The Near Enemies and Friendly Neighbors of Shikantaza

[Tiwala]

An article, I assume, to be written by Muho, the abbot of Antaiji.

On this link, http://antaiji.org/archives/eng/201009.shtml, it can be found as Essay 1.

I'd like to ask for the opinions or additional commentary of the teachers regarding this article.

Not to limit the possible commentaries, I'd like to state that of special interest (of mine, at least) is differentiating discriminating alertness from shikantaza. It's still not so clear to me how they really differ.

Additionally, I'd like to ask about non-discriminating dullness. Through many a night, I find myself drained and fall into this state from time to time. Try as I may to come back, I return almost immediately into that dullness. I suppose it's because I do too many things and am exhausted. While I realize this isn't ideal, it's what is and just sit with that. In that sense, I suppose, it's also shikantaza. Would that be a correct interpretation?

I realize how nit-picky and discriminatory this all sounds, as if I were some snobby shikantaza taster who judged bad zazen from good zazen as easily as he can tell is pinky from his big toe. In effect, though, I suppose he has difficulty in actually sitting shikantaza. Nevertheless, if there can be more clarity to the description of shikantaza, why not, right?

Thank you for reading.

Gassho,
Ben

[Jundo]

Zazen is non-discriminating alertness.

There is no right or wrong about dozing during ZZZzzazen (I do sometimes when exhausted). Nonetheless, dozing is wrong and we should not doze during Zazen, and should sit alert, awake and upright in bodymind.

Gassho, J

[shikantazen]

Thanks for sharing this Ben. It is very useful

I think teachers and senior students might be able to explain better but here is my take.

I think discriminating alertness is more like a vipassana practice, say e.g., noting method. Where you try to mentally note down every minor sensation you observe as fast as you can. You are alert and discriminating between one sensation and the other.

While shikantaza is more like being one with whatever is happening. Being alert as opposed to being lost rather than being alert to be alert. If that makes any sense.

Gassho,
Sam

[Mp]

Zazen is non-discriminating alertness.

Thank you Ben for that article. During zazen I have dozed and been alert ... both separately and together. =)

Gassho
Shingen

[Kokuu]

Additionally, I'd like to ask about non-discriminating dullness. Through many a night, I find myself drained and fall into this state from time to time. Try as I may to come back, I return almost immediately into that dullness. I suppose it's because I do too many things and am exhausted. While I realize this isn't ideal, it's what is and just sit with that. In that sense, I suppose, it's also shikantaza. Would that be a correct interpretation?

Ben, when I practiced Mahamudra, there were techniques to counteract both dullness (sinking) and hyperalertness/excitedness (rising). In Shikantaza, as I understand it, you just sit with what is happening, whether dull or bright, tight or loose.

A good description of practice I heard recently from a Dzogchen teacher was being like a videocamera (albeit one that can also sense bodily sensations, smell and thoughts) stuck on record. We are openly listening/sensing what is going on without judging. Another pointer, from Sokaku Kathie Fischer, was being with what is as you would sit with a sick child. As ever, any description is only going to be a finger pointing at the moon.

A cool small evening shrunk to a dog bark and the clank of a bucket –
And you listening.
A spider's web, tense for the dew's touch.
A pail lifted, still and brimming – mirror
To tempt a first star to a tremor.

Cows are going home in the lane there, looping the hedges with their warm
wreaths of breath –
A dark river of blood, many boulders,
Balancing unspilled milk.
'Moon!' you cry suddenly, 'Moon! Moon!'

The moon has stepped back like an artist gazing amazed at a work
That points at him amazed.

-- Ted Hughes 'Full Moon and Little Frieda'

Gassho
Kokuu

[Byokan]

Hi Ben,

Thanks for sharing this article. I’m new to shikantaza, so this is interesting to me in the way it spells out all these differences. Here’s my take, don’t know if I’m on the right track or not...


The author’s description of discriminating alertness seems to me to be (as shikantazen said above) more like insight or vipassana meditation, rather than shikantaza. It’s my understanding that the labeling, and the constant shifting of attention, would create distinctions and separation in the mind, which is the direct opposite of what shikantaza is about.


Non-discriminating dullness sounds like resting quietly in a meditation posture. I say if your body needs rest, attend to that first; take a short nap and then meditate later. I think a lot of us are chronically sleep-deprived, and if we could get even a half-hour or an hour more of sleep a night, we’d do better at everything, as well as being more ready to do shikantaza.


Still I guess we have to resist striving for perfect shikantaza, hmm? What Kokuu said rings my bell:

...just sit with what is happening, whether dull or bright, tight or loose.

Gassho
Lisa

[Jishin]

I just try sit.

Gassho, Jishin

[Jundo]

I finally read the essay you wanted (I had read the one above it). Yes, Shikantaza is non-discriminating alertness.

I would add one facet that Muho (and several other modern Shikantaza teachers) seem not to emphasize enough: Namely, that the very act of Shikantaza must be sat as a sacred act, as the only act necessary in that moment in all space and time, with nothing to add or take away, nothing lacking in that moment of sitting. (Why? How often in life do we undertake an action with such a sense of wholeness, sacredness, free of lack?). Zazen just sits Zazen for the purpose of Zazen. Zazen is all the Buddhas sitting.

I too believe that breath can be a balance when the mind is truly running away, but then we should drop that away too. I am not so keen on use of some mantra or statement of intention as necessary or very helpful at all.

I believe that the descriptions of Shikantaza above by folks are lovely ...

A good description of practice I heard recently from a Dzogchen teacher was being like a videocamera (albeit one that can also sense bodily sensations, smell and thoughts) stuck on record. We are openly listening/sensing what is going on without judging.

This is like a modern version of the traditional description of Shikantaza as like "mirror mind", the mirror holding within all that the clear and boundless mirror shows without judgement.

While shikantaza is more like being one with whatever is happening. Being alert as opposed to being lost rather than being alert to be alert.

This sounds right.

If tired, just be tired. We just sit as that. Nonetheless, take a nap ... drink some tea ... for it is best to sit when not tired. (Only in Zen can we say that we do not judge "tired Zazen" as wrong ... and being tired is also the sacredness of "just what is" ... yet it is simultaneously wrong and best avoided if possible).

Gassho, J

[Jika]

Thanks for the interesting article and explanations.I'm wondering about the metaphors of "mirror" and "camera": a mirror stays totally unchanched by the reflection. The moment it is gone, it has never been there. A camera on record keeps record. So should I be able to memorize after zazen that at 5:07:03 there was bird song, or may I be a camera that has auto-delete mode? So if I happen to remember, I remember, if not, not, but not bother with memorizing in zazen, right?? Gassho, Danny

[Jundo]

Thanks for the interesting article and explanations.I'm wondering about the metaphors of "mirror" and "camera": a mirror stays totally unchanched by the reflection. The moment it is gone, it has never been there. A camera on record keeps record. So should I be able to memorize after zazen that at 5:07:03 there was bird song, or may I be a camera that has auto-delete mode? So if I happen to remember, I remember, if not, not, but not bother with memorizing in zazen, right?? Gassho, Danny

I believe that you are thinking too much about a simple metaphor.

Gassho, J

[Jika]

Me? Thinking too much?! Never!!Lisa! I need my Overthinkers Anonymous sponsor! Gassho,Danny

[Byokan]

LOL!

First step is admitting you are helpless, Danny. Just tell yourself, I will not think today. I will not think today. Maybe try chewing gum.


Lisa

[Geika]

Lol, Lisa. You have no idea how relevant you've been to me in this moment.

[Nindo]

An article, I assume, to be written by Muho, the abbot of Antaiji.

On this link, http://antaiji.org/archives/eng/201009.shtml, it can be found as Essay 1.

Just to clarify, those essays were not written by Muho but by somebody called Brendan (Dairoba), who apparently studied at Antaiji.

[Tiwala]

Just to clarify, those essays were not written by Muho but by somebody called Brendan (Dairoba), who apparently studied at Antaiji.

Ah, thank you. I did not know.


Thank you also to Jundo and all others who have posted and shared their thoughts. It's been enlightening and an interesting read. Thank you.