An article explaining the Zen practice of Shikantaza by someone
from another forum that I and Thusness found to be very good:
http://dharmaoverground.wetpaint.com/thread/2683579/Shikantaza+as+the+Internalization+of+the+Buddha+Nature+Model+of+Being
Hi all!
Having written my thoughts on my view of effective meditation on a
different forum, I thought I would get your thoughts on the matter.
Implicit in my discussion of Shikantaza and effective meditation
practice, as I see it, is the assumption of the Buddha Nature or
Complete Perfection model, as apposed to a deficit model - or
something to do, change or transform in order to “get it done”. The
Buddha Nature model assumes non-duality and that we are already
that, here and now (and is inclusive of the totality of life as it
is here and now, hence nothing to change). It further assumes, as I
see it, that we need only get out of our own way (in terms of
habitual affective, cognitive and behavioural patterns) which are
the source of our ‘apparent’ obstructions to noticing
that-which-is.
I very much look forward to hearing everyone’s views and positions
informed by their personal lived experience of meditation and
study. However, I find dogma and unsupported belief uninteresting,
so I hope we can keep it in the realms of personal experience,
intuition, logical deduction and textural reference.
Thanks guys!
In kind regards,
Adam.
================================
In Shikantaza, we sit in a comfortable erect posture. Then we allow
our awareness to be in its natural state - Zen Mind, Original Face,
and realize this to be our ordinary everyday mind as it is. What
exactly this means is we 'allow' our mind to just be aware in an
entirely uncontrived manner. This can be surprisingly difficult for
the beginner because most people are unconscious of subtle tensions
and "efforts to do, to suppress or not do" something with their
mind which are deeply habitual - thinking, analyzing, fantasizing
etc. If we can 'just sit' and just be aware of what is, focusing on
nothing in particular and allowing our minds to rest, let go and
just be aware and rest as THAT - as-we-are - we will notice a sense
of awareness opening up, of brightness, of peace and ease. If
allowed further, we will notice energy and bliss at some deeper
dimension of awareness as Being itself. Taken further we get an
increasing, yet subtle sense of infinity and loss of identification
with the separate self arising from sensory stimuli.
Implicit to this discussion is a distinction between awareness and
mind. I am defining awareness as our basic fundamental nature - the
Tao itself. Mind in this context, is defined as cognitive
activities or functions arising out of the brain and possibly
astral levels of being. Mind may be considered a tool like the
body. The body rests and just sits there; the mind rests and just
sits there unengaged. Awareness as the fundamental nature of 'you'
sees both the mind and the body, but is neither mind nor body, nor
is it dependent on mind and body for its existence and function.
Awareness is prior to mind and body. Awareness is essential and
unchanging; mind and body are epiphenomena existing in
awareness.
The simple meditation practice of Shikantaza is this:
Just sit and be aware. The key then is to just be aware with no
effort to be aware - no doing, just be natural awareness as it is.
If you find yourself trying to be natural awareness as it is, then
that is contrived and you have engaged the mind. Simply LET GO,
relax, and be aware of what is, but of nothing in particular. In
letting go and naturally being aware of what is you will find that
natural still point. Allow the mind to ease off and open up. This
can be practiced at all time during the day. Just be naturally
aware, openly at ease, and spontaneously engaging - whether sitting
or otherwise.
This is true vipassana. Uncontrived. To see the natural state of
reality as it is.
We should allow ourselves to notice mind throughout this period of
sitting, as with other particulars that arise; as mind is part of
reality, and not to be rejected, as rejection is an act of mind,
not awareness. Rejection is based on the false premises of mind. In
so doing we will notice when we find ourselves having fallen into
doing in which we 'try' to be open and relaxed, when this happens
we are no longer in an uncontrived state of natural abiding. The
whole process requires concentration; that is, being brightly aware
of what is. Concentration in this sense simply means being
naturally aware and not being distracted by having our attention
divided by activities of mind. As concentration wanes, awareness
may become dull and one my space out, or more often, one's thoughts
will re-assert themselves and we will go off on a tangent of
thought. When we notice this we allow the stream of thought to drop
by letting go again of the activities of mind, and just rest
brightly aware of what is.
So, it really is simple, just sit and be aware.
A further point. Do not concentrate on sensory stimuli in
particular, as that is contrived, it is effort of mind to do
something. See this subtle distinction. Awareness is brightly aware
as its natural state, there is not effort - no doing. Just be aware
of what is - environment and awareness itself - no artificial
distinction between external and internal - just the continuum of
awareness. This, however, does not mean we are practicing awareness
of awareness, that again is a contrived condition, a use of mind to
focus on awareness. In such a case we would be privileging one
object of awareness over another, and that is a use of mind.
Rather, we are just being aware, just sitting. Discrimination in
terms of intention, demarcation, effort, judgment are all
discursive faculties of mind. Awareness operates entirely through
direct knowing or clearly apprehending the nature of what is - it
simply sees it for itself. No recourse to the inferential faculties
of mind.
So, Shikantaza or Dzogchen practice is simple on the surface, but
there is much subtly and depth to it. Just sitting does not give it
explanatory justice.
A final point on the body. Since the body is peripheral to
awareness, it does not matter if the eyes are open or closed.
Traditionally, they are open. There are merits and problems with
both options. My recommendation is conclude this question by what
feels natural to you. We do not wish to maintain unnatural,
contrived states of body and mind in our practice. Awareness is the
practice... drop all else.
In kind regards,
Adam. :-)
