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Listen, Listen: The Bell of Aimless Mindfulness
The practice of the bell of mindfulness invites a cessation of thinking and talking to return to mindful breathing. Breathing in and out at least three times, the verse “Listen, listen, this wonderful sound brings me back to my true home” is used to guide the mind. The address of this true home is the here and the now, the dwelling place of Buddhas and Bodhisattvas. Reaching this address requires releasing attachment to the past and anxiety about the future to touch the wonders of life available in the present. Master Linji teaches that spiritual seekers often fail because they lack self-belief, relying on teachers rather than themselves. The path involves performing ordinary daily actions—eating, drinking, using the bathroom—with mindfulness. As the Buddha explained to a philosopher, the difference lies in knowing that one is eating, drinking, or walking while doing so.
Mindfulness is the capacity of being aware of what is going on in the here and the now. This energy generates concentration (Samadhi) and insight (Prajna), forming the heart of Buddhist meditation alongside Smrti. A specific exercise involves breathing in to be aware of the heart, and breathing out to smile to the heart, embracing it with love and care. This practice can lead to the cessation of harmful habits like smoking or drinking by illuminating the harm done to the body. Similarly, the Sutra of the Four Foundations of Mindfulness and the Sutra on Mindfulness of the Body advise embracing the thirty-six parts of the body, such as the hair and eyes. Recognizing the condition of one’s eyes reveals a paradise of forms and colors, allowing for happiness in the present moment rather than striving for the future.
The teaching of apranihita, or aimlessness (wishlessness), is the third of the Three Doors of Liberation, alongside emptiness and signlessness. Aimlessness means having no object to run after, realizing that one is already what they want to become, much like a wave searching for water is already water. This understanding allows for the use of Buddha eyes, Buddha feet, and a Buddha mouth in daily life. Walking, drinking tea, and cooking become living Dharma talks when performed with stability, freedom, and joy. If there is suffering during tasks like dishwashing or sitting meditation, the practice is incorrect; true practice transforms ordinary actions into acts of happiness and authentic Zen training.