Gate Thirty-six
Read the following, place it in your heart and sleep on it. Then, tomorrow, live it until evening when you can leave a brief comment on what you may have received during the process.
Being without hindrances is a gate of Dharma illumination; for [with it] the mind is free of doubt.
By “Dharma Gate”, we mean a teaching or practice we can study to gain insights into the deepening our practice. It's a way to integrate our understanding of approaching reality.
Koan:
"“When and how are you supposed to ‘work’ on the koan?” This is an especially puzzling question if shikantaza, just sitting, is your main practice. We don’t consciously “work” on koans during zazen. However, that doesn’t mean you can’t ever take some time on the meditation seat to reflect on your koan ( just be aware that you are departing from shikantaza in doing so.) You can also turn your awareness toward your koan at any other time throughout your day – for example, while doing simple physical work, driving, lying in bed before falling asleep, taking a few breaths between tasks, or during times you have specifically set aside for quiet reflection.
When we call our koan to mind, we are practicing mindfulness in the classic Buddhist sense. Mindfulness isn’t just cultivating awareness of this moment, as modern, psychological, secular mindfulness practice is presented. Classical Buddhist mindfulness is about direct and careful observation of one’s experience in order to achieve insight. If you want to progress on your spiritual path, the Buddha’s Four Foundations of Mindfulness including mindful contemplation; the arising and passing away of feelings and mind states, and the Dharma teachings on dukkha and anatta (not-self) are places to start.
It’s not a far stretch at all to apply the powers of mindfulness to a koan, or something – generally based in a delusion – that is obscuring our true nature. Our mind needs to be relatively focused and calm as we call our koan to mind, so this work is complemented by a regular meditation practice. Perfect stillness isn’t required, but we also won’t get far just daydreaming about our koan. With an open mind, we bring the matter of koan to the fore. We might do this by silently reciting a question that has formed in our minds, or vividly recalling a recent experience where the koan manifested. Perhaps we are able to locate a wordless tension in our bodies that represents our obstruction."
Most note worthy replies :
合掌 仁道 生開 - gassho, Jindo Shokai
stlah
Read the following, place it in your heart and sleep on it. Then, tomorrow, live it until evening when you can leave a brief comment on what you may have received during the process.
Being without hindrances is a gate of Dharma illumination; for [with it] the mind is free of doubt.
By “Dharma Gate”, we mean a teaching or practice we can study to gain insights into the deepening our practice. It's a way to integrate our understanding of approaching reality.
Koan:
"“When and how are you supposed to ‘work’ on the koan?” This is an especially puzzling question if shikantaza, just sitting, is your main practice. We don’t consciously “work” on koans during zazen. However, that doesn’t mean you can’t ever take some time on the meditation seat to reflect on your koan ( just be aware that you are departing from shikantaza in doing so.) You can also turn your awareness toward your koan at any other time throughout your day – for example, while doing simple physical work, driving, lying in bed before falling asleep, taking a few breaths between tasks, or during times you have specifically set aside for quiet reflection.
When we call our koan to mind, we are practicing mindfulness in the classic Buddhist sense. Mindfulness isn’t just cultivating awareness of this moment, as modern, psychological, secular mindfulness practice is presented. Classical Buddhist mindfulness is about direct and careful observation of one’s experience in order to achieve insight. If you want to progress on your spiritual path, the Buddha’s Four Foundations of Mindfulness including mindful contemplation; the arising and passing away of feelings and mind states, and the Dharma teachings on dukkha and anatta (not-self) are places to start.
It’s not a far stretch at all to apply the powers of mindfulness to a koan, or something – generally based in a delusion – that is obscuring our true nature. Our mind needs to be relatively focused and calm as we call our koan to mind, so this work is complemented by a regular meditation practice. Perfect stillness isn’t required, but we also won’t get far just daydreaming about our koan. With an open mind, we bring the matter of koan to the fore. We might do this by silently reciting a question that has formed in our minds, or vividly recalling a recent experience where the koan manifested. Perhaps we are able to locate a wordless tension in our bodies that represents our obstruction."
- Domyo Burke's ZEN STUDIES PODCAST183
Most note worthy replies :
Hindrances are those things I fail to correctly prioritize.
Often, they are last-minute.
Often, they are next-minute.
And almost always they are never-minute.
Hindrances will always arise, but we need not be hindered by them.
Without hindrances as hindrances, the mind remains clear and free of doubt
about the path forward.
Obstacles are not
Hindrances will always arise, but we need not be hindered by them.
Without hindrances as hindrances, the mind remains clear and free of doubt
about the path forward.
Obstacles are not
Obstacles
They’re just obstacles
合掌 仁道 生開 - gassho, Jindo Shokai
stlah
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