841Uif

STUDENT J I 143below the navel, and again, when I become sleepy, to place it betweenmy eyes. I am confused. I don't even know what my mind is, so howcan I put it in any of these places?Rosm: When I told you to put your mind in the palm of yourhand, what I meant was to focus your attention at that point. You mustnot constantly change the focal point of your concentration. BothDogen and Hakuin recommend focusing the mind in the palm of thehand. If you want to increase the intensity of your zazen, you can doso by directing your attention to your hara. A good way to overcomesleepiness is to concentrate your attention between your eyes.STUDENT: But what is Mind, anyway ? I mean, I know what it istheoretically, because I have read many of the sutras and other bookson Buddhism. But can I really find out what Mind is by asking"Who am I?"ROSHI : A theoretical understanding of Mind is not enough to resolvethe question "Who am I?" and through it the problem of birthand-death.Such understanding is merely a portrait of reality, notreality itsel£ If you persistently question yourself "Who am I?" withdevotion and zeal-that is to say, moved by a genuine desire for Selfknowledge-youare bound to realize the nature of Mind.Now, Mind is more than your body and more than what is ordinarilycalled mind. The inner realization of Mind is the realizationthat you and the universe are not two. This awareness must come toyou with such overwhelming certainty that you involuntarily slapyour thigh and exclaim: "Oh, of course !"STUDENT: But I don't know who it is that is asking "Who am I?"and not knowing this, or who it is that is being asked, how can I fmdout who I am?ROSHI: The one asking the question is You and You must answer.The truth is, they are not two. The answer can only come out of persistentquestioning with an intense yearning to know. Up to the presentyou have been wandering aimlessly, uncertain of your destination,but now that you have been given a map and have yourbearings, don't stop to admire the sights-march on !* * *STUDENT : You have said that we are all inherently perfect-withouta flaw. I can believe that in our mother's womb we are, but afterbirth we arc anything but perfect. The sutras say that we are all beset