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.
tomamundsen wrote:Shikantaza is the union of shamatha and vipassana.
Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking. Not thinking - what kind of thinking is that? Nonthinking. This is the essential art of zazen.
Do not think "good" or "bad." Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a Buddha. How could that be limited to sitting or lying down?
Astus wrote:Vipassana is indeed a Pali word, and just as any Theravada teaching, it has little relevance to Japanese Zen. The vipasyana (kan) practice of the Tendai school has some relevance, but not direct relationship. Shikantaza is not a path, not a method to apply, but just (shikan) sitting (taza).
BTW, the practice of vipassana is not specifically related to the Thai forest tradition. In fact, the modern vipassana groups (bearing this name) are from Burma.
tomamundsen wrote:Every zen teacher I've ever heard asked the question always said that zazen/shikantaza is both shamatha and vipassana.
jeeprs wrote:It's more like 'the mixing pot' of the modern world. All these traditions were barely aware of each other for millenia in the ancient world. Now they're all sharing stages at conferences and having articles and books published alongside each other. Not that this is a bad thing.
I am reminded of an anecdote I read a few years back. There was a formal meeting arranged between a senior Tibetan lama and a Zen Roshi. It was a rather ceremonial occasion, with attendants and translators. When the meeting commenced there was an awkward silence. After some time, the Zen master picked up an orange from the fruit bowl on the table and picked it up. 'What is this?' he demanded.
There was a period of hushed conversation going forth on the Tibetan side for a few minutes. Then the Lama spoke through his translator. From what I recall, what he said was something like:
'What's his problem? Don't they have oranges in Japan?'