Transitions

OK, quiz time.  If you are reading this you are likely familiar with the Zen meditation "Just Sitting" or shikantaza.  Various instruction on how to do this have been written, but the most famous (according to me) is the Fukanzazengi by Zen Master Dogen.  This is his instructions on how to do shikantaza.  He talks mostly about correct understanding, very briefly about what to do with the mind and some detailed instructions about how to physically do shikantaza.  This essay is commonly discussed in contemporary teachings.  There is one detail, one action, that he emphasizes using seven adverbs.  He tells us how to do it, and in case there is any confusion, turns around and tells us how not to do it.  Here is the quiz question: what instruction is this?  And why have you never hear any comments on the passage?

"When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcendence of both unenlightenment and enlightenment, and dying while either sitting or standing, have all depended entirely on the strength (of zazen)."

I wish I were an expert in ancient Japanese and/or a zen teacher, because then I could have something worthwhile to say about this passage.  Well, sorry that's not going to stop me.  I'll try to keep it simple.

Transitions are important.

For your Average Joe Zen Student (for whom I can speak confidently), who is sitting a long period of zazen, the sound of the bell to end zazen generates a predictable series of events: a thought such as "Oh, it's about fucking time!"  Then stretching to get the wrinkles out.  Then waiting for the slowpokes to get up so we can finally do some walking or get some coffee.  For your Average Joe, "when you arise from sitting" is a time to say "whew!  Glad that over!".

I really want to understand what Dogen is saying.  Is he saying that one acquires some "strength" in zazen?  Is he hoping we do not to fritter it away when getting up?  What is it to "deliberately" arise from sitting?  Should we think about getting up?

I'll say that for the AT student every moment there is the possibility of choice.  If things are going well, then every moment there is a choice: am I going to respond to the stimulus to do something, or am I not?  If I neglect the opportunity of choice then I respond in a way that is primitive, unconscious, impulsive, ill considered, habit driven, small minded, selfish.  If I recognize a choice then I have at least some hope of responding with consideration.  I'll call that freedom.

So what is a transition?  Are transitions a trap?  Are transitions an opportunity?  Or are they an illusion?  Is every moment a transition?

I'll bet my AT teacher would suggest that when I hear the end of zazen bell I do nothing.   Really do it.  Say "No!".  Stop until the end-gaining resolves and I have an opportunity to consciously direct my use.

I've heard beginner taught "when the bell is struck we all bow together".  To see the whole group bowing together meets someones expectations of good aesthetics:  'Oh look!  We have finally squashed our individuality, defeated our selfish ego!'  But have we defeated our ego, or are we half asleep mindless sheep?  Have we really stopped, considered and then chosen to do this bow at this time - to act in time with other to create harmonious living - or are we just going through the paces?

Maybe I'm not a good zen student.  I'd much rather be free from habits.  Good comes from recognizing that one has stopped, considered the alternatives, and then choosing to be good.  Simply trying to act like everyone else is really scary, it's the heart of fascism and I'll bet it kept FM Alexander up at night.

I spent 40 minutes sitting, trying not to follow after habits, to leave all the stimuli alone, to just sit.  And when the bell rings and I respond like a Pavlov Dog.  Oh, I feel like an animal.  Like a common beast with real nice robes.  It's very depressing.  And I do that ALL THE TIME.  It drives me nuts.  It's humiliating.

The inhibitory quality of zazen must be brought into other affairs, and to that we have to bring deliberation to transitions.  I'm going to start by inhibiting and directing when I arise from sitting.  It's an important transition.

Almost as important as this transition.