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One of the clearest presentations of cessation and observation is found in the great treatise of Mahayana Buddhism known as the Ta-ch’eng ch’i-hsin lun, or the Awakening of Faith treatise. The Awakening of Faith is a distillation and summarization of some of the most essential teachings of Buddhism.
Here is a brief outline of the two basic modes of Buddhist meditation according to the Awakening of Faith treatise, beginning with cessation:
"Should there be a man who desires to practice "cessation", he should stay in a quiet place and sit erect in an even temper. His attention should be focused neither on breathing nor on any form or color, nor on empty space, earth, water, fire, wind, nor even on what has been seen, heard, remembered, or conceived. All thoughts, as soon as they are conjured up, are to be discarded, and even the thought of discarding them is to be put away, for all things are essentially in the state of transcending thoughts, and are not to be created from moment to moment nor to be extinguished from moment to moment; thus one is to conform to the essential nature of Reality (dharmata) through this practice of cessation." (Hakeda, Yoshito, S, The Awakening of Faith, Attributed to Asvaghosha. Columbia University Press, 1967)
In regard to observation, The Awakening of Faith treatise states:
"He who practices "clear observation" should observe that all conditioned phenomena in the world are unstationary and are subject to instantaneous transformation and destruction… After reflecting in this way, he should pluck up his courage and make a great vow to this effect: may my mind be free from discriminations so that I may practice all of the various meritorious acts everywhere in the ten directions; may I, to the end of the future, by applying limitless expedient means, help all suffering sentient beings so that they may obtain the bliss of nirvana, the ultimate goal." (ibid., pp.100-101)
The Zen records declare that it is of the utmost importance to balance these two modes of meditation. The importance of balancing them, as well as specific instructions on how to do so constitute a generous amount of Zen and Buddhist literature. The Awakening of Faith affirms the necessity of this, and sums up the reason that balance is essential thus:
"Whether walking, standing, sitting, lying, or rising, he should practice both "cessation" and "clear observation" side by side. That is to say, he is to meditate upon the fact that things are unborn in their essential nature; but at the same time he is to meditate upon the fact that good and evil karma … are neither lost nor destroyed… The practice of "cessation" will enable ordinary men to cure themselves of their attachments to the world… The practice of "clear observation" will cure… the fault of having narrow and inferior minds, which bring forth no great compassion, and will free ordinary men from their failure to cultivate the capacity for goodness. For these reasons, both "cessation" and "clear observation" are complementary and inseparable." (ibid., pp.101-102)
According to the Zen teachings, "cessation meditation" activates Universal Mirror Prajna (the ability to perceive reality in its suchness or, as it is). Becoming attached to this pure and clear condition can cause unhealthy disengagement from the relative world of everyday life. "Observation meditation," on the other hand, activates and refines Observing Prajna (wisdom of differentiation). Becoming attached to differentiation can cause one to experience a condition of turmoil and confusion, blocking the clear perception of reality. Each of these two modes of meditation serves to balance the other. Observation works as an antidote for attachment to emptiness. Cessation works as an antidote for attachment to differentiation.
In learning to apply any of the techniques of Zen meditation, sitting (Zazen) is usually the easiest and most direct method to begin with. The universal elements of the instructions on sitting meditation in the records of the Zen ancestors include the following:
For practicing sitting meditation, anywhere you can sit comfortably will suffice. A lighted place that is clean, dry, quiet, and maintained at a comfortable temperature is best.
Before sitting, be moderate in food and drink. Wear comfortable, loose fitting clothing, and if sitting in a group, dark, solid colors are preferred, in order to lessen the distraction to others.
It is best to sit on a round cushion, or "zafu," that is placed on a larger square cushion, or "zabutan." If such cushions cannot be used for some reason, a meditation bench, or a chair are adequate substitutes, the aim being a comfortable and stable upright sitting posture.
Sit with the two sit-bones of your buttocks on the zafu, and your legs folded on the zabutan. Sit in either the full or half lotus posture. For the full lotus posture, place your right foot on your left thigh and your left foot on your right thigh. For the half lotus, place your left foot on your right thigh and simply keep your right foot on the zabutan with your right leg folded in close to your left leg.
Sit upright in a stable, symmetrical position. Place the left hand on the right hand aligning the middle joints of the middle fingers, both palms upward, and allow the tips of your thumbs to lightly touch forming an oval shape, as if cradling an egg. With your hands in this position, allow them to rest in your lap, holding them close to your body aligned with your navel.
Hold your head up so that your ears are aligned with your shoulders and your nose is aligned with your navel. Place the tip of your tongue gently against the roof of your mouth just behind your upper teeth, with your teeth and lips together. Breath through your nose. Allow your eyelids to relax so they are comfortable, neither wide open nor closed. Let your gaze fall several feet in front of you, or if facing a wall, about the level of your chest. Neither try to focus your vision or allow it to wander.
Once you are comfortable and stable, take several deep breaths then allow your breathing to become quiet and natural.
For sitting meditation, these are the universal standards recommended by the Zen ancestors.
"Just put an end to all fettering connections, and feelings of greed, hatred, craving, defilement and purity, all come to and end. Unmoved in the face of inner desires and external influences, not choked up by perception and cognition, not confused by anything, naturally endowed with all virtues and the inconceivable use of spiritual capacities, this is someone who is free.
Having a mind neither stilled nor disturbed in the presence of all things in the environment, neither concentrated nor distracted, passing through all sound and form without lingering or obstruction, is called being a wayfarer.
Not setting in motion good or evil, right or wrong, not clinging to a single thing, not rejecting a single thing, is called being a member of the great caravan.
Not being bound by any good or evil, emptiness or existence, defilement or purity, striving or nonstriving, mundanity or transcendence, virtue or knowledge, is called enlightened wisdom.
Once affirmation and negation, like and dislike, approval and disapproval, and all various opinions and feelings come to and end and cannot bind you, then you are free wherever you may be. This is what is called a bodhisattva at the moment of inspiration immediately ascending to the stage of buddhahood."
~Pai-chang, Zen Teachings, Thomas Cleary
After you experience realization, as you are sitting, it will look like this: In the midst of a vast wilderness, far off, standing all alone, is a high mountain. You are sitting on open ground on top of the mountain, looking off into the distance in all directions. There are no boundaries. As you sit, you fill the world. Relaxing and releasing body and mind, you abide in the buddha-realm. The pure body of reality, which is limitless, can also be described like this.
Hongren, Zen Dawn, J.C. Cleary