31-601: 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
62-456: 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
93-648: 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
124-461: 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
155-468: 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
186-471: 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
217-553: 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
248-402: 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
279-766: 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
310-524: 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
341-506: 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,
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#1732779733867372-526: 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
403-775: 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
434-568: 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,
465-455: 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
496-604: 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
527-700: 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,
558-584: 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
589-815: The Principles of Meditation , CE 1233). Zazen Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 219074838 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 07:42:14 GMT 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 )
620-493: 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
651-493: 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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#1732779733867682-563: 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
713-461: 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
744-516: 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
775-461: 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
806-411: 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
837-604: 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
868-424: 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
899-498: 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"
930-560: 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
961-510: 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