![]() Keep a clear space with enough room for your knees.” There are lots of instructions to monks about how to conduct their daily lives in a way conducive to practice, such as what to wear, frivolous activities to avoid, what to eat, and how to deal with various “unusual and strange” experiences in meditation. Don’t let wind, smoke, rain or dew come in. Much of the essay is quite practical: “To practice sitting, find a quiet place and lay down a thick mat. His essay “ Zazen-Yojinki” is fairly short and centers on the practice of zazen, or seated Zen meditation. Zen master Keizan Jokin lived in Japan from 1264 to 1325, and was a direct Dharma descendant of Dogen. In any case, I like the Antaiji translation, but you can find a number of existing translations online here. Strangely, parts of the Antaiji translation match another translation attributed to Yasuda Joshu Dainen and Anzen Hoshin, which is included in the book The Art of Just Sitting edited by Daido Loori. It seems that at least part of the translation is by Shohaku Okumura, as excerpts of the text were published under his name in 2002 in a booklet produced by the Japanese Soto Shu ( Soto Zen school) called Soto Zen: An Introduction to Zazen. Unless I indicate otherwise, for my discussion I’ll be using a translation of “ Zazen-Yojinki” posted on the website of Antaiji monastery. ![]() ![]() I also think you’ll find this episode interesting, because rather than trying to analyze Keizan’s text as a whole, I’m going to focus on what he means by the phrase “clarify the mind-ground and dwell comfortably in original nature” – an activity he presents as being our fundamental job as Buddhists if we’re seeking liberation.Īlternative translations of Keizan’s phrase include “enlighten the primordial mind and abid peacefully in original state,” and “directly realiz the Foundation of our minds and dwell content with our own Buddha Nature.” Exploring the meaning of this phrase leads us to several questions: What exactly is it we’re trying to do in Zen, or in Buddhism? What is it we hope to awaken to, and what’s good about it? Why does Mahayana Buddhism use the term “mind” to refer to such an ineffable goal, when we’re supposed to let go of, or transcend, our discriminating mind? Why does it teach about an “original nature” when everything is impermanent, and we’re supposed to awaken to the emptiness of self? If you’re a non-Zen listener, I apologize – I know I’ve spent a fair amount of time recently on a Zen essay by Dogen! However, as I said, I’ll be covering other kinds of topics soon. Resting Comfortably in Your Actual Nature ![]() I explore the meaning of this phrase in this Dharma Talk, reflecting on a nondual experience beyond words, and why Zen and Mahayana so often use terms like “mind” or “actual nature” when pointing to it.Ī Brief Overview of Keizan’s “Zazen-Yojinki” In his essay “ Zazen Yojinki,” or “Points to Keep in Mind When Practicing Zazen,” 13th-century Zen master Keizan Jokin presents “clarify the mind-ground and dwell comfortably in original nature” as our fundamental job as Buddhists if we’re seeking liberation. 118 - Buddha's Teachings 15: Nibbana (Nirvana) as the Ultimate Goal
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