The way
43-582: The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Zuòchán Yí or Principles of Zazen ( Chinese : 坐禅仪 ), is a short Chan Buddhist meditation manual attributed to a monk named Changlu Zongze (flourished c. turn of the 12th century) during
86-456: A psychological process of extinction , in which repeated reduction of a behavioral response eventually leads to no response. Loori describes awareness as the one thing necessary to the practice of shikantaza. This requires a heightened state of mental alertness, which he warns cannot be maintained for too long periods of time. He recommends to practice shikantaza half an hour to an hour, then stand up and practice kinhin in order to relax
129-639: A more commonly used Japanese word, namely 止観 ( shikan , "concentration and observation" ) (as practiced by the Tendai sect) that translates the Sanskrit " śamatha and vipaśyanā ," the two basic forms of Buddhist meditation . The phrase zhǐguǎn dǎzuò ("just sitting") was used by Dōgen 's teacher Tiantong Rujing (1162–1228) for silent illumination (Chinese mòzhào 默照; Japanese mokushō ). According to Koten Benson, in mochao The first character, mo, has an element in it that means black or darkness, making
172-456: A pivotal episode reportedly occurring sometime in the early 1220s (Song dynasty), at Tiantong Mountain Monastery ( 天童寺 , also known as Jingde Monastery 景德寺 , east of modern-day Ningbo ). An exchange took place between the eminent Chinese Caodong teacher Rujing and his disciples. In particular, it focuses on an inspiration by one of Rujing's Japanese disciples, Dōgen , who would later found
215-463: A scene, walking, or simply engaging in silence) should be sufficiently effective. James Ishmael Ford states that "some trace the root of this word [ shikantaza ] to the Japanese pronunciation of Sanskrit vipassana , though this is far from certain." This etymological error about 只管 ( shikan , "only", "just") is rooted in the fact that Japanese has many homophones pronounced shikan . It stems from
258-417: A sitting posture like the lotus position . The practice can be done with various methods, such as following the breath ( anapanasati ), mentally repeating a phrase (which could be a koan , a mantra , a huatou or nianfo ) and a kind of open monitoring in which one is aware of whatever comes to our attention (sometimes called shikantaza or silent illumination). Repeating a huatou, a short meditation phrase,
301-467: A thought occurs, be aware of it; as soon as you are aware of it, it will vanish. If you remain for a long period forgetful of objects, you will naturally become unified." Unlike the meditation works of Zhiyi, the 'Principles' doesn't outline a vipassana practice which leads to wisdom - prajña . This might be because the ideas of Zongze seem to be related practices in the Chan chronicle Lengqie Shizi ji and to
344-446: A wedge behind the lower back to help maintain the natural curve of the spine. The initial stages of training in zazen resemble traditional Buddhist samatha meditation. The student begins by focusing on the breath at the hara/tanden with mindfulness of breath ( ānāpānasmṛti ) exercises such as counting breath ( sūsokukan 数息観) or just watching it ( zuisokukan 随息観). Mantras are also sometimes used in place of counting. Practice
387-543: Is Dogen 's Japanese translation of the Chinese phrase zhǐguǎn dǎzuò ( 只管打坐 / 祇管打坐 ), "focus on meditative practice alone", although many modern Western practitioners have interpreted this very differently. The phrase was used by Dogen's teacher Rujing , a monk of the Caodong school of Chan Buddhism , to refer to the meditation -practice called "silent illumination" ( Chinese : 默照禅 ), or "serene reflection", taught by
430-642: Is a common method in Chinese Chan and Korean Seon . Meanwhile, nianfo, the practice of silently reciting the Buddha Amitabha's name, is common in the traditions influenced by Pure Land practice, and was also taught by Chan masters like Zongmi . In the Japanese Buddhist Rinzai school , zazen is usually combined with the study of koans . The Japanese Sōtō school makes less or no use of koans , preferring an approach known as shikantaza where
473-402: Is called "Do Nothing Meditation" by Shinzen Young . The user is instructed to let go of all mental intentions, without trying to meditate or concentrate in any way. Any distraction or thought is allowed, unless the user feels they are intentionally thinking or doing something, in whose case they must stop this intention and let it go, including any possible struggle at it. As a result, "eventually
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#1733085895396516-424: Is considered the heart of Japanese Sōtō Zen Buddhist practice. The aim of zazen is just sitting , that is, suspending all judgemental thinking and letting words, ideas, images and thoughts pass by without getting involved in them. Practitioners do not use any specific object of meditation, instead remaining as much as possible in the present moment, aware of and observing what is occurring around them and what
559-499: Is passing through their minds. In his Shobogenzo , Dogen says, "Sitting fixedly, think of not thinking. How do you think of not thinking? Nonthinking. This is the art of zazen." Shikantaza The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Shikantaza ( 只管打坐 )
602-766: Is set aside in a manner resembling a resolute 'dropping off of body and mind.' Zen master John Daido Loori describes shikantaza as a challenging practice in spite of its name's simplicity. Mental strength ( joriki ) is not achieved through sustained concentration as in breath meditation , but through awareness of the flow of mind, without actively attempting to let go of a thought. The user must watch its thoughts, "without analyzing them, judging them, attempting to understand or categorize them," being only aware of them. According to him, this helps mental activity move on and produce samadhi . When you're doing shikantaza you don't try to focus on anything specifically, or to make thoughts go away. You simply allow everything to be just
645-415: Is typically to be continued in one of these ways until there is adequate " one-pointedness " of mind to constitute an initial experience of samadhi . At this point, the practitioner moves on to koan-practice or shikantaza. While Yasutani Roshi states that the development of jōriki ( 定力 ) ( Sanskrit samādhibala ), the power of concentration, is one of the three aims of zazen, Dogen warns that
688-578: The Dhyāna sutras . For example, the famous translator Kumārajīva (344–413) translated a work termed Zuòchán sān mēi jīng ( A Manual on the Samādhi of Sitting Meditation ) and the Chinese Tiantai master Zhiyi (538–597 CE) wrote some very influential works on sitting meditation. The meaning and method of zazen varies from school to school, but in general it is a quiet type of Buddhist meditation done in
731-514: The Northern Song dynasty (CE 960 - 1126) which exemplifies the practice of seated meditation which aims at "sudden" enlightenment. According to Peter Gregory it is the "earliest known work of its kind in the Zen tradition." The Zuòchán Yí was later revised and expanded in 1202 by You Xiang and this version was published together with Changlu Zongze's monastic code Chanyuan Qinggui "Pure Regulations of
774-506: The Sōtō Zen sect: Then, one day during late night seated meditation, Reverend Jing entered the hall and admonished the great assembly for sleeping, saying: "Inquiring into Zen is the sloughing off of body and mind [ 身心脱落 ]. There is no need for burning incense, making prostrations, recollecting buddhas, practicing repentances, or reading sūtras. Just sit [in meditation] [ 祇管に打坐 ]; only then will you attain it." At that time, hearing this,
817-514: The Xiao Zhi Guan, showing the extent of the Tiantai influence on Chinese Chan. The 600-700 character text begins with a description of the traditional cross-legged meditation posture with eyes partially opened (criticizing Zhiyi for promoted closed eyes) and then outlines how the meditator is to watch his thoughts until his mind becomes unified : "Do not think of any good or evil whatsoever. Whenever
860-741: The Zuochan Yi was widely imitated or used as a basis for other texts such as the Ruru Zhushi Zuochan Yi "Layman Ruru's Principles of Meditation", 1212?) and the Zazen gi by Muhon Kakushin (1207-1297). It was included in the popular Japanese Zen anthology, the Shibu roku ("Fourfold Record"), was quoted by Eisai in the Kazen gokoku ron and used by Dogen in his writing of the Fukanzazengi ( Universal Promotion of
903-565: The "celebration of the natural wisdom active in every thought", the idea that "everyday mind is the Way" and radical new methods of practice such as the practices of shouting, spontaneous dialogue and enigmatic sayings or anecdotes. Even so, this simple and pared down style of seated meditation continued to be used by even the most iconoclastic of Chan Buddhists and laid the foundation for the practice known as "silent illumination" or " Shikantaza ". Included in various Zen monastic codes and text collections,
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#1733085895396946-455: The "silent" state of the mind. Eventually you reach a point where the mind does not move and yet is very clear. That unmoving mind is "silent," and that clarity of mind is "illumination." This is the meaning of "silent illumination." With the phrase shikantaza Dōgen means "doing only zazen whole-heartedly" or "single-minded sitting." According to Merv Fowler, shikantaza is described best as "quiet sitting in open awareness, reflecting directly
989-594: The Caodong master Hongzhi Zhengjue (1091–1157). In Japan, it is associated with the Zen Soto school , Dogen's offshoot of Caodong. Some practitioners teach that shikantaza means that one should not focus attention on a specific object (such as the breath), instead "just sitting" in a state of conscious awareness; however, the 13th-century origin of the expression indicates a general emphasis on meditation in any form as sufficient for spiritual enlightenment. The original teaching
1032-672: The Chan Preserve", the earliest extant Chan monastic code , which was widely circulated. In writing the Principles , Tsung-tse was influenced by the works of the Tiantai meditation master Zhiyi as well as by the Cultivation and Realization According to the Sutra of Perfect Enlightenment by Guifeng Zongmi (780-841). The Principles actually quotes large parts of Zhiyi's introduction to meditation,
1075-580: The Master [Dōgen] immediately had a great awakening... . [emphasis added] While T.G. Foulk's translation here reads only "sit", he and other interpreters clarify that the meaning of 打坐 is generally broad, meaning more than simply sitting. The original exchange between Rujing and his disciples indicates a clear meaning of the teaching: that high-flung ceremony and study are unnecessary and irrelevant, that zazen , dhyana , and similar meditation practice of whatever kind (whether sitting, resting, breathing, gazing at
1118-761: The Principles of Meditation , CE 1233). Zazen The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Zazen is a meditative discipline that is typically the primary practice of the Zen Buddhist tradition . The generalized Japanese term for meditation is 瞑想 ( meisō ); however, zazen has been used informally to include all forms of seated Buddhist meditation. The term zuòchán can be found in early Chinese Buddhist sources, such as
1161-517: The Rinzai school sit facing each other with their backs to the wall, while those of the Sōtō school sit facing the wall or a curtain. Before taking one's seat, and after rising at the end of a period of zazen, a Zen practitioner performs a gassho bow to their seat, and a second bow to fellow practitioners. The beginning of a period of zazen is traditionally announced by ringing a bell three times ( shijosho ), and
1204-500: The aim of zazen is not the development of mindless concentration. In the Rinzai school, after having developed awareness, the practitioner can now focus their consciousness on a koan as an object of meditation. While koan practice is generally associated with the Rinzai school and Shikantaza with the Sōtō school, many Zen communities use both methods depending on the teacher and students. Zazen
1247-417: The belly) and the eyelids are half-lowered, the eyes being neither fully open nor shut so that the practitioner is neither distracted by, nor turning away from, external stimuli. The legs are folded in one of the standard sitting styles: It is not uncommon for modern practitioners to practice zazen in a chair, sometimes with a wedge or cushion on top of it so that one is sitting on an incline, or by placing
1290-486: The core of the dispute in later Chan Buddhism between "sudden" and "gradual" teachings of the "Northern and Southern schools" illustrated in the Platform Sutra . One major distinctions between the "sudden" and "gradual" approach was that the gradual was seen as a way to counteract mental hindrances while the "sudden" approach took metaphysical doctrines of Suchness and non-dual, inherent enlightenment as their theme and saw
1333-482: The discovery of inherent wisdom already present in the mind: To seek the pearl, we should still the waves; if we disturb the water, it will be hard to get. When the water of meditation is clear, the pearl of the mind will appear of itself. Therefore, the Perfect Enlightenment Sutra says, "Unimpeded, immaculate wisdom always arises dependent on meditation. The practice taught in this text seems to be at
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1376-424: The end of the period by ringing the bell either once or twice ( hozensho ). Long periods of zazen may alternate with periods of kinhin (walking meditation). The posture of zazen is seated, with crossed legs and folded hands, and an erect but settled spine. The hands are folded together into a simple mudra over the belly. In many practices, the practitioner breathes from the hara (the center of gravity in
1419-563: The mind before sitting down and continuing. Shunryū Suzuki states about shikantaza , "do not try to stop your mind, but leave everything as it is. Then things will not stay in your mind for so long. Things will come as they come and go as they go. Eventually your clear, empty mind will last fairly long." For his part, describing the practice's goal as being simply aware of thoughts without getting caught by them, Sean Murphy cites Taizan Maezumi as advising to "regard our thoughts as if they were clouds, watching them as they drift from one end of
1462-416: The mind has no object at all. Kapleau quotes Hakuun Yasutani 's lectures for beginners. In lecture four, Yasutani lists five kinds of zazen: In Zen temples and monasteries, practitioners traditionally sit zazen together in a meditation hall usually referred to as a zendo , each sitting on a cushion called a zafu which itself may be placed on a low, flat mat called a zabuton . Practitioners of
1505-461: The mind to the other, but making no attempt to hold onto them - and when they pass over the horizon, as they inevitably will, making no attempt to grasp after them. Jundo Cohen warns that its meaning of "just sitting" must not be taken too literally, and underlines the importance of awareness. When faced against strong emotions or anxious thoughts, Cohen instructs to simply observe them with equanimity , "treating them like passing weather clouds". At
1548-512: The practice of counteracting hindrances as counterproductive. Thus while the practice of watching the mind outlined by Tsung-tse remained a central practice in Chan into the Tang dynasty (e.g. in the works of Guifeng Zongmi: "As soon as a thought occurs, be aware of it ( nien ch'i chi chueh ); as soon as you are aware of it, it will cease to exist. The profound gate of practice lies precisely here.") other, more radical teachers such as Mazu Daoyi emphasized
1591-461: The reality of life." According to Austin, shikantaza is "an alert condition, performed erect, with no trace of sluggishness or drowsiness." Fred Reinhard Dallmayr writes, Regarding practice, Dogen counseled a distinctly nonattached or nonclinging kind of action, that is, an activity completely unconcerned with benefits or the accomplishment of ulterior goals: the activity of 'just sitting' or 'nothing-but-sitting' ( shikantaza ) whereby self-seeking
1634-411: The same time, he stresses not to play with and being pulled in by thoughts. He compares shikantaza to "the children's puzzle of Chinese finger cuffs , which are escaped not by forceful effort, but by non-resistance". Only by dropping the hunt for enlightenment , accepting everything without grasping or avoiding, can enlightenment be found in it. A modern technique described as similar to shikantaza
1677-584: The teachings of the East Mountain Teaching , who taught that in quieting the mind one would be able to see one's innate Buddha nature and that this was a form of sudden enlightenment . This teaching is also related to the concept of tathātā "Suchness" which is derived from the Awakening of Faith in the Mahayana . Tsung-tse uses a well known metaphor to describe how practicing his kind of samadhi will lead
1720-424: The way it is. Thoughts come, thoughts go, and you simply watch them, you keep your awareness on them. It takes a lot of energy and persistence to sit shikantaza , to not get caught up in daydreaming. But little by little, thoughts begin to slow down, and finally they cease to arise. When the thought disappears, the thinker disappears. Commenting on Loori's words, meditation expert Eric Harrison likens shikantaza to
1763-498: The whole character signify "dark, secret, silent, serene, profound" and also "to close the lips, to become silent". The second character, chao, has as element meaning "the brightness of the sun". The whole character translates as "to reflect light, to shine on, to illume or enlighten", as well as "to reflect upon, to look upon, to have insight into". The whole term thus becomes "serene reflection", "silent illumination" or "luminescent darkness". "Silent illumination" or "silent reflection"
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1806-553: Was meant to criticize the complicated ceremony, abstruse study, endless tracing of spiritual lineage, and other aspects of Buddhism that even by the 12th century had been identified as excessive. The term shikantaza is the Sino-Japanese reading of Zhǐguǎn dǎzuò (只管打坐 / 祇管打坐) "just sitting", "nothing but sitting", "meditation of just sitting", "just mind [yourself] sitting". Zhǐguǎn dǎzuò ( 只管打坐 / 祇管打坐 ) translates as follows: The inspiration for this teaching derives from
1849-503: Was the hallmark of the Chinese Caodong school of Chan . The first Chan teacher to articulate silent illumination was the Caodong master Hongzhi Zhengjue (1091—1157), who wrote an inscription entitled "silent illumination meditation" ( Mokushō zen 默照禅 or Mòzhào chán 默照禪). Sheng-yen explains that In silent illumination, "just sitting" is only the first step. While you maintain the sitting posture, you should also try to establish
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