Beiträge von kal

    In Zazenshin wird klar, dass es keine Übung ist, einen spezifischen Geisteszustand zu erreichen, weder den Geist zu beruhigen noch andersweitig seine Erfahrung zu manipulieren.


    Wie liest du folgende Textstellen: "Just sit; only then will you get it" (Eihei koroku); ""Must we not pursue the way in seated meditation (zazen bendou), as urgently as if rescueing our own heads from fire?" (Eihei koroku); "people who have not yet realized and understood buddha-dharma may pusue the way in seated meditation (zazen bendo) and be able thereby to attain realization (shou)" (Bendowa).

    Lieber Pamokkha der Weiche ,

    die von Dir zitierten Textstellen beziehen sich auf die Entschlossenheit; nur wer voll und ganz sich der Praxis ergibt als ob sein Haar in Flammen stehen würde, manifestiert den Weg. Wenn dein Kopf brennt, gibt es keine Halbherzigkeit, keine Prokrastination. Dieses Sitzen nennt Dogen das Dharma-Tor des Friedens und der Freude...

    In Zazen Yojinki wird die Einstellung klar:

    Zitat

    [...]you should cease to discriminate between good and evil. Give up all affairs with which you are involved; do not occupy your mind with any concerns nor become physically engaged in any activity. This is the primary point to bear in mind. When delusive objects disappear, delusive mind falls away.

    When delusive mind falls away, the unchanging reality manifests itself and we are always clearly aware. It is not extinction; it is not activity.

    Das Dharma-Tor ist bereits da, wir müssen es nur erkennen, dazu sitzen wir ohne Ablenkung und transzendieren die Illusionen. Wir arbeiten nicht darauf hin, in der Zukunft zu erwachen, wir sehnen uns nicht nach Satori, sondern sitzen mit unserem ganzen Wesen, ohne uns in den Dingen zu verstricken.

    Lieber Pamokkha der Weiche


    wie Du schon in mehreren Quellen angegeben hast, gibt es von Meister Dogen mehrere Anweisungen, wie "sein" Zazen ausgeführt werden soll. Neben ZazenGi und FukanZazenGi gibt es GakuDoYoJinShu in denen nähere Instruktionen und Empfehlungen dargestellt werden. In Zazenshin wird klar, dass es keine Übung ist, einen spezifischen Geisteszustand zu erreichen, weder den Geist zu beruhigen noch andersweitig seine Erfahrung zu manipulieren. Grundsätzlich sollte wie ein Berg gesessen werden, jenseits des Denkens (hishiryo).

    In ZazenGi schreibt er:

    Zitat

    […]Let go of all relations, and set all affairs at rest. Do not think of good, donot think of evil. Zazen has nothing to do with the function of intellect, volition, or consciousness, nor with memory, imagination, or contemplation. Do not seek to become a buddha.[…]

    Sit stably in samadhi. Think of not-thinking. How do you think of not-thinking? Beyond-thinking. This is the way of doing zazen in accord with the dharma. Zazen is not learning meditation. Rather zazen itself is the dharma-gate of great peace and joy. It is undefiled practice-realization.[…]


    FukanzazenGi:

    Zitat

    The Way is originally perfect and all-pervading. What need is there for practice and realization? The Dharma vehicle is rolling freely. Why should we exhaust our effort? There is no speck of dust in the whole universe. How could we ever try to brush it clean? Everything is manifest at this very place. Where are we supposed to direct the feet of our practice? Now, if you make the slightest discrimination, you will create a gap like that between heaven and earth. If you follow one thing while you resist the other, your mind will be shattered and lost. […] Therefore, put aside the intellectual practice of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Your body and mind will drop away of themselves, and your original face will manifest. If you want to get into touch with things as they are, you – right here and now – have to start being yourself, as you are.[…]

    Put aside all involvements and suspend all affairs. Don’t think about “good” or “bad”. Don’t judge true or false. Your mind, intellect, and consciousness are spinning around – let them have rest. Give up measuring with thoughts, ideas, and views. Have no designs on becoming a Buddha. […]

    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? Letting thoughts go (Nonthinking). This is the essential art of zazen.[…]

    Zazen is not a meditation technique. It is simply the Dharma gate of joyful ease, it is practicing the realization of the boundless Dharma way. Here, the open mystery manifests, and there are no more traps and snares for you to get caught in.

    If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true Dharma appears of itself, so that from the start dullness and distraction are struck aside.


    Zazen-Yojiki:

    Zitat

    Zazen means to clarify the mind-ground and dwell comfortably in your actual nature. This is called revealing yourself and manifesting the original-ground.[…]

    In zazen both body and mind drop off. Zazen is far beyond the form of sitting or lying down. Free from considerations of good and evil, zazen transcends distinctions between ordinary people and sages, it goes far beyond judgements of deluded or enlightened. Zazen includes no boundary between sentient beings and buddha. Therefore put aside all affairs, and let go of all associations. Do nothing at all. The six senses produce nothing.

    […] The mind is like the ocean waters, the body like the waves. There are no waves without water and no water without waves; water and waves are not separate, motion and stillness are not different. […]

    Now, zazen is entering directly into the ocean of buddha-nature and manifesting the body of the Buddha. The pure and clear mind is actualized in the present moment; the original light shines everywhere. The water in the ocean neither increases nor decreases, and the waves never cease. […]

    Vow to cut off all delusions and realize enlightenment. Just sit without doing anything. This is the essence of the practice of zazen.


    und in Zazenshin:

    Zitat

    […]

    Experiencing the state in which the words of the great master are like this, we should learn in practice “mountain-still sitting,” and we should receive the authentic transmission of “mountain-still sitting”: this is the investigation of “mountain-still sitting” that has been transmitted in Buddhism. “Thinking in the still-still state” is not of only one kind, but Yakusan’s words are one example of it. Those words are “Thinking the concrete state of not thinking.” They include “thinking” as skin, flesh, bones, and marrow, and “not thinking” as skin, flesh, bones, and marrow.

    […] Having been authentically transmitted like this, “thinking the concrete state of not thinking” is present already. In recent years, however, stupid unreliable people have said, “In the effort of zazen, to attain peace of mind is everything. Just this is the state of tranquility.” This opinion is beneath even scholars of the Small Vehicle.

    Die Diskussion ob er "Shikantaza" (Ja, diesen Begriff habe ich von Dogen selbst soweit ich mich erinnere nicht selber gehört, vermutlich ist er in Abgrenzung zu anderen Zazen-Methoden später entstanden) als Koan gemeint hat macht mMn keinen Unterschied für die Praxis und ist irrelevant. Letztlich sind Koan ebenso Sprungbretter in unsere wahre Natur jenseits des Denkens, welche losgelassen werden müssen. Shikantaza-Zazen ist die Manifestation dieser Buddha-Natur jenseits des Denkens und jeglicher Zustände. Es geht um "practice-enlightenment" Buddha-Natur kann nur diesen gegenwärtigen Moment erfahren werden, jeder Moment ist daher Praxis, dies zu manifestieren. Und klassischerweise wird dies in Zazen praktiziert, jedoch dies auch in den Alltag und seine Aktivitäten mit hineingetragen (Keine Unterscheidung zwischen Praxis und nicht-Praxis... das ganze Leben ist ausnahmslos Praxis).

    Dies hat er während seines Aufenthaltes in China unter seinem Lehrer erfahren, welcher ihm "Silent Illumination" gelehrt hat.


    Nochmal zu dem Purismus und der scheinbaren Ablehnung gegenüber Ritualen und anderen "überflüssigen" Dingen: Ich denke Dogen war gegen jede Glaubenssätze und betonte stets die Praxis als Weg und das Zazen der Weg ist, Erwachen zu erfahren. Daher sind Räucherstäbchen, Rezitationen etc. für ihn sekundär gewesen, so habe ich jedenfalls in Shobogenzo-zuimonki verstanden. Er hat diese Dinge nicht abgelehnt aber er wollte z.B. dass in der Zazen-Halle rein Zazen praktiziert wird und diese Dinge nichts zu suchen haben. Dennoch hat er über viele Jahre selber z.b. Koan etc praktiziert, als informelle Praxis.



    Viele Leute schreiben viel... so wird folgender Dialog (J.Broughton) auf einen nahen Schüler der Bodhidharma Linie zugeschrieben:


    Question: What if I gather the mind into dhyana so that it does not move?"

    Answer: "This is bondage samadhi. It is useless. This holds even for the four dhyanas, each of which is merely a state of quiescence from which you will return to disturbance again. They are not to be valued. These are created dharmas, dharmas that will be destroyed again, not ultimate Dharma. If you can understand that intrinsically there is neither quiescence nor disturbance, then you will be able to exist of yourself. The one who is not drawn into quiescence and disturbance is the man of spirit." Further: "If one is capable of not seizing on interpretations, not creating the mind of delusion, and not esteeming profound knowledge, then he will be a peaceful person. If there is one dharma to be esteemed or valued, this dharma will be the one most capable of binding and killing you, and you will fall into having mind. This is an unreliable state of affairs. There are innumerable common men throughout the world who are bound by terminology and the written word."

    In meiner Tradition arbeiten wir nicht mit dem System der Jhanastufen. Daher spielt dieses Konzept keine Rolle.. schliesslich sind diese ja auch nur Zustände, anatman und anicca. Was kommt, kommt und vergeht.

    in der gesamten Praxis (formal und informell und letztlich im Alltag) haben Jhanastufen keine besondere Bedeutung. Annahme dessen was ist, schliesst jedoch spezifische Zustände nicht aus

    Ich kann mir gut vorstellen, das dies im Zen unterschiedlich gesehen und gehandhabt wird. Für mich sind beide Sichtweisen in Ordnung.

    Ich halte das Üben der Jhanas sogar für seht wichtig. Sie können ein sehr wertvolles Hilfsmittel sein.

    Auch SkyBlue Soweit ich weiss ist Rinzai deutlich mehr auf Kultivierung spezifischer Zustände (Kensho) fokussiert. Im Soto sitzen wir ohne Absicht aber völlig gegenwärtig mit dem Körper-Geist (Body-Mind) (Kakusoku). Ohne Ablehnung noch Anhaftung lassen wir alle Zustände kommen und gehen und somit sind auch Satori/Kensho (Fallenlassen von Körper-Geist) erfahrbar, aber nicht das Ziel (Mushotoku). Nach Dogen ist bereits die Haltung (nicht nur physikalisch) die Manifestation der Buddhanatur (Erkennen, dass alle Wahrnehmungen wie Wolken sind, der Himmel ist weder getrennt noch getrübt davon..wir wissen und erkennen in jeder Wetterlage den blauen grenzenlosen Himmel).

    Und somit ist jeder Moment, jeder Augenblick Übung und Erwachen und somit untrennbar.

    in der gesamten Praxis (formal und informell und letztlich im Alltag) haben Jhanastufen keine besondere Bedeutung. Annahme dessen was ist, schliesst jedoch spezifische Zustände nicht aus

    "Once there was a meditator. He loved sitting on the cushion but he got annoyed by all the things that disturbed him. The noises of the traffic outside, his neighbours talking and listening to music, dogs barking…

    at least he closed his windows, shut the curtains and took his earplugs so no no one could disturb him. But even when he shut out the whole world his annoying boss, the foolish coworkers and the argue with his wife come to chase him in his thoughts."

    in meinem Blog schrieb ich:


    […]but is that a merit, a benefit? should we meditate for the sake of something? no, at least we wont gain anything. if we keep anatman in mind, the teaching that there is no core, no self, what can be have any profit from meditation or the buddhist way at all?

    i think bodhidharma, when he replied that there is no merit, no matter what intentions or motives we have, meant that its all just imaginations and dreams. we wont get anything out of buddhism. as long as we think we get out any benefit, its just running after illusions and creating our samsara. there is really nothing to grasp, no benefit. everything we can get is illusory. meditation will vanish all that hopes, believes, imaginations. all illusions all karma will drop away when body and mind drops.

    Kodo Sawaki Roshi commented on Zen Master Longya Judun:

    "A burglar breaks into an empty house. He can’t steal anything. Theres no need to escape. Nobody chases him. It’s nothing.
    Understand: It’s nothing."


    We are the thief, the burglar. Before we have a glimpse of our true nature, we expect a lot of the buddha way – like the burglar is convinced, that in the house is a treasure.

    We make great effort to break into that house, and once we slipped in, we see its empty. nothing but vast emptiness. nothing to get out of it! thats what happens when we look into our true nature. There is nothing. All the dreams we had, the thoughts are nothing but clouds in the sky, castles in the air. the attempt to nourish a self that doesnt exist, to solid it, even if our motives are to attain nirvana.

    "[…] Having been authentically transmitted like this, “thinking the concrete state of not thinking” is present already. In recent years, however, stupid unreliable people have said, “In the effort of zazen, to attain peace of mind is everything. Just this is the state of tranquility.” This opinion is beneath even scholars of the Small Vehicle."

    Dogen - Shobogenzo, Zazenshin

    könnte auch makyo sein..ich habe dazu in meinem Blog geschrieben:


    While sitting in meditation, all kind of conditions may arise. Thoughts, the ceasing of thoughts, dreaming, sensations… whatever. But also some kind of strange things may arise like hallucinations. So some people hear strange sounds, perceive odd body awareness like they shrink or grow, they feel like they start vibrating, floating, spinning and so on. Even optical illusions like colors or demonic grimaces may appear.

    Of course with this experiences, no matter if they are perceived as satisfying or terrifying, great uncertainty may arise. In zen these experiences are called makyo. the translation is like “devils cave”. Yasuntani roshi pointed out that the term ma refers to mara, the temptation, and kyo can be translated as condition,realm or place.

    We dont give any meaning to it but try neither to be distracted nor getting lost in it. We just return to sitting and sit through all conditions. We just recognize this apperances as clouds in the sky passing by, anicca and anatman.

    Of course, if we have the feeling that these experiences affect our life especially in post meditation we should concider to consult a doctor.

    in der Meditation können allerlei Dinge hochkommen, vor allem weil wir sie nicht wie im Alltag überdecken, ignorieren oder ums davon ablenken. Bei der Meditation konfrontieren wir uns mit den Dingen, die aus dem Unterbewusstsein aufsteigen. Einfach bemerken, weder dran hängenbleiben noch wegschieben.. interpretiere auch nicht zu viel da rein, auch wenn sowas sicherlich förderlich für den Trauerprozess ist.:-)

    Lg

    Du scheinst Zen zu praktizieren.

    Icb kann Dir Shohaku Okumura - "Durch Gelübde leben (living by vow" und "the mountains und waters sutra empfehlen"

    Ausserdem Robert Aitken - Ethik des Zen (Mind of clover)..

    Ansonsten auf jeden fall Kosho Uchiyama - das leben meiatern durch zazen



    Und natürlich Dogen - Shobogenzo ...oder Shobogenzo Zuimonki




    Kesakambalo meint vermutlich seine längere Sammlung (PK) von Neumann...