Through this post you can learn much more about the Zen Buddhism, its practice, in addition to its Chinese origin and its importance in the Japanese school closely related to meditation and much more in this interesting article. Do not stop reading it!
What is Zen Buddhism about?
It is a school of Zen or Mahayana Buddhism which has its origin during the Tang dynasty which is known as Chán in the pronunciation of that dialect when the Japanese Zen schools are included, this new philosophy known with the word Zen originated, which is an abbreviation of the Zenna word.
This term in its Japanese pronunciation is a variant of the Chinese term Cháná which dates from a Sanskrit word written as dhyana that refers to Meditation and means the absorption of the mind and one of the teachers of this discipline of Japanese origin Daisetsu Teitaro suzuki.
He compares it with the term zazen, which in the Mandarin language is known by the pronunciation zuóchán, which is translated into Spanish as Sitting Meditation.
Zen Buddhism presents meditation while sitting as the main quality in its practice, known by the term zazen, with the intention of understanding the nature of the mind, for this it is necessary to feel the nature that is the expression that represents this form of daily life in pro of other people means to return to the natural condition of being.
Therefore, Zen Buddhism tends to isolate the intellectual part and focuses on the direct understanding that is known by the word Prajña through the guidance of an expert teacher in spiritual practice, since it is transmitted from heart to heart from a teacher to his student through the practice.
Regarding the learning of Zen Buddhism, the learning of thoughts related to Tathagatagarbha, Yogachara, Lankavatara Sutra, Huayan and Bodhisattava is required for introspection as well as readings related to the thoughts of Prajñaparamita and Madhyamaka.
The influence of the apophatic and heterodox thought of Zen eloquence is also observed. For which his practice is characterized in sitting meditation being his central point to reach enlightenment.
It is essential to note that Shakyamuni Buddha allowed the awakening of the Zen posture in the VII Century AD, then that experiences were transmitted from generation to generation from the teachers to their students, forming Zen Buddhism.
In addition, Zen Buddhism has reached the West since the beginning of the XNUMXth century through the practice of martial arts, floral art, its tea ceremonies and even the striking Japanese gardens, for which many famous artists, intellectuals, writers and philosophers joined this discipline through its practice that allows us to transform our attitude of thought through union with the universe.
The Chinese Origin of Zen Buddhism
It was known for the first time in this legendary country through the translations that were made of An Shigao who was born in Floruit in the town of Circa in the year 148 and died in the year 180 in the town of CE in addition to Kumarajiva who was born in the year 334 and died in 413 CE.
They were in charge of translating several texts related to the meditation of the yogacaras teaching in the Dhyana Sutras belonging to the Sarvastivada School of the town of Kashmir between the XNUMXst and XNUMXth centuries AD.
It is important to highlight the translations referring to Chinese Meditation that were of great influence made by Anban Shouyi Jing on the Sutra of anapanasmrti, Zuochan Sanmei Jing regarding the Sutra of seated dhyana samadhi and also Damoduoluo Chan Jing who was in charge of translating the Dharmatrata dhyana Sutra.
With these initial texts, influence was exerted on Zen Buddhism from that time to the present, since in the XNUMXth century the master named Rinzai Torei Enji wrote a few words referring to Damoduoluo Chan Jing, for which he took the point of view of the other author Zuochan Sanmei Chan Jing as he thought that the author Damaduoluo Chan Jing was written by Bodhidharma.
There are certain differences regarding the term dhyana because in Chinese Buddhism it is related to four meditative states while in Zen Buddhism it is presented as preparatory meditation techniques to practice dhyana, integrating five important forms in meditation as they are.
The anapanasmrti related to mindfulness of breathing is then followed by patikulamanasikara where one meditates to pay attention to the impurities in the body. Continue with the maitri meditation which refers to loving-kindness. It is followed by the quietism of the twelve connections of pratiyasamutpada and finally the mysticism in the Buddha.
According to the point of view of the Chán master named Sheng Yen, these five actions are known as the five methods or steps to calm the mind through meditation in order to focus and cleanse the mind based on these actions. stages of dhyana.
In addition, this Chán master collaborates with the implementation of the four foundations of mindfulness known by the term smrtyupasthana, in addition to the three doors of liberation known by the words sunyata without meaning or animitta and the word apranihita without desire, relating it to Buddhism. premature and the conservative Mahayaba.
First step self-observation
As for the investigations of John R. McRae regarding the philosophy of master Chán, it is found in the School of the Mountain of the East. Wherein the method emphasizes maintaining the nature of the mind without wavering to concentrate.
Understanding and enlightening through a peculiar practice because there were no steps to follow to achieve meditation, but rather it was through heuristic models with the intention of revealing the nature of the mind.
Texts related to Chán Meditation
According to the initial books of Chán meditation, meditation models that are typical of Mahayana Buddhism were taught, one of them well known is the Treatise on the essentials to cultivate the mind where the precepts of the School of the Mountain of the East are recounted in the seventh century.
This requires a visualization of the solar disk which is very similar to the Sutra of the Connection of Buddha Amitayus. Chinese Buddhists then took it upon themselves to make their own models of instruction and texts, one of the most prominent being that of the respected Tiantai Zhiyi.
That it was one of the first books to be imitated Tso-chan-i which is translated in the Castilian language as Principles of sitting meditation that was exposed in the XNUMXth century.
Common models used in meditation
Below we will describe some of the most relevant models used in meditation:
Complete breath care
During this form of sitting meditation used in Zen Buddhism, people assume the sitting position with the term lotus position. This requires a square or perhaps round cushion on a soft mat for the person to sit on.
With the intention of being able to discipline the mind, students of Zen Buddhism are in charge of counting the breaths taken, including exhalations and inhalations, it can be done up to the number ten and the counting process is restarted until the mind calms down.
There are distinctions such as those of Zen masters in this case Omori Sogen that allows extensive and deep exhalations and inhalations to allow the body to meditate through habitual breathing. The attention must be focused on the energy that emanates below the navel.
Therefore, in Zen Buddhism, diaphragmatic breathing is used where breathing must begin in the lower part of the abdomen so that this part of our body is perceptible, it must expand slightly and naturally forward while breathing is performed. Through the practice of this useful tool the breathing will become soft, slow and deep.
Now, if the counting of breaths in Zen Buddhism becomes an obstacle to realizing samadhi, it is suggested to practice feeling the rhythm of breathing naturally while the attention is focused on it.
Sitting Meditation and Silent Enlightenment
In Zen Buddhism, sitting meditation is related to Silent Enlightenment, in terms of this practice it is related to the traditional Caodong school and is influenced by the philosopher of this art Hongzhi Zhengjue who was born in the year 1091 and died in the year 1157 who was in charge of writing several books referring to this practice.
It comes from the Indian Buddhist practice through the union of samatha and vippasyana known as yuganaddha. One of the most widely used practices is the dual objectless meditation well known as the Hongzhi practice.
Where the person who is in charge of meditating is in charge of being aware of the totality of the actions instead of concentrating on a single object without interruption, selfishness, conceptualization, duality of subject or object.
It is one of the practices that is frequently used in Zen Buddhism, specifically in Soto philosophy, where it is known under the term shikantaza, which means simply sitting or its synonym, just sitting.
This justification can be found in the Fukanzazengi translated into Spanish Universally Recommended Instructions for Zazen since Zen Buddhism has a different approach to Chinese Buddhism.
Huatou and Koans primordial qualities
In the Tang dynasty it became very common to read topics related to the teachings of Zen Buddhism through dialogues or stories where the interrelationships between the Zen master and his students were explained, allowing the instructor's point of view to be observed. As far as the Koans are concerned, they allowed to illustrate the non-conceptual sense known as prajña.
Later, in the Sóng dynasty, a new way of meditating was popularized through images such as Dahui, which are responsible for observing the phrase by connecting it with a word or phrase. This is very common in nations such as Korea, China and Japan. Its maximum representative is the master of Korean origin Chinul who was born in the year 1158 and died in the year 1210.
In addition to other masters such as Sheng Yen and Xu Yun, so in Zen Buddhism Master Rinzai makes an abstraction of the term Koan, managing to develop his own style with formal studies through the practice of the simplest to the most complex.
Likewise, a private interview known as daisan, sanzen or dokusan is expected to observe their spiritual understanding through the answers that they expose in order to guide the student, so interaction is essential in Zen Buddhism, although this form of action can be misunderstood.
In Zen Buddhism, the investigation of the Koan can be carried out while meditating in a seated way, in addition to the Kinhim option referring to meditation while walking and exercising activities in the daily routine with the intention of experiencing the true nature through a final liberation. removing contamination.
Nianfo Chan
It is related to the remembrance of the Buddha and is used to meditate by reciting the name of the Buddha Amitabha while in the nation of China, Buddhism related to the Pure Land should be recited the phrase Nāmó Āmítuófó which is a tribute to Amitabha. The same was adopted by the following Chinese figures Yongming Yanshou, Tianru Weize and Zhongfen Mingben.
At the end of the Ming dynasty, these practices were harmonized in conjunction with Chan meditation through the people Hanshan Dequing and Yunqui Zhuhong. It is important to note that it is also used in the Japanese school through its adaptation nembutsu kōan in the Obaku doctrine.
Virtues and vows that are carried out in Zen Buddhism
It is important to note that Zen Buddhism belongs to a form of Mahayana Buddhism which is identified with the philosophy of bodhisattva thought to put into practice the transcendental virtues to perfect them in terms of its term paramita, Ch. bōluómì, Jp. Baramitsu coupled with the taking of bodhisattva vows.
These transcendental virtues consist of six moral aspects that integrate the five mandates, being generosity, moral training, energy or effort, patience, wisdom and meditation. One of the books that allow his learning are the teachings of the Avatamsaka Sutra where the degrees of the bhumi on the path to the bodhisattva are recounted.
These pāramitās are used in the early books of Chan in Zen Buddhism entitled or known as The Two Entrances and Four Practices of Bodhidharma Thought allowing a formal and ceremonial practice for the person to put the three jewels into practice.
Which are related to Buddha or enlightenment, Dharma referred to the complete understanding and the sangha that corresponds to the fundamental purity as well as the Chinese Buddhist practice in Zen Buddhism the zhairi fasting or translated into Spanish fasting days as part of the training.
Physical Cultivation in Zen Buddhism
Martial arts as well as military studies are also linked to Zen Buddhism due to the writings that have been made with this practice of life, it dates back to the influence of the Shaolin Monastery located in Henan, developing the institutionalization of the art of gōngfu .
So at the end of the Ming dynasty this martial art was very common to practice and in the literature of the time it can be highlighted as well as the imposing army of the Shaolin monastery in the twelfth century where physical exercises related to Taoism were performed.
Like the breathing and energy cultivation practices known as qígong, which improve internal strength thanks to therapeutic exercises for health and longevity, known by the term yangsheng to allow spiritual liberation.
One of its greatest representatives in Taoist practices is Wang Zuyuan who was born in 1820 and died in 1882 as he was a great scholar and bureaucrat who studied at the Shaolin monastery with the title Illustrated Exhibition of Internal Techniques where the eight pieces of fabric with great religious influence from the Ming dynasty.
As evidenced in Zen Buddhism, the adoption of internal cultivation exercises from the Shaolin tradition in order to harmonize the physical body and allow concentration on the environment for spiritual understanding. So the martial arts are responsible for giving a norm to the combat arts with the term budō
Well, Zen Buddhism in the Japanese nation has been adopted by the Hojo clan in the XNUMXth century, one of the most influential figures being the priest Rinzai Takuan Sōhō thanks to his writings related to this culture coupled with budō to carry out the martial practices of the samurai who were a military elite that ruled the country for centuries.
Even this Rinzai school takes energy techniques from Taoist culture that were introduced by Hakuin who was born in 1686 and died in 1769 who took the techniques from a hermit named Hakuyu.
Who allowed him to heal various health problems with the energetic practice of these exercises which are known by the word naikan, focusing the mind and the vital energy of the ki that is located at the point below the navel.
The Arts linked to this culture
Among them we can mention calligraphy, painting, poetry as in the case of Haiku, ikebana which consists of the Japanese art of flower arrangements as well as the tea ceremony as a ritual to prepare this infusion and which are part of the practices that are carried out in Zen Buddhism to accustom the body through the repetition of actions to return to the present through practice.
The monks who were in charge of painting classical Chinese arts in order to express spiritual understanding through perception, being an example of this, were Muqi Fachang and Guanxiu.
In addition to Hakuin, who was in charge of elaborating the corpus of sumi-e, which are paintings referring to ink and wash, being very important in Zen Buddhism through the practice of exercises to repeat the stillness in the mind.
Retreats that are made in this technique in addition to Rituals
These retreats in Zen Buddhism are usually carried out occasionally in some temples referring to them in the Japanese language, this technique is called sesshin in times that range between thirty to fifty minutes where breaks are taken in addition to meals as part of the formality of this practice ancestral.
For what can be evidenced in temples and monasteries as well as centers where practices of these initiation rituals are carried out as well as funerals belonging to Zen Buddhism where the singing of poems, verses or sutras is evidenced, funerals being one of the reasons why that most people approach this culture.
Among these sutras in Zen Buddhism, the Heart Sutra is known as well as the Lotus Sutra, which is also known as the Avalokiteśvara Sutra since there are thousands of poems related to the liturgies of this culture as well as repetitive actions that become rituals.
One of the well-known and usually frequent rituals in Zen Buddhism is related to the Mizuko kuyō ceremony, which is translated into Spanish as a water child that is performed when a miscarriage or fetal death has occurred, which was very popular in the dynasty. Ming and Qing although in the Buddhist base does not exist.
Another of the rituals that tend to be carried out in Zen Buddhism are the confessions or repentance that are also observed in Chinese Mahayana Buddhism that can be seen in a text with the name Ritual of Repentance of Emperor Liang that was written by Master Baozhi al the same as other ceremonies such as the Kami deity in the Japanese nation and on Buddha's birthday.
Enigmatic Practices
It is related to the mantras that are used for different purposes in Zen Buddhism for meditation as a means of protection against evil, an example of which is the mantra of Light, which is very common and comes from the Shingon sect.
These practices are very common in Zen Buddhism since the Tang dynasty, so it can be evidenced in its texts as well as in documents that are observed in the Shaolin monastery since the 1264th century through mantras and the dhāraṇī, so one of its main representatives is Keizan Jōkin who was born in the year 1325 and died in the year XNUMX.
Which is evidenced in the Soto school thanks to this character and in Zen Buddhism Myōan Eisai is observed who was born in the year 1141 and died in the year 1215, he was a practitioner of hidden Buddhism in addition to writing about that topic and the same is done rituals in this area such as homa where offerings are made in a sacred fire.
Doctrines and scriptures related to this culture
This culture of Zen Buddhism is related to the inner truth and in the tradition of philosophy, especially the doctrine of Mahāyāna to follow the bodhisattva path that has to do with the path to follow and the sutras are of great relevance in this ancient culture. .
It is important to note that Zen Buddhism is intimately rooted in Mahāyāna Buddhism according to the ancient texts that have been investigated, although in the Song dynasty in the year 960 to 1297 this culture is spoken of due to its popularity at that time even in classes high because it is said that it is anti-intellectual to prevent words or phrases from being established at the time of sitting meditation.
Since Zen Buddhism is related to the enlightenment of Buddha through the repetition of actions from the perception in addition to a specific Sutra and not through concepts.
At the beginning of the Tang dynasty, the Buddhist schools were related to a specific Sutra as can be evidenced in history by observing the following:
- Srimaladevi Sutra in the case of the Huike school
- The Awakening of Faith performed by the Daoxin School
- Lankavatara Sutra by the Eastern Mountain School
- Diamond Sutra and Platform Sutra by Shenhui School
It is important to comment that another of the Sutras that are frequently used is the Sutra of Perfect Enlightenment, although it is required in Zen Buddhism to be attentive to the present and to trust in the innate wisdom of the human being as one of the most important qualities and which has exerted great influence on Buddhism on the Asian continent.
Literature related to Zen Buddhism
Due to its extensive textual tradition regarding Zen Buddhism, a large number of books related to this topic can be evidenced, the most important being the following:
- Treatise on the Two Entrances and the Four Practices, attributed Bohhidharma
- The Platform Sutra attributed to Huineng in the XNUMXth century
- Transmission records, such as the Anthology of the Patriarchal Hall Zǔtángjí, 952 as well as the Records of the Transmission of the Lamp that was compiled by Tao – yün that were published in the year 1004
- The YÜ – lü genre which consists of the engravings of the masters as well as the dialogues of their encounters, an example of this would be Lin – ji yü – lü known as the Record of Linji in the Song dynasty
- The Koan collections under the title The Gateless Barrier and the Blue Cliff Record.
- Prose texts and philosophical works of Chinese origin such as the writings of Guifebg Zongmi
- Japanese Zen text Shōbōgenzō by Dōgen and the Eternal Lamp of Zen written by Tōrei Enji
- Korean text The Extracts from the Dharma Collection and Record of Special Practice with Jinul's personal notes
Chan Legends
Zen Buddhism known in the Chinese language as Chán began in this nation, which is divided into several periods by several of its representatives, among which a classical stage can be distinguished together with a post-classical state.
The Proto – Chán c. 500 to 600 where the Southern and Northern Dynasty c. 420 to 589 plus the Sui dynasty c. 589 to 618 CE. Then the Early Chán is observed which appears between the years 600 to 900 of the Tang dynasty.
Middle Chán c. 750 to 1000 where An Lushan Rebellion is observed until the Five Dynasties and Ten Kingdoms period. Chán in the Song dynasty c.950 to 1300.
With regard to the postclassical state, the Ming dynasty between 1368 and 1644 is evident, followed by the Qing dynasty between 1644 and 1912, and in it a great culture of reconciled Buddhism is observed, then a final stage is observed in the XNUMXth century when the Western world is shown entering Southeast Asia adapting its ideas to the Western world.
Regarding its origins
Zen Buddhism came to the Chinese nation from Central Asia and India, adapting to the culture of that country with regard to the ideas of Confucian thought and Taoism, its first followers being those of the second thought and they welcomed these techniques in addition to combining them with Taoism being its representatives in the first instance Sengzhao and Tao Sheng.
Those who observed in their own body the benefits of Zen Buddhism so they inherited this discipline to other people interested in the health of their body, mind and soul.
Proto–Chán
As far as this stage is concerned, c. 500 to 600, Zen Buddhism developed in the north of the nation of China, so it was based on the practice of dhyana, which is interrelated with the characters Bodhidharma and Huike, but little information is found about them because it is known about them through legends that were written in the Tang dynasty.
One of the most relevant is the book entitled Two Entrances and the Four Practices that can be evidenced in Dunhuang and its creation is attributed to Bodhidharma. It is also commented that these figures were in charge of transmitting the Lankavatara Sutra, although there is nothing written that says so. can certify.
Early Chan
This type of Zen Buddhism is related to the first beginning of the Tang dynasty in the year 618 to 750 where the representative figure is Daman Hongren who was born in the year 601 to 674.
In addition to his heir Yuquan Shenxiu from his birth in the year 606 until his death in the year 706, they favored the foundation of the first school of Zen Buddhism that was known by the name of the East Mountain School.
It is in this institution where Hongren entered to teach the practices to protect the mind towards the nature of Buddha through repetitive actions that lead to meditation. As for Shenxiu, he was one of Master Hongren's best disciples, so much was his charisma in activities that the student was invited to the Imperial Court of Empress Wu.
At the beginning he was criticized due to his teachings in a gradual way, he also followed the teachings of Master Huineng who was born in the year 638 and died in the year 713, one of his main texts is the Platform Sutra, he faced the idea of the gradual awakening of Buddhism Zen with sudden lighting.
Middle Chan
It includes the years 750 to 1000 beginning with the An Lushan Rebellion that began in the year 755 ending in the year 763 until the end of the period of the Five Dynasties and the Ten Kingdoms that happened between the years 907 until the end of the year 960 or 979 during this period new schools of Zen Buddhism were created.
One of the most important was the Hongzhou school represented by Mazu Daoyi who was born in the year 709 and died in the year 788. There are also other representatives of this culture such as Baizhang.
Huangbo and Shitō. They were based on the personal expression of understanding in addition to rejecting affirmative statements and emphasizing the dialogue between master and disciple through a series of questions and answers.
It is noted that during this period it was explained that the mind is Buddha and leads the way to enlightenment demonstrating the paradigm shift. One of the main representatives of this time, Linjí Yixuan is considered the founder of the Línji Rinzai school, ending the Tang dynasty, being of greater importance both outside and inside the eastern nation.
It is also essential to highlight another of the figures of Zen Buddhism, such as master Xuefeng Yicun, who spoke about the dialogue of the encounter and it is here that its maturity is observed, since a somewhat absurd language is used in addition to non-verbal actions expressed in gestures of physical order, such as yelling and even hitting.
Another of the actions to be used was to write dialogues of interviews or meetings that were not true and were attributed to predecessor figures of Zen Buddhism. One of these texts of great importance is the Anthology of the Patriarchal Hall that was published in the year 952 where They write legends of multiple encounters and a genealogy of the Chán or Zen school is established in this book.
Although it is essential to highlight the great persecution that took place in China Anti-Buddhism in the year 845, it annihilated metropolitan Zen, but the Mazu school was able to survive this unfortunate event and was the one who took the leadership role in the Tang dynasty in Zen Buddhism. .
Zen Buddhism in the Song Dynasty
This Song dynasty spanned the year 950 to 1300 where Zen Buddhism took its full form by efficiently developing the use of koans as well as realizing its ideal of history due to the legendary legends of the golden age of the Tang dynasty.
For this reason, Zen Buddhism became the largest sect in the nation of China, in addition to strengthening ties with the imperial government, for which the construction of temples could be expanded in addition to becoming official through ranks, its main leader was the Linji school where They found the largest number of official scholars known by the word shí dàfū who made up the imperial court.
There, in that institute, the literature of the public case known by the term yong'an was developed and expanded, where legends of encounters between masters and disciples are established as in the golden age of the Tang dynasty. So these gong's were observed by this culture of Zen Buddhism as a demonstration of enlightening the mind.
In the 1091th century, a competition between the Caodong and Linji schools originated due to the support of the official scholars, one of them being Hongzhi Zhengjue who was born in the year 1157 and died in the year XNUMX belonging to the Caodong school that expressed silent illumination or calm meditation using the word mòzhào as a solitary practice that could be carried out by lay supporters.
Simultaneously, the representative of the Linji Dahui Zonggao school, who was born in the year 1089 and died in the year 1163, entered the word k'an-hua chán, which is translated into our Spanish language as the art of observing the primordial word, which made meditation was in a dilemma which of the two slopes to follow.
In the Song dynasty there is a concordance between Zen Buddhism and that of the Pure Land where its representative was Yongming Yanshou who was born in the year 904 and died in the year 975.
He used Zonming's work to strengthen the values of Taoism as well as Confucianism to fit the philosophy of Buddhism. So the Zen school also had influences from Neo-Confucianism and Taoism, an example of this was the Quanzhen school.
It is important to comment that in this period literatures of great value of the koans were made, such as The Barrier without a Door and The Registry of the Blue Cliff, where the influence of the intellectual class of the Chinese nation is evident.
It is in this period that Zen Buddhism is transferred to the Japanese nation, exerting a great influence on Korean Seon through the representative Bojo Jinul, a Korean monk in the Goryeo dynasty through Korean meditative Buddhism.
Postclassical Zen
In the Ming dynasty, Zen Buddhism was so important that all Chinese monks were related to the Linji school or the Caodong school as they were the highest representatives of this thought.
For what is spoken in this period of a concordance between Zen Buddhism and Pure Land Buddhism that was also known by the term Nianfo Chán as can be evidenced in the wisdom of Zhongfeng Mingben who was born in the year 1263 and died in the year 1323.
In addition to the great leader Hanshan Dequing who was born in the year 1546 and died in the year 1623, being a great phenomenon in these lands, so there was a time when there was no great difference between these two practices and many monasteries and temples were in charge of the teaching of Zen Buddhism and Nianfo Buddhism.
In the Ming dynasty, scholars responsible for reviving and reconciling Zen Buddhism with the practice of studying the sutras are observed, among them the figures of Dagua Zhenke who was born in 1543 and died in 1603 and Yunqi Zhuhong who was born in the year 1535 and died in the year 1615.
Therefore, at the beginning of the Qing dynasty, Zen Buddhism had been reinvented due to its transformation through the practice of blows and shouts due to the representative Miyun Yuanwu who was born in the year 1566 and died in the year 1642.
In addition, the book Wudeng yantong was published, which refers to the strict transmission of the five Zen schools, written by Feiyin Tongrong's who was born in the year 1593 and died in the year 1662. This book placed various Zen monks in the category of unknown lineage but several monks who belonged to the Caodong school were excluded.
Modern Era of Zen Buddhism
After the decline of the Qing dynasty from 1644 to 1912, Zen Buddhism was again taken over in the XNUMXth and XNUMXth centuries by modern influence, where a development of activity with the intention of transforming Buddhism to human life with the term rensheng fojiao.
It was represented by two great figures such as Yuanying (1878 – 1953), Jing'an (1851 – 1912), Xuyun (1840 – 1959), Taixu (1890 -1947) and Yinshun (1906 – 2005). Therefore, these representatives promoted this activity with the aim of alleviating poverty and social injustice as well as promoting modern science and methods to study the history of Zen Buddhism.
Although in the 1960s Buddhism was prohibited in the XNUMXs in the Proletarian Cultural Revolution, but later in the XNUMXs Zen Buddhism was resumed with greater force, achieving adherents outside the borders of this country. reaching nations such as Taiwan and Japan where a large number of followers of this discipline are observed.
Other Asian nations and their relationship with this culture
Here is a little about various Asian cultures that maintain the same origin:
Meditation
The word Zen in Vietnam is known by the term Thiền and was introduced during the Chinese occupation between 111 BC and 939 AD According to the tradition of this Vietnamese country, a monk in the year 580 who came from India named Vinitaruchi.
Tì-ni-đa-lưu-chi is written in this language. He moved to Vietnam after completing his studies with Master Sengcan, who was the third patriarch of Zen Buddhism. During the Lý dynasties that passed between the years 1009 to 1225 and the Trần dynasty between the years 1225 to 1400 Zen Buddhism rose to popularity among the elites and the royal court.
The Truc Lam school was founded through a Vietnamese king where the influence of Confucianism and Taoism can be seen. Then, in the XNUMXth century, a group of monks from China who were under the command of Nguyen Thieu were in charge of forming a new school with greater rigor called Lam Te, from there it spread to another branch through the foundation of another school with the name Lieu. Quan.
In the eighteenth century where current Zen Buddhism predominates. It is essential to note that today the Lâm Tế monastery is the order with the largest number of followers of this discipline.
This modern Vietnamese discipline is eclectic as well as inclusive, allowing the practice of breathing through nianfo, mantras and Theravada influences as well as chanting, sutra oratory and Buddhist activism committed to the culture of Zen Buddhism.
Its highest representatives are the teacher Thiền named Thích Tanh Từ who was born in 1924 as well as the activist named Thíc Nhầt Hanh who was born in 1926 and the philosopher Thích Thiên – An.
Seon
It was gradually transferred to the Korean nation during the period of the Silla kingdom that was established between the XNUMXth and XNUMXth centuries because as Korean monks traveled to China they learned much more about Zen Buddhism and were in charge of founding schools in the Korean nation under the name of the Nine Mountain Schools.
Koryo's teacher, the monk Jinul, consolidated the Seon gue and the Songgwangsa temple as the center of study and practice of this discipline of Zen Buddhism through the Jogye Order. Importantly, this monk Jinul.
He was also in charge of writing several texts, managing to integrate thought with practice, adopting the Dahui Zonggao method, which is today the way of maintaining meditation in Seon.
Although it should be noted that Zen Buddhism was also repressed in the Joseon dynasty between 1392 and 1910, so the number of these monks and monasteries decreased radically. Then the Japanese occupation brought with it changes and new adaptations to Korean Seon.
Among them, it was adopted that monks could marry and have offspring, although other monks such as Yongseong took care to confront the Japanese occupation, the largest school in Seon is the Jogye temple and it requires celibacy from clerics.
While the second school of Seon in this Korean country is the Taego Order and in it the monks can marry. Among the most prominent figures in the current Seon are Seoncheol and Gyeongheo, for which their influence has reached the Western world with new traditions to be carried out, such as the Kwan Um School.
Japanese Zen Buddhism
Zen Buddhism was established as a different school until the twelfth century as Myōan Eisai moved to China and then returned to Japan to start the Linji lineage after that Nampo Shōmyō who was born in the year 1235 and died in the year 1308 was studying the Linji's teachings in China to take charge of founding the Otokan lineage in Japan that has survived and is similar to that of the Rinzai School.
In this Japanese country for the year 1215, Dōgen, a much younger contemporary of Eisai, moved to China to become the student of Tiantong Rujing belonging to the Caodong school, then, upon returning to his nation, he was in charge of establishing the Sōtō School, becoming a Japanese branch of the Caodong School.
Therefore, the three schools with the greatest tradition of Zen Buddhism in Japan are Rinzai, Ōbaku and Sōtō. Being Sōtō the largest while Ōbaku is the smallest and Rinzai is in the middle. So these schools can be subdivided into other smaller schools.
Sōtō having two main temples Sōji-ji which has a much wider network and Eihei-ji is followed by Rinzai which has about fourteen main temples while Ōbaku has one main temple named Manpuku-ji.
As for the main Rinzai temples, which are more numerous and are related to the Five Mountains system, the following are Nanzen-ji, Myoshin-ji, Daitoku-ji Tenryū-ji and Tofuku-ji, among others.
Zen Buddhism in the West
With regard to Zen Buddhism until the XNUMXth century, little was known on the European continent, which were given by the narratives carried out by the Christian missions that had moved in the XNUMXth century, so in their narratives they commented on the rituals and attitude without expanding further on the topic.
In addition, the Inquisition was in charge of seizing this information, although its influence can be observed in the practices carried out by characters of Christianity, among them the Jesuits stand out.
When the 1893th century begins, the practice and teaching of Zen Buddhism enters the Western world frankly and in XNUMX in the city of Chicago in an event called the World Parliament of Religions, the monk Shaku Soyen is in charge of giving a talk on the Law of cause and effect taught under the precepts of the Buddha.
Later this talk was translated by Daisetsu Teitaro Suzuki and Soyen himself recommended Paul Carús to be in charge of translating texts from other languages such as Pali, Sanskrit, Chinese and Japanese. Therefore, this translator was responsible for spreading Zen Buddhism in the first instance as a university professor and later as a lecturer and book writer throughout the world.
Thanks to Suzuki's translations and conferences where he linked the understanding of this culture with personal fulfillment, he managed to influence intellectuals such as Jung and Einstein, Picasso, as well as Heidegger and a large number of representative figures of contemporary history. of the western world.
Among his most complex translations can be found the Lankavatara Sutra, which is still a reference in the academic environment today, as well as works such as Essays on Zen Buddhism that have been read by all the people who want to delve into the knowledge of this discipline. at the time of his death in the main temples of Japan incense was burned in his honor and admiration.
With regard to the mid-twentieth century, a new fashion known as the counterculture was observed thanks to its creator who coined this term named Theodore Roszak where values and norms or trends opposed to society are established, as is the case of the generation beat.
It is at that time that practitioners of Zen Buddhism are observed both in Europe and in the United States, among them we have already mentioned Shunryu Suzuki, then Philip Kapleau and Alan Watts are found.
Those who were responsible for establishing Zen Buddhism in the West, so studies are carried out to learn about its origins and knowledge so that it can be established in Western culture, observing numerous schools in Europe, Australia and America.
In the case of Europe, the network of Zen Buddhism centers that have been inaugurated by the Japanese Taisen Deshimaru, who belongs to the Sōtō tradition, stands out. As regards the United States, hundreds of centers related to the School of Rinzai and Sōtō have been established.
Examples of them are the Magnolia Zen Center located in Pensacola as well as the Zaltho Foundation which were founded by Claude AnShin Thomas. As well as other countries like Korea because of the Chogye school.
Principles that base it
In this article you will be able to read the ten principles that are a fundamental part of Zen Buddhism, a philosophy of life combined with the art of seeing within the very nature of our being so that people can free themselves from the shackles of the mind through the implementation of tools to be able to overcome those that lead to suffering and the human being tends to face.
Live here and now
It is the only chance you have, there is no other time but the present because the past has already happened and only memories remain, instead the future has not happened but it is the imagination that is working instead of taking advantage of the present.
Pay Attention to Everything You Do
This is achieved through concentration, so if you are doing something, you should enjoy it whether it is writing, exercising, or in the case that you are listening to a song, enjoy what you are doing through attention instead of wandering in your mind.
To do this, you should simply focus on the activity you are doing, such as reading this interesting article on Zen Buddhism, being a fundamental part of meditation in motion.
Be true to the feelings
Although it seems somewhat repetitive, you should listen to your heart since it allows you to take appropriate actions so that you feel comfortable, since emotions are indicators that allow you to align the purposes for a vital feeling.
Love yourself
It is in the first instance the feeling that you must feel towards yourself so that you achieve excellent well-being and allow you to relate love with respect because you are perfect just the way you are.
learn to let go
Letting go is one of the basic premises in Zen Buddhism in its philosophy for a full life, since ties confine the human being and do not allow healthy growth and learning from new experiences that may arise.
Since experiences are a bastion of learning, it is necessary to let go and learn without allowing the experience to overwhelm us, since everything tends to transform, hence the importance of letting go.
Be Honest With Yourself and with Others
Honesty is one of the foundations of Zen Buddhism by recognizing the limitations that it has in addition to its successes and mistakes, allowing it to build stronger relationships with its environment through the practice of this great value.
Take into account your wishes
Your wishes may come to occupy important places when making decisions, but the important thing is to enjoy the process while your wishes materialize. They are the secret of harmonious happiness and purpose of life.
https://www.youtube.com/watch?v=8O_F4xeCuGE
Be Responsible for Yourself and the World
The most important person in your care is yourself, so don't hesitate to take care of yourself and the world as we all belong to nature and we are all one unit and connected. For this reason, take care of your space at all times, your environment, being responsible for your actions so that there is a true inner transformation and thus also changes the world.
Don't Oppose the Current of Life, Flow with It
To the extent that there is less resistance to changes in life, it will be much easier to enjoy a full life in the environment in which we live, remembering that we are one with the universe and that in one way or another life and death exists and you have to follow the circle in a harmonious way.
Find all kind of Paz Iinside
It is the end of this philosophy of Zen Buddhism through meditation to be able to control the mind, peace does not depend on any environment or any person in particular since it depends one hundred percent on you through the connection with your inner being through through these principles that require constant practice until they become a daily habit for your own enjoyment.
Zen Buddhism on the Big Screen
Zen Buddhism is oriented towards meditation sitting in the position of the lotus flower as is often seen in the images that social networks present us and allows you to be aware of the present moment to help you release stress, anxiety, anger and frustration which is achieved through the repetitive practice of actions that allow reaching the ten principles described above.
Through practice you will be able to connect with yourself and with the world as described by Zen Buddhism and the big screen has not escaped making films where this culture is presented to us to connect the human being with nature as can be seen in the following films:
One of them is the Guaranteed Wisdom directed by Doris Dörrier's Erleuchtung Garantiert in 2000 which was presented in Germany. You can also watch a great film called Why did the Bodhi-Dharma go to the East? by Yong-Kyun Bae in 1989 that was presented in South Korea.
Another of the films is Spring, Summer, Autumn, Winter… and spring by the South Korean Kim Ki – duk in 2003 it was presented in Germany where the story of a disciple with his teacher is told, isolated on a mountain in a house located in the middle of a lake where in the midst of their performances the seasons of life pass by.
You can also see the film Un Buda by Diego Rafecas from 2005, presented in Argentina, although there are other films that you have shared as a family without perhaps knowing that their plot refers to Zen Buddhism, as is the case of Kun fu Panda, the Saga of Star Wars, Little Buddha, Seven Years in Tibet, The Matrix, Strange Coincidences, The Tree of Life, among others.
Curious facts of Zen Buddhism
It is important to highlight in this article that Zen Buddhism is a philosophy of life because in this culture no specific deity is worshiped nor is it focused on converting people to its dogma because Buddha after studying different thoughts and religions through the study of meditation to free oneself from suffering and reach spiritual liberation.
This philosophy of Zen Buddhism explains that everything has a beginning and an end, including us human beings, since it is a law that is part of nature, since it is nothing permanent, since we suffer trying to make everything the same in the workplace, in life. health of the couple.
Here it is explained to us that everything has a beginning and an end, so accepting it allows us to live in harmony with life instead of being disgusted with it. One of his main points in Zen Buddhism is to live at all times in the present in the here and now.
Well, we have the habit of wandering in thoughts of the past that have already happened and cannot be changed or in the near future that is still uncertain and it is in this philosophy of life that we are taught to pay our attention to the activities that we are carrying out with a hundred percent commitment.
Since life would be very different if we pay attention to the food we are consuming savoring each bite at the right time or to the conversation we are having with other interlocutors to take advantage of the enjoyment of our actions in the present, which is the only truth that exists. As can be seen in the following text written by Thich Nhat Hanh:
“…Life can be found only in the present moment, but our minds rarely dwell in the present. Instead, we chase the past or yearn for the future. We think we are being ourselves, but in reality we are hardly ever in real contact with ourselves…”
“…Our minds are too busy running after memories of yesterday or dreams of tomorrow. The only way to be in touch with life is to return to the present moment. Once you know how to return to the present moment, you will become awake and in that moment your true self is found…”
So this article shows us that meditation is the main contribution of Zen Buddhism, it is the transport that allows you to reach the liberation of the mind. Well, it allows you to be aware of your thoughts, allowing greater concentration. In addition to understanding that we are part of a whole and it begins through conscious breathing.
In order to feel Zen Buddhism, it is necessary to feel the process, which is highly indicated in all areas of life, since reaching an objective is not the result, but rather the procedure that you carried out to achieve it, which is the secret of this discipline.
Zen Buddhism and culture in the West
Currently Zen Buddhism can be observed in the West but it is evidenced with a strange pinch and as a sample of the folklore of that ancient culture but one of its teachers Taisen Deshimaru explains in his words this excerpt from its history:
“…it's hard, I know. But practiced daily it is very effective for the expansion of consciousness and the development of intuition... it generates great energy, it is also the posture of awakening... it is only concentration on posture, breathing and the attitude of the spirit..."
Steps to take for meditation in this discipline
As for your posture, you must use the zafu, which is a round cushion where you must sit and cross your legs in the position known as lotus with the intention that the knees remain on the floor while the spine must be straight.
The chin should be inward and the neck elongated so that the nose is in the same vertical direction as the navel. It is said that they push the ground with their knees while they try to touch the sky with their heads.
The hands must be placed in the following way: place the left hand on your right hand and with the palms facing the ground, the thumbs touch each other simulating a straight line and must rest on the feet while you are performing the sutras or chants.
The shoulders must be relaxed and the tip of the tongue must touch the palate and the gaze must be at a distance of one meter in relation to the ground without focusing the gaze on any object.
One of the points to consider is breathing in Zen Buddhism in Sanskrit, it is known by the word anapanasati and it is done when the appropriate posture arises. For this, you must establish a slow and natural rhythm, being a soft deep and long expiration.
Then the air must be blown through the nose slowly and silently, it is compared to the breathing of cattle or a newborn baby where the breathing is observed from the abdomen.
An attitude is required to let the images, thoughts and constructions pass by as if they were clouds in the sky without judging them so that they fade away until they reach the unconscious called hishiryo, which is the undoubted purity.
This comes hand in hand with the posture and breathing of Zen Buddhism and requires a lot of practice to achieve it, which is why transformations in the physical body are evidenced as well as an improvement in cerebral circulation.
Primordial Qualities of Existence
From the point of view of Zen Buddhism the qualities of existence are three and are known as transience, non-existence of the self and dissatisfaction.
With regard to Transience, it is related to constant change, since nothing material can remain the same forever. Therefore, the term of transience must be accepted, which becomes Zen Buddhism to reach the truth through modification to progress, understanding that everything is a manifestation.
The non-existence of the Self with regard to this term maintains that there is not an Immortal soul in each person since, according to the theory of Zen Buddhism, the person is made up of five essential factors: body, perception, sensation, consciousness and mental activities.
Dissatisfaction is referred to suffering is the third quality of existence. It corresponds to birth, death, decomposition, worries, pain, Mourning, despair and existence itself.
Suffering derives from the thoughts of the person himself and the teachings of Zen Buddhism are aimed at helping him to transcend his sense of self, for this personal transformation is achieved as the only way in which the person can experience the sensation of true satisfaction with himself and therefore with the world.
Buddha taught that the source of suffering is within oneself and optimistically concluded that something can be done to solve the dissatisfaction of human beings. So Zen Buddhism allows the keys to it through its daily practice.
The four truths presented by Zen Buddhism
In Zen Buddhism suffering is recognized in addition to its causes and what you require to achieve the cure of this discomfort through the four noble truths. The main one being the existence of dissatisfaction, which is inevitable, then it is followed by the longing or desire as the root of that presumed dissatisfaction, since it turns it into a vicious circle since it is frustrated by wanting to achieve another desire.
The third truth corresponds to eliminating the desire so that there is no pain, so Zen Buddhism teaches you to accept the world as it is so that there is no dissatisfaction due to the limitations that can be evidenced in the world as it is. So by accepting it, the person achieves a balanced mind to enjoy the process of achieved desires and accept that there will be others that will not be fulfilled.
The fourth truth is related to the practice and discipline in terms of ethical conduct, mental discipline and the wisdom that is acquired in Zen Buddhism through the journey of the eight paths, being the following:
- The Right Speech
- correct action
- Right Livelihoods
- Correct Effort
- Correct Mentalization
- Correct Concentration
- Right Thoughts
- Correct Compression
The daily practice of Zen Buddhism
Through the daily practice of this discipline, the paradigm of illusions is broken, since in the Buddhist tradition illusion is known by the Mayan word, so constant practice allows the person to reach liberation through the body posture known by the name of The lotus flower.
For Westerners, this position is somewhat difficult to achieve since we do not know our own body and by carrying out this practice of Zen Buddhism we break the illusory image that is known by the name of the ego. Therefore, it allows people to get closer to their emotional and bodily feelings to establish a harmonious balance between the body, emotion and mind.
Well, in this discipline, energy is managed by connecting the mind with the body in the first instance with silence to be able to find ourselves in the here and now through meditation, establishing contact with nature from everything.
Since we are all part of nature and in Zen Buddhism it is essential to live with the fundamental elements of nature such as water, earth, wood from an integral vision, becoming aware of everyday life in order to discover the truths that life presents us from its interior.
Through contact with the other through precepts such as peace, commitment and solidarity to go beyond illusion, overcoming the obstacles that the ego is responsible for delivering, as the master Menzan Zuiho explains in the XNUMXth century through this extract :
“…Since people are blinded by the illusory mind, they cannot see the full body of reality clearly and…perceive things in terms of good or bad, to be or not to be, life or death, ordinary beings and Buddhas… »
“…If our eyes were open we would inevitably realize that the knowledge or perspective gained through our own personal experiences is not the whole reality. This is the reason why no one can free himself from delusions unless he first dissolves ignorance…”
This can only be achieved according to the philosophy of Zen Buddhism when each level is placed in order which concerns our body, our ability to feel emotions and the condition in which our mind is in order to be able to go beyond the illusion and enter to the world of spirituality.
As evidenced in a story made by Katsuhiko Yazaki after spending a week meditating in the Zen monastery of Kido, describing in his words what he conceptualizes as the word I:
“…Human beings, by separating the world of being, the nature of humanity and their being from others, are trapped in illusions to protect their ego. We forget that this universe, as Vivekananda would say, is nothing more than a gym where the soul is exercised…”
Phrases that stand out in this philosophy
In addition, it is observed in this philosophy of life of Zen Buddhism a large number of phrases that have been famous in history due to their maximum representatives who have managed to exert influence despite the centuries, as can be presented in this article so that you can observe their importance in As for the power of his words:
“When the mind stops moving, that is when it enters nirvana. Nirvana is about a kind of empty mind. When ignorance does not exist, the so-called Buddhas achieve nirvana. When there are no so-called afflictions, the bodhisattvas are the ones who enter the place of awakening."
Bodhidharma. First Zen Patriarch
"To tell the truth, the truth of Zen is the truth of all life, and life means to live, to be able to move, to act and not simply to reflect."
Daisetsu-Suzuki
“The flower comes to fall, however we love it; and the weed manages to grow, even though we do not love it.”
Dogen Zenji
“When the student is ready, then the teacher will appear”
Zen.
You already know about this culture of Zen Buddhism that allows you to be happy in the here and now living in the present, it does not seek to save your soul as in other religions here it is about being part of nature. To do this, through the repetitive practice of meditation, it can lead you to enlightenment knowing that only the eternal can be real because the rest are simply illusions.
Through Zen Buddhism you can flow with nature through listening to reach true peace by being aware of our being and everything around us. In addition to being a religion, it is a philosophy of life to accept the beauty of imperfection, since nothing is complete and nothing will last forever. Hence learning to enjoy the small details.
Life is simply the daily routine of rituals that make acts feel through the telling of anecdotes allowing us to be one with nature, since everything that has structure is ephemeral, hence the importance of meditation and it is done collectively to maintain motivation. and learn to work calmly.
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