I might point-non-point out, from my limtedless limited perspective, that the way of Uchiyama, or my small way of shining a light on Shikantaza, or the words of Daoxin and Ting-chen are not two at all. The differences are perhaps more apparent than real. All arise-non-arise from the same non-source-source:
One Universal Virtue is to drop (by non-dropping-dropping) all waves of karma, impendiments and thoughts of "true or false" into and as this Ocean, Repent/Atonement as At-One-ment, sitting upright as True Aspect. All thoughts as waves just constantly non-arise and flow.Astus wrote:
After that he quotes the Sutra of Meditation on the Bodhisattva Universal Virtue (T09n0277p0393b10-11): "The ocean of impediment of all karmas / Is produced from one's false imagination. / Should one wish to repent of it / Let him sit upright and meditate on the true aspect [of reality]." (tr. Bunno Kato)
No object of thought and what thought to object to, not two. What "Buddha" can be thought or not thought and is not all thoughts? Sitting as Buddha is precisely Buddhasticly Buddhasting.Astus wrote: Then Daoxin (tr. Chappell) continues:
"The Dapinjing [couldn't find what it actually refers to, but an almost identical teaching is found in the first volume of the Fozangjing T15n0653p785a25] says: "No object of thought (wu-suo-nian) means to be thinking on Buddha (nianfo)."
Sitting as Buddha is thinking no object. Apart from sitting, there is no mind and no Buddha at all. Apart from Buddha, there is no mind of sitting. Sitting as Buddha is identical to the sitting Buddha. To seek the mind or to seek for sitting is to seek for Buddha. The trick is to seek by not seeking, finding what cannot be found. The Form of Sitting is without form, the appearance of sitting lacks any appearance or in and out. What mind is there to calm? Never mind! In simply sitting, no internal or external to grasp or arise, all is without form or discrimination right in and as all form and discrimination ... nirvana is samsara, no nirvana no samsara from the startless start. The sitting mind disappears and re-emerges, what is there to indicate when all the world is free of directions in the pivot point of sitting? Sitting this, body-mind are none other than the real and true Tathagata.Astus wrote:Why is it called wu-suo-nian? It means the mind which is "thinking on Buddha" is called thinking on no object (wu-suo-nien). Apart from mind there is no Buddha at all. Apart from Buddha there is no mind at all. Thinking on Buddha is identical to the thinking mind. To seek the mind means to seek for the Buddha.
Why is this? Consciousness is without form. The Buddha lacks any outer appearance. When you understand this truth, it is identical to calming the mind (anxin). If you always are thinking on Buddha, grasping [onto externals] does not arise, [and everything] disappears and is without form, and thinking is impartial without [false] discrimination. To enter into this state, the mind which is thinking on Buddha disappears, and further it is not even necessary to indicate [the mind as Buddha]. When you see this, your mind is none other than the body of the real and true nature of the Tathagata."
This Ting-Chen says ...
How does one lay down without laying down? Open the Hand of Thought. There was never a thing to pick up from the start, nor a thing in need of letting go.Astus wrote:Lay down all things, and even give up the thought of laying everything down.
Dropping all thought of good and evil, attraction and aversion, we do not observe (in our way) where thoughts arise or go, but simply do not grasp them as they come and go non-coming-non-going. False thoughts have no self-nature, and the same for true thoughts. There is no thought. Thought-no-thought. As human beings, we do our best (we have no choice so long as we are living beings in a complex world) to live in a world of thoughts, both true and false, doing our best to be free of the latter and to nurture the former (doing our best to be free of greed, anger and divisive thinking, seeking to nurture generosity, peace and unity). Nevertheless, all through all thoughts are no thought from the start. There is stillness to be heard at the heart of the greatest noise. A light shines, illuminating both false and true thoughts.In this way, thinking of neither good nor evil, close your eyes gently and lightly observe where your thoughts seem to issue from. This permits you passively to be aware of your false thoughts as they suddenly come and just as suddenly go, neither grasping at them nor driving them away; thus, in time, you can come to understand profoundly that false thought has no self-nature (is empty) and that it is originally void. When false thought is then illuminated by your mind, a stillness becomes evident, which then becomes suchness. Then if another thought suddenly arises, using the same approach, just observe lightly to see where the thought seems to come from. Do this at least once a day for at least half an hour."
Think about it! Or you don't. Yet Thinking-Non-Thinking It-No-It You-No-You
There are many ways to approach that which cannot be approached or fled. One must "non-find" this for oneself, but a teacher can be a great help to "non-point" the way.