Concentration practice incompatible with shikantaza?

[Stephanie]

Hello all,

I've been slowly getting back into sitting. The feedback I received on the "Temptation" thread helped me realize that some major issues for me are turning something into a "duty" and having an attitude of perfectionism about it. I have this idea in my head of what my life should look like when I'm sitting and what my sitting practice should look like. I realize I need to throw all that out the window. It's a way of denying life, denying reality.

I've been sitting with the controlling mind that wants to have everything "just so" and watching it. I notice when "I" start trying to control something, which is pretty often! And I just let it go. I notice that I don't want to sit with sleepiness, or headache, or distractability. The controlling part of my mind seems to be waiting for all of this "stuff" to go away so "the real zazen can begin." The zazen that's smooth, focused, concentrated, peaceful...

It becomes clearer and clearer to me that this is a delusion. This is the very tendency that keeps me resisting and pushing away reality and life as it is. I keep waiting for things to get clearer, more settled; I keep waiting to have more energy, more discipline; keep waiting for certain transitions to pass so I can settle into my life; keep waiting, waiting for Godot...

I've noticed that my mind sometimes wants to go back to some form of concentration practice: counting the breaths, or watching the breath. But I can see that, at least for me, where I'm at in my practice right now, this is just the ego looking to hijack zazen and turn it into another exercise in control. To forcibly press my mind into the shape it thinks it should be in. I experience freedom when I let go of this tendency, note the desire to control, and just let go of it. And this is how I learn to relate to my life off the cushion as well: to accept that each moment I find myself in needs nothing extra; it does not need me to hack away at it until it is, or at least looks, "perfect." How the hell would I have any clue what "perfect" was anyway?

Which makes me wonder: why do so many Soto teachers encourage some kind of concentration practice or "mind settling practice" to beginners? It seems this only gives power and energy to the controlling ego that keeps us mired in delusion 24/7. It turns sitting practice into another arena of "control and conquer." "I will conquer my mind!" Isn't all of that nonsense?

I guess I can see how some might have the idea we need to be able to settle the mind first to prevent ourselves from "spacing out" and drifting the entire time we're on the cushion. But I notice for me that if I have enough awareness to notice I've drifted off, at that point any form of counting or concentration practice becomes superfluous. Awareness has already returned.

So it seems to me that to cultivate a concentration practice goes against the freedom and realization offered by shikantaza. We see the futility and delusion of our efforts to control through just watching the mind without trying to control it. So how can a practice that's about trying to control the mind fit into the Soto / shikantaza approach at all?

Any thoughts and feedback are much welcomed.

Stephanie

[Manatee]

Re: Concentration practice incompatible with shikantaza?

Stephanie,

I was having some of the same issues lately with sitting with "distractions". Oddly enough, when I try to apply any concentration techniques, it just leads to a panic attack.

I always seem to forget that just letting go is where I'm going. Then when it happens, it's somehow always a surprise.

I was having major writer's block on a writing assignment today, and then remembered I hadn't sat zazen in a few days somehow. It's like--- "oh yeah! How could I forget about that?" Just sitting really helped me let go, even let go of the writer's block.

Then lately, at the nature preserve where I live, sometimes the scenery is so beautiful that it almost makes zazen seem "too easy", ha ha. But I just have to somehow level out that it's the same as all the other times--- everything/nothing. The same as if I were in a gas station bathroom--- except different.

Zazen has also been teaching me when to let go of complications in my life--- when something gets "too concentrated" or overly complicated and feels like a never-ending circuit of wrong way turns--- instead of continuing to analyze it-- I just bow out if possible. It's been very helpful to myself and those around me.

Anyway, those are some "sort-of-on-topic" thoughts

Glad to hear your keester is on the zafu again

Manatee

[Jundo]

Re: Concentration practice incompatible with shikantaza?

I've been sitting with the controlling mind that wants to have everything "just so" and watching it. I notice when "I" start trying to control something, which is pretty often! And I just let it go. I notice that I don't want to sit with sleepiness, or headache, or distractability. The controlling part of my mind seems to be waiting for all of this "stuff" to go away so "the real zazen can begin." The zazen that's smooth, focused, concentrated, peaceful...

It becomes clearer and clearer to me that this is a delusion. This is the very tendency that keeps me resisting and pushing away reality and life as it is. I keep waiting for things to get clearer, more settled; I keep waiting to have more energy, more discipline; keep waiting for certain transitions to pass so I can settle into my life; keep waiting, waiting for Godot...

One of the clearest expositions of "letting the real Zazen of Shikantaza begin" that I've met. Thank you.

To cease from "pushing away life and reality as it is" is a true finding ... and union, being with and moving through ...

I've noticed that my mind sometimes wants to go back to some form of concentration practice: counting the breaths, or watching the breath. But I can see that, at least for me, where I'm at in my practice right now, this is just the ego looking to hijack zazen and turn it into another exercise in control. To forcibly press my mind into the shape it thinks it should be in. I experience freedom when I let go of this tendency, note the desire to control, and just let go of it.

Many traditional methods of Buddhist meditation, including some forms of Zazen in some schools, emphasize attaining concentration states of various intensity, and focusing "one pointedly" on an object in order to attain such intense concentration. While there is a certain concentration inherent in any form of meditation, including Shikantaza, our way is more an open, spacious, non-resisting, focus on 'everything and no one point in particular' (that is also a kind of gentle 'one point' however ... the one point is that all points without resistance).

As Dogen wrote in Fukanzazengi ...

The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice-realization of totally culminated enlightenment.

(in another translation)

What I call zazen is not developing concentration by stages and so on. It is simply the Awakened One's own easy and joyful practice, it is realized-practice within already manifest enlightenment. It is the display of complete reality.

And this is how I learn to relate to my life off the cushion as well: to accept that each moment I find myself in needs nothing extra; it does not need me to hack away at it until it is, or at least looks, "perfect." How the hell would I have any clue what "perfect" was anyway?

And finding that there is not a thing about us or life (not two, by the way) in need of change can start to work a revolutionary change in our experience of us-life ... and we begin to change in how we relate to ourself, how we live.

Which makes me wonder: why do so many Soto teachers encourage some kind of concentration practice or "mind settling practice" to beginners? It seems this only gives power and energy to the controlling ego that keeps us mired in delusion 24/7. It turns sitting practice into another arena of "control and conquer." "I will conquer my mind!" Isn't all of that nonsense?

A certain degree of settling the mind, and calming run-a-way thoughts and emotions, is necessary. Not an "intense state of concentration", but neither having one's thoughts and emotions stampeding like wild horses. One must see the silence and space between a bit. So, if someone is truly having no ability to have the mind settle, or is a true beginner with no sense at all of having the mind quiet down ... then some breath practice is a good thing. Training wheels on the bike.

I am very content if you can just take those off and ride, ride, ride that easy, balanced, natural ride.

As to what others practice ... different paths seeking (and non-seeking) for different goals.

So how can a practice that's about trying to control the mind fit into the Soto / shikantaza approach at all?

In my reading of Buddhist history, forms of Buddhist Practice aimed at developing intense concentration, special states, and the like were focused on removing the self from this reality to find Truth. Nirvana found only when Samsara is dropped away nearly completely from view (although many of those schools then emphasized a 'return' to Samsara with new insight).In our Shikantaza practice, we discover the very same Truth flowering, manifesting, alive in this very world. Nirvana blooming in the garden of Samsara, here all along.

Actually, this was a divergence of views on the "purpose" of meditation going back to the time of the Buddha, which some feel the Buddha rejected (in his Middle Way, after years of physical and mental extreme practices seeking various states which he rejected for something clear and simple), but which later kept creeping back into Buddhist practice in various guises.

Anyway, I wonder off the subject ...

Gassho, J

[Janne H]

Re: Concentration practice incompatible with shikantaza?

Right concentration is part of the Eightfold Path, so it should be there in our practice, right?

Shikantaza seems to have a different approach to concentration, maybe the open awareness and concentration co-exist when praticed correctly, they are not one and also not two.

[Jundo]

Re: Concentration practice incompatible with shikantaza?

Right concentration is part of the Eightfold Path, so it should be there in our practice, right?

Shikantaza seems to have a different approach to concentration, maybe the open awareness and concentration co-exist when praticed correctly, they are not one and also not two.

This may run a bit long, for which I apologize ...

Well, a funny thing about the "concentration" in "Right Concentration" (samyak-sam?dhi in Pali, samm?-sam?dhi, in Sanskrit) ... the meaning and content of what constitutes "Samadhi" can be very wide, very varied throughout history, depending on the school of meditation and the perspective. The etymological root (thank you to translator Greg Wonderwheel) of samadhi means "“putting together,” “to join,” and “to combine.” He offers translations of samadhi as “union”, “unification”, and “absorbtion” in which all discriminations are joined or combined into a realization of the great non-dual harmony of true suchness." An important section of the Platform Sutra (Greg's translation) states the following, and notice the emphasis on being "unperturbed" "unstuck" "unattached" to circumstances, dropping thoughts about conditions ...

Learned and virtuous ones, what is called zen-samadhi (dhyana-samadhi)? Outwardly, to be free from characteristics is doing zen. Inwardly, to not be perturbed is doing samadhi. Outwardly, if one attaches to characteristics, inwardly, the heart-mind is immediately perturbed. Outwardly, if one is free from characteristics, the heart-mind is immediately not perturbed. The root nature by itself is pure, by itself is samadhi. Only by seeing conditions and thinking about conditions is one immediately perturbed. If someone sees various conditions and the heart-mind is not perturbed, this is real samadhi. Learned and virtuous ones, outwardly, to be free from characteristics is immediately zen. Inwardly, to not be perturbed is immediately samadhi. Outwardly, zen, inwardly, samadhi, this is doing zen-samadhi.

So, Zen practice tended to take a view of Samadhi very different from those schools of meditation which held to to be a deep state of one pointed concentration leading to "Jhana" (which leads to another story ... the "Jhana" story)

A book that should be mentioned is the recent "The Experience of Samadhi" by Richard Skankman, a survey of historical and modern Theravadan interpretations of Samadhi and Jhana. What is particularly interesting in reading the book is the extent of disagreement and widely varied interpretations from teacher to teacher, Sri Lankan vs. Burmese vs. Thai vs. Westerners, Lineage to Lineage even in that neck of the Buddhist world. Here is a Buddhistgeeks interview the author gave ... and as he discusses, there is little agreement, either currently or in centuries past, among the South Asian traditions either about "what the Buddha taught", or at least, how to interpret "what the Buddha taught" on the subject of Jhana. In the book, he interviews about two dozen teachers in South Asian traditions, and gets about two dozen, often very dissimilar interpretations.

We continue our discussion with insight meditation teacher and author, Richard Shankman. In this episode we continue to dissect the different kinds of samadhi and their respective fruits--what in the Theravada tradition are called jhana (or "meditative absorption"). According to Shankman there are two ways of approaching the attainment of jhana, one as was taught in the original canonical texts of the Theravada, the Pali Suttas, and the other from the later commentaries on the Buddha's teachings, the Vishudimagga. As a result we get two different forms of jhana--one called Sutta jhana and the other called Vishudimagga jhana. ...

http://personallifemedia.com/podcast...a-vishudimagga

Richard Skankman's book makes one very interesting point that, perhaps, can be interpreted to mean that practices such as Shikantaza and the like actually cut right to the summit of Jhana practice. You see, it might perhaps possibly be argued (from some interpretations presented in the book) that Shikantaza practice is very close to what is referred to as the "Fourth Jhana in the Suttas" ... as opposed to the highly concentrated, hyper-absorbed Visuddhimagga commentary version. The Fourth Jhana in the Pali Suttas was considered the 'summit' of Jhana practice (as the higher Jhana, No. 5 to 8, were not encouraged as a kind of 'dead end') and appears to manifest (quoting the sutta descriptions in the book) "an abandoning of pleasure.pain, attractions/aversions, a dropping of both joy and grief", a dropping away of both rapture and bliss states, resulting in a "purity of mindfulness" and "equanimity". Combine this with the fact that, more than a "one pointed mind absorbed into a particular object", there is a "unification of mind" (described as a broader awareness around the object of meditation ... whereby the "mind itself becomes collected and unmoving, but not the objects of awareness, as mindfulness becomes lucid, effortless and unbroken" (See, for examples. pages 82-83 here))

http://books.google.com/books?id=lQ_ZzFgJ1AwC&dq=%22the+experience+of+samadhi%22&printsec=frontcover&source=bl&ots=Nej_Tar5bT&sig=4Aa-dpUHDX3TeIfMCoKHBbLZEC0&hl=en&ei=YJVMS5GkI8-HkAWOrPWcDQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CBQQ6AEwAg#v=onepage&q=&f=false

A bit of the discussion of the highest (in Buddhist Practice) "Fourth Jhana", and its emphasis on equanimity while present amid circumstances (and a dropping of bliss states), can be found on page 49 there.

This is very close to a description of Shikantaza, for example, as dropping all aversions and attractions, finding unification of mind, collected and unmoving, effortless and unbroken, in/as/through/not removed from the life, circumstances, complexities which surround us and are us, sitting still with what is just as it is.

There has always been the tendency in meditation (including, but not limited to, Buddhist meditation schools of many flavors) to seek for special, extraordinary states of mind. Such states can be attained too with sufficient effort and concentration. It is possible and even highly likely that the Buddha himself taught forms of meditation emphasizing various Jhana states, although perhaps just to certain kinds of people needing it, as skillful means perhaps. Many paths, One Vehicle.

In any event, there are always those who are seeking to escape from this world, attain various bliss or unusual mental states. And (coming at it from another approach) there have been those (such as in my own tradition of Shikantaza Zazen) who have instead found that this very world, and this ordinary life-mind is the most special, miraculous and extra-ordinary state when realized as such (and even when, in our delusion, not).

SO, IN ANSWER TO YOUR QUESTION ... ops:

maybe the open awareness and concentration co-exist when praticed correctly, they are not one and also not two.

Shikantaza and intense concentration practices can certainly "co-exist". Yet (for the reasons stated), when practiced correctly ... as the complete and whole-some path to 'at one-ness with/as/realizing just this' which it is ... there is no other meditation path needed for/as/realizing Realization than Shikantaza. (And to do more may be like hitting the gas pedal and the brakes on the car at once ... counter-productive at best.)

Gassho, Jundo

[Stephanie]

Re: Concentration practice incompatible with shikantaza?

Thank you, Jundo, for your encouraging and clear response.

I don't know if my mind is "settled enough"; I don't even know what that means. But I do know that my attempts to "get my mind settled" go in the completely opposite direction of letting go of the controlling ego that always wants to "fix" experience. As long as I am waiting/trying to settle my mind, I am still trying to control and change, to achieve and conquer.

This is why I have trouble understanding the value of establishing a concentration practice first. It has useful, pleasant effects, but it seems to go in the opposite direction of freedom and awakening. If our lucidity and calm comes from our ability to control our minds and make them smooth, what then when we can't control our minds? Concentration practice fed my neurosis.

And I was good at it, too. I don't know if I entered a certain jhana or not, but I experienced bliss, feelings like light was flooding my entire body. But it didn't make me any more awake. Isn't that what the Buddha experienced as well? That he developed these amazing concentration states with the teachers he studied with, but found that his deep questions and troubles were still not resolved? The Buddha certainly taught jhanas as a way to get deeper into the mind, but only as a way to make it easier to see. I'm not sure that's necessary, and I think a lot of people probably get lost in cultivating those states and never wake up.

All this said: Janne, it really doesn't matter what is in what sutra or sutta, at the end of the day. It's whether you're awake or not. There's a lot of dogmas, even in Buddhism, that have nothing to do with awakening. You can't trust it just because it's in a holy text. You have to trust yourself, and your own honesty and ability to reflect on whether what you're doing is waking you up or not.

[JohnsonCM]

Re: Concentration practice incompatible with shikantaza?

All this said: Janne, it really doesn't matter what is in what sutra or sutta, at the end of the day. It's whether you're awake or not. There's a lot of dogmas, even in Buddhism, that have nothing to do with awakening. You can't trust it just because it's in a holy text. You have to trust yourself, and your own honesty and ability to reflect on whether what you're doing is waking you up or not.

“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.” - Shakyamuni Buddha

Gassho, Stephanie

[Grizzly]

Re: Concentration practice incompatible with shikantaza?

If we look at this a little differently:

Therevada practice is pragmatic. They aim to relieve all suffering by a two step process (for simplicity)

1) To transform all relative world bad into good
2) To use the relative world good to achieve the conditions necessary for the jumping off into "nirvana".

The first is any of the practices designed to temporarily suppress the hindrances, to foster better living for ourselves, to promote better treatment of others and the second is using the peace and temporary suppression to create the jump off to the "unconditioned".

Of course all of this is the eightfold path itself. Wholesome concentration is one part of that. It is claimed to lead to the states of joy and happiness that allow one to be peaceful enough to begin the insight process proper. We all know that things are impermanent but to experience this in a deeper way that it changes us for good seems to be the goal of this insight, along with the other insights like non-self etc etc.

Concentration practice is therefore a pragmatic tool like "replacing negative states with positive ones" (which I was pleased to see was borrowed and is being used here).

On one hand we have very focussed concentration and on the other the open-awareness of shikantanza. These can be seen not as opposites but as gradations on a scale- like when I am driving my concentration is on the road just ahead but I still maintain some awareness of the periphery. When walking I may be open to everything but there is still some awareness of the path ahead. One doesn't preclude the other. In fact both are necessary, or at least "useful".

If we use the sense of the word bhavana as mental development then it enables us not to be so caught up with right and wrong meditation methods but to look at what fosters the end of suffering.

I have been spending half of my meditation time with metta and concentration practice and then the second half of each session with open awareness practice. The focussing on the breathing at the tip of the nose is a gentle but forced experience, whereas the Theravada mindfulness approach of still focussing on that area but allowing anything strong enough that pulls you away to be focussed on fully until that passes. But they are not two-we can start with one and move seemlessly into the other if conditions demand- and then taking the mindfulness one step further to 'no object as object' we get open-awareness. All on a scale..not three.

I guess for religious folks, or those that have some attachment to one system, it is natural to say that one method is superior to the other practice..for those of us that aren't, and really "just" want a way to end suffering for all of us, then we will use expedient means, or at least test the assertions of the authors and teachers to our own satisfaction.

This also touches on the subject of looking for "perfection" in a teacher/role model. I am impressed by Bhante Gunaratana, both his writings and my failed searches to find anything bad about him. Of course there may be things about him I don't know but thats the risk. However, until I see them, he is the guy that embodies a lot of the things about Buddhism that brought me to it. His teachings are also logical and methodical and very clear. Incidentally he says that the Zen path of meditation is equally valid but very difficult for many people- in his writings he is only interested in the increased happiness of people and seeks to extol what he sees as the easiest and most direct path- at least that's my reading of him. To contrast I have read a lot recently about various Roshis in Zen who have been the same fallible people as the rest of us, and commiting acts of aggression, bad speech, sexual misbehaviour etc etc. These people supposedly had kensho experiences which weren't "strong" enough to change them...perhaps some single pointed concentration and the "conditioned" happiness and peace it leaves one with would have helped them to avoid those problems? Of course there may be many zen folks who do embody a 'holy' life, and other Theravadins who don't. My suspicion is that those that use the concentration practices to maintain temporary joy and happiness whie working on rooting out the roots of dukkha are probably, on the whole, the ones who lead the most wholesome lives in general. Of course, thats a hypothesis and not fact..my research will continue!

I have on purposely opened myself up for some strong disagreement here. I have advanced some ideas for testing and I welcome feedback both positive and negative. Of course I don't know anything except I'm thirsty now and am going to drink tea.

Regards to all

Rich

[Jundo]

Re: Concentration practice incompatible with shikantaza?

I have been spending half of my meditation time with metta and concentration practice and then the second half of each session with open awareness practice. The focussing on the breathing at the tip of the nose is a gentle but forced experience, whereas the Theravada mindfulness approach of still focussing on that area but allowing anything strong enough that pulls you away to be focussed on fully until that passes. But they are not two-we can start with one and move seemlessly into the other if conditions demand- and then taking the mindfulness one step further to 'no object as object' we get open-awareness. All on a scale..not three.

Simply sit a moment of Shikantaza, whole and complete, and all is whole and complete. An instant of Zazen is Buddha realized, Nirvana realized, life realized immediately, the destination attained from the start ... if known as such, if simply allowed to be suchness.

The "open awareness" of Shikantaza is not some artificial mental state to be attained, and is just the natural way of being open to and opened by all circumstances.

We sit, not to attain, but to abandon mental confusion and self-created mucking about ... judgments, resistance, thoughts of future and past, aversions and attractions. We sit and are sat, and then only sitting sits sitting.

That, and do as one can not to harm self and others (not two, by the way), and one has a sound and whole-some Practice. (If a Roshi or Bikkhu or anyone falls down in living so from time to time ... simply get back up and begin from there).

When Shikantaza is properly experienced as whole and complete, all of reality sitting in this instant, nothing to add or take away ... then there is no other practice necessary (perhaps a touch of Metta on the Compassion side to aid us in being kind to each other, and in not doing harm). When life is properly experienced as whole and complete, all of reality alive in that instant, nothing to add or take away ... then there is not a drop more necessary to make things "right" (though we should all live together with kindness, and seek not to harm self-&-others))

Keep it simple, keep it clear ... and then it is simple and clear. Complicate things, and all is a muddle of complication. Force it, and it is a "forced experience". Do not stir up the naturally crystal water, and allow all to settle on its own ... and one can see right through without trouble. Most of us run after the "goals" of Buddhist practice like a dog chasing its tail. Do not think of Buddhist Practice as a spiritual department store of things to attain, or a basketball game with a target to shoot at and hit and points to gain.

Keep trying to attain some this, and get to some that ... and one will always be apart from this and that. Realizing that there was never a thing from the start in need of change is a revolutionary change ... and works real and revolutionary life changing changes in the living of this life.

Gassho, Jundo

[AlanLa]

Re: Concentration practice incompatible with shikantaza?

Jundo wrote:

It is possible and even highly likely that the Buddha himself taught forms of meditation emphasizing various Jhana states, although perhaps just to certain kinds of people needing it, as skillful means perhaps.

I really like this idea, and it seems to make sense, but where did he leave the instruction on who was to do what? For example, I am pretty much settled into shikantaza now, but I like to think about things and there was a time where I thought that maybe koans was the way for a thinker such as me to go. The rationale was that it would make me realize that thinking was not the be-all and end-all I "thought" it was. So anyway, where did the Buddha leave the instruction book that says x-type people need to do it this way, and y-type people need to do it that way, and so on? And if he did leave such instructions, then why aren't people following them?

[Jundo]

Re: Concentration practice incompatible with shikantaza?

Jundo wrote:

It is possible and even highly likely that the Buddha himself taught forms of meditation emphasizing various Jhana states, although perhaps just to certain kinds of people needing it, as skillful means perhaps.

I really like this idea, and it seems to make sense, but where did he leave the instruction on who was to do what?... So anyway, where did the Buddha leave the instruction book that says x-type people need to do it this way, and y-type people need to do it that way, and so on? And if he did leave such instructions, then why aren't people following them?

Yes, well, hmmm .... GOOD QUESTION! ops:

Well, the Buddha didn't! Or, better said, almost every Sutta or Sutra or Commentator thereon, Rinpoche or Roshi since the Buddha's time has claimed that the Buddha recommended the particular way which happened to be favored by that Sutta or Sutra or Commentator, Rinpoche or Roshi. Most of the great teachers of the past or present (not all) have said the Buddha recommended this or the Buddha taught that, and such-and-such is the best (or only) way. So, there are about as many answers to your question as there have been Buddhist teachers recommending Buddhist teachings! (The Lotus Sutra, as one example, in an attempt to give Mahayana Buddhism a footing in the "reformation" from South Asian "Hinayana" Buddhism, describes the Buddha as telling the assembly that all his earlier teachings were provisional, as earlier Buddhists were not yet then ready for his highest teaching. Chan/Zen then appeared within the Mahayana and claimed it was the "real deal", whereupon the different schools of Zen took flower tussling about which of them is the "real deal" of Zen and all Buddhism!).

Everyone is always debating and arguing over which is the "real deal".

I believe that each sentient being must be the final judge for him/herself, and there is no "rule book" any more than there are surefire tests in life for choosing someone to love and marry. If, upon choosing a spiritual practice or life partner one finds, as the months and years pass, that it still feels right .... it probably was right! :shock:

I would never say that Shikantaza is the best way for all people, or the only path up the mountain. . There are many Buddhist paths, many kinds of meditation, and many religions and other philosophies ... each might be right for different kinds of people. One size need not fit all, any more than we all need to dress the same and eat the same meals.

HOWEVER, I do say this about Shikantaza, for this particular path has a special "nothing special" face:

Shikantaza must be followed as a complete path, ever total arriving in each timeless-second passing, the goal wholly attained in each instant of sitting ... not one thing to add, not one thing to take away, nothing more needed or desired ... all targets, all aversions and attractions let go ... nothing to judge, the Buddha perfectly realized and alive right in this beautiful, sacred, perfect action of Body-Mind "Just Sitting". In this way, the little self (which is ever desiring something more, ever thinking about progress and "finally getting to the place it can be happy forever", never satisfied, always judging "incompleteness" and "something needed" or "something to be pushed away") is put out of a job ... body-mind drop away ... and all of life is encountered as a complete path, ever total arriving, the goal wholly attained in each instant of living, a Joy-of-life sweeping in joy and sadness ... not one thing to add, not one thing to take away, nothing more needed or desired, nothing to judge, the Buddha realized right in this beautiful, sacred, perfect action of LIFE.

This attaining of a state of 'no state to attain and nothing to change' is the attaining of a most wondrous life changing state. Deluded beings begin to live with the eyes of Bodhisattvas, of Buddhas, right amid/as/through this muddy world.

By definition, seek for something to add to Shikantaza, judge that there is some state to attain, something lacking, something right or wrong with one's Zazen at a given moment ... and one kills the thing, and you are doing it wrong!
But drop all though of attainment or of "right and wrong" Zazen, and one may begin to taste the attaining of "Zazen done right" (a Zenny Catch-22).

Most folks seek to clean the human mind, or improve life, as if cleaning a dirty window. They are never satisfied with the dirty window, and so set out to make it clean. Our Shikantaza way is to savor the "just as it is" perfection of that window and each grain of dirt, beyond all thought of grime or its absence ... even as, all hand in hand ... we can fetch water to give it a good scrub. In that way, one may first truly see right through the "crystal clear glass".

How often in life do we truly experience that there is nothing that need be done, nothing that need be added to life ... even as, hand in hand, ... we go on with its gentle living? Truly, there are "many paths up and down the mountain", but few which teach that there is no mountain, no place in need of going, each step by step of the hike a perfect arriving ... even as, all hand in hand, ... we keep moving forward (seeking to avoid, as we can, the poison ivy, snakes and little harms). This is the unique perspective(s) of the Shikantaza way.

I have met many folks who have tried Shikantaza for a time, then ran away (wholly or partly) seeking "something more" because Shikantaza was "not enough". By definition, such folks never understood "Shikantaza", and may go on for lifetimes trying to find the "real deal" always here all along.

I believe that so many people in this world could benefit from such a teaching ... for they are all trying to get somewhere to make their life complete. If only more people might taste that life is ever completely life, even as they get on with life's living ... and seek to live it with a dose of wisdom, compassion and grace.

For such reasons, I recommend this particular path up and down the imaginary mountain.

Gassho, J

[Shogen]

Re: Concentration practice incompatible with shikantaza?

Jundo
Thanks for this perfect pearl, " Shikantaza is sitting still with what is just as it is." What else needs to be said? Gassho, Zak

[Jundo]

Re: Concentration practice incompatible with shikantaza?

Jundo
Thanks for this perfect pearl, " Shikantaza is sitting still with what is just as it is." What else needs to be said? Gassho, Zak

Hi Zak,

It is "sitting still with what is just as it is" whether sitting still or moving around ... whether at rest or being knocked around by life ... whether perfectly balanced on one's bike or momentarily thrown in a ditch ...

Now, that's "STILL"!

[AlanLa]

Re: Concentration practice incompatible with shikantaza?

Loved the answer, Jundo, this part in particular...

I believe that each sentient being must be the final judge for him/herself, and there is no "rule book" any more than there are surefire tests in life for choosing someone to love and marry. If, upon choosing a spiritual practice or life partner one finds, as the months and years pass, that it still feels right .... it probably was right!

I totally agree, but there is just NO political advantage to this view, and so we end up with "religious beliefs that must be adhered to," and people don't/can't/are unable to make serious judgments, and that's where I jumped ship/drifted. Faith is blind in this worst case scenario, but not quite so blind in Buddhism, and once you get a glimpse of enlightenment you just Go! on that path. Many ways to "see" enlightenment there are, might say Yoda.

I very much appreciate your "many paths up the mountain" view. But in reviewing the literature I all too often see that authors advocate THIS way up the mountain. I understand the issues of publication and profit, but that brings me back to that political view; follow THIS view. My point is this: where is the wisdom? I find it here more than elsewhere.

Choice is a bitch, especially when it's existential..................................and yet you can..........................*&%#@

[Shogen]

Re: Concentration practice incompatible with shikantaza?

Jundo
Thanks for this perfect pearl, " Shikantaza is sitting still with what is just as it is." What else needs to be said? Gassho, Zak

Hi Zak,

It is "sitting still with what is just as it is" whether sitting still or moving around ... whether at rest or being knocked around by life ... whether perfectly balanced on one's bike or momentarily thrown in a ditch ...

Now, that's "STILL"!

YES!
When we sit we learn the dance. When we arise from the zafu we dance the dance and take the stillness with us. Gassho Zak