be acting creatively in our behalf. Za- zen, sitting quietly, wordlessly,
serves to make habitual this awareness that our words are not the same as
what's out there. This frequently reinforced understanding will cast light
on all our interactions with life. All our interactions will then
constitute zazen, that is to say, enlightenment.

Do you now, Western reader, find less puzzling what Suzuki meant when he
said (p.115), "Just to see; and to be ready to see things with our whole
mind, is zazen practice. . . . This is called mindfulness. . . . The point
is to be ready for observing things, and to be ready for thinking. This is
called emptiness of your mind. Emptiness is nothing but the practice of
zazen."

PHOTO (BLACK & WHITE): YAMAOKA TESSHU (Japanese, 1836-1888)