5/2 - The Activity of the Reality of Life p. 82

[Jundo]

The "activity of the reality of life" is just the life of the reality of activity.

Gassho, Jundo

[John]

Re: 5/2 - The Activity of the Reality of Life p. 82

The attitude of the practitioner in practising Zazen as a Mahayana Buddhist teaching never means to attempt to artificially create some new self by means of practice. Nor should it be aiming at decreasing delusion and finally eliminating it altogether. We practise Zazen, neither aiming at having a special mystical experience nor trying to gain greater enlightenment. Zazen as true Mahayana teaching is always the whole self just truly being the whole self, life truly being life.

Yes, I agree with this ( not that my agreement makes much difference), but why then do I keep falling into the trap of finding myself drifting back into aiming at attaining something from practicing Zazen, and how do I avoid this?

Gassho,
John

[Tony-KY]

Re: 5/2 - The Activity of the Reality of Life p. 82

I used to think that in zazen you were trying (aiming) to force some kind of breakthrough into ...clarity? That was the impression I had gotten from reading Three Pillars of Zen years ago. Now I see it as letting the mind wear itself out and maybe catching a glimpse of the "background" once the smoke clears.

I don't know if this makes sense. I'm sure it's not supposed to.

Gassho, Tony

[Gregor]

Re: 5/2 - The Activity of the Reality of Life p. 82

The activity of the reality of life, huh? hmmmmmm.

Perhaps we just sit, and in doing so we will truly wear our intentions right out of the picture. I suppose by just allowing life to be life we can get a taste for what this Zazen thing is all about . . . it's definitely not about reaching some sort of goal. How could it be, it's just too big of a concept for me to even try to intellectualize. What is the ultimate value of that intellectualize after all? Just another thought.

I have heard of Zazen as being described by a Soto monk as our protector, a practice has great benefits for the body and mind. I do believe this, even if it would appear to contradict the notion of goalessness. However, I don't see this as a conflict. I don't have the need to try to fit everything into a logical little box

[Janice]

Re: 5/2 - The Activity of the Reality of Life p. 82

On page 87, I was interested to read the view that "when the people of the Pure Land chant Namu amida butsu, they are doing zazen with their mouths, and when we do zazen, we are performing Namu amida butsu with our whole body." It's not often that I come across a Soto Zen practitioner who describes the unity of zazen and the nembutsu of the Shin Buddhist tradition.

My inference is that Uchiyama would say that the universal self he talks about is no different than the boundless wise compassion symbolized by Amida (in the Pure Land or Shin tradition) or buddha-nature, sugatagarbha, tathagatagarbha, or the Innate Great Perfection (in various Tibetan traditions). The essence is in us, independent of our belief in it.

[Kent]

Re: 5/2 - The Activity of the Reality of Life p. 82

Pg. 102 Uchiyama writes It is also true that we aren't always living fully, we aren't actualizing our life. This is because unlike the flowers in the fields human beings bear the burden of thought. I'm thinking what a magnificent burden to bear. Kent

[Jundo]

Re: 5/2 - The Activity of the Reality of Life p. 82

On page 87, I was interested to read the view that "when the people of the Pure Land chant Namu amida butsu, they are doing zazen with their mouths, and when we do zazen, we are performing Namu amida butsu with our whole body." It's not often that I come across a Soto Zen practitioner who describes the unity of zazen and the nembutsu of the Shin Buddhist tradition.

My inference is that Uchiyama would say that the univers[al] self he talks about is no different than the boundless wise compassion symbolized by Amida (in the Pure Land or Shin tradition) or buddha-nature, sugatagarbha, tathagatagarbha, or the Innate Great Perfection (in various Tibetan traditions). The essence is in us, independent of our belief in it.

Hi Janice,

I am going to discuss the relationship of Zen Practice to Amida-ism and such on the "Sit-a-Longs" It is not so simple, I think.

I believe that when people drink a glass of water, or walk the dog, they are doing "Zazen" if done with the right perspective and as a perfect act. And I believe this for chanting too. But the question of whether we are chanting for blessings from a Buddha-in-the-sky (or anywhere else) .. or to an Innate Great Perfection, or "Buddha Nature" that exists as some perfect "spirit" that pervades the whole universe and we are just trying to get "in touch" with that ... well, I have many cautions to offer on that. I am more a "winker" at the universe, without presuming to say too much about what is the powers that created it or are running the show (if any).

On the other hand, I believe in Amida and Kannon as symbols of the love and compassion that truly exist in this universe when they exist in our hearts (just like I believe devils are real when harm and hate truly reside in our hearts).

I will talk about it on the "Sit-a-Longs".

Gassho, Jundo

[Jundo]

Re: 5/2 - The Activity of the Reality of Life p. 82

Pg. 102 Uchiyama writes It is also true that we aren't always living fully, we aren't actualizing our life. This is because unlike the flowers in the fields human beings bear the burden of thought. I'm thinking what a magnificent burden to bear. Kent

A great Buddha once said ...

25 "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? 26Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they?
27Which of you by worrying can add one cubit to his stature?
28"So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; 29and yet I say to you that even Solomon in all his glory was not arrayed like one of these. 30Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?
31"Therefore do not worry, saying, "What shall we eat?' or "What shall we drink?' or "What shall we wear?' 32For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. 33But seek first the kingdom of God and His righteousness, and all these things shall be added to you. 34Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.

[Bansho]

Re: 5/2 - The Activity of the Reality of Life p. 82

Hi,

In Buddhist sutras and commentaries, a vast number of words have been used to express this universal self, including suchness, buddha nature, mind and nirvana. One expression Dogen Zenji uses is 'all-encompassing self', jinissai jiko. If you run across any of these expressions while reading Buddhist texts, you should realize that they are all different names for the reality of life that we actually wake up to in zazen.

I think this is a very important point. It is all to easy to fall into a kind of substantialism where we envision each of these things as hard and fast entities which somehow exist apart from us and elude our realization due to our lack of understanding, personal miscomings, inadequate effort, etc. No. They can be realized now, not intellectually, not substantially, but as our very own life which encompasses all phenomena, and yet at the same time is contained in this pulsing lump of flesh starting at the wall.

Gassho
Ken

[CinnamonGal]

Re: 5/2 - The Activity of the Reality of Life p. 82

Gosh, this one is tough:

activity of the reality of life

. :shock:

I am afraid he looses me here, probably because of the use of the word "activity" which makes me think of me having to do something. Somehow, my little self here finds it hard to believe that the "reality of life" can exist outside it and even be ...hm ..active.

I am not quite clear about the difference between "living a life connected to all things" and "living OUT a life connected to all things", as it is said on the book (and in many other places the translator uses "living out". Does it imply some intensity or?

Gassho,

Irina

[Tony-KY]

Re: 5/2 - The Activity of the Reality of Life p. 82

Hey Irina,

Irina wrote:

am afraid he looses me here, probably because of the use of the word "activity" which makes me think of me having to do something. Somehow, my little self here finds it hard to believe that the "reality of life" can exist outside it and even be ...hm ..active.

I think Uchiyama was meaning that life itself (the whole universe) is "activity". It's just that our little selves want to objectify as a static thing. But it's in constant flux, ever-changing, and our thoughts want to sieze and freeze it. I don't think it's a having to do something. It's more like letting our thoughts go and just being with what it is. Everything is active really. There are no pauses.

I am not quite clear about the difference between "living a life connected to all things" and "living OUT a life connected to all things", as it is said on the book (and in many other places the translator uses "living out". Does it imply some intensity or?

I think the phrase "living out" implies a mindful involvement with living instead of just "getting through the day" preoccupied with what's going on in our heads. I believe Uchiyama is emphasizing an engaged attitude or view towards the world and not allowing the "little self" seperate itself from it.


Gassho, Tony

[CinnamonGal]

Re: 5/2 - The Activity of the Reality of Life p. 82

Thanks T,

Hey Irina,

I think Uchiyama was meaning that life itself (the whole universe) is "activity". It's just that our little selves want to objectify as a static thing. But it's in constant flux, ever-changing, and our thoughts want to sieze and freeze it. I don't think it's a having to do something. It's more like letting our thoughts go and just being with what it is. Everything is active really. There are no pauses.

This is how I got it after some thinking and now you put it into words much better .

I think the phrase "living out" implies a mindful involvement with living instead of just "getting through the day" preoccupied with what's going on in our heads. I believe Uchiyama is emphasizing an engaged attitude or view towards the world and not allowing the "little self" seperate itself from it.

Thanks! :-)


Gassho,

Irina

[John]

Re: 5/2 - The Activity of the Reality of Life p. 82

I think the phrase "living out" implies a mindful involvement with living instead of just "getting through the day" preoccupied with what's going on in our heads. I believe Uchiyama is emphasizing an engaged attitude or view towards the world and not allowing the "little self" seperate itself from it.

Well put, Tony. We live our lives in such a perfunctory manner, sometimes, expecting each day too be the same as the last one, instead of approaching each day as totally new and staying fresh, alive, being open to whatever happens.

Gassho,
John