Dharma<\/a> (cosmic Truth) or his satori experience. The great freedom of the Buddhist mystic is not freedom to be boorish and immoral for his own convenience and comfort. Many descriptions of sam\u00e2dhi and enlightenment are very misleading for beginners.<\/p>\nIn Japanese Zen today, there are three schools: Rinzai, S\u00f4t\u00f4, and Obaku. Zen priests occasionally go for training to temples belonging to one of the other schools, and after their own realization, modify their teaching methods accordingly. The detailed differences between the schools are not important to the Westerner who wishes to practice meditation. It is best to begin by finding a good teacher when possible; when this is impossible, the written instructions of a master can be followed anywhere under almost any conditions. Rinzai k\u00f4an training requires at least occasional<\/p>\n
contact with a master. The k\u00f4an (a kind of existential question) and explanations of the same, from a number of quarters reliable and otherwise, have done a great deal to popularize Zen; they have also led to misconceptions.<\/p>\n
It cannot be too strongly emphasized that Buddhist zazen is not a technique to achieve something or get somewhere, to be followed like a recipe in a cookbook. It is also not a do-it-yourself psychotherapy, a tranquilizer, or a way to stimulate the \u201ccreative unconscious\u201d. Many benefits, physical and psychological, are not unjustly attributed to regular practice, but, if zazen is only a means to such ends, it is not Buddhist Zen and has many limitations. S\u00f4t\u00f4 zazen is a way of life in the same sense that some kinds of prayer are a way. Comparison of and attempts to evaluate different methods and teachers are of little value even to those with a certain amount of experience in meditation.<\/p>\n
A beginner should find a recognized teacher whom he can respect and who will accept him as a pupil; this teacher\u2019s method should be followed to the best of the pupil\u2019s ability. It is inevitable that in the beginning one will question the method more often than one questions oneself; however, shifting from one teacher or method to another, unless circumstances make this unavoidable, sometimes leads to disillusion and wasted energy. Zazen entered into as a kind of experiment is quite all right, but, until this attitude is transcended, Buddhist zazen is impossible.<\/p>\n
We have been asked by Christians and other non Buddhists if zazen meditation can be practiced by adherents of religions other than Buddhism. It is not necessary to be Buddhist to practice just quiet sitting which is not done in a Buddhist frame of mind. However, for those Christians who are accustomed to pray to a personal divinity, we must strongly caution them against mixing zazen and prayer. The two can be complementary, if the prayers involved are not for any personal benefits. However, during zazen all thought of an Absolute Other must be set aside.<\/p>\n
Some Westerners object to the ritual attending the zazen of Buddhist groups. Zazen may, of course, be practiced without ritual and without prayer; in other words, by only regular sitting. One\u2019s zazen experience, Buddhist or otherwise, eventually expresses itself in the individual\u2019s everyday life. Meditation for many is greatly aided by what one master calls \u201cchanting sam\u00e2dhi,\u201d particularly in the absence of a teacher\u2019s encouragement and correction. Chanting is a source of strength and it can also be a gentle reminder of the troublesome ego of the beginner who is likely to vacillate between protest and hopelessness.<\/p>\n
Intensive zazen, as a result of a natural k\u00f4an that has arisen in one\u2019s life \u2013 what is the reason for injustice or suffering, for example \u2013 may be the source of much mental and even physical discomfort. Prayer is helpful for some, but, for this, faith would seem to be necessary. Chanting a short s\u00fbtra (Buddhist scripture) or mantra (phrase), on the other hand, may be done with any degree of skepticism, perseverance being the only requirement.<\/p>\n
In many cultures where Buddhism has been introduced, the philosophical and ethical aspects have been the first to find favor, and these have been the concern of a well-educated minority. In Japan, this phase was followed by the elaborate ritual of the Heian period. The Buddha himself tried all these things before his enlightenment, and he did not sit in real meditation until all other possibilities had been exhausted. Kamakura Japan saw many changes, cultural and social, and with these changes came a distaste for the often mechanical and idolized ritual which had so inspired the aristocrats of earlier periods. Ascetic moralism had become an empty and self-<\/p>\n
righteous formalism, and men who wished a new and larger understanding of life were drawn to the simplicity and integrity of the way of the Chinese Chan masters. Once Japanese priests had known the Zen experience and Zen was firmly established, many of the elements of the older sects were reabsorbed, reaffirmed, and revitalized.<\/p>\n
In the lives of individuals who persevere in zazen, those things which are right and best for them will acquire new meaning; the unessential and trivial will drop by the wayside. With or without a teacher the process is always a very difficult one. It is natural for people to look for roots in tradition and convention; in skills; in family, professional, and communal relationships and functions. Zen realization does not negate these things, but they may be deeply questioned before and until their place in the cosmic scheme is realized. Love, self-sacrifice, and charity are natural expressions of Buddhist satori. Freed from egocentric and utopian ambitions, which often create as many problems as they solve, those expressions are of depth and a special kind of integrity. Zazen and everyday life become truly one only after real insight has been awakened and a new relationship is established with the \u201cGround of Being\u201d and with all beings.<\/p>\n
In Japan there are three independent branches of Zen (S\u00f4t\u00f4, Rinzai, and Obaku). All of these three are paths to the same goal and utilize the practice of zazen. Though the ultimate goal is the same for all Zen followers, means to that end differ somewhat.<\/p>\n
There are different practices in each s\u00f4d\u00f4; [1] however, I will describe those practices which I know from my own experience and which I use for my pupils. In spite of superficial disparities, I believe my experience contains no important or basic differences from the experience of others who practice zazen.<\/p>\n
D\u00f4gen (J\u00f4y\u00f4 Daishi), the founder of the S\u00f4t\u00f4 school of Zen, did not wish to
\ncreate a new sect of Buddhism; he had no interest in sectionalism or sectarianism, and he did not even like the term \u201cZen.\u201d In his youth he studied under various masters in his own country. However, dissatisfied with his understanding he finally sought a master in China, and under this teacher he experienced enlightenment. When he returned to his own country, he established a meditation center in the mountains, where he strictly disciplined his disciples in accordance with the spirit of Buddhism. I would just like to add that seen with the Zen \u201ceye,\u201d the roots of the S\u00f4t\u00f4 way are the Buddhist spirit itself. Without the \u201cZen eye,\u201d I believe it is impossible to grasp the spirit of Buddhist doctrine.<\/p>\n
The appurtenances for Zen practice are as follows: first, a zafu, [2] a small round cushion, about one foot in diameter. Anyone who wishes to practice zazen should, if possible, have his own zafu.<\/p>\n
Secondly, it is a good idea for beginners to have a pencil and a small piece of paper beside them during zazen. This, however, is not necessary. We remember many important things while sitting, and it is a good idea to make notes of the problems or important questions which come up. [3] Sometimes questions arise while we are reading or occupied in doing something and we resolve to think about them later. However, when later comes, we have forgotten the problems. During zazen many things come to mind and it is best to write them down immediately, in order to free the mind for zazen.<\/p>\n
When we sit, it is not always in a formal s\u00f4d\u00f4, and our arrangements must depend on the time and place. In this lecture I will take up both the form and content of sitting; these two should harmonize. Correct form (adjustment of body and breath) lead to the right state of mind. Ideally we should be able to sit at any time in any place.<\/p>\n
S\u00e2kyamuni became enlightened through sitting practice; so we of the Zen school follow this way. In some other sects of Buddhism, doctrine or philosophy come before practice; in the S\u00f4t\u00f4 school, practice comes before theory. \u201cExperiment\u201d [4] is most important and it is necessary to follow the instructions of an experienced teacher.<\/p>\n
Next I will take up the proper position of the body. Sitting on your cushion, put the right leg on the left thigh and then put the left leg on the right thigh. This is called the lotus position. If it is not possible to sit in this way, the left leg may be put on top of the right thigh. This position is called the formal half-paryanka (Skt.). It is \u201cformal\u201d because reference to it is found in the \u201cFukanzazengi\u201d [5] or \u201cInstructions for Zazen\u201d by D\u00f4gen, the founder of the Japanese S\u00f4t\u00f4 school. I imagine that the reason for placing the left leg on top is because the left leg symbolizes quietness; the right leg symbolizes activity. It is also said that the left leg is a symbol of Fugen; [6] the right leg is a symbol of Monju. [7] Therefore the left leg is traditionally placed on the top. [8] Though the half-lotus position is acceptable, it is better to sit in the full lotus position (kekkafuza, Jap.) if it is possible for you. However, it is difficult and beginners in meditation quickly become very uncomfortable while sitting in this manner. In my temple, each individual sits in the way that is most comfortable for him. In other temples, one should ask permission if one wishes to sit in the half-lotus position, with the right leg on top.<\/p>\n
Next, it is important to balance the body properly. One should swing one\u2019s body first to the right and then to the left. This will loosen and relax the sitter. Swinging from one side to the other will make the sitting position stable.<\/p>\n
It is important that one\u2019s clothes be loose; they should not pull or bind anywhere (for example men\u2019s trousers). When we sit for a long time we get very stiff, especially during sesshin. [9] Even those who are accustomed to zazen often experience this difficulty. People unaccustomed to sitting often get spells of feeling sick during a very long session. Therefore it is a good idea to massage the lower waist before and after zazen.<\/p>\n
I will now speak of the way to keep one\u2019s hands while sitting. The hand position (inz\u00f4) [10] is important; however, we should not concentrate on it and if the position changes while we are sitting, we should not allow this to absorb our attention. The correct position is as follows: rest<\/p>\n
the right hand, palm upward, against the abdomen just below the navel; and then put the left hand on the right hand in the same position. Put thumbs together for support.<\/p>\n
Now, as for the upper part of the body, it is very important to keep the spinal column absolutely straight; the head is kept in a straight line with the backbone. The shoulders and upper part of the body should be loose and relaxed. The eyes are always kept open; one should look straight ahead, about six feet and the eyelids will naturally close a little. One should not try to look further than six feet as it will be impossible to quiet the mind. It is important not to keep one\u2019s eyes closed for more than a few minutes in order to avoid becoming sleepy or \u201clost.\u201d It is all right to close one\u2019s eyes for a short time if this helps to quiet the mind; however, it is not right to lose contact with the everyday world. Buddhists should remember that S\u00e2kyamuni was enlightened when he saw the light of the morning star; we should not forget that Sams\u00e2ra is Nirv\u00e2na. [11]<\/p>\n
Correct breathing is important for zazen, for one must achieve harmony of mind and breath. Taiso Daishi believed that certain bad mental states were caused by lack of harmony between these two. Before zazen, a few very deep breaths help quiet the mind. Then after swinging one\u2019s body from side to side in order to achieve balance, one should again breathe deeply from the abdomen for a few minutes before returning to normal breathing. This normal breathing should be silent and not rough. It is important not to inhale too much air for a long period, as it is tiring.<\/p>\n
In the Rinzai school, strong pressure on the abdomen (while breathing) is perhaps overemphasized. It is not right to cling to the idea of breathing in a special way. A few deep breaths should establish the center of gravity in the lower part of the body. First, inhale slowly through the nose, using the air to expand the abdomen as far as possible; then exhale slowly (through the nose) till the abdomen has again contracted. It is necessary that the center of balance be in the abdomen. Chikara, [12] which means force or power in the abdomen, is essential in all traditional Japanese physical culture.<\/p>\n
I will now speak of the proper functioning of the mind during zazen. Beginners often ask me about their problems; however, it is very difficult for me to be of any help to them. Neither a short nor a complicated answer to peoples\u2019 questions is really helpful. It is all right to ask me questions, but it is not enough. One must experiment for oneself and then one will understand. After reading a book on the subject of swimming one must get in the water and find out about it first hand. A book cannot give one the experience.<\/p>\n
There are various ways of \u201cquieting\u201d the mind. The first way is \u201cputting the mind In the left hand,\u201d which means projecting the mind into the inz\u00f4, or hand position. The inz\u00f4 symbolizes the Buddha. When our mind is in the inz\u00f4, the body and breathing will be right.<\/p>\n
In Rinzai training, the kosoku k\u00f4an [13] is used to quiet (to clear) the mind. This is a good way to cultivate the Zen way of seeing; however, I think it is better to develop the Zen condition by shikantaza. [14] This means devoting oneself solely to sitting; by quieting the mind and putting it in the left hand. The \u201cZen eye\u201d finds its source in the Zen condition, and the Buddha\u2019s enlightenment is not the Zen eye, but the Zen condition. In S\u00f4t\u00f4 Zen we just sit; this is the most natural way.<\/p>\n
The main aim of zazen is to \u201clet go of mind and body\u201d; however, Buddhists sometimes pay too much attention to the mind and therefore they cannot get rid of it. The kosoku k\u00f4an may be useful; however, shikantaza is better because one has a tendency to cling to the k\u00f4an and to one\u2019s mind. Although we should \u201cput the mind in the left hand,\u201d we must not pay attention to the mind. When we pay too much attention to the left hand, we are preventing satori. When we consciously put the mind in the hand, it is wrong. There are various kinds of good meditation. Satori is beyond all of these, and it is necessary to pass through the many regions of the mind before enlightenment.<\/p>\n
There are several stages of good meditation. These stages are only views on the way to the real satori experience. It is only possible to go through different kinds of meditation (states of mind) if one is faithful and keeps courage, and these states of mind are transcendable if we sit in right zazen. However they are not ideal states of mind, but states of mind on the way to enlightenment. Sometimes, they are wrongly understood as conditions of great satori, and one is apt to remain in them because they are happy conditions. However, a static enlightenment is an impurity. There is the Absolute Reality when we continue on, abandoning all. Mah\u00e2y\u00e2na Buddhists stress the spiritual world; on the other hand, some people do not recognize a spiritual world.<\/p>\n
In our S\u00f4t\u00f4 school, some monks claim that we need not discipline ourselves with zazen; they think we need only believe in our original Buddha nature and realize that we are full of defilements (Skt. klesa). From the point of view of faith we all have the Buddha nature or honsh\u00f4 [15] (original enlightenment); indeed, we are all complete Buddhas. And honsh\u00f4 my\u00f4sh\u00fb [16] means that original enlightenment itself is my\u00f4sh\u00fb or real practice. Both original enlightenment and practice are different names for the same thing, and so belief in original enlightenment is realized in the form of zazen practice and discipline. Awakening without practice or discipline does not exist. D\u00f4gen\u2019s way is continued practice, which is an expression of original enlightenment and not just a means to an end. The only real practice is forgetting enlightenment; this is the real honsh\u00f4 my\u00f4sh\u00fb. Therefore, he who disregards practice should not be called a Buddhist.<\/p>\n
There are many sects of Buddhism and they are divided by different ways of discipline. In the S\u00f4t\u00f4 school we call the apogee of Buddhist doctrine honsh\u00f4 my\u00f4sh\u00fb. In this belief we practice from the beginning. Therefore, we do not set any special stages to enlightenment and we do not emphasize doctrine. When we speak of putting the mind in the left hand, we speak in the spirit of honsh\u00f4 my\u00f4sh\u00fb. If one puts his mind in the left hand with conscious attention on the mind or on the left hand, relativity results. We should sit in zazen forgetting the mind and the left hand.<\/p>\n
In shikantaza one has a tendency to fall into a negative zazen which results in apathy and sleepiness. In order to avoid this we use a k\u00f4an called genj\u00f4 (lit. meaning: accomplished in the present) which means that the present, just as it is, is the reality of our ideal world. The man who clings to life suffers in this phenomenal world since he cannot see beyond phenomena. However, the enlightened ones see through the relative world with all its limitations to the absolute and infinite reality, and therefore are able to reside in this phenomenal world as a spiritual realm. The enlightened one and the sufferer who clings to transient phenomena see the same world in a different way. This is a wonderful question and therefore it is called a k\u00f4an.
\nBeginners in zazen usually find their minds confused and disturbed. This is natural. There are two great obstacles to zazen. The first is konjin, [17] which means depression or a kind of melancholy. When a beginner experiences konjin, it is usually in the form of sleepiness.<\/p>\n
Experienced sitters who have calmed and quieted their minds sometimes feel faint. And if the zazen condition deepens more, the sitter may fall into mus\u00f4j\u00f4, [18] or \u201cno consciousness.\u201d Some people believe that the zazen mind is simply loss of consciousness; however, this is wrong. In the right zazen mind, all aspects of consciousness do not function, but this does not mean unconsciousness as in sleep. The mind condition in zazen is called \u201csh\u00f4nen s\u00f4zoku,\u201d [19] or the \u201csuccession of right-mindedness.\u201d This is different from the \u201cno-mindedness\u201d which implies no consciousness. It is a good thing to calm the waves of the mind; however, a sleepy or dead condition, is a kind of konjin. Some people feel they are in a deep fog or melancholy. One must rid one\u2019s self of such mental conditions.<\/p>\n
The second obstacle to zazen is called j\u00f4ko. [20] For beginners this means to be in a fidget with many thoughts or ideas running through the mind. There are two types of mind waves: the first, ideas created by oneself from inside; the second, those which come from outside through the senses. Those who have experience in zazen may feel great elation; they may jump up from their cushions believing they have attained enlightenment. This can result from sitting intently in the wrong way. Or, they may see the great light of the Buddha [21] and feel grateful and ecstatic. Such experiences are serious obstacles; they must be overcome as quickly as possible.<\/p>\n
These conditions are sometimes thought to be enlightenment; however, they are the result of bodily or mental fatigue or of a misunderstanding of the meaning of zazen. When zazen has deepened, one may feel bursts of great joy. The real satori is called \u201cthe mind of great joy.\u201d This joy, however, emanates from the mind which has transcended all relative joys as well as sorrows. Therefore we must not try to grasp these small joys; we must go beyond them, no matter how difficult and undesirable this may seem.<\/p>\n
One way of avoiding j\u00f4ko while sitting is to look at the edge of the nose and lower the feeling to the abdomen. However, we must not make a conscious effort to look at our noses. To avoid konjin we may concentrate on the point between the eyebrows until the point rises and raise the feeling to the forehead, change the focus of our eyes or breathe deeply and silently. The best remedies for j\u00f4ko or konjin must come from our own experience.<\/p>\n
The ky\u00f4saku, [22] or long flat stick carried by the monk who presides over meditation in Japanese s\u00f4d\u00f4s, is also a remedy for konjin and j\u00f4ko. When we feel sleepy or are in a bad frame of mind, we should ask for the ky\u00f4saku. The sound of the ky\u00f4saku will awaken our neighbors too. The ky\u00f4saku is better than any kind of advice; though it may disturb some people, this is not a bad thing. Those who have never practiced zazen sometimes think that the ky\u00f4saku is a dreadful object. Actually we appreciate it when we are sitting.<\/p>\n
If we wish to receive the ky\u00f4saku, we must make gassh\u00f4 [23] when the monk in charge is directly behind us and move the head to one side. The monk in charge of the meditation is authorized to whack sitters when he thinks it is necessary. Especially during sesshin, even those with long zazen experience appreciate the ky\u00f4saku. Receiving whacks from this stick is an opportunity; the stick is the sword of Monju, which cuts through illusions.<\/p>\n
Finally, I wish to discuss the content of mind adjustment. First, however, I will explain the meaning of daienky\u00f4chi, [24] or great mirror mind. Although this term is used descriptively in the Vij\u00f1\u00e2nav\u00e2da school, [25a] I wish to utilize it to try to explain the state of the zazen mind.<\/p>\n
Those who are not enlightened have ego-centered minds which are the result of illusion. Their attitudes and behavior are egocentric. [26] However, a Buddha has no such egocentricity. Therefore, the difference between the unawakened and the Buddha depends on the degree of their self-centeredness. Adherence to self is called gash\u00fb; [27] the cause of gash\u00fb is called hossh\u00fb, [28] which is a kind of illusion created by a misunderstanding of phenomena, not conceived as interrelated and interdependent parts of the same reality. Therefore, when we free ourselves from ego-centeredness, our mind is the mind of Buddha and illusory knowledge is transformed into the four wisdoms of Buddha.<\/p>\n
Of the four wisdoms, [25b] the daienky\u00f4chi is the basis for the other three. When we are not stabilized in daienky\u00f4chi, we are isolated from others and this isolation stimulates self clinging.<\/p>\n
The secular mind reflects all phenomena. It belongs neither to the illusional nor to the enlightened world and it is the fundamental state of mind which can create either the former or the latter. Zazen, as a practice, transcends the sixth and seventh mind categories [25c] and can change arayashiki, the eighth state of mind, into an enlightened mind and the state of daienky\u00f4chi.<\/p>\n
I like to use daienky\u00f4chi to describe the zazen mind in order to avoid two common misunderstandings. The first is that one should have a completely empty mind or should lose consciousness while sitting. Perhaps this misunderstanding arose because Hakuin Zenji in his \u201cSong of Meditation\u201d said that we should have a mind of no-mind during zazen. However, this means that the mind remains, even though we give up discriminating. If \u201cno mindedness\u201d is interpreted literally, the resulting condition is the death of the spirit. There seems to have been such a meditation in India before Buddhism. An empty negative mind in sitting is not a Buddhist form of zazen. Mah\u00e2y\u00e2na Buddhism teaches that we find the present world sordid because our minds are clouded; however, when the kokoro [29] (mind and heart) are clear, the present world is the spiritual world. The Mah\u00e2y\u00e2na teaching shows us a way to dispel illusion.<\/p>\n
If zazen were only a rest for the brain, it would be better to lie down than to sit in zazen. However, we should not lie down, as a \u201csitting mind\u201d is necessary for living and working. The real function of zazen is not to rest the mind but to establish a base or foundation for it. In order to establish a foundation or center in the mind we should:<\/p>\n
1) learn true objectivity 2) make our minds clear 3) quiet our minds<\/p>\n
In order to do these things, sitting is better than sleeping. S\u00f4t\u00f4 zazen superficially resembles what is usually thought of as contemplation. However, if one contemplates (while sitting) a Creator God or \u201cthe fundamental principle\u201d or if one makes any concept or symbol a subject of the mind, this can only lead to mental illness. There can be no complete enlightenment as long as there is any concept or image. All concepts and images are relative and phenomenal. We should not try to retain anything at all in our minds, for this would be like trying to hold a full cup of water and to watch the water in order to keep it from spilling. A static condition is not the right zazen.<\/p>\n
Real zazen is \u201cletting go of the mind and body\u201d (shinjln datsuraku). [30] This means there is no object and no objective of zazen. Though we must do our best to find the Cosmic Nature in the heart of infinity, this should not be understood as either u [31] (being) or mu [32] (non-being). When I say that one should stop all discriminating activity, cerebral people will feel uneasy. However, this uneasy feeling is a kind of egotism. I would like to add, that to try consciously to remove one\u2019s self from one\u2019s ordinary situation is very bad. While sitting we must exclude every kind of prejudice and we should eliminate purposive mental activity.<\/p>\n
This means that daienky\u00f4chi is the state of Buddha, Infinity or the Absolute, in which there is no egotism. The Buddha mind is a large round mirror which reflects and shines on everything. Those who cling to the relative or phenomenal cannot know this state of mind. On the other hand, an enlightened one does not feel himself to be different from other people.<\/p>\n
How may we achieve daienky\u00f4chi? For this we must not cling to our egos. The function of the mirror is to reflect what is before it; however, the mirror remains quiet in spite of the activity of the reflections. The mirror does not color its reflections. We must try to keep a mirror mind even though in actuality we have a strong self-will which is responsible for our quarrels and other such behavior. The ego can be compared to dark glasses; through these glasses everything looks dark. We should stop clinging to our egos and prejudices.<\/p>\n
The mirror has no color and reflects everything clearly; moreover, it misses nothing and embraces everything. A mirror state of mind is difficult to attain, so as we proceed, we must remain aware of our limitations. Even the enlightened must do this. We should not forget that we cannot change ourselves or our minds quickly and easily, and we must know clearly where our inadequacies lie.<\/p>\n
When we speak of personality in its usual meaning, we are alluding to that which rests on the foundation of the personality, in the Buddhist sense. We should be able to see the latter through the former. And we should remember that as long as there is no real universality there will be much evil in the world.<\/p>\n
Since the main aim of zazen is to rid one of blind egotism, Buddhists sometimes criticize and condemn ordinary common sense, which they confuse with ego-centeredness. Even enlightened ones use and develop their intellects; to kill the intellect is to kill humanity.<\/p>\n
When we sit, we should not think about getting anywhere or about enlightenment. We should not think about entering enlightenment physically or mentally. We should not consciously try to create it. Furthermore, if we rely on \u201cthe power of Another\u201d (tariki), [33] we cannot become enlightened. After experience in zazen, all our other activities should become zazen; meditation practice is not only sitting, but our whole lives. The most important thing for beginners is quiet sitting. In Buddhism since ancient times, zazen has been divided into two aspects, shi, [34] or stopping, and kan, [35] or a view. At first, by sitting, our moving or wavering minds of daily life are quieted and a calm and pure mind, able to see the reality of things, appears.<\/p>\n
This is shi. And by this shi, daienky\u00f4chi, which is the true character of our minds arises, and we are able to have a truly objective view of the world as in a mirror, which reflects everything as it is. This is called kan.<\/p>\n
The ideal quiet of zazen transcends relative moving and quiet, as the quiet of a mirror is that of quiet beneath all motion. Therefore in S\u00f4t\u00f4 zazen we do not divide shi and kan, we prefer to say, shi is kan and kan is shi. Moving and quieting are not two and zazen involves transcending both of these.<\/p>\n
Daienky\u00f4chi is the great problem for our disciplinants. Our k\u00f4an of shikantaza is the genj\u00f4 k\u00f4an. From the standpoint of honsh\u00f4 or original enlightenment, everything reflected in the mirror of our minds is a sight of the accomplished Buddha\u2019s Pure Land, and we call it genj\u00f4 or the accomplishment-in-present, but actually it is a great unknown problem for us, and so it is in practice a k\u00f4an. For the followers of S\u00f4t\u00f4 Zen, the original k\u00f4an is the genj\u00f4 k\u00f4an, and we believe that even the people disciplined by kosoku k\u00f4an experience great satori by the genj\u00f4 k\u00f4an. In other words, all their direct chances to daigo [36], or the great satori, have been through the genj\u00f4.<\/p>\n
In conclusion, I would like to say that those who practice zazen should not mistake for enlightenment, a vision of life or of nature perceived as perfect or pure. Such visions are not satori. Beyond visions of purity, a strange indescribable mental attitude appears. We cry, cry for joy. This is the true satori experience. A loud laugh is not an expression of real enlightenment. [37]<\/p>\n
During our zazen, we should not be disturbed by objects of which our senses make us aware. We cannot refuse to permit sensations to enter our minds; however, we should not cling to the sensations. If one worries about noise or talking while sitting, one is very far from the satori experience. One should not be worried about anything. Sensations themselves are not m\u00e2y\u00e2 (illusion) or bad for discipline, but one should not cling to them. When our minds are pure (clear), our senses are good things for us.<\/p>\n
In the sphere of m\u00e2y\u00e2, our minds settle somewhere and become attached to a small relative world. Modern men do not like to allow themselves to stop discriminating long enough to enlarge their world and this is not a healthy mental attitude. When our minds become empty in the true sense, when we forget our mind\u2019s existence, then we find ourselves in the Buddha\u2019s joyous meditation. It is very important to strive towards the right zazen mind in our daily lives and for all our lives to become zazen.<\/p>\n
Notes
\n[1] \u50e7\u5802 s\u00f4d\u00f4 : A temple which has a meditation hall; a meditation hall. In the Rinzai school it is called \u79aa\u5802 zend\u00f4.
\n[2] \u5750\u84b2 zafu.
\n[3] This is not permitted in other s\u00f4d\u00f4s.
\n[4] \u5b9f\u9a13 jikken.
\n[5] \u666e\u52f8\u5750\u79aa\u5100 Fukanzazengi.
\n[6] \u666e\u8ce2 Fugen : Samantabhadra-Bodhisattva (Skt.), symbol of the Buddha\u2019s compassion.
\n[7] \u6587\u6b8a Monju : Ma\u00f1jusri-Bodhisattva (Skt.), the symbol of the Buddha\u2019s wisdom.
\n[8] According to the \u5065\u5eb7\u666e\u8aac Kenk\u00f4-Fusetsu by \u9762\u5c71\u79aa\u5e2b Menzan Zenji, either the right or left foot may be placed on top. \u6cd5\u71c8\u56fd\u5e2b H\u00f4t\u00f4 kokushi wrote (in the \u5750\u79aa\u5100 Zazengi) that it is permissible to have the right leg on top.
\n[9] \u63a5\u5fc3 sesshin : A week-long period of zazen.
\n[10] \u5370\u76f8 inz\u00f4.
\n[11] \u7169\u60a9\u5373\u83e9\u63d0 bonn\u00f4 soku bodai : The temporal and spiritual worlds are one.
\n[12] \u529b chikara.
\n[13] \u53e4\u5247\u516c\u5b89 kosoku-k\u00f4an is a \u201ccase\u201d history from antiquity, of the enlightenment experience of a Chinese or Japanese Zen master. These kosoku are used as subjects of meditation in Rinzai Zen. From the S\u00f4t\u00f4 point of view, all kosoku are expressions of the \u73fe\u6210\u516c\u5b89 genj\u00f4-k\u00f4an which they consider to be the original and formless k\u00f4an. For the R\u00f4shi\u2019s explanation of the genj\u00f4-k\u00f4an see p. 10.
\n[14] \u53ea\u7ba1\u6253\u5750 shikantaza : To concentrate completely on sitting (zazen).
\n[15] \u672c\u8b49 honsh\u00f4.
\n[16] \u672c\u8b49\u5999\u4fee honsh\u00f4-my\u00f4sh\u00fb.
\n[17] \u60db\u6c88 konjin.
\n[18] \u7121\u60f3\u5b9a mus\u00f4-j\u00f4.
\n[19] \u6b63\u5ff5\u76f8\u7e8c sh\u00f4nen s\u00f4z\u00f4ku.
\n[20] \u6389\u64e7 j\u00f4ko.
\n[21] Those from a non-Buddhist background may see flashing lights which may be associated with understanding. Christians may see light in conjunction with some Christian symbol.
\n[22] \u8b66\u7b56 ky\u00f4saku : In the Rinzai sect, this is pronounced keisaku.
\n[23] \u5408\u638c gassh\u00f4 : Palms joined in the attitude of prayer, the left hand symbolizes the
\nphenomenal world and the right hand the spiritual world.
\n[24] \u5927\u5713\u93e1\u667a daienky\u00f4chi.
\n[25] according to the Vij\u00f1\u00e2nav\u00e2da, the enlightened mind has four aspects; the secular mind has eight. The four type of enlightened mind are:
\nFour Wisdoms
\no \u5927\u5713\u93e1\u667a daienky\u00f4chi (\u00e2darsa-j\u00f1\u00e2na \u2013 the Buddha\u2019s joyous sam\u00e2dhi, attained by the 8th j\u00f1\u00e2na.)
\no \u5e73\u7b49\u6027\u667a by\u00f4d\u00f4sh\u00f4chi (samat\u00e2-j\u00f1\u00e2na \u2013 the Buddha\u2019s compassionate wisdom, attained by 7th j\u00f1\u00e2na.)
\no \u5999\u89b3\u5bdf\u667a my\u00f4kanzatsuchi (pratyaveks\u00e2n\u00e2-j\u00f1\u00e2na \u2013 the Buddha\u2019s preaching wisdom, attained by 6th j\u00f1\u00e2na.)
\no \u6210\u6240\u4f5c\u667a j\u00f4shosachi (krty\u00e2nusth\u00e2na-j\u00f1\u00e2na \u2013 the Buddha\u2019s practical wisdom, attained through the fives senses.)
\nThe eight aspects of the secular mind are :
\nThe Eight parij\u00f1\u00e2na (kinds of cognition, perception or consciousness)
\no o o o o o o o
\n1) \u773c\u8b58 gen-shiki (caksurvij\u00f1\u00e2na = seeing)
\n2) \u8033\u8b58 ni-shiki (srotra-vij\u00f1\u00e2na = hearing)
\n3) \u9f3b\u8b58 bi-shiki (ghr\u00e2na-vij\u00f1\u00e2na = smell)
\n4) \u820c\u8b58 zetsu-shiki (jihv\u00e2-vij\u00f1\u00e2na = tasting)
\n5) \u8eab\u8b58 shin-shiki (k\u00e2ya-vij\u00f1\u00e2na = touch)
\n6) \u610f\u8b58 i-shiki (mano-vij\u00f1\u00e2na = mentality ; mental sense or intellect)
\n7) \u672b\u90a3\u8b58 mana-shiki (mano-vij\u00f1\u00e2na = discrimininating sense)
\n8) \u963f\u983c\u8036\u8b58 araya-shiki (\u00e2laya-vij\u00f1\u00e2na = store-house from which come all \u201cseeds\u201d of consciousness)
\n[26] In this context, egocentricity should not be understood as only selfishness in the ordinary sense, but rather as an inability to apprehend the true nature of the self and its relationship to the cosmos and to other forms of life. This apprehension is not a philosophic abstraction involving only a unity of particulars in which all diversity and conflicts dissolve. It is total awareness of the Genj\u00f4k\u00f4an.
\n[27] \u6211\u57f7 gash\u00fb.
\n[28] \u6cd5\u57f7 hossh\u00fb.
\n[29] \u5fc3 kokoro.
\n[30] \u8eab\u5fc3\u8131\u843d shinjin-datsuraku.
\n[31] \u6709 u.
\n[32] \u7121 mu.
\n[33] \u4ed6\u529b tariki. [Return]. [34] \u6b62 shi.
\n[35] \u89c0 kan. [Return]. [36] \u5927\u609f daigo.
\n[37] Some Zen and Taoist monks are supposed to have expressed their satori experience by a great burst of laughter.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
\u00a0 \u00a0 THE WAY OF ZAZEN Rindo Fujimoto, Roshi translated by Tetsuya Inoue, Jushoku and Yoshihiko Tanigawa Rindo Fujimoto began studying with the great Sogaku Harada at Hosshinji. He continued his studies with Toin Iida, and succeeded him as master of Shorinji temple. This essay was published in a lovely small volume by the Cambridge […]<\/p>\n","protected":false},"author":120,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18,92,10,5],"tags":[1461,1458,8,176],"class_list":["post-18912","post","type-post","status-publish","format-standard","hentry","category-awakening","category-buddhism","category-religion","category-zen","tag-rindo-fujimoto","tag-way-of-zazen","tag-zen","tag-zen-meditation"],"yoast_head":"\n
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