One of the defining aspects of Zen meditation is its emphasis, almost insistence, upon the Self, as an object of meditation as classically defined in Buddhist thought. Buddhist analysis of the self assumes an interdependent and interacting cluster of five skandhas (skt: aggregate), namely: form, feeling, perception, impulses and consciousness. Zen meditation takes the study of the self to be the very beginning of the cascade of spiritual events that mark the career of a bodhisattva, ie leading to enlightenment. Each of the milestones on that path emerge entirely through meditation. This cascade to enlightenment exists outside the sutras and the commentaries and the forms of Buddhism itself.
And yet it fits perfectly with Buddhist practice. To investigate Buddhism is to study the self. This leads to the forgetting of the self. This leads to the equivalence of all being; which precedes the dropping away of basic comparisons. Finally, “no trace” remains. This is the process that meditation initiates, according to Zen lore. Alas, it is surely Buddhist, as who else would find such a path attractive or appealing? It matters that the benefits of this style of meditation are not contingent, though, upon adopting monastic Buddhism as a vehicle.
Zen meditation takes seriously the ancient wisdom and practice called “bringing into Being” (skt: bhāvanā) and seeks to, by concentrating on the 'form' (skt: rupa) element of the above 5, bring Buddha into Being. Given that the spiritual imperative of Buddhism is the avoidance of harm and the relief of suffering, the precise configuration of the ultimate embodiment of that notion is meditation, especially Zen meditation. To bring suffering to zero requires learning how to bring opinion and judgement and mental activity to zero or close to zero. In practice we never have zero opinions but we can avoid the suffering that any such opinion might entail. We call that avoidance manoeuvre “letting go” or “cessation”.
One very basic shift to the form aspect of studying the self is the skill of listening. The meditation form involves a deliberate shift in awareness. Although eyes are open we are to pay more attention to the soundscape. Everybody already knows how to listen, but it is the unique way to listen that makes this form change powerful. The form is to listen without listening to anything in particular and to take note of but then forget about any emotional or physical reactions which might arise around the sounds. This is a completely accessible way to bring into being an example of or some approximation of Buddha mind.
All manner of things emit or produce rhythms which we can hear. Those sounds of which we are particularly fond, such as a beloved Mozart concerto, we listen to with vivid awareness and wide open, fearless anticipation. Zen meditation form asks that we listen to the here and now with at least as much attention and intention as we would bring to beloved music; but without the attachment or the expectation of being pleased. Those who practice this unconditional listening can expect not only a clarity of personal practice but also a distinct improvement in all kinds of relationships.
Wayne Codling is a former Zen monastic and a lineage holder in the Soto Zen tradition. He teaches Zen style meditation in various venues around Victoria. Wayne’s talks and some writings can be found on his blog http://sotozenvictoria.wordpress.com
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