![]() Once fabrication arises, it develops continuity but it still only exists through the piling up of myriad dharmas. So the four elements and five aggregates mesh, four limbs and five senses appear and on and on until the thirty-six body parts and the twelve-fold chain of interdependant emergence. When one wave arises, a thousand waves follow the moment a single mental fabrication arises, numberless things appear. Body arises in mind and, when the body arises, they appear to be distinguished. Nagarjuna used this subtle symbol for the samadhi of all the Buddhas but this mind is signless, non-dual, and differences between forms are only apparent. The luminosity of this mind shines throughout the past and brightens as the present. This is symbolized by the full moon but it is this mind which is enlightenment itself. Enlightened essence and form, giving rise to the bodies of all the Buddhas, it has no "more" or "less" about it. The great teacher, the Third Ancestor Sengcan temporarily called it "mind", and the Venerable Nagarjuna once called it "body". This has always already been so but it is still without a name. Objects of mind and mind itself have no place to exist. Completely clear, its own luminosity shines before form and emptiness were fabricated. Where is there any dust? What can obstruct such a one?Ĭlear water has no back or front, space has no inside or outside. This one is without compare-he has completely died. Between sky and earth, only this whole body is seen. Without peak or depths, its brilliance is unthinkable, it shows itself silently. It is as high as a mountain, deep as the ocean. Trying to think of it, the thought vanishes. Who is this? Its name is unknown it cannot be called "body", it cannot be called "mind". ![]() Don't fabricate any things with the six senses. Putting aside all concerns, shed all attachments. Beyond considerations of good or bad, transcend any divisions between usual people and sages, pass beyond the boundary between sentient beings and Buddha. ![]() This is called "the display of the Original Face" and "revealing the landscape of the basic ground".ĭrop through this bodymind and you will be far beyond such forms as sitting or lying down. Sitting is the way to clarify the ground of experiences and to rest at ease in your Actual Nature. During sesshin we practice sitting and walking meditation, listen to Dharma talks, hold dokusan (private meetings between teacher and students), chant sutras, perform work practice, and eat meals in oryoki style.1 The word sesshin (pronounced sesh-een) literally means collecting the mind-heart. These programs, which will resume when COVID recedes, last from one to seven days. Throughout the year, sesshins (silent retreat practices) are offered. We bow to our lineage that shows us our way to ordinary mind. It is a means of showing respect and being present with ourselves and others. Zazen is chanting sutras of the Buddha and teachings of the Lineage. Zazen is reciting sacred formulations of syllables, called 'Dharani,' to invite certain energies to manifest, energies such as compassion, wisdom, protection from delusion, fearlessness. The practice aims to create a peaceful and harmonious culture. ![]() It is a practice of being aware of where we put our minds, how we use our words, and how we move our bodies. It is paying attention to how we begin a project and how we end it how we put on, wear, take off, and fold our clothes how we eat so there is no waste and minimal cleanup, and yet with elegance and full attention and how we work. It is as much in how we clean the floor as in how we sit. Zazen is training in realization and insight. Ultimately we realize that the jewel is ordinary life. In the process, we reveal a jewel hidden in the rubbish, a jewel that is always there but hidden by ignorance and deception. Zazen is a way of quieting our busy, scheming, chatty, hungry minds.
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