Dear All,
Someone posted in a Zen group on Facebook an essay on Shikantaza Zazen by Chikudo Lewis Richmond, a great teacher in the Suzuki Lineage. LOVELY! Simply, it gets Shikantaza right ... "Gets Sit Right!"
So much less and more than all the mere "sit up straight, follow the breath, let thoughts go, be in the moment" tepid or misleading descriptions that are out there. WONDERFUL WONDERFUL! I believe that I first read it a couple of years ago, and recommended it as much then too.
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Lion's Roar
Just Sitting, Going Nowhere
More here ...
Gassho, J
STLah
PLEASE READ THIS!
Someone posted in a Zen group on Facebook an essay on Shikantaza Zazen by Chikudo Lewis Richmond, a great teacher in the Suzuki Lineage. LOVELY! Simply, it gets Shikantaza right ... "Gets Sit Right!"
So much less and more than all the mere "sit up straight, follow the breath, let thoughts go, be in the moment" tepid or misleading descriptions that are out there. WONDERFUL WONDERFUL! I believe that I first read it a couple of years ago, and recommended it as much then too.
============
Lion's Roar
Just Sitting, Going Nowhere
Most people new to zazen think that it’s a skill that can be learned, like tai chi. We come to zazen instruction and are told to sit a certain way, hold the hands just so, keep the eyes open, and pay attention to the breath. It seems rather easy; we look forward to becoming more accomplished in it. But Dogen admonishes us, “Zazen is not learning to do concentration.” He seems to be implying that our ambitions to improve are not quite on the mark. ...
... Dogen [] means that we’re not trying to stop our thinking, but we’re also not paying particular attention to it or trying to do anything with it. Instead there’s a kind of deep acceptance or tolerance about everything. Thus we come to rest not in the track of our thinking, but in that which thinks. But who or what is that? We are back to some deep ineffable question at the root of our existence, our just-awareness. This means that in the midst of our childlike ease and joy, there is also some unusual and subtle effort—an inquiry that is beyond ratiocination or cogitation.
... Dogen [] means that we’re not trying to stop our thinking, but we’re also not paying particular attention to it or trying to do anything with it. Instead there’s a kind of deep acceptance or tolerance about everything. Thus we come to rest not in the track of our thinking, but in that which thinks. But who or what is that? We are back to some deep ineffable question at the root of our existence, our just-awareness. This means that in the midst of our childlike ease and joy, there is also some unusual and subtle effort—an inquiry that is beyond ratiocination or cogitation.
Gassho, J
STLah
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