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and Zen : An Overview

Shudo Ishii, Akihiko Masuda and Kayla Sargent

Keywords Zen Á Buddhism Á History of Zen Buddhism Á Chinese Zen Á Chan

Zen and Zen Buddhism have a long history. A The term Zen (禅) itself sits upon a rich his- consensus among Zen Buddhism practitioners tory. It can be used to describe similar but and scholars is that Zen Buddhism began with varying concepts or practices depending on the , the founder of Buddhism context and culture with which it is used. The (Dumoulin 2005), who incorporated dhyana (i.e., term Zen is derived from the Japanese pronun- a form of Zen meditation with Indian origins) ciation of the Chinese word Chan (禪), which into his training. As Zen meditation can be traced came from the word dhyana or the back to India prior to the time of Gautama word jhana. In Buddhism, the term Buddha, the history of Zen Buddhism actually is often considered synonymous with yoga (瑜 began before Buddhism itself. For a moment, 伽) or (三昧, an ultimate state of con- imagine the tropical climate of India: It must centration achieved through meditation). In have been quite natural for the students of practice, Zen is often understood as the act of diverse spiritual traditions to meditate tranquilly adjusting one’s mind by seeing and reflecting the under a tree or on a stone as they explored the true nature of the universe. As such, Zen is also meaning of the way. called Zenjo (禅定) because the Sanskrit dhyana also emphasizes the adjustment, settlement, and concentration of the mind, which is roughly translated as jo (定) in Japanese. Prior to his awakening or enlightenment, Gau- Translated and Edited by Akihiko Masuda and Kayla Sargent. tama Buddha was said to seek teachings from two sages, Ajara Kalama and Uddaka Ramaputta. S. Ishii (&) According to Keitoku Dentō-roku (景徳傳燈録 in Komazawa University, Tokyo, Japanese; The Record of the Transmission of the e-mail: [email protected] Lamp), one of the most widely read ancient Chan A. Masuda Á K. Sargent texts, Gautama Buddha sought the samadhi of University of Hawaii at Manoa, Honolulu, USA e-mail: [email protected] nothingness (i.e., nondiscrimination) and the samadhi of neither-perception-nor-nonperceptions K. Sargent fi e-mail: [email protected] from these teachers (see Daoyuan and Whit eld

© Springer International Publishing AG 2017 17 A. Masuda and W.T. O’Donohue (eds.), Handbook of Zen, , and Behavioral Health, Mindfulness in Behavioral Health, DOI 10.1007/978-3-319-54595-0_2 18 S. Ishii et al.

2015, p. 76). As noted below, these forms of capturing the of not affirming samadhi were considered the two highest stages of self-centered desires as well as that of not falling Zen meditation. However, once the Buddha into a pattern of excessive pursuit of samadhi awakened to these states, he questioned the practice through meditation practice. of Zen meditation for the purpose of achieving these Even after the death of Gautama Buddha, states. Gautama Buddha then left those teachers and training continued in Buddhism and has moved to of India and attained the subsequently been transmitted through genera- enlightenment of the Middle Way (中道; Chudo in tions of Buddhist monks. It is also worth noting Japanese) under the famous (Japan that zazen was integrated into various forms of Buddhist Federation 1978). The Middle Way spiritual training in India, including Buddhism, describes the profoundly influential Noble Eight- because it was believed to have a mystical power. fold Path: right , right resolve, right speech, Generally speaking, it is said that Zen Bud- right conduct, right livelihood, right effort, right dhism was transmitted to from India in the mindfulness, and right samadhi. Although transi- sixth century by (菩提達磨; Bodai tioning away from zazen for the purpose of attain- Daruma in Japanese) of India. In Zen Buddhism, ing the ultimate state of mind, Gautama Buddha Bodhidharma is regarded as the founder (i.e., the continued to practice zazen for the rest of his life. first patriarch) of Zen Buddhism as well as the Earlier categorize the world 28th patriarch of Buddhism overall. From this into three realms: the world of desire (i.e., phys- perspective, China became the birthplace of Zen ical and material world), the world of form (i.e., Buddhism as a religious organization when the energy world), and the world of formlessness (see teaching of Bodhidharma was transmitted to his Shankman 2008). A detailed account of this Chinese disciple, Huike (慧可; Eka in Japanese; ancient Buddhist perspective is beyond the scope 487–593), who became the second patriarch of of this chapter. However, worth noting briefly are Zen Buddhism. the four levels of dhyana (zen) as well as the four The philosophy of Zen Buddhism was said to levels of samadhi in the formless realm described fully develop during the time of the sixth patri- in these texts. It is said that upon mastery of the arch, (慧能; Eno in Japanese; 638– four dhayas in the realms of form, one can move 713). Subsequently, (百丈懷 toward the four formless samadhi in the realm of 海; Hyakujo Ekai in Japanese; 720–814) estab- formlessness. The four levels of dhyana are said lished the Pure Rules of Baizhang (百丈清規; to correspond to the four levels of attainment in Hyakujo Shingi in Japanese), an early set of rules the realm of formlessness. According to Shank- for Zen monastic discipline, and Zen Buddhism man, these four levels of dhyana are “distinctive rapidly grew to become a major religious and meditative states of high concentrations in which cultural force. Zen Buddhism faced a significant the mind becomes unified” (p. 32). The four threat between the years of 845 and 846 when levels of samadhi in the formless realm are Chinese Emperor Wuzong persecuted and dev- the samadhi of boundless space, of boundless astated Buddhist schools in an effort to cleanse , of nothingness, and of neither- China of foreign influences. However, some Zen perception-nor-nonperception. schools survived as their practices did not rely on According to an ancient Buddhist story, when texts or , and these became the leading Gautama Buddha attained the highest stage of sects of Chinese Zen. samadhi in the realm of formlessness (i.e., that of Zen Buddhism was also transmitted to Korea neither-perception-nor-nonperception), he from the seventh to ninth centuries, and subse- brought himself back to the fourth level of quently to Japan in the twelfth century. In more dhayna. He did so because the fourth level of recent years, Zen was transmitted from Asian dhayna represents the optimal balance between areas to the West, and it has become a global meditation practice and samadhi while also phenomenon since. In attempting to understand Zen and Zen Buddhism: An Overview 19

“what Zen is,” we must explore the significance the twentieth century, also discussed the signifi- of Chinese Zen in the development and prolif- cance of extensively throughout his eration of Zen worldwide. career (see McRae 1993). As noted above, the discovery of the Dun- huang manuscripts elicited a revision of the his- Establishment of Zen Buddhism tory of Zen Buddhism. For example, Rinzai and and Its Philosophy Soto sects of Zen Buddhism previously consid- ered the famous encounter between Bodhid- As mentioned above, Zen can be traced origi- harma and Emperor Wu (502–555) as a historical nally to India, but Zen Buddhism as a major fact (see Ferguson 2011, pp. 14–16). This epi- religious organization originated in China. sode was included both in the Although Bodhidharma of India was said to have (碧巌録; Hekiganroku in Japanese) and in the moved to China, disseminating his teachings Book of Equanimity (從容錄;Shōyōroku in through Huike, Zen was actually introduced to Japanese), the fundamental scripts of Rinzai Zen China gradually. Prior to the arrival of Bodhid- () and Soto Zen (), harma, China had already been exposed to Zen respectively. However, this encounter is now meditation since 67 A.D., when Buddhism was considered a fiction created by Shenhui. first introduced to China. It is speculated that The Blue Cliff Record is a collection of Chinese people were intrigued by Buddhism originally compiled in China during the Song when it was introduced to them for the first time; Dynasty in 1125, subsequently expanded into its this is less so because of its formal teachings and present form by the Rinzai Yuanwu practices and more so a result of the mystic Keqin (1063–1135; 圜悟克勤; Engo Kokugon in powers that the foreign monks of Buddhism were Japanese). A (公案) is a story, dialogue, believed to possess. The manuscripts, question, or statement, which is used in Zen a cache of important religious and secular doc- practice to provoke enlightenment. The book uments discovered in China’s Mogao Caves in includes Yuanwu’s annotations and commentary the early twentieth century, uncovered hidden on 100 Verses on Old Cases (頌古百則), a aspects of the complicated history of Zen compilation of 100 koans collected by Xuedou Buddhism. Zhongxian (980–1052; 雪竇重顯, Setcho). The In terms of the history of Zen Buddhism, the Book of Equanimity was compiled by Soto Zen Dunhuang manuscripts revealed that Heze master (万松行; 1166–1246), Shenhui (荷沢神会; Kataku Jinne in Japanese, first published in 1224. The book comprises a 684–758) played a crucial role in the establish- collection of 100 koans written by the Soto Zen ment of Chinese Zen as a religious organization. master (宏智正覺; 1091– Hu Shih (胡適; 1891–1962), a Chinese philoso- 1157), together with commentaries by Wansong. pher, essayist, and diplomat, studied Shenhui In addition to the famous encounter between extensively (see McRae 2001). As described in Bodhidharma and Emperor Wu, Shenhui appears McRae (2001), Hu Shih (1953) gave Shenhui the to have created other legends about Bodhid- highest regard as the most successful evangelist harma, including nine years of wall gazing, in the history of . Hu Shih also Huike cutting off his arm to demonstrate his described Shenhui as both the persecutor of sincerity in receiving Bodhidharma’s teaching, Indian Zen and the founder of the new type of and Huike receiving a robe as the testimonial of Chinese Zen. According to McRae (2003), the transmission of the True Way. Shenhui fabricated the history of Zen as “a public Hu Shih also emphasized that it was Shenhui exponent of the ‘good news’ of Chan” (p. 107). who initially considered the robe as a symbol of Seizan Yanagida (柳田聖山; 1922–2006), one the transmission of the Way to subsequent the most important Japanese Buddhologists in leaders, possibly initiating the concept and 20 S. Ishii et al. process of Patriarchal . He also wrote the symbolized the emergence of the Southern original text of the Sixth Patriarch’s School and the demise of the Northern School. Jewel Platform (see Buddhist Text Trans- Shenxiu’s poem (McRae 2000, p. 20) goes: ’ lation Society 2001). Historically, Shenhui s Body is the bodhi tree apparent falsifications played a role in criticisms Heart is like clear mirror stand of Northern School teachings and the prolifera- Strive to clean it constantly tion of the Southern School of Zen. Do not let the dust motes land Today, Zen Buddhism generally regards In response to Shenxiu’s poem, Huineng wrote Huineng of the Southern School as the sixth and (McRae 2000, p. 22) the following: last patriarch of Zen Buddhism (Dumoulin 2005; McRae 2003), largely as a result of Shenhui’s Bodhi is originally without any tree; The bright mirror is also not a stand influence in creating a split between the Northern Originally there is not a single thing and Southern Schools of Zen. Shenhui, of the Where could any dust be attracted? Southern School, claimed that Huineng (also of A detailed analysis of these poems is beyond the the Southern School) was the legitimate heir of scope of this chapter. However, it is worthwhile Zen Buddhism. At that time, Shenxiu (神秀; to present a brief commentary on this poetry Jinshu in Japanese; unknown-706) of the contest. In Zen’s Chinese Heritage: The Masters Northern School was regarded as the heir of the and Their Teachings, a widely read book on fifth patriarch, Hongren (弘忍; Konin in Japa- Chinese Zen and its heritage, Andy Ferguson nese; 601–674), and he and his students experi- (2011) explains this episode: enced widespread fame and status through the strong support by China’s imperial court. To better understand the doctrinal difference between Shenxiu’s “Northern” and Huineng’s When Shenhui claimed that Huineng of the “ ” fl fi Southern Zen, it would be useful to brie y Southern School was the heir of the fth patri- introduce the Buddhist doctrine of “mind.” The arch in 720, he was largely ignored. However, concept of “mind” is central to Zen, as well as when the An Lushan Rebellion (755–763) dev- other schools of Buddhist thought and philosophy. astated northern China in an attempt to weaken A Zen Buddhist teaching holds that there is but one universal “mind” that is constituted by the the , Shenxui and the Northern mind of all living beings. This universal mind is School’sinfluence was also significantly weak- called “Buddha,”“Buddha nature,”“true self,” and ened. At the same time, Shenhui of the Southern so on. School gained the power that the Northern But different schools of Zen and Buddhism had different interpretations about the teaching of mind School lost, and his assertions of Huineng as the and how it may be understood. Shenxiu’s Northern sixth patriarch were legitimized. Shenhui subse- School believed and advanced the position that quently proclaimed himself to be the seventh there are “impurities” that can cloud the mind. ’ patriarch, the receiver of the robe from Huineng. These impurities include an individual s thoughts ’ or interpretations, and any of which necessarily Huineng s Dharma Jewel was give rise to the illusion of an individual self. one of the most widely read Zen Buddhist texts, Therefore, a “mirror” analogy is applied to this particularly the version edited and published in type of understanding. The individual’s small mind “ ” fl 1291. As a result, many believed that the stories is likened to a mirror that re ects the entire universe. Delusion is an impurity, and the “dust” of Huineng cited in the Platform Sutra were on the mirror that prevents the individual from historical facts. For example, in the text is a maintaining his or her pure, original (and univer- legendary poetry contest between Huineng sal) mind. (Southern School) and Shenxiu (Northern In contrast, the Southern School advanced the idea fi ’ that there is no way to realize the nature of mind School) at the fth patriarch s monastery at except through sudden realization, and this must be Huangmei. This episode, which was found to be done quite apart from any ideas of “purity” or fictional later in the early twentieth century, “impurity.” Even the so-called “dust” on the Zen and Zen Buddhism: An Overview 21

allegorical mirror must only be part of mind, so Worth noting is that Hu Shih, who generally “ ” “ ” how can it be called impure ? Polishing the disagrees with Suzuki’s account of Zen Bud- mirror, or removing impurities through various ’ practices, does not lead to a genuine realization of dhism, corroborated Shenhui s emphasis on the the nature of mind. This difference was at the heart thusness. of the poems attributed to Shenxiu and Huineng in Recent studies on Chinese Zen Buddhism and the contest at Huangmei (pp. 49–50). its heritage suggest that Shenhui’s perspective on Ferguson (2011) also highlights the political Zen is not actually distinct from that of the significance of this episode in the Platform Sutra Northern School. In fact, it appears that Shenhui as follows: skillfully integrated the teachings of the Northern School into his own. Additionally, whereas In that competition, the lowly positioned Huineng fi proved to have superior spiritual insight, despite Shenxiu was certainly the dominant gure within the fact that Shenxiu was Hongren’s most senior the Northern School of Zen, the broader teach- student. This famous episode, well known in the ings of the Northern School reflected diversity religious folklore of East Asia, is the legendary and complexity that was traditionally seed of the growth of Zen into Northern (followers of Shenxiu) and Southern (followers of Huineng) overlooked. schools. Twentieth-century scholarship has, to a Despite the fictional aspects of Shenhiu’s large degree, undermined the evidence that this teachings, his influential contributions to Chinese event really occurred. However, the story of the Zen Buddhism remain significant (McRae 2001). poetry contest at Huangmei remains informative, for it symbolizes the genuine doctrinal differences His teaching of original enlightenment was con- that many scholars believe divided the Northern sidered a core teaching of Chinese Zen Bud- and Southern Zen schools (p. 49). dhism during the Tang Dynasty (618–907), as well as the key teaching that eventually united all This episode is also known for highlighting the of Chinese Buddhists under the Sudden contrast between the Northern School and the Enlightenment School. Southern School in their respective accounts of In sum, the discovery of the Dunhuang enlightenment. Shenxiu is said to emphasize manuscripts has offered a more complete history gradual enlightenment (漸悟), whereas Huineng of early Chinese Zen Buddhism. In studying these spoke of sudden enlightenment (頓悟). As such, writings, the focus was largely placed on the the story in the Platform Sutra also implies the investigation of historical facts (e.g., whether superiority of sudden enlightenment to gradual episodes in old Zen texts actually occurred). As enlightenment. According to Hu Shih, Shenhui noted above, many of these episodes are found to used this rhetoric to promote the Southern School be fictional or fabricated. However, as is the case of Zen and criticized Shenxiu and his lineage as a in many religious and influential texts across fundamentally illegitimate practice. many cultures, many have strongly advocated that The sudden enlightenment advocated by wisdoms within these stories remain profound, Shenhui implies an innate nature of enlighten- despite the fact that the stories themselves are ment; that is, we already have the Buddha nature. fictional; thus, we should appreciate the influential According to Suzuki (1996, 1997), the sudden- aspects of these narratives and refrain from ness (頓) in the sudden enlightenment (頓悟)is shunning them immediately (see McRae 1993). not about the immediacy of time. Rather, it is of a breakthrough in logic and space. The Chinese character 頓 means “sudden,” but in Chinese Zen Buddhism, the term also means “as it is” or Chinese Zen Buddhism in Tang “thusness.” As such, instead of translating it as Dynasty (750–1000 AD) “sudden enlightenment,” Shenhui’s position of enlightenment could very well be translated as Because of Shenhui’sinfluence and the shifting “original enlightenment,” which is synonymous power dynamics following the revolution, the with honkaku (本覚; genuine enlightenment). Southern School of Zen emerged as the 22 S. Ishii et al. prominent Chinese Zen organization during the ordinary, everyday behavior can manifest the Tang Dynasty. However, Shenhui’s line of Buddha Way. He stated: Southern School teachings did not evolve into The Way needs no [special methods of spiritual] the dominant sect of Zen Buddhism. Instead, the cultivation—all you need to do is put an end to lines of (青原行思; Seigen [engendering all sorts of] defilements. What are Gyoshi in Japanese; 673–741) and Nanyue defilements? If you have a mind [mired in the 南嶽懐譲 circle] of birth and death, and are engaged in Huairang ( ; Nangaku Ejo in Japanese; deliberate acts and have [self-centered] ambitions, 677–744), Shenhui’s fellow disciples, became then everything [you do] is defilement. If you want the major schools of Chinese Zen. Subsequently, to directly know the Way, then ordinary mind is (馬祖道一; Baso Doitsu in Japa- the Way. Ordinary mind denotes [a state of mind – in which there is] no [deliberate] action, no [ideas nese; 709 788) and his disciples, such as Baiz- about] right and wrong, no grasping and discard- hang Huaihai (百丈懷海; Hyakujo Ekai in ing, no [notion of] annihilation and permanence, Japanese; 720–814), established the structure of no ordinary and sacred. The scripture says, Chinese Zen Buddhism as a major religious “Unlike the practice of ordinary people, and like — ’ the practice of sages that is the practice of bod- organization. Mazu was s hisattvas.” At this very moment, as you engage in dharma heir. walking, standing, sitting, or reclining, and as you The Bodhidharma line of Zen studied and respond to [various] situations and deal with followed the Lankavatara Sutra, one of the [other] people—everything [you do and encounter] is the Way (Poceski 2015, p. 301). original sutras of Buddhism, exten- sively. Mazu edited the Lankavatara Sutra, In summarizing Mazu’s teachings, it is important emphasizing sudden enlightenment in his teach- to note that what he meant by mind is not what ing (Poceski 2015). In this text, Mazu attempts to we usually understand as mind. What he means make sense of important Zen concepts. For is the act of a whole person interacting fully with example, one of the most famous questions his or her surroundings and other individuals in a posed in Zen Buddhism is “What is the meaning given moment. For Mazu, the enlightenment or of Bodhidharma’s coming to China?” This the Way is not somewhere “else,” but in the very question, canonically asked of Zen students, asks moment of one’s life. It is this mind that blends what Bodhidharma taught as well as what Zen everyday living and the Way into the original teaches. This is how Mazu described the mean- oneness. The following is an episode that sum- ing of Zen by quoting the Lankavatara Sutra: marizes the teaching of Mazu. Each one of you, you should believe that your own One day Mazu addressed the congregation, saying, mind is the Buddha, that this mind is identical with “All of you here! Believe that your own mind is the Buddha. The great master Bodhidharma came Buddha. This very mind is buddha mind. When from India to China and transmitted the One Mind Bodhidharma came from India to China he trans- teaching of the supreme vehicle in order to cause mitted the supreme vehicle teaching of One Mind, you to realize awakening. He also quoted the allowing people like you to attain awakening. Lankavatara Scripture, in order to imprint the Moreover, he brought with him the text of the minds of living beings, fearing that they are per- Lankavatara Sutra, using it as the seal of the turbed and lack faith themselves. The truth of this mind-ground of sentient beings. He feared that One Mind is something that each and every one of your views would be inverted, and you wouldn’t you possesses. Therefore, according to the believe in the teaching of this mind that each and Lankavatara Scripture, the Buddha’s teaching every one of you possesses. Therefore [Bodhid- asserts that the mind is the essential principle, and harma brought] the Lankavatara Sutra, which that the lack of a particular point of entry is the offers the Buddha’s words that mind is the essence (very essence) of the (true) teaching” (Poceski —and that there is no gate by which to enter 2015, p. 83). Dharma. You who seek Dharma should seek nothing. Apart from mind there is no other Bud- The teaching of One Mind in this passage is dha. Apart from Buddha there is no other mind. Do analogous to the teaching of original enlighten- not grasp what is good nor reject what is bad. ment. Similarly, Mazu also taught that our Don’t lean toward either purity or pollution. Arrive Zen and Zen Buddhism: An Overview 23

at the empty nature of transgressions; that nothing [He who has] nothing to do is the noble one. is attained through continuous thoughts; and that Simply don’t strive—just be ordinary (see Sasaki because there is no self-nature the three worlds are and Kirchner 2008, pp. 178–179). only mind. The myriad forms of the entire uni- verse are the seal of the single Dharma. Whatever Zen is not based on analysis, differentiation, forms are seen are but the perception of mind. But or logic. In Genjokoan (現成公案; sometimes mind is not independently existent. It is code- translated as Actualization of ), Dogen pendent with form. You should speak appropri- 道元禅師 – ately about the affairs of your own life, for each Zenji ( ; 1200 1253), the founder of the matter you encounter constitutes the meaning of Soto School of Zen in Japan, quoted an episode your existence, and your actions are without hin- of Baoche of Mt. Mayu (麻谷宝徹), a student of drance. The fruit of the way is just Mazu, to highlight this point. The episode goes: thus, born of mind, taking names to be forms. Because of the knowledge of the emptiness of Zen master Baoche of Mt. Mayu was fanning forms, birth is nonbirth. Comprehending this, one himself. A monk approached and said, “Master, acts in the fashion of one’s time, just wearing the nature of wind is permanent and there is no clothes, eating food, constantly upholding the place it does not reach. Why, then, do you fan practices of a bodhisattva, and passing time yourself?” according to circumstances. If one practices in this “Although you understand that the nature of the manner is there anything more to be done? (Fer- wind is permanent,” Baoche replied, “you do not guson 2011, p. 75) understand the meaning of its reaching everywhere.” When Zen Buddhism was first transmitted “What is the meaning of its reaching everywhere?” from India to China, Chinese people were intri- asked the monk again. The master just kept fan- gued by the mystical powers associated with it, ning himself. The monk bowed deeply. The actualization of the buddha-dharma, the vital rather than its actual teachings. However, as Zen path of its correct transmission, is like this (Dogen Buddhism became rooted into the Chinese soil, and Tanahashi 1985, pp. 72–73). such an image was naturally faded. What made Chinese people attracted to Zen was its teaching Then, Dogen continued with his commentary: of ordinary, and yet wholehearted way of living. If you say that you do not need to fan yourself A quote by (龐居士; Hokoji in because the nature of wind is permanent and you Japanese; 740–808), a nonmonastic student of can have wind without fanning, you will under- stand neither permanence nor the nature of wind. Mazu, is known to highlight this point. It goes: The nature of wind is permanent; because of that, the wind of the buddha’s house brings for the gold How miraculous and wondrous, of the earth and makes fragrant the cream of the Hauling water and carrying firewood (Ferguson long river (Dogen and Tanahashi 1985, p. 73). 2011, p. 109) According to Layman Pang, there is no act that Worth nothing is the contribution of Baizhang reflects the Buddha Way more than activities Huaihai, the dharma heir of Mazu. As noted crucial for everyday living, such as hauling water above, he was said to establish a set of rules for and carrying firewood at his time. Chan (Chinese Zen) monastic discipline, known 百丈清規 (臨済義玄; Rinzai Gigen in Japanese; died 866 as the Pure Rules of Baizhang ( ; Hya- CE), the founder of the Linji School of Zen kujo Shingi in Japanese), and reinforced the Buddhism, further refined the importance of independence of Zen Buddhism as a major reli- everyday and ordinary living as the core teaching gious and cultural force. Within the Pure Rules of of “人” (nin in Japanese; being a person). The Baizhang, the most notable is the establishment 普請 teaching of nin reflects the continuous practice of group work ( ; fushin in Japanese). Fushin “ ” (the true self) that is not entangled with anything. meant to assemble people for labor. The fi It is to pee and poo, wear clothes, and eat without establishment of this rule was signi cant because being caught up by delusions. Linji used the term productive labor was strictly prohibited in early “無事人;one who has nothing to do” to describe Indian Buddhism. The rule of fushin with fi the fully enlightened person, then stated: the emphasis on self-suf ciency and daily labor 24 S. Ishii et al.

(e.g., farming) became a regular aspect of the These days in Song China, only the monastic life. “Day of no working—a day of no is present everywhere (see Dogen et al. 1997, p. 21). eating” by Baizhang is the most famous quote derived from this outlook (see Sasaki and Hogen, Igyo, Soto, Unmon, and Rinzai are Kirchner 2008, pp. 320–321). Japanese names for the five schools of Zen. Furthermore, contemporary to Mazu, there Following a Chinese pronunciation, these was (石頭希遷; Sekito Kisen in schools are often called the Fayan (法眼), Japanese; 700–790). Shitou was a disciple of Guiyang (潙仰), Caodong (曹洞), Yunmen (雲 Huineng’s successor, Qingyuan Xingsi. Later in 門), and Linji (臨濟) schools in English, the line of Shitou, (洞山良 respectively. As noted above, Linji (Rinzai) 价; Tozan Ryokai in Japanese; 807–869) foun- became the most dominant house of Zen Bud- ded the Caodong School (曹洞宗). The Caodong dhism during the , and it blanched School of Zen was transmitted to Japan in the out to the Huanglong line (黄龍派) and Yangqi thirteenth century by Dogen and developed into line (楊岐派). Given these two blanches, Chi- the Soto School of Zen. nese Zen during that time of Song Dynasty is In his writings, Dogen quoted Dongshan more also called The Five Houses and Seven Schools than anyone else. Dongshan’s Zen emphasized of Zen (五家七宗). Toward the end of Song the continuous practice without the desire of Dynasty, only Linji (Rinzai) and Caodong (Soto) gaining something, even the experience of schools remained in Asia, including China and enlightenment. This continuous practice is often Japan (Ishii 1987). contrasted with the practice of sudden enlight- Linji and Caodong schools in the Song enment taught in the Linji School of Zen. Con- Dynasty are characterized by Kanna-Zen (看話 sistent with Linji, Dongshan and Dogen stated 禅 in Japanese; koan-introspecting Zen) and that every one of us has the Buddha nature, Mokusho-Zen (黙照禅 in Japanese; Silent Illu- nevertheless. Dongshan and Dogen then said that mination Zen), respectively. Kanna-Zen, which the students of Zen must not become settled with was formalized by (大慧宗杲; one-time experience of enlightenment: Instead, Daie Soko in Japanese; 1089–1163), is a they must continue to strive for the Buddha Way. koan-based method of Zen Buddhism, and Mokusho-Zen, which was matured by Hongzhi Zhengjue (宏智正覺; Wanshi Shogaku in Japa- – Zen Buddhism in Song Dynasty nese; 1091 1157), is known as the practice of (960–1279) just sitting with silence. Of the two, Mokuso-Zen was matured first. Hongzhi stated that silent illumination was the Generally speaking, the development and most authentic expression of Buddha Way. expansion of Zen Buddhism during the Tang According to the teaching of Silent Illumination Dynasty is summarized and called “Five Houses Zen, the Buddha nature naturally unfolds through of Chan (Zen).” Bendowa (辨道話; Discourse on continuous practice, as if a light naturally begins the Practice of the Way), which was completed to illuminate in darkness. As such, zazen itself by Dogen in 1231 AD immediate after his return considered the state of enlightenment, the Bud- from China, described the Five Houses of Zen in dha Way, and the true self. Dumoulin (2005) the context of Zen history. He stated: summarized Hongzhi’s Silent Illumination Zen There were two great disciples under the Sixth as follows: Ancestor: Ejo of Nangaku and Gyoshi of Seigen. Both of them transmitted and maintained Buddha In his view: silent illumination was the most mandra and were guiding teachings for all beings. authentic expression of the tradition that had come As these two streams of the dharma flowed and down from the Buddhas and the patriarchs: To one permeated widely, the five gates opened: the who forgets the words in silence reality is clearly Hogen, Igyo, Soto, Unmon, and Rinzai schools. revealed… Silence is the stillness that grounds the Zen and Zen Buddhism: An Overview 25

enlightened mind, whose natural ability to “shine” 2016). Dahui argued that, to actualize enlight- is revealed in silence. Reality reveals itself to those enment, it is crucial for one to wholeheartedly sitting in silence mediation without leading them to look on things as objects of intellection. Enlight- face a great doubt and break through it. To enment is like the mirror-quality of the enlightened legitimize this point, Dahui pointed out the fact and resplendent Buddha mind (p. 256). that even the Original Buddha had to undergo the experience of great doubt before he recognized Conversely, Dahui of Kanna-Zen was less his own true nature (Ishii 2016; Schlutter 2010). enthusiastic about the Silent Illumination Zen. In For Dahui, the Silent Illumination Zen mini- fact, Dahui is sometimes the best known for mized the significance of great doubt as well as calling the Silent Illumination Zen as “silent importance of practice (i.e., breaking through the illumination false Zen (默照邪禪).” Kanna-Zen doubt) as they confused the original enlighten- that he established was his efforts to correct ment with the actualization of enlightenment into misunderstandings associated with the Silent one (e.g., “you’re already enlightened, so don’t Illumination Zen. Concerned about the potential worry, and just sit”). Dahui stated that “it is pitfalls of Silent Illumination Zen practice (i.e., meaningless to talk about an original state of just-sitting Zen), Dahui criticized the Silent enlightenment before delusion has been over- Illumination Zen as follows: come and enlightenment realized” (Schlutter Recently a type of heterodox Zen… has been 2010, p. 120). grown up in the forest of Zen. By confusing the sickness with the remedy, they have denied the For Dahui, koan practice is a crucial way for experience of enlightenment. These people think recognizing enlightenment through overcoming that the experience of enlightenment is but an greater doubts. According to Dumoulin (2005), artificial superstructure meant to attract, so they no other Chinese Zen master understood so give it a secondary position, like branches or leaves on the tree. Because they have not experi- completely or promoted so vigorously the use of enced enlightenment, they think others have not koan as Dahui. Many of us today are often either. Stubbornly they continued that an empty gravitated toward koans for their literal provo- silence and a musty state of unconsciousness is the cation or deep intellectual paradox. However, the original realm of the absolute. To eat their rice twice a day and sit without thoughts in mediation core of a koan, according to Dahui, is to make its is what they call complete peace (see Dumoulin central point through doubt: Enlightenment 2005, p. 257). draws meaning and value from a great feeling of doubt. Dahui stated: Historically speaking, Kanna-Zen of Dahui is said to have established in 1134 when Dahui Just steadily go on with your koan every moment explicitly criticized the Silent Illumination Zen, of your life. If a thought rises, do not attempt to suppress it by conscious effort, only renew the particularly the teachings of attempt to keep the koan before the mind. Whether (真歇清了; Shinketsu Seiryo in Japanese; 1088– walking or sitting, let your attention be fixed upon 1151), a senior fellow of Hongzhi (see Ishii it without interruption! When you begin to find it fl fi 1987, 2016; Schlutter 2010). The core of the entirely devoid of avor, the nal moment is approaching, do not let it slip out of your controversy was at the actualization of enlight- grasp. When all of a sudden something flashes out enment within the teaching of original enlight- in your mind, its light will illuminate the entire enment (Ishii 2016; Schlutter 2010). universe and you will see the spiritual land of the Consistent with the Silent Illumination Zen, Enlightened One fully revealed at the point of a single hair, and the great wheel of the Dharma Dahui acknowledged the original enlightenment revolving in a single grain of dust (Dumoulin (e.g., Buddha nature) in every one of us. How- 2005, p. 257). ever, he argued that having the original enlight- He also stated the process of koan practice as enment does not mean that one naturally follows: actualizes it. In Dahui’s eyes, the followers of silent illumination confused the actualization of The thousand and ten thousand doubts that well up enlightenment with original enlightenment (Ishii in your breast are really only one doubt, all of them burst open when doubt is resolved in the koan.As 26 S. Ishii et al.

long as the koan is not resolved, you must occupy Conclusions yourself with it to the utmost. If you give up on your koan and stir up another doubt about a word of scripture or about a sutra teaching or about a Many schools of Zen established across the koan of the ancients, or if you allow a doubt about world today have their origins traced back to worldly matters to come up—all this means to be Chinese Zen developed during the Song joined to the evil spirit. You should not too easily Dynasty. For example, Rinzai Zen of Japan is agree with a koan solution that you have discov- ered, nor should you think about it further and nothing but the Kanna-Zen. Soto Zen of Japan make distinctions. Fasten your attention to where (i.e., Dogen Zen) adheres to the teachings of discursive thinking cannot reach. Make sure that Mokusho-Zen (Silent Illumination Zen). Core you do not allow your mind to run off, like on old teachings of different Zen schools can be mouse that ran into the horn of an ox (Dumoulin fi 2005, pp. 257–258). understood in terms of the signi cance of enlightenment, practice, and its relations (Ishii The koan that Dahui used the most was Zhaoz- 2016). As such, the core teachings of Zen dis- hou’s Wu (Ferguson 2011, p. 153). It goes: cussed in this chapter as well as this entire vol- A monk asked Zhaozhou, “Does a dog have ume can be summarized as follows: Buddha nature?” Zhaozhou answered, “Wu! [in Japanese, ‘’]” (A) Zen during the Dang Dynasty: We are inher- Although Zhaozhou was a Zen master of the ently Buddhas. As such, all of our activities Tang Dynasty, Dahui was that of the Song are the manifestation of enlightenment. Dynasty, this (e.g., Zen dialogue) of (B) Dogen Zen: One must practice zazen because Zhaozhou was used as a well-known koan during we are inherently Buddhas. The Buddha the Song Dynasty. Dahui stated that one must nature naturally unfolds when we do zazen. focus on this koan, while letting go of all logical (C) Kanna-Zen: We are inherently Buddhas, but and analytic ways of thinking and continue to we must realize it by breaking through the leap into it. Dahui explained this koan further: great doubt.

This one character is the rod by which many false Finally, as the summary above suggests, Zen images and ideas are destroyed in their very foundations. To it you should add no judgments is often understood as the practice of enlighten- about being or non-being, no arguments, no bodily ment. That being said, I think that Dogen Zen is gestures like raising your eyebrows or blinking distinct from other Zen schools in that sense your eyes. Words has no place here. Neither (Ishii 1991). If you are interested in my account should you throw this character away into the nothingness of emptiness, or seek it in the comings of Dogen Zen, please read my paper, titled and goings of the mind, or try to trace its origins in “Characteristics of Bodhidharma Zen in Japa- the scriptures. You must only earnestly and con- n”(Ishii 2002). Please note that that book is tinually stir it [this koan] around the clock. Sitting written in Japanese and not yet translated into or lying, walking or standing, you must give yourself over to it constantly. “Does a dong have English. the Buddha-nature? The answer: “Mu.” Without withdrawing from everyday life, keep trying, keeping looking at this koan! (Dumoulin 2005, p. 258) References Finally, Dahui left the following comment to the students of Zen Buddhism. Buddhist Text Translation Society. (2001). The Sixth Patriarch’s Dharma Jewel Platform Sutra. Burlin- Many students today do not doubt themselves, but game, CA, USA: Buddhist Text Translation Society. they doubt others. And so it is said: “Within great Daoyuan, S., & Whitfield, R. S. (2015). Records of the doubt there necessarily exists great enlighten- transmission of the lamp: Volume I the Buddhas and ment.” (see Dumoulin 2005, p. 258) Indian Patriarchs. New York: Books on Demand. Zen and Zen Buddhism: An Overview 27

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