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I felt very surprised and honored when Roshi asked me to be shuso for this summer’s ango period. I feel humbled to be included in the group of Village Zendo Shusos – each of whom shows such exemplary practice.
I first encountered Buddhism when I was ten years old and read “Gleanings in Buddha-fields” by Lafcadio Hearn. I found the book misfiled in the library between two volumes of his Japanese fairy tales I planned to read but ended up checking out the book with the mysterious title instead. When I finished it I announced to my family that I was a Buddhist and was told I could decide about that when I went to college.
I majored in Buddhist Studies in college. For many years I practiced Ch’an with Master Sheng yen as did my husband and two children. After he died I searched for a new teacher and in 2009 I came to the Village Zendo. Moving from Ch’an to Zen was challenging for me. While meditation and retreats are part of Ch’an practice, participating in classes about the history of Buddhist teachings, comparative Buddhist philosophy, and scripture study were equally encouraged. My natural inclination to intellectualize things was reflected in my practice.
Coming to the Village Zendo shook me up. With the support and guidance of Roshi, the teachers and the sangha I experienced a burgeoning sense of intimacy and immediacy in practice that has changed my life. The study text for this summer’s ango will be Dogen’s Fascicle 64, Everyday Activity. We will be posting it on the web. It speaks directly to the exhilarating “right here and now” of practice. Summer ango at the Grail is the perfect time to explore the meaning of Everyday Activity in your life.
Please commit to intensifying your practice during ango either by coming to a retreat at the Grail or increasing your practice with the sangha in the City. I am providing a commitment form to help you articulate your practice goals. We only have right here! Right now! Make the most of it!
With three deep bows,
More info: the Summer Ango Retreat 2016 page.
“Kajo”, Translated By Kaz Tanahashi
In the domain of buddha ancestors, drinking tea and eating rice are everyday activity. Drinking tea and eating rice have been transmitted for a long time and are present right now. Thus, the buddha ancestors’ vital activity of drinking tea and eating rice comes to us.
Priest Daokai, who would later become abbot of Mt. Dayang, asked Touzi [Yiqing], “It is said that the thoughts and words of buddha ancestors are everyday tea and rice. Besides this, are there any words or phrases for teaching?”
Touzi said, “Tell me, when the emperor issues a decree in his territory, does he depend upon [ancient] Emperors Yu, Tang, Yao, or Shun?”
As Daokai was about to open his mouth, Touzi covered it with his whisk. “While you were thinking, you’ve already received thirty blows.”
Daokai was then awakened. He bowed deeply and began to leave.
Touzi said, “Wait, reverend.”
Daokai did not turn around, and Touzi said, “Have you reached the ground of no doubt?”
Daokai covered his ears with his hands and left.
From this, clearly understand that the thoughts and words of buddha ancestors are their everyday tea and rice. Ordinary coarse tea and plain rice are buddhas’ thoughts, ancestors’ phrases. Because buddha ancestors prepare tea and rice, tea and rice maintain buddha ancestors. Accordingly, they need no powers other than this tea and rice, and they have no need to use powers as buddha ancestors.
Investigate and study the expression Does he depend upon Emperors Yu, Tang, Yao, or Shun? Leap over the summit of the question Besides this are there any words or phrases for teaching? Try to see whether leaping is possible or not.
Shitou, Great Master Wuji, at the Shitou Hut on Mt. Nanyue, said:
I have built a grass hut where no coins are kept.
Having had rice, I am ready for a leisurely nap.
Having had rice—words come, words go, words come and go, filled with buddha ancestors’ thoughts and phrases. Not yet having rice means not yet being satisfied. However, the point of having had rice and a leisurely nap is actualized before having rice, while having rice, and after having rice. To assume that the experience of having rice lies only after having had rice is the mere study of four or five sho [small amount] of rice.
Rujing taught the assembly:
I heard that a monk asked Baizhang, “What is an extraordinary thing?” Baizhang said, “Sitting alone on Daxiong Peak. The assembly cannot move the person. For now, let the person totally sit.” Today if someone were to ask me, “What is an extraordinary thing?” I would say, “Is anything extraordinary? How was it? The bowl of Jingci has moved; I’m eating rice in Tiantong.”
In the domain of buddha ancestors there is always something extraordinary. This is sitting alone on Daxiong Peak. Being allowed to totally sit is itself an extraordinary thing. Even more extraordinary is The bowl of Jingci has moved; I’m eating rice in Tiantong.
Each and every extraordinary activity is simply eating rice. Thus, sitting alone on Daxiong Peak is just eating rice. The monk’s bowl is used for having rice, and what is used for having rice is the monk’s bowl. It is the bowl of Jingci and it is having rice in Tiantong. Being satisfied is to know rice. Eating rice is to be satisfied. To know is to be satisfied with rice. To be satisfied is to continue eating.
Now, what is the monk’s bowl? I say it is not wood and it is not black lacquer. Is it an immovable rock? Is it an iron person? It is bottomless. It has no nostrils. One mouthful swallows the open sky. The open sky is received with palms together.
Rujing once taught the assembly at the buddha hall of the Ruiyan Jingtu Monastery of Tai Region:
When hunger comes, have rice.
When fatigue comes, sleep.
Furnace and bellows, each covers the entire sky.
When hunger comes is the vital activity of a person who has had rice. A person who has not had rice has not had hunger. Since this is so, a person who gets hungry every day is someone who has had rice. Understand this completely. When fatigue comes means that there is fatigue in the midst of fatigue; it springs forth completely from the summit of fatigue. Accordingly, the entire body is completely turned right now by the activity of the entire body.
Sleep is to sleep using the buddha eye, dharma eye, wisdom eye, ancestor eye, and pillar‑and‑lantern eye.
Rujing once accepted an invitation and moved to the Jingci Monastery of Linan Prefecture from the Rulyan Monastery of Tai Region, ascended the seat and said:
Half a year, just having rice and sitting on Wan Peak.
This sitting cuts through thousands of layers of misty clouds.
One sudden clap of roaring thunder.
Spring in the mystic village—apricot blossoms are red.
The teaching of buddha ancestors who transmit the Buddha’s lifelong practice is entirely having rice and sitting on Wan Peak. To study and practice the inheritance of the Buddha’s ancestral wisdom is to bring forth the vital activity of having rice. Half a year, . . . sitting on Wan Peak is called having rice. You cannot tell how many layers of misty clouds this sitting cuts through. However sudden the roar of thunder may be, spring apricot blossoms are just red. Mystic village means red through and through right now. This is having rice. Wan Peak is the name of a peak that represents the Ruiyan Monastery.
Rujing once taught the assembly at the buddha hall of the Ruiyan Monastery, Qingyuan Prefecture, Ming Region:
Wonderous golden form
wears a robe and eats rice.
So I bow to you;
go to sleep early and wake up late. Hah!
Discuss the profound, expound the inconceivable—endless.
I avoid the self‑deception of holding up a flower.
Immediately penetrate this. Wonderous golden form means wearing a robe and eating rice. Wearing a robe and eating rice is wonderous golden form. Do not wonder who is wearing a robe and eating rice. Do not say whose wonderous golden form it is.
Speaking in this way is complete expression. This is the meaning of So I bow to you. Thus “I have already had rice. You have just bowed to the rice.” This is because “I completely avoid holding up a flower.”
Changqing, Priest Da’an, Zen Master Yuanzhi, of the Changqing Monastery, Fu Region, ascended the seat and taught the assembly:
I have been at Mt. Gui for thirty years and have been eating Mt. Gui’s rice and shitting Mt. Gui’s shit. I have not studied Guishan’s Zen but just see a single water buffalo. When it wanders off the road and begins grazing, I yank it back. When it trespasses onto other people’s rice fields, I whip it. In this way, I have been taming it for a long time. Such an adorable one! It understands human speech, and now has transformed into a white ox. All day long it walks round and round in front of us. Even if we try to drive it away, it does not leave.
Clearly accept this teaching. Thirty years of pursuit in the assembly of buddha ancestors is eating rice. There are no other pursuits. If you actualize this endeavor of eating rice, invariably you will see the buffalo.
Zhaozhou, Great Master Zhenji, asked a newly arrived monk, “Have you been here before?”
The monk said, “Yes, I have been here.”
Zhaozhou said, “Have some tea.”
Later, he asked another monk, “Have you been here before?”
The monk said, “No, I have not been here.”
Zhaozhou said, “Have some tea.”
The temple director then asked Zhaozhou, “Why do you say, ‘Have some tea,’ to someone who has been here, and ‘Have some tea,’ to someone who has not?”
Zhaozhou said, “Director.”
Zhaozhou said, “Have some tea.”
Zhaozhou’s word here does not mean the top of the head, the nostrils, or Zhaozhou. Since here leaps off here, a monk said, I have been here, and another said, I have not been here. It means: What is now? Whatever is here, just say, “I have been here” or “I have not been here.”
Regarding this, Rujing said:
Who in the picture of a wineshop
faces you and drinks Zhaozhou’s tea?
Thus, the everyday activity of buddha ancestors is nothing but having tea and eating rice.
Presented to the assembly at the foot of Yamashi Peak, Echizen Province on the seventeenth day, the twelfth month, the first year of the Kangen Era .
Treasury of the True Dharma Eye, Shambhala Publications. Vol. 2, p612ff.
More info: the Summer Ango Retreat 2016 page.
Women have been systematically excluded from computer programming for decades. But it wasn’t this way in the past, and it doesn’t need to be in the future. Programmers are waking up overnight to how unfairly women and minorities are treated, and are beginning to take action to fix it.
A talk by A. Jesse Jiryu Davis at the Village Zendo on May 22, 2016.
Summer ango, meaning “peaceful dwelling”, at Grail House in Cornwall, NY is a unique opportunity to step off the habitual tracks of our busy lives, to slow down and breathe. It’s a chance to do an intensive retreat, live in community, and study closely with Roshi Enkyo O’Hara and the Village Zendo teachers, in the green surroundings of the Hudson Valley.
Registration is closed. To join the wait list, email firstname.lastname@example.org.
The month begins and ends with weeklong silent meditation retreats, each providing the rare gift of silence held in the container of traditional Zen form. Alongside the core activity of sitting and walking meditation, the days follow a schedule of body practice, work practice, Dharma talks, group meals taken in the oryoki ritual style of Japanese temples, and services with chanting. In the middle weeks we offer two interactive retreats. One is a week of deep personal study of the Zen precepts and the other is an arts week using pottery and poetry as means for investigation. Mornings and evenings we remain in silence, while we engage in group discussion and activity during the day. Yoga is offered throughout the month as one option for daily body ￼practice. You are welcome to join us for one, two, three or all four weeks. Any amount of time can offer a profound taste of peaceful dwelling.
- Advice for participants in summer ango
- Enkyo Roshi’s summer ango letter
- Shuso YuJin’s summer ango letter
- “Everyday Activity”: our study text
- Commitment Form for summer ango
- Questions?: email@example.com
Dai Sesshin Retreat, July 22–31
Dai Sesshin is a ten-day intensive retreat. The spacious schedule includes five hours of meditation with ample time for rest and exercise. There are chanting services, three oryoki meals in the meditation hall, and the opportunity to have individual meetings with seasoned Zen teachers. Please consider challenging yourself to participate in this deep practice.
Precepts Study Week, August 2–7
Precepts Study week culminates in jukai, a ceremony in which participants vow to follow the Zen precepts for ethical conduct. If you are interested in participating in jukai, please contact the Village Zendo for arrangements and details. If you are not taking jukai, you are welcome to join our study of the precepts and the selected ango text under the guidance of Sensei Ryotan Eiger. Study takes place during morning and afternoon sessions and provides a creative, challenging and supportive environment in which to experience the teachings. There will also be daily meditation, chanting services and oryoki meals served in an informal style. The week will end in a joyful community ceremony for those formally receiving the precepts.
Arts Retreat Week, August 9–14
The Arts Retreat has two parts and you may register for one or both. The first three days (8/9-8/12) approach the study of Zen through pottery. This is an exciting chance for both beginning and more experienced participants to work with clay under the guidance of Sensei Myoko Julie Terestman, Zen teacher and master potter. Over the weekend (8/12-8/14), Roshi Enkyo O’Hara will lead a writing workshop. We will read Zen poetry together and create our own. As in the other weeks, there will be chanting services and informal oryoki meals as well as meditation periods every day throughout the week.
Shuso Sesshin Retreat, August 16–21
￼Shuso Sesshin is an intensive five-day retreat with the same daily structure as Dai Sesshin. This sesshin culminates the month of ango practice and allows participants the opportunity for profound depth and insight. On the final day (8/21), the Shuso Hossen ceremony is a rite of passage in which the practice leader (shuso) becomes a senior student in the Village Zendo community. The shuso gives her or his first Dharma talk and is challenged by the group in a lively question-and-answer dialogue called “Dharma Combat.”
The Resting Dragon
A talk by Roshi Enkyo O’Hara
June 14, 2015
Good Morning, everyone; those of you who have been sitting for three periods and those of you who have just arrived. Welcome. I have to confess that today my heart is very heavy. When I allow myself to bear witness to the suffering—in McKinney Texas, in Baltimore, in Ferguson, in Cleveland, right here in Rikers Island—that young man was in Rikers for three years because he couldn’t make bail, at age 15, the charges were dropped after three years, he was out for two years and he just committed suicide. Right here in our town. Not in this distant McKinney Texas. When we see the suffering that comes out of our false idea of difference, because of the color of someone’s skin—so much suffering, so much delusion, hatred, fear, you know, it makes me very discouraged with this life.
You know, it’s not new, and as a matter of fact in a way we could say we’re thankful that it it now news. It is now—you can’t pick up any social media or any kind of anywhere without seeing some horrendous act of hatred going on not over there but right here in this country; right here in this city. It’s a good thing that we have the reporting in the press, the witness of small devices. Do you ever ask yourself would you have the courage to hold up your phone? Like that young man in McKinney Texas who had the courage to hold up the phone.
How do we respond, we meditators, we Zen Buddhists—how do we make a positive move in this world? How do we serve as Bodhisattvas, as Peacemakers, as White Peacemakers, as “White Allies” ?
How do we calm our own hearts and minds and our own conditioning so that we can act in a wise and compassionate and merciful way? How can we kind of assume a “Bodhisattvic” posture, one that actually makes a difference difference so that we’re not causing more suffering and more delusion by our inaction, by our ignorance?
We chant “Sentient Beings are Numberless, I vow to save them.” Who are those sentient beings that we vow to save? Are they the ones we agree with—”sentient beings, those that I agree with, I vow to save”? How can we find it in our hearts to serve them all? To serve those crazy bikers in Texas—if your read about that a few weeks ag How do you open your heart enough to save that first responder, that policeman in McKinney Texas who had attended to a suicide and then an attempted suicide immediately before arriving at the pool. How do we attend to the whole picture? How can we find it in our hearts to serve everyone?
So if you’re here you have already found a restorative place in the practice of zazen, of meditation. But zazen is not just facing the wall and zoning out, by any means. It is much larger than that.
You know, in the oldest Buddhist Teachings, we have what is called is the Eightfold Path, the path of freedom—the eight points in the life of the Dharma, that are said to lead us to a way of finding the Buddha Way that the Four Noble Truths indicate. So it’s the Eightfold Path:
That’s kind of the original platform; the eightfold path.
And today, as I’m thinking of how to serve all of those who are suffering
I want to look at the last one—the first one? the last one? the Right Concentration. The right samadhi. Because it serves as a foundation for us to have right view and right intention. So, some people see it the other way around but I’ve always felt that the eighth one is what holds all the others: Right Concentration.
You know the word “right” of course some of us who are kind of rebels don’t like that word. It comes from samma in the Pali, which can also be translated as wise, skillful, or wholesome. So wise concentration, skillful concentration, wholesome concentration.
“Concentration” from the Sanskrit samadhi: it means “the same”—it’s a good translation because it’s like distilling, taking the essence, concentrating. When we sit in meditation we focus our energies. I know I come in in the morning and I’m “la la la la.” Taking a breath—and having done this for so many years it’s only a breath!—the focus comes. Concentration. You can feel it in your hara, you can feel it in your belly. Focus!
You know one of our basic introductory instructions is to put our tongue up against the roof of our mouth by our front teeth—it’s amazing! In times of stress, something horrendous happens on the street, the tongue goes there: stop reactivity! Be present! Completely present. It’s the habit of concentration, this wholesome samadhi that holds you; it’s a together-making thing; it pulls all of you back to your self, to your complete true self.
Dogen, who most of you know was a brilliant 13th century Japanese master, wrote in a fascicle entitled King of Samadhi, the King of Concentration, the King of Wise Meditation (translated by Kaz Tanahashi),
Shakyamuni Buddha said to the assembly, “When you sit in the meditation posture, you realize samadhi in body and mind, and give rise to an awesome virtue that people respect. Like the sun illuminating and refreshing the world, this sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside. Enlightenment becomes as natural as a dragon curled up at rest. A demon is frightened even by a picture of someone sitting in the meditation posture; how much more so by a living person who realizes the way sitting motionless and at ease. (Tanahashi, Kazuaki. Treasury of the True Dharma Eye: Zen Master Dogen’s Shobo Genzo.)
I love the imagery here, the awesome virtue, the sun illuminating—suddenly it’s clear, what was obscure. Even a demon—our little demons—pull away when they see us sitting in this wonderful, illuminating quality of concentration and focus.
This reminds us that realizing samadhi is right here, it’s not like this “oh, I will attain samadhi” – it is not some theoretical or abstract thing: but it is right here in your breath, in your body, now. It’s not a theoretical or abstract thing. Don’t make it so. Make it your own.
Dogen says that this sitting, this samadhi, this zazen gives rise to an “awesome virtue” that people respect. Consider that. That awesome virtue. Perhaps you don’t even see it or notice it, that it arises when you sit. And you may not realize it, that you offer it to others as you walk out the door: that awesome virtue.
That’s really what I want to get to today is about this virtue that rises in you when we sit zazen, when we practice this wholesome concentration.
Like the sun illuminating and refreshing the world, this sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside.
Have you had that experience, I wonder? I have to say that this morning when I sat down I had spent entirely too much time on Twitter. I follow a lot of social activists, Black activists. So I sat down and I was pissed off, upset and despairing once again. I felt vicious, condemning some others. You know, it’s so brutal, this country we live in. But what I was feeling was not righteous social justice, it was retaliatory rage. And we know that such a mind simply creates more, replicates more and more rage, and anger, and separation. So we come and we sit.
So like Dogen says, “sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside.”
“Obscurities from the mind” seeing only one side: putting all my own history and my own conditioning onto “the other”—in this case “the racists” or who I think are racists—and getting burned out. What he’s saying is concentration gives us the strength to come back again with a fresh mind and look at what is happening in front of us in our world.
So what are those dark obscuring thoughts? There are these certainties that we have. And in my view so much of the certainty is because the certainties are our strategies. We think we know the right way to take care of this problem, and rather than opening our hearts and our minds to the different possibilities of making change, of creating justice, we hone in on only one way to do it! And we’re defeated and become exhausted and burned out, and want to distract ourselves…and we give ourselves permission to not take responsibility for this world that we live in., that we are part of. What about a possible dialogue, a possible healing—what about reaching out to those who hate, listening to their struggle, finding a way to make a bridge? This is really complicated, of course, and I don’t say it’s an easy path. The practice of samadhi, the practice of dropping away our opinions and our views, and dropping it all, and sitting in that wide open space—can give us wisdom to act in a more compassionate way.
The Zen tradition is filled—because this is a complicated issue—is filled with warnings about becoming intoxicated with samadhi, and becoming what we often call a Zen Zombie. Someone that goes around with their eyes rolled back in their head and is “holy, holy, holy.” So it’s not just one way—it’s as complicated as life is.
But that’s just is a detour on the path. And there are many many stories in Zen that illustrate this detour that can be difficult when people get carried away and all they want is the experience of no experience.
I like this one from Entangling Vines:
A monk once asked Luopu Yuan’an, a Chinese Zen Master,
“A single wayfarer free of thought is more worthy of veneration than the myriad buddhas. What is the failing of the buddhas, and what is the merit of the wayfarer?”
And his teacher Luopu answered, “A white cloud blocks the mouth of the valley many birds returning in the evening cannot find their nests.”
(Thomas Yūhō Kirchner, Entangling Vines.)
Sounds pretty “Zen” doesn’t it? What could it possibly mean?
“White clouds blocking the mouth of the valley” is a traditional Zen image for nonduality. So the question is, in today’s terms: “A Village Zendo student who relates to the world she lives in through activity, is more worthy of veneration then the myriad buddhas.” What’s wrong with the buddhas and what’s right with the Village Zendo student?
And Luopu answers, “A white cloud blocks the mouth of the valley many birds returning in the evening cannot find their nests.”
When we get stuck in our ideas of non-duality, our ideas of what samadhi is or what enlightenment is, we block ourselves, we block life itself—this life you have—reaching for some cloud.
And in our case I think we block our responsibilities as Bodhisattvas, to act in this world for the good, for racial justice, for a just allocation of resources, for caring for our home the earth.
And you know, nowadays there’s this wonderful— I think it’s wonderful—mainstreaming of mindfulness that’s going on—you know they’re teaching mindfulness in the schools and in the corporations, and in the military; and, God, I wish they were teaching it in the McKinney Police force and the Baltimore Police Force and the Ferguson Police Force and the Cleveland Police Force—but the problem is that most of this popularity is around self enhancement, self advancement, self enrichment. And I just think it’s sad that samadhi is being directed toward selfish narrow reasons.
But Dogen assures us, that sitting in this samadhi,
Enlightenment becomes as natural as a dragon curled up at rest. A demon is frightened even by a picture of someone sitting in the meditation posture; how much more so by a living person who realizes the way sitting motionless and at ease. (Kaz’s King of Samadhi)
So, it may be, and I have often seen it that a person comes to meditation practice for their own selfish, small-minded reasons. I came to meditation practice to get rid of my fear of public speaking, my fear of being seen. But that’s not what happened to me. I came for my personal suffering, as many of you may have: to escape our personal suffering. But this samadhi, you know, is really powerful and if we are not careful, we might discover that we find our true nature, who we really are, what our function in the world is. I’ve seen it happen over and over again; it’s a marvelous thing, the shift from the focus on our individual self to realizing that who we are is so much bigger, we can take care of so much more. We become like this dragon that he talks about that kind of settles in to the world. And that, I think, is wisdom. And when we settle in, the way that dragon does, to our samadhi, our demons – our certitude, our viciousness, our anger, our pettiness, they become frightened by the power of this samadhi, of this dragon that sits, that is part of everything in the world. They are frightened by the awesome presence of a Bodhisattva.
This Bodhisattva—that you are—can work with the horrors of the world right now.
And I think that’s why we sit.
We may not know that’s why we sit, but that’s why we sit.
It is not hiding from the injustice of the world as we sit here on Sunday morning. We’re arming ourselves with stability, concentration, and wisdom, so that we can act, not re-act, but act.
So I encourage you. You can make a difference. Pay attention. Sit your zazen. Enjoy your samadhi like the dragon does. And get up and don’t block the way for the birds to come back to their nests. We’re not living in a cloud. We’re living in this world, and in a few minutes you’ll be going down and walking down the streets of Samsara Broadway! You can make a difference, not judging those people, feeling compassion, finding a way…finding a way to make a difference.
Let me leave you with a short gatha:
Gathering myself, arms and legs,
Hands and eyes, breath and mind,
The Dragon rests on my lap.
There is ease, there is joy,
There is love,
And much work to be done!
The Resting Dragon
A talk by Roshi Enkyo O’Hara
June 14, 2015
In the oldest Buddhist teachings we have what is called is the Eightfold Path: the path of freedom, the eight points in the life of the Dharma that are said to lead us to accomplishing the Buddha Way. These are Right Views, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. And Ive always felt that the eighth point, Right Concentration or samadhi, is the one that holds all the others together.
Of course, some of us who think of ourselves as rebels don’t like the word “Right.” It comes from samma in the Pali, which can also be translated as wise, skillful, or wholesome. So we can say wise concentration, skillful concentration, wholesome concentration.When we practice concentration, samadhi, we focus our energies. Taking a breath, you can feel the focus in your belly. It’s the habit of concentration, this wholesome samadhi, that holds you; it’s a together-making thing; it pulls all of you back to your complete true self.
Dogen, the 13th Century Zen master, says:
When you sit in the meditation posture, you realize samadhi in body and mind, and give rise to an awesome virtue that people respect. Like the sun illuminating and refreshing the world, this sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside. Enlightenment becomes as natural as a dragon curled up at rest. A demon is frightened even by a picture of someone sitting in the meditation posture; how much more so by a living person who realizes the way sitting motionless and at ease.
I love the imagery here: the awesome virtue, the sun illuminating; suddenly what was obscure is clear! Even demons—our little demons—pull away when they see us sitting in this wonderful, illuminating quality of concentration and focus.
Samadhi is right here in your breath, in your body, now. It’s not a theoretical or abstract thing. Don’t make it so. Make it your own.
Dogen is saying that this practice gives rise to an “awesome virtue” that people respect. Consider that: your awesome virtue. Perhaps you don’t see it or notice that it arises when you sit. And you may not realize that you offer it to others as you walk out the door.
And, as Dogen says, “sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside.”
“Obscurities from the mind” means seeing only one side: putting all my own history and my own conditioning onto “the other” and getting burned out. What he’s saying is that concentration gives us the strength to come back again with a fresh mind to look at what is happening in front of us in our world. The practice of samadhi, the practice of dropping away our opinions and our views and sitting in that wide open space—can give us wisdom to act in a more compassionate way.