Three Pure Precepts: cease from evil, do good, and do good for
Zenji says of the first pure precept, “Ceasing from evil is
the abiding place of laws and rules of all buddhas.” This
abiding place is the state of non-duality, of not-knowing and non-separation.
The Sixth Ancestor of Zen defines zazen as the state of mind in
which there is no separation between subject and object—no
space between you and me, up and down, right or wrong. So we can
also call this precept “Returning to the One.”
It’s a very difficult place to be in, this place where we
don’t know what’s right and what’s wrong. It is
the place of just being, of life itself. How many of us can say
that we are open to all the ways of all lives? How many of us can
say that we don’t have the answer? How many us can say that
every way that’s being presented is the right way?
Zen is a practice that pushes us to realize what is. To me, zazen
is a form of bearing witness to life, of bearing witness to the
elimination of the denial of the oneness of our life. As human beings,
each one of us is denying something. There are certain aspects of
life we do not want to deal with, usually because we are afraid
of them. Sometimes it is society itself that is in denial. Zazen
allows us to bear witness to all of life. To me, that is the essence
of the second pure precept, doing good. Dogen says, “Doing
good, this is the dharma, supreme enlightenment. This is the way
of all beings.” Bearing witness to things we are denying or
that society is denying, bearing witness to the things we don’t
want to deal with—this is the second precept. When we bear
witness, we open to what is, and we learn. The things that we are
in denial about teach us. We don’t go to them to teach them.
When we can listen, when we can bear witness, they teach us.
For me, the flowering of zazen is the third pure precept, doing
good for others. Dogen says, “This is to transcend the profane
and to be beyond the holy. This is to liberate oneself and others.”
What good is it if we just make ourselves more holy? What’s
the point? The point is to serve, to offer, to be the offering.
Of itself the fruit is born. So we don’t have to worry about
what to do. If we cease from evil, if we become that state of unknowing,
if we become zazen, the offering will arise. The fruit will be born.
The question always come up: how do we bring our Zen into our life?
But Zen is life. What is there to bring? And into what? The point
is to see life as the practice field. Every aspect of our life has
to become practice. I was trained in a traditional monastic model
whose forms are conducive to the state of not-knowing. The question
for me is, what forms can we create in modern society that will
be conducive to seeing the oneness of life? What are the forms that
will make it easier for us to experience that state of nonduality?
Almost anything we do will cause more dualistic thinking. How do
we lead ourselves, our brothers, and our sisters into a state of
That’s the question. That’s the koan.