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In Zen Buddhism, zazen (literally "seated meditation"; Japanese: 坐禅; simplified Chinese: 坐禅; traditional Chinese: 坐禪; pinyin: zuò chán; Wade–Giles: tso4-ch'an2) is a meditative discipline practitioners perform to calm the body and the mind, and be able to concentrate enough to experience insight into the nature of existence and thereby gain enlightenment.
Zazen is considered the heart of Zen Buddhist practice. The aim of zazen is just sitting, that is, suspending all judgmental thinking and letting words, ideas, images and thoughts pass by without getting involved in them.
In Zen temples and monasteries, practitioners traditionally sit zazen as a group in a meditation hall, usually referred to as the zendo. The practitioner sits on a cushion called a zafu, which itself is usually placed on top of a low, flat mat called a zabuton.
Before taking one's seat, and after rising at the end of the period of zazen, Zen practitioners perform a gassho bow to their seat, and a second bow to fellow practitioners.
The beginning of a period of zazen is traditionally announced by ringing a bell three times (shijosho), and the end of a round by ringing the bell either once or twice (hozensho).
Long periods of zazen may alternate with periods of kinhin (walking meditation).
The posture of zazen is seated, with folded legs and hands, and an erect but settled spine. The hands are folded together into a simple mudra over the belly. In many practices, the practitioner breathes from the hara (the center of gravity in the belly) and the eyelids are half-lowered, the eyes being neither fully open nor shut so that the practitioner is neither distracted by, nor turning away from, external stimuli.
The legs are folded in one of the standard sitting styles:
- Kekkafuza (full-lotus)
- Hankafuza (half-lotus)
- Burmese (a cross-legged posture in which the ankles are placed together in front of the sitter)
- Seiza (a kneeling posture using a bench or zafu)
In addition, it is not uncommon for modern practitioners to sit zazen in a chair, often with a wedge/cushion on top of the chair seat so that one is sitting on an incline, or by placing a wedge behind the lower back to help maintain the natural curve of the spine. While each of these styles are commonly taught today, Master Dogen recommended only Kekkafuza and Hankafuza.
In his book Three Pillars of Zen, Philip Kapleau says that practitioners in the Rinzai school face in, towards each other with their backs to the wall, and in the Soto school, practitioners face the wall or a curtain.2 Kapleau quotes Hakuun Yasutani's lectures for beginners. In lecture four, Yasutani describes the five kinds of zazen: bompu, gedo, shojo, daijo, and saijojo (he adds the latter is the same thing as shikantaza).3
Very generally speaking, zazen practice is taught in one of three ways.
The initial stages of training in zazen will usually emphasize concentration. By focusing on the breath at the hara, often aided by counting. This counting meditation is called susokukan, and has several variations. Through this practice one builds up the power of concentration, or joriki. At some Zen centers, the practice of mentally repeating a mantra with the breath is used in place of counting breaths for beginners. In some communities, or sanghas, the practice is continued in this way until there is some initial experience of samadhi or "one-pointedness" of mind. At this point the practitioner moves to one of the other two methods of zazen.
Having developed awareness, the practitioner can now focus his or her consciousness on a koan as an object of meditation. Since koans are, ostensibly, not solvable by intellectual reasoning, koan introspection is designed to shortcut the intellectual process leading to direct realization of a reality beyond thought.
Shikantaza is a form of meditation, in which the practitioner does not use any specific object of meditation; rather, practitioners remain as much as possible in the present moment, aware of and observing what passes through their minds and around them. Dogen says, in his Shobogenzo, "Sitting fixedly, think of not thinking. How do you think of not thinking? Nonthinking. This is the art of zazen."4
- Uchiyama, Kosho (2004). Opening the Hand of Thought: Foundations of Zen Buddhist Practice. Wisdom Publications. pp. 45–46, 105. ISBN 0861713575.
- Kapleau, Philip (1989). The Three pillars of Zen: teaching, practice, and enlightenment. New York: Anchor Books. p. 10(8). ISBN 0-385-26093-8.
- Kapleau, Philip (1989). The Three pillars of Zen: teaching, practice, and enlightenment. New York: Anchor Books. pp. 48–53. ISBN 0-385-26093-8.
- Dogen. "Principles of Zazen". Soto Zen Text Project. Retrieved April 24, 2013.
- Austin, James H (1999). Zen and the Brain: Toward an Understanding of Meditation and Consciousness. The MIT Press. ISBN 0262011646.
- Buksbazen, John Daishin (2002). Zen Meditation in Plain English. Wisdom Publications. ISBN 0861713168.
- Tanahashi, Kazuaki (2004). Beyond Thinking: A Guide to Zen Meditation. Shambhala Publications. ISBN 1590300246.
- Harada, Sekkei (1998). The Essence of Zen: Dharma Talks Given in Europe and America. Kodansha. ISBN 4770021992.
- Humphreys, Christmas (1991). Concentration and Meditation: A Manual of Mind Development. Element Books. ISBN 1852300086.
- Loori, John Daido (2007). Finding the Still Point: A Beginner's Guide to Zen Meditation. Shambhala Publications. ISBN 1590304799.
- Loori, John Daido; Leighton, Taigen Daniel (2004). The art of just sitting: Essential writings of the Zen practice of shikantanza. Wisdom Publications. ISBN 086171394X.
- Maezumi, Hakuyu Taizan; Glassman, Bernie (2002). On Zen Practice: Body, Breath, Mind. Wisdom Publications. ISBN 086171315X.
- Warner, Brad (2003). Hardcore Zen: Punk Rock, Monster Movies, & the Truth about Reality. Wisdom Publications. ISBN 086171380X.
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