Song of Enlightenment^[1]— Commentary

The Song of Enlightenment is a concise treatise of about 1800 words, written in literary verse by Master Yongjia (Yōka Genkaku, in Japanese)^[2].  It is a long poem, somewhat difficult to understand, yet filled with profound insights about the nature of reality, Buddhist theory and practice.  It is reported that Nan Huai-Chin^[3], a renowned scholar, said that the entirety of Buddhism is encapsulated in The Song of Enlightenment.^[4]

NOTE: Full 1800-word Song of Enlightenment follows this commentary.

Commentary by Eddie Sobenes

Biography below

According to Master Yongjia, sudden enlightenment^[5], as taught by the patriarchs of the Dhyāna (Zen^[6]) School, is the most direct and correct method for liberation.  According to this method, the practitioner realizes the true nature of his/her mind is pure, radiant, and clear, as in its unadulterated state.^[7]  This is only accomplished by going beyond all dualisms, theories, names and forms, preferences and aversions, etc.

Mind is Already Pure

One key point here is that the mind is already pure, clear, and luminous in its original and unobstructed state.  What is more, striving for perfection is counterproductive because perfection itself is a kind of dualism, since it only exists when there is the notion of imperfection.  Practitioners must progress naturally, effortlessly, yet suddenly.  Moreover, there is really no progression or attainment to speak of, since one is already equipped with the Tathagata-garbha (Buddha-nature^[8]).  It is only through false views, doubt, karmic obstructions, attachments and aversions, etc, that our pure and luminous mind fails to shine.  When we break through these barriers and achieve sudden enlightenment, all our aversions, doubts, and illusions melt away like frost on a warm spring morning.

Emptiness is important to Master Yongjia’s doctrine.  However, he says when some practitioners hear of emptiness (śūnyatā), they may think this means that there is no cause and effect; this is erroneous thinking.  Everything in the universe arises from causes and conditions, like weaving threads together to make a garment, yet its absolute nature is emptiness.  Although this is the case, practitioners of the Sudden Enlightenment School must not cling to either emptiness or non-emptiness.  Practitioners must not become burdened in any way with words, definitions, names and forms because the ultimate nature of reality is formless.  The Dharma-kāyā, one’s self-nature, and Buddha-nature are all boundless, formless and limitless, yet if the practitioner does not see or experience these things first hand, labeling them as one thing or another is not helpful.

Tathata — Suchness, Beyond Dualisim

Tathatā^[9], or suchness, is beyond the dualism of form and formlessness.  A true realization of suchness is the direct perception of one’s natural essence^[10].  From my understanding, such a realization is sudden enlightenment.  As long as we are obscured by wrong views, doubt, karmic obscurations, etc., we will never fully realize that our self-essence and the Tathāgata-garbha (Buddha-nature) are one and the same.

To Master Yongjia, sudden enlightenment is our best hope for redemption.  It allows us to break free from doubt, affliction, and all karmic obscurations.  Even if one has spent many years reading sutras, become adept in debate, and a master of worldly knowledge, this is not as good as perceiving one’s self nature and transcending the cycle of birth-and-death.^[11]  If one could perceive his/her natural-essence and become a Buddha, the practitioner would have no need for dualistic inquiry.

Master Yongjia mentions three paths of spiritual realization—the Bodhisattva, the Śrāvaka^[12] and the Pratyekka-buddha^[13].  The Bodhisattva path refers to the Mahayana Buddhism in which the most appropriate method for realization is sudden enlightenment as promulgated by the Cao Xi^[14] School of Zen Buddhism, mentioned above.  Yongjia occasionally mentions the Śrāvaka and the Pratyekka-buddha paths together as a unit, in contradistinction from the Mahayana path.

Yongjia has helped to preserve many important Buddhist concepts by cleverly writing them into his poem.   There are also references to three lineage holders of the Dhyana (Zen) School, Mahakasyapa^[15], Bodhidharma^[16], and Hui Neng^[17].   The metaphors used to illustrate key points in his poem also add color and interest.

20 Types of Emptiness, Four Wisdoms…

The Song of Enlightenment mentions several other concepts worthy of further investigation, like the 20 types of emptinesses^[18], the four wisdoms^[19], Mani jewel^[20], Avici hell^[21], twofold Anātman^[22], impermanence^[23], six pāramitās^[24], eight kinds of liberation^[25], illusion^[26] , Nirvana^[27], five families^[28], five eyes^[29], five powers^[30], etc.  Although the original meter and rhyme are lost in the English translations, The Song of Enlightenment is absolutely worth studying for anyone who is interested in Zen Buddhism.  The key points of this text are in conformity with the Platform Sutra and Bodhidharma’s Shastras.  Those who are interested in yet mystified by Zen literature would perhaps benefit by reading these texts with a Dharma friend and discussing their key points.

• Don’t miss our many other features on Chan, Zen, Seon Buddhism>>

Song of Englightenment

Zheng Daoge (Shodoka): Song of Liberation

Have you ever seen one of the Way?

Beyond action and beyond learning,
one is at ease,

not struggling against delusion
or grasping after the truth.

One sees the nature of ignorance
to be itself Essential Awareness,

and the illusion of one’s own body
is the Realm of Reality.

Completely realizing
the Realm of Reality to be objectless,

one finds oneself the source of all things
and one’s own nature to be Awake Awareness.

The five aggregates arise and decay like
aimless clouds,
the three distorted orientations come and go
like bubbles on water.

Realizing Suchness, neither self nor things exist;
in one moment cause and effect are liberated.

If anything I say is untrue
may my tongue be pulled out for countless eons.

In a single moment of direct awakening
to the Zen of Reality as a continuous presencing,
the six perfections and countless skillful means
are complete.

The six realms of existence are a dream,
in waking they are nowhere to be found.

No error, no happiness, no loss, no gain;
you won’t find these in the Actual Nature.

Having given up wiping dust from the mirror,
its brilliance is completely seen.

Who is it that thinks of
not-thinking and non-existence?
The Unborn is realized
within the born.

Can a wooden puppet attain Buddhahood
by its practice of not-thinking?

Without grasping at the four elements of this body,
drink and eat aligned with the Actual Nature.

Appearances are empty, all is impermanent;
this is the complete view of the Those Gone Into Thusness.

As a true monk I speak the truth.
If you don’t agree with me, let’s discuss it;

but remember that the Way of Awake Awareness
aims for the root
and is not tangled in branches and leaves.

The wish-fulfilling pearl is not recognized by beings
but here it is
within the matrix of Reality as a continual presencing.

The functioning of the six senses are neither
“is” nor “not”,
and come from luminosity neither
formed nor formless.

Clarifying the five kinds of vision
brings the five powers.

When you experience the truth
you are without speculation.

You can see your reflection in a mirror;
but can you grasp the moon
reflected in the water?

We always walk alone;
yet those who have attained all tread
the same Way of liberation.

Following this ancient Way, have a light heart.
Wild looking, bones hardened,
no one will notice you.

The poverty of a child of the Buddha is obvious,
but this poverty doesn’t include her Zen.

Patched robes show one’s poverty
but the mind of Zen is beyond all value.

This priceless jewel can be used without hesitation
in caring for beings and ripening potentials.

The three facets of Experiencing and four wisdoms are complete
in this treasure;
the six subtle perceptions and eight liberations are marks
from this seal.

Excellent students go right to the source.
Fair and poor are hesitant to reveal
and give up their soiled veils,
and are proud of their external struggling.

If folks argue and slander you, let them:
they are playing with fire, trying to burn the sky.

When I hear them, their words are drops of nectar
and show me that this moment is free from conception.

Abusive words are disguised blessings
and my abusers good teachers.

This mind has room for slander and abuse
and is itself unborn compassion and patience.

Penetrate both the Transmission and the teachings,
practise harmonization and radical insight with brilliance,
unclouded by notions of “voidness”.

I am not alone in this attainment
which Buddhas numberless as grains of sand
have displayed.

I’ll freely speak the lion’s Roar of Reality
which strikes fear into the hearts of beasts.

As the elephant flees, forgetting his pride
the heavenly dragon listens silent and joyful.

In the past I’ve crossed mountains and rivers
searching for masters and teachings in Zen.

Now I know the path of Caoxi and
my realization is beyond birth and death.

Don’t lose your Zen whether walking or sitting,
be at ease in speech or silence, moving or staying,

Be calm even when facing a sword
and your clarity will never be poisoned.

Our Teacher Sakyamuni met his Teacher Dipamkara
only after practising patience through countless eons.

Birth and death follow each other ceaselessly.
Awaken directly to Unborn Reality

and be free from joy about fame
or sorrow over loss.

Stay in hermitages
in mountains and valleys amongst the pines.

Practise joyfully in vacant cabins.
Live free from complexity.

Understand Reality and your actions are without effort
unlike the actions of the usual person.

Charity given within conditions for heavenly reward
is like shooting arrows into the sky.

When its force is spent, the arrow falls
just as beings go up, then down.

The realm of conditionless action is not like that:
it is a direct leap into the realm of Those Gone Into Thusness.

Go to the root, leaving the branches.
It is like the bright moon reflected in a crystal.

Understand the jewel of liberation
and use it to benefit yourself and all others.

The moon rises over the river,
wind moves in the pines

all through the night. Purity. Calm.
What does this calm mean?

Vividly see the precepts of Essential Awareness
and the seal of the mind-ground.

Dew, fog, clouds, mists
are the true robes of our bodies.

The monk’s bowl that subdued dragons,
the staff that calmed fighting tigers
with the sound of its hanging rings

are not just relics from some old fable
but symbols of the Thus Come One’s precious Teachings.

Don’t seek truth or avoid delusion:
both are wholly empty, without form.

Neither empty nor formless,
this is the body of the Buddha.

The luminous mirror of Knowing reflects all shown it,
its vast brilliance pervades numberless worlds.

All that is, the ten thousand experiences,
arise as this luminosity beyond within or without.

Don’t grasp at “voidness” and ignore cause and effect;
such reckless confusion leads only to suffering.

Rejecting the truth and grasping at entities is
also a mistake,
it’s like jumping into a fire to avoid drowning.

To reject delusion and grasp at the truth
suits perfectly the mind of like and dislike.

Students who practise this way,
it’s like mistaking a thief as your own son.

Ignoring the treasure of Reality and losing the merit
to Awaken self and others
is due to the eighth, seventh and sixth consciousnesses.

With direct insight into these, practise Zen
and realise the Unborn with Radiant Intelligence.

Be strong and use the sword of insight.
It’s blade is sharp and bright as the vajra,

it severs confusion
and the pride of shining beings and demons.

The thunder of the Reality rolls:
beat the drum of the Teachings,

spread clouds of compassion
and loose the rain of nectar.

“Dragons” and “elephants” arise to benefit countless beings
and lead the five types of students through
the Three Aspects of the Teachings.

The milk from the Himalayas is pure and rich,
it makes the ghee that I enjoy.

One nature pervades all natures.
One thing holds all things.

One moon is reflected in all waters,
all these reflections are one moon.

The Realm of Reality of all Buddhas is my own nature,
my own nature is all the Thus Come Ones.

One stage of practice contains all stages,
without form, without thought or action.

In a finger snap eighty thousand doors are open
and three great eons vanish in an instant.

Names and categories and being without them
have nothing to do with Perfect Knowing.

It is without praise or blame,
It is without boundaries, like space.

It is wherever you stand.

It is free of struggle and searching.

It cannot be held or released.

Give up the search.
It is here.

Its silence speaks, its speech is silent.
Its great giving opens the door wide.

If you ask me what doctrine I teach
I’ll tell you it’s Vast Awareness.

No one can agree or disagree with this
and even the shining beings can only speculate.

Having practised this for many years,
I have no choice but to tell you the truth.

“Raise the banner of the Teachings,
proclaim the Teachings of the Lineage.”

Such was the Buddha’s command to Caoxi.

In the Indian records, Mahakasyapa was the first
to receive and transmit the Lamp
and then down through twenty eight Ancestors.

Through the First Ancestor Bodhidharma
the Teachings of Reality came east to the Middle Kingdom,

through Six Ancestors who received the robe,
and then to countless who have realized the Way.

Truth does not stand alone, the false doesn’t exist alone.
When ideas of ‘being ‘ and ‘non-being’ vanish
all is empty.

The teachings about twenty emptinesses
are intended to disentangle you;
All are the display of this one body
of the Thus Come.

Mind arises with experiences as its objects.
Subject and object are dust on a mirror.

Free of dust, the mirror shines.
The Actual Nature is known
when mind and things do not arise.

In this Age of Ending and this sad world
suffering beings resist the truth.

The time of the Buddha is long gone and confusion is deep.
Delusion is strong, practice is weak,
fear and hatred increase.

Hearing the Direct Way of the Thus Come,
some regret not being able to smash it to pieces.

Craving gives rise to suffering.
Don’t blame others for your own actions.

If you don’t want to live in suffering
do not slander the Teachings turned by the Thus Come.

Only sandalwood
grows with sandalwood.

Lions rest in dark groves, wander alone and at ease
where no other birds or animals are found.

Lion cubs follow the elders
and even a three year old can give the roar.

A fox, even if he trails after the king of the Teachings,
can still only yelp in vain.

The radical Direct Teaching is beyond sentiment;
there is no room for doubt or hesitation.

This monk doesn’t say this to create divisions;
it’s just that you should know
about the trap of permanence and its opposite.

Right isn’t “right”, wrong isn’t “wrong”;
yet an inch of deviation leads a thousand miles off.

A girl of the dragon people who didn’t stray from the source,
at once realized Buddha,
while Sunaksatra was reborn in the hells.

In my youth I collected knowledge,
reading the Discourses and commentaries.

I fell into name and form, which makes as much sense
as trying to count the sands on the ocean floor.

The Buddha was speaking about me when he said,
“What gain is there in counting another’s treasure?”

I realized how for many years I had gone astray
and wandered lost.

Due to crooked inclinations and wrong views
the Thus Come’s Direct Perfection is misunderstood.

Men of the Narrow Path practise without compassion,
worldly scholars have knowledge but no wisdom.

Foolish, with wrong interpretations,
they miss the pointing finger of the empty hand.

Mistaking the finger for the moon
their practice is confused
and they fabricate complexity with senses and objects.

When not one thing is seen, this
is the Realm of Reality as a Continual Presencing
and one is truly the Sovereign Seer.

Understand the truth, and all conditional hindrances
are nowhere to be found;
not knowing true emptiness you worry
about debits and credits.

This is like a starving man turning down a
feast for a king,
or someone ill refusing the physician’s prescription.

Practise Zen in this world of desires
like a lotus blossoming in the midst of flames.

Even Pradhanasura, although he broke the grave precepts
woke up to the Unborn and achieved his realization of the Buddha.

Having heard the Lion’s Roar, the fearless teaching,
what will become of those who obstinately waver?

Breaking their precepts, losing their wisdom,
they ignore the open door to the Thus Come.

Once two monks, one who had committed sexual misconduct,
the other had taken life,
were condemned by Upali’s flickering wisdom.

The great being Vimalakirti erased their doubts
like the sun melting frost and snow.

The inconceivable power to liberate beings
has activities numberless as the sands of the Ganges.

Making the four kinds of offerings,
even a thousand gold pieces would not be enough;

reducing bones and body to dust could not repay
words ensuring a leap over numberless eons.

This is the supreme Sovereign Reality,
the experience of countless Thus Come Ones.

Understanding what this precious jewel of mind is
I now transmit it to any who will receive it.

Seeing clearly, there is not one thing,
not man, not Buddha.

The worlds of the universe are like froth on the sea,
sages and wise men appear like lightening.

Even with a hot iron wheel burning on one’s head,
great realized-practice will not be stirred.

Even if demons can cool the sun and heat the moon,
they cannot obstruct the truth of these words.

When an elephant-drawn carriage moves
can a praying mantis block its passing?

Elephants cannot fit into a rabbit’s tracks,
enlightenment cannot be circumscribed.

Don’t abuse the ultimate with narrow views.

If you are not yet clear, this Song gives the key.

^[1]《證道歌》

^[2] 永嘉玄覺, (665-713 AD)

^[3] 南懷瑾, 1918-2012.

^[4] https://kknews.cc/zh-tw/fo/ebb9g6z.html

^[5] 頓悟法門

^[6] 禪宗

^[7] 見性，as in 明心見性

^[8] 如來藏

^[9] तथता, 真如

^[10] 本性, 自性

^[11] 六趣，Samsara

^[12] 聞聲 (श्रावक)

^[13] 緣覺 (प्रत्येकबुद्ध)

^[14] 曹溪,

^[15] 摩訶迦葉

^[16] 菩提達磨

^[17] 慧能, also 惠能.  In this text 六代傳

^[18] 二十空

^[19] 四智

^[20] 摩尼珠，also 如意珠寶

^[21] 阿鼻業, also 無間地獄

^[22] 人無我、法無我 also 人空法空

^[23] 無常

^[24] 六度

^[25] 八解

^[26] 虛幻

^[27] 涅槃

^[28] 五性

^[29] 五眼

^[30] 五力

Aside from Gautama Buddha himself, no one rose to the level of epic, towering fame and Buddhist history greater than the one-shoed sage of Shaolin fame, Bodhidharma. Like Buddha, his life is both historical and legendary. Like Buddha, he was a prince who renounced the worldly.

Bodhidharma not only brought Chan Buddhism to China, but he is also credited with Shaolin martial arts and a profound lineage of extraordinary teachings.

A Teacher with One Shoe and Very Few Words?

The stories of his life sound both mystical and deceptively bland at the same time, like the legend of his one-shoed hike over the mountain pass, or the years of his life he spent staring at the cave wall. He became a famous teacher by using very few words. The few words he spoke were often riddles or rebukes. He’s famous for cutting off his eyebrows to ensure he stayed awake when meditating. He taught stillness but inspired the rise of strenuous Shaolin martial arts. He reprimanded emperors for seeking fame, yet he, himself became one of the most famous people of his time. He would have thrown his other shoe at you if you told him he was famous.

The End of the Story is the Beginning

You’re curious about the shoe, right? We might as well start this story at the end in that case. This is the ending of the story, but also the beginning. You’ve probably seen images of Bodhidharma hiking up a mountain pass with a pole on his shoulder, walking barefoot, his only remaining shoe hanging from the pole.

What made this incident famous was not that the great Sage was barefoot. It was all about the timing.

At that time, the Chinese diplomat, Songyun was headed back to court, through a pass in the Pamir Mountains. On his way, he saw the Great Sage, who by now as famous in the area, climbing the pass, alone. What struck Songyun as odd, was that the sage walked barefoot on sharp rocks. His one shoe was hanging from a pole on his shoulder.

Respectfully he asked the sage where he was going. The answer suprised Songyun. The Sage said, “I am going home.”

This puzzled the diplomat, since Bodhidharma had been in the area for as long as he could remember. When he tried to ask, Bodhidharma just abruptly told Songyun that the reason would become clear once Songyun arrived in Shaolin. Before he left, he instructed Songyun to keep the encounter a secret.

Of course, Diplomats aren’t known for keeping their mouths closed. As soon as he returned to the court, Songyun told the Emperor proudly, that he had encountered the great sage. The Emperor was enraged, and had the poor diplomat arrested for lying to court. Poor Songyun found out, as he was hauled away, that Bodhidharma died one week earlier.

Screaming and shouting his innocence, Songyun stood firm on his claims and the Emperor finally ordered the tomb to be opened, even though countless witnesses saw the Sage buried.

Typical of Bodhidharma’s mysterious life, they found his tomb empty. The only contents were a single shoe. The other shoe was hiking across the mountains on the way to home.

Even Bodhidharma’s death became a riddle. The entire nation was transfixed by the astonishing story of Bodhidharma’s after-death pilgrimage.

This was typical of Bodhidharma’s life. His every teaching was a challenge, a provocation, or a shocker.

Related Features on Buddha Weekly:

• Bodhidharma the Epic Journey to China
• Bodhidharma’s breakthrough teaching: Shastra on Eradicating Appearances>>
• Bodhidharma – Who Stands Before Me?
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Back to the Beginning: Confronting Emperor Wu

We wind the way-back clock to years earlier, when Bodhidharma first met the emperor. He had just left his home after his teacher Prajna Tara passed away. He decided to carry the teachings to China, and undertook the arduous journey on foot. When he finally arrived, Emperor Wu, who was a devout Buddhist, summoned Bodhidharma for an audience, excited by the prospect of learning from a great teacher.

Emperor Wu began their audience by having his subjects recite his long list of meritorious and charitable acts. Bodhidharma stared at the wall, unblinking, as the steward recounted all the money the Emperor spent on monasteries. They droned on endlessly about the Emperor’s efforts to translate Buddhists scriptures and texts,  and his gracious permission for his subjects to ordain as monks and nuns.

At the end of this virtual inventory, the Emperor asked Bodhidharma:

“What merit have I accumulated by all this wholesome action?”

He must have felt secure in his positive karma. No matter what evil deeds he might have committed in his life, inevitable for kings and emperors, his vast treasure chest of donations must have paved the way to Nirvana?

To the Emperors shock, Bodhidharma replied: “None whatsoever!”

To say he was spitting mad might have understated it. The Emperor must have glared at the serene pilgrim, a dirty man in rags, covered in dust from hundreds of miles of travel. We can imagine the Emperor’s fists clenching and unclenching, sputtering, glaring.

Bodhidharma’s Quiet Fame

Long after he tossed the ungrateful Sage out of his court, instructing Bodhidharma never to return, his advisors finally calmed him down and explained that there is no “merit” to good deeds when you’re motivated by your own self-interest. The king’s greed for fame, acclaim and good karma had not only erased any possible thought of merit, it had actually created negative karma.

Poor Emperor Wu. Through his reign, Bodhidharma’s fame would haunt him. Many times he asked Bodhidharma to return for another audience, but Bodhidharma never responded. Even after Bodhidharma passed away, the one-shoed sage appeared to mock the Emperor “on his way home.”

Bodhidharma Wall

Both his arrival, and exit were shocking. And, both were teachings, with virtually no words spoken. This exemplified Bodhidharma’s life and teachings. He had little to say — yet what he said spoke profound volumes.

He taught Buddha Dharma, but did not teach from scriptures or sutras. He taught compassion but was famous for his temper, as depicted in his scowling face in paintings and statues.

We began and ended the story with two events involving the Emperor. Between those two events, Bodhidhama’s fame grew yet again through the simple act of meditating for years in front of a wall, unmoving. Monks continually asked him for teachings, but he ignored them all, and simply stared at the wall.

He was teaching them, by this heroic demonstration of “wall gazing”. Later, this became known as Bodhidharma Wall. Today monks meditate in front of blank walls.

Dàzǔ Huìkě 大祖慧可 Pacifying the Heart

Even those years of silence in the cave were marked by shocking teaching events. Most famous of these was the desperate monk 大祖慧可, who was unable to find peace even in the Shaolin Monastery.

He begged day after day for teachings, ignored by the great sage. You might have wondered what the colloquial saying “I’d give up my right arm” means. We have Dàzǔ Huìkě 大祖慧可 to thank.

After the poor monk stood outside, buried to the waist in falling snow, Bodhidharma finally spoke to him.

“The old masters broke their bones and ground the very marrow of them for the Dharma; yet you with your half-hearted efforts come to demand it!”

In response, Dàzǔ Huìkě 大祖慧可 , without hesitation, cut off his own arm at the elbow. He did not even scream. The blood flowed, but he stood there, waiting for Bodhidharma’s response. Finally, the sage said:

“What have you come for?”

Dàzǔ Huìkě 大祖慧可, ignoring his limb on the ground, said, “My heart is not at peace. Please pacify my heart.”

After a moment, the sage said:

“Bring me your heart and I will pacify it.”

Dàzǔ Huìkě 大祖慧可 went away for a long while, and thought about the encounter. Finally, he returned to the Sage and said:

“I cannot find my heart.”

Bodhidharma answered, “There, I have pacified it.”

Passing the Bowl

Dàzǔ Huìkě 大祖慧可 was to become Bodhidharma’s most famous student, and in time, as tradition has it, Bodhidharma passed his bowl and robes on to his one-handed disciple. Dàzǔ Huìkě 大祖慧可 became the second Patriarch of Chan Zen Buddhism. He is also the origin of the one-handed prostration of Shaolin monks.

Bodhidharma’s extraordinary teaching methods continued through his life. He taught the monks martial arts, and is credited with founding Shaolin kung fu to keep the monks and nuns fit and healthy. He also considered it a form of meditation. Mindfulness in all things, from eating, to martial arts, to sitting were the primary practices.

Even though Bodhidharma’s life story was full of encounters and exploits, his teachings can be summarized by his own four lines of profound wisdom — which can take a lifetime to unpack. He is credited with this famous four-line teaching that steers Chan and Zen practice even today. He wrote these four lines:

A special transmission outside the scriptures,

Not depending on words and letters;

Directly pointing to the mind,

Seeing into one’s true nature and attaining Buddhahood.

A Life of Riddles and Pointing

His life’s teaching method was to confound, confuse, and riddle. He came to embody practical Buddhism, taught through “pointing to the mind” with riddles, puzzling behavior, apparent rudeness, and silence.  Why? So that we could see into our own true nature, and ultimately attain Buddhahood.

This is concisely taught in his most famous teaching, the Two Entrances and the Four Principles where he said:

Many roads lead to the Path, but basically, there are only two: Principle and Practice.

To enter by Principle means to realize the essence through instruction and to see that all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion.

Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and sage, and who remain unmoved, even by scriptures, are in complete and unspoken agreement with the Principle.

Bodhidharma: Provocative and Profound

Bodhidharma was ultimately among the most grounded and practical of teachers in history, yet his life is filled with legend and mystery. He continued to confound and provoke mystery long after his death. We can picture him, walking barefoot over the mountain pass, “returning home” with his one shoe slung on the pole.

Without saying a word, we know he is telling us that he has, as with Dàzǔ Huìkě 大祖慧可, pacified our hearts.

Nagarjuna: “Wrong End of the Snake”

Famously, the great Nagarjuna is credited with saying: “Emptiness wrongly grasped is like picking up a poisonous snake by the wrong end.”

However perilous, serious Buddhists students have to try to pick up that snake. No one wants to be bitten. Recently, one of my good friends went back to her birth religion, after years as a Buddhist, because she couldn’t get past thinking she was practicing nihilism. She had picked up “the wrong end” of the snake. For most of the rest of us — who aspire to Buddhist realizations — it can be the most difficult of topics.

His Holiness the Dalai Lama teaches that Emptiness is “the knowledge of ultimate reality of all objects, material and phenomenon.” [3]

Einstein and “bullshit”: Substantialism versus Nihilism

The venerable teacher Gelek Rinpoche points to Einstein’s theory of relativity for a concise explanation of emptiness: “The theory of relativity gives you Buddha’s idea of emptiness. The essence of emptiness is the interdependent nature or dependent arising of things. The essence of Emptiness is not empty.” [7]

In separate teaching on Yamantaka — in his eloquent, direct teaching style — Gelek Rinpoche warned against nihilism: “So if some people say ‘Everything is only the result of mind. In the end, it is all zero, so it doesn’t matter, it’s all the same, it’s all bullshit’ … that is the emptiness approach from the empty point of view and that gets you on the wrong track.” [9]

The great Tibetan Yogini Machig explained emptiness as “the source and inseparable essence of all phenomena, it represents the totality of all that is and all that will come to be. For without emptiness, there would be no space for existence.”[8] This is the opposite of nihilism, and could be better described as “inclusivism” of “substantialism.” [11]

Thich Nhat Hanh: “Inter-Be”

The great Zen teacher Thich Nhat Hanh describes Emptiness as: “empty of separate self. That means none of the five [aggregates] can exist by itself alone. Each of the five [aggregates] has to be made up of the other four. It has to coexist; it has to inter-be with all others.” The term “Inter-Be” has become something of the modern-day equivalent to the Sanskrit term “Shunyata” with some Zen teachers. [12]

Lama Tsongkhapa, in his Three Principles, writes: “Interdependent appearance — infallible Emptiness… As long as these two seem separate, Buddha’s insight is not understood.”

The problem with the extreme of substantialism arises when “things appear to exist from their own side so solidly that even when we recognize that they are empty in nature … they still appear to exist from their own side,” writes Rob Preece, in Preparing for Tantra: Creating the Psychological Ground for Practice. [10]

The problem with nihilism — substantialism’s opposite — is Nagarjuna’s venomous snake. Buddha taught “the middle way” which implies avoiding extreme views, such as substantialism and nihilism. Both concepts run contrary to the notion of emptiness.

IABS: “Transcend a lazy nihilism”

It is easy for people to make incorrect assumptions from the terms “Emptiness” and “Voidness” — incomplete, even possibly misleading translations of the Sanskrit word Shunyata. The International Association of Buddhist Studies (IABS), in their Journal, warns practitioners to “transcend a lazy nihilism” — one of the perceptions that arise from the terms Emptiness and Voidness. [2]

Quite the contrary, as Terry Clifford explains in Tibetan Buddhist Medicine and Buddhism, if emptiness was nihilistic, compassion would be pointless. “The absolute compassion of Mahayana arises spontaneously with the realization of emptiness. Since we all share the nature of emptiness, how can we bear the suffering of others…” [6]

Friend: “Aren’t You a Nihilist?”

The entire concept of Emptiness and Shunyata is perhaps the most misunderstood aspect of Buddhism. My non-Buddhist friends often ask me, “Aren’t you a nihilist?” or “Why would you want to destroy ego? Isn’t that what makes us sentient beings?”

Sure, I could jump in and say, “You can’t destroy ego, because ego really doesn’t inherently exist,” but I don’t feel qualified to enter into a back-and-forth debate on dependent arising, labeling, and ego. I have answered, in the past, with direct quotes from the Buddha. Other times, I’ve used quotes from neurologists and psychologists, who tend to concur, for the most part, with the Buddha.

So, to help me answer (for myself) this recurring question from my friends of the non-Buddhist persuasion, I decided to research what the teachers of different traditions have to say about Emptiness. To spice it up, I’ve also searched out what physicists, psychiatrists and neurologists have to say about ego and self. I’ve brought some of these quotes together in this little feature with some helpful links to more details in the notes.

Milarepa: “Appearances are … superficial”

The great yogi Milarepa, in one of his One Hundred Thousand Songs sang: “Mind is insubstantial, void awareness, body a bubble of flesh and blood. If the two are indivisibly one, why would a corpse be left behind at the time of death when the consciousness leaves? And if they are totally separate why would the mind experience pain when harm happens to the body? Thus, illusory appearances are the result of belief in the reality of the superficial.” [1]

In Milarepa’s time (born 1052 in Tibet), songs were used to enchant and teach, even on topics as difficult and profound as Emptiness. Today, we’d be as likely to cite or quote popular movies.

The Matrix: “How Deep the Rabbit Hole Goes”

For example, in the popular movie The Matrix, the character Morpheus (played by Laurence Fishburne) explains to Neo (played by Keanu Reaves) that the world is not as it seems. What Neo sees, he explains, is not the true nature of reality. (Note: he does not say the world does “not” exist.) He offers Neo, the hero of the story, a choice between a red pill or a blue pill:

“This is your last chance. After this, there is no turning back. You take the blue pill—the story ends, you wake up in your bed and believe whatever you want to believe. You take the red pill—you stay in Wonderland, and I show you how deep the rabbit hole goes. Remember: all I’m offering is the truth. Nothing more.”

The “waking up” language Morpheus used, is often used in Buddhism. We try to “wake up” to the true nature of reality in order to end suffering. In Buddhism — so it seems — at some point, we also have to choose the red pill or the blue pill. The sleeping metaphor is also often used by Buddhist teachers. Like Neo, many of us are tempted just to go back to sleep and “believe whatever” we want to believe.

Sure, it’s more complicated than a choice of two pills, but The Matrix movie offers, perhaps, one of the easiest ways to introduce the notion of Emptiness in Buddhism to the modern non-Buddhist — in much the same way as Milarepa used enchanting songs. So, borrowing from Morpheus, I set out to research what the great Buddhist teachers have to say about Emptiness, that most difficult of subjects — in pursuit of “the truth, nothing more” and “how deep the rabbit hole goes.”

Buddha: “Empty of Self”

In the Pali canon, Sunna Sutta, Ananada asks Buddha about emptiness:

“It is said that the world is empty, lord. In what respect is it said that the world is empty?” The Buddha replied, “Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ānanda, that the world is empty.””

This deceptively simple answer seems to satisfy my curious non-Buddhist friends when they ask about emptiness, but for the practicing Buddhist, it’s often just the beginning of understanding.

Albert Einstein: “Reality is merely an illusion”

For those of more “scientific” orientation, Albert Einstein — who was not a Buddhist, despite being credited with saying: ” If there is any religion that would cope with modern scientific needs it would be Buddhism” — had this to say on the nature of reality:

“A human being is part of a whole, called by us the ‘universe’, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affectation for a few people near us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty. Reality is merely an illusion, albeit a very persistent one.” [6]

The venerable teacher Gelek Rinpoche, in his 7-day teachings on Vajrayogini, linked Einstien’s theory of relativity to Buddha’s teachings on Emptiness: “I begin to appreciate Albert Einstein’s theory of relativity, based on points of reference. If you don’t have points of reference, you are gone. If there is no point of reference, there is no existence. Everything exists relatively, collectively, because of points of reference.” [7]

Quoting the Teachers: Just What is Emptiness?

If Emptiness is not nihilism, then what exactly is it? It can be challenging to try to understand such a vast (and yet not vast) topic such as Emptiness, especially from teacher snippets. Such extracts necessarily sound enigmatic and almost riddle-like. Teachers often deliberately challenge our mind with difficult propositions. Ultimately, it is for us to develop our own realizations. Here are some famous quotes on “Emptiness” from the great teachers of Buddhism:

“The four categories of existence, non-existence, both existence and non-existence, and neither existence nor non-existence, are spider webs among spider webs which can never take hold of the enormous bird of reality” — The Buddha (563 – 483 BC)

“After 48 years, I have said nothing.” — The Buddha

“Whatever depends on conditions is explained to be empty…” — Sutra Requested by Madropa, translated by Ari Goldfield

“We live in illusion and the appearance of things. There is a reality. We are that reality. When we understand this, we see that we are nothing. And being nothing, we are everything. That is all.” — Kalu Rinpoche [4]

“Once you know the nature of anger and joy is empty and you let them go, you free yourself from karma.” — Bodhidharma (c 440-528 AD) [5]

“The past is only an unreliable memory held in the present. The future is only a projection of our present conceptions. The present itself vanishes as soon as we try to grasp it. So why bother with attempting to establish an illusion of solid ground?” — Dilgo Kyentse

“What is Reality? An icicle forming in fire.” — Dogen Zenji (c 1200-1253 AD)

“Men are afraid to forget their minds, fearing to fall through the Void with nothing to stay their fall. They do not know that the Void is not really void, but the realm of the real Dharma.” — Huang-po (Tang Dynasty Zen Teacher)

Answering the Nihilist Challenge: Is Emptiness Nothingness or Voidness?

Even if the words of great teachers challenge us to our own understandings of Emptiness, there is always the risk of “lazy nihilism.” If we can’t understand such a profound concept, we often “lazily” associate Emptiness with Nihilism. [2]

The problem begins with the English translation of the original Sanskrit term Shunyata. This profound and complex concept is often translated into English as “voidness.” Voidness sounds a lot like “nothingness” and, in my many years of attending teachings, I’ve often heard teachers interchange the word Emptiness, Voidness and Nothingness, so this can be confusing from the get-go. In the same discussion, some teachers will warn against nihilism, but never-the-less use the word “nothingness.”

“There is really no adequate word in English for Shunyata, as both ‘voidness’ and ’emptiness’ have negative connotations, whereas, shunyata is a positive sort of emptiness transcending the duality of positive-negative,” writes Terry Clifford in Tibetan Buddhist Medicine and Psychiatry. [6] He adds: “The doctrine of void was propounded in the Madhyamika dialectic philosophy of Nagarjuna, the second-century Buddhist philosopher-saint. Nagarjuna said of shunyata, ‘It cannot be called void or not void, or both or neither, but in order to indicate it, it is called the Void.”

In Sanskrit, the word Shunyata has a very layered meaning, not easily translated into other languages. Translations of the Sanskrit noun Shunyata might be part of the issue. The Sanskrit noun Shunyata literally translates as “zero” or “nothing” — but like most Sanskrit words, a single-word translation is misleading. The Sanskrit adjective is actually Sunya, which means “empty” — according to translators who insist on single-word equivalents. In Buddhist concept, Shunyata is decidedly not nihilistic in tone — sometimes, it is translated as openess, oneness and spaciousness. No single-word translation is really helpful in describing the true essence of Shunyata.

How Different Traditions Describe Emptiness

Are there differences in how Shunyata is interpreted in the major schools of Buddhist thought? Most teachers will say Shunyata is Shunyata, and schools or philosophies just offer different ways of illustrating the concept. Here I’ll be overly simplistic (almost to the point of disservice).

The elder schools, Theravadan Buddhism, often translate sunnata or shunyata is as “non self” or “not self” in the context of the five aggregates of experience.

In Mahayana Buddhism, notably Prajna-Paramita Sutra, which means “Perfection of Wisdom”, the notion of Shunyata is equated to Wisdom. Mahayana teachers often stress that Enlightenment is only possible with realizations in Wisdom of Emptiness and Compassion—both are essential. In this Mahayana view, emptiness is beautifully expressed in the famous Heart sutra in these profound — if enigmatic — words:

Form is emptiness, emptiness is form.

Emptiness is not separate from form,

Form is not separate from emptiness.

Whatever is form is emptiness,

Whatever is emptiness is form.

We Are An Imputed Label

Mahayana teachers often focus more on the notion of “imputed labels” as an introduction to the very difficult subject of Emptiness. Imputing is a frequently repeated word in the teachings on Emptiness.

In teachings on Mahamudra in Ontario last spring, Venerable Zasep Tulku Rinpoche gave this example of labeling: “A good example is your car. If you take that car apart, and everything is just parts, there is no car. Just car parts. You put it back together, and then label it Hyundai, you have a Hyundai. But if you switch the labels [to Honda] is it now a Honda? It’s all labels. There is no independent existence. That’s only one way to look at emptiness.”

During a “scanning meditation” guided practice in the same teaching session at Gaden Choling, Zasep Rinpoche asked students to find their body: “what is my body? … do a scanning meditation and try to find your body. “When you scan your skin, you ask, is that my body? No, it’s skin, not body. Then you look at your bones, and likewise every part of your body… To be body, it has to be the ‘whole’ body, all the parts. If you really look, you can’t find one thing that is your body. What we call body is just a ‘label’. A name. Imputing a label.”

Labeling implies that we are more than our label, rather than less. It conveys a sense of expansiveness, oneness and fullness.

Four Different Views on Emptiness: Geshe Tashi Tsering

“Each of the four Buddhist philosophical schools presents emptiness differently,” writes Geshe Tsering in his powerful book, Tantra: The Foundation of Buddhist Thought. [4] Presenting differently, however, does not mean they disagree on the essence of Emptiness.

“There is the emptiness or selflessness asserted by the schools below Svatantrika -Madhyamaka, where the Hinayana schools — Vaibhashika and Sautrantika — assert emptiness is being empty of substantial existence, and the Chittamatra school explains emptiness as the absence of duality of appearance of subject and object. Svatantrika-Madhyamaka school explains it as being empty of existing from its own side without depending on the mind. Finally, there is the emptiness asserted in Prasangika-Madhyamaka, which is being empty of existing inherently.”

Big Moons: Where This Story Began

I was inspired to write this story from a feature on Space.com. It was a light-hearted story titled, “The ‘Big Moon’ Illusion May All Be in Your Head.” For decades, scientists and thinkers have pondered over the phenomenon of the giant moon, when viewed at the horizon. Aristotle theorized it was the magnifying effect of the image of the moon enlarged through the atmosphere (pretty smart, that Aristotle guy.) I actually thought that was the case.

“Carl Friedrich Gauss (1777-1865), an astronomer who was considered to be a master mathematician, proposed that the answer lay in the difference between the image perceived when the rising moon was viewed over a horizon, in which case nearby objects provided a sense of scale for the eye, and the image perceived when the eyes were raised to view the same object overhead.” The author of the piece, Joe Rao, went on to describe a “simple experiment…. Get hold of a cardboard tube… Now close one eye and with the other look at the seemingly enlarged moon near the horizon through the tube and immediately the moon will appear to contract to its normal proportions.”

So, how did this inspire my little feature on Emptiness and dependent arising? The first thing I thought of when I read Joe Rao’s story was, “dependent arising…” and how we perceive things through their relationship to each other. I know, it’s a stretch, but that was my inspiration.

NOTES

[1] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint Milarepa, translated by Lama Kunga Rinpoche and Brian Cutillo.

[2] “The Journal of the International Association of Buddhist Studies, Volumes 11-12, page 108. IABS website: https://iabsinfo.net

[3] Buddhism Teacher: Emptiness https://buddhismteacher.com/emptiness.php

• [4] Tantra: The Foundation of Buddhist Thought, Volume 6 by Geshe Tashi Tsering
• Paperback: 240 pages; Publisher: Wisdom Publications (July 3 2012), ISBN-10: 1614290113; ISBN-13: 978-1614290117
• [5] Joseph Goldstein Interview https://www.dharma.org/ims/joseph_goldstein_interview1.html
• [5] “The Zen Teaching of Bodhidharma: A Bilingual Edition.”
• [6] The Responsive Universe, John C. Bader, Wisdom Moon Publishing, ISBN-10: 1938459288, ISBN-13: 978-1938459283
• [7] “Vajrayogini”, PDF transcript, 490 pages, Jewel Heart (requires initiation from a qualified teacher to download). https://www.jewelheart.org/digital-dharma/vajrayogini/
• [8] Machik’s Complete Explanation: Clarifying the Meaning of Chod (Expanded Edition), Snow Lion, ASIN: B00DMC5HAQ
• [9] “Solitary Yamantaka Teachings”, PDF, 460 pages, Jewel Heart (requires initiation from a qualified teacher to download).
• [10] Preparing for Tantra: Creating the Psychological Ground for Practice, Rob Preece, Snow Lion, ASIN: B00FWX9AX8
• [11] Source of term substantialism: ” Some philosophers of physics take the argument to raise a problem for manifold substantialism, a doctrine that the manifold of events in spacetime is a “substance” which exists independently of the matter within it.”
• [12] The Heart of Understanding: Comentaries on the Prajnaparamita Heart Sutra, Thich Nhat Hanh, Parallax Press, ASIN: B005EFWU0E

Why is Achala, the ferocious form of enlightenment, so popular in most schools of Mahayana Buddhism? Why is Achala the ultimate manifestation of wrathful compassionate activity? Why does he resemble a stern warrior or enforcing police officer with weapons drawn?

Fudo Myoo in Japan

In Japan, we visualize Achala, or Fudo Myoo, as the wrathful soldier form. He is the same deity as Vairochana Buddha, a wrathful emanation of the Buddha of Light. He is prominent in the Maha Vairochana Sutra and is also described with his symbolism in the Aryachala Sutra:

At that time, there was a great wisdom king in the vast assembly of Vairocana.
This great wisdom king possesses unlimited majestic power,
Having the virtue of great compassion, he appears in a blue-black form.
Having the virtue of great stillness, he sits on an adamantine rock.
Having great wisdom, he manifests great flames.
He wields the great sword of wisdom to destroy greed, ignorance, and hatred.
He holds the snare of samādhi to bind those hard to tame.
Because he is the formless Dharmakaya identical with space, he has no fixed abode;
his only dwelling is within the hearts of sentient beings.
Although the minds and inclinations of sentient beings differ,
by each one’s desires, he bestows blessings and provides whatever is being sought.
At that time, the great assembly, having heard this sūtra, rejoiced greatly, faithfully accepted it, and put it into practice.

Our Youtube Video on the topic:

Why is an Enlightened One so warrior-like?

If he is an Enlightened One, why is he so warrior-like? He is chief among the Vidyarajas or Wisdom Kings. He is so stern and all-powerful that his full Sanskrit name, Arya Acalanatha, means “Noble Immovable Lord, ” indicating that nothing can shake his attention or power.

Fudo Myoo, or Achala in Sanskrit, is instantly recognizable by the classic blue-black body of wrath, the raised sword, and the ferocious face. He looks like a warrior who never rests, guarding the temple and our hearts and practicing with Enlightened wrathful compassion. Just like our stern parent protects us from harm as children, Achala is metaphorically ready to fight off our obstacles with his great Vajra sword.

• Full Feature on Maha Vairocahana>>

Fudo Myoo’s Symbolism

In the classical visualization, he has one fanged tooth protruding up from his snarling mouth and one down — indicating his wrathful activities are directed at all six realms of beings, below and above. Likewise, he often has one wrathful eye looking upwards and one looking downwards.

This is the type of warrior we need when facing difficulties, war, strife, poverty, illness, or suffering. Who do you go to for protection when you’re under attack from overwhelming evil-doers? The well-armed Dharma warrior who is heroically devoted to law and order and protection, or the kindly monk focused on mindful meditation? In those difficult times, the image of the warrior or policeman triggers the needed meditative response. We can certainly take refuge in the peaceful monk — but that great sword and wrathful face of Fudo Myoo inspires great confidence when facing challenging adversaries. He is especially reassuring in his form with a lotus crown on the top of his head, reminding us that he is fully Enlightened even though he is wrathful compassion.

Countless Forms of Buddha

In Mahayana Buddhism, we visualize the Buddha in countless forms as part of the meditation on the Enlightened body, speech, and mind. The form we imagine is the Enlightened body, his mantra, and sutra are the Dharma or Enlightened speech, and the mind is the essence, represented symbolically by the seed syllable.

Every Buddha has a wrathful emanation form, a heroic form, and other forms. Maha Vairochana, the cosmic Adi Buddha, emanates in every Enlightened form according to the important Maha Vairochana Sutra. This particular wrathful emanation of Vairochana is Achala or Fudo Myoo.

Maha Vairochana and Achala Together

They are almost always together in a temple, with Maha Vairochana as the center of attention, guarded by the wrathful Achala. In the cosmic mandala, Maha Vairochana is the mandala’s center, surrounded by the four Dhayani Buddhas. At the same time, Achala or Fudo Myoo is the center of the wrathful mandala, surrounded by the four wrathful aspects of the Dhyani Buddhas.

Achala’s mantra is the Mantra of Compassionate Help to signify his Buddhist role. He is the activity of wrathful compassionate activity.

He is so vital he is seen as a manifestation of either Maha Vairochana, Akshobya, or Manjushri, depending on the lineages, although in the primary Sutras he is a manifestation of the great cosmic Buddha Maha Vairochana

Maha Vairochana Sutra

The main lineages arise from the Maha Vairochana Sutra, but other emanations appear in lineage practices according to various Sarma traditions in Tibet. He was very popular in India in the 8th and 9th centuries, with 6 Sanskrit texts dedicated solely to his practice, translated by the master Amoghavajra. His practice spans Nepal, Tibet, China, Japan, and worldwide. In China, he is known as Bùdòng Míngwáng 不動明王 .

Achala’s seed syllable, or mind essence, is hāṃ, a syllable of wrathful power and respect. It is often confused with Hum, which looks similar and sounds similar. There is a “hum” in his mantra, but his seed syllable is the Ham.

Achala’s Mantra in Sanskrit

He has several mantras, but his most important is called “The mantra of Compassionate Help,” reflecting the purpose of this wrathful and ferociously beautiful emanation of Maha Vairochana. This mantra is from the all-important Maha Vairochana Sutra, both in the long and short forms.

The lmantra of compassionate help is:

namaḥ samanta vajrā nāṃ caṇḍa-mahā roṣaṇa-sphoṭaya hūṃ traṭ hāṃ māṃ
नमः समन्तवज्राणां चण्डमहारोषणस्फोटय हूँ त्रट् हाँ माँ

In English, this translates, more or less, as:

Homage to the all-encompassing Vajra! O violent one of great wrath, destroy all obstacles, negativities, and evil!

Even though this is a reasonable translation, mantras should be chanted in Sanskrit, as seed syllables have layers of meaning, and sounds and vowels are sacred. For example, the seed syllable of Achala is Ham. Translating it as “violent one of great wrath” only carries one of the central aspects of the seed syllable.

There is also a shorter mantra of Achala or Fudo Myoo found in the Maha Vairocahana Sutra:

Namaḥ samanta vajrā nāṃ hāṃ

Which more or less translates as “Homage to the all-encompassing Vajra wrathful hero”. Here, we’re contextualizing Ham as “wrathful hero” to show that Ham has numerous meanings.

Achala’s poses and consistent appearance

Although there are several poses and even different color aspects of Achala, he is consistently portrayed in all aspects with his vajra sword and usually his noose. He is always wrathful, fanged, and usually blue-black but has red and yellow aspects.

In Japan, he is usually firmly seated or standing on a rock or stone to convey he is implacable and immovable in his wrathful compassion. Nothing can move him from his mission of protecting the Buddha Dharma.

In the Japanese visualization of Fudo, he usually has a lotus on his head as an ornament to signify compassion and Enlightenment. He is surrounded by a nimbus or halo of flames called Garuda Flames. His sword is a special one, called the three-pronged Vajra sword, or sanko ken, the most powerful of weapons. He can also be portrayed with the Dragon King sword, in which a naga appears coiled around the blade. This is the special sword of Dragon King Kurikara.

Heaven and Earth Eyes

In Japan, he can be portrayed either with two fierce eyes or, more commonly, with “heaven and earth” eyes, which means one eye wide open and looking up toward heaven and the other narrowed and squinting down at earth. If he has heaven and earth eyes, he is usually portrayed with two fangs, one pointing up to heaven and one down toward earth. The up-pointing fangs symbolize his connection to the realm of the Purelands of the Buddhas, and the down-pointing fang symbolizes he also protects lower realms and sentient beings. They also represent yin and yang and male and female.

Achala contains the essence of all of these. He is wrathful and active in his compassionate help but called the Immovable one because of his implacable power over all realms. He has one eye on heaven and one on earth. His wrathful compassion, symbolized by the two teeth, embraces both the Buddha Realms and the Samsaric Realms.

Duality and Non-Duality Together

Why are Achala’s eyes important? The heaven and earth eyes derive again from the important Maha Vairochana Sutra and symbolize duality and non-duality — reflecting he is both dualistic and non-dualistic.

Although Fudo Myoo is blue or black, like deep space, in Japan, he also has aspects of Aka Fudo, which means Red Fudo, and Ki Fudo, who is yellow, although rare and esoteric.

Achala’s Many Attendants

Although Achala has an entourage of acolytes, usually with two, eight thirty-six, or forty-eight named, these represent the forces of nature. The two primary attendants, often seen serving him, are Kimkara and Chetaka. Kimkara is usually white, with his hands joined in respect. Chetaka is ordinarily red and holds a vajra in his left hand and a vajra staff in his right.

In South Asian Buddhist art, he can appear standing or kneeling on one knee, often with the sword raised as if to strike. In the Caṇḍamahāroṣaṇa Tantra, he is described this way:

His right hand is terrifying, with a sword in it,
His left is holding a noose;
He is making a threatening gesture with his index finger,
And bites his lower lip with his fangs.
Kicking with his right foot,
He is smashing the four Māras.
His left knee is on the ground.
Squint-eyed, he inspires fear.
He makes a threatening gesture at the Earth,
He is kneeling on the cap of his left knee.
He is of blue color and wears a jeweled headdress.
“A princely youth, Wearing Five Braids of Hair,
Adorned with all the ornaments,
He appears to be sixteen years old,
And his eyes are red—he, the powerful one.

The Go-To Practice for Obstacles

Whether we visualize Achala or Fudo Myoo in the exotic and beautiful Japanese form, or the Mara-tromping South Asian style, he is the go-to practice for people facing obstacles, negativities, war, disease or ripening negative karma. As the wrathful activity of the great Maha Vairochana, he brings the power of the Enlightened Cosmic Buddha into our lives.

The Wisdom Kings Vidyarajas or Myoo

Myoo literally translates as Wisdom King, so all five have Myoo at the end of their names in Japanese. Fudo Myoo is the chief Wisdom King, in the center.

They are sometimes called the Five Guardian Kings and in Sanskrit we say Vidyarajas. Vidya means WIsdom and Raja means King. You see Vidyarajas in many Sadhanas and praises in Sanskrit. Wisdom Kings are enlightened, and active.

Each Direction has associated Buddhas, Bodhisattvas, Dakinis and Protectors, and Wisdom Kings. In Chinese and Japanese (Shingon and Tendai) esoteric Buddhism, the Five Great Wisdom Kings (五大明王, Jp. Godai Myōō; Ch. Wǔ Dà Míngwáng), also known as the Five Guardian Kings, are a group of vidyārājas who are considered to be both the fierce emanations of the Five Wisdom Buddhas and the guardians of Buddhist doctrine.

Organized according to the five directions (the four cardinal points plus the center), the Five Kings are usually defined as follows:

• Acala / Acalanātha (不動明王; Jp. Fudō Myōō; Ch. 不動明王, Bùdòng Míngwáng) – Manifestation of Mahāvairocana, associated with the center
• Trailokyavijaya (降三世明王; Jp. Gōzanze Myōō; Ch. Xiángsānshì Míngwáng) – Manifestation of Akṣobhya, associated with the east
• Kuṇḍali / Amṛtakuṇḍalin (軍荼利明王, Jp. Gundari Myōō; Ch. Jūntúlì Míngwáng) – Manifestation of Ratnasambhava, associated with the south
• Yamāntaka (大威徳明王; Jp. Daiitoku Myōō; Ch. Dàwēidé Míngwáng) – Manifestation of Amitābha, associated with the west
• Vajrayakṣa (金剛夜叉明王, Jp. Kongōyasha Myōō; Ch. Jīngāng Yèchā Míngwáng) – Manifestation of Amoghasiddhi, associated with the north in the Shingon school
• Ucchuṣma (烏枢沙摩明王; Jp. Ususama Myōō; Ch. Wūshūshāmó Míngwáng) – Associated with the north in the Tendai school

Some of these you’ll recognize, such as Kundali from Vajrayogini and Heruka practice or Yamantaka from Highest Yoga practices in Gelug traditions, etc, where they can emanate as Yidams or Dharmapalas, but here they are Wisdom Kings, and in Sutra they are normally classed as Wisdom Kings.

Mokugyo are instantly recognizable by their entirely unique and pleasant penetrating sound that almost seems to hypnotize with its intensity. The use of the fish drum is nearly universally used in ritual and private meditation amongst most forms of Zen or Chan, Mahayana Buddhism and Pure Land Buddhism.

In some ways, practicing drumming — by combining a breathing exercise, or a sutra chant, or mantra or Nembutsu, with repetitious, punctuated wooden drum raps — amplifies our mindfulness practice. The monotonous, hypnotic sound of the drum actually seems to anchor the mind in the present moment faster, with more clarity and riveting focus, than simply watching breath (for some people).

Wakeful Drum — wake up!

Also called the “Wakeful Drum” — because it awakens the mind to its real nature — the drum creates a sense of alertness that keeps meditators from straying into sleep. The fish is symbolic of the wakeful mind — fish never close their eyes. In Chan or Zen, sleeping on the mat could earn you a good wakeup tap. At home, where you have no one to keep you alert on the mat, the drum can help keep you alert but relaxed, in a mindful state, but not with a dull mind.

By whatever name—mokugyo in Japan, muyu in China, mock gnu in Vietnam, moktak in Korea, shingnya in Tibet—the piercing pang, pang, pang of the fish drum can be heard at virtually all rituals. Any chanting of sutras or mantras is likely to accompanied by the trance-inducing wooden fish drum. Taoists and Shinto practitioners have also adopted this powerful little drum.

Drumming while Reciting Sutras

Video of typical practice with drum — recitation of Heart Sutra:

To chant along with Vice-abbot Jason Quinn:

https://www.emptygatezen.com/

The Maha

Prajna Paramita

Hrdaya Sutra

Avalokitesvara Bodhisattva

when practicing deeply the Prajna Paramita

perceives that all five skandhas are empty

and is saved from all suffering and distress.

Shariputra,

form does not differ from emptiness,

emptiness does not differ from form.

That which is form is emptiness,

that which is emptiness form.

The same is true of feelings,

perceptions, impulses, consciousness.

Shariputra,

all dharmas are marked with emptiness;

they do not appear or disappear,

are not tainted or pure,

do not increase or decrease.

Therefore, in emptiness no form, no feelings,

perceptions, impulses, consciousness.

No eyes, no ears, no nose, no tongue, no body, no mind;

no color, no sound, no smell, no taste, no touch,

no object of mind;

no realm of eyes

and so forth until no realm of mind consciousness.

No ignorance and also no extinction of it,

and so forth until no old age and death

and also no extinction of them.

No suffering, no origination,

no stopping, no path, no cognition,

also no attainment with nothing to attain.

The Bodhisattva depends on Prajna Paramita

and the mind is no hindrance;

without any hindrance no fears exist.

Far apart from every perverted view one dwells in Nirvana.

In the three worlds

all Buddhas depend on Prajna Paramita

and attain Anuttara Samyak Sambodhi.

Therefore know that Prajna Paramita

is the great transcendent mantra,

is the great bright mantra,

is the utmost mantra,

is the supreme mantra

which is able to relieve all suffering

and is true, not false.

So proclaim the Prajna Paramita mantra,

proclaim the mantra which says:

gate gate paragate parasamgate bodhi svaha

gate gate paragate parasamgate bodhi svaha

gate gate paragate parasamgate bodhi svaha.

Fish Legend Origin

The fish stands for two things, primarily. The symbolism of the fish is wakefulness — the always open eyes. Fish are also symbolic of wealth and abundance — not necessarily money, but equally the idea of abundant realizations in meditative practice.

In the legend of the fish origin, a monk, on a seventeen-year quest to bring the precious sutras from India to China, found his journey was blocked by a wide, flooding river. A big fish appeared suddenly and offered to carry the monk across the river. He had earned negative karma as a human and was born as a fish. By carrying the monk, he would extinguish the negative karma with a meritorious act. The fish later became a Bodhisattva. However, on the return journey, because the monk had forgotten to make requests of the Buddha, the fish dumped him in the water, sutras and all. The sutras were ruined.

The monk, full of anger, built a wooden fish. When he felt the anger rise up, he would beat the fish’s head. To his shock, when he beat the head, the fish opened his mouth and vomited a character. After years of beating the head, from the fish’s mouth, he retrieved what had been lost in the river.

The metaphor is an insightful one. Beating the fish drum in meditation can lead to profound insights.

When is the Fish Drum Used?

The drum is most often used in temples in China, Japan, Korea, Vietnam, Nepal, the United States (mostly in Zen temples) at these times:

• when reciting sutra
• when reciting mantra
• when reciting Nembutsu — Amitabha’s name “Namu Amida Butsu”
• during breathing or mindfulness practice where the alert mind is key
• during rituals, including rites for death or rebirth
• during processions
• in group practice, to keep people alert and in time during chanting
• during rituals or prayers for rain or auspiciousness.

Why use a drum?

We use a drum in meditation to keep us wakeful, mindful, alert. At the same time, the stimulating sound, entirely unique in percussion, has a trance-like effect, allowing something of an altered state of meditation. The sound’s uniqueness also instantly evokes sacredness. The sound travels, apparently on forever, penetrating all of the illusion we call our world, and carrying our mantras and sutras along.

Fish drum doesn’t always look like a fish

The fish drum is hand-carved out of a single block of wood, then hollowed out, smoothed, carved with symbols, then lacquered. Small mokugyo sit on a cushion to make sure the sound is pleasant. Larger temple muku normally rest on a temple stand. When struck by a wooden mallet, with or without felt or rubber striking tips, the sound is entirely unique.

The fish drum doesn’t always resemble a fish. Large fish drums, suspended in Chinese temples, are elaborately carved into fish and painted with gold and red. These giant fish are struck each morning and evening to help us remember all the fish in the sea, and to remind us to be wakeful.

Full Fish Symbolism

Because the fish never sleeps, it becomes a symbol of awakened meditation and even enlightenment. Since most fish adapt to have large eyes, to see in the murky waters, they also represent penetrating sight, overcoming illusion and attachment.
Fish is one of the eight auspicious symbols in Buddhism
The fish is one of the eight auspicious symbols in Buddhism, accepted by all streams of Buddhism. This auspicious symbol is normally two golden fish, symbolic of the Ganges and Yamuna rivers, and represents good fortune in general. Striking the drum reminds us, with each piercing strike, to remember the lessons of the eight auspicious signs.

Hannya Shingyo by Shodo Harada Roshi:

The other symbols are:

• the Lotus, one of the most recognized symbols, standing for the beauty and clarity of enlightenment and the true nature of all beings because the beautiful flower reaches out of the muck
• the Parasol, symbol of royal dignity and protection
• Conch Shell horn representing the sound of the Dharma penetrating the universe to release all beings
• the Banner of Victory: symbolizing Buddha’s victory over Mara, who represents passion, fear of death, pride and lust
• the Vase, filled with sacred items, the never emptying vase is always full and represents long life
• the Dharma Wheel: the eight spoked wheel representing the eightfold path taught by Buddha
• the Eternal Knot: a never-ending symbol that signifies that all phenomena are linked.

Well-being, happiness and prosperity

The fish is a universal symbol of well-being, happiness, prosperity in freedom in all of Asia. This symbolism is partially because fish are always active and a source of a good life, but also because in India—the well-spring of enlightenment—the Ganges river (and its fish life) are sacred.

Good fortune fish are a major part of Feng Shui in China and aquariums are often prominent in homes to bring happiness and prosperity.

From our YoutubeChannel>>

In Zen or Chan Buddhism, the Tale of the True Dragon is used by teachers to illustrate the importance of true practice over entirely intellectual study.

In the Buddhist zen story of the True Dragon, a “real” dragon decides to visit one of his Buddhist admirers:

“There was a monk who loved dragons. He studied dragon lore and decorated his room with paintings and statues of dragons. He would talk on and on about dragons to anyone who would listen. One day a dragon heard about him and thought, how lovely that this man appreciates us. It would surely make him happy to meet a true dragon. The kindly dragon flew to the monk’s room and went inside, to find him asleep.

The monk woke up and saw the dragon coiled by his bed, its scales and teeth glittering in the moonlight. Before the dragon could introduce himself, the monk screamed in terror, terrified of that which he thought he loved and understood. The dragon flew away, never to return.”

This story is meant to illustrate how it is important to have a teacher, take refuge and — more importantly — to practice, not simply to hang up pictures and study sutra. In the story the monk told everyone he loved dragons, put up pictures, and said he was an expert.

Then, when the True Dragon appeared, he didn’t understand. He panicked and scared off the friendly dragon. He didn’t understand that Buddhism is meant to be practiced, rather than reduced to form, theory and intellectual comprehension.

It is more important to meet the Dharma through practice, than to philosophize and tell stories. So, if a dragon ever appears in your bedroom, remember to say Hi. Don’t scream and run away.

Why was a Buddhist monk obsessed with dragons? In Buddhism, dragons are important symbols and appear everywhere. They are associated with Amitabha, Guanyin or Avalokiteshvara, and the entire Lotus family.

Dragons are forces of nature in Buddhism. They actually appear in Mahayana Sutra — for example when Shakyamuni Buddha taught the dragon king. There are many charming stories of Guan Yin Avalokiteshvara and dragons, most with lessons in compassion, most notable the story of Longnu and Sudhana (a.k.a. Dragon Girl and Shan Tsai) who appear in the Lotus Sutra in Chapter 12.

“Many years after Shan Tsai became a disciple of Guan Yin, a distressing event happened in the South Sea. The son of the Dragon King was caught by a fisherman while taking the form of a fish. Being stuck on land, he was unable to transform back into his dragon form. His father, despite being a mighty Dragon King, was unable to do anything while his son was on land. Distressed, the son called out to all of Heaven and Earth.

Hearing this cry, Guan Yin quickly sent Shan Tsai to recover the fish. Shan Tsai begged the fish seller to spare the life of the fish.

The crowd, now angry at someone so daring, was about to chase him away from the fish when Guan Yin projected her voice from far away, saying “A life should definitely belong to one who tries to save it, not one who tries to take it.”

The crowd realizing their shameful actions and desire, dispersed. Shan Tsai brought the fish back to Guan Yin, who promptly returned it to the sea. There the fish transformed back to a dragon and returned home.

As a reward for Guan Yin’s help saving his son, the Dragon King sent his daughter, a girl called Lung Nue (“dragon girl”), to present to Guan Yin the ‘Pearl of Light’. The ‘Pearl of Light’ was a precious jewel owned by the Dragon King that constantly shone. Lung Nue, overwhelmed by the presence of Guan Yin, asked to be her disciple so that she might study the Buddha Dharma.

We look at some of the koans in this article and discuss what their meanings possibly might be — or whether we should even try to “solve” the “riddles.”

By Dave Lang

When is a gate gateless?

In Mandarin, The Gateless Gate is 無門關 (Wúménguān), and in Japanese is: 無門関 (Mumonkan). The compiler of these koans was the Chinese Zen master Wumen Huikai (or Mumon Ekai in Japanese).
The name “The Gateless Gate” is a bit of a misnomer, but the classic Zen text is so famously called that in English that to change its name now wouldn’t make sense.

One way of reading the title is to take it at face value; the book is ‘Wumen’s Gate/Barrier’, the gate belonging to Wumen. However, the first word in the title, Wumen’s own name, means ‘lacking some form or means of entry’. The second word, guan, means barrier, checkpoint, or wall – some form of boundary where passage through is controlled. Together they mean a wall that has no door or a boundary where there doesn’t seem to be a point of entry.

In the text’s preface, Wumen explained how the way to access Buddha’s teaching was by entering a doorless wall.
He says that[1]:

“The Great Way has no gate,
A thousand roads enter it.
When one passes through this gateless gate,
He freely walks between heaven and earth.”

Of course, one can’t simply pass through a wall without some means of doing so, and if there is no gate it seems impossible. There are many opinions on how one might think of accomplishing a task, for example thinking about yourself as existing on both sides of the wall.

Solving the koan misses the point

But trying to solve the conundrum is completely missing the point; it’s not about how to get through the wall or barrier, but about realizing that there are other ways to approach everything, even the most mundane aspects of life (like going through a door).

The very concept of naming the compilation in this way reflects the nature of these koans and their purpose, which is provoking one to contemplation and finding great enlightenment through simple stories, riddles, and statements. While the koans themselves are bite-sized, the thought that you can find yourself expanding on them will surprise you. Wumen himself spent 6 years on just one of them until he reached great enlightenment.

A koan compilation spanning centuries

The koans found in The Gateless Gate were recorded over many centuries. The majority of them are actually bits and pieces of real conversations between Zen teachers and students, and each lead to some facet of dharma.

Buddhism teaches to go beyond conventions and the shackles of what people have been taught to view as daily life (‘it’s just how things are’). Puzzling out the koans themselves does not necessarily grant enlightenment directly, but they are a powerful means of teaching people to break out of the boundaries that are set by rigid, conceptual thought. They also allow one to become more familiar with the teachings of Buddhism on a deeper, more intimate and personal level.

They are like a glimpse of the sun when it hides behind clouds, a realization that there is so much more than previously known and what that ‘something more’ might be.

• Related feature: Song of Enlightenment by Master Yonglia — going beyond dualisms, theories, names, and form>>
• Dogen, Satori and personal enlightenment in Zen>>

The “Mu!” Koan

The first and perhaps most famous koan in The Gateless Gate is the Mu koan. It is formally known as Zhaozhou’s Dog [2], and goes:

A monk asked Master Zhaozhou, “Does the dog have Buddha Nature?”

Zhaozhou replied, “Mu!”

“Mu” here means no or a negative in Japanese. In Chinese it would be “Bu”, or “Wu”. Zhaozhu was a historical teacher who lived from 778-897 A.D. He had a quiet way of teaching and said a lot in very few words.

All beings have Buddha Nature

Mahayana Buddhism teaches that all beings (and not just all humans) have the Buddha-Nature as their fundamental nature. Therefore, the obvious answer to the monk’s question is yes, but the answer of ‘no’ was far more valuable and meaningful.

The fact that the monk asked such a question in the first place shows how conventional and narrow his thinking was. Although he probably had heard at that point that the fundamental nature of all beings was the Buddha-nature, he took it to mean humans only.

• For an in-depth feature on Buddha Nature>>

Mu contains at least three “lessons”

The koan then, short as it is, likely offers up at the very least three lessons.

The first is that even when you think you know something, it is very likely that you do not. The student is in this koan was trapped by the boundaries of conventional thought, as we all are.

The second is that koan study (and all study, truthfully) is not a DIY project. The monk, as basic as his question might have been, was displaying the right attitude by checking his knowledge against his teacher’s. It’s common to believe that our understanding of a concept is right, but by asking our teachers, we can better gauge our bearings.

And finally, the Mu koan is far more than just a debate on whether or not sentient beings are the only ones who have the Buddha-nature. It is an exploration into changing one’s perception and bringing a student to realization.

• What is Buddha and other Koan riddles that break the mind>>>>

The Buddha’s flower

One of the sweetest and most beautiful koans in The Gateless Gate is the sixth. Called The Buddha’s Flower, it goes:

Once upon a time when Buddha was in Grdhrakuta mountain, he twirled a flower in his finger and held it before his gathering.

Everyone was silent. Only Maha Kashapa wholeheartedly smiled.

Buddha said, “I have the eye of the true teaching, the heart of Nirvana, the formless form, the mysterious gate of Dharma. Beyond the words and beyond all teachings to be transmitted, I now pass this on to Maha Kashapa.” [3]

This koan seems to tell of the Buddha choosing his successor simply because of a smile. For many who read this koan, the first question that they ask is “did this really happen?”, when the historical veracity of the story doesn’t matter in the slightest.

Understanding Buddha’s teachings without words

This koan asks us a question instead. Who understands the Buddha’s teachings best without words? Conventional ways of thinking tell us that in order to make someone understand us, we must speak to them.

It’s certainly commendable to be well-spoken and have a good command of language, but yet relying solely on language to communicate limits us. In the entire collection of people in front of the Buddha, only one smiled at the beautiful flower he twirled in his fingers.

The sangha gathered in this koan was desperately looking to learn something from the Buddha, some spoken wisdom, some great secret, a new pearl of truth to meditate upon. They were focused only on learning from him and even then only in one specific way – by listening to him speak.

And yet, all that the Buddha did was twirl a flower. In doing so, he was appreciating the flower and its beauty. This was a complete act in itself. It had no other meaning, it had no secret wisdom. The Buddha was simply appreciating the beauty of the flower because he could.

Maha Kashapa understood this. The Buddha twirling the flower was an invitation to join him in enjoying the flower’s beauty, an invitation to see with your eyes and feel joy in your heart. It was an invitation to realize that everything that exists is whole and complete by itself, but doesn’t exist in a vacuum.

The flower, the smile, the twirling fingers, the congregation watching. They were all connected. And yet only Maha Kashapa accepted the invitation.

His smile at the Buddha showed that he too saw the beauty of the flower and joined the Buddha in appreciating it. He said not a single word, because he didn’t have to. The Buddha didn’t need to ask if anyone joined him, because he could see, and only Maha Kashapa did.

In a single moment of noticing, the Buddha invites us to go beyond the conventions of communication and to connect with those around us. This invitation is extended to all of us, to connect to all that is and all that will be by seeing rather than just looking.

Washing the bowl

The seventh koan in The Gateless Gate reads:

A monk told Zhaozhou, “I have just entered this monastery. I beg you to teach me.”
Zhaozhou asked, “Have you eaten your rice porridge?”
The monk replied, “I have.”
“Then,” said Zhaozhou, “Go and wash your bowl.”
At that moment the monk was enlightened.

[4]

This koan doesn’t seem to make sense at first. The monk seeks knowledge specifically pertaining to betterment and the secrets to enlightenment, and yet he is being told to wash his bowl. However, Zhaozhou does in fact teach the monk and give him exactly what he asks for. He teaches him many things within the simple direction of “go and wash your bowl”.

The monk becomes enlightened when he does as he is told to because he understands what is behind what Zhaozhou has said.

There are many good deeds that we can do in our lives, but they don’t just depend on our intention. Rather, they depend on circumstance and timing as well. The monk here wishes to gain enlightenment by learning all of the many wisdoms and teaching of the great Zhaozhou, but he had only just gotten to the monastery.

So instead, he must focus on doing what he can do right at that moment, and that was to wash his bowl. In the first place, it was something that he had overlooked. But however small, it was the right thing to do. Zhaozhou was telling the monk that he can take his journey of a thousand steps with this first, smallest one.

Additionally, this is the true meaning behind Zen. It isn’t doing huge, extraordinary things and accomplishing great feats. Rather, it’s the everyday actions that we take that can change everything and have the most impact.

The monk had probably travelled far and wide to see Zhaozhou, but had failed to realize he could have worked on smaller, more immediate and available things, either instead of travelling so far or while doing so.

This is why Wumen comments,

“If one realizes that it’s stupid to search for a fire with a lantern light, the rice would not take so long to be done”.

If the monk had realized that he could begin to accomplish his goals all along, then he would not have forestalled his journey to enlightenment for such a long time.

The invitation to see

The Gateless Gate is meant to provoke us to see the world around us without the shackles of modern, conventional thought. By seeing clearly, we can begin to divulge true meanings and live in a better, more honest and open way.
The collection of koans contained within offer wisdom on a vast range of topics, and with careful thought and multiple visits, can often provide new information that went previously unnoticed.

The additional comments and thoughts that Wumen provides add more layers of riddles, puzzles, and ultimately, wisdom. This compilation is a timeless classic filled with thought-provoking and insightful koans, but there’s only so much that can be covered in one article. Make sure to keep an eye out for future articles where we talk about more koans.

Until then, what are your personal takeaways from the koans covered here? Let us know in the comments below.

Notes

[1] [2] [3] [4]
Gateless Gate (pdf)>>

Other Sources

Gateless Gate >>
What is Mu in Zen>>
Flower Sermon>>
Buddha holds up a flower>>

The resonating sound of the Korean moktak is iconic of the beautiful practices of Korean Buddhism. Although the wooden Moktak is similar to the Mokugyo Japanese fish drum — there are subtle differences, just as there are subtle differences between Korean Seon and Japanese Zen. Korean Buddhism is normally identified with Seon (Korean word for “Zen) — but, there’s much more to it than a language change — and there’s much more to it than the rhythm of the moktak. [For a feature on the “wooden fish drum” practices, see>>]

One of the joys of Buddhism is its inclusive cultural diversity — especially for happy “spiritual adventurers.” All traditions of Buddhism are wondrous and profound, and exploring each tradition, in turn, can be an amazing “third-eye” opening spiritual adventure. Many Buddhist spiritual adventurers benefit from learning from each of the venerable traditions of Buddhism.

 

All of these many traditions of Buddhism — each with unique practices and approaches — share a common goal and core practices to help practitioners achieve liberation from suffering. And while the path to this goal may vary, the core teachings of Buddhism remain the same. In this feature, we explore the serene and wonderful world of Korean Buddhism — specifically Seon Buddhism (Korean Zen Buddhism) and its six core practices. [See the lovely embedded YouTube video below “Invitation to Korean Buddhism”]

Like other traditions — such as Tibetan Vajrayana Buddhism or Japanese Zen — Korean Buddhism is intimately linked to the history and culture of Korea, and has, in turn, influenced many aspects of Korean life. Korean Buddhism thrives today and is one of the world’s most vibrant and vital Buddhist communities. Seon (Zen) is the dominant form of Buddhism in Korea, and the focus of this feature.

• See our special full feature section on Zen – Chan – Seon Buddhism>>

Read on to learn more about the key practices of Korean and Seon Buddhism. We start with a little history — since the culture and history and tightly bound up in the practices — but feel free to skip ahead to “Six Seon Buddhist Practices Today.” The six key practices include:

• Seon meditation: similar to Zazen in Zen
• Prostrations practice
• Yeombul — recitation of the Buddha’s name
• Mantra practice
• Sutra recitation practice
• Sutra hand transcription (and publishing or dissemination) practice.

We cover these and other practices in the section “Seon Buddhism Practices Today” below.

Invitation to Korean Buddhism video:

Buddhism in The Three Kingdoms

Korean Buddhism traces its origins back to the 3rd century CE during the time of the Three Kingdoms. At this time, Korea was divided into three separate kingdoms: Goguryeo in the north, Baekje in the southwest, and Silla in the southeast. [1]

It was during this period that Buddhism first solidified its roots on Korean shores. Buddhist monks from China and India traveled to Korea, bringing sacred texts and Buddhist art. These monks helped establish the first Korean Buddhist temples, quickly becoming places of learning and worship. Over time, more and more people began to embrace Buddhism, and it slowly began to take root in Korean society.

In this next section, we’ll take a closer look at each of the three kingdoms to see how Buddhism flourished in each one.

Goguryeo (North Kingdom)

Goguryeo was the first of the Three Kingdoms to adopt Buddhism. In 372 CE, the King of Goguryeo, King Sosurim, sent envoys to China to learn more about this new religion. At that time, Korean Buddhism was mainly focused around the concept of cause and effect.

Cause and effect, covered under the bigger topic of karma, is the belief that our actions have consequences. This means that if we do good deeds, we will experience good results in the future. Similarly, if we do bad deeds, we will experience negative consequences.

• For a feature on Karma, Karma is not fate, and why it is empowering, see>>

This philosophy deeply resonated with King Sosurim, and he quickly began to spread Buddhism throughout his kingdom. Under his rule, Goguryeo became a center of Buddhist learning, and many of the first Korean monks were trained here.

During this time, Goguryeo also became known for its stunning Buddhist art. Beautiful temples and statues were erected all over the kingdom, making it a veritable paradise for Buddhist pilgrims.

Baekje (Southwest Kingdom)

Buddhism arrived in Baekje in 384 CE, brought over by monks from Goguryeo. The same basic principles of karma and the search for happiness were taught in Baekje, but with a few unique twists. One of the most notable variances was the emphasis on rebirth. In Buddhism, it is believed that we are constantly reborn into different lifetimes. This cycle of birth and death is known as samsara, brought on by the heavy Indian influence on Baekje Buddhism.

Indian Buddhist teachings state that we are reborn into different lifetimes based on our karma. We will be reborn into a higher life form if we have good karma. However, if we have bad karma, we will be reborn into a lower life form. This philosophy was adopted by the people of Baekje, and it quickly became a central part of their Buddhist beliefs. Under the rule of King Asin, Baekje became a powerful kingdom, rivaling even the mighty Goguryeo.

Silla (Southeast Kingdom)

Buddhism arrived in Silla in the year 527 CE, brought over by monks from Baekje. By this time, Buddhism was well-established in Korea, and the people of Silla were quick to embrace it. However, it was not always smooth sailing.

During the early years of Silla Buddhism, there was often conflict between Buddhist monks and the native shamanism practices.

However, when King Jinheung came to power, things began to change. King Jinheung was a strong supporter of Buddhism and did everything he could to promote and protect it. Under his rule, Silla became a major center of Buddhist learning, and many of the most famous Korean monks were trained here.

The King went to China to learn more about Buddhism and to learn how to better practice it himself. He also sent many monks to study in China, which helped to spread Buddhist teachings even further.

Defining Seon Buddhism

These three early kingdoms lay the foundations for what would become the Seon lineage of Korean Buddhism. Seon is the Korean word for Chan, a type of Mahayana Buddhism that originated in China. You might also know it by its Japanese name, Zen. All these terms refer to the same thing.

• For features on Zen • Chan • Seon see our special feature section>>

Seon Buddhism emphasizes direct experience over scriptural study. This means that instead of reading Buddhist texts and trying to understand them intellectually, Seon practitioners believe that the best way to learn about Buddhism is to experience it directly.

This is achieved mainly through meditation, which is thought to help practitioners reach a state of enlightenment or nirvana. Once someone has reached this state, they are thought to be free from the cycle of birth and death, and they can finally find true peace and happiness. More on this later.

Seon Buddhism arrived in Korea during the Goryeo dynasty, and it quickly became the dominant form of Buddhism practiced in the country. In fact, it became the official state religion of Goryeo. It is believed that a Chinese student of Daoxin named Beomnang was the first to bring Seon Buddhism to Korea. From here, Seon Buddhism began to spread throughout the country, eventually becoming the dominant form of Buddhism practiced in Korea.

Many Korean Buddhists took a trip to China to study Seon Buddhism in more depth. They would return to Korea and teach what they had learned to their fellow practitioners. It helped to ensure that the Seon tradition was kept alive in Korea and allowed some Chinese influences to enter into the Korean Seon tradition.

The Nine Schools

When these monks returned from China, they often brought with them different interpretations of Seon Buddhism. These different interpretations eventually led to the nine Seon Buddhism schools in Korea.

These nine schools were headquartered on mountains around the country, and each had their own distinct methods of teaching and practicing Seon Buddhism. Peaceful co-existence between the schools was the norm, although heated debates were not unheard of.

The nine schools are:

• The Gaji san school
• The Seongju san school
• The Silsangsan school
• The Huiyang san school
• The Bongnim san school
• The Dongni san school
• The Sagul san school
• The Saja san school
• The Sumi san school

Of these nine schools, all except the last (Sumi san) come from the lineage of Mazu Daoyo, an influential Chinese monk who established his school of Chan Buddhism during the Tang dynasty. His teachings emphasize Buddha nature, which is the belief that all sentient beings have the potential to achieve Buddhahood.

He also practiced zazen, a type of meditation involving sitting in the lotus position and focusing on one’s breath. It is still a common form of meditation practiced by Seon Buddhists today. Finally, he is known for shock therapy, a method of teaching in which the teacher says or does something shocking or unexpected to jolt the student into a state of enlightenment.

This practice might involve shouting or even hitting the student (when they lose alertness). While this might sound unconventional, it is based on the belief that the student’s ego is getting in the way of their enlightenment and that the only way to break through this barrier is with a sudden shock.

On the other hand, the Sumi san school comes from the Caodong school lineage. A more contemporary school, it places emphasis on sitting meditation and silent illumination.

Seon Buddhism Practices Today

Korean Buddhism is virtually synonymous with Seon Buddhism, as it is the dominant form of Buddhism practiced in the country. As such, there are many different Seon Buddhist practices that Koreans follow. Seon Buddhism takes a holistic approach to enlightenment, encompassing the body, mind, and spirit. [2]

Meditation

The practice of meditation is very important to Seon Buddhists. In fact, it is considered to be the keystone of the path. There are many different types of meditation that Seon Buddhists practice, but the most common is zazen.

Zazen is a form of meditation that involves sitting in the lotus position and focusing on one’s breath. The aim is to clear the mind of all thoughts and to achieve a state of pure awareness. Seon Buddhists believe that it is through meditation that we can come to understand our true nature and achieve enlightenment. Beginners who find the full lotus position uncomfortable can sit in the half lotus, Burmese, or seiza position instead.

Another common form of meditation practiced by Seon Buddhists is called silent illumination. This is a form of meditation in which the practitioner lets go of all thoughts and allows themselves to be at one with the universe. There is no focus on the breath or on any particular object. The aim is to achieve a state of pure consciousness.

Seon Buddhists believe that silent illumination is the highest form of meditation because it allows us to achieve complete oneness with the universe. Meditation in Seon stems directly from the teachings of Chan Buddhism.

• For a special feature on Zazen, see>>

Monasticism

Monasticism is another important aspect of Seon Buddhism — and Buddhism, generally. Monks and nuns play a vital role and are responsible for keeping the tradition alive. Seon monks and nuns live in monasteries, which are typically located on mountains or in secluded areas. They spend their days meditating, practicing yoga, and studying Buddhist texts.

Generally speaking, monastic life is extremely disciplined. Monks and nuns must follow a strict code of conduct, including celibacy, poverty, and obedience. In return for their dedication, monks and nuns can achieve a high level of spiritual attainment.

Seon Buddhists generally do not have many material possessions. They believe that attachment to worldly possessions is the cause of suffering, and so they try to live simply. Most Seon Buddhists are vegetarians, as they believe that killing animals is wrong. Seon monks typically wear simple robes, and they often shave their heads. This is a sign of humility and a way of letting go of attachment to their physical appearance.

Ganhwa Seon

The Korean term for phrase-observing meditation is “Ganhwa Seon.” The goal of Ganhwa Seon is to look deep inside one’s mind to find the source of all thoughts and emotions. This is done by observing the mind closely and seeing how thoughts arise and pass away. Using keywords or short phrases as a focus, practitioners aim to see the mind’s true nature. This can either be mindfulness-style practice, or topical, based on analytical meditation of a phrase or keyword.

Investigating keywords or phrases is a stimulating practice that helps to cut through the illusions our mind creates — and sees reality for what it truly is. In doing so, practitioners can develop a deeper understanding of their own minds and can ultimately achieve enlightenment.

We must be like a child who has not yet learned to discriminate. Here, we aim to leap over the ditch of conceptual thinking and attain a state where there is no longer any thought or doubt. It requires that we let go of all attachments, including attachments to the Dharma itself. Only then can we see things as they truly are.

Hwadu

This practice is considered advanced, yet easy to start as a practice. In Hwadu or Hua Tou, practitioners must concentrate on a phrase — similar to Koan riddles or phrases — repeating it over and over in their minds until it becomes second nature. In Korean Seon, “What is it?” is a popular Hwadu. Others include: “What is this?”, “Who is repeating the Buddha’s name?”, “Who am I?” and” “Who is dragging this corpse around?”

The practice extends beyond sitting meditation. It should be done throughout the day, whether walking, lying down, or even during conversations. The point is to keep the phrase at the forefront of the mind at all times so that it can be used as a tool for investigation. Once the phrase is understood, practitioners can move on to more advanced Hwadus.

• For a feature on Koans, see>>

Gong-an — What Would Buddha Do?

Translating to “public notice” or “case,” a gong-an is a story about the Buddha or one of his disciples. Seon Buddhists use these stories to help them investigate their Hwadus. When investigating a Hwadu, practitioners will often ask themselves, “What would the Buddha do in this situation?”

Gong-ans are usually stories about how the Buddha or his disciples attained enlightenment. They often involve a confrontation between the enlightened being and someone who is not yet enlightened. The point of the story is to show how the enlightened being responds to the situation.

For example, one popular gong-an is about a monk named Zhaozhou, a famous Zen master, who a fellow monk asked, “Does a dog have Buddha nature or not?” Zhaozhou’s response was simply, “Mu.” Mu means no, which is curious because the Buddha himself said that all beings have Buddha nature. Investigating this response in all its aspects is what leads practitioners to enlightenment.

There are hundreds of Gong-ans, which can be used repeatedly to help investigate the Hwadu.

Asceticism

In order to reach enlightenment, practitioners must first purify their minds and bodies. Asceticism is done through ascetic practices such as fasting, sleep deprivation, and self-flagellation. Ascetic practices are meant to help practitioners let go of attachment to the physical world and focus on their spiritual practice. By depriving themselves of physical comforts, practitioners can develop a deeper understanding of the mind-body connection and see that the two are not separate.

Ascetic practices are not easy and should only be undertaken with the guidance of a qualified teacher. They can be dangerous if not done properly, so it is important to make sure that you are ready before undertaking any of these practices. Moderation is key here – too much asceticism can lead to physical and mental harm, which is counter to the goal of purifying the mind.

Cave meditation

Seon Buddhists often retreat to mountain caves for periods of meditation. This is seen as a way to purify the mind and body and develop deeper concentration. Cave meditation is usually done in complete solitude, with no distractions from the outside world.

Cave meditation can be extremely difficult, both mentally and physically. The conditions are often harsh, and practitioners must be prepared for long periods of sitting without moving. But the rewards are great, and many practitioners find that cave meditation is one the best way to achieve enlightenment.

The sound of running water and the smell of incense help to clear the mind and create a sense of tranquility. Sitting in complete darkness, meditators benefit from the protection of mountain deities, who are said to live in the caves. As for chakras, symbolically, the root chakra is located at the base of the spine and is associated with the element of earth. It is said to be the chakra that anchors us to the physical world. [3]

By sitting on a cool stone inside a cave, meditators can purify their root chakra and develop a deeper connection to the earth. This is said to help practitioners let go of attachment to the physical world and focus on their spiritual practice. Also, the higher altitude of the cave helps to get closer to Cheon-ki, or the “heavenly realm.”

The popularity of Buddhism in Korea

Today, Seon Buddhism remains the most popular form of Buddhism in Korea. Roughly a quarter of the population identifies as Buddhist, and the majority of those Buddhists are Seon practitioners.

There are several reasons for the popularity of Seon Buddhism in Korea. First, it is seen as a more accessible form of Buddhism than other traditions. Seon Buddhism does not require adherence to strict rules or rituals, and it can be practiced even by atheists. That means that anyone, regardless of their belief system, can benefit from the practice. They can meditate without having to believe in a deity.

Second, Seon Buddhism emphasizes personal experience over doctrinal knowledge. This is appealing to many people who are looking for a spirituality that is not based on blind faith. Seon Buddhism does not require belief in any particular doctrine. Instead, practitioners are encouraged to investigate their own minds and experience enlightenment for themselves.

Finally, Seon Buddhism has a long and rich history in Korea. It was introduced to the peninsula many centuries ago, and it has been an important part of Korean culture ever since. Its popularity has only grown in recent years, as more and more people are looking for a spirituality that is not tied to any one spiritual path.

Seon Buddhism — Unique and Important

Seon Buddhism is a unique form of Buddhism that is well-suited to the modern world. It has slowly but surely been making its way to the West, and there are now Seon centers in cities across the globe. [4]

If you are looking for a spiritual practice that is accessible, experiential, and steeped in history, then Seon Buddhism may be a path for you.

• Authors Note: Did I make a mistake? Do you have a correction? Let us know through our contact form>>

Sources

[1] Korean Buddhism Wiki >>
[2] Korean Buddhism >>
[3] Seon Buddhism>>
[4] Korean Seon>>

By Tanya Doyle

Author profile on the bottom of the page.

Seon Master Daehaeng, founder of Hanmaum Seon Centers (part of the Jogye Order of Korean Buddhism) taught:

“The Buddha-Dharma encompasses all of the things you do in your life— walking, speaking, and moving. Thus the truth that has been taught by every Buddha exists not only in the Dharma Hall, but also in your bedroom, kitchen, and workplace. The life of laypeople and teachers are not different in terms of practice.” [4]

Everyday life and Dharma practice

Practice in everyday life with whatever arises is the main emphasis of her teachings. Letting go to the Buddha-essence within is like throwing everything to the furnace that can melt all the suffering and transform it into something new and positive. This practice of entrusting to our root (buddha-nature) allows us to deal with problems of the body as well as problems that arise outside. Daehaeng Kun Sunim * encourages to have unwavering faith as that’s what keeps us connected to our foundation, which is connected to the foundation of the whole Universe. In One Mind [3] everything is always connected and functions together. Even though there is “me” and “you”, they are inherently empty, but although it is empty, there exists one thing, to know it we cultivate our minds.

Video on the topic of “Many Doors to awakening” (answering a student’s question) from the Hanmaum Seon Center Youtube Channel:

Daehaeng Kun Sunim talked about dying three times in order to see yourself. It is called dying because it is killing the “I”, it is not physically dying, of course. Entrusting everything is letting go of everything, unconditionally. Good things let go with gratitude, and when things don’t go well, or not at all, return them with faith that your foundation can solve it. From a teaching on the Hanmaum Seon Centre website:

“…[L]et’s begin by thinking deeply about the meaning of what Shakyamuni Buddha said and did when he was born into this world. He said, “Above and below the heavens, there is nothing that is not me.”[5]

• Other features on Zen/ Seon here>>

Daehaeng Kusunim taught lay people

Daehaeng Kunsunim broke Korean patriarchal traditions and taught monks as well as nuns — and made a special emphasis to teach laypeople, so everybody could benefit from the power of the mind that is inherent within them.

Daehaeng Kun Sunim taught: “Yu should know that in Hanmaum (One Mind) everything – plants, bugs, animals, and even beings without life – ceaselessly functions together. Although everything functions together like this, as I said earlier, there is clearly “you” and “I.” But the very existence of “you” and “I” is empty, and in the midst of such emptiness, there certainly exists one extraordinary thing. In order to discover it, we are cultivating mind together.

This fundamental mind is within you, it is the source of your existence, and has led you over the eons. Thus, that is what you have to believe in and rely upon.

Dharma talk by Daehaeng Kun Sunim “Turning things around!”

If you have a firm belief in your foundation and always rely upon it, there is nothing else you have to try to practice.

There are many different teachings because there are so many different kinds of people with different levels of development, so various types of skillful means are necessary. However, all of the various teachings and methods were based upon the realization that there is an inherent foundation within each one of us that connects us as one and through which we all function as one.

Daehaeng Kun Sunim: do not discriminate between traditions

Daehaeng Kun Sunim taught people to not to discriminate between different Buddhist teachings and even between different religions. She taught to see others as yourself, love others as yourself, and be aware that you and they are all connected together, and function as one whole.

She said this connection is called many things – Buddha-Nature, true self, God, the Father, the Mother, and so on — but it is within you, so rely on it, and entrust it with everything that arises in your life, and everything you struggle with and are caught up in, and then go forward like this, entrusting and letting go, experimenting with this and paying attention.  Remain aware and observe. Notice what happens from your experiments. Let go of even those and go forward again.

Daehaeng taught:

“You should entrust everything that comes up in your life – solitude, poverty, loneliness, anxiety, and illness – to your foundation and live freely. Entrusting everything is letting go of everything.” [5]

NOTES

[1] Kun Sunim in Korean means great monk or nun
[2] Tibetan Yogi
[3] “One Mind”, in Korean it is HanMaum “Han” means one, great, and combined, while “maum” means mind, as well as heart, and also means the universal consciousness that is the same in everything and every place. Thus “Hanmaum” means both the state where everything is interconnected as one and also the functioning where everything lives and works together as a whole.

[4] “Life itself is Dharma” Dharma talk recorded on the Dharma Talks page of Hanmaum Seon Centre>>

[5] Dharma talk “To Discover your True Self I must die.”

While we may be on the right track with yoga, finding your spiritual purpose is much deeper than what you can expect from an hour a week at a yoga studio.

Finding your personal path involves introspection and self-discovery, which you won’t get if you’re doing yoga to be trendy or fit. Certainly, this isn’t to say that yoga is bad. The point is that you must also take measures to get to know your spiritual self. When all the pressures of society are stripped away, who are you, really?

Meditation can help you reconnect with your spiritual self. But not every meditation style is right for every person.

Let’s explore the various meditation types.

By Trevor McDonald (Bio below)

Metta meditation

You may also hear this type of meditation called loving-kindness meditation because its main purpose is to cultivate love and kindness towards everything. And yes, that includes your frenemy at work who sabotaged your promotion. This is not an easy concept to master. But just imagine how happy you could be if you looked at everything with love and kindness. Remove all your negative thoughts and reactions, and you just feel good.

The essence of Metta is contained in the short practice of taking refuge and the four immeasurables, here beautifully chanted by Yoko Dharma

How to practice

With this type of meditation, you breathe deeply while opening your mind to receive love and kindness. Then, you’ll actively send messages of love and kindness out into the world.

Like all forms of meditation, Metta meditation takes some practice before you feel like you’re on the right track. You may need to repeat your messages of love many times before you feel the love emanating from your core. When you feel it, you have accomplished a temporary goal. Over time and practice, these feelings of love should remain with you even when you’re not meditating.

Progressive meditation

Progressive meditation is a popular form of meditation for people who are experiencing physical pain or discomfort. The goal of progressive meditation is to notice tension in the body, recognize it and release it. [Similar to body scan meditation or “mindfulness of body” meditation.]

How to practice

Start at one end of your body, whether it’s the crown of your head or the tips of your toes, and work through your entire body. There are a few ways this can be done. Some practitioners tighten and release muscles as they work through the body while others visualize a wave drifting over them, relieving tension as it goes.

If you’re currently suffering from chronic pain, this may be a good style to try. Because of its relaxing properties, it may also help if you have trouble getting to sleep.

Mindfulness meditation — Sati

Mindfulness meditation (Sati in Pali sutta, e.g. Mahāsatipaṭṭhāna Sutta) has become a very popular form of meditation in recent years, and its benefits have been well researched. One University of Kentucky research review(1) concluded that mindfulness meditation may help alleviate many conditions, including pain, anxiety, stress, depression and eating disorders. [See this feature on the research into meditation’s benefits>>] 

The basis of mindfulness meditation lies in living in the present moment.

So often, we spend our time dwelling on the past or dreading the future. Mindfulness meditation attempts to correct this behavior by helping the practitioner focus on the present moment and become more aware of this surroundings.

How to practice

Most people start their practice in a group setting or in a quiet room where there are no distractions, but once you get the hang of it, you can practice mindfulness meditation anywhere. It’s all about bringing yourself and your thoughts into the moment. When you’re on a nature walk, for example, you will focus on the green leaves and brown tree trunks. Your attention will go to each step you take as you feel your foot hitting the soil.

This is where some people get confused between the forms of meditation because they all involve some form of mindfulness. The other forms simply have a specific route to get there. For example, in progressive meditation, you will achieve mindfulness by focusing on relaxing the body. [For a full feature on mindfulness meditation, see>>]

Breath awareness — Ānāpānasati

You’ve probably heard of this type of meditation before. It’s a common method for beginners because it gives them something constant to focus on. You aren’t going to stop breathing because you’d die. And if you change your breathing pattern or hold your breath, you’ll notice.

How to practice

As you meditate, you can count breaths or simply notice them. As you draw air into your body, notice how it feels. Feel it passing over your teeth and filling your lungs.

With this type of meditation, you won’t try to control your breaths. You’ll simply focus on your breathing instead of the thoughts that drift in and out of the mind. Because it’s a form of mindfulness meditation that’s great for beginners, breathing awareness meditation is often used for treating anxiety disorders(2).

Transcendental meditation — Mantra

As the name implies, the goal of transcendental meditation is to transcend your current state of being. This is a very spiritual form of meditation, and involves using mantra sound as a focus.

How to practice

To practice transcendental meditation, you’ll find a comfortable position, breathe slowly and focus on a mantra. [For a feature on mantras — including their purposes, see>>]

Typically, you would practice this meditation with a teacher who will provide you with the mantra based on your needs.

There’s a more contemporary version that allows the practitioner to choose their mantra. This is very similar to transcendental meditation, but not technically the same.

Zen meditation — Zazen

Sometimes called Zazen meditation, Zen meditation is a Buddhist practice. The practice of Zen meditation involves very specific steps and postures, so if you’re interested in learning, you may want to find a teacher. Check with a nearby Zen Buddhist temple to find out whether they offer group sessions. [For a feature on Zen Zazen, see>>]

How to practice

Although this form is a bit more disciplined, it combines elements from other forms of meditation to achieve mindfulness. Your goals are to find a comfortable sitting position, focus on your breaths and observe your thoughts without judgment.

Like Transcendental Mantra meditation, this is a useful meditation type if you’re looking to connect with a deeper level of spirituality — in addition to the physical and mental benefits(3) you’ll find with any meditation.

To find the right meditation style, you may need to try a few. If you’ve never meditated before, you may start with a simple breathing awareness exercise or a short mindfulness meditation. If you are further along in your practice, you may opt for Zen or transcendental meditation.

NOTES

(1)   Mindfulness Training as a Clinical Intervention: A Conceptual and Empirical Review Ruth A. Baer, University of Kentucky (Note: a PDF download)

(2)   Can Meditation Help Anxiety Disorders?; 12 Keys Rehab

(3)   Now and Zen: How mindfulness can change your brain and improve your health; Harvard [Downloads as a PDF.]

This sermon, given by the Buddha himself, is at the heart of Chan — also known as Zen in Japan or Seon in Korea.

In the Flower Sermon, the Buddha gathered his disciples together for a talk on Dharma. Instead of speaking, however, the Buddha simply held up a lotus flower in front of him without saying a word.

Everyone in the assembly was trying to make sense of the Buddha’s message, waiting for him to speak. But he never did.

The monks were baffled, but one of them, Mahakasyapa, suddenly understood the Buddha’s meaning and smiled.

The Buddha said,[1]

“I possess the true Dharma eye, the marvelous mind of Nirvāṇa, the true form of the formless, the subtle Dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahakasyapa.”

This sermon marks the beginning of Chan Buddhism.

By Dave Lang

The origins of Chan Buddhism in China

The name “Chan” comes from “dhyana,” the Sanskrit word for “meditation,” which is central to Chan practice.

The roots of Chan Buddhism in China can be traced back to the 6th century AD when it was introduced by an Indian monk named Bodhidharma.

Bodhidharma is said to be the first patriarch of Chan Buddhism, although some texts establish the line of descent all the way back to

Mahakasyapa, the monk who received the Buddha’s teaching in the Flower Sermon. Bodhidharma would be the 28th patriarch in this line.

Bodhidharma is an essential figure in Chan history because he is credited with bringing the practice of meditation to China.

See our previous features on the Great Bodhidharma

• The Life of Da Mo — Bodhidharma
• Bodhidharma’s Breakthrough Teaching: Shastra on Eradicating Appearances
• Bodhidharma, Founder of Chan Zen: “Who Stands Before Me?”

The heart of Chan Buddhism is the practice of meditation

In Chan, meditation is not just a means to calm the mind and develop concentration. It is also a tool for recognizing the true nature of reality and achieving enlightenment, or liberation from the cycle of birth and death.

Bodhidharma taught that the Dharma could not be grasped by the intellect alone through the study of the scriptures. It is necessary to be able to experience it directly rather than through intellectual understanding.

That is why the Buddha taught his disciples in the Flower Sermon that the way to enlightenment is through the heart, not the mind.

The early Chan Buddhist communities gathered around charismatic teachers believed to have been enlightened and considered patriarchs, descending directly from Bodhidharma.

With the fourth patriarch after Bodhidharma, Daoxin, Chan began to take on a distinctly Chinese flavor as a separate school.

Our past related features on Chan/Zen

• Our special full section of features on Zen / Chan
• Related: Buddhism has Nothing to do with Nihilism and everything to do with Experiencing
• Zazen is “good for nothing” — and it’s good for you

The East Mountain teachings

In the 7th Century, Daoxin and Hongren, his successor, brought a new style of teaching to Chan that came to be known as the “East Mountain teachings,” named after the East Mountain Temple established by Daoxin on the Twin Peaks in Huangmei.

This teaching style de-emphasized the importance of scriptures and rules and instead focused on personal experience and meditation.

It was during this time that the East Mountain community was established.

The community was the first time that Chan monks lived and studied together in an organized way, a change from the earlier Indian tradition of monks traveling and teaching individually.

This community lifestyle suited the Chinese society, which tended to be more group-oriented, and helped Chan Buddhism to take root in China.

The Southern School

The sixth and last ancestral founder, Huineng, is said to have been one of the greats of Chan history. All surviving schools of Chan consider him their ancestor.

In the 8th Century, there was a split in Chan Buddhism. A successor of Huineng, a monk named Shenhui, created a line of teaching known as the “Southern School,” in opposition to the East Mountain Teaching, also known as the “Northern School.”

The main difference between the two schools was their understanding of Huineng’s teachings.

Shenhui believed that only those who had received direct transmission from Huineng could attain enlightenment, while the East Mountain school believed that anyone could reach enlightenment through their own efforts.

They also had a different view on how you could achieve enlightenment.

The Southern School believed that enlightenment could be achieved through sudden realization, while the Northern or East Mountain school believed that it was a gradual process.

Later on, in the Platform Sutra and through the teachings of Guifeng Zongmi, this split between sudden and gradual enlightenment was reconciled.

Zongmi believed that both sudden and gradual enlightenment were possible and that they were just two different stages on the same path.

It was possible to have a sudden realization of the Dharma, but it was still necessary to cultivate and practice in order to consolidate that realization and achieve full enlightenment.

The expansion of Chan to other countries

Eventually, the East Mountain teachings spread to other parts of China and beyond, to Tibet, Korea, and Japan.

In Tibet

Moheyan, a monk from the East Mountain Community, and other Chinese Chan Buddhists went to Tibet in the 8th Century.

Chan and Tantric Buddhists lived together for several centuries but were later replaced by the development of a unique form of Tibetan Buddhism.

Zen in Japan

In Japan, the school of Chan Buddhism that developed was called Zen.

The word “Zen” is actually a Japanese pronunciation of the Chinese word “Chan,” which both mean “meditation.” The Japanese monk Eisai is credited with bringing Chan to Japan in the 12th Century and establishing it as a separate school.

Eisai first came into contact with Chinese Chan Buddhism during a trip to China in 1168. He was so impressed with what he saw that after studying it for several years, he decided to bring Chan back to Japan. [2]

Eisai founded the Japanese Rinzai school of Zen, which is still one of the major schools of Zen in Japan today.

• Related: Soto Zen feature

Zen in the West

Zen is a very popular form of Buddhism in the West, and it has had a significant impact on Western culture, especially in the fields of art, literature, and philosophy. It was first introduced to the West in the 19th Century by Japanese Zen teachers who came to Europe and the United States to spread the teachings of Buddhism.

In the 20th Century, the popularity of Zen in the West increased due in part to the writings of Westerners who had been influenced by

Zen, such as the Beat poets and writers like Alan Watts and D.T. Suzuki.

Today, there are Zen Centers and temples around the world teaching meditation and offering guidance in the practice of Zen.

The texts of Chan Buddhism

Although Chan Buddhism emphasizes personal experience over scriptural study, there are still a few key texts that have been important to the development of the tradition.

The most important texts in Chan Buddhism are the Lankavatara Sutra, the Platform Sutra, the Diamond Sutra, and the Heart Sutra.

• Our full section on Buddhist Sutra (over 120 features!)
• A commentary on Heart Sutra with full Sutra

Lankavatara Sutra

The Lankavatara Sutra contains the Buddha’s direct teaching, recounting his visit to the island of Sri Lanka [3]. In this text, the Buddha lays out the principles of Chan Buddhism, including the importance of meditation and personal experience over academic study.

Bodhidharma is said to have passed the text down to his disciple, Huike, and it has been an essential text in Chan ever since. This sutra teaches that consciousness is the only reality and that all things are created by the mind.

Platform Sutra

The Platform Sutra is a collection of the sayings and stories of the Sixth Patriarch of Chan, Huineng. The Platform Sutra is one of the most important texts in Chan Buddhism, and it has been highly influential in the development of Zen in China and Japan.

There are two main themes in this sutra. One is the unity in essence of conduct, meditation, and wisdom, and the other is the direct perception of your true nature. [4]

Diamond Sutra

The Diamond Sutra is one of the most widely read and studied sutras in Mahayana Buddhism. This sutra was written in India in the 4th or 5th Century and brought to China in the 6th Century.

The Diamond Sutra is important in Chan Buddhism because it contains the teachings of emptiness and the Buddha-nature, two central concepts in Chan.

Heart Sutra

The Heart Sutra is one of the most wide-reaching texts of Buddhism, covering more of Buddha’s teachings than any other sutra. This sutra is essential to Chan because it emphasizes the importance of emptiness, a key principle in Chan Buddhism.

The Heart Sutra famously states the profound statement of Avalokiteshvara: [5]

“Form is emptiness, emptiness is form.”

The principles of Chan Buddhism

The origins of Chan Buddhism are deeply rooted in the teachings of Mahayana Buddhism.

What Chan highlights is that Buddha achieved enlightenment through Dharma practice and meditation and not through study and intellectual understanding.

These are some of the main principles that constitute the foundation of Chan Buddhism.

Everything is created by the mind

The central principle of Chan Buddhism is that the mind creates all things. This includes both good and bad thoughts, as well as our perceptions of the world around us.

All of reality is a product of our own minds, and so it can be changed by changing our thoughts.

Chan Buddhists believe that we can only honestly know reality by directly experiencing it rather than through intellectual study.

Buddha-Nature

The Buddha-Nature is the inherent goodness in all beings. This principle is important in Chan Buddhism because it teaches that we are all capable of enlightenment, regardless of our current state.

It is the potential to awaken to our true nature, which is beyond thought and opinion.

Chan Buddhists believe that everyone has the Buddha-Nature, and so everyone has the potential to awaken to their true nature and attain enlightenment.

Some features on Buddha Nature

• The Gateless Gate and the Door of Mu! Does a Dog Have Buddha Nature?
• Why Buddha Nature is one of the most important understandings in Mahayana Buddhism
• A theoretical physicist asks, Does a Neural Net have Buddha Nature?

Emptiness – Shunyata

Emptiness is a central understanding in Chan Buddhism, and it is closely related to the idea of the Buddha-nature. Everything is empty of any fixed nature or essence, so everything is constantly changing. This includes our own sense of self, which is also empty. The realization of emptiness leads to a deeper understanding of the Buddha-nature, which is empty too.

Some important features on Shunyata or Emptiness

• Emptiness and Shunyata: What the Teachers Say About Emptiness: Removing “Lazy Nihilism” and “How Deep the Rabbit Hole goes”
• Bliss helps us understand Emptiness without nihilism: Vajrayana develops faster insight through the balance of bliss and emptiness, compassion and wisdom, mandala and deity
• Buddhism has Nothing to do with Nihilism and everything to do with Experiencing 

The importance of meditation

Chan Buddhists place a great emphasis on meditation as a way to experience reality directly and develop wisdom and compassion. Meditation is seen as a way to still the mind and see things clearly, without the filters of our thoughts and opinions.

Through meditation, we can come to understand our true nature and the nature of reality. Just like Buddha reached enlightenment through Dharma practice and meditation, so too can anyone else.

• Our massive feature section on meditation and mindfulness

The teacher-student relationship

In Chan Buddhism, the relationship between teacher and student is viewed as essential to the awakening process. The teacher is seen as a guide who can help the student awaken to their true nature, and the student must have complete trust and faith in the teacher.
The teacher-student relationship is not about intellectual understanding but about a deep spiritual connection.

Chan Buddhism today

Today, Chan or Zen Buddhism is practiced all over the world, with centers in Europe, America, and Asia. Many people practice Chan Buddhism as a form of meditation, and others use it as a tool for personal growth and transformation.

In the West, Chan Buddhism has gained popularity in recent years, with more and more people interested in its teachings and practices.

It is often practiced as a form of meditation, and its tools are also used in therapy and counseling.

No matter what name it goes by, Chan or Zen, at its core, this practice aims to help us see reality clearly as it is through the practice of meditation. This way, we can achieve an understanding of the true nature of things and ultimately attain enlightenment.

References

[1]: https://en.wikipedia.org/wiki/Chan_Buddhism
[2]: https://en.wikipedia.org/wiki/Japanese_Zen
[3]: https://www.patheos.com/library/zen/origins/scriptures
[4]: https://encyclopediaofbuddhism.org/wiki/Platform_Sutra
[5]: https://en.wikipedia.org/wiki/Heart_Sutra

Who are the best practitioners of Zen? Aside from the great Zen masters — probably your cat.

By Josephine Nolan

“In my heart I believe that to practice ‘good-for-nothing’ Zazen is the most authentic Buddhist tradition,”

—Shokuku Okumuru, a Soto Zen priest, and founder of Sanshin Zen Community.

All forms of Buddhism “just sit”

All joking aside, Zazen (sesshin) is one of the most important practices! All traditions of Buddhism incorporate elements of this sitting. Yet, it works best when you have no goal. When you do not consciously direct your session. “No effort” is the key to Zazen. At the same time, it is one of the most difficult disciplines in Zen or Chan — and all forms of Buddhism. It was a core practice taught by Shakyamuni Buddha more than 2500 years ago, and still relevant —

Shohaku Okumura explains, “We usually think this form of meditation is to attain some kind of Enlightenment or awakening, but Dogen said we should just sit, without any expectation. Because, if you practice to attain Enlightenment, then that is a desire. Desire, or egocentric desire is still working there. So, from the very beginning we just to use Dogen’s expression just ‘throw ourselves into the way’ without expecting any reward.” In Dogen’s teachings of Soto Zen it is called Shikantaza.

Shokuku Okumuru, a Soto Zen priest, and founder of Sanshin Zen Community, explains Zazen:

Zazen is Good for Nothing from Interior Mythos Journeys on Vimeo.

Discovering the true nature of suffering — and the nature of the very Universe — requires “emptiness.” Empty does not mean “nothing” as you’ll quickly find when you try to sit for twenty-five minutes. Your mind zooms here and there — anything but empty. It is among the most difficult of practices.

“Good for nothing” in Zazen means “empty of goal, empty of purpose, empty of expectation — just be.” Arguably, Zazen is more difficult in our modern world than it might have been a few hundred or thousand years ago. “Just be” is a very big “expectation” in Zazen.

Images of Gautama Buddha most often show him seated in meditation. He attained Enlightenment — by sitting. He sat under the Bodhi tree, searching for the answers to our suffering in a heroic meditative journey. Although sitting may be easy, Zazen is far more challenging — but, we can make the same heroic journey. By emulating not only Buddha’s seated mediative posture, but the heroic quest for Enlightenment, you, too, can attain realizations.

It may seem counter-intuitive that “sitting” Zazen is challenging — but have no doubt that it is. How hard can “just sitting be.” If you have never undertaken the practice, you’d be surprised. Two or three minutes is a breeze… then the clock seems to slow down, you get itchy in hard-to-reach places, you fidget, your leg goes to sleep, your mind starts to wander, your eyes dry out, you have this unmistakable urge to scratch your nose — how is all of this a Buddhist practice?

Worst of all, if you’re undertaking formal Zazen in a group, when your mind starts to drift, or you get sleepy, you may get a whack on the shoulder from the meditation master! (It’s called Keisaku Slap — but never fear — it really doesn’t hurt, it just wakes you up!) — and in solo practice, there’s no risk of that!) One thing seems certain, “just sitting” is hardly relaxing, despite what the research shows about stress-reduction! Or, is it?

A student receives a Kaisaku Slap — looks painful — but not really, it’s to wake you up!

Fortunately, getting started is easy. In this feature, we’ll walk you through everything you need to know to get started with profound Zazen (Sesshin), with tips on how to do it correctly.

We’ll also provide some tips for beginners who may be struggling with the practice. So if you’re interested in learning more about Zazen, keep reading!

Introduction to Zazen in your home — although, granted, your garden likely isn’t quite as lovely as this garden in the video — from Taizo-in Zen Buddhist Temple :

Where Does Zazen Come From?

It helps to have some context before diving into a new practice. Zazen literally means “seated meditation” in Japanese, a central part of the Zen Buddhist tradition. Buddhism originated in India over 2,500 years ago and eventually spread to other parts of Asia. Zen Buddhism is a particular school that developed in China and Japan.

Zen Buddhists believe that meditation is a way to see things as they are and to let go of the false beliefs that cause suffering. Zazen is one tool that can help us achieve this goal.[1]

The benefits of Zazen

Meditation has been shown to offer various benefits for both the mind and body. Studies have shown that regular meditation can help to reduce stress, anxiety, and depression. It can also improve focus, concentration, and memory. [We covered 17 cited  research studies on this in this previous feature>>]

For some people, meditation can even lead to increased feelings of well-being and happiness. In the Buddhist tradition, Zazen is also believed to help us see the world more clearly and to live more fully in the present moment.[2]

Many great Buddhists, including Nichiren, Dogen, and Hakuin, all practiced Zazen regularly and attributed reaching Nirvana to the practice.

The different seated postures for Zazen

Zazen is traditionally done while seated on a cushion called a zafu. The zafu is placed on top of a larger cushion called a zabuton, which helps to keep your legs and feet comfortable. It will slightly raise your hips above your knees, which helps to keep your spine straight. Your breathing is affected by the position of your spine, so it’s essential to sit up tall.

Several different seated postures can be used for Zazen. The most important thing is to keep your back straight, and your chin tucked in slightly. This will help you to breathe deeply and remain alert.

Here are some of the most common seated positions — and don’t worry if you can’t sit a lotus posture (many of us can’t!) — as there are many choices, all perfectly valid for Zazen.

Full-Lotus Posture

The Full-Lotus is known as the most stable of all the Zazen positions. For this position, your legs are crossed, with each foot resting on the opposite thigh. This can be difficult to achieve at first, but it’s worth practicing if you can.

Once you’re in position, place your hands in your lap with your right hand resting on top of your left and your palms facing up. You can also place your hands, one on top of the other in front of your belly button.

Take a few deep breaths and relax into the posture.

Half-Lotus Posture

The Half-Lotus is a variation of the Full-Lotus that is slightly easier to achieve. For this position, you will cross one leg over the other and rest it on the opposite thigh. Once you’re in position, you can place your hands in the same way as the Full-Lotus position.

This posture is easier because you don’t have to lift your second foot as high. It’s a good option if you’re just starting out or if you have trouble getting into the Full-Lotus.

Burmese Posture

Next, we have the Burmese posture. To assume this position, sit with your legs folded in front of you and your feet flat on the ground. Once again, place your hands in your lap with your right hand resting on top of your left.

It is similar to the Full-Lotus, but your feet are placed differently. This is a good option if you have trouble sitting in the Lotus position or if your knees are painful when raised off the ground.

Seiza Posture

The Seiza posture is the traditional Japanese way of sitting. To assume this position, kneel on the ground with your legs tucked underneath you and your feet pointing behind you. Then, rest your hands on your thighs with your palms facing up.
This posture can be tough on your knees, so it’s a good idea to sit on a cushion or folded blanket if possible. It’s also important to keep your back straight, and your chin tucked in, just as with the other positions.

Chair Posture

Lastly, you can also sit in a chair with your feet flat on the ground and your hands resting in your lap. This is a good option if you have trouble sitting on the floor or need to get up quickly.

What to do if you can’t sit

There are plenty of reasons why you might not be able to sit in traditional Zazen positions. Maybe you have an injury or a chronic condition that makes it difficult to sit on the ground. Perhaps you’re pregnant or have young children, so you can’t be away from them for too long.

Whatever the reason, there’s no need to worry. You can still practice Zazen and reap all the benefits; you just might need to sit in a different position. If you can’t sit on the cushion on the floor, you can sit in a chair with your feet flat on the floor and your hands resting in your lap. (See chair posture above.)

You can also use a meditation stool or bench if you prefer, where you are partially kneeling or partially sitting.

Standing Posture

If you have trouble sitting, but can stand, try the standing poses. In Zazen, and certainly in Zen, both walking and standing are acceptable poses for mindfulness. (Although mindfulness isn’t strictly Zazen, you do what you can!) To some extent, you can do Zazen while standing if you have a relaxed posture, usually feet slightly apart with very slightly bent knees.

Shavasana and Prone Posture

You can lie down in the so-called “corpse pose” or lie in a reclining position — don’t be frightened by the name, but do be aware of sleepiness. To counteract the relaxed prone posture, you may have to open your eyes further. Light is a remedy for “sleepy mind.”

Prone posture is sometimes helpful for people with breathing issues. In this posture you lie facing down.

The important thing is to find a position that you can maintain for a prolonged time without pain or discomfort.

To do the corpse pose, or Shavasana — a yoga poses where you lie on your back with your legs and arms extended — you can place a pillow under your head if you like, but remember to avoid total comfort. Sleeping is relaxing, but it’s certainly not Zazen!

All about Zen in Japan —

How to Breathe Correctly During Zazen

Now that we’ve gone over the different seated positions let’s talk about how to breathe correctly during Zazen.
Zazen is traditionally done with what’s known as “natural” or “abdominal” breathing. You should breathe deeply and slowly, allowing your abdomen to expand as you inhale. [3] The breath should be smooth and even without pauses in inhalations and exhalations. You can count your breaths if it helps you to keep a steady rhythm.

Another thing to keep in mind is that you should be aware of your breath without trying to control it. Just let it happen naturally and don’t force anything. The mind has a tendency to wander, especially when we’re trying to focus on something as seemingly simple as our breath. But with a bit of practice, it’s possible to bring our attention back to the present and focus on our breath.
Here are some tips for how to do this.

Find a comfortable, peaceful place

Although experts at Zazen can do it anywhere — and clearly ordinary mindfulness can be undertaken anywhere, even a busy subway train — for beginners to Zazen it’s best to have a peaceful refuge, even if it’s your little bedroom. Let people know you’re meditating or resting — do not distrub please! Turn off the phone or mute!

This is important for less advanced practitioners because you are attempting to still the busy mind; you don’t want to be interrupted while meditating. Humans have an innate bias toward novelty, which means that our attention is quickly drawn to new things.

For example, a sound in an otherwise quiet room will likely catch our attention and pull us out of our meditative state. So, it’s crucial to find a place where you won’t be disturbed by things like this.

Set a timer

A timer is helpful because it allows you to relax and not worry about how long you’ve been meditating. If you’re constantly wondering how much time is left, it will be harder to focus on your breath.

If you’re new to meditation, start with a short-timer (5-10 minutes) and gradually increase the length of time as you get more comfortable with the practice.

Half – close your eyes

Since meditation is all about embracing mindfulness — and to a less extent “seeing” emptiness — it’s recommended to half-close your eyes. Dont’ think of this as cutting off or separating from the “waking world” but rather an signal to your mind to be mindful.  This will help you to focus on your internal experience and prevent distractions. If half-closed is still distracting, beginners can fully close their eyes.

People react differently to half-closing their eyes. You might see pure darkness, colorful patterns, or images of things you’re thinking about. Whatever you see, just let it be and don’t focus on it too much. The important thing is to focus on your breath and not get caught up in the visuals.

Just breathe

Inhale through your nose and exhale through your mouth.

Try to practice abdominal breathing. Inhale slowly and deeply through your nose, then exhale slowly and evenly through your mouth. As you inhale, allow your abdomen to expand, and as you exhale, let it contract.

Inhaling through your nose helps to slow down your breathing and makes it easier to focus on the breath. Exhalation is also important because it lets you go of any tension you might be holding in your body.

It’s common for people to hold their breath when they’re anxious or stressed, so exhaling fully can help to release that tension.

How To Deal With Thoughts During Zazen

If you’re like most people, your thoughts will naturally wander during Zazen. It is perfectly normal and nothing to worry about, as it happens to everyone. It can be helpful to think of your thoughts as clouds passing through the sky.

They’re there for a moment, and then they’re gone. Don’t try to hold on to the thoughts nor push them away. Just let them pass and focus on your breath. It won’t be easy at first, so here are a few techniques that you can use to help you focus.

Monkey Mind? Focus on an object instead

Strictly speaking, in Zazen, we face a blank wall to avoid distractions. The focus is normally just breath. But — again for we beginners — a common beginner practice is to focus on an object, where breath or mindfulness doesn’t work for your busy “monkey mind”. This normally should be a sacred Enlightened object, such as a statue of Buddha.

If you find it difficult to focus on your breath, you can try focusing on an object instead. It’s best to choose something small and not too distracting, i.e., without too many colors or details. This could be anything from a candle flame to a pebble.

Focus on your body: Another option is to focus on your body. You can feel the sensation of your breath as it enters and leaves your nostrils or the rising and falling of your abdomen. You can also try to feel the sensation of your feet touching the ground.
It’s important to be patient with yourself and not get discouraged if your mind wanders frequently. Meditation is a practice, and it takes time and effort to improve.

Still, have trouble with Zazen?

For those of us with major monkey minds — an unofficial Buddhist term for “busy mind” — as a last resort try focusing on  a mantra. It’s not strictly Zazen, but — hey, I won’t tell if you don’t.

A mantra is a word or phrase that you repeat to yourself during meditation. It can be anything that you find meaningful. The important thing is that it’s short and easy to remember.

An example of a mantra is “Om Mani Padme Hum,” a Buddhist chant that means “praise to the jewel in the lotus ” — the mantra of the Bodhisattva of Compassion Avalokiteshvara.

You can speak gently, or chant along (for example with this video) if you find your mind too unsettled:

Ending Your Zazen Practice

When your timer goes off, slowly open your eyes and take a few deep breaths. Allow your body to adjust to the outside world before you get up and move around. Take your time getting up, so you don’t feel dizzy or lightheaded. You can also try doing some gentle stretching exercises to release any tension remaining in your body.

That’s it! You’ve just completed a session of Zazen. Aim to do these exercises every day, and you’ll start to notice a difference in your mind and body. You’ll find it easier to focus on your breath and let go of thoughts with regular practice. And remember, there’s no right or wrong way to meditate. Do what feels comfortable for you, and don’t be too hard on yourself.
Meditation is a journey, not a destination.

Zazen is — good for you, too

Zazen is an ancient, simple, but powerful practice that can help to improve your spiritual, mental and physical health. It’s a holistic form of healing that is easy to learn and can be done anywhere, anytime. So why not give it a try? You might be surprised at the impact it has on your life.

If you found this guide helpful, please share it with others who might benefit from it. We also have several other articles and resources on Buddhism and meditation, so be sure to check those out.
Namaste.

SOURCES

[1] Art of Asia>>

[2] Healthline>>

[3] Meditation Instructions on ZMM>>

Soto Zen is a far-reaching, profound, and ancient path — with a particular focus on “Time Being” (mindfulness) and Zazen. In Buddhism, there as are many traditions as there are human perspectives. It has a complex history and myriad schools of thought, many focusing skillfully on methods for various preferences, attitudes, and capabilities of students. Among the many traditions, Zen, and its precursor Chan, are among the most popular. And, in Zen, Dogen and Soto Zen are top-of-mind.

One of the most influential figures in the development of Buddhist thought is Dogen, founder of the Soto school of Zen Buddhism. Dogen was a remarkable figure, revered in his time and still studied eagerly by Mahayana and Zen Buddhists today.

By Dave Lang

In this feature, we’ll explore the life of Dogen and his key teachings. We’ll also look at the impact he had on the development of Zen Buddhism and its ongoing popularity. But first, a quick refresher on the basics of Soto Zen.

What is Soto Zen?

Soto Zen is a school of Buddhism that emphasizes meditation and the personal experience of enlightenment. The school is named for its founder, Dogen, who established the tradition in Japan in the 13th century.

Dogen emphasizes the impermanence of all things and the emptiness of self. He teaches that all beings have the potential for enlightenment and that it is available to anyone who realizes this fact.

It is now among the largest traditions of Japanese Buddhism in the world.

Through sitting meditation (or zazen), practitioners of Soto Zen aim to achieve

“satori,” or a sudden glimpse of enlightenment. This experience is said to be life-changing, and it is the goal of many Soto Zen practitioners.

With this in mind, let’s take a closer look at the life and work of Dogen, the founder of this influential school of thought.[1]

The Birth of a Master

Dogen was born in the year 1200 in Kyoto, Japan. His father was a high-ranking government official, and his mother was from a noble family.

Unfortunately, she is said to have passed away when Dogen was only seven years old. This tragedy would constitute Dogen’s first brush with impermanence — a central theme in his later work.

As was common for boys of his social class, Dogen began his study of important literature around the same time. As a teenager, he became fully immersed in Buddhism and began to develop his own spiritual practice.

Beginnings as a Monk

Sometime later, Dogen finds himself on Mount Hiei, the home of the Tendai school of Buddhism. Tendai Buddism was one of the most prominent schools at the time, Enryakuji being its headquarters. Dogen had come to study under the recommendation of his uncle, who was a priest.
Dogen was a great student, an ordained monk at only 14. However, he did not find the answers he was looking for at Mount Hiei.

He became frustrated with the Tendai school’s focus on scriptures and rituals, neither of which resonated with him. Dogen felt that these things only got in the way of true spiritual understanding. [2]

Around this time, Dogen had a profound experience that would change the course of his life.

Myozen and The Question That Changed it all

The source of Dogen’s frustration with the Tendai school of thought lay mainly in one question he couldn’t answer:

“As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the Buddhas of all ages — undoubtedly in possession of enlightenment — find it necessary to seek enlightenment and engage in spiritual practice?” [3]

Dogen wondered why someone who is already enlightened would need to seek enlightenment. For example, the Buddha was already a perfectly enlightened being, so why did he bother to seek enlightenment?

Dissatisfied with his current progress, Dogen concluded that he needed a new teacher. He left Mount Hiei and met Myozen, a Rinzai Zen Master, who would become his most important teacher. The new pair of friends studied at Kennin-ji Temple together.

Under Myozen’s guidance, Dogen developed his understanding of Zen.

Dogen’s time in China

Eventually, Dogen and Myozen decided to travel to China to study Zen in its country of origin. This journey would prove pivotal for Dogen’s development as a teacher. The passage across the East China Sea at the time was incredibly dangerous, and many people died en route.

Fortunately, Dogen and Myozen made it to China safely and began their studies at the biggest Chan monastery in Zhèjiāng province. Here, Dogan studied kōans, which are stories or questions used in Zen practice to provoke thought and help practitioners reach a state of “no-mind.”

Dogen wasn’t particularly fond of this method, as he felt that it caused the school to neglect the sutras. This is when he decides to meet with Rújìng, a Zen Master. Dogen was so impressed by Rújìng’s teaching that he referred to him as the ‘Old Buddha.)

This period of his studies becomes critical as he fully absorbs the teachings of his new master. Five simple words would forever change the course of Buddhist history.

“Cast off body and mind.”

These words would come to shape Dogen’s entire understanding of Buddhism and his practice. He came to the realization that meditation isn’t about texts and prayers but rather letting go of the idea that there is a separate ‘self’ that can be enlightened.

In his texts, he often would use the expression ‘dropping body and mind.’ That meant that practitioners should let go of their attachment to the body and the mind and the idea of a separate self.

Myozen’s Death

Shortly after Dogen’s revelation, Myozen dies of an illness. Dogen is heartbroken, but he remains in China to finish his studies. In 1227, he claims to have completed his quest and returned to Japan.

Eihei-ji: the Temple of Eternal Peace

In Japan, Dogen is on a mission to spread his newfound understanding of Zen. He starts by building a small temple called Eihei-ji, which roughly translates to ‘The Temple of Eternal Peace.’

This is where Dogen hones his skills as a teacher. He often gave talks that lasted for hours, and he wrote extensively on Buddhist principles. Dogen’s teachings began to attract more and more followers, and eventually, Eihei-ji became one of the most important Zen temples in Echizen.

However, there was tension from the beginning as many of the monks at Eihei-ji were former Tendai monks from Mount Hiei. They were used to a different way of life and found Dogen’s ascetic practices too extreme.

Despite the opposition, Dogen continued to teach and write, and his work began to garner attention from some of the most important figures in Japanese Buddhist history. One of his most famous students was Koun Ejo, who would later succeed him as the head of Eihei-ji.
A few months later, Dogen’s flame was extinguished all too soon. He passed away in 1253, at the age of 54, from an unknown illness.

Dogen’s Legacy — Writings and Teachings

Dogen leaves behind a considerable corpus of work, most of which was only published posthumously. His two most famous works are the Shobogenzo and the Eihei Koroku. His work is of undeniable influence on Buddhism. [5]

Shōbōgenzō — “Treasury of True Dharma Eye”

The Shōbogenzō (Japanese: 正法眼蔵 “Treasury of the True Dharma Eye”) is Dōgen’s magnum opus, consisting of 95 chapters, each of which is a complete essay in itself. The work covers a vast range of topics, from the mundane to the metaphysical. It’s considered one of the most important works of Japanese Buddhist thought and has been highly influential in the development of Zen.

The Shōbōgenzō Zuimonki (Japanese: 正法眼蔵随門記 “The Treasury of the True Dharma Eye: Record of Things Heard”) is a collection of Dōgen’s talks recorded by his successor Koun Ejo. It gives insight into his daily life and his thoughts on various topics, such as meditation, teaching, and the nature of reality.

Eihei Koroku — Dogen’s collection of talks

Dogen’s other major work is the Eihei Koroku, a collection of his talks and sermons. It provides insights into Dōgen’s thinking on various topics, such as meditation, enlightenment, and Buddhist cosmology.

Dogen’s writings have had a profound impact on the development of Zen Buddhism in Japan. His ideas on practice, enlightenment, and non-duality have shaped how Zen is practiced in Japan to this day.

Dogen’s teachings also continue to inspire and challenge practitioners worldwide.

“Studying Zen … is Zazen” – Dogen.

Dogen’s most famous teaching is zazen, which is a meditation practice. He believed that zazen was the key to understanding the true nature of reality. He believed we shouldn’t need incense, candles, or other fancy props to help us meditate; we should be able to do it anywhere, anytime.

Dogen also believed that zazen wasn’t just a practice for monks; it was something that lay people could do as well. In fact, he believed that zazen was the key to understanding the true nature of reality, and he taught it to anybody. From aristocrats to farmers, Dogen’s students came from all walks of life.

Sitting meditation is at the heart of Zen practice. It is a way to calm the mind, body, and spirit. It is a way to connect with our true nature. It consists of sitting with our spine straight, eyes open or closed, and hands resting on our laps with our palms up. We focus on our breath and let thoughts come and go without judgment.

You shouldn’t aim to achieve anything while meditating; just let the practice be what it is (gainless zazen.)

Buddha-Nature

Dogen also taught Buddha-Nature, which is the inherent potential to attain enlightenment. This teaching is based on the Diamond Sutra, a key text in Mahayana Buddhism. The Diamond Sutra says that “sentient beings are innately endowed with the Buddha-nature.”

Impermanence comes back into play here as well. Dogen believed that because everything is impermanent, it is constantly changing. This means that even if we achieve enlightenment, it is not something that we can hold onto.

The Buddha-nature is often compared to a seed. Just as a seed has the potential to grow into a tree, we all have the potential to attain enlightenment. But like a seed, it takes time, effort, and proper conditions for this to happen.
Dogen’s teachings on the Buddha-nature emphasize the importance of practice. He believed that we need to put in the effort to cultivate our Buddha nature. This is why he placed such importance on the zazen.

“Being Time” — Dogen’s unique perspective

Dogen also has a unique way of looking at the time, which he called “being-time.” Being Time is a way of being in a world based on the present moment. It’s the idea that time isn’t something that happens to us; it is something that we are. Being, in this very moment of time.

That means we shouldn’t try to control time; we should let it be. We can’t hold onto the past or the future, so the only thing we have is the present moment.

The Japanese keyword uji has more meanings than any single English rendering can encompass. Nevertheless, translation equivalents include:

• Existence/Time
• Being-Time
• Being Time
• Time-Being
• Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence.
• Existence-Time
• Existential moment.

“Time-Being” carries a slightly different connotation — typical with Dojen who wrote very cleverly with multiple meanings in every sentence.

The present Shōbōgenzō fascicle (number 20 in the 75 fascicle version) commences with a poem (four two-line stanzas) in which every line begins with uji (有時):

Getting Started With Soto Zen

If you’re interested in getting started with Soto Zen, there are a few things you should know.

First, it is always best to find a teacher. It is challenging to learn Zen without the guidance of a teacher, as even Dogen needed to go out and find a good one. A good teacher can help you understand the teachings and put them into practice.

Once you find a teacher, you can begin to learn about the practice. Soto Zen is based on the teachings of the Buddha and the great Zen masters. It is a way of life that emphasizes compassion, wisdom, and mindfulness.

The main exercise of Zen is based on Zazen, or sitting meditation, but it also includes other things such as eating mindfully, walking meditation, and working mindfully.

Final Thoughts

Dogen was a remarkable man and an important figure in developing Buddhist thought. His life and work continue to inspire Buddhists around the world. We hope this article has given you a taste of his teachings and why they remain relevant today.
If you’re interested in learning more about Buddhism as a religion or its historical figures, feel free to visit the rest of our blog.

Sources
[1] https://www.sotozen.com/eng/library/journal/index.html
[2] https://www.zen-deshimaru.com/en/zen/biography-zen-master-eihei-dogen-1200-1253
[3] https://en.wikipedia.org/wiki/D%C5%8Dgen
[4] https://www.jstor.org/stable/41884889

[5] Uji “Being Time” https://en.wikipedia.org/wiki/Uji_(Being-Time)

There is no debate that Bodhidharma is an inspiring and towering presence in Mahayana Buddhism and the mystery of Shaolin. The life of the legendary monk Bodhidharma does have many facets that are subject to debate; based on truth, perhaps, but not necessarily literally provable. Not on the list of “debatable” would be the fact that he existed or his contribution to Buddhism.

By Dave Lang

He is said to be one of the founders of Zen, and Ch’an Buddhism. He is mysterious, iconic, and powerful. Some accounts recall him as rather ill-tempered, although this was likely in classical Zenmaster style, as a skillful means. There is no debating that he was abrupt with politicians and kings. He is, perhaps for this reason, often portrayed in statues and paintings with fierce, penetrating eyes. [To see the our feature on Bodhidharma, mentioning his snappy interchange with Emperor Wu of Ryo of China, see>>]

In this Buddha Weekly feature, we do our best to explore the somewhat legendary history that surrounds the monk and his life’s work. Like many legends — and more than some — his life story is inspired by a living, historical person. Today, people even take also undertake pilgrimages to honor the one he made: the journey that would ultimately serve as the beginning of his legacy.

Where Was Bodhidharma From?

When he existed and where he is from are 2 of the biggest sources of debate in regards to Bodhidharma. There are accounts that recall him as being from Persia circa 547 CE. Other accounts place him as a prince from Kancheepuram, which is in modern-day India (There is a Bodhidharma temple in Kancheepuram.) Other accounts of his early years would support this claim.

Early Years

There aren’t many sources that offer much information about the early years of Bodhidharma, however one account would support the claim that he was from India. According to this teaching, it was around the year 495 AD when an Indian prince named Bodhidharma was nearly assassinated by his brothers in an attempt to secure the throne of their sick father, the King. It is said that the karma of Bodhidharma was good enough to help him survive the attacks. Although he was the favourite son of the king, he had no interest in power or politics and rather chose the life of a Buddhist Monk, studying under the famous master Prajnatara, who was likely a woman.

Prajñātārā, also known as Keyura, Prajnadhara, or Hannyatara, was the twenty-seventh patriarch of Indian Buddhism according to Chan Buddhism — and the teacher of Bodhidharma. Prajnatara according to evidence was a woman.

From a feature in Tricycle: “Prajnatara was the teacher of Bodhidharma, the founder of the Zen school. In addition to the notable role of being Bodhidharma’s teacher, Prajnatara is also an interesting figure because there is some evidence that she was a woman.” [4]

The Journey to Zhen Dan

Bodhidharma’s name is, to many, synonymous with the famous Shaolin temple. This was founded by a monk named Ba Tuo — a monk who had also migrated to Zhen Dan, the country known now as China. Ba Tuo had been granted land at the base of the Shaoshi mountain by the emperor at the time — Shao Wen; This is the land where the Shaolin temple and all of the teachings that would come out of it were to be. Of course, Zhen Dan, China, is very far from Kancheepuram —  in the modern-day state of Tamil, India.

Back in Kancheepuram, a young Bodhidharma was insecure. He knew his master, Prajnatara’s time would come, and didn’t know what he would do on the master’s passing. So he asked her (most evidence seems to indicate Prajnatara was female.) Prajnatara told him that he must travel to Zhen Dan, which upon the death of Prajnatara he would do so, though this journey not be without conflict for Bodhidharma.

Prajnatara wasn’t the only figurehead in Bodhidharma’s life whose time had come. Upon the passing of his father, one of the young monk’s brothers had become the King and subsequently passed the throne on to his kin. This nephew of Bodhidharma sought to make reparations for the suffering that had been inflicted upon his uncle Bodhidharma by his father and other uncles and asked Bodhidharma to stay nearby.

There, under his rule, the nephew could care for and protect him, but Bodhidharma knew that he must fulfill his master’s wishes and travel to Zhen Dan. The king resigned to this choice and ordered that carrier pigeons be flown in advance with a message asking them to care for Bodhidharma. Thus, his arrival created something of a stir among the Chinese people and he became famous.

The Scorn of an Emporer: The Crossing of the Yangzi River

When it comes to the legend of Bodhidharma, there are many stories that take place. Many have, as legends tend to, a degree of the superfluous – though often in support of a valuable lesson or Buddhist principle. When it comes to objective history, there is little but the lore of the land through which he traveled, though there are some threads to his story that remain more or less common through most recollections.

Around the year 527 AD (an estimate and subject of debate), he crossed into China through Guangdong. He was known not as Bodhidharma by the locals, but as Da Mo. Many of the people who had heard of or received the message that Bodhidharma was coming wished to greet him and were excited to hear his teachings. However, the Mahayana Buddhist monk, when greeted by a large crowd did not speak but rather meditated. This garnered quite the reaction from the crowd – the entire spectrum of emotions was present throughout the people.

This caused quite the stir and only served to further his fame to the point where Emporer Wu Ti was aware of the monk known as Da Mo. This was right around the time when Buddhism was making a splash in the otherwise Confucian kingdoms of China. Though much of China wasn’t friendly to Buddhism, Emporer Wu was enthusiastic and had many Buddhist statues built and funded many Buddhist temples as well. So he was excited to meet Da Mo and learn more of his wisdom and the pursuit of Nirvana.

Bodhidharma however, on meeting the gleeful ruler, assessed that his reasons for seeking wisdom weren’t pure. The emperor sought compliments and praise and intended to have the then Sanskrit teachings translated and given freely to the masses. Da Mo realized that all of this desire, though wrapped in the teachings of Buddhism, was ultimately to be a source of suffering. He told Wu Ti what he observed, which was news that the ruler did not take well: He banished Da Mo from his palace, so the journey for Bodhidharma continued North.

The legendary journey: crossing the river on reeds

Along this route many legends were born, including that of his meeting of Shénguāng (神光, Wade–Giles: Shen-kuang; Japanese: Shinko) —  a military general turned monk who was speaking to a crowd. (His monastic name is best known as Dazu Huike, his secular name was Shénguāng.)

Da Mo appeared in the crowd, highly noticeably thanks to his foreign features. As Sheng Guang would speak, Da Mo would nod or shake his head in approval or disagreement. The ex-general became enraged and struck out Da Mo’s two front teeth.

Rather than being met with a fight, he was surprised when Da Mo smiled and walked away. Huike followed the monk to the side of the Yangzi River, where a woman had a large bundle of reeds. Da Mo asks for a reed, which the old woman grants him and is said to float across the river on the reed and his chi alone. Huike (Shenguang), however, grabbed a handful without asking and attempted to follow Da Mo — only to fall into the river and nearly drown.

The woman informed Huike that because he didn’t ask, he had disrespected himself, and further, that the man he had been following was his master. As she took mercy on Huike, the reeds began to float again, and brought him too, safely to the other side of the river.

Bodhidharma, Ch’an, and the Temple of Shao Lin

While most accounts agree that Da Mo or Bodhidharma did make it to the temple of Shao Lin (Shaolin), how the monks greeted him is a subject of contention. By some accounts, he was greeted and chose to meditate in a cave on the mountain beneath which the temple stood. Others say that he was initially refused entry, and as such meditated in the cave. What is agreed upon, is that he reached the Shao Lin temple and meditated for a very long time. Some say that he meditated for 9 years, with Dazu Huike waiting outside the cave for the entirety of that period.

Huike cuts off his arm

After this, the monks built a room for Da Mo, where he would meditate for another 4 years with Dazu Huike (487–593;^[Chinese: 大祖慧可; pinyin: Dàzǔ Huìkě; Wade–Giles: Ta-tsu Hui-k’o) outside his door. Finally, after years without significant teachings, Dazu Huike couldn’t wait for another second and woke Da Mo from his meditation.

When Da Mo again refused to teach him, he cut off his left arm. On seeing this, Bodhidharma decided that he would teach Huike, and to this day, Buddhist monks at the Shao Lin temple only greet each other with their right hand, out of respect.

Dazu Huike would go on to become the Abbott of the Shao Lin temple. Bodhidharma taught him, and also the monks who would become famous for their fighting skills. He helped to train and meditate as well, and his teachings of Mahayana Buddhism would form the basis of Ch’an, or as it is better known by its Japanese name, Zen Buddhism.

While many details are subject to debate, the main elements that hold true make Bodhidharma an important and highly revered figure in the world of Buddhism.

• See our previous feature on Bodhidharma, Founder of Chan Zen>>
• See our feature on Bodhidharma’s breakthrough teaching “Shastra on eradicating appearances”>>

Sources

[1] https://usashaolintemple.org/chanbuddhism-history/
[2] https://depts.washington.edu/triolive/quest/2007/TTQ07031/history/founders/bodhidharma.html#:~:text=There%20are%20many%20legends%20about,crept%20close%20by%20the%20cave.
[3] https://www.learnreligions.com/buddhism-in-china-the-first-thousand-years-450147
[4] https://www.britannica.com/topic/Mahayana

[5] Tricycle feature by Jeffrey Arnold on Prjanatara>>

To paraphrase the Zen master Thich Nhat Hanh: “Emptiness means empty of self — but in the fullness of everything else… it is because of emptiness everything is possible.”

Rather than “Emptiness”, a better English translation might be “Zero-ness.” Zero does not mean nothing in mathematics, science, or architecture — it transcends all numbers. As Annette van der Hoek, PhD wrote[1]:

“The zero, a symbol we all use in daily life, is an unrivaled innovation. It has revolutionized the face of science and technology all over the world.”

For instance, an architect begins with “zero” or empty space. Archtiects “frame” space. Empty space, is not nothing. It is everything until the architect begins to pencil in the lines, which conceptualize and form.

So — is “Zero-ness” a better translation of Shunyata than “Emptiness?” Perhaps, especially given the wider connotations of “zero.” It is, perhaps, not by accident that the famous symbol in Zen for Shunyata looks like a beautiful brush-stroke “zero.”

Boundlessness instead of Emptiness?

Immediately after publishing this feature, reader Johan Nel wrote us: “I read (or listened to a podcast perhaps, don’t remember) a piece by Kazuaki Tanahashi where he translated śunyata as boundlessness, specifically in the context of the Heart Sutra.

All of a sudden, this Sutra made sense to me.

Form is boundless, boundlessness is form.

There are no boundaries between me and you.

No boundaries between this and that, us and them.

The great ‘I’ disappears.

There is a unity without union. It is simply unbounded.

No boundaries between me and my loved ones, me and adversaries, me and the trees or the mountains or rivers.

Perhaps this is the most appropriate English translation of śunyata.”

Editors note: couldn’t agree more!

Oneness, not Emptiness?

(Sanskrit Śūnyatā (Dev: शून्यता), Pali Suññatā) “Oneness” might be a better one-word stand-in, but suffers a similar failing — incomplete and misleading as a translation of Shunyata.

“Openess” and “Thusness” are often used as well, with similar shortcomings.

Among the worst “one word” substitutions are “voidness” and “vacuity” with their incorrect Nihilistic associations. Buddhism has nothing whatsoever to do with Nihilism.

Shunyata is, first and foremost, an experience. It cannot be adequately conveyed through words or mental concepts — no matter how accurate or well-intentioned those words or concepts might be.

The direct experience of Shunyata is the heart of Buddhism, and the key to its effectiveness as a path to Enlightenment.

This is why, in Zen or Chan, teachers often challenge us with unsolvable riddles or mysterious koans. This is to allow us to experience our own definitions.

In the different tradition of Vajrayana, “bliss” is brought into the experience of Shunyata. Why bliss? Because it emphasizes that Shunyata must be experienced.

Direct Experience is the Key

The direct experience of Shunyata is also the key to understanding why “Emptiness” and “Nothingness” are such poor translations for the concept. Buddhism does not teach that everything is “empty” or that reality is ultimately “nothing.” To do so would be to fall into the trap of Nihilism, which is exactly what Buddhism seeks to avoid.

Interconnected and Interdependent

Instead, Buddhism teaches that everything is connected and interdependent. [For a feature on Interdependence, co-dependent arising and dependent arising, see>>]

This means that nothing exists in isolation; everything is connected to everything else. In this sense, “emptiness” is a more accurate translation for Shunyata than “nothingness.”

Shunyata, in fact, encapsulates a vast Buddhist concept that is discussed across more than a hundred thousand words in Sutra; it certainly cannot be distilled down to one word in English or any other language. Great Buddhist teachers today still write entire books on Shunyata, no doubt in part because it is such a difficult concept to grasp — even for those who have experienced it firsthand.

• For a full feature on Shunyata and Emptiness, see>>

Say No to Nothingness

So when you hear someone say that Buddhism is “nothing” or “empty,” know that they are not only misrepresenting the Dharma but also missing out on its most central and important teaching. Buddhism is about experiencing interconnectedness. One word is insufficient to the task of defining “Shunyata”.

It is for this reason, in Sutra translations, many experts suggest we not translate Shunyata as one word. Better, perhaps, to leave the word untranslated.

Heart Sutra — Form is … what?

For example, the most famous line from Heart Sutra is often translated as:

“Form is emptiness; emptiness is form.”

A more accurate, and certainly more helpful translation might be:

“Form does not exist independently — it arises in dependence upon causes and conditions. Emptiness does not exist independently — it arises in dependence upon causes and conditions.”

Clearly, less poetic, and still not complete, but more accurate? Maybe, but insufficient to the task.

It’s easier to say what Shunyata is not. It is NOT Nothingness.

Buddhism has nothing to do with Nothingness.

• For a feature on Heart Sutra, see>>

“Form is emptiness; emptiness is form.”

This famously concise translation of the Heart Sutra is poetic, and memorable, but is it accurate?

It may be poetic, and lovely, but it leads many people to incorrectly describe Mahayana Buddhism as nihilism.

Equally, you could translate this as:

• Form is Oneness; Oneness is form
• Form is Voidness; Voidness is form
• Form is Openness; Openess is form.

Better, perhaps, was the translation “Form is Thusness; Thusness is Form” which in modern language might be:

• Form is “As it is-ness”; “As-it-is-ness” is form.

Many Zen masters tend to favor “As it is-ness.” It does come closest in a short phrase to the essence. Thich Nhat Hanh wrote extensively on Emptiness, especially trying to correct the error of Nihilism:

“Emptiness of self only means the emptiness of self, not the non-being of self, just as a balloon that is empty inside does not mean that the balloon does not exist. The same is true with the emptiness of dharma: it only means the emptiness of all phenomena and not the non-existence of phenomena. It is like a flower that is made only of non-flower elements. The flower is empty of a separate existence, but that doesn’t mean that the flower is not there.”

The problem with any translation

But, Buddhism is not about “As it is-ness” or any other single mental concept we might try to use to define it.

Buddhism — and Shunyata in particular — is an experience. And like all experiences, it cannot be adequately conveyed through words or mental concepts. The direct experience of Shunyata is the heart of Buddhism and the key to its effectiveness as a path to Enlightenment.

So if you really want to understand Shunyata, don’t ask me or anyone else to explain it to you in words — other than as the initial, necessary “pointing out” instructions.

Go out and experience it for yourself. It just might change your life.

Translations can be misleading

Translations can be inelegant. For example, if we take the Sanskrit Avalokiteshvara and attempt to translate it into English — as is often attempted in the Lotus Sutra, for example — you end up with a clumsy (almost incomprehensible) mess. Instead of

“Avalokiteshvara stood up and bared his shoulder…”

You end up with

“He Who Hears the Cries of the World Bodhisattva stood up and bared his shoulder.”

It’s possible to understand the meaning of such a translation, but it is hardly elegant — or poetic.

A better approach might be:

“The Bodhisattva of Compassion stood up and bared his shoulder.”

This is still not perfect, but it gets closer to the mark. Better — just leave the name alone. Avalokiteshvara remains Avalokiteshvara — just as Shunyata should remain Shunyata (instead of Emptiness, Oneness, Fullness, As-it-is-ness, et al.)

Finally — What about Buddhism?

And finally, the word “Buddha” and its inevitable “ism”: Buddhism. We don’t translate that, do we? Still, there are those who say Buddhism is…

Buddhism is not a religion.

Buddhism is a science.

Buddhism is a philosophy.

All of these statements are partially true, and yet — in the final analysis — Buddhism is none of these things.

Buddhism is an experience. As is Shunyata. “As it is.”

Appendix: Other Languages

Other languages are likewise not able to convey the nuances of Shunyata:

NOTES

The great Lama Yeshe said: “Our problem is that inside us there is a mind going, ‘Impossible, impossible, impossible. I can’t, I can’t, I can’t, I can’t’ … Human beings have great potential; they can do anything. The power of the mind is limitless.”

To subdue this “I can’t” mind, many Buddhists — and non-Buddhists — practice mindfulness to still the mind. In Buddhist practice, this stilling of the “monkey mind” has many advantages, and can help us glimpse reality as it truly is — the wisdom path to eventual enlightenment.

Then, to activate the “impossible” mind, Buddhists — and non-Buddhists — practice forms of visualization. Deity visualization in Vajrayana Buddhism is a powerful practice that imagines “ourselves as we would like to be, as an enlightened being, and this enables us to actualize that state much more quickly,” according to Geshe Tashi Tsering in his book Tantra: The Foundation of Buddhist Thought.[1]

Non-Buddhists also often enhance their life with personal visualizations — everything from daydreaming, to positive affirmations, to guided meditations. It’s the same principle in Vajrayana, except with Enlightened Beings as the object of visualization — and the mantra (and what that represents) as the positive affirmation.

Which is Better?

From a Buddhist point of view — neither. Mindfulness, or stilling the mind by bringing us intimately into the present moment, has an immediate advantage of simplicity in today’s busy world. It’s also easily understood, can be self-managed, and requires no major training. Visualization practice pursues the same goal with the opposing tactic: activation, rather than pacification, of the mind—using every sense in the body and every available neuron in the brain. Both styles of meditation have their own set of advantages and disadvantages. There are also separate “health” and living benefits, not related to practice goals.

At a high level, one of the goals of both styles of meditation, in Buddhist practice is to glimpse reality — and realize the wisdom of emptiness. More importantly, according to many teachers, mindfulness allows us to still our mind enough to glimpse our very own Buddha Nature—inherent to all sentient beings.

Deity visualization, on the other hand, allows us to step-by-step activate our Buddha Nature—rather than glimpse it. Using active, guided meditation, it also stimulates “compassion” in addition to “wisdom.” Bodhichitta is a major focus of nearly all visualization sadhanas (in modern speak, “manual” or guided meditation). By activating our “Buddha Nature” we overcome our sense of being “ordinary.”

“The sadhana is like a passport to a new universe,” writes Geshe Tsering. “At first glance it may seem like an arcane ritual, but when we understand the skillful way it can transform the mind, and especially how it uniquely blends the conventional aspects of our practice, such as developing the altruistic mind, with the wisdom realizing emptiness, we can see what a profound psychological tool it is.”

Mindfulness underpins Vipassana meditation methods—seeing things as they are. Deity visualization supports tantric methods — seeing beyond the ordinary.

“Through meditation on emptiness and bodhichitta, we use the visualization of arising as the enlightened deity to eliminate this sense of ordinariness,” explains Geshe Tsering in his masterful book on Tantra.[1] “The practice of generating ourselves as a deity and holding a sense of divine pride or divine identity is an integral part of Vajrayana practice. It is a way to bring the result into practice by feeling that we are already what we will one day be.”

What’s the Same?

All forms of Buddhist meditation share a single goal, no less than ultimate full Enlightenment. The methods differ, but there are at least four aspects that are the same:

• Goal: Enlightenment
• Goal: Bodhichitta (both aspiring and engaged Bodhichitta)
• Living the Six Perfections: generosity, patience, morality, joyous perseverance, concentration and wisdom.
• Wisdom realizing emptiness

Cutting the Ordinary

In addition to the shared traits, Vajrayana visualization cuts through “ordinary appearances” by using intense visualization and identification, and four unique elements, known as the four complete purities:

• Purity of Environment: accomplished through visualization of ideal sacred environment or mandala
• Purity of Body: through visualization of ourselves as an Enlightened deity
• Purity of Resources: visualizing mundane offerings as offerings suitable for the divine
• Purity of Activities: guided visualization on benefiting sentient beings.

Comparing the Two Skilled Methods

Mindfulness                                     Deity Visualization

No focus                                             Focus: Deity, or idealized Enlightened being.

Observe the self in the moment         Observe what we one day will be/can be

Seeing beyond the ordinary               Participating beyond the ordinary

Stills the mind                                    Activates the mind

Stress-reducing                                 Strongly enhances cognitive function

Easy to learn                                     Normally requires a teacher

Self-guided                                        Guided meditation

Non-focused                                      Focused

Enhances wisdom                             Enhances wisdom and compassion equally

Simple and quick                              Complex and requires time commitment

Neurologically parasympathetic        Activates sympathetic system

Immediate stress reduction              Immediate cognitive enhancement

Observes energies and thoughts     Manipulates energies and thoughts

Tends to pacify (relax) energies      Deliberately activates subtle energies

Vajrayana visualization practice opens the mind in an active way. Vajayana and tantric Buddhists tend to practice both mindfulness and active visualization practices. Advanced practitioners may practice only deity practices, but these advanced sadhanas combine the best of both.

Visualizing Deities

The exotic nature of visualizing deities also shifts our mind, helping us move conceptually away from “ordinary” thinking. Deities in Buddhism are not Gods as thought of in theistic religions. Deities are a complicated topic, but from a strictly psychological point of view they tap into universal archetypes. “Each deity in Tibetan Vajrayana is an iconic representation of a particular enlightened energy within us that we are trying to actualize,” writes Geshe Tsering.

The very power of visualization is working with images (as well as sounds, smells, touch and other senses). For example, the image of compassion is Chenrezig (Avalokitesvara), is often visualized with 1000 arms, each arm reaching out to help sentient beings, symbolically expressing His extraordinary caring. Green Tara is visualized as green (symbolizing wind or activity), and she is seen with one leg outstretched — the hero leaping up to help those in need, in Her lovely capacity as a savior.

Since visualizing requires an object of refuge to visualize, deities are reinforcement for our meditation. We tap into an particular aspect of the Buddha Within—for example Manjusri for “wisdom” or Avalokitesvara for “compassion.” The power of sadhanas stems not only from the combination of wisdom and compassion, but also from the use of all the senses to reinforce the “beyond ordinary” experience.

All the Senses Used in Sadhanas

We use multiple skilled methods and all the senses in visualization practice, reinforcing the extraordinary meditational experience, for example:

• sound: words and mantras
• breath: visualizing prana (chi) and the subtle body
• smell: we visualize the scent of wonderful offerings of incense
• taste: we visualize food offerings
• prayers: in psychological terms, affirmations
• offerings: representing our generosity and generating merit
• activity: for example, visualizing purifying light blessing all sentient beings, and other activities.

All of this reinforces the visual symbolism of the deity. Sometimes, even the actual physical (or visualized) location is heavy with symbolism and reinforces our meditational goals. For example, advanced Chod practice is often conducted in a Cemetery, at night.

In The Way of the White Clouds, by Lama Govinda, he describes deities as “not merely beautiful decorations of aesthetic value but as representations of a higher reality, born from visions of inner experience. They were put into as precise a language of forms as is contained in a geographical map or scientific formula, while being as natural and expression as direct an appeal as a flower or a sunset.”

Non-Buddhist Scientific View

From a less spiritual point of view, mindfulness is well accepted in the psychiatric community as a method for reducing stress, and improving health issues that are impacted by stress — arguably all major health issues. A 2011 study in Neuroimage, broadly maps out how mindfulness changes the brain for the better.

On the other hand, Vajrayana Deity visualization practices improve cognitive performance and have a promising impact on patients with degenerate brain disorders, according to a study from the National University of Singapore.

Difference in Perspective

What’s the main difference between non-Buddhist and Buddhist perspectives on the two methods? The goals, clearly. Buddhist practitioners will have taken refuge prior to any meditation, while non-Buddhists likely wouldn’t. As Buddhists, the ultimate goal is nothing less than touching the Buddha within and achieving Enlightenment. Non-Buddhists will be content with either heightened relaxation and stress relief—with mindfulness methods; or, improved cognitive function, conceptual thinking and planning with active guided visualizations.

Which is better? Neither. Both are powerful, and most people can benefit from using both styles of meditation. Mindfulness meditation pacifies, creating space for wisdom—and reducing stress. Visualization, on the other hand, activates mind on the heroic quest for the Buddha Within—and improves cognitive function. Contrary to the notion that they might be opposites—pacification versus activation—they are complimentary.

Some of the images in this article feature Zasep Tulku Rinpoche from the movie Please Come Again:

NOTES

[1] Tantra: The Foundation of Buddhist Thought, Volume 6, Geshe Tashi Tsering foreword by Lama Zopa Rinpoche.

[2] Visualizing Yourself as a Deity, Lama Yeshe Wisdom Archive

For those few who might not have read the great teacher’s works — are there any of you out there? — we include an excerpt from No Mud, No Lotus below. And, for those of us who need no introduction, just go straight to the Parallax Press had Humble Bundle link here — with availability limited to February 12-March 5, 2022.

Note: Buddha Weekly is not affiliated, we are announcing this out of deep appreciation to the great master Thich Nhat Hanh.

Celebrate the Literary Legacy of Thich Nhat Hanh

Parallax Press launches a limited-time ebook bundle to benefit charity, featuring No Mud, No Lotus; Interbeing; and other popular titles by the Zen master and his disciples. (Not every book in the bundle is by Thich Nhat Hanh).

Since the news of Thich Nhat Hanh’s passing, thousands have come together in guided meditation sessions and memorial services to pay tribute to the beloved Zen master and peace activist. Now, Parallax Press—the non-profit publisher founded by Nhat Hanh in 1986—has partnered with Humble Bundle to celebrate his literary legacy through The Art of Happiness, a charitable bundle that supports the Thich Nhat Hanh Foundation and includes Thich Nhat Hanh ebooks like No Mud, No Lotus.

Thich Nhat Han — author of more than 100 books

Thich Nhat Hanh, who passed away peacefully at the age of 95 on January 22, was a spiritual revolutionary who brought Buddhism out of the remote monasteries of the East and introduced it to the wider world. The author of more than 100 books, Nhat Hanh wrote extensively about the principles and everyday applications of Engaged Buddhism in best-sellers like The Miracle of Mindfulness and The Heart of the Buddha’s Teaching. No matter the topic—mindfulness and meditation, social injustice or his own life—Thich Nhat Hanh shared his wisdom freely and with refreshing clarity, empathy, and directness that endeared him to millions.

In the wake of his death, Thich Nhat Hanh’s writings on grief and suffering strike a particularly resonant chord. Filled with practical techniques and the Zen master’s signature warmth, No Mud, No Lotus: The Art of Transforming Suffering is a powerful reminder that, through mindfulness and meditation, self-compassion and gratitude, we can find our way through the darkest of times.

Interested in reading more by Thich Nhat Hanh and supporting the Thich Nhat Hanh Foundation? Read an excerpt of No Mud, No Lotus below, and then check out The Art of Happiness ebook bundle from Parallax Press and Humble Bundle, available worldwide from February 12-March 5.

We all want to be happy

We all want to be happy and there are many books and teachers in the world that try to help people be happier. Yet we all continue to suffer.

Therefore, we may think that we’re “doing it wrong.” Somehow we are “failing at happiness.” That isn’t true. Being able to enjoy happiness doesn’t require that we have zero suffering. In fact, the art of happiness is also the art of suffering well. When we learn to acknowledge, embrace, and understand our suffering, we suffer much less. Not only that, but we’re also able to go further and transform our suffering into understanding, compassion, and joy for ourselves and for others.

One of the most difficult things for us to accept is that there is no realm where there’s only happiness and there’s no suffering. This doesn’t mean that we should despair. Suffering can be transformed. As soon as we open our mouth to say “suffering,” we know that the opposite of suffering is already there as well. Where there is suffering, there is happiness […]

Suffering and Happiness are Not Separate

When we suffer, we tend to think that suffering is all there is at that moment, and happiness belongs to some other time or place. People often ask, “Why do I have to suffer?” Thinking we should be able to have a life without any suffering is as deluded as thinking we should be able to have a left side without a right side. The same is true of thinking we have a life in which no happiness whatsoever is to be found. If

the left says, “Right, you have to go away. I don’t want you. I only want the left”—that’s nonsense, because then the left would have to stop existing as well. If there’s no right, then there’s no left. Where there is no suffering, there can be no happiness either, and vice versa.

If we can learn to see and skillfully engage with both the presence of happiness and the presence of suffering, we will go in the direction of enjoying life more. Every day we go a little farther in that direction, and eventually, we realize that suffering and happiness are not two separate things.

Cold air can be painful if you aren’t wearing enough warm clothes. But when you’re feeling overheated or you’re walking outside with proper clothing, the bracing sensation of cold air can be a source of feeling joy and aliveness. Suffering isn’t some kind of external, objective source of oppression and pain. There might be things that cause you to suffer, such as loud music or bright lights, which may bring other people joy. There are things that bring you joy that annoy other people. The rainy day that ruins your plans for a picnic is a boon for the farmer whose field is parched.

Happiness is possible right now, today—but happiness cannot be without suffering. Some people think that in order to be happy they must avoid all suffering, and so they are constantly vigilant, constantly worrying. They end up sacrificing all their spontaneity, freedom, and joy. This isn’t correct. If you can recognize and accept your pain without running away from it, you will discover that although pain is there, joy can also be there at the same time

Some say that suffering is only an illusion or that to live wisely we have to “transcend” both suffering and joy. I say the opposite. The way to suffer well and be happy is to stay in touch with what is actually going on; in doing so, you will gain liberating insights into the true nature of suffering and of joy.

No Mud, No Lotus

Both suffering and happiness are of an organic nature, which means they are both transitory, always changing. The flower, when it wilts, becomes the compost. The compost can help grow a flower again. Happiness is also organic and impermanent by nature. It can become suffering and suffering can become happiness again […]

In each of our Plum Village practice centers around the world, we have a lotus pond. We know we need to have mud for lotuses to grow. The mud doesn’t smell so good, but the lotus flower smells very good. If you don’t have mud, the lotus won’t manifest. You can’t grow lotus flowers on marble. Without mud, there can be no lotus.

It is possible of course to get stuck in the “mud” of life. The hardest thing to practice is not allowing yourself to be overwhelmed by despair. When you’re overwhelmed by despair, all you can see is suffering everywhere you look. But we must remember that suffering is a kind of mud that we need in order to generate joy and happiness. Without suffering, there’s no happiness. So we shouldn’t discriminate against the mud. We have to learn how to embrace and cradle our own suffering and the suffering of the world, with a lot of tenderness.

When I lived in Vietnam during the war, it was difficult to see our way through that dark and heavy time. It seemed like the destruction would just go on and on forever. Every day people would ask me if I thought the war would end soon. It was very difficult to answer, because there was no end in sight. But I knew if I said, “I don’t know,” that would only water their seeds of despair. So when people asked me that question, I replied, “Everything is impermanent, even war. It will end some day.” Knowing that, we could continue to work for peace. And indeed the war did end. Now the former mortal enemies are busily trading and touring back and forth, and people throughout the world enjoy practicing our tradition’s teachings on mindfulness and peace.

If you know how to make good use of the mud, you can grow beautiful lotuses. If you know how to make good use of suffering, you can produce happiness. We need some suffering to make happiness possible […]

Meditation Exercise

The essence of meditation practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight. First of all we come home to ourselves, make peace with our suffering, treat it tenderly, and look deeply at the roots of our pain. It requires that we let go of useless, unnecessary sufferings and take a closer look at our idea of happiness; our idea of happiness may be the very cause of our suffering. Finally, it requires that we nourish happiness daily, with acknowledgment, understanding, and compassion for ourselves and for those around us. This is the art of suffering and the art of happiness […]

According to the Buddha, a human being is made of five elements: form (body), feelings, perceptions, mental formations, and consciousness. You are the surveyor, the caretaker, and these elements are your territory. You have to know your own territory, including the elements within you that are at war with each other. In order to bring about harmony, reconciliation, and healing within, you have to understand yourself […]

Begin this practice by looking deeply into your body. Ask, How is my body in this moment? How was it in the past? How will it be in the future?[ […] Look into your body to see whether it is at peace or is suffering. Look at the condition of your lungs, your heart, your intestines, your kidneys, and your liver to see what the real needs of your body are […]

Next, observe your feelings—whether they are pleasant, unpleasant, or neutral. Feelings flow in us like a river, and each feeling is a drop of water in that river. Look into the river of your feelings and see how each feeling came to be. See what has been preventing you from being happy, and do your best to transform those things. Practice touching the wondrous, refreshing, and healing elements that are already in you and in the world. Doing so, you become stronger and better able to love yourself and others.

Then meditate on your perceptions. The Buddha observed, “The person who suffers most in this world is the one who has many wrong perceptions.” Most of our perceptions are erroneous. You see a snake in the dark and you panic, but when you shine a light on it, you see that it is only a rope […] Please write beautifully the sentence, “Are you sure?” on a piece of paper and tape it to your wall. Meditation helps you learn to look with clarity and serenity in order to improve the way you perceive.

Next, observe your mental formations, the ideas and tendencies within you that lead you to speak and act as you do. Practice looking deeply to discover the true nature of your mental formations—how you are influenced by your own individual consciousness and also by the collective consciousness of your family, ancestors, and society. Unwholesome mental formations cause so much disturbance; wholesome mental formations bring about love, happiness, and liberation.

Finally, look at your consciousness. According to Buddhism, consciousness is like a field with every possible seed in it: seeds of love, compassion, joy, and equanimity; seeds of anger, fear, and anxiety; and seeds of mindfulness, concentration, and insight. Consciousness is the storehouse that contains all these seeds, all the possibilities of whatever might arise in your mind. When your mind is not at peace, it may be because of the desires and feelings in your unconscious mind. To live in peace, you have to be aware of your tendencies—your habit energies—so you can exercise some self-control. This is the practice of preventive health care. Look deeply into the nature of your feelings to find their roots, to see which feelings need to be transformed, and nourish those feelings that bring about peace, joy, and well-being […] With each breath, we ease suffering and generate joy. With each step, the flower of insight blooms.

“The International Plum Village Community of Engaged Buddhism announces that our beloved teacher Thich Nhat Hanh passed away peacefully at Từ Hiếu Temple in Huế, Vietnam, at 00:00hrs on 22nd January, 2022, at the age of 95.”

Always ready with a smile and a kind word, the great Zen master wrote numerous best-selling books.

Thich Nhat Han: Beloved around the World

Beloved by many around the world, the great man of peace will live on in our hearts, a genuine Bodhisattva who brought love and compassion to our world.

“Prolific author, poet, teacher and peace activist,” writes the New York Times.[1]

He famously encouraged what he called “engaged Buddhism” — the activities of peace and a Bodhisattva in daily living.

Examples of his “engaged Buddhist” living in real life practice — from the Plum Village website:

“In recent years Thich Nhat Hanh led events for members of US Congress and for parliamentarians in the UK, Ireland, India, and Thailand. He has addressed the World Parliament of Religions in Melbourne and UNESCO in Paris, calling for specific steps to reverse the cycle of violence, war and global warming. On his visit to the US in 2013 he led high-profile mindfulness events at Google, The World Bank, and the Harvard School of Medicine.”

Previous features in Buddha Weekly on the great teacher:

• The Emptiness of Prayer—Who Do We Pray To? “You and the Buddha are not separate realities.” — Thich Nhat Hanh
• Pali Sutta for Our Age: Old Path White Clouds: Walking in the Footsteps of the Buddha by Thich Nhat Hanh, a Book Review of a Classic
• Thich Nhat Hanh’s Translation: The Sutra on the Eight Realizations of the Great Beings “Torches That Help Light My Path”
• Movie: Walk With Me — Thich Nhat Hanh and Plum Village on the Big Screen: “Mindfulness is to always arrive in the here and now.”
• “You and the Buddha are not separate realities. You are in the Buddha and the Buddha is in you.” Thich Nhat Hanh
• Thich Nhat Hanh, the Great Buddhist Peacemaker, Honoured with Catholic Peace Award, recipient of the 2015 Pacem in Terris Peace and Freedom Award.
• “We offer Thich our powerful collective energy”: People Around the World Hope for Fast Recovery for Renowned Buddhist Teacher Thich Nhat Hanh

The Life Story of Thich Nhat Hanh

To read a wonderful life story of the great teacher, see his biography on the Plum Village website:

“Zen Master Thich Nhat Hanh is a global spiritual leader, poet, and peace activist, renowned for his powerful teachings and bestselling writings on mindfulness and peace. A gentle, humble monk, Dr. Martin Luther King, Jr. called him “an Apostle of peace and nonviolence” when nominating him for the Nobel Peace Prize. Exiled from his native Vietnam for almost four decades, Thich Nhat Hanh has been a pioneer bringing Buddhism and mindfulness to the West, and establishing an engaged Buddhist community for the 21st Century….”

• Read the full feature on the Plum Village site>>

From the biography: “Under Thich Nhat Hanh’s spiritual leadership Plum Village has grown from a small rural farmstead to what is now the West’s largest and most active Buddhist monastery, with over 200 resident monastics and over 10,000 visitors every year, who come from around the world to learn “the art of mindful living.”

Plum Village welcomes people of all ages, backgrounds and faiths at retreats where they can learn practices such as walking meditation, sitting meditation, eating meditation, total relaxation, working meditation and stopping, smiling, and breathing mindfully. These are all ancient Buddhist practices, the essence of which Thich Nhat Hanh has distilled and developed to be easily and powerfully applied to the challenges and difficulties of our times.

In the last twenty years over 100,000 people have made a commitment to follow Thich Nhat Hanh’s modernized code of universal global ethics in their daily life, known as “The Five Mindfulness Trainings.”

Great Buddhist Teacher and Author

I have personally read almost all of Thich Nhat Hanh’s amazing books. Every single one of them deserves a space on the Buddhist’s library shelf (or Kindle library). He not only had a brilliant way with words, he conveyed a serene sense of love and compassion in every paragraph. His translations of Sutras are among the best anywhere. His books are also hands-on practical, not just spiritual wisdom.

Some of my favorites — including my absolute favorite “Awakening of the Heart” include (these are Amazon links):

• Awakening of the Heart: Essential Buddhist Sutras and Commentaries>> (a MUST read for any Buddhist)

• Another must-read: The Other Shore: A New Translation of the Heart Sutra with Commentaries>>

• Your True Home: The Everyday Wisdom of Thich Nhat Hanh: 365 days of practical, powerful teachings from the beloved Zen teacher>>
• The World We Have: A Buddhist Approach to Peace and Ecology>>
• Anger: Wisdom for Cooling the Flames>>
• Transformation & Healing: Sutra on the Four Establishments of Mindfulness >>
• No Mud, No Lotus: The Art of Transforming Suffering>>
• Fear: Essential Wisdom for Getting Through the Storm>>

Note: The above is from my personal reading list and are affiliate links (you don’t pay more, but BW may have a small commission). You can also lookup his entire library of publications (vastly larger than this list) at his author page on Amazon>>

Walk With Me: Movie

A wonderful tribute to Thich Nhat Hanh’s great life was a recent film “Walk With Me”:

View the trailer:

Produced by West End Films, and filmed over three years on location at Plum Village in France, and other locations, Walk with me, the movie, promises to give glimpses into life with teacher Thich Nhat Hanh, one of the most respected spiritual leaders in the world today. Once nominated for the Nobel Peace Prize, Thay, as he is affectionally called by his followers and friends, is famous for clarity of thought. The Zen monk’s many books are popular in the west, among the best teachings in Mindfulness and spirituality. His descriptions and lessons in Emptiness and Oneness are widely quoted — considered among the best illustrations of the difficult concept.

The movie appears to also follow the lives of monks and nuns in Plum Village, with rare glimpses into teaching sessions and meditation sessions.

Transcript of Trailer

Narrator: I knew early on that finding truth is not the same as finding happiness. You aspire to see the truth, but once you have see it you cannot avoid [suffering], otherwise you have seen nothing at all.

Text: Zen Buddhist Master Thich Nhat Hanh

Thich Nhat Hanh: There is a song we like to sing. “I have arrived. I am home.”

Text: Nominated for the Nobel Peace Prize

Thich Nhat Hanh: Mindfulness is to always arrive in the here and the now.You have been running a lot, but you have not arrived.

Text: Followed by millions

A monk: We have taken a vow to not have any personal possessions. So, we don’t have money. We don’t have personal possessions. We don’t have a bank account.

Another voice: We are all raised in chaos…

Text: “One of the most influential spiritual leaders of our times.” — Oprah Winfrey

Thich Nhat Hanh: So, the practice of mindfulness helps us to live our lives deeply. That way, we will not waste our life.

Text: “A moving and wonderful film — a great work full of love.” — Alejandro G. Inarritu

Voice: Is your life controlled by someone else?

Monk: You know Yoda in Star Wars? (Cuts to image of Thich Nhat Hanh contemplating, smiling.) A little bit like that.

Child’s voice: I have a doggie. The doggie died… I feel so sad. (We see the child standing by Thich Nhat Hanh, who answers her…)

Thich Nhat Hanh: You look into the sky and you see a beautiful cloud. The cloud has become the rain. And when you drink your tea, you can see your cloud in your tea.

(The girl smiles, understanding the metaphor of Oneness.)

Text: “Mindfulness has gone mainstream.” — New York Time

Thich Nhat Hanh: The past is no longer there. The future is not yet there. There’s only the present moment.

Text: Narrated by Benedict Cumberbatch.

NOTES

[1] Thich Nhat Hanh, Zen Master and Political Reformer, Dies at 95, By Seth Mydans

From single-pointed zazen mindfulness — facing a blank wall — to mysterious cyphers called Koans — “What is the sound of one hand clapping?” — Zen pursues the same Bodhisattva goal as other Mahayana Buddhists, with a distinctly focused method. That focus might be breath, art, caligraphy, archery, or riddles (koans) — but it’s all about focusing singularly.

By guest writer Lee Clarke

Zen is a style of Buddhism most commonly practised in and associated with Japan, although originating from India, then transmitted to China via the monk Bodhidharma as Ch’an. Although this article are my thoughts on the Zen Buddhist tradition from the perspective of a Western Buddhist who practices Zen, I try to cite sources for all of my points. I will focus on its unique methods; I don’t want to call them differences, because both its focus on single-pointed meditation and its emphasis on Buddha Nature are equally important to all Mahayana Buddhists. Let’s call them unique methods.

Shrouded in Mystery

Let’s face it — Zen is mysterious. Ask a Zen master to define Zen and he or she would likely say nothing. The point is made. Zen is about “figuring it out on your own” — although only after some instruction and foundation in the sutras. The Zen master might pose an “unsolvable riddle” or puzzling phrase — the famous Koans — or instruct you to face a blank wall and focus on your breath and nothing else — with an occasional whack with a stick to wake you up. Discipline plays a vital role in Zen.

Certainly, these are unique methods — at least the Koans and the stick are. Also unique is the simplicity of single-focus. You are unlikely to be taught five different methods; simplicity and clarity are important. After the basics — understanding the Four Noble Truths, the Eightfold Path, and so on — you will be guided to a single-focus method: most famously, zazen — “just sitting” — and koans. Basically, any disciplined means that can bring “insight.”

Part 1 of a documentary “Living in a Japanese Zen Monestary”:

Zen retreats are famous for their silence. There might be instruction, but practice is a solitary method (at least most of the time), and even meal times are a disciplined ritual. Discipline and ritual plays a role, but mostly in the sense of simplifying and codifying actions. Mystery is a good, general description of Zen.

Still, Zen isn’t about only one method. Different Zen schools practice different methods: single-pointed ritual concentration (chanting, sutra recitation) — but with single-pointed concentration; single-pointed archery or martial arts — again with acute mind-focus; zen gardening, cooking, art, caligraphy. What unites all the diverse techniques is extreme simplicity, single-pointed focus, mind-training, and — ultimately — satori-like moments: glimpses of reality just as it is. (Even skateboarding can be a Zen technique. See our  early feature on the Zen of Skateboarding>>)

Origins of Zen

Zen formally organized in China where it is known as Ch’an Buddhism, although it was brought to the Chinese by the famous Indian monk, Bodhidharma who defined the word “Zen” as

“A direct transmission of awakened consciousness, outside tradition and outside scriptures”. [1]

Bodhidharma’s definition sums up the Zen perspective perfectly. Zen, like all other schools of Buddhism seeks the attainment of enlightenment and liberation from the cycle of birth, death and rebirth. It also though, seeks the recognition that each individual is a potential Buddha, recognizing our ineherent Buddha nature common to all sentient beings. Like other Mahayana schools, it is a primary doctrine in Zen.

Buddha Nature

Hakuin Ekaku, one of the most important Japanese Zen masters defined Buddha Nature:

All beings by nature are Buddhas,
as ice by nature is water.
Apart from water there is no ice;
apart from beings, no Buddhas.

Here’s where the similarity to other Mahayana schools is singular. Zen bases its foundation in Buddha’s teachings and sturas, but emphasizes that we cannot gain enlightenment solely by studying scriptures and reciting mantras alone — not even by examining teachings logically and rationally. Though this may seem bizarre to our cultural mindset, Zen teaches that we have to do his through our own direct action with only ourselves as a guide. Other schools also teach method and self-realization, but Zen is emphatic on this point. As the BBC article on Zen Buddhism states on the tradition:

Human beings can’t learn this truth by philosophising or rational thought, nor by studying scriptures, taking part in worship rites and rituals or many of the other things that people think religious people do. The first step is to control our minds through meditation…to give up logical thinking and avoid getting trapped in a spider’s web of words.[1]

Skilful means and no Sutras?

This may seem strange to Buddhists and non-Buddhists who are not Zen practitioners: how can one ignore the Buddhist scriptures (Sutras) which contain the word and teaching of the Buddha or recite mantras and sutras — and only pursue self-insight? Of course, Zen doesn’t ignore Sutra; it fulfils them. In those very Sutras, Buddha teaches “right meditation” which includes focus on breath, mindfulness and other insightful techniques — so it’s simply not the case that Zen ignores Sutra. But, Buddha taught many methods, customizing methods to the students he encountered, and one of these methods was the Ch’an / Zen approach:

“When Buddha was in Grdhrakuta mountain he turned a flower in his fingers and held it before his listeners. Everyone was silent, only Maha-Kashapa smiled at this revelation, although he tried to control the lines of his face”.[2]

Buddha demonstrated the direct insight that is the main Zen “focus”. In other words, Zen derives from Buddha as one of his many “skilful means.”

Enlightenment requires self-insight

All Buddhists paths — including Tantrics and Theravadin — teach methods for self-insight, ultimately leaving to the goal of Enlightenment. Buddha Himself sat under the Bodhi tree and went deep into his own mind to achieve Enlightenment. In this, Zen is not unique. It is unique mostly in emphasis and method.

In the Dhammapada, Buddha teaches that we must reach nirvana ourselves and we must do so alone, no one can complete the process for them:

“All the effort must be made by you; Buddhas only show the way. Follow this path and practice meditation. Go beyond the power of Mara.”[3]

This does not mean that we are being selfish. The Mahayana goal is to attain Enlightenment for the benefit of all sentient beings. But, the Buddha’s teaching clearly emphasizes the Zen position of ultimately going “outside scriptures” To use a school metaphor, Sutras are the metaphorical “course textbook”— and our professor is our guide — but, we still have to study, learn and develop insight on our own.

Koans are entirely unique

A singularly unique feature of the Zen tradition is the use of what looks like strange and illogical riddles — known as Koans. These are more associated with the Rinzi school of Zen but find their place in other schools too, especially in the modern age where traditions tend to mix. Trying to examine them with reason and logic will not lead you anywhere — which is the point, in a way. Rather, you have to let go of all pre-conceived notions in order to understand what the Koans are saying.

One of the most famous and striking Zen Koans is as follows:

“If you meet the Buddha, kill him.”

If this is taken literally, this koan, attributed to Zen master Linji Yixuan, can seem incredibly shocking. That is also the point. Shock and confusion and puzzles are used to “shake up our rational mind” and inspire the creative, conceptual mind.

Killing the Buddha?

What does it mean, this crazy riddle that seems to tell us to kill the very person who founded Buddhism?

Of course, you are not supposed to interpret this literally. As Barbara O’Brien says “

In Zen, it’s generally understood that “When you meet the Buddha, kill him” refers to “killing” a Buddha you perceive as separate from yourself because such a Buddha is an illusion.”[4]

When taken in this context, it can be seen clearly that the Koan is talking about Buddha Nature and can be seen as incredibly profound and even liberating when its true meaning is realised.

Other interpretations include “No matter what you think you understand about Buddha’s teachings, chances are you are wrong.”

One hand clapping? Exploring non-duality

Another famous one is ‘What is the sound of one hand clapping?’

The story goes that a young boy Toyo finally managed to persuade the Zen master Mokurai, to give him a teaching. Mokurai said to Toyo

“You can hear the sound of two hands when they clap together. Now show me the sound of one hand.”

Toyo returned to his room to try and consider the problem and he returned to Mokurai with many suggestions of what the sound could be, from Geisha music, dripping water and the sound of an owl. It is then written “at last little Toyo entered true mediation and transcended all sounds. ‘I could collect no more’, he explained later ‘so I reached the soundless sound’ – Toyo had realised the sound of one hand.[5]

To find the sound of one hand, Toyo had to rise above normal rationalisation because as we saw, this didn’t bring the answer. It’s only when he ‘let himself go’ in meditation that he finally found the answer.

According to Victor Hogen (Zen Sand: The Book of Capping Phrases for Koan Practice),

Koan after koan explores the theme of nonduality. Hakuin’s well-known koan, “Two hands clap and there is a sound, what is the sound of one hand?” is clearly about two and one. The koan asks, you know what duality is, now what is nonduality? In “What is your original face before your mother and father were born?” the phrase “father and mother” alludes to duality. This is obvious to someone versed in the Chinese tradition, where so much philosophical thought is presented in the imagery of paired opposites. The phrase “your original face” alludes to the original nonduality.

Lightbulb moments

One of my favourite things about reading Koans is the little ‘lightbulb moment’ that you get in your mind when you finally gain some insight. One of the main schools of Zen, Rinzai teaches that you can gain realizations instantly, for a very brief period, known as Satori – it isn’t true and final enlightenment but a brief look at what it’s like. As a Zen website states, Koans are made to “trigger enlightenment” and “designed to force and shock the mind into awareness.” Satori are the big lightbulb moments?[6]

Mindfulness through activities

Zen Buddhism though didn’t stay confined monasteries; it had a massive impact on Japanese culture and society – on lay people in everyday life and activities as much as it did on monastic culture. As Ninian Smart describes:

“It wove together meditation and the martial arts, archery and swordplay could be developed in a Zen way…feminine arts such as flower arrangement and tea-making were also given a Zen mode and flavour. Zen ideals – sparseness, cleanness, control and spontaneity – came to be influential in all the main arts, such as painting, arranging gardens and calligraphy.”[7]

Buddhism in general as well as the Zen mindset also had a massive impact on the famous Samurai warrior caste of Japan and Zen Buddhism, along with Confucianism and the Indigenous Japanese Shinto religion all informed the Samurai Bushido ethos. As Ben Hubbard says:

“Buddhism taught a warrior not to fear death, as he would be reincarnated in the next life. Zen helped a warrior to ‘empty his mind’ and maintain clarity in battle’.[8]

Haikus

Zen Buddhism had a major cultural impact on Japan. As part of this, it also had a big impact on Japanese literature which can particularly be seen in the form of some Haiku. Haikus are a form of Japanese poetry, now known around the globe for their brevity (traditionally composed of three lines of 5, 7 and then 5 syllables) and their ability to intensely capture a single moment in verse. While they are not specifically ‘Buddhist poetry’ or even ‘Zen poetry’, many of the most famous Haiku masters were Buddhists and many of the poems, which are in many cases about the beauty of nature do have a ‘Zen feel’ and many are about Zen outright.

Matsuo Basho – considered the supreme Haiku master of Japan was a wandering Zen Buddhist, references the Buddha in many of his Haiku and inserts his Zen mindset into many more. For example

“Not one traveller

braves this road

Autumn night”[9]

Another Buddhist Haiku was a death poem – normally the last statement of a poet – by Gozan just before he died at the age of 71.

“The snow of yesterday
That fell like cherry blossoms
Is water once again”[10]

In my opinion, this represents the cycle of Samsara, an opinion also shared by John Asano but as it says, the snow turned to water and melted (death) and then when it’s cold, the water will eventually become snow once again – a perfect representation of rebirth!

Zen in the West

Zen Buddhism has had a major impact in the west. Many zen-like phrases have become “sayings” and the word “zen” has taken on a meaning somewhat akin to “mystery”: “I’m Being Zen” or “That’s really Zen”

Zen is popular in the West due to its simple but profound spiritual methods; they seem less “restrictive” than more rigid religions in the eyes of many. Like other forms of Buddhism, it doesn’t require a belief in a God or a higher power.

Profound Method

I think Zen is a profound method — that ultimately could lead to profound truth. Sometimes sitting down to meditate and taking a deep breath is all that we need to reveal the essence of the Buddhist path.

This is illustrated in a last Koan that I will share. A university professor wanted to learn about Zen from the Japanese Zen master Nan-In. (A scene that has been copied in movies.) The master served tea and kept on pouring until it was overflowing from the cup:

“The professor watched the overflow until he could no longer restrain himself: ‘It is overfull, no more will go in!’

‘Like this cup’ Nan-In said ‘You are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?’

As Buddhists, we must remember from time to time, no matter what tradition we follow to “empty our cups”.[11]

NOTES
[1]BBC ‘Zen Buddhism’ at https://www.bbc.co.uk/religion/religions/buddhism/subdivisions/zen_1.shtml [Accessed 22nd June 2018]
[2]Paul Reps (editor) ‘Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen Writings’ (Penguin Books: England, 1971) P.100
[3]Eknath Easwaran (trans) ‘The Dhammapada’ (Nilgiri Press: California,United States, 2008) P.205
[4]Barbara O’Brien ‘Kill the Buddha? A closer look at a confusing Koan’ at https://www.thoughtco.com/kill-the-buddha-449940 [Accessed 22nd June 2018]
[5]Paul Reps (editor) ‘Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen Writings’ (Penguin Books: England, 1971) P.p. 34-35
[6]Zen Buddhism ‘Rinzai Zen (Rinzai-Shu) at https://www.zen-buddhism.net/two-schools-of-zen/rinzai-zen.html {Accessed 22nd June 2018]
[7]Ninian Smart ‘The World’s Religions’ (Press Syndicate of the University of Cambridge: Victoria, Australia 1989). P.145
[8]Ben Hubbard ‘The Golden Age of The Samurai’ (Amber Books: London, UK 2017) P.137
[9]Basho ‘On Love and Barley’ – Haiku of Basho’ (The Penguin Group: London, UK, 1985). P.56
[10]John Asano ‘12 Haiku that reflect on Zen Buddhism’ at https://theculturetrip.com/asia/japan/articles/12-haiku-that-reflect-on-zen-buddhism/ [Accessed 22nd June 2018]
[11]Paul Reps (editor) ‘Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen Writings’ (Penguin Books: England, 1971). P.17

“Sometimes we may feel uncomfortable with this practice as we see it as merely a custom. Here, Tulku-la reminds us of the profound meaning and the purpose behind prostration. He speaks of the proper visualization as well as the proper motivation that should accompany the practice. We should also understand that our reaction to the practice may be a way of our tricky ego trying to assert itself–prostrations are designed to reduce pride and ego-clinging.”

Many modern Buddhists are hesitant to practice ancient physical methods—prostrations, mudras, physical offerings—and can often only be convinced if they can somehow psychologically rationalize it. For example, deity practice is often “psychologically” categorized as “making a connection with your inner Self”—Buddha Nature in Buddhism, “Self” in Jungian psychology.

However, in most traditions of Buddhism, it is much more than this. In every school, bowing is a critical practice — often called a foundation practice. The earliest Pali Suttas describe laypeople and monks alike “joyously prostrating” to the Buddha.

“Prostrations are a wonderful way of supporting the process of surrender,” writes teacher Rob Preece in Preparing for Tantra: Creating the Psychological Ground for Practice. “As we prostrate to the symbol of the Self, in Jung’s terms, or to our Buddha Nature, we are letting go.” Later in the book, he writes, “The prostration practice does not eliminate the ego, but it does place it into relationship with the clear knowledge that it is secondary to the Self or the deity.”

Note: How-to: at end of this feature.

Psychological Rationalization

For a modern western practitioner, prostrations can be even more difficult to rationalize than offerings and mudras. It’s easy to understand that prostrations “cut the ego.” Intellectually it’s not difficult to accept the teaching that attachment and ego cause suffering. In the case of prostrations, however, it feels like we’re giving up control, a concept modern society has trouble with.

How can modern people, brought up in a ego-centered culture, relate to an ancient show of pride-destroying deference? Whether bowing to the Buddha or the respected teacher, it is difficult for many people who grew up in western-influenced culture to show such humble devotion—particularly in public.

Prostrations to a Teacher

I recently attended a Lojong event, taught by Zasep Tulku Rinpoche, hosted by Gaden Choling in Toronto. When Rinpoche entered, even though we had been “coached” to bow—with a lengthy explanation of why—the majority of guests in the very full audience gave slight bows at best, a nod at worst. Without any hesitation, his formal students fell to the floor—but with a joyful feeling of celebration rather than subservience. They were grateful for the opportunity to listen to this teacher, who had fled Tibet during the occupation, had spent his long life teaching western students the Dharma, who had been himself taught by an illustrious line of very famous gurus. (Buddha Weekly feature on Zasep Tulku Rinpoche>>)

During Tibetan Buddhist formal teachings, when a teacher enters, we bow. If we are a student we would perform full prostrations to our guru. Floor-bound prostrations to a living being—even someone as well respected as the Dalai Lama—can present even more issues for modern Buddhists. We’re now appearing to surrender our control to a human being. Then, if we are watchful, we begin to intuitively understand, when we see that same teacher we just bowed to fall to the floor and prostrate to the Buddha and his own teachers. It goes beyond simple respect and etiquette.

Physical Yoga?

Some of my Buddhist friends, who have difficulty with full prostrations—especially in public venues—try to rationalize the action as “tradition” and sometimes even as a physical yoga, and a healthy exercise.

In a recent teaching on Lojong and the preliminary practices, Venerable Zasep Tulku Rinpoche spoke at length about the traditional, psychological, and even physical reasons for prostrations: “Doing 100,000 full-body-to-floor prostrations sounds difficult, but it’s very good yoga. You will be very healthy after you finish,” he joked. (Buddha Weekly’s coverage of Lojong teaching with Zasep Rinpoche>>)

Of course, Rinpoche explained, physical yoga is not its purpose. It is meant to ruthlessly cut, cut, cut the ego. In the same way Manjushri’s great sword cuts ego and duality, prostrations can be a powerful way to connect to our egoless Buddha Nature.

“As we embark on the spiritual journey, we need to challenge the central status of the ego so that the solidity of its grip can gradually be softened,” writes Rob Preece inPreparing for Tantra: Creating the Psychological Ground for Practice. “The solidity of the self brings with it ego inflation and a loss of relationship to a deeper spiritual core, whether we call it Self or Buddha Nature.”

Prostrations Common to Most Buddhist Paths

Most Buddhist paths include some form of prostrations in daily practice. Traditionally, prostrations are more than a show of respect for Buddha, Dharma and Sangha; they are a method to purify the mind, or the “antidote” for ego-clinging. Cutting the ego down to size is at least somewhat important to helping us understand the wisdom of emptiness. Additionally, in terms of the “five faults” you could also say that prostrations can be an antidote for the fault of “laziness.”

Lama Zopa Rinpoche put it this way: “Making prostrations is an excellent antidote for slicing through false pride.” [1] Prostrations are often encouraged in the context of showing respect for all living beings. Since every sentient being has Buddha Nature (in Mahayana traditions), bowing to any person can be thought of as bowing to the Buddha Nature in all of us.

In Lojong training, cutting the ego through preliminary practices such as prostration is “point one”, while Bodhichitta, is “point two.” Both are critical. The Lojong root text teaches: “Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you don’t want does not result in happiness.” The main preliminary practice focused on cutting the ego is prostrations.

Purification of Body, Speech and Mind

In Tibetan, the word prostration is translated as chak tsal. Chak means to “sweep away” harmful actions and obscurations. Tsal means we receive the blessings of an enlightened body, speech and mind.

“When we do prostrations we act on the level of body, speech, and mind,” wrote Lama Gendyn Rinpoche. “The result of doing them is a very powerful and thorough purification. This practice dissolves all impurities, regardless of their kind, because they were all accumulated through our body, speech, and mind. Prostrations purify on all three levels.”

A Tantric Goal: Working our “Energy Wind Body”

To advanced tantric practitioners, prostrations help us work our subtle bodies—”energy-wind body” as it’s sometimes translated. The energy of the subtle body—known variously as Chi, Prana, Winds—is visualized in this practice.

Author and teacher Rob Preece described his own early work with prostrations: “When I was doing these prostrations in Bodhgaya, there were a number of other Westerners going through the same process nearby, and I could see this emotional upheaval happening in them as well. Some days I was in excruciating pain, while the person next to me was ecstatic, and the next day she was in a flood of tears, and it was my turn to feel ecstatic.” What he was describing was the process of the energy-wind body releasing blocked “toxic energy that had been held so long.” He added, “I could really feel purification was taking place.”

Energy Wind Body, or subtle body, is well accepted in most Eastern traditions, and to some extent by science in the west, via the success of Acupuncture in controlling pain. Rob Preece, who is a working psychologist, also describes Energy Wind Bodies as analogous to emotions, with wind connoting emotion. In my very basic layman’s understanding, for example, guilt or repressed emotional memories might be imprinted on our psyche, sometimes without our explicit knowledge. The famous psychologist, Carl Jung, described this bundle of repressed, unpleasant memories and guilt trips as the “Shadow.” Just like karma seeds in Buddhism, the shadow can ripen and affect us tangibly in our lives, often with tragic consequences. Working with prostrations releases the trapped “winds” or emotions, the collected guilt, thus purifying our karma.

Another way of understanding winds or chi is as subtle energies in the body. Acupuncture, Tai Chi—and prostrations—can work to manipulate or enhance these energies.

Venerable Thubten Chodron physically demonstrates how to do prostrations:

How Many Prostrations?

In some formal preliminary practices, a student might be asked to perform one hundred thousand prostrations. This might be in a single months-long formal retreat at a sacred place. Other teachers, understanding our busy lives, simply ask students to work towards 100,000 through a daily practice of a few each day. The numbers are not significant. They symbolize that constant repetition is the goal to help us advance and subdue the ego.

The well known Feng Shui expert and author Lillian Too — based on teachings from her own guru, Lama Zopa Rinpoche — recommends morning and evening prostrations to help purify karma. She recommends 3 prostrations in the morning and evening at a minimum, and preferably three times 35 in the morning. She recommends the prostration mantra be recited while prostrating:

OM NAMO MANJUSHRIYE, NAMO SUSHRIYE, NAMO UTTAMA SHRIYE SOHA

In the evening, she suggests a further 28 dedicated to Guru Vajrasattava, with Vajrasattva’s mantra, OM VAJRASATTVA HUM.

Proper Motivation

Prostrations may work on pride and ego regardless of motivation, but to most Buddhists the motivation is key to success. Importantly, we set our motivation “to benefit all sentient beings.”

Without the motivation, the practice is purely physical, with some added benefits in taming the ego. When we set the motivation, it becomes a Mahayana Buddhist practice, focused on Bodhichitta—on kindness and regard for all sentient beings. The benefits then become as wide and expansive as the collective of sentient beings.

Lama Gendyn Rinpoche explains it this way: ” When we do prostrations we should understand that good actions are the source of happiness of all sentient beings. Prostrations are a good example of this fact. When we do the practice using our body, speech, and mind, we offer our energy to others wishing that it brings them happiness. We should be happy about this fact and do prostrations with joy.”

How to Prostrate

The body aspect of the practice is purely physical, involving the whole body, and pressing the entire body flat to the ground at the lowest point, in full contact with the earth. The speech aspect is normally the mantra or praise we chant as we prostrate (mentally, or aloud). This can be as simple as “I prostrate to the Buddha, Dharma and Sangha,” or the mantra of a Buddha, deity or teacher you are visualizing. The mind aspect involves visualizing yourself prostrating fully. Mind, is also a result of prostration: diminishing the power of the ego over our mind.

A helpful video from Lobsang Wangdu of YoWangdu Tibetan Culture showing three different styles of prostration:

The steps (in one method for Vajrayana practice) are:

1. Visualization: Even if we are bowing to a physical altar, some level of visualization is practiced to fully involve our minds in the practice. Normally, you visualize the Buddha, or your practice deity, or your root guru. In formal prostrations, you might also visualize the entire “merit tree” or “field of merit”—all of the enlightened beings gathered in front of you, surrounding your main practice deity, Buddha or guru.
2. Involve All Sentient Beings: One valuable technique for developing Bodhichitta is to visualize all sentient beings around you (in front, beside and behind you), also prostrating. Most people can’t manage a detailed visualization of so many, but the key is to just understand that you are bowing on behalf of ALL sentient beings.
3. Speak a mantra or praise: involving “speech” in the prostration. This is normally the OM NAMO MANJUSHRIYE, NAMO SUSHRIYE, NAMO UTTAMA SHRIYE SOHA prostration mantra (for Vajrayana practitioners), or a deity or Buddha mantra, such as the Chan Buddhist “Namo Amitabha” or “Amituofo” or a deity mantra such as OM MANI PADME HUM (Avalokiteshvara’s mantra). Many recite the all-important daily refuge as they do their prostrations: “Until I reach enlightenment I take refuge in the Three Jewels: Buddha, Dharma and Sangha.”

4. Clasp the hands together above the head. As we draw the hands down to touch our head we visualize light purifying our bodies of all its obscurations and negativities. (If you can’t visualize, simply understand that your body is symbolically purified by the action.)
5. As we draw down our clasped hands to our throat level, we visualize light purifying our speech.
6. As we draw down our clasped hands to our heart level, where traditionally our mind resides, we visualize or understand that our mind is purified.
7. Five-Point-Prostration: We quickly kneel, and our head touches the floor, so that now our knees, hands and head are touching the earth in five places. We visualize or understand that our five negative or disturbing emotions—anger, attachment, ignorance, jealousy, and ignorance—are leaving our body and flowing into the earth. This final act symbolically completely purifies us.
8. Some people stop at the Five-Point-Prostration, while many continue to the full body prone prostration, sliding forward until their entire body is in contact with the earth. This is the “big” purification” through the surrender of ego. In some Buddhist traditions, we turn up our hands, our fingers pointing skywards with our wrist still pressed to the ground. In other traditions, we turn over our hands, palm up, symbolically representing us “holding up the precious feet of the Buddha.”

9. Without hesitation we rise up and begin the next prostration.

NOTES

[1] Making Prostration, Lillian Too

[2] Preparing For Tantra: Creating The Psychological Ground For Practice by Rob Preece Publisher: Snow Lion (Sept. 16 2011) ISBN-10: 1559393777 ISBN-13: 978-1559393775

[3] Lama Gendyn Rinpoche

Premise: Buddhism, Vajrayana Tantra and Zen have as much in common with martial arts as it does with religion.

Second Premise: Martial arts skills are helpful to meditators and helps develop practice discipline.

That may seem like an absurd or frivolous statement, but there’s a core truth in there. Buddha himself focused on practice, conduct and self-help methods — not on metaphysics and gods. Martial arts, putting aside the “fighting” aspect, also focuses on practice, conduct and self-help.

In a previous BW interview, H.E. Zasep Rinpoche, who is an Aikido practitioner (and also practices Laido sword art) remarked:

Foundation Buddhist practice “is like the beginner’s “form” when you study martial arts. You need to master that first, before progressing.”

BW Interview with H.E. Zasep Rinpoche here>>

Many practices in Buddhism rely on a teacher or guide, much like a martial arts instructor, although ultimately you have to do it all yourself. You could say, the goal is an nth-degree black belt — Enlightenment. Even if we put aside the metaphor, martial arts practices are often actually encouraged in some schools as a method to discipline the mind and body, notably, Zen and Chan. Likewise, Tantric Buddhism employes yogas, postures and disciplines.

Why martial arts and Buddhism are so indelibly linked?

Master Sheng Yen explains the practical reasons martial arts evolved from Buddhist and yogic practices (such as Tantra)[2]:

“If the flow of a person’s qi is unobstructed, he can sit meditation for long periods. But if his qi is obstructed while sitting, he can fall ill. So, martial arts exercise came into being in response to the needs of sitting meditation.”

Why is Buddhism more like a martial art than a religion?

In Cula Malunkyovada Sutta, Buddha refused to answer four questions posed by students, including all metaphysical questions. He answered:

“So, Malunkyaputta, remember what is undeclared by me as undeclared, and what is declared by me as declared… And why are they undeclared by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That’s why they are undeclared by me.”

Buddha did declare practical methods

What Buddha did declare in sutta after sutta was the practical teachings to escape the suffering of Samsara: conduct, meditation, and karma (actions). Yes, in Mahayana Sutra he spoke about Buddha Nature and divinity, but again in the context of methods to uncover our own true Buddha Nature.

Was Buddha transcendent and worshipful, as might be expected in a religion? Certainly. But he did not teach a Dharma of worship and blind-obedience. He taught a disciplined method to achieve our own Enlightenment. In this way — and others — Buddhism parallels martial arts.

Bodhidharma, the Patriarch of Chan Buddhism, Zen in Japan, is credited with bringing martial arts from India to China. He once said:

“As long as you look for a Buddha somewhere else, you’ll never see that your own mind is the Buddha.”

Mental martial arts: meditation

Shaolin Buddhism is synonymous with both Buddhism and kung fu. Shakyamuni Buddha’s sutta methods are almost more like a “mental” martial art than a devotional path. The Eightfold Path is conduct and discipline-oriented, much like martial arts. Certainly, the more esoteric traditions in Buddhism, such as Tantra, are mind, discipline, and method focused. In Korea, a martial art named sunmundo is part of Zen or Seon Buddhism.

Alejandro Anastasio, an Aikido martial arts instructor and Buddhist teacher, explains what Aikido means to him — in answer to his teacher Dzogchen Khenpo Choga Rinpoche:

“I said, “it [Aikido] is Dharma in motion.” Then he said for me to say it in a different way. “Tactile practice in compassion,” was my response. In a very real way my martial art practice compliments my Dharma work as much as my Dharma work and practice compliments my martial art practice.”

[We interviewed teacher Alejandro Anastasio extensively in two parts. He is a third-degree black belt in Aikido with black belts also in Karate and Jujitsu. Part 1 of his story is here>>]

What about religion and worship?

There’s no concept of “creator” or Big G god in Buddhism — although there clearly are devotional practices with Enlightened Deities. Instead, Buddha taught us the path to Enlightenment, where we, ourselves — and all sentient beings — can embrace our Buddha Nature, and escape the suffering of samsara.

What was this Enlightened Buddha Nature? In Samadhiraja Sutra it is described as:

‘Inconceivable, surpassing the sphere of thought, not oscillating between bliss and suffering, surpassing illusory differentiation, placeless, surpassing the voice of those aspiring to the Knowledge of the Buddha, essential, surpassing passion; indivisible, surpassing hatred; steadfast, surpassing infatuation; explained by the indication of emptiness, unborn, surpassing birth, eternal from the standpoint of common experience, undifferentiated in the aspect of Nirvana … cool, unscorched, placeless, unthinkable, blameless, infinite in terms of colours, born of the application of the great supernatural faculty – thus is the Body of the Tathagata to be called.’

Here, for example, is Buddha’s own description of Buddha, or Tathagata, from the great Mahaparinirvana Sutra [1], making it clear Buddha is beyond the simple concept of Gods:

“The Tathagata is not human: because the Tathagata has abandoned human existence for a long time over countless kalpas [aeons], he is not human. He is not not human: because he was born in the city of Kapilavastu, he is not not human … He is also not a sentient being: because he has abandoned the nature of a sentient being for a long time, the Tathagata is not a sentient being. He is also not not a sentient being: because he has spoken with the attributes of sentient beings on some occasions, the Tathagata is not not a sentient being.

“The Tathagata is not a phenomenon: because the various phenomena each have distinct and different attributes, while the Tathagata is not thus but has only one attribute. He is not not a phenomenon: because the Tathagata is the Dharmadhatu [the all-encompassing realm of Truth itself], he is not not a phenomenon …

“Yet he is also not not eternal. Why not? Because he has severed arising forever. Phenomena endowed with arising are not eternal, whereas phenomena devoid of arising are eternal. The Tathagata is devoid of arising, so he is eternal. Phenomena which are eternal are devoid of intrinsic nature [svabhava], whereas phenomena endowed with intrinsic nature are not eternal. The Tathagata is devoid of arising and lineage. Because he is devoid of arising and lineage, he is eternal…”

Like a great martial arts teacher, he can guide beings…

In the same Sutra, which is over 400,000 words in length, Buddha describes the compassion and love of Buddha. Such is the compassion of Buddha that he taught us methods to escape from samsara. Like the great martial arts teacher, he can guide all beings — not just the gifted or the strong — to their own state of Enlightenment.

Yes, there are fantastic, conceptual, almost supernatural elements in the teachings, but Dharma is more method (martial arts) than faith (religion): showing all beings they can be perfect, step by step.

Yes there are Tibetan monastic martial arts and athletic disciplines (which are fun, too!):

Vajrayana Tantra parallels martial arts

Vajrayana Tantra, in particular — and, at risk of extending the metaphor too far — very much parallels martial arts.

• Daily practice, exact same visualizations and words each time, like a kata in karate.
• Reliance on a teacher, a guru, much like a kungfu Shifu.
• Counting and repetition: in Vajrayana, counting mantras repeating mudras; in martial arts use of verbal “Kiai!” (気合) in Karate or Taekwondo, and repeated physical patterns — both designed to “retrain” the mind and body.
• Many inner practices that work with chi (in Tibetan La) flow, much like Tai Chi or Chigong.
• Structured specifically for self-improvement — in this case, spiritual and mental discipline.
• Strong emphasis on visualization: in martial arts, we visualize our fist going “through the board” before we throw the punch.
• Importance of prostration and respect: most martial arts have strong ritualistic components, such as bowing to an opponent or one’s teacher — Vajrayana has similar practices.
• Inner strength and power: in martial arts, demonstrated with legendary methods such as the one-inch punch, in Vajrayana, with Tummo and similar meditations.
• Importance of progressing step-by-step: in martial arts belts, in Vajrayana initiations into more-and-more advanced practices.
• Traditionally, both classical martial artists and Tantrikas or Yogis/Yoginis in Tantra are bound to strict moral code — to act for the benefit of others.
• Mental focus: both Vajrayana Yogis/Yoginis and martial arts experts rely on mental focus and discipline to progress.

Perhaps the most famous practice in Vajrayana Tantric Practice is Tummo inner heat. For a story on Tummo, see>>

Special notice: H.E. Zasep Rinpoche will hold a weekend teaching retreat in Mahamudra, including the basics ot Tummo practice. If you are in the Toronto area in late November, see this event listing>>

Certainly, the most obvious parallel between Vajrayana Tantric Buddhism and martial arts is the reliance on an expert teacher. In a BW video with H.E. Rinpoche, he explained:

“A coach or teacher is important … because Vajrayana Buddhism is an intense practice, a delicate practice. When you do a delicate practice, intense practice, powerful practice — you need a coach. Guru is a coach!… Generally speaking, in our lives, you need a teacher — for example, martial arts, or sports, tennis — you need a coach, right?”

• See video feature here>>

Martial arts (non metaphor): physical fitness vital to body practice

Master Sheng-yen, a mainstream teacher of Chan Buddhism (based in Taiwan) explained the practical benefits of martial arts in Buddhism:

“Whoever is meditating in a sitting posture must also exercise sometimes. Sitting all the time is not good for your health… Originally, yoga postures were a form of exercise, which derived from sitting meditation.”

“Moreover, when Buddhism spread to China, Chinese monks travelling to India to seek the Dharma, and missionary monks from India had to trudge through Central Asia, on a long and arduous journey, climbing mountains, crossing rivers, and braving the elements every day. It was very tough. If they weren’t physically fit, they wouldn’t have been able to travel such long distances to spread Buddhism to the East. That’s why they’re all more or less trained in gongfu [kung fu]…”

He continues, explaining the legend of Bodhidharma:

“Now, legend has it that when Bodhidharma came to China, he was a great master of martial arts. And, it’s said that Shaolin gongfu has a lot to do with Bodhidharma’s Book on Rejuvenating the Sinews, an early classic on martial arts supposedly brought by Bodhidharma from India… after he brought it from India, Chinese monastics started to practice martial arts.”

The full teaching from Master Sheng-yen:

NOTES
[1] Mahaparinirvana Sutra (Stephen Hodge’s translation) excerpted from Nirvanasutra.net https://www.nirvanasutra.net/buddhaandgod1.htm
[2] From a video teaching “Wy do some monastics practice martial arts” Master Sheng Yen. The full video embedded above.

Editor: In a special feature, author Eddie Sobenes explores The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, emphasizing the differences between the meritorious karma activity of “devotion” versus “superstition.”

In the Chinese Buddhist Canon, there are three Ksitigarbha[1] Sutras.  In this essay, I will discuss the one known as The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva[2]  and is the most widespread of the three.

There are many practices mentioned in this sutra.  If we undertake the practices mentioned therein, we are promised very specific benefits.  I omit most of the details regarding the specific benefits of Ksitigarbha worship in this short essay and attempt to categorize some of these convenient practices[3].  The practices herein allow us to make progress on our path, benefit others, and eventually achieve liberation.  Ksitigarbha worship is an orthodox Dharma-gate[4] (or sect of Buddhism) with a long and glorious history.

Special Feature by Eddie Sobenes

[Author Bio at bottom of feature]

Who should venerate Ksitigarbha and why?

Anyone with faith in Mahayana Buddhism can worship this great bodhisattva; followers of Pure Land, Zen, or Tibetan Buddhist schools can supplicate to Ksitigarbha with confidence.  Ksitigarbha has been associated with King Yama (death) and the Ksitigarbha Sutra provides instructions for funeral rituals that may be performed for the benefit of a deceased relative.  Therefore, Mahayana Buddhists grieving the loss of a loved one should read this sutra.  Many of the rituals described therein are still practiced today in Taiwan by both Buddhists and Taoists[5].  Ksitigarbha is also seen as a guardian of the souls of prematurely deceased children.  Many bereaved parents pray to Ksitigarbha for the safe-keeping of their children who were lost during pregnancy or infancy.  Ksitigarbha has also been associated with the hell realms.  Since Ksitigarbha, in a previous incarnation, had met the keeper of the hell realm known as Avici[6], anyone who is fearful of where he/she will go upon death should read this sutra.

Don’t miss:

• Four heroic incarnations of Ksitigarbha, the “Earth Store” Bodhisattva — unfailing, never-tiring compassion>>
  

Two Types of Practice: Meditational and Devotional

Although many Buddhists practice both meditation and devotion, I have noticed that there are basically two types of emphasis in Buddhist practice attitudes:

1. those who primarily believe in liberating themselves and others by their own actions and meditations, and
2. those with great faith, who are humble in nature and prone to venerate deity or great saints.

In my opinion, most Ksitigarbha worshipers fall under the second category; they believe in and rely on the holy power of the deity for salvation.

We can rely on the power of the vows of this great bodhisattva as a means of achieving spiritual salvation[7]. The Buddha himself tells us,

“If a sentient being approaching the end of his life hears the name of Ksitigarbha Bodhisattva, he/she will never experience the suffering of the three evil paths”[8].

Statue of Kshitigarbha in White Deer Temple. White Deer Temple is a Buddhist temple located in Yiyang, Hunan, China.

Kshitigarbha and Faith

In some ways, Ksitigarbha practice is analogous to Pure Land Buddhism, in that by faith in the vows of a higher being, we are liberated.[9]

I have organized the basic practices mentioned in this sutra into six categories, which incorporate all the “senses” and activities (karma):

• offering (activity of generating merit through generosity)
• image (eye sense)
• recitation (sound / mouth)
• hearing (ears)
• avoidance (karma activities)
• music (ears and karma).

Offering: Generating Merit

There are many kinds of offerings in Ksitigarbha worship.  In this sutra, the Buddha said that a supplicant can make offerings of incense, flowers, food, fabric, money, or jewels.[10]  These objects can be offered before an image of Ksitigarbha.  One may also donate labor in lieu of material things.  If one comes across a dilapidated temple, the supplicant can help to restore it, or hire others to do so.  If one sees sutras with loose or torn pages, the practitioner can mend them.  A practitioner can donate vegetarian meals to a monastery and offer flowers or incense to a Ksitigarbha shrine.

Specific instructions are given for making an offering of pure water to Ksitigarbha:  “..[a supplicate can] place pure water before an image of Ksitigarbha for one day and one night, then drink it facing the south.  After drinking the water they should abstain from the five pungent plants[11], alcohol, meat, illicit sexual conduct, false speech, and all killing for one to three periods of seven days.”[12]

Images and Visualization

Image and visualization of deities in Buddhism have little to do with the Western concept of “image” worship. Bowing to an image of the deity is the “remedy” for pride and ego, an important concept in Buddhism, and about generating positive karmic merit.

Many Westerners might feel uneasy about “worshiping” before an image.  Most of us have been instructed since youth to “worship no false image,” and for those with a protestant upbringing, perhaps the only religious symbol you saw in a humble church was the Cross.  Therefore, we may have reservations about worshiping images of Buddhas and bodhisattvas.

In Buddhism, we normally view deity images simply as the symbolic representation of ideas or archetypes. It has nothing to do with “idolatry.”  Even the more conservative Western Buddhists shouldn’t hesitate to bow before an image of Ksitigarbha — out of respect, and as a remedy for our rampant ego.  In doing so, he is expressing humility and veneration while generating merit.

Recitation

Although there are a number of elaborate rituals and mantras, for the common practitioner, name recitation is perhaps the most simple and convenient.  One can recite the name of Ksitigarbha Bodhisattva nearly anywhere, at any time.  One can even recite his name silently, to avoid disturbing others.  By simply repeating the name of this great bodhisattva, the supplicant receives significant benefits.

This sutra also talks about the benefits of reciting the sutra aloud[13].  This may seem strange and inconvenient to a Westerner.  However, when one recites this sutra, he/she actively engages in reading it, word for word.  In my opinion, the true benefit of sutra recitation comes from learning its contents.  Therefore, whether one recites this sutra aloud or listens to a recording of it are both causes for great benefits.

Hearing and Reading

By listening to a monastic or a spiritual friend read and explain this sutra, we gain certain benefits.  The Buddha urges us to listen to and recite this sutra, and I think the real benefits are gained from its study.   By reading this sutra the practitioner gains both knowledge and merit.  This practice can lead to our eventual salvation and benefit other sentient beings.

Moreover, by keeping Ksitigarbha Bodhisattva in our minds, we are not as easily distracted by our own negative thoughts.  By recalling Ksitigarbha and the power of his vows, we are more likely to remain calm and composed.

Avoidance and Morality

The sutra speaks of avoiding alcohol, meat, the five pungent vegetables, and non-virtuous activity.  I have noticed that abstaining from alcohol can be challenging for many Westerners, particularly for those in the business classes.  However, one can start in small steps, for example avoiding alcohol for one to three seven-day periods.

The sutra recommends that supplicants avoid the five pungent plants when undertaking Ksitigarbha practice.  Although most Western vegetarians usually have no qualms about eating garlic or onions, since they are just plants, many serious meditators claim that eating pungent root vegetables[14] adversely affects their meditation practice.

The sutra urges us to avoid the gathering of many people around a mother and her newborn child.  In Ch. 8, it reads

“After the birth of a baby, …tell the family not to assemble many relatives to drink liquor or eat meat while singing and playing instruments.  Such indulgences deprive the mother and child of peace and joy.”

Although avoiding singing and playing instruments after the birth of a baby may seem superstitious, one can imagine how it would disturb the peace of mother and child.

Music

In the sutra, playing music or singing in front of an image of Ksitigarbha is seen as meritorious.  In Chapter 6 it reads, “If one plays music or sings praises in front of Ksitigarbha’s image, such an one will have protection and guardianship of thousands of demons and deities.” However, the sutra does not specify what kind of music, and the author is not an expert on ancient Indian musics.   Therefore, exercise discretion and moderation.  In my humble opinion, Western Buddhists could learn from the sanctity of Gregorian Chant or the excellence of Beethoven’s Masses.

Conclusion: Many Dharma Gates

There are many Dharma-gates (pathways in Buddhism).  Some practitioners feel an affinity towards a particular Buddha or bodhisattva.  Ksitigarbha worship is sometimes practiced by those who are fearful of falling onto an evil path.  The vows and deeds of Ksitigarbha Bodhisattva are so numerous that even the Buddha said, “I cannot complete the counting of those beings already delivered, those not yet delivered, those still to be delivered, and those representing the work already accomplished and yet to be accomplished by Ksitigarbha Bodhisattva[15].”  At the end of the sutra, it says that anyone who hears or recites this sutra, makes offerings, and praises Ksitigarbha will gain 28 kinds of benefits[16]. We are promised mercy, abundance, the avoidance of evil paths, fortunate rebirths, and even enlightenment.  The author would like to end with his favorite quote from the Ksitigarbha Sutra.  In chapter 2, the Buddha says to the congregation:

“I manifest myself in the forms of a man or a woman, a deva or a naga, a god or a ghost, a grove, a river, a plain, a stream, a pond, a spring, or a well for the benefit of sentient beings so they may be liberated and delivered.”[17]

NOTES

[1]Ksitigarbha is also known as Jizo Bosatsu, Earth Store or Earth Treasury Bodhisattva.

[2]地藏菩薩本願經.  For an English reference, please see Shih,Tao-tsi trans. “The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows.” Corporate Body of the Buddha Educational Foundation, 2006.

[3]方便；expedient means

[4]法門；sect, denomination, or pathway.

[5]In Taiwan, the term Taoism refers mostly to Chinese folk religion, not necessarily the Daoism of Laozi.

[6]無間地獄

[7]地藏經第十二品, Ksitigarbha Sutra, Ch. 12；three evil paths: animal, hungry ghost, or hell realms.

[8]地藏經第十二品, Ksitigarbha Sutra, Ch. 12；three evil paths: animal, hungry ghost, or hell realms.

[9]依他得救；by relying on the vows Amitabha (or Ksitigarbha) are we saved.

[10]The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, Ch. 5.

[11]The five pungent vegetables/plants: onions, garlic, scallions, chives, and leeks. These are avoided by many Chinese Buddhists.

[12]The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, Ch. 12.

[13]Ibid, Ch. 6, “Loudly chant this [Ksitigarbha] Sutra.”

[14]Again, the five pungent plants: garlic, onions, scallions, chives, leeks

[15]The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, Ch. 1

[16]The Sutra of the Fundamental Vows of Ksitigarbha Bodhisattva, Ch. 13.

[17]Ibid, Ch. 2

Many concepts taught by Buddha and Lao-Tzu are comparable and complementary. Especially, with the later entry of Ch’an Buddhism — Zen Buddhism in Japan — as introduced from India by Bodhidharma, the two philosophies seemed harmonious. They were certainly not identical, but they rarely seemed at odds in method and many philosophical beliefs.

By Lee Clarke

[Biography on bottom of feature]

Taoism a major philosophical tradition in China

Taoism (or Daoism) is historically one of the main philosophical traditions and religious of China and it is based on the idea that the Dao (The Way) is the fundamental principle upon which order and harmony in the universe is based. The term has always proven difficult to define, even within its original Chinese context but a common definition is — according to BBC Religions: What is the Tao? — defined as follows:

The Tao is not a thing or a substance in the conventional sense.

It cannot be perceived but it can be observed in the things of the world. Although it gives rise to all being, it does not itself have being.[1]

The idea is that the Tao pervades everything and in order to live a good and virtuous life, we have to live in harmony with it. The concepts of Tao and Shunyata (in Buddhism) are not the same, but they are similar enough — complimentary enough — to comfortably co-exist.

The main way to do this is expressed through the Chinese term “Wu Wei” (non-action). This doesn’t mean lazily not doing anything but instead means living in accordance and harmony with nature and the natural flow of things, not trying to impose ourselves on and thus disrupt, this natural state.[2]

Buddhism meets Taoism in the 3rd Century BCE

The Daoist tradition was already present in China when Buddhism first entered the country over the border from neighboring India around the 3rd Century BCE.

The two religions came to heavily influence each other in China, and this Daoist influence on Buddhism — after the two started to interact with one another — helped shape history and philosophical belief in the region for centuries.

Later, when the Buddhist Sage Bodhidharma brought the Chan school of Buddhist thought (Ch’an, Cha’n) from India, over time it was influenced by the Chinese faiths already present. This article will therefore explore a little of the history of the influence of these two traditions, some similar concepts between the two, and also touch upon what Buddhists can learn from the Daoist mindset and doctrines, though this article will only cover a little of what’s undoubtedly a big topic.

Buddhism introduces karma and rebirth

Although China and India border one another, some aspects of Buddhist thought when it first came to China were alien to the Chinese mindset, mainly the ideas of Karma and Rebirth. (Tao te Ching, by Lao Tzu refers more to longevity and immortality.)  The two did have enough similarities, according to some accounts, to lead some Chinese people to view Buddhism as an Indian version of Daoism, especially with the translations of Sankrit and Pali Sutras to Chinese. For example, “path” and Dharma were often translated as “way” and Dao. Ninian Smart explains this process:

The Task of translation was great, and often because of its suitability Taoist language was used, or otherwise some rather unintelligible phonetic attempts to render Sanskrit words. But Buddhism described itself as a path or Tao, it had its immortal being the Buddha, it practised acting by not acting. It is perhaps not surprising that Chinese Taoists, prejudiced somewhat against what was after all a foreign religion…should see it as a garbled version of the ancient teachings of the famed Lao-tzu… [3]

However, Buddhism was there to stay and it would have a massive impact on Chinese culture in the following centuries. Taoism, Buddhism, and indeed Confucianism were lived together — mostly in harmony (with the notable exception of the Anti-Buddhist persecution by Tang Emperor Wuzong in 845 AD).

One reason Buddhism freely spread was that it was more philosophy than religion, and it rarely imposed itself on indigenous religions;  instead it often complimented them and even evolved culturally to suit the region.

When Boddhidharma travelled from Indian to China with Ch’an (which is a Chinese translation of the Pali word “Jhana” or Sanksrit “Dhyana” meaning ‘meditation’) Buddhism would similarly enrich the native culture – and be enriched by it in return.

The founder of Ch’an was Indian monk Bodhidharma who described the teaching of the newly founded school as thus:

A special transmission outside the scriptures, No basis in words or writing. Direct pointing to the mind of people. Insight into one’s nature and attainment of Buddhahood.[4]

Zen Koans and Taoist teachings

In a previous article on the Zen tradition on Buddha Weekly, I pointed out that Zen — the Japanese form of Chan — seeks simplicity in the path to enlightenment; to not impose concepts on itself and to simply “flow”. This is very similar to the Daoist concept of ‘Wu-Wei’. This can also be seen if one examines some of the Zen Koans, illogical riddles designed to achieve instant awakening.

For example, in one, a university professor visits a Zen master in Japan to learn about what Zen is, the master starts to make him a cup of tea, but pours the water until the cup overflows:

“The professor watched the overflow until he could no longer restrain himself: ‘It is overfull, no more will go in!’

‘Like this cup’ Nan-In said ‘You are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?’. [5]

We find a similar thing in the main spiritual text of Taoism, the Tao Te Ching (from the 6th century BCE) which offers a similar metaphor in verse:

“Fill your bowl to the brim and it will spill.

Keep sharpening your knife and it will blunt…

A good traveller has no fixed plans and is not intent upon arriving.

A good artist lets his intuition lead him wherever it wants

A good scientist has freed himself of concepts and keeps his mind open to what is.”[6]

Empty yourself of pre-existing notions

This concept of “empty yourself” of all pre-existing notions in order to truly understand what it is trying to convey is nearly identical in Doaism and Chan Buddhism (Zen).

Similarly, Daoist doctrine can feel familiar to Buddhists on doctrines of Emptiness (Sunyata) and Interconnectedness (Oneness, “interbe” as Zen teacher Thich Nhat Hanh puts it.)

The doctrine of Sunyata or ‘emptiness’ is often mistaken by Westerners to be a nihilistic concept — largely because the English word Emptiness is not the best translation of Shunyata. Like the Daoist concept of Tao, Shunyata cannot be reduced to a simple one-word definition, and it is more about inter-connectedness than nothingness — in Buddhist doctrine, Dependent-Arising. As Buddhist writer, Lewis Richmond says:

The Heart Sutra says, “all phenomena in their own-being are empty.” It doesn’t say “all phenomena are empty.” This distinction is vital. “Own-being” means separate independent existence. The passage means that nothing we see or hear (or are) stands alone; everything is a tentative expression of one seamless, ever-changing landscape… no individual person or thing has any permanent, fixed identity…[7]

Likewise, the Doa (Tao) itself — as expressed in the BBC’s definition of the Tao — says, Tao does not have ‘being’. This is not the same as Sunyata — which is more about recognizing that nothing has an independent stand-alone existence.  Likewise, the Tao is described as having no independent exsistence by itself but as giving rise to everything else. Sunyata therefore, sounds similar to Dao, even if it’s not the same.

Interconnectedness builds upon this. As Venerable Pomnyun states of the Buddhist view of nature:

Therefore, these interconnected relationships should be symbiotic. In the case of the environment, if humans want to develop nature, they need to do so within nature’s ability to recover. Conversely, if nature is developed beyond its ability to recover, all beings will eventually be destroyed. While over development of nature may seem beneficial to humans from a short term perspective, eventually there will be long term consequences that will harm humans.[8]

Living in Harmony with Dao — and Buddhist interconnectdness

As already mentioned, one of the main Daoist ideas is that one must live in harmony with the Tao, nature and the order of things. As the Venerable Pomnyun mentions, the Buddhist idea of interconnectedness ensures that Buddhists also have to live in harmony with nature and not disturb the order and flow of things. Thus, one could argue that by keeping with the idea of interconnectedness in the context of ecology. Whether Buddhism and Taoism influenced each other, or separately developed similar ideas, might be open to opinion; but it is clear they are two spiritual paths that can complement rather than contradict.

When comparing Buddhism and Taoism, it’s seems clear that both paths influenced each other. You can see this in the Buddhist/Daoist temples in China. It would be fair to say that Daoist influence certainly did not distort or corrupt  the Buddha’s teaching — both traditions teach harmonious interconnectedness. Over the centuries, these cultural exchanges have enriched both the Buddhist tradition and Daoist traditions, a testament to the inclusiveness and tolerance of both paths (or Ways).

NOTES

[1]BBC Religions: What is the Tao? At https://www.bbc.co.uk/religion/religions/taoism/beliefs/tao.shtml [Accessed 18th July 2018]
[2]Will Buckingham et al ‘The Philosophy Book’ (Dorling Kindersley Limited, London, UK 2011). Pp. 24-25
[3]Ninian Smart ‘The World’s Religions’ (Press Syndicate of the University of Cambridge: Victoria, Australia 1989). P.120
[4]Ninian Smart ‘The World’s Religions’ (Press Syndicate of the University of Cambridge: Victoria, Australia 1989). P.122
[5]Paul Reps (editor) ‘Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen Writings’ (Penguin Books: England, 1971). P.17
[6] Stephan Mitchell (trans) ‘Tao Te Ching: An illustrated Journey’ (Frances Lincoln Limited, London, UK 2013.) PP. 8-29
[7]Lewis Richmond ‘Emptiness: The Most Misunderstood Word in Buddhism.’ At https://www.huffingtonpost.com/lewis-richmond/emptiness-most-misunderstood-word-in-buddhism_b_2769189.html [Accessed 18th July 2018]
[8]Venerable Pomnyun ‘We are interconnected beings’ at https://www.huffingtonpost.com/venerable-pomnyun/we-are-interconnected-beings_b_8579002.html [Accessed 18th July 2018]

By Ryusho Joaquin Salazar, Soto Zen priest

[Biography below.]

We are a superior animal on the scale of evolution whose physical characteristics and brain have given it the possibility of forming a thinking mind that generates ideas, criteria, opinions, an acting will and a world of feelings, emotions and impulses of its own, unique, and only partially based on instincts.

We are “individuals”, individuals, worth the redundancy, with initiative, ideas that are mental plans about projects that we will carry out to improve our activities and the efficiency of our actions. Until now no other animal, no matter how “intelligent” has been able to match the “homo sapiens” in these abilities. Due to this, Sapiens has been able to conquer without any rivalry, it is situated as the owner of the planet.

Despite all his successes, the same “homo” has also become his own greatest enemy, with serious probability of destroying the same planet, or at least his living space in it, making it an impossible space to inhabit.

What has led us to this dilemma? In short, his ability to process the data that his conscience brings him, the elaboration of which can lead – and has led – to terrible decisions, based on multiple prejudices, animosities, cravings, desires, etc. The “homo” has become a fickle and bellicose animal.

What brings us to this? Well, the development of a “personality” as a result of our perception of the data provided by our consciousness, the sensory flow provided by the classic five senses: sight, smell, taste, touch, and hearing. These are the “keys” to our contact with the world and they govern our actions.

Through our childhood, studied by the great philosophers of pedagogy: Piaget, Montessori, etc. We are building all the mental baggage, the so-called “personality”, which we have to live in each moment and which together can determine our actions in adult life.

The question is: “How, as adults, can we establish – perhaps” reestablish “- our sensory and mental stability, and a vision absent of contamination?

About three thousand years ago a thinker named Siddhartha Gautama, it is said from India, gave us an answer, perhaps the only answer. After multiple tests with the spiritual currents of his time, this thinker came to the conclusion that none of them really complied with the guidelines for the reorientation of our behavior in the sense of moving it away from the whirlwind of anxieties and our desires and actions. towards our goals, due to the set of predispositions and objectives that we radiate on the basis that they “suit us”, “attract us”, or fulfill our expectations of well-being and happiness.

This “being happy,” stated without any ethical or moral definition, is, in the vast majority of cases, the instrument of human unhappiness and misery.

Either we want something, or we move away from something we dislike, as defined in the literature of the time: “if we don’t have what we want, we will suffer, if we achieve what we want irretrievably we will lose it and we will also suffer.”

It is the play of the elements acquired by our mind that leads us to perdition. So what is the answer?

Desperate for an answer, our friend simply sat under a tree and focused his mind on what was happening around him. He did not put his “mind blank” as someone has invented. He put his inner vision into what his senses communicated to her and his mind was throwing her out of the cauldron of feelings and emotions accumulated over the years.

Whatever the mind threw at him, he followed without questioning or giving an opinion, accepting or rejecting, simply on the basis of the question “who am I”, I am the one who casts the vision of good or bad, pleasant or unpleasant, etc.

This person applied “full” consciousness, mindfulness, as our English-speaking friends, inventors of the term, say, concentrating on what is happening at that moment, which is always in the past, because when the present comes to consciousness, it is already past. We never see the present.

It is said that during that night, at dawn, his mind reconnected with his original purity, divorced from the sediments of a life, as it was at the beginning.

The people gave this experience a religious connotation of which, now in the 21st century, it is being stripped. Of oriental religiosity, it has been identified as “mindfulness”, the full consciousness of the present of the moment.

Do not think that this drives us to a world of “nothing”, we continue living (Oh…”neuroscience”!) In the garden of our desires, of our longing for satisfaction, love, affection, etc. The difference that this mindfulness gives us, “mindfulness”, is that we already “know” what the game is. And we are no longer lost.

It is about establishing as a daily practice to sit down and concentrate, so that the mind itself becomes our teacher and tells us what to do and where to go.

Reading Theodore’s words is a healing balm. May all beings benefit.

By Theodore Tsaousidis

The devastations we (Mother Earth and all in and on her) are now experiencing are grievous. Our hearts and souls ache. We suffer with our individual pain and we suffer when we see others in pain and misery. The witnessing and empathetic feeling of this pain is in reality our greatest inherent clue to who we are and our inner knowing. This is our innate humanness. This is the evidence of our intrinsic virtue and is our guide to response. This place of empathy for ourselves, other humans, and all nature is our greatest attribute. Feeling our own pain, feeling others pain is natural. So too, not to feel pain and shy away from empathy are also natural responses. This “shutting off” is the way that we have learned to protect ourselves from the magnitude, impermanence and uncertainty of our human experience.

What’s going to happen next?

We have witnessed and shared in many recent global tragedies and react with heartbreak and sorrow. We hear about global heating, dire prophecies and many hearts shudder with fear. Some ask, “Why do such terrible things happen?” “What is going to happen next to us and to our world?” “We may question our own existence, meaning and purpose.” The recent situations in our world from political and social unrest to natural disasters are grave indeed and difficult to bear.

We have to be cautious in how and why we try to answer such painful and knotty questions. In fact, the more we wrestle to make sense of this misery, the farther away we can get in our understanding. Ironically, if we truly want to understand, we have to give up the idea of understanding. When we let go of our desperate musings and ensuing anxieties, we can begin to see and hear a bit clearer. As our minds and ego settle a bit from the exhausting activity of trying to make sense of things, our inner listening and seeing will begin. We start to see traces of answers which have always been there in us and around us. The answers become clearer as we continue to shine the light toward our inherent “beingness” and as we face our despair and the despair of others.

The extent of suffering

The extent of our suffering, impasses and conflict is directly related to the power of our ego self and the stories we tell ourselves about our existence and our miseries. One does not need to understand in order to validate pain and suffering. Pain is pain and does not require understanding. Just to feel it is enough. What can we do as we witness human and natural devastation? First of all, we can begin to grasp that the so called “answers” to this question are not presented in order to end pain or suffering. They are also put forth to see possibilities of other answers at deeper levels; in other words, to move inward to authentic presence and consequently move outward in sincere service.

What can we do to help?

So what can we do right now to help those in need and to help ourselves? We can definitely give material help according to our means and ability. This is good. We can also send the merit power of our good and wholesome actions and ways we live in the world to those in need. We can pray and meditate to reduce the confusion and the tension in our bodies, thus reducing or even removing the tension, confusion and despair in our world. We can also right in this moment and in every conscious moment strive to be aware of how our actions, interactions and thoughts help or hinder our responses to such difficulties on earth. Further, we can educate ourselves about this precious and marvelous planet earth on which and with whom we live in order to cultivate deeper respect, gratitude and harmony.

Mother Earth has her own experiences and needs. The earth, animals, oceans, mountains, trees, and elements all wish to be happy. If we live with awareness, if we live with respect and gratitude, then when devastations occur in the world and in our own personal lives, we can respond with wisdom compassion and skillful means. This does not prevent problems or keep us from feeling our pain or the pain of others. However, it does allow us the capacity to bear it and in this action of compassion, be of assistance to ourselves, to others and our natural world. We are able then to respond in authenticity and grace.

Reactions to why suffering exists or why “bad” things happen has been many. To address this, I can only share from my human and earthly experience. To begin, we are human beings – alive, conscious and ever-changing. We exist in this marvelous body for short period of time only. Mother Earth is alive and conscious. I am not referring here to a human-centric view of consciousness but pointing to the fact that Planet Earth is a sentient entity that supports this human life and all other life. Indeed, we are made up of the stuff of this planet and the universe. We are air, earth, water, fire and consciousness crystallized in this human form.

Human beings think and reason

As human beings we have the ability to think and reason. We remember the past and project ideas and views into the future. This self-awareness and consciousness of our existence is a wondrous thing but it can also be misused and misunderstood – leading us to a path of disconnect and separation from our world and our universe. This marvelous ability of our species to think, reason, imagine and dream can erroneously remove us from experiencing the world with our being, to filtering the world with our mind. In so doing, we mentally disconnect our bodies from nature (Mother Earth) who is really our extended body. Without the elements and the earth we simply do not exist. Placing ourselves outside of the comings and goings of life in the natural world is the mind of duality and called ignorance. It is the mind of struggle and competition not the mind of understanding, cooperation and harmony. This filtered view and our detachment from the natural world is fueling our demise. The separation from nature and this ignorance puts us in grave danger because we act in unskillful and precarious ways. Thinking that we are separate from and above nature has led us to try to “subdue”, abuse, misuse Mother Earth and ultimately ourselves. We forget our interdependence and when disaster hits, we somehow take it personally and ask, “Why?” We think that it is nature vs man.

Oneness and generosity

When we recognize that we are a part of this vast existence and when we are intimately aware of our precious body/mind, we begin to see, hear, and behave in a more responsible and generous way. We are able to respond with increased wisdom, intuition, compassion in our own lives and with others. We also connect to our inner joy in spite of our uncertainties and challenges. This does not mean that if we live in harmony with our planet that we will not have difficult experiences in our lives, personally or globally. However, it does allow us to enter into and bear the pain of others with greater ease.

This short essay was written in response to the question “why bad things happen” in light of recent global crises.

My wish is that all beings be at ease and find peace in these difficult times.

Theodore Tsaousidis

By Eddie Sobenes [Bio below]

Perceiving one’s mind

The dialogue begins when a disciple asks Bodhidharma which method is the most expedient for attaining buddhahood.  Bodhidharma answers without hesitation, that “perceiving one’s mind^[8]” is the most direct, since it is the essence of all other methods.

To Bodhidharma, all self-cultivation occurs in the mind.  Therefore, all practices should be focused on it, with the goal of perceiving one’s fundamental-nature^[9].  Nothing outside ourselves should be pursued, because one’s Buddha-nature is latent within the mind.

The mind, as he saw it, is essentially clear and pure.  The only difference between our minds and the mind of a Buddha is our defilements.  The mind of a saint is impartial and introspective; the mind of the vulgar is filled with attachments, cravings, and is ever-clinging to material things.  Yet, both minds, the saintly and the vulgar, are essentially the same in nature; both have the potential to attain buddhahood.

The Three Poisons

The three main obstacles facing the practitioner are greed, anger, and ignorance, also known as the three poisons; all problems stem from these.

We create karma due to our actions motivated by the three poisons and this karma keeps us trapped in cyclic existence.  The only way to overcome these obstacles is by upholding the precepts, practicing meditation, and cultivating wisdom^[10].  In a nutshell, we must eradicate the evil within our minds, cultivate virtue, and save sentient beings in order to reach the other shore^[11].

When Bodhidharma was questioned about an apparent discrepancy between his teachings and those in the sutras, the Zen master was quick to admit that the sutras are true and correct.   The sutras name many convenient methods by which both lay people and monastics can practice.  However, most practitioners misinterpret the real meaning of the rituals.  To Bodhidharma, all rituals and practices occur in the mind.  Moreover, many of these rituals were created to attract people at various stages of spiritual development to the Path^[12].

For Bodhidharma, the true meaning of the practices mentioned in sutras is symbolic.  For example, Bodhidharma claims that the Buddha was not talking literally about incense in the sutras, he was using incense as a symbol for overcoming foulness and ignorance.  Similarly, flower offerings are a symbol of sanctity and dignity.  A true flower offering is an offering of dignity and solemnity, which never withers like worldly flowers.

Sangharama — a pure and clean place

The sutras encourage followers to practice in a sangharama^[13], which is often mistaken for a temple or monastery.  According to Bodhidharma, the original meaning of that term is “a pure and clean place^[14]”.  Bodhidharma said that if one’s mind is pure and clean, then wherever one goes is a sangharama.  Master Bodhidharma discusses the symbolism of bathing, wearing undergarments, making prostrations, and Buddha name recitation in a similar manner.

The Six Paramitas

Bodhidharma’s description of the relationship between the six paramitas and the sense faculties (sight, hearing, smell, taste, touch, and consciousness) is noteworthy.  He says that the six sense faculties become our adversaries if left undisciplined by the mind.

The only way to transform these six adversaries into pure consciousness is by practicing the six paramitas: charity, precepts, forbearance, diligence, meditation, and wisdom.

Bodhidharma’s sermon reminds us that we should not become attached to material or exoteric rituals, and if we do engage in them, we should keep their symbolism in mind.  Although they are convenient, useful, and important, no amount of burned incense or flower offerings can lead us to enlightenment.

Bodhidharma himself said that he was not searching for the Buddha, he was investigating the mind; if one seeks the Buddha, they should investigate their mind, for there is no Buddha outside one’s mind.

NOTES

^[1] Lineage Master Bodhidharma, 達摩祖師; The 5th century Indian monk credited with bringing the Zen tradition to China.

^[2] 禪, Dhyana

^[3] 破相論

^[4] 三毒，greed, hatred, ignorance

^[5] 輪迴，cyclic existence, referring to the cycle of birth, death, and rebirth in the 6 paths of existence.

^[6] 六根，the five senses plus the mental coordinator.

^[7] 六度，六波羅蜜, six perfections

^[8] 觀心

^[9] 見性

^[10] 戒定慧，三學，śikṣā

^[11] nirvana

^[12] 道，here meaning Buddhism

^[13] 修伽藍

^[14] 清淨地

In many Buddhist disciplines we are taught to value the meritorious practice of reciting sutras. Often this is done from memory, in a mantra-like chant, which begs the question why do we recite sutras?

A Buddha Weekly Special Feature

Sutras are the teachings of the Buddha. To speak them is to put us in touch with Buddha’s enlightened understanding and to connect our consciousness with the seeds for our own ultimate enlightenment. Of course, some practitioners drop the practice because they believe it has become too robotic, without meaning, chanted so fast that we’re not really absorbing the “message”; but that isn’t the point of recitation. Even if the conscious mind is not directly connecting with the “repetitive chant” the subconscious certainly is. And, many believe the subconscious is where the seeds of enlightenment flourish first.

Hakuun Yasuntani Roshi explains: “There are three reasons why we recite sutras. First, we recite them to make an offering to Buddhist patriarchs; second, to create a noble relationship with all beings; third, to unite these first two actions with our Buddhist training.” [1]

Sutras Help Disengage the “Bogged Down” Conscious Mind

The conscious mind is often bogged down with daily stress, the struggle to survive, the latest gossip at work, the need to pay the mortgage, and a thousand other anchors that create barriers to our need for spiritual fulfillment. We seek to still the mind with meditation, sutra recitation, prayer, communing with the Sangha and many other methods. Meditation, if done correctly, can still the mind, allowing the daily battle to survive to fall away sufficiently to allow us to contemplate the teachings of Buddha.

Reciting sutras daily, like mantra practice, can help us relieve daily stress, focus on the teachings, and plant the seeds of Enlightenment in our subconscious.

Hakuun Yasuntani Roshi explains: We recite sutras before others as an education of their subconscious minds. On the surface, it may seem that effectiveness of teaching is limited by the extent of understanding. So, it may be thought, if we read difficult sutras, they will have no effect. However, only people who do not understand the power and subtlety of the subconscious hold such an opinion. If you have studied only a little about the subconscious, you will know that even though you do not grasp meaning with your conscious mind, you may understand very clearly with your subconscious. Or, if you do not get any conscious impression, you may already have a subconscious impression. Moreover, you will know, if you have studied the matter, that our conscious mind is influenced by our subconscious; indeed, that our subconscious operates absolute control over our character.”

Sutras Help Us Understand

The teachings of the Buddha are vast and limitless. All sutras are profound. Some, such as the most popular sutra of all time[4], the Mahayana Heart Sutra (Prajnaparamitahdaya, or Heart of the Perfection of Understanding) teach us the very nature of true reality. The mantra gate gate pāragate pārasaṃgate bodhi svāhā is often recommended as a daily recitation, as it contains some of the most profound lessons of the Buddha.

gate gate pāragate pārasamgate bodhi svāhā

The 14th Dalai Lama explains the mantra as: “go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment.” [3]

The shortest version of the Heart Sutra, only 16 lines, contains profound, thought-provoking concepts, perhaps the clearest explaination of “emptiness. Reciting the entire short sutra over and over is considered to be a method that, ultimatley, helps plant the seeds of understanding. The most famous passage (here the version translated by the great Zen master Thich Nhat Hanh, is;

“Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body. This Body is not other than Emptiness and Emptiness is not other than this Body. The same is true of Feelings, Perceptions, Mental Formations,and Consciousness.

“Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Purity, no Increasing no Decreasing.”

Sutras Help Us Remain Mindful of the Teachings

In a more direct way, actively contemplating sutras helps us remain mindful of the teachings. Even if we’ve recited them so many thousands of times that they become robotic, the practice of actively repeating the teachings is, in some ways, the ultimate “mindfulness practice” — where we stay mindful of the teachings. The sutra teachings can be likened to planting seeds, while watering those seeds is analogous to the daily recitation of the sutra.

But what to do if it becomes too robotic, almost to the point where the conscious mind grumbles and complains. The rational conscious mind tends to complain about little things like daily offerings, prayers and sutra recitations. It’s easy to dismiss these practices after a time if they appear to be less meaningful, or too “robotic.”

Recite the Sutra, Rather Than Read Them

Some of the keys to retaining the conscious mind’s engagement with sutras is to recite them, rather than read them. To recite them in your native language rather than the original language will also keep the mind engaged. Some teachers, however, would argue that allowing the mind to become disengaged is the point. As with mantra practice, repeated sutra recitation in Tibetan, Sanskrit or Pali, ultimately from memory, can allow the conscious mind to detach, one of the goals of mindfulness.

There is also comfort in the sutras. In times of stress, when the conscious mind can’t cope, reciting a sutra, mentally or aloud, can bring instant comfort and strength.

The words are then linked to daily practice—and don’t kid yourself, daily recitation of a sutra will cause the teachings to become part of your daily life over time. Repeated sutra recitation does tend to encourage daily practices of generosity and merit.

Effectiveness and Progress Towards Enlightenment

Sutra recitation is considered the equal of zazen meditation by many Zen Buddhists. It is considered a “must” for Mahayana practitioners, especially monks. It is considered a remedy by many teachers, who “prescribe” the recitation of sutras for various situations. (For example, Lama Zopa regularly recommends sutra recitations to his student in his online “Advice Book,” such as the recitation of Golden Light Sutra (Suvarṇaprabhāsa Sūtra) to create the merit for world peace. [2])

Hakuun Yasuntani Roshi explains why sutra recitation is the equal of zazen: “At the same time, there is also a great difference in effectiveness in the third aspect of sutra recitation. This third element is this: if you recite sutras with great energy and single-mindedness frequently, then your own samadhi power will be strengthened and you will have a good chance for satori. Or, if you have already awakened, your satori will shine more brilliantly in your character and act more effectively in your everyday life. The most important attitude in reciting sutras is to recite with your whole spirit.” [1]

Sutra as a Prescription

Reciting sutras creates merit in the mindstream of the student, helping us overcome the negative karmas which directly contribute to our negative situation. For example, a person with cancer might be experiencing the ripening of karma. Lama Zopa, a well known Tibetan teacher, recommends sutra recitation as remedy in his online advice book.

One student, with breast cancer, was advised by Lama Zopa: “Read the Vajra Cutter Sutra three times, however, your motivation should be not only for yourself, but for numberless sentient beings, to purify all their defilements and negative karma. There are numberless sentient beings who especially need to recite the Vajra Cutter Sutra precisely, so read it for them. There are many people with cancer who need the recitation of the Vajra Cutter Sutra, therefore, when you read it, think you are purifying and healing all those people who need it. Read it specifically for those with cancer, in order to heal their cancer.”

NOTES

[1] “Why do we recite Sutras”, thezensite.com by Hakuun Yasuntani Roshi, translated by Eido Tai Shamano Roshi and Robert Chotan Atken Roshi. https://www.thezensite.com/ZenTeachings/Teishos/Why_Do_We_Recite_Sutras.html

[2] Lama Zopa Rinpoche’s Online Advice Book https://www.lamayeshe.com/advice/lama-zopa-rinpoches-online-advice-book

[3] Discourse on the Heart Sutra, H.H. Dalai Lama

[4] Pine, 2004, see WIkipedia https://en.wikipedia.org/wiki/Heart_Sutra#cite_ref-Pine_16_1-0

“What is the ultimate meaning of the holy truths of Buddhism?”

“Vast emptiness, no holiness,” replied Bodhidharma.

“Who stands here before me?” asked Emperor Wu.

“I don’t know” said Bodhidharma.

By Lee Clarke

[Bio below]

The Emperor was baffled. This story would come to define the legendary Patriarch Bodhidharma, who brought Ch’an Buddhism to China from India – and created a revolution in Buddhist thinking that remains influential today. (See the legendary account of Bodhidharma in the movie embedded below (low resolution, unfortunately.)

Bodhidharma, shrouded in mystery

Bodhidharma’s life is shrouded in mystery — famous for bringing Chan or Zen Buddhism from India to China. He lived in the fifth or sixth century C.E. Said to have been born into a privileged, upper-class life in South India, he left his homeland to spread his teaching in China, and his exploits there became the stuff of legend. He helped shape Buddhism not only in China but also Japan, Vietnam, Korea and ultimately, around the world.

As with all great and mysterious people, accounts of Bodhidharma’s life developed mythic elements. Scholars, historians and Zen Buddhists have pieced together his story through various sources — without the legendary symbolism. Much of what we know about Bodhiharma is also expressed in Zen Koans and riddles that mention him. [For a feature on Zen Koans, see>>]

The movie version of Bodhidharma’s life — which does include some “mythic” elements of the story and is, of course, fictionalised (the above exchange with the Emperor is found around 42 minutes in.):

Ch’an / Zen and Bodhidharma

Bodhidharma brought a new type of Buddhism which became known in China as Ch’an. Ch’an simply means “meditation. The school was unique in the fact that it put direct experience above the reading and chanting of scriptures. He realised that the Buddha had become enlightened by direct perception of the truth of enlightenment, not by reading scriptures or making grand intellectual theories and he sought to replicate this. Bodhidharma is said to have defined Ch’an’s ethos as follows which remains one of the best definitions of it to this day:

“A special transmission outside the scriptures, No basis in words or writing. Direct pointing to the mind of people. Insight into one’s nature and attainment of Buddhahood.” [1]

This tends to make people think that Ch’an/Zen rejects the Buddhist scriptures and it has also been labelled anti-intellectual by some Westerners. Bodhidharma, as well as Zen more generally, does not reject the Buddhist scriptures, it merely shifts the focus from them to direct experience, it regards them as a guide to, rather than the full expression of Buddhist teaching. Ironically, Zen has produced a rich textual and doctrinal tradition independently of other schools which include Koans and the recorded sayings of masters and patriarchs. Some masters such as Hakuin Ekaku said that one must start with intellectual study.

One classic example of “going beyond” intellect was this famous exchange between Bodhidharma and his disciple Huike:

Huike said to Bodhidharma, “My mind is anxious. Please pacify it.”
Bodhidharma replied, “Bring me your mind, and I will pacify it.”
Huike said, “Although I’ve sought it, I cannot find it.”
“There,” Bodhidharma replied, “I have pacified your mind.”

A three-year journey to China

Bodhidharma’s journey across to China was said to have taken three years. Once there he was not welcomed and faced much opposition for his non-traditional views. Most Chinese Buddhism, at that time, was based on sutras and traditions. Meanwhile, this man from India, this Bodhidharma, claimed scriptures weren’t very important.

Bodhidharma, like Buddha before him, appeared to be a radical. They must have thought, something like: if you have no scriptural foundation for your school, where was your legitimacy? Bodhidharma’s teachings became a pardigm shift in Buddhist history — teaching that silence and experiential mediation — rather than just reciting sutras — could be the secret to great insights.

Famous humor and terseness

One of the main aspects of Bodhidharma is his sense of humor. Many great teachers through the ages have exhibited great warmth and humor. His way of teaching included “shaking up the mind” and shocking his audience, not just for the sake of leaving the student chuckling — but rather, to provoke deep thought.  This humor is the basis for some of the most legendary and well-known stories associated with him, two of them are about his encounter with Emperor Wu of Ryo who was a patron of Buddhism. The most famous is the one mentioned at the start of this piece.

The encounter with Emperor Wu described above became iconic of Bodhidharma’s terse – and, at times, quite funny – style of teaching. Almost like “Koans” — Zen riddles — he shook up the Emperor’s mind to help him develop his own insights. As Gerry Shishin Wick says, not only is Bodhidharma’s answer referencing the doctrine of no-self or ‘Anatta’ but it also means the following:

We believe that we are the content of our thoughts (and our opinions, beliefs, feelings, and reactions). We resist seeing that we ourselves are “vast emptiness” and thus are denying our deep unlimited nature. The Buddha realized that there is no gap between ourselves and others. We are all one body. And by not recognizing who we are, we are creating a chasm between ourselves and others that is greater than the Grand Canyon.[3]

No merit whatsoever

In another famous story with the same Emperor, Wu told Bodhidharma that he had built many Buddhist temples and supported the Sangha, he was wondering how much positive karma he would receive from his actions. “None whatsoever” Bodhidharma was said to have replied, again infuriating the Emperor.

As became evident, this answer helped point out to the Emperor that he did it for self-gain — instead of the good of others.[4] These stories illustrate Bodhidharma’s concise humorous style of teaching. Yes, Bodhidharma could be difficult, annoying, and confusing — but at the same time, he is considered one of the most intelligent and profound of teachers.

Bodhidharma may seem a little harsh or strange to the modern student — but this was his style of teaching. He pointed out the essential point — “pointing out” rather than telling. He’d encourage his student to dive in and puzzle it out for themselves, shattering their usual way of thinking.

Bodhidharma lives on in Zen

This style has continued into Zen tradition up to the present day. Koans and “pointing out” are methods of teaching. Direct master to student transmission remains very important.

Bodhidharma is Zen Buddhism’s 28^th patriarch in a line of dharma transmission that stretches back to the Buddha. In the famous “Flower Sermon”, Buddha transmitted wisdom to his disciple Mahakasyapa simply by holding and twirling a flower. Without a word, Buddha expresses the ineffable nature Suchness. This teaching is regarded by many as the start of the Zen tradition.

Falling asleep for nine years

Among the more legendary stories of the great Zen patriarch, Bodhidharma is said to have fallen asleep whilst sitting in meditation, starring — for nine years. He was so irritated with himself, that he cut off his own eyelids in frustration. This is why in classical images of Bodhidharma, he is depicted with an intense stare.

He is also helped establish the Shaolin Monks’ training and prowess in martial arts and fighting styles, styles brought from India. These stories may be historical or mythical, but it just shows what the penetrating influence of Bodhidharma in Buddhism.

Influential in many schools

Bodhidharma was influenced by a wide range of Buddhist thinking, by general Mahayana Buddhism, as well as the Indian Buddhist school known as Yogacara. That school had a focus on the mind and this can be seen in many aspects of Bodhidharma’s teaching. He taught that the concepts of enlightenment and even ‘Buddha’ were part of the mind, part of you and that you should see them as part of yourself. This is where some famous Koans such as “Kill the Buddha” arise from later on in the Zen tradition. Doing this, he taught would reveal the innate Buddha Nature of every person. Zen teaches that Buddha nature is not something to be gained from nothing, but realised as something that we had all along and that was hidden by our everyday mind. A quote attributed to him says:

“As long as you look for a Buddha somewhere else, you’ll never see that your own mind is the Buddha”.[6]

Bodhidharma’s death

We remain unsure about Bodhidharma’s death, some say he was killed by a jealous disciple in a cave, some say he decided the time was right to die, having spread his teaching successfully to China and allowed himself to die willingly in meditation. Some say he was killed in the Heyin Massacre of 528. No matter how he died, his death is just as strange as his life and this only increases the air of mystery around him.

A strange, profound legacy

Bodhidharma leaves us with a strange, but profound legacy. Bodhidharma taught that direct perception were ultimately important than “words and scriptures” though, by no means, did he reject them.

After his death, Ch’an Buddhism spread throughout China merging with elements of the indigenous Taoist religion and from there spread to Vietnam where it became known as ‘Thein’, Korea as ‘Son’ and most famously, to Japan where it became known as ‘Zen’.

Zen spread to the West where it acquired many more adherents. The teaching of “The Blue-Eyed Barbarian” as — he was known to the Chinese of his time — had a monumental impact on Asia. The result is an incredibly rich and varied tradition.  Bodhidharma, the simple monk with big blue eyes and an untidy, bushy beard, may not seem like much at first glance but he undoubtedly ranks among the most influential sages of humanity’s spiritual heritage.[7] [8]

Huike said to Bodhidharma, “My mind is anxious. Please pacify it.”
Bodhidharma replied, “Bring me your mind, and I will pacify it.”
Huike said, “Although I’ve sought it, I cannot find it.”
“There,” Bodhidharma replied, “I have pacified your mind.”

NOTES

[1]Ninian Smart ‘The World’s Religions’ (Press Syndicate of the University of Cambridge: Victoria, Australia 1989). P.122

[2]https://en.wikipedia.org/wiki/Zen_scriptures

[3]Gerry Shishin Wick ‘The Book of Equanimity: Illuminating Classic Zen Koans’ Wisdom (Publications, United States 2005). Pp. 13-14

[4]Matt Stefon ‘Bodhidharma’ at https://www.britannica.com/biography/Bodhidharma [Accessed 18^th September 2018]

[5]Barbara O’Brien ‘Yogacara’ at https://www.thoughtco.com/yogacara-school-of-conscious-mind-450019 [Accessed 18^th September 2018]

[6]Brainy Quote, ‘Bodhidharma Quotes’ at https://www.brainyquote.com/quotes/bodhidharma_267277 [Accessed 18^th September 2018]

[7]New World Encyclopedia ‘Bodhidharma’ at https://www.newworldencyclopedia.org/entry/Bodhidharma [Accessed 18^th September 2018]

[8]Zen Buddhism ‘Bodhidharma (5^th Century) at https://www.zen-buddhism.net/famous-zen-masters/bodhidharma.html [Accessed 18^th September 2018]

Matsuo Basho (1644-1694) is regarded as among the greatest poets — not only in Japanese literature, but worldwide. He is the undisputed master of the now world-famous Haiku form of poetry.

By Lee Clarke, Contributing Writer

Haikus are short Japanese poems, traditionally composed of three lines in a 5-7-5 seventeen syllable format. Even though Haiku are normally associated with Zen Buddhism in popular culture, it should be noted that they aren’t specifically a ‘Buddhist form of poetry’ and anyone can write a Haiku, whether they are Buddhist or not as a great post here [Haikuapprentice.com] that states, poetry and Haiku are universal.[1]

Basho though, was a Zen Buddhist and a lay monk, and did incorporate many Buddhist themes into his poetry and some can be read as inspiring through a Buddhist lens, whether they were meant to be read that way or not. This article then will be about a number of Basho’s Haiku that I feel have a particular Zen flavour or that have inspired me as a Buddhist myself. As with my last article on the subject of Zen Koans on Buddha Weekly, these are my interpretations alone, poetry means different things to different people and there are no ‘wrong’ interpretations of the poems below.

As Jane Reichhold, translator of all of Basho’s Haiku into English, and an accomplished Haiku poet herself states about Basho’s religious beliefs:

…haiku and Zen are often closely linked. Basho never actually became a Monk, though he studied Zen for many years and when he travelled, he shaved his head and wore the robes of the order. At one point he seriously considered taking vows but that would have meant giving up poetry, which was something he simply could not do. Still, because he had assimilated the precepts and teachings of Buddhism, his poetry is infused with Buddhist ideas and ideals to a degree not found in the works of most other writers.[2]

Glory to Buddha… such coolness

In some Haiku, Basho bluntly writes about Buddhism or the Buddha such as this one:

“Glory to Buddha,

On a pedestal of grass

Such coolness”.[3]

As Reichfold’s commentary states, since Basho travelled all around Japan and spent a lot of time outside with nature, he could only use grass as an altar for the picture of the Buddha (an image his friend had sent him). Though it needs no real interpretation, I liked it because it shows how much he admired the Buddha, putting the sacred image on on the grass.

It also brings the Buddha down to our level, and shows that anyone, no matter your income, social class or anything else can practice and follow his teachings.

Basho, who lived a life of poverty, still found time to set up an altar and this should reinforce in us the Buddha’s effort to include and treat all people as equals and encourage us to do the same.

In other Haiku, Basho’s meaning is hidden in rich symbolism and must be interpreted in order to get to its ‘Zen essence’. The following Haiku is Basho’s best-known poem and probably the most well known poem in all of Japan. Whilst it looks simple, it carries within it a deep Buddhist meaning.

“Old Pond

A frog jumps into

The sound of water”.[4]

This particular Haiku could be interpreted to be describing the Zen doctrine of sudden enlightenment or ‘Satori’ with the still pond being the normal, unenlightened mind and the frog hitting the water representing the attainment of a sudden and brief enlightened state represented in itself by the “splash” or “the sound of water” as Basho puts it. Not only is it quite inspiring when read in this way — to the Buddhist — it also reminds us to take care of nature.

Autumn’s Departure

Another Haiku — similar to the last —  requires an insightful mind to be seen in a Buddhist context:

“This road

That no one else goes on

Autumn’s Departure.”[5]

For me, it took some time to start to comprehend this properly. Many have interpreted this poem as also being representative of life and death in that “this road that no one else goes on” represents  normal human life, with the “autumn departure” being death. It may very well mean this but in my opinion also may be talking about the Buddhist path. The “road that no one else goes on”could be said to mean the Buddhist path and how we must reach Nirvana of our own accord. The Buddha has shown us how to do so but the actual journey must be made ourselves. The “Autumn’s Departure” then represents the final attainment of enlightenment, reached by one’s own striving.

As the Buddha says in the Dhammapada[6]:

“All the effort must be made by yourself; Buddhas only show the way.”

My True Face

Our next haiku, like the first one has a very obvious Buddhist meaning and refers to a specifically Zen doctrine:

“Sleeping at a temple

With my true face

Moon viewing.” [7]

As Reichhold says in her commentary on this particular haiku, this poem is referring to the Zen doctrine of “Buddha Mind” — our true Buddha nature, free from egotistical, conceptual thinking — is hidden by the superficial mind that is our everyday one, the mind influenced by the society and people around us.[8] The fact that Basho was in a temple, most likely a Buddhist one, and wrote that he had his “true face” leads one to think that maybe he was feeling in a particularly Zen, spiritual state of mind at the time of writing. He would have no doubt been aware of what the doctrine was, given his study of Zen Buddhist philosophy and it’s a beautifully poetic way to reference a complicated philosophical doctrine in an easy-to-digest way.

Buddha’s Death Day

This “Buddha’s Death Day” haiku has a little of the previous two. The meaning can be obvious or quite deep depending on how you see it personally.

“Buddha’s death day,

Wrinkled hands join

The prayer beads sound.” [9]

This haiku depicts a group of monks commemorating the Buddha’s death by praying with their prayer beads. Clearly, it points to the doctrine of anicca or impermanence, one of the three marks of existence. This is mainly because of the reference to death. It reveals that all beings are impermanent, even the Buddha, and even highlights this truth  with the detail of the monks’ “wrinkled hands.” that the monks’ hands are ‘wrinkled’.

Soldier’s Dreams

The next haiku in our collection isn’t directly Buddhist, but like some others can be seen and interpreted to have Buddhist connotations.

“Summer Grass,

The only remains

Of soldiers’ dreams.” [10]

Reichhold writes that Basho seems to have been looking over a battlefield covered by summer grass. This haiki seems to speak to the futility of war and fighting. It poetically evokes the feeling that no matter how much humans fight and kill each other, the world and nature will move on with or without our participation. Of course, it speaks to the first Buddhist precept — to abstain from killing — and the doctrine of ahimsa.

According to Reichhold, Basho’s companion Soro wrote that Basho shed tears after he had written this poem.

Four Gates

Our last highlighted Basho haiku Basho’s has a strong Buddhist connotation:

“Moonlight,

Four gates and Four Sects

Just one.” [11]

Riechhold says that at the time of writing, Basho was at Zenkoji temple. This temple has a bloody history; different sects used the same temple — which had four gates for each cardinal direction. The fact that Basho finishes with “Just one” points not just to the silliness of splinters, sects and schools in Buddhism, but also the idea that there is only one true interpretation of Buddhist teaching. Another spin on this profound poem can be the ideas of conventional truth (four gates and four sects) and ultimate truth (just one.)

Modern Buddhism does have many schools and paths — identified as the 84,000 doors —  Theraveda, Mahayana, Zen, Pure Land, Tibetan, Secular, Nichiren and more — but ultimately there is Dhamma. The four gates and sects might relate to personal understandings, personal biases and skillful teaching means, but ultimately, there is one truth. [For a feature story on the 84,000 doors of Buddhism, see>>]

Haiku — wisdom in three lines

There is something very special and vivid about Haiku. To distill Buddhist wisdom into three short lines — just a few syllables — is incredible, beautiful and profound.

These are only a few of the beautiful poems of the immensely talented man known as Matsuo Basho, and if you like them then there are many more to discover. Sometimes, Basho simply just wrote exactly what he saw and no more — there isn’t necessarily a Buddhist theme, other than he lived his life as a Buddhist.

Nonetheless, many of his Haiku do convey — in simplicity and vivid images —  Zen teachings.

No matter how you personally interprete Basho — and after all, that is the purpose of poetry — and whether you see the poems as Buddhist or not, what cannot be denied is that this simple lay monk, travelling around the countryside centuries ago, created a form of poetry that was genius: elegant, simple, yet so powerful. His name is now  known all around the world, far from the beautiful shores and culture of his Japanese homeland.

Basho, however, had not use for fame; he preferred living simply and naturally.

NOTES

[1] Haikuapprentice.com ‘Haiku, Basho and Zen’ at https://www.haikuapprentice.com/2013/02/haiku-basho-and-zen.html [Accessed 31^st August 2018]

[2]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 9

[3]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 75

[4]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 59

[5]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 230

[6]Eknath Easwaran (trans) ‘The Dhammapada’ (Nilgiri Press: California,United States, 2008) P.205

[7]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 97

[8]Shulamit Ambalu et al ‘The Religions Book’ (Dorling Kindersley Limited, London, UK 2013). Pp.160-163

[9]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P. 212

[10]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P.137

[11]Matsuo Basho/ Jane Reichhold (trans) ‘Basho: The Complete Haiku’ (Kodansha USA, Inc, New York, United States  2008). P.121

Why do koans remain so intriguing and popular today? Perhaps, since koans are about insight, there are no right or wrong interpretations — which is one reason they are so effective. It is also the reason that people — such as, myself — are so drawn to them. In this feature, I will highlight some of the more interesting I’ve contemplated, with, both the generally accepted interpretation — bearing in mind there are no wrong interpretations — and my own.

By contributing writer Lee Clarke

A pair of mind-twisting koans

‘The Mind is Buddha’

Daibai asked Baso: ‘What is Buddha?’

Baso said: ‘This mind is Buddha’[1]

‘If you meet the Buddha on the road, kill him!’ – Linji Yixuan

These two Koans I pair together, since they both tend to point to the same thing: recognition of our inherent Buddha-Nature from the Zen perspective. Buddha-Nature is seen as both the potential to become enlightened — to become Buddha —  and/or the intrinsic Buddhahood of every sentient being, depending on the school that you follow.

Zen takes a similar view to both of these but says that we are already Buddha (i.e. Buddha Nature) but that we just have to realize it. Zen teaches that we have an innate “Buddha-Mind” which is hidden by the superficial mind that we are given at birth, and which is influenced by the society etc we grow up in. It is our small everyday mind that deludes us into thinking that we are separate from others and leads us into egotistical thinking.

Thus Baso’s answer “This mind is Buddha” is talking about both the previous points. We are already Buddhas and need to uncover our Buddha-Mind which is hidden but innate within us. So therefore, the mind is already Buddha – Our Buddha-Mind.[2]

If you meet the Buddha, kill him?

The next Koan in my pairing may seem quite shocking upon first glance (which it is meant to be), even heretical. How can we, as Buddhists kill the Buddha? Of course, it isn’t meant to be taken literally. Linji was one of the greatest Zen Masters after all. The main accepted interpretation as said by Barbara O’Brien is much the same as the previous Koan. If we saw the Buddha on a road, the Buddha would be a separate person to ourselves and as Zen teaches, we are Buddha. Thus we must stop thinking of ourselves and the Buddha as different and “kill” that notion – think of ourselves and the Buddha as one.[3]

Video with 101 Zen Koans:

When looked at in this way, realising the nature of the Koans is in fact, incredibly liberating. To think that we are actually already enlightened and are in possession of a Buddha-Mind is an incredibly profound and inspiring. As Mumon’s commentary on the first Koan says ‘If anyone wholy understands this, he is wearing Buddha’s clothing, he is eating Buddha’s food, he is speaking Buddha’s words, he is behaving as Buddha, he is Buddha.’

Everyday life is the path

Joshu asked Nansen: ‘What is the path?’

Nansen said: ‘Everyday life is the path’.

Joshu asked: ‘Can it be studied?’

Nansen said: ‘If you try to study, you will be far away from it’.

 

This is one of the Koans that has helped me a lot — so what follows is my own interpretation. For many of practitioners and adherents, Zen permeates many aspects of everyday life. For example, many try to make activities that would normally seem quite mundane become  practice — methods to realizations — so things like cooking and cleaning can be a form of meditation.

This koan is, I think alluding to that notion of practising Zen in everyday life. A mindful life, with every activity as “mindful” meditation. When Nansen says that “everyday life is the path” he could be saying that everyday life is in fact a way to realizations also. Joshu then asks if it can be studied. Nansen responds by saying he will be far away from it if you attempt to study it.

For a lot of time in our lives everyday, we are doing mundane, boring but necessary things. We all have to wash dishes, and go to work, and stand up in the subway or drive through rush hour. Isn’t it liberating to think that these activities could be valuable pracitce?

Of course, if we focus on how boring it is, then our unhappiness will only be increased. This is one of the things I think Nansen means by saying that we will be “far away” from everyday life if we attempt to study it as a path. It is a path but we need to just get on with it and try to make life our practice.

Thinking of this koan has helped me get through many day-to-day situations. This koan also reinforces the Mahayana position that anyone we all have Buddha Nature, that we can all attain satori (realizations), including laypeople. Everyday life can be a path to enlightenment and one that we can use to our advantage.

Buddha’s Zen

Buddha said:

“I consider the positions of kings and rulers as that of dust motes. I observe treasures of gold and gems as so many bricks and pebbles. I look upon the finest silken robes as tattered rags. I see myriad worlds of the universe as small seeds of fruit, and the greatest lake in India as a drop of oil on my foot. I perceive the teachings of the world to be the illusion of magicians. I discern the highest conception of emancipation as a golden brocade in a dream, and view the holy path of the illuminated ones as flowers appearing in one’s eyes. I see meditation as a pillar of a mountain, Nirvana as a nightmare of daytime. I look upon the judgment of right and wrong as the serpentine dance of a dragon, and the rise and fall of beliefs as but traces left by the four seasons.”

Whilst not exactly a koan, Buddha’s words here are koan-like. I think the best interpretation came from Gary Z McGee who indicated that the story represents the Buddhist doctrine of Anicca or impermanence. The Buddha describes all the finest things in the world and then through his use of language, destroys their grandeur, telling us that even the best things eventually come to an end, no matter what they are or how splendid they might be. Everything has to come to an end and, our refusal and reluctance to accept this harsh truth, leads us to suffering.[4]

When I was a child, at one point I was petrified of dying, and often wondered what happened, after death. I remember my child-like mind: I was sat in a school assembly and I thought “I wish I was something else and not human, then I wouldn’t have to die.” I thought this whilst looking at floorboards that were leaning up against the wall and wishing I could be one of them, then I could live forever. Though it was a child’s innocence, I remember I had a flash of insight: I realised that even if I were a floorboard, the wood would eventually decay and rot. Even as a child, I understood there isn’t a single thing doesn’t eventually die. When I look back now, I can see how it was a flash of realisation of anicca, something I’d only discover years later. This might why this particular Zen story spoke to me.

Muddy Road

Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling. Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection.

“Come on, girl” said Tanzan at once. Lifting her in his arms, he carried her over the mud.

Ekido did not speak again until that night when they reached a lodging temple. Then he no longer could restrain himself. “We monks don’t go near females,” he told Tanzan, “especially not young and lovely ones. It is dangerous. Why did you do that?”

“I left the girl there,” said Tanzan. “Are you still carrying her?”

This story is one of those precious stories that is a useful lesson in everyday life. Tanzan had clearly treated the incident with the girl as something of not much importance. He had helped the girl, then forgot about it and moved on.

Ekido however had become angry by what his friend had done and had carried the anger with him all the way to the temple before he eventually burst into an angry retort of disapproval.  Tanzan asks if Ekido was “still carrying her.”

This is one of the “easier” koans to interpret, but it can be understood in many ways. Ekido was still carrying the girl — a metaphor for carrying his anger, unable to let go.

The “girl” can substitute for anything: an argument with a close friend or family member you can’t let go of,  or any situation where you can’t move on — you dwell on it, even though it causes you unhappiness. This story shows us to live in the present moment, to move on; grudges serve no useful purpose.

Many koans, many insights

These are only a few my favorite Zen Koans and stories — with only a few of many interpretations of them. Experiencing koans is a wonderful practice, and I feel that a Koan not only provides us with a moment of insight (or Satori) in Japanese — but can also teach us a lot about daily living. After all, in Zen, daily living is practice.

By reading and trying to solve the Koan’s “puzzles” we can break down our rational thinking and — layer by layer — try to reveal our inherent Buddha-Nature. Koans are a wonderful addition to the Buddhist cannon and have become popular the world over for their “brain-breaking” puzzles. They evoke the true essence of Zen.

When Boddhidharma was asked what Zen was, he replied “Vast Emptiness, nothing holy.”

NOTES

[1]Paul Reps (editor) ‘Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen Writings’ (Penguin Books: England, 1971) – All Koans and stories taken from this book unless stated otherwise PP. 118, 109, 86, 28
[2]Shulamit Ambalu et al ‘The Religions Book’ (Dorling Kindersley Limited, London, UK 2013). Pp.160-163
[3]Barbara O’Brien ‘Kill the Buddha? What does that mean?: A closer look at a confusing koan’ at https://www.thoughtco.com/kill-the-buddha-449940 [Accessed 14th August 2014]
[4]Gary Z McGee ‘5 Zen Koans That Will Open Your Mind’ at https://fractalenlightenment.com/37292/spirituality/5-zen-koans-that-will-open-your-mind [Accessed 14th August 2018]

As a teenager skateboarding was my life. As I became less interested in competitive sports, the freedom of skateboarding and the lack of competition and rules was quite appealing to me. I skated throughout high school and eventually became pretty good at manipulating that piece of plywood with wheels. I managed a solid variety of flips, spins, jumps and slides. Ordinary architectural designs in the urban landscape of my hometown became a playground. Stairs and handrails were not just a safety precaution, but a challenge to find creative ways to use my skateboard to use them in unique ways.

Then, when I turned 16 years old and earned my license to drive a car I slowly lost interest in skating. I had a new-found freedom to go anywhere quickly and efficiently. I went directly to university after high school, and choose psychology as my major. The subject was a nice, natural fit for my personality and interests. I also enrolled in many philosophy courses as electives — again, basing these decisions in my interest in the subject, and critical thinking in general.

I was an atheist

One of the courses, in particular, peaked my interest in Buddhism and eastern philosophies. I identified as an atheist, but recognized the truth of the Buddha-dharma. The 4 Noble Truths outlined by the Buddha made sense to me. I could identify with them, it all made sense — and as the Buddha encouraged — I found these truths for myself through introspection and everyday life experience.

I read many books on meditation, and practiced daily. I tried many methods — from the complex to the more simplistic.

The ideas made complete sense, but I didn’t get the results I had expected and was thus a bit let down. I continued meditation throughout college, with varying results, and decided that although I agreed with the premise, I had trouble meditating in a lotus position Just focusing on my breath.

A bit discouraged with how meditation provided me such sporadic results, I lost interest in the practice altogether for a period. During this time, I had graduated university and returned to my parents’ home for the summer to relax after 4 years of hard studying; it was time for a little break, I told myself.

One day while cleaning in the garage, I came across an old skateboard from my mid-teen years. It was in good condition, likely the last board I used before I starting driving. I didn’t know it at the time, but this piece of plywood and wheels would become my teacher, my guru, and my own personal meditative device.

A couple hard falls on the way to understanding

I took the skateboard for a spin around the neighborhood and was delighted by the familiar feel of the grip tape beneath my feet. Going to a local park, I tried some of the tricks I had previously mastered — only the balance and skill was not there as it had been. I took a couple hard falls, and realizing that, although I was still young by most standards, my body felt much older — I no longer had the rubber body of my teenage years. In my teenage years,  a fall to the concrete may have hurt, but not to the point of discouraging me. Now, in my mid-twenties, I realized that such spills had a stronger impact than they did not even ten years prior. I was sore, unhappy, and grumpy — about to toss the board in the garbage, but realized that the ride home would be much easier with a little help from the wheels.

On that ride home, something clicked inside me —— it was familiar, but hard to pinpoint exactly what it was. I suddenly felt completely at ease, despite my physical discomfort. The feel of concrete sliding beneath me was soothing. I started to curve left-to-right, back-and-forth through the streets. I was just traveling home, without any  flips, tricks, slides or grinds ——just the ride. I wasn’t even seeking anything, when it just happened —— awareness.

That was the familiar feeling I couldn’t quite figure out at first, but without question I had reached an altered state of awareness. I didn’t recognize the feeling at first because it came in an unfamiliar way -—through motion and balance — rather than sitting still and focusing on my breathing. It was an amazing realization for me: I didn’t need to be sitting quietly and force myself; simply rolling along and paying attention to the world around me brought the experience of awareness.

The skateboard become my guru

I continued to skateboard again from that moment on, but in a different way. The skateboard itself became my yidam, my teacher, and my guru all at once —— and this realization seemed so natural that I was amazed I had not found it before.

I thought long and hard about this heightened awareness that randomly occurred on my skateboard; I realized what was different about that ride home as opposed to previous riding: I was not focusing on trying to do tricks and stunts, I was riding in the moment. I realized that the frustrations and disappointment only hours earlier were a direct result of my desire to ride with style and skill, as I previously had. This desire disappeared on the journey home, by simply riding and navigating my way through the roads of my town.

Skateboarding is now meditation

Skateboarding is now my means of meditation. The skateboard itself became my focus awareness — instead of yidam or breath. I don’t do flips down stairs, or slide handrails anymore. I skate for the sake of skating and what it offers me now — a path to achieve attention and focus, a personal harmony in navigating through urban landscapes.

There is no purpose other than being aware of the ride. Instead of focusing on breath, I focus on balance. I look ahead and pay attention to the surroundings and navigate through accordingly. I take notice of the brief sensation of gravity as I roll off a sidewalk curb, the different sensations of riding on various surfaces — click and clacking of bricks, the smooth concrete, the gritty pavement — I feel the wind push around my body, the sun on my face, and the sensation of balance and control. By paying attention to the physical nature of simply riding I found that the blissful state of awareness can be achieved in more than one way — and simply sitting cross-legged in silence may not work for everyone the same.

Buddha by accident

I found the way of the Buddha in my own way and entirely by accident. Had I not previously studied Buddhism I still would have felt the same sense of inner peace riding on a skateboard, but may not have recognized the added value of it as a meditative tool. The skateboard is now a part of my daily routine, and my main meditation. I have no purpose, I simply ride. I just ride — without any expectations.

My board allows me to set aside my thoughts, feelings, and desires and just ride. The pleasure of skateboarding without any attachments to fancy tricks or stunts has given me a new way to look at the world, pay attention to it, and move forward through it. No two rides are the same, and something new is always experienced.

Through zen skateboarding, the sense of liberation just comes —— there is no search, it comes naturally and on its own terms. I willingly accept this as the nature of zen skateboarding —— you cannot find liberation in riding the skateboard, but if you pay close attention, liberation may find you. The rewards are great, and the freedom and inner-peace I attain are priceless experiential moments of liberation.

The skateboard has become my personal vehicle and yidam. With a piece of plywood with 4 wheels underneath, for those moments I become a rolling bodhisattva, that is aware and accepts every moment for what it is — nothing more, nothing less.

“Each step brings you back to the present moment, which is the only moment in which you can be alive.” — Thich Nhat Han

Thich Nhat Hanh, the great Zen teacher, explained: “Practising walking meditation is to practice meditation while you walk. You walk, and you do it as if you are the happiest person in the world. And, if you can do that, you succeed in walking meditation. Because we don’t set ourselves a goal, or a particular destination, so we don’t have to hurry, because there’s nothing there for us to get. Therefore, walking is not a means. It’s an end, by itself.”

Walking meditation — Ideal for busy people, sleep minds and long-lasting results

Buddha sat under the Bodhi Tree until he was Enlightened. In Buddhism, the word “sit” is virtually synonymous with meditation. However, in our transportation metaphor, you can have many vehicles: sitting, standing, walking, prone, active visualizing, — even sleeping (as we covered in our recent feature on Sleep Yoga>>)

It surprises some Buddhists that Buddha specifically taught the benefits of Walking Meditation in the “Discourse on Walking” (AN 5.29 PTS: A iii 29):

“Monks, there are these five benefits of walking up and down. What five?

One is fit for long journeys; one is fit for striving; one has little disease; that which is eaten, drunk, chewed, tasted, goes through proper digestion; the composure attained by walking up and down is long-lasting.

These, monks, are the five benefits of walking up and down.”

Confusing posture with a type of meditation

Seated meditation is not a type of meditation; it’s only a posture. Mindfulness is a type of meditation; but it can be performed while seated, standing, walking or lying down. Although, in Zen (specifically), Shikantaza is considered a type (it means “just sitting”), generally, most meditation types are exclusive of the posture.

Buddha mentioned walking in more than one sutra. In the Mindfulness Discourse, He famously said:

“Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body. Breathing in, I calm my body. Breathing out, I calm my body.’Moreover, when a practitioner walks, he is aware, ‘I am walking.’” — Discourse on the Four Establishments of Mindfulness

Buddha taught many types — mindfulness, calm abiding, insight, and much more (see list below) — but many Buddhists forget there are also different “postures” within these types. You can meditate on insight or mindfulness while seated in a yogic posture, seated in a chair, standing, lying down, sleeping — or walking. Some meditators, especially on long retreats, will mix up all of the poses. Others settle into just one that works for them — although on a retreat eighteen hours of sitting can be excruciating for people, especially those with arthritis or other health conditions.

Walking meditation is also good for you

“Walking meditation has many of the same benefits as sitting meditation,” explains Yuttadhammo Bhikku (video below.) “In the same way we do in sitting meditation, in walking meditation we try to keep the mind in the present moment.”

For hectic, stress-filled lives, and especially given modern sedentary lives — not enough exercise! — increasingly walking meditation is becoming the favourite “vehicle” or pose for modern meditators. Especially after forty minutes of formal “sitting”, a mindful walk can be a must. Some people, are even making walking meditation their main focus. You can still focus on breath, mindfulness of body or phenomena, calm abiding or insight while engaging in a measured, mindful walk. With a little experience, you can even take along the dog — at least for mindfulness practice.

For hectic, stress-filled lives, and especially given modern sedentary lives — not enough exercise! — increasingly walking meditation is becoming the favourite “vehicle” or pose for modern meditators. Especially after forty minutes of formal “sitting”, a mindful walk can be a must. Some people, are even making walking meditation their main focus. You can still focus on breath, mindfulness of body or phenomena, calm abiding or insight while engaging in a measured, mindful walk. With a little experience, you can even take along the dog — at least for mindfulness practice.

As Buddha Taught: “One is fit for long journeys; one is fit for striving; one has little disease; that which is eaten, drunk, chewed, tasted, goes through proper digestion; the composure attained by walking up and down is long-lasting.”

Yuttadhammo Bhikku explains: “Walking meditation has several benefits that are not found in sitting meditation.” He highlighted health and concentration (a side-benefit of improved health). “The second benefit is that it teaches us patience — because it is something done very slowly, repetitiously. It tests our patience.”

Yuttadhammo Bhikku teaching Walking Meditation:

A Walking Meditation How To

Thich Nhat Han, the Zen master, taught: “You walk, and you do it as if you are the happiest person in the world. And, if you can do that, you succeed in walking meditation. Because we don’t set ourselves a goal, or a particular destination, so we don’t have to hurry, because there’s nothing there for us to get. Therefore, walking is not a means. It’s an end, by itself.”

The simplest method is to adapt the oldest style of formal walking meditation, which has the meditator walking the same path back and forth, very slowly and deliberately. The goal is to be distraction-free and comfortable, walking slowly enough that you’re never out of breath, and on a path family enough that you’re not distracted.

The concept is a good one. The repetitive back and forth removes the “thinking” burden of planning your path, and the “distraction” issue of scenery. This is by no means the only method. Many walking meditation advocates (myself included) prefer to alternate with formal walking on a longer natural path. After all, we’re learning to stay in the present moment. Instead of mindfulness of body, here you can focus on mindfulness of surround phenomenon (passive observation and listening.)

Thich Nhat Hanh, the great Zen Master teaches Walking Meditation:

“Each step you make must make you happy, peaceful and serene,” Thich Nhat Hanh explained. “And each step brings you back to the present moment, which is the only moment in which you can be alive.”

The concept is a good one. The repetitive back and forth removes the “thinking” burden of planning your path, and the “distraction” issue of scenery. This is by no means the only method. Many walking meditation advocates (myself included) prefer to alternate with formal walking on a longer natural path. After all, we’re learning to stay in the present moment, and this can be very powerful if practiced in an environment where the present moment is changing. Simply, being aware is the practice.

For those who want to practice the older “forest-style” walking meditation, the instructions are:

1. Find a straight path (return to it daily) approximately 40 feet long (shorter is okay if you have small back yard), preferably level, with no bumps or obstacles. A wooden path was traditionally used in some temples (see picture) and retreat centres. Alternately, a sandy obstacle-free path in the woods. Avoid mosquitos and other obstacles, unless you wish this to be part of your mindfulness training.
2. Go barefoot, or with light non-distracting shoes/sandals.
3. Focus on your posture as you would in sitting — remain upright but not stiff, good posture but not rigid.
4. Half close your eyes — this is one of the reasons to use the repeating path so that you can move your thoughts within as you would in sitting meditation.
5. As with seated meditation, in formal walking you might use a single mudra, usually hands loosely on top of each other as you would in a seated posture (see images). This is to help prevent weaving and bobbing movements. It is also the mudra of meditative equipoise.
6. As with sitting, you choose your meditation: mindfulness of breath, or mindfulness of phenomenon (around you), or mindfulness of your body (focusing on your muscles as you move), or even analytical meditation.
7. Alternately, if you are Tibetan or Zen oriented, you could hold your Mala in front of your heart and count mantras as you walk (in place of mindfulness practice or breathing practice. This can count (depending on your teacher’s guidance) towards mantra counting retreats if done as formal practice.
8. Now, walk, back and forth, on the short path, but at a very SLOW measured pace. Try not to bob or weave (which can happen when walking quickly). Do not swing the arms as indicated in point 5 above. Your pace should be measured. You should aim for effortless grace. If you have arthritis or a dissability alter your gait to the best comfort zone.
9. When turning at the end of the path, don’t lurch around or swing around like a marching soldier — take short flat step turns in a very deliberate fashion to keep it formal and graceful.
10. Now, lose yourself in the present moment — of the object of your meditation — in the same way as you would for sitting. This can be breath — for example, one breath in for every four steps, and focusing perfectly on your breath going in and out — or mindfulness of phenomenon, where you might learn to listen for every sound around you (insects, birds, twigs cracking), or any meditation your prefer.
11. Alternately, if you have Tibetan sadhana practice memorized, for Vajrayana students you can actually practice Sadhanas with mudras as you walk.
12. Every few steps, check where you mind is. Keep yourself calm, centred and comfortable, but mindful.

Ben Griggs (video below) with some useful tips on walking meditation:

Thich Nhat Hanh — Walking Meditation

Thich Nhat Hanh is famous for his formal walking meditation sessions with students. There are many videos and photos of the great Zen teacher leading dozens of students on a walking session.

“When we practice walking meditation, we arrive in each moment. Our true home is in the present moment. When we enter the present moment deeply, our regrets and sorrows disappear, and we discover life with all its wonders. Breathing in, we say to ourselves, I have arrived. Breathing out, we say, I am home. When we do this we overcome dispersion and dwell peacefully in the present moment, which is the only moment for us to be alive.” — Thich Nhat Hanh

A formal teaching on Simple Mindfulness while walking from Thich Nhat Hanh:

Formal walking meditation according to Sutra

In walking meditation, it is generally taught to be mindful of the six part steps to walking. So, in this case, rather than being mindful of breath, thought, phenomenon, we focus on the movement of our feet. These are taught as:

1. One step: standing
2. Two-part step: lift and place
3. Three-part step: lift, move, place
4. four-part step: lay-up, lift, move, place
5. Five-part step: lay up lift, move, lower place
6. Six-part step: lay-up, lift, move, lower, touch, place.

The goal is to make walking very precise, almost robotic in repetitive motion, but very graceful.

Watch this video for an excellent explanation and demonstration:

NOTES

[1] “Cankama Sutta: Walking” (AN 5.29), translated from the Pali by Aggacitta Bhikkhu & Kumara Bhikkhu. Access to Insight (Legacy Edition), 2 November 2013.

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“Many religious traditions have contended that burning incense is good for the soul. Now, biologists have learned that it is good for our brains too.” — Science Daily [1]

I’m addicted to incense. I use it in the morning. I use it in the evening. I find it triggers something in me, a sense of peace, a sense of coming inside, but also a feeling of connection. Nearly all spiritual paths include incense. Zen Buddhists face the wall, with only incense, and the bell (and occasional whack) for company. Using essential oils, without the incense stick (usually heated in a bowl of water over a candle) can have all the delightful sensations of incense, without the smoke — which can have risks associated with inhaling smoke.

NOTE: Some studies also show that incense smoke indoors can be bad for your lungs. Essential oils heated over a beeswax candle (using an essential oil heater) can have the “brain benefits” without the risk associated with smoke. There are also electric incense burners which have low smoke from natural incense. Incense is not inhaled like a cigarette, and a single stick of low smoke incense with known ingredients may be low risk for those of us in the habit, but dense temple smoke, a room without ventilation, or too much indoor smoke can have risks.  Please review this cautionary study>> It is also not wise to burn incense if you have asthma. Another idea is to burn the incense outside, weather permitting.

In temples all over the world incense is even right now wafting heavenward, some believe carrying prayers, and always presented as a heartfelt offering. In Catholic Cathedrals, censors waft. In every Hindu ceremony, temple and shrine, incense is a constant. These are offerings, but Science is now supporting what religious teachers have said for centuries — “Incense is good for the brain.” This evidence also appears to support actual clinical benefit, rather than just placebo-type benefits based on belief or faith. 

Science: Supports Benefits of Incense

I recently came across a release from John Hopkins University, that seems to suggest that incense is more than just symbolic in terms of meditation practice. While it is antithetical to Buddhist belief, the scientists, as they usually do, tested on mice, but I’ll leave that for another story — we, at Buddha Weekly are 100 percent against this type of research involving animals. However, we felt the results were important information, even if the ends did not justify the means. Science Daily, who reported on this study, described it this way:

“An international team of scientists, including researchers from Johns Hopkins University and the Hebrew University in Jerusalem, describe how burning frankincense (resin from the Boswellia plant) activates poorly understood ion channels in the brain to alleviate anxiety or depression. This suggests that an entirely new class of depression and anxiety drugs might be right under our noses.” [1]

There are many other studies, notably a study from the University of Florida that shows

“smells inhibit and excite cells in the olfactory area of the brain creating changes in the brain.” [3]

Another one, a study of 3,000 people at the Research Centre of Chicago “found that if people had the ability to smell fruit many times a day… they ate less and lost weight.” [3] It’s fairly clear that smells influence mood, emotions and to the brain itself.

The report from John Hopkins adds:

“In spite of information stemming from ancient texts, constituents of Bosweilla had not been investigated for psychoactivity,” said Raphael Mechoulam, one of the research study’s co-authors. “We found that incensole acetate, a Boswellia resin constituent, when tested in mice lowers anxiety and causes antidepressive-like behavior. Apparently, most present day worshipers assume that incense burning has only a symbolic meaning.”

NOTE: No advice is offered or given in this article or this publication. PLEASE ALWAYS REFER TO YOUR TEACHER, PROFESSIONALS, OR AN EXPERT before acting on any information contained in any of our stories. Please see full disclaimer in footer or our Terms of Use.

Pleasant Odors Have Antidepressive-like Behaviour

These studies support the notion that the benefits aren’t just psychological. By extension, once can logically deduce (but not prove) that all pleasant odours would have an antidpressive-like behaviour. It’s a reasonable hypothesis, and certainly supported by aroma therapy, and my own experiences. This suggests that centuries of Ayurvedic and natural medicine are likely not wrong when they make fairly safe lists of benefits (clinically unproven, unless stated otherwise) for various situations [cited from OM Times]:

• Lavender, know to relieve stress and relax
• Sandalwood, removes tension, creates awareness
• Cinnamon, known for increasing focus
• Cedar or pine, well known to help with depression and sadness
• Dragon’s blood, soothes GI tract, helps with pain
• Jasmine, balancing hormones, increasing libido
• Amber: boosting immune system (also if worn, rather than burned, the oil is absorbed through skin)
• Frankincense: was the subject of the above cited study, relieves depression; also known to increase creativity

It is fair to say that any pleasant incense will affect mood positively.

Why Incense is Important in Buddhist Practice

Incense is the top of mind offering substance. Nearly all spiritualities use incense as an offering. In Buddhism it is more than just an “offering.” Offerings are a critical daily practice and not because of superstitious reasoning — i.e. my gift will make my deity happy. By honouring the Buddha, Dharma and Sangha, we create several positive conditions, supportive of good karma:

• Merit: by making an offering, we create good Karma of giving
• Overcoming selfishness: any giving is good karma because it overcomes our selfish and ego-centric tendencies and because we give away something with generosity.
• Overcoming pride: giving away what is valuable is also a way to overcome pride, especially if the incense is offered with a bow.

No Charcoal Please: Give Me the Stick or Plug it In

Most studies indicate that incense sticks or essential oils are preferred. Burning natural incense on charcoal is hazardous. One solid alternative are electric incense burners, which can burn natural incense and powders with lower smoke and a longer, more pleasant, sustained burn. [For example (see inset), a lotus-designed one here from Mermaid>>]

Putting aside any possible (or imagined) benefits, I do know one thing — incense really changes my mindspace. Altered consciousness? I don’t know. But a meditative state is very quickly realized when I burn a quality, not too smokey incense. (It’s difficult to be mindful when you’re coughing in a too smokey room!). For this reason, I tend to prefer Tibetan (no wood or resins) or Japanese incense sticks without wood cores — or essential oils heated in a bowl over a candle. Of course, there is something hypnotic and wonderful about the coil of smoke that rises from an incense burner.

My Daily Habit: a Stick a Day…

Personal or not, apparently my daily habit is good for me. Gerald Weissmann, M.D., Editor-in-Chief of The FASEB Journal, said, “Studies of how those psychoactive drugs work have helped us understand modern neurobiology. The discovery of how incensole acetate, purified from frankincense, works on specific targets in the brain should also help us understand diseases of the nervous system. This study also provides a biological explanation for millennia-old spiritual practices that have persisted across time, distance, culture, language, and religion–burning incense really does make you feel warm and tingly all over!”

I know, quoting scientific studies isn’t very profound or spiritual. Maybe it’s a cheat, quickly altering our consciousness and giving us a boost in meditation. Maybe it’s a mind game. But it doesn’t matter. I don’t intend to break my addiction any time soon.

NOTE: Some studies also show that incense smoke indoors can be bad for your lungs. Essential oils heated over a candle can have the “brain benefits” without the risk associated with smoke. Incense is not inhaled like a cigarette, and a single stick of low smoke incense with known ingredients may be low risk for those of us in the habit, but dense temple smoke, or too much indoor smoke can have risks.  Please review this cautionary study>> It is also not wise to burn incense if you have asthma. 

NOTES

[1] Science Daily, Burning Incense is Psychoactive

[2] FASAB: The Journal for the Federation for American Experimental Biology Abstract: “Incensole acetate, an incense component, elicits psychoactivity by activating TRPV3 channels in the brain”

[3] The Health Benefits of Incense, OMTimes