Tag Archives: zen

Unknown's avatar

Daido roshi on dropping off body and mind: case 108

by

Lighting incense, holding the heart/mind with ease:DSC_0056

Dropping Off Body and Mind

Dharma Discourse by Daido Loori, roshi

(from Mountain Record, vol XXI, no.1)

Koans of the Way of Reality, Case 108

Dogen studied with Master Rujing. One evening during the intensive summer training, in the first year of Pao-chang, 1225, Rujing shouted at a disciple, “When you study under a master, you must drop the body and mind. What is the use of single-minded intense sleeping?”

Sitting right beside this monastic, Dogen suddenly attained great enlightenment. Immediately, he went up to the abbot’s room and burned incense. Rujing said, “Why are you burning incense?” Dogen said, “Body and mind have been dropped off.” Rujing said, “Body and mind dropped off. The dropped-off body and mind.” Dogen said, “This may only be a temporary ability. Please don’t approve me arbitrarily.” Rujing said, “I am not.” Dogen said, “What is that which isn’t given arbitrary approval?” Rujing said, “Body and mind dropped off.” Dogen bowed. Rujing said, “The dropping off is dropped.”

Daido’s Commentary

…

“Body and mind fallen away” is a realm in which there are no doctrines or marvels, no certainties or mysteries. It’s just “when you see, there is not a single thing.” Having reached this place, Dogen expressed it to his teacher. Rujing then approved and Dogen bowed. Having passed through the forest of brambles, he then passed beyond the other side, too. Rujing said, “The dropping off is dropped.”

We should understand that this body and mind is not the bag of skin. So I ask you, what is it that is dropped off? Who is it that drops off? This is the place of inquiry that must be clarified. Haven’t you heard the words of the teachers of old? When the ten thousand things have been extinguished, there is still something that is not extinguished. What is it?

To read more please click here

The capping verse:

The thought-cluttered bucket’s bottom broken;
Neither water nor moon remains.

This is a capping verse that my teacher, Maezumi Roshi, wrote when we were working on one of the books at Zen Center of Los Angeles. I was collecting capping verses and he looked through his notes and pulled this one out. I loved it and I still love it.

The thought-cluttered bucket’s bottom broken. The bucket is the container, the bag of skin, the illusion, the thing that we think we are. It’s the thing that’s in a constant state of becoming and change, the thing that we cling to, put our armor around, and try to protect so desperately. It’s the illusion that separates us from everything else, from everything that we need and from everything that we love. The illusion. When the thought-cluttered bucket’s bottom is broken, the body and mind fall away. The illusion falls away.

Neither water nor moon remains. The water—mind. The moon—enlightenment. Both gone. What is it that remains? You should understand that when the ten thousand things have been extinguished, there is still something that is not extinguished. What is it?!

If you don’t know, you have an imperative to find out.


May the day be well,

Genju

Unknown's avatar

eggs and chicken droppings

by
here is home

here is home

… (I)n Zen liturgy we manifest that which is known to us intuitively in the form of a visible, tangible reality.  In this way, liturgy tends to make palpable the common experience of a group….  (W)e seem, in fact, to be a culture with distinctly polarized reactions to liturgy.  While at the one end there are those who become very attached to the forms, at the other extreme are those who adamantly reject everything even remotely resembling religious ritual. (Bringing the Sacred to Life by John Daido Loori)

When we started our little sangha, we agonized over the ten thousand things that might offend people and keep them from returning.  To bow or not to bow; to light a candle or not; to use Buddhist terms or not?  Was it a mat or a zabuton, a cushion or a zafu?  Was it the Heart Sutra or the Prajnaparamita?  Oh heck, was it a sutra or a reading!  Were we making practice accessible or copping out?

Over the years, as we listened to the sangha members (or are they meditation friends!), we began to hear the undercurrents of fear.  Fear that rituals would be traps or untenable rules that would always have us being “less than”.  Fear that the already painful belief of being less than would become a leverage for the unscrupulous.  As we cultivated our language of being together, some of those fears eased.  Others have morphed into rituals.  Go figure!

Zen liturgy is upaya, skillful means...it functions as a way of uncovering the truth which is the life of each one of us. (All practices) point to the same place: the nature of the self.

For myself, the fear of not getting things right (the first time, every time), creates this push-pull with ritual.  Have a metric and there’s a measure of performance.  Have no metric and how do you know what the measure is?  From that fissure in my thinking often comes a lack of discernment and a draw to what distracts from the anxiety.

And that distraction takes the form of an impulsive tendency to pick up chicken droppings thinking they are eggs.

(But) it is not a matter of knowing.  It has to be realized as the functioning of our lives.  And for practice to function, for liturgy to function, it must first be wholeheartedly engaged.  Practice is always with the whole body and mind.  Just … aping the form … is a dead end.

Practice now is in holding the anxiety, not the distraction which can be a ritual, a book or a word.  It is feeling the sense of true nourishment which brings me home the first time, every time.

Thank you for practicing,

Genju