Practice question(s)

[Bansho]

Hi,

I'm fortunate enough to be able to sit in the full lotus position, since my aunt (who used to practice Yoga) showed me how to do it long ago when I was a kid. (I used to make her laugh by getting into the lotus position and then doing a 'crab walk' by sort of crawling and dragging my legs behind me in that position.) Luckily for me it stuck with me over the years until I needed it for Zazen. I try to alternate left/right hands and feet occasionally, so that I don't get too dependent upon one particular position. Hmm, which sort of reminds me, it's been a while since I've switched, I'll have to do that today -- thanks for the reminder.

Gassho
Kenneth

[paige]

I'd heard advice that, if someone's sitting half-lotus or Burmese and trying to work their way up to full-lotus, it's helpful to switch the position of the legs periodically. To make sure they stretch muscles and tendons both hips, I think?

In either Zen Mind, Beginner's Mind or Not Always So, Shunryu Suzuki said that, in full-lotus posture, the left leg is usually placed on top because the left-hand side is associated with contemplation and the bodhisattva Fugen, whereas the right-hand side is associated with wisdom and Monju.

The Ch'an temple that I currently attend recommends that the right leg be placed over the left in "vajra posture" (full-lotus), because the right-hand side is Yin and the left Yang. But if this is uncomfortable, or if the practitioner "has too much Yin" (?) then they should sit in Yang position (left leg above). The recommended mudra is the classic meditation mudra, but with the right hand on top of the left.

I briefly attended a temple where the teacher suggested that the correct posture and mudra varied by sex - women should sit in Yang position, men in Yin. Everyone else I've mentioned that idea to has thought it unusual. This teacher's monastic training was in Taiwan but I don't know if that's got anything to do with it.

For anyone actually read this far, do you know why seated representations of Amitabha show him using a different meditation mudra? Is it just to differentiate his images from Shakyamuni Buddha?

[Jun]

For anyone actually read this far, do you know why seated representations of Amitabha show him using a different meditation mudra? Is it just to differentiate his images from Shakyamuni Buddha?

This mudra, as shown in the pic of the Daibutsu, is still a version of jõ-in 定印. It is absent in India and China and is a characteristic of Japanese Jōdo Shinshū (it is classified as Amida jõ-in).

[Rev R]

Fascinating stuff.

Here is my question.

I've seen a salutation posture that is in essence a half-gassho. Anyone know the meaning of it?

R

[wills]

Fascinating stuff.

Here is my question.

I've seen a salutation posture that is in essence a half-gassho. Anyone know the meaning of it?

R

The only time I half-gassho is when it is time to gassho and I have something in my hand. Like exiting the zendo with the broom I used to sweep the floor. Otherwise it would seem to me to be a sign of laziness to half-gassho. Having just said that, I'll have to investigate my motives when exiting the zendo with the broom. I could easily set the broom down and full-gassho then pick the broom back up. Is the my own signs of laziness??

[Jun]

Fascinating stuff.

Here is my question.

I've seen a salutation posture that is in essence a half-gassho. Anyone know the meaning of it?

R

No idea.

[Keishin]

practice questions

I agree with Will: the one-hand gassho usually occurs when there is something in the other hand. When both hands are full, the bow is just from the upper torso and head.
I don't think laziness figures in here at all--gassho is more a matter of acknowledgement of another person's presence. To put down what you had in your hand, gassho with both hands and pick up what you put down is making too much over it already.

[Jundo]

Hi,

I agree that a one handed Gassho should be used only when one hand is occupied (Please note that I resist the chance to make a joke about "The One Hand Clapping"). No need to put down the broom (although, of course, junior monks will do that when a senior monk is passing by ... a Zen monastery is much like the army in that way).

That being said, please also know that we should constantly be in Gassho to all things in the Universe in the Ten Directions ... and that can be a No-Handed Gassho.

A 1000 Armed Kannon can be in 500 Gasshos at once.

Gassho, Jundo

[wills]

No need to put down the broom (although, of course, junior monks will do that when a senior monk is passing by ... a Zen monastery is much like the army in that way).

Senior monk passes by and I don't even look up. :wink: Exiting the zendo I bow to Buddha... one hand or two??

[Jundo]

There is also a "one fingered" Gassho, but we reserve that for special moments ... and are mindful of the Karmic consequences.

Here is one backwards:

Ohssag, Odnuj

[Don Niederfrank]

You guys are weird. :lol:

Anyway, another couple of questions. I prepare for sitting by lighting insense and then bowing toward my cushion, bowing toward the world, sitting down, rotating toward the wall and sitting.

Is there any 'right' way and reason? Somehow just walking in and sitting down doesn't seem right. Sitting seems important enough to have some sort of preparatory ritual.

Also, is there any other purpose to the flute music following the timer other than its a nice accompaniment to getting up again?

Oh, and is there any ritual and reason for how one arises from sitting?
(Some how shouting 'Holy shit! I forgot to turn off the stove!' and jumping up doesn't seem proper.)

[Ryumon]

I stopped burning incense when I learned how unhealthy it is. It gives off, among other things, benzene, which is carcinogenic.

Kirk

[Don Niederfrank]

OK.
I was thinking about replacing it with a rock anyway.

[Jun]

The whole burning of incense thing comes from the fact that in ancient India it was common practice to have the farm animals under the same roof as the family - living together with the cows and chickens can get a bit smelly!

Before visitors would come over, incense would be burned to cover over bad smells. Large palaces would burn incense regularly to cover bad odours from messengers returning from long days of travel and to "refresh" visitors.

It soon became a ritual adopted by the Brahmins as offerings to the gods - and passed on into Buddhism, and on into China, and on...........................

I have WAY TOO MUCH useless info in this little head of mine. :!:

[wills]

Is there any 'right' way and reason? Somehow just walking in and sitting down doesn't seem right. Sitting seems important enough to have some sort of preparatory ritual.

I bow to the cushion then bow to the sangha turning clock-wise or to my right. I continue turning to the right when I take my seat. My understanding of these things is that there is no special reason for this other than from the roshi's perspective it looks neat if everyone does the same thing. The zendo is full of choreography.

For me it takes away one more thing that I have to invest my ego in. When bowing just bow. When turning just turn. When taking my seat just take my seat. These practices also have a way of separating my busy lay life from a more formal zazen period. Of course, my whole life is zazen but one moment one flavor.

If I practice with some other sangha and they choreograph it differently then I have nothing invested in these processes and can easily participate fully. My practice has no special meaning outside of what it is.