Zazen
The word zazen appears in Japanese Buddhist texts, but its roots stretch back to the Chinese term zuòchán found in early sources like the Dhyāna sutras. The famous translator Kumārajīva lived between 344 and 413 CE when he translated a work called Zuòchán sān mēi jīng. This text translates to A Manual on the Samādhi of Sitting Meditation. Later, the Chinese Tiantai master Zhiyi wrote influential works on sitting meditation during his life from 538 to 597 CE. These early documents established the foundation for what would become a central practice in East Asian Buddhism.
Japanese Rinzai schools typically combine zazen with the study of koans as a primary method. In contrast, the Sōtō school makes less or no use of koans. They prefer an approach known as shikantaza where the mind has no object at all. Philip Kapleau quotes Hakuun Yasutani listing five kinds of zazen in lecture four. These range from bompu for well-being to saijojo which is shikantaza. Many Zen communities use both methods depending on the teacher and students involved.
Practitioners sit together in a meditation hall usually referred to as a zendo. Each person sits on a cushion called a zafu placed on a low flat mat called a zabuton. The legs are folded in one of the standard styles like Kekkafuza or full-lotus. Some practitioners choose Seiza kneeling posture using a bench or zafu instead. Modern practitioners often sit in a chair sometimes with a wedge or cushion on top. Shunryu Suzuki explains that one sits with legs crossed and spine erect while hands form the cosmic mudra.
The initial stages of training may resemble traditional Buddhist samatha meditation focusing on breath at the hara. Students begin by counting breaths through exercises such as sūsokukan or just watching it via zuisokukan. Mantras are also sometimes used in place of counting breath. Dainin Katagiri Roshi taught watching the breath while Shunryū Suzuki taught counting the breath. Others like Kōshō Uchiyama and Shohaku Okumura taught neither counting nor watching the breath. Yasutani Roshi states that developing concentration is one aim but Dogen warns against mindless concentration.
Before taking one's seat a Zen practitioner performs a gassho bow to their seat. A second bow follows toward fellow practitioners after rising at the end of a period. The beginning of a period is traditionally announced by ringing a bell three times known as shijosho. The end comes when ringing the bell once or twice called hokensho. Long periods alternate with periods of kinhin walking meditation. Rinzai school members sit facing each other with backs to the wall while Sōtō members face the wall or curtain.
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Common questions
What is the origin of the word zazen in Japanese Buddhist texts?
The word zazen appears in Japanese Buddhist texts, but its roots stretch back to the Chinese term zuòchán found in early sources like the Dhyāna sutras. The famous translator Kumārajīva lived between 344 and 413 CE when he translated a work called Zuòchán sān mēi jīng.
How do Rinzai schools differ from Sōtō school regarding zazen practice?
Japanese Rinzai schools typically combine zazen with the study of koans as a primary method. In contrast, the Sōtō school makes less or no use of koans and prefers an approach known as shikantaza where the mind has no object at all.
Where do practitioners sit during zazen meditation sessions?
Practitioners sit together in a meditation hall usually referred to as a zendo. Each person sits on a cushion called a zafu placed on a low flat mat called a zabuton.
Who taught counting breath versus watching breath in zazen training?
Dainin Katagiri Roshi taught watching the breath while Shunryū Suzuki taught counting the breath. Others like Kōshō Uchiyama and Shohaku Okumura taught neither counting nor watching the breath.
What signals mark the beginning and end of a zazen period?
The beginning of a period is traditionally announced by ringing a bell three times known as shijosho. The end comes when ringing the bell once or twice called hokensho.