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<\/a><\/p>\nMayu was fanning himself. A monk approached and said, \u201cMaster, the nature of wind is permanent and there is no place it does not reach. Why then do you fan yourself?\u201d<\/span><\/span><\/span><\/p>\n \u201cAlthough you understand that the nature of the wind is permanent,\u201d Mayu replied,\u201d you do not understand the meaning of its reaching everywhere.\u201d<\/span><\/span><\/span><\/p>\n \u201cWhat is the meaning of its reaching everywhere?\u201d asked the monk again. <\/span><\/span><\/span><\/p>\n Mayu just kept fanning himself. The monk bowed deeply.<\/span><\/span><\/span><\/p>\n Every student of Soto Zen knows about this koan but how many see what the monk saw that he expressed by bowing?<\/p>\n \u201cQuite a few, quite a few,\u201d Katagiri Roshi would say with his limited English proficiency \u2013 when what he meant was \u201cQuite few.\u201d<\/p>\n Now you might find yourself wanting to dismiss the question. \u201cBowing is just bowing.\u201d This is one-sided, emphasizing not<\/span> thinking, and so doesn\u2019t have the power to cause a lineage to bloom (or to ripen the great earth\u2019s goldenness). Watch out for the snare using Zen talk to not<\/span> deal with this issue (or any other)!<\/p>\n You might find yourself thinking, \u201cThe monk saw his his own road ahead of him in example.\u201d <\/span><\/span><\/span><\/p>\n
<\/span>The Zen snare is also a fulcrum. Here\u2019s the main one (snare and fulcrum) in the <\/span><\/span>Genjokoan<\/span><\/span>:<\/span><\/span><\/p>\n