A key facet of Shikantaza, often much too underplayed in many "How to Sit" instructions, is that traditional Shikantaza has aspects of visualization and embodiment practice, not unlike those Tibetan practices of visualizing oneself as a Buddha - thus to embody the qualities of a Buddha.
Shikantaza is partially a visualization exercise, what Soto Priest and historian Taigen Dan Leighton has called an "enactment ritual" (https://terebess.hu/zen/szoto/Leight...-ZenRitual.pdf), an assuming of the role of "Buddha" in which one feels - deep in the bones - that one is fully embodying the peace, fulfilment and equanimity of a Buddha sitting under the Bodhi tree ... thus eventually coming to feel profoundly the "no gaining mind, nothing more to attain" peace, fulfilment and equanimity that the sitter is first pretending like an actor to feel.
Just sitting down, crossing the legs, is Buddha embodied.
The logic behind such an approach is easy to understand: In modern terms, one "method acts" the power of a Buddha sitting, the sensation of freedom from conflict and release from tensions that one imagines a Buddha would feel, and the softening of the hard borders of "self" and "non-self," thus bringing to life the power of a Buddha sitting, soon creating the actual experience of freedom from conflict and friction, summoning an actual softening or dropping of 'self vs. other.'
Now, please don't misunderstand: In Soto style Shikantaza, we do not visualize the actual image of a "Buddha" as overtly as the Tibetans do in their practices in which the Lamas begin by picturing a Buddha image within their mind, depicting all of a Buddha's physical aspects and qualities (although in my understanding, they do eventually drop away the image, leaving only the feelings of embodiment behind). Rather, in Shikantaza, this "bringing Buddha to life" through the act of Zazen is implicit and assumed as inherent in the action, subtly felt but unvoiced, an "embodying Buddha and all Buddha qualities" fully trusted deep, deep in the marrow of the bones as an absolute given, thus without need to ponder or keep as an idea before us. In fact, our feeling of embodiment serves simply as the unshakeable foundation upon which rests all the other vital aspects of Shikantaza typically found in the "How to Sit" instructions and not to be neglected, such as not "pondering" or latching on to anything at all, our letting thoughts go without becoming entangled, centering on the breath or body or "open awareness," sitting with no goal and nothing left to attain but sitting, sitting fulfilled merely by sitting.
In this way, the often heard descriptions of sitting Zazen with "nothing to attain, no other place to be, nothing lacking" is now known as nothing other than the experience of a Buddha sitting under the Bodhi Tree, experiencing union with the completion of the Morning Star's shining, thus the Buddha's realization of nothing more to attain, no other place to go, nothing lacking. Yes, Buddha is star is shining is tree is ground is just us, and we are just so. When we sit Shikantaza, we naturally assume (with deep faith in our hearts, not needing to say it in so many words) that this is what we have become merely by sitting, that all the Buddhas and Ancestors are alive on the very cushion of our sitting, thoroughly so just by our act of sitting.
Now, more secular and "down to earth" sitters don't have to be put off by all this talk of "summoning Buddhas" and "faith" and the like, because it is really a psychological practice at heart: It is not unlike what Olympic divers may do in visualizing and embodying the form of a "perfect dive" before they leap. My friend, a Zen practitioner and Broadway actor, has compared Shikantaza to his "assuming the role of Hamlet, with all the qualities of Hamlet, until one actually becomes Hamlet and Hamlet comes to life in the flesh."
Further, as we discussed in our last installment of this "Zen as Embodiment" series, there is no need to be too hung up on the fact that we say "sitting" is Buddha. It is true that Master Dogen often said that "sitting in the Lotus Posture" is the sitting of a Buddha, but I feel it is fine to say that any sincere sitting (or reclining or standing if needed due to health) is "Buddha," because it is the sincere and dedicated act, not the posture itself, that is what counts. Further, when we take the attitude of "Shikantaza" off the cushion, all our daily actions such as tending our children, cutting the grass, driving down the road, become so too: Buddha tending Buddha, Buddha cutting Buddha, Buddha driving Buddha. I look forward to seeing some of our artists carve modern Buddha Statues of Gautama on a seiza bench or in a chair, just as beautiful as the Full Lotus or Burmese poses seen in traditional art.
Master Dogen emphasized throughout his writings that Zazen is "Buddha Sitting Buddha." We don't give such declarations the weight they deserve. In Fukanzazengi, he declared, "If you want to attain just this, immediately practice just this. ... Practice thusness continuously, and you will be thus." In Bendowa:
"[Even] the idea of 'a moment of sitting is itself the Buddha Dharma' is but a reflection in a mirror. Do not be concerned with the splendor of the words. By showing the buddha ancestors’ excellent way of direct transmission, I am just recommending the practice of the immediate realization of enlightenment, hoping that you will become a true practitioner of the way ... Instead, sit zazen wholeheartedly, conform to the buddha form and let go of all things. Then, leaping beyond the boundary of delusion and enlightenment, free from the paths of ordinary and sacred, unconstrained by ordinary thinking, immediately wander at ease, enriched with great enlightenment. When you practice in this way, how can those who are concerned with the traps and snares of words and letters be compared with you?"
So, try sitting with a subtle, unvoiced, thorough trust deep in the bones, "This Sitting is a Buddha brought to life, nothing lacking," this is "Buddha 'sitting' Buddha," in fact, "Buddha Buddha-ing Buddha."
Then, letting go of even such thoughts and any thoughts ... sitting (standing or reclining) as one's body needs ...
... Just Sit.
Gassho, J
STLah
(sorry for being a bit long)
A good reminder...
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