Astus wrote:All the above sources are presented as instructions and definitions of shikantaza. You claim they are not. Can you substantiate that with reliable sources?
Astus wrote: ...
As for Uchiyama, there is a complete book by him: Opening the Hand of Thought. Again, he says nothing different from the above. Or here's the instruction from his disciple, Okumura:
"In zazen we simply allow any thought, feeling or emotion to come up and then we simply let them go away; we actually do nothing. In sitting, any thought or condition of mind is like a cloud in the sky."
Shikan-taza, on the other hand, is the sky the bird flies in. ... Shikan-taza is out of the reach of most of us when we begin to practice because it is the realized-practice of ungraspability.
... many people seem to have become quite confused about what shikan-taza really is. Some even consider just sitting quietly like a good little boy or girl and watching the breath, or just "being mindful," to be shikan-taza. Dogen zenji exclaimed that shikan-taza is "just sitting," it is "dropping the bodymind." This does not mean sitting in some state of dissociation from body and mind, nor does it mean that this dropping bodymind only happens when you sit. It means that when you experience each experience as it is, when you penetrate into your True Nature, when you realize that there is no body or mind, time or space, then your sitting is "just sitting." Shikan-taza is a wordless release of all gestures of grasping. It is like opening a fist or opening the eyes. It is not the closing away of attention from any state of experience. "Wordless" does not mean that one artificially induces a state of blankness, is holding one's tongue, or has gagged the mind. It is a questioning so subtle and penetrating that it occurs before and between, around and within all thoughts, impressions, sensations and differentiations, whatsoever. .... In Soto Zen, shikan-taza is the root of all practice and so, although we might have to work our way through these other four orientations to some extent, some realization of shikan-taza is necessary for us to actually begin practising, if we are going to practice Soto Zen. This means having some sense of being Buddha, even if only on a feeling or intellectual level, a deep sense that no matter how screwed up you can be, you are basically sane after all. No matter how you might find yourself getting caught up in things, there is still a basic clarity that's available to you. ....
... Too much talk about zazen or shikan-taza is not so good for you. It's impossible to teach the meaning of sitting. Until you really experience and confirm it by yourself, you cannot believe it. It has tremendous depth, and year after year this gorgeous world of shikan-taza appears. It's up to you to cultivate it. Because you are Buddhas yourselves, you can sit. Dogen named this sitting "great Gate of Peace and Joy". Simply, it is peaceful, eternally peaceful, pleasurable and joyful.
Shikan-taza doesn't have the name of any religion, but it is, in its quality, a very true religious way to live. ...
Too much talk about zazen or shikan-taza is not so good for you.
Astus wrote:... From one of the teachers at WWZC comes this explanation of hishiryo:
It's all very simple. So simple that we don't know what to think about it. We sit. The longer we sit, the more we see that any thought that comes up is just another thought and that all thoughts arise within the vastness of Awareness. When we think, we are experiencing thinking. Depending on the extent to which we are practicing, there is some awareness of the thinking. If we are not practicing at all, we have withdrawn, obsessed with our stories, recoiling from present experiencing into fabricated labyrinths that lead us nowhere and teach us nothing. When we practice, we can allow the thoughts to rise and fall and know simultaneously that they are only thoughts, without substance, and allow them to be simply a movement, like a breeze rustling through leaves.
(Ven. Jinmyo Renge osho: Thinking About Not Thinking)
The great pleasure, the great accomplishment of your way-seeking is in the realization of sitting. This form of sitting, this place to sit on this earth, this time to sit, the twentieth century, all have lots of problems. The shikan taza way is giving birth to the Buddha seed. ... Awakening, continuous awakening is nothing but our basic nature. ... When you jump into the Buddha's world, you place yourself in the center of annuttara-samyaksambodhi. That is shikan taza's real meaning, real action. Shikan-taza is immeasurable, it's unthinkable.
LastLegend wrote:Is Shikantaza limited to just sitting in one place or "sitting" here means the mind sits undisturbed anywhere?
WuMing wrote:True. Or course, it is simple! But not easy to do. Such a statement (as all other such similar statements do) comes from a person with a long history of practice, years of practice, the exchange with a teacher. It "requires" and demands a lot to come to this place.
Astus wrote:WuMing wrote:True. Or course, it is simple! But not easy to do. Such a statement (as all other such similar statements do) comes from a person with a long history of practice, years of practice, the exchange with a teacher. It "requires" and demands a lot to come to this place.
I doubt that she's talking about of herself. It was meant for Zen followers.
WuMing wrote:Or do you want to imply that Zen teachers do not speak from their own experience when they instruct their disciples and followers, just words out of the blue?
Astus wrote:WuMing wrote:Or do you want to imply that Zen teachers do not speak from their own experience when they instruct their disciples and followers, just words out of the blue?
What I mean is that when anyone wants to teach another person, one tries to say things that are meant for the student. So, if the teacher says something is simple/complicated, easy/difficult, etc., it is meant for the listener, and it is neither bragging about one's own greatness nor complaining about one's former hardships. It is meant for the student to understand it in this way or that way. Teaching, as I see it, is not a therapy session where one talks about personal memories in front of others, especially when it does not benefit the audience.
Rakshasa wrote:To me Shikantaza sounds like Satipatthhana of Pali canon? Or is there any difference?