that we are already a mirror. The action, the not-doing, the wu wei is seeing this and reflecting the light as one process–no separation, just enlightenment, contained as it might be with the rim of confusion and delusion (as Dogen would tell us–enlightened ones still live in delusion). The point is that we need to see that we are dusty, unreflecting mirrors already. Then the question is no longer–how do I become a mirror as a tile (an impossible task), rather what is shining enlightenment? It is prajna; it is compassion. It is right here, right now–everywhere, always. Then, the path is just sitting with this. It is precisely: not polishing.

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May this elucidate practice as not doing.
May All be happy.
May All be healthy.
May All be at peace.
May All live with ease.

Gassho!
Z