This volume brought to us by the enthusiastic support of Eifion Thomas and the dedicated work of Michelle Bromley, it is a real treasure trove for those wishing to follow the Buddha’s Way and in particular the Zen Way.  It brings together two masters: Master Daie Soko a 12th century Chinese Ch’an Master and Daiyu Myokyo Zenji (Venerable Myokyo-ni), a modern day Zen Master, both of whom believed that the Zen Way could be followed by anyone, irrespective of their everyday life and work.  Although separated by over 800 years and huge cultural differences, the striking thing is that they speak with one voice, addressing the concerns of the human heart which have not changed with the passage of time.  

As Master Daie’s letters are addressed to his many lay students, Ven Myokyo-ni felt that they had particular relevance to her, also largely lay, students.  Throughout the letters and commentaries, what we hear is clear, direct and practical guidance bringing us back again and again to applying the practice to whatever situation we are in and whatever our daily life requires of us.

In the second letter in the series Master Daie sets out the principal aim of practice which is to empty the mind:

“Just get to the root, do not worry about the branches. Emptying the mind is the root.  Once you get the root, the fundamental…then all your daily activities as you respond to people and adapt to circumstances, through so many upsets and downfalls, whether joyous, angry, good or bad, favourable or adverse – these are all trivial matters, the branches.” (p 9)

Ven Myokyo-ni warns us not to misunderstand: “If the heart is empty, swept clean, then it is not that there is nothing that can touch it. On the contrary, then it responds to circumstances as they really are, not like my deluded, misconceived responses.” (p10)

Of course, emptying the heart may seem to be a far ideal but Master Daie has encouragement for us:

“If worldly people whose present conduct is without illumination would correct themselves and do good, though the goodness is not yet perfect, isn’t this better than depravity and shamelessness?” (p 31)

Ven Myokyo-ni places this firmly in our daily life practice:

“even if we are as yet without illumination, without true insight, we can correct our conduct if we do good, make an effort to be gentle, polite, good-mannered, not only in unfamiliar but in familiar surroundings. And not only with people and all sentient beings, but with everything.

“Have we ever thought that we can be gentle and polite with a spoon or with a plate or a cup.  It does not occur to us and yet that is what it needs to extend to.” (p 32)

Many of Master Daie’s lay students held demanding positions in government service at a time of great political turbulence and so his letters frequently address how to deal with worldly concerns.

“Matters of worldly anxieties are like the links of a chain joining together continuously without a break.  If you can do away with them, do away with them immediately…if you do not exert yourself to struggle with them, then as time goes on and on, with you unknowing and unawares, they will have entered deeply into you and finally on the last day of your life, you won’t be able to do anything about it.” (p 38)

We may not hold high government office but we undoubtedly struggle with worldly anxieties but Ven Myokyo-ni provides encouragement:

“whatever we habitually give in to begins to truly take us over.

“But there is another side to it too and that is the good news. Any cultivation that we habitually, continuously, give ourselves into, on which we continuously, habitually work – that also begins to have its effect.” (p 39)

But this is not an intellectual task. Cultivation, as we are so often reminded, is a matter for the body too.  Indeed Master Daie warns us:

“The obstruction of the Path by the mind and its conceptual discrimination is worse than poisonous snakes or fierce tigers. Why? Because poisonous snakes and fierce tigers can still be avoided whereas intelligent people make the mind’s conceptual discrimination their home…As time goes on, unknowing and unawares they become one piece with it…because since beginningless time they have followed this one little road until it has become set and familiar.” (p75)

Ven Myokyo-ni points out:

“We need to be absolutely clear about the difference between natural distinction and conceptual discrimination such as good and bad and all my likes and dislikes.”  As long as I exists everything around is judged from that central point…We see and experience the world by judging and valuing it from that I-orientation.” (pp76-77)

Of course, we naturally look to the practice to help us with our problems but Master Daie surprises us:

“Unpleasant situations are easy to handle, pleasant situations are hard to handle.  For that which goes against one’s will, it boils down to one word, patience.  Settle down and reflect a moment, and in a little while it is gone. It is pleasant situations that truly give you no way to escape, like pairing magnet and iron. …In this world, if you have no wisdom, you will be dragged unknowing and unawares by that ignorance into a net. Once inside that net, won’t it be difficult to look for a way out?” p171)

  As Ven Myokyo-ni comments:

“That goes smack against what we feel, doesn’t it?...If something goes against my will, it will go on churning inside me, won’t it?  And I will try to somehow find a way to manipulate it and get my way…but that is only furthering the situation, being dragged away by it…Nothing will last forever and if I do not give in to all the likes and dislikes then the next time something comes up there will be a little bit more strength to resist being dragged into it.” (p172) 

This book contains a wealth of good practical advice to help us on the way.  We are often told not to read too many books in the hope of finding something new that will make the practice easier or clearer.  However, a book such as this is second only to having living contact with these masters who so generously share their own experience and wisdom with us while consistently pointing out that we have to roll up our sleeves and do the work.  As Master Daie tells us:

“There has never been anything to give to people.  There have only been some who have been able to point out the road for people.” (p 282)

If we are wise, we will keep this book as a constant companion bearing in mind Ven Myokyo-ni’s words:

“There is nothing to give. It’s all there already, but since we are not aware of it, there is a pointing finger showing the way. Whether we are willing and want to follow it or whether we very soon want to make it our way, depends on us.  The fact is that the Buddha’s Way and my way very often cross…then the question is: Do I follow the Buddha’s Way or do I go my way?” (pp283-284)

Together Master Daie and Master Daiyu can help us decide.   

Published by the Hokun Trust

                                                              Book Review by Judith Clark