CHAPTER-III

FUNDAMENTALS OF CH’AN

The Ch’an is the Chinese form of “Dhyāna”. Dhyāna directs awareness inward for the awakening of inner self. Ch’an is a special transmission outside the scriptures; it does not depend on words. An Indian monk, , brought this unique form of meditative school of Buddhist sect to from India. Ch’an is transmitted through the living interaction of the master and the disciple. It is direct intuition of the mind. The aim of Ch’an is to experience the “Enlightenment” that the Śākyamuni Buddha experienced. Ch’an emphasized the primary importance of meditation practice as the means to realize one’s own intrinsic nature.

The Ch’an Buddhist seeks the Buddha in the depth of his own heart. One’s ordinary mind is routine, mechanical, theoretical, logical, literal, narrow, conventional and full of desire. The Buddha nature is spontaneous, active, paradoxical, empty and has boundless compassion to alleviate sufferings of sentient beings. Thus, one’s effort is to overcome an ordinary mind, so that our true nature of the Buddha can appear. The Buddha nature is the true nature of oneself as well as the true nature of all beings in the universe. Realization of one’s own true nature brings about one’s inner affinity with the universe.

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Ch’an breaks up the limitations of conceptual thoughts, tapping one’s intuition to transcend the mind. The famous sayings of the Ch’an:

“Empty-handed I go, and behold, the spade is in my Hand; I walk on foot, yet on the back of an ox am I riding. When I pass over the bridge Lo, the water floweth not; it is the bridge doth flow”.49

Significance of Ch’an practice:

The Fundamental principle of Ch’an practice is the liberation from suffering that comes from perceiving one’s own mind to attain the true nature of oneself and the true nature of the universe, thus manifesting this deep understanding of reality in one’s daily life. Ch’an emphasizes that the true nature of each individual is nothing less than the “Buddha nature” of infinite wisdom and compassion.

Ch’an practice aims at the transformation of the mind to overcome and eliminate ordinary mental activity by replacing it with a direct intuition of one’s real nature as the “Buddha nature”. This is the stillness of the mind where all barriers that separate the individual mind from the reality are broken down. The sense of ego and self- identity are also overcome by Ch’an practice. Ch’an focuses on the search for Self- realization through meditation practices and sustains personal reflection on Gong’ an ().

Ch’an practices nourish the body and the mind through focusing, affirming, harmonizing and emptying the self. When deluded thinking is removed by Ch’an meditation, there is no objective and subjective self to be seen. The removal of delusion is accomplished through meditation practices of Ch’an. Initially, the Ch’an practice helps an aspirant to discover a multitude of wandering thoughts. Then the

49 . , Christmas Humphries, Pilgrims Publishing, 1949, Varanasi, P.12. 84 concentration develops and thoughts become unified and single-pointed, finally enabling the aspirant to realize no-mind or no self.

“Our mind should stand aloof from circumstances, and on no account should we allow them to influence the function of our mind”.50 (The Sūtra of Wei Lang, p.49.)

Ch’an practices help an aspirant to establish a specific state of awareness in which one can be always available in the existing moment.

Significance of Self- effort in Ch’an:

During Ch’an practice, patriarchs make great effort in sitting still in the lotus position; they are aware about the thought process in the storehouse of the mind, as it emerges into consciousness. The awareness established in Ch’an meditation helps one to understand the type of feeling that arises in one’s mind and allow them to pass for silencing the mind. Silencing the mind enables one to reach stillness. They do not budge from the spot, no matter what comes up. The stillness of the mind gained by Ch’an meditation channelizes one’s dissipated energy toward spiritual progress.

Ch’an meditation is considered to be the “school of effort” or “self-power”. Doing nothing is the challenge; it requires the highest degree of self-mastery. This is the interesting paradox. The effect of Ch’an meditation is the peace and joy within oneself. Everything depends upon one’s sustained effort in the meditation.

Ch’an is incommunicable. A Ch’an patriarch seeks awakening through direct experience, rather than through scriptural study. There is a prime difficulty in the transmission of Ch’an; it needs tremendous effort. Tradition of Ch’an began with the voiceless practices of “Silent Meditation” symbolized by Bodhi ’s “wall- gazing” for the duration of nine years and he found a right disciple worthy for the transmission of Ch’an. Silent meditation was an innovation of Ch’an tradition.

50 . Zen Buddhism, Christmas Humphries, Pilgrims Publishing, 1949, Varanasi. P.23.

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Significance of Intuition in Ch’an:

Intuition is the spiritual illumination that manifests in the absence of thought and senses the impressions of personal life. Intuition requires non-rational, enigmatic pointers for its expression. They occur like flashes of lightening. Ch’an is beyond discussion and beyond sway of the opposites. It belongs to the intuitive plane. Ch’an is an experience. Seeking nothing and practicing dharma is the aim of Ch’an. Bodhi dharma emphasized mind-to-mind transmission of Dharma without words in order to break attachments to verbal formulations. Bodhi dharma passed the seal of enlightment (Inkashomei) directly to the second patriarch Hui-Ke, who intuitively apprehended it.

One morning, Śākyamuni Buddha was carrying a flower in his hand. He came and sat under a tree. The crowd waited for his sermon. He wouldn’t speak. He just went on looking at the flower. Mahākaśyapa couldn’t contain himself, he laughed loudly. Buddha called him, gave him the flower.

Śākyamuni Buddha said to the crowd,

“The key cannot be communicated verbally; I handed it over to Mahākaśyapa”.

This was the transmission of mind seal. It represents the transmission of direct insight across the abyss of human understanding.

The message passed by Śākyamuni Buddha through the mind seal is:

1. The truth cannot be explained by words. 2. There is no need to for search anything, everything is here and now, within oneself. 3. Silence and laughter is the key. Silence is within and laughter is without. Laughter comes out of silence.

Meditation leads toward silence. Silence is followed by bliss leading to

86 enlightenment. Mahākaśyapa was the master of silence and the source of tradition of Ch’an. The Ch’an is an intuitive experience.

Intuition can grasp even intellectual things. Ch’an is an experience and existential. The rest is silence and a finger pointing the way.

The laughing Buddha Hotei, a monk during the later Liang Dynasty of China was pointing to the moon with his finger. Analyzing the pointer is pointless. Truth can be likened to the bright moon in the sky. Truth cannot be described by words. Words in this case, can be likened to a finger. The finger can point to the moon’s location. However, the finger is not the moon. To look at the moon, it is necessary to gaze beyond the finger. The finger pointing to the moon is not the essence of the moon. Ch’an is all about experiencing the truth itself. The direct recognition of your true nature is available in every instant.

The objective of Ch’an practice is restoring the experience of original inseparability through intrinsically pure mind.

Practice of “Dhyāna” and “Enlightenment” in Ch’an:

Dhyāna is the central practice of Ch’an and it aims to transform the mind by overcoming and eliminating ordinary mental activity through direct intuition of one’s true nature. The true nature is attained by dissolution of the sense of ego. This state of emptiness is called “WU” in Chinese. According to Ch’an, this is momentary illumination. At this state, everything has transformed and at the same time, nothing has changed; everything is in still point and one sees the things in a new perspective.

“The moon’s the same old moon, The flowers exactly as they were, Yet I’ve become the thingness Of all the things I see!”51

(Bunan)

51. The Major Religions, T. Patrick Burke, Blackwell Publishing, 1996, Australia, p. 194.

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According to Ch’an, meditation is not a process toward enlightenment. Meditation itself is the enlightenment as Śākyamuni Buddha attained enlightenment while meditating in “Silent Sitting”. Meditation is full awareness of everything that arises in the mind within the posture of silent sitting. The original condition of mind delights in the miracle of daily life, enjoys each breath, savors each taste and looks naturally with the eyes of love. The aim of Ch’an Buddhism is to allow our original nature to function. The essential intervention required for Ch’an (Zen) meditation is stopping of scattered mind to gain one-pointedness of mind through the practice of Śamatha. Śamatha” is the basic form of emphasized by Śākyamuni Buddha for stabilization of mind. This meditation helps to interlude a few moments in which an aspirant returns one’s attention to immediate reality. The “silent sitting meditation” of Ch’an follows the principle of “śamatha”.

Ch’an emphasizes the importance of attaining inner stillness through “dhyāna”, the crucial path of enlightenment. This involves seeing things as it is without coloring the original experience by one’s emotions and intellectual interpretation. Ch’an enlightenment is profound inner peace, the true nature of awakened mind that is already fully present in all of us. The awakened mind is compared to a clear mirror that reflects everything as it is. According to Ch’an, enlightenment means simply seeing the Buddha nature. It is an act of the Absolute itself, not of one’s own doing.

The Ch’an Master Ch’ing Yuan said:

“Before you study Ch’an, mountains are mountains and Rivers are rivers. While your study Ch’an, mountains are no longer mountains And rivers are no longer rivers. When you have attained enlightenment, mountains are again Mountains and rivers again rivers.52

52 . The Major Religions, T. Patrick Burke, Blackwell Publishing, 1996, Australia. p.194. 88

In the beginning of dhyāna, the meditator focuses on the Buddha nature of the mountain rather than the mountain itself, so that the mountain is no longer a mountain. After enlightenment, the mountain is the Buddha nature just being a mountain. The Buddha nature dwells in the inconspicuous things in the universe and helps one to experience this true nature through Dhyāna.

All Ch’an meditative practices initially reduce scattered thoughts and later bring about stillness of the mind. Through the practices of Ch’an, one can inculcate active awareness in all his daily activities. So, one learns to maintain a relaxed, focused and clear mind in all situations. One can respond to all situations with the fullest attention and ability. The Ch’an practice enables us to personally realize true freedom within our original nature and to know the depth of our connectedness with universe. All practices of Ch’an promote relaxation, build internal energy and develop compassion, love, patience, generosity and forgiveness.

Ch’an enables to live life with wisdom and compassion through realization of one’s interconnectedness with all things. Ch’an is a spiritual path that adapts to human needs. The Dhyāna practices of Ch’an increase one’s responsibility toward others and an outpouring of love. It increases one’s selfless compassion towards the universe.

Principles of Ch’an Practice:

 Contemplation  Illumination  Retrieval

The process of contemplation involves focusing of the mind and breath. The process of illumination involves awareness of thought process and feelings. The retrieval is to keep retrieving the consistency of dhyāna for the purpose of Self- Realization. Ch’an is the spiritual way of life and its practices enable us to lead life with true wisdom and compassion.

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Different Dhyāna practices offered by Ch’an for the attainment of enlightenment are:

 Silent illumination (Mo chao)  Contemplation on Koan (Gong’an)  Meditation  Cultivation of Breath Awareness  practice

Silent Illumination (Mo chao):

Silent Illumination is a method of meditation. In this meditation, meditator places full awareness on the act of “just sitting”. This brings the mind to a state of silence. This meditation enhances one’s insight to realize one’s own nature. Silent Illumination is the prime method of Ch’an practice. Maintaining still posture is mandatory for this practice. One has to meditate upon stillness of mind. In Silent Illumination, there is mutual reinforcement of silence and illumination. This is a powerful method for attaining No-mind and this method resembles “wall facing meditation” of Bodhi dharma.

Shifu (Ch’an master) emphasizes the sitting posture facing the wall for the practice of Silent Illumination. In Silent Illumination, one should maintain alertness in one’s mind. This practice yields insight by gradually stilling the mind into a thoughtless state. This leads to a pure awareness reflecting one’s true nature.

This experience is known as “kensho” in Ch’an. Kensho experience brings about an insight of the reality of . This experience can be called as nature of emptiness in Ch’an.

The nature of emptiness is neither an absence of phenomena nor is it nothingness. Rather, it is the key sense of impermanence. An enlightenment experience is a moment, when “seeing the nature” is directly apprehended without interference of the dualistic sense of self.

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“Sit all together in meditation. Become peacefully calm and quiet, without motion, without stillness, without birth, without destruction, without coming or going, with no judgments or right or wrong, neither staying nor going. This, then, is the Great Way.”53 (Hui-neng)

Contemplation on Gong’an or Koan:

Gong’ans are literally “public cases” that are anecdotes from the records of Ch’an masters. These are used as a means of investigating the nature of enlightened mind of the students (t’san). The main role of Gong’an is to train the mind to drop the dualistic thinking for direct perception to attain “emptiness”.

An insight into a Gong’ an or Koan may trigger an enlightenment experience; thus, this method is considered as a key element for Ch’an enlightenment. Gong’an is from Chinese origin and expresses the creativity of the Ch’an patriarch. were designed to abandon one’s logical thought. Koan is a paradoxical dialogue between a master and his disciples for opening one’s mind towards enlightenment. Some types of koan are verbal anecdotal story; a short obscure statement and odd gestures. Ch’an Patriarch says that the koan is an index finger pointing at the moon. It is intended to transcend the mind. So, the mind is free to perceive a sound produced by one hand, just as one’s looks over the entire field of creation.

The three essential qualities needed to solve the koan are:

 Great faith  Great determination  Great doubt

The most famous Koan is [Joshu’s “”] as follows:

“A monk asked Master Joshu, “Does a dog have a Buddha-nature?” Joshu answered, Mu!”54 The monk was immediately enlightened.

53 . Developments in Meditation and States of Consciousness, James.H.Austin, Motilal Banasrsidass Publishers Pvt, 2009, Delhi, p. 27. 54 . Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai,P.76. 91

Initially, Master Mumon worked on the koan for six years. Finally, on hearing the drum, he attained great enlightenment.

Then, Master Mumon’s famous words of advice for people working on “Mu” was:

“Concentrate your whole self, with its 60 bones and joints and 84,000 pores.

Into Mu making your whole body a solid lump of doubt.

Day and night, without teasing, keep digging into it.

It must be like a red-hot iron ball which you have gulped down and which you try to vomit up, but cannot. You must extinguish all delusive thoughts and feelings you have up to the present cherished. After a certain period of such efforts, Mu will come to fruition, and inside and out will become one naturally.

You will then be like a dumb man who has had a dream and then awakens. You will know yourself and for yourself only.

Then all of a sudden, Mu will break open and astonish the heavens and shake the Earth”.55

Approximately seventeen hundred Koans have been recorded. Many of them are “Case Koans” which is the transmission of enlightenment experience from a Master to his disciples. They can be found in various collections of koan.

Different types of Koan are:

 Enlightenment experience of the Koan is called as “Case Koans”.  The Gateless Gate- Mumonkan  The Blue Cliff Record- Hekigan Roku  The Book of Equanimity- Shoyo Roku  The Book Of the Transmission of the Lamp - Denko Roku

55. Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai.P.77&78. 92

Koans are grouped into five categories and are represented as progressive stages of enlightenment.

1. Dharma kaya or Hosshin: These Koans are devised to give the first insight into ultimate reality. 2. Kikan: These Koans are designed to differentiate between real and unreal experiences. 3. Gonsen: These Koans are penetrating worlds of the Patriarch to stimulate enlightenment. 4. Nanto: These Koans help to dissolve dualistic notions of the aspirant. 5. : Practice of this type of Koan helps the aspirant to realize the spontaneous unity of absolute and Relative.

Koan practice is emphasized in Chinese Linji schools. Koan is regarded as a basic pointer to one’s own nature. The process of finding answers to paradoxical koan involves a transformation of mind, which are subtle. There is no concept that can fit in a Koan. This shock causes a doubt in a student’s mind, that is the beginning of waking up. Koans stimulate contemplation; its soul purpose is to completely shut down cognitive thoughts, thereby triggering sudden enlightment. Koan is unobstructed by oppositions and differentiation, where the truth reveals itself. For solving a Koan, one should let go of his logical and conceptual thinking, so that one’s creativity, insight and spontaneity arises naturally within oneself. Insight attained by contemplation of koan is interpersonal and its effect can be seen as a way of acting in the world with other people. The Koan practices are intimately connected with the essence of Ch’an (Zen).

In Japan, the practice of Koan involves private interview sessions (Sanzen) between Zen masters and his disciples. Koans are used to test students’ perception and insight toward enlightenment. It is a method of dialogue between the master and student. A Koan is a “riddle” that trains the mind to attain kensho or . For attainment of Satori, one has to cast away one’s discriminating mind. The essence of self- realization is identified through interaction of with his student when they practice koan.

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Gateless Gate:

Gateless Gate is called Wu-men-Koan or Mumonkan, which is the spiritual puzzle that brings insight and is helpful for contemplation. A Zen monk Wu-men Hui-kai, also known as Mumon Ekai, wrote it. It is also known as Mumon. The koan is a riddle and is used to train the mind towards enlightenment, kensho or satori. Koans are used to test disciple’s insight. The first Koan in “The Gateless Gate” provides a single word “mu”, nothingness is closely related to emptiness.

Mumon’s Koan:

Śākyamuni holds up a flower: “Long ago when the World-Honored One was at Mount Grdhrakuta to give a talk, he held up a flower before the assemblage. At this all remained silent. The Venerable Kasho alone broke into a smile. The World-Honored one said, “ I have the all-pervading True Dharma, incomparable , exquisite teaching of formless form. It does not rely on letters and is transmitted outside scriptures. I now hand it to Maha Kasho”.

Mumon’s Poem (this poem is based on the above mentioned koan on flower sermon):

“ A flower is held up, And the secret has been revealed. Kasho breaks into a smile; The whole assemblage is at a loss.”56

Along with the practice of Koan, an aspirant has to follow certain precepts for the attainment of his own true nature. The precepts are:  Not to destroy life

56 . Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai,P.76. 56. Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai.P.77&78.

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 Not to steal thing  Not to lie  Not to commit unchaste acts  Not to take intoxicants  Not finding faults in others  Not to slander others  Not to covet  Not to get angry  Not to insult the three treasures. The three treasures are the Buddha, Buddha’s teachings and the Zen Community.

The main purpose of Ch’an (Zen) Koan is to enable an aspirant to focus their mind in action, so as not to be dependent on external or internal quietude for meditation. The principal means of achieving “emptiness”, “satori” is the practice of Koan.

There is a complete set of Koan course of Zen study and it is divided into six stages:

 Dharma kaya Koan (Hosshin) – one enters into the frontier gate of Zen.  Cunning barrier Koan (Kikan) – it is the expression of realization of first stage in “Dhyāna”.  Investigation of words of Koan (Gonzen) - expression of understanding of Zen in a dialogue.  Hard to penetrate Koan or Nanto.  Five ranks of Koan (Goi).  Understanding the precepts of Buddhism through Zen.

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Mindfulness Meditation:

“My Mind is the Guiding- rein.”57

(The Buddha)

The state of mind is the most important factor in the outcome of one’s life. Ch’an (Zen) emphasizes on the mindfulness practice in all our activities and enables an aspirant to be completely aware of the “present moment”. Ch’an encourages one to live in the present moment. Mindfulness meditation aims to keep us in our center by concentrating on the present moment.

The Zen master Pao- Chih simply said,

“If the mind is never arouse towards objects, then Wherever you walk is the site of enlightenment”.58

Mindfulness is a practice of awareness. Mindfulness helps one to become more aware of:  One’s thought process  One’s emotions  Awareness on body  Awareness on impulses and urges  Awareness about the world around oneself

Cultivating mindfulness during daily activities helps one to dwell in the present moment. This helps inculcation of insight towards one’s true nature. This process is a brilliant way of getting to know about one’s true nature. Mindfulness helps one to be more focused on the present moment.

In Mindfulness meditation, one can acknowledge one’s current thoughts and emotions without judgments. Mindfulness is keeping oneself under constant observation, not allowing one’s thoughts, feelings and actions to go unnoticed.

57. Zen and the Art of Happiness, Chris Prentiss, Wisdom Tree, 2008,New Delhi, P.44. 58. Zen and the Art of Happiness, Chris Prentiss, Wisdom Tree, 2008,New Delhi, P.129. 96

Discourse on Mindfulness:

“There are , monks, this one way to the purification of beings, for the overcoming of sorrow and distress, for the disappearance of pain and sadness, for the gaining of the right path, for the realization of nirvana: that is to say the four foundations of mindfulness. What are the four? Here, monks, a monk abides Contemplating body as body ardent, clearly aware And mindful, having put aside hankering and Fretting for the world; he abides contemplating Feelings as feelings… he abides contemplating Mind as mind; he abides contemplating mind- Objects as mind-objects, ardent, clearly aware and Mindful, having put aside hankering and fretting For the world. Again, , when walking, a Understands: “I am walking”, when standing, he Understands: “I am standing”, when sitting, he Understands: “I am sitting”, when lying down, he Understands: “ I am lying down”, or he understands Accordingly, however his body is disposed, In this way he abides contemplating the body as a Body…. Both internally and externally…. And He abides independent, not clinging to anything In the world. That too is how a bhikkhu abides Contemplating the body as a body.”59 (Majjhima- Nikāya) (Satipaṭṭhāna Sutta)

59. Teachings Of The Buddha, Desmond Biddulph &Darcy Flynn, Duncan Baird Publishers, 2009, London, P.144.

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Principles for the practice of Mindfulness:

are Mind: All dharmas – physical, physiological and psychological – are objects of mind.  To observe is to become one with the object of observation.  Mindfulness has the function of transforming and illuminating the mind.  True mind and deluded mind are one: one transcends the concept of discrimination.  The way of No- conflict: realization of non-duality.  Observation is not indoctrination: the true nature of all dharmas can reveal itself in the light of mindful observation.60

One can practice mindfulness meditation while walking, eating, sleeping, and standing, talking and also while performing all his daily activities. Mindfulness practice involves being fully aware of the present moment by fully focusing on one’s present activity.

60. Transformation & Healing, Thich Nhat Hanh, Full Circle, 1997, New Delhi, P.124. 98

Mindfulness :

 In the first level of awareness of Mindfulness walking meditation, the meditator consciously becomes aware of his body movements while walking.  In the second level of awareness, he simply contemplates and illuminates as he does the movements of walking.  In the third level of awareness, the body movements are no longer differentiated from the environment. Movements and stillness become the same. Outside and inside are not different. The thought of movements or no- movements do not occur. Although the meditator knows that his body is moving through the environment, he has no feeling of such movement of the body. This state is known as Silent Illumination.

It mentioned in the Canon, the term:

“ditthi dhamma sukha vihari,” is often used for mindfulness. It means to dwell happily in the present moment, is this very life.61

The observation of mind in the mind is known as Mindfulness meditation. In this meditation, one can see deeply within oneself and be aware of his thought processes. This practice of focusing on the mind helps one to audit his thought process and “let go” of all his thought process.

The mind is in itself no-mind, yet it is not no-mind; when one simply attunes to it in silence. Thus, one transcends one’s mind and attains no-mind state. By emptying his mind, he gains wisdom about the true nature of himself and the environment. Touching every moment deeply is essential in the mindfulness practice. This helps to bring about an alignment of the body and mind and leads to the stopping of the wandering thoughts. According to Ch’an, mindfulness is the substance of Buddha.

61 . Interbeing, Thich Nhat Hanh, Full Circle, 2009,New Delhi,P.34. 99

In Mindfulness there are two components; the mind and the present moment. To become fully aware of the present moment is known as mindfulness. Mindfulness leads one toward wisdom. Mindfulness meditation plays an important role for the transformation of mind. Focusing one’s awareness in the present moment helps one to audit one’s mind and purify one’s thought process. Thus, this mediation helps one to encounter one’s true nature by emptying one’s mind. Mind cannot be separated from its object. If the object of mind does not exist, mind cannot exist. All phenomena such as thoughts, feelings and breath are objects of mind. All these phenomena can be called “Dharmas”. The deeper understanding of impermanent nature of all dharmas enables one to attain selfless nature. This selfless nature eradicates one’s desire and aids in letting go of oneself, leading to emptiness.

In Ch’an (Zen) retreats, a Bell Master invites the bell to sound and silently recite the Zen poem:

“Body, speech, and mind in perfect oneness’ I send my heart along with the sound of the bell. May the hearer awaken from forgetfulness And transcend all anxiety and sorrow”.

Then, the master breathes thrice and invites the bell to sound. Then, the rest of the participants hear the bell and stop their thinking process. They breathe in and breathe out three times and recite the following verse:

“Listen, listen, This wonderful sound Brings me back to true self”.62

62. Being Peace, Thich Nhat Hanh, Full Circle, 1997, New Delhi, P.105. 100

Cultivation of Breath Awareness:

The practice of Breath awareness reduces the wandering thoughts in the mind. Through this practice, it is possible for the meditator to shift his attention from breath to the mental space within which the experience of breathing occurs. This process is described as “t’san” in Chinese. This means to penetrate and to investigate.

Mindfulness of Breathing:

Mindfulness of breathing or Ānāpānasati is the meditative breathing practice taught by Śākyamuni Buddha for emptying one’s mind in order to liberate oneself from suffering. The meditative way of breathing for the attainment of no-mind state is well explained in the “Sūtra on the Full Awareness of Breathing” translated from “Ānāpānasati Sutta”. The Chinese Tripitaka “Greater Sutta” (Da An Ban Shou Yi Jing) shows similar breathing techniques taught by Śākyamuni Buddha.

The mindfulness breathing practices mentioned in the chapters of Chinese Tripitaka are:

 Zeng Yi A Han Ekottara Agama – Chapters VII- VIII are on the theme of “Awareness of Breathing”.  The Sūtra “Xiu Hang Dao Di - the “counting on Breath” is mentioned in the book five , chapter twenty-three.  In Tsa A Han – Samyukta Agama – it gives explanation on Full Awareness of Breathing.63

63. Breathe! You are Alive- on the Full Awareness of Breathing, Thich Nhat Hanh, Full Circle, 1997, New Delhi,P.14. 101

Śākyamuni Buddha delivered the Sūtra on the Full Awareness of Breathing during his in Eastern Park in Savatthi (Sravasti). In this sermon, Śākyamuni Buddha preached sixteen methods of full awareness in breathing in connection with the Four Establishments Of Mindfulness.

“Breathe in, I am aware of my whole body, Breathing out, I calm my whole body”.64

This practice helps one to reunite one’s body and mind; here the object of awareness is breath itself. Through this practice, one can become aware of how one’s breathing affects one’s mind and how the thinking process of mind affects one’s breathing. This practice helps to fuse one’s body and mind. Awareness of breathing is an excellent tool for calmness of mind.

“Breathing in, I am aware of my mental formations. Breathing out, I am aware of my mental formations. Breathing in, I calm my mental formations. Breathing out, I calm my mental formations.65

Perceptions and feelings are the functions of the mind. When one becomes aware of one’s bodily and mental actions, one gradually becomes aware of one’s feelings. This practice helps one to unify one’s breathing, mind and feelings completely.

64 Breathe! You are Alive- Sutra on the Full Awareness of Breathing, Thich Nhat Hanh, Full Circle, 1997, New Delhi,P.23.

65. Breathe! You are Alive- Sutra on the Full Awareness of Breathing, Thich Nhat Hanh, Full Circle, 1997, New Delhi,P.25.

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“ Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.”

“Breathing in, I make my mind happy. Breathing out, I make my mind happy”.

“Breathing in, I concentrate my mind. Breathing out, I concentrate my mind”.

“Breathing in, I liberate my mind. Breathing out, I liberate my mind”.66

When the meditator uses his mind to observe his mind along with breath awareness, he achieves deep concentration. Deep concentration helps one to locate the knots of binding oneself; through this practice of breath awareness one can loosen these knots and set the mind free from delusions.

“ Breathing in, I observe the impermanent nature of all dharmas. Breathing out, I observe the impermanent nature of all dharmas”.

“ Breathing in, I observe the disappearance of desire. Breathing out, I observe the disappearance of desire”.

“ Breathing in, I observe cessation. Breathing out, I observe cessation”.

“ Breathing in, I observe letting go. Breathing out, I observe letting go”.67

66 . Breathe! You are Alive- Sutra on the Full Awareness of Breathing, Thich Nhat Hanh, Full Circle, 1997, New Delhi, P.25.

67. Breathe! You are Alive- Sutra on the Full Awareness of Breathing, Thich Nhat Hanh, Full Circle, 1997, New Delhi, P.27.

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Mindfulness of Breathing involves two aspects:

i) Śamatha- stopping scattered thought process for mental stabilization.

ii) Vipayśanā – cultivation of deep observation to gain higher vision.

Mindfulness of Breathing practice involves concentration of mind; this concentration aids in stopping the mind from running around from one object to another. The practice of stopping and observing leads one toward liberation by freeing oneself from the worldly affairs through deep understanding of the impermanent nature of dharma. The practice of full awareness of breathing enables one to look deeply into the true nature of oneself; it transforms its energy into the energy of peace and joy.

Hua tou:

Hua tou is a short phrase, in the form of dialogue between the Master and the student. An attempt taken by the student to analyze this dialogue helps him to exhaust the intellectual mind that leads him toward the non- conceptual insight. This direct approach is witnessing the space in which the question moves.

Ordinary mind is Tao:

“Joshu once asked Nansen, “what is Tao?” Nansen answered, “ Ordinary mind is Tao”. “ Then should we direct ourselves toward it or not?” asked Joshu. “If you try to direct yourself toward it, you go away from it”, answered Nansen. Joshu continued, “If we do not try, how can we know that it is Tao?” Nansen replied, “Tao does not belong to knowing or to non-knowing. Knowing is illusion; not knowing is blankness. If you really attain to Tao of no-doubt, it is like the great void, so vast and boundless. How, then, can there be right and wrong in the Tao?” At these words, Joshu was suddenly enlightened.”68

68. Zen Inspirations, Miriam Levering, Watkins Publishing, 2011,U.K, P.98. 104

The Ch’an tradition was continued by the transmission of mind seal from Bodhi dharma- Huiko- Seng-tsan- Tao- hsin-Hongren (Hung-jen)-Hui-neng. Hongren was the last to preside over a relatively united movement of Ch’an . Then, he passed Ch’an lineage to Shen Xiu and Hui-neng. Thus, the Ch’an lineage split into the Northern School and Southern School of Ch’an.

 The Northern School believes in the gradual process of enlightenment. Shen Xiu was the Ch’an lineage of Northern School of Ch’an Buddhism. He emphasized on the gradual Enlightenment in Northern China.

 The Southern School believes in sudden enlightenment. Ch’an Patriarch was known as the leader of Southern School. He emphasized on Instant Enlightment.

After the death of Shen Xiu, future Ch’an lineages could all be traced to Hui-neng and he was considered the sixth patriarch of Ch’an Buddhism. Koan practice was introduced during his time. The practice of Koan was usually attributed to Mazu.

During the late ninth century, Ch’an Buddhism was divided into five major sects called as the Five Houses or Five Schools:

i) Guiyang ii) Linji iii) Caodong iv Yunmen v) Fayan

Guiyang:

A notable feature of is that the master would ask a question to which the disciple would reply with an action rather than words.

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Linji:

Yi Xuan founded Linji Ch’an. Lin Chi school is famous for its Kung an (gong’ an in ; Koan in Japanese). The Koan is designed to jolt the mind out of its conventional habits and eliminate the sense of duality. Hence, the Koan pushes the student toward intuitive jump. This school emphasized on the Koan for provoking enlightenment. In this School, the students are introduced to the tradition of gong’an. Often, the gong’an will be in the form of a poem, a short enigmatic retort or an action. The collections of gong’an began to circulate around the beginning of the 12th century.

Caodong:

Cao Shan and Dong Shan founded Caodong Ch’an. Gradual enlightenment advocated by Shen Xiu was introduced by Caodong Ch’an. This tradition was best known for “Silent Illumination”. This School relied on silent, “no-mind” sitting as a gradual enlightenment. This School also adopted the use of gong’an. The master , compiled all influential collection of gong’an.

Yunmen:

In this School, Master Yunmen would normally offer short, enigmatic replies to his students; these one single word gong’ans were designed to jolt the intuitive modes of thought of the students.

Fayan:

The most distinctive technique used in this school was simply to repeat a word or phrase to the students until an appropriate response was received from the students.

Ch’an Buddhism was established in Japan as “Zen” and has three branches: the Rinzai, the Soto, and the Obaku.

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Zen Buddhism:

Zen Buddhism is the meditational school of Ch’an Buddhism that developed in Japan from China. Zen literally means “Dhyān”. In Japanese language, “za” means to sit quietly without moving; “ Zen” is the essence of the self and universe.

 There are three main Zen Schools in Japan: Rinzai, Soto and Obaku. All these schools are derived from China.  Za-zen (seated meditation) and Koan (contemplation of key questions) are the main practices of Zen.  Zen arts like Zen poetry, flower arranging, Zen gardening, Tea ceremony and Noh drama are some of the Zen practices that are rooted in the fundamental principles of Zen.  The practice of Zen in daily activities is known as “unborn Zen”. It is currently practiced in Modern Japan. Zen Master, Bankei Yotaku believes that a person could be in the Buddha-mind at any time and in any situation through Zen practices. His principles are based on Mahāyāna Buddhism.

Joriki, Kensho, living enlightenment are some of the goals of Zen practices.

Joriki:

For a beginner, meditation often begins with counting breaths in order to assist the mind in concentration. It is called Joriki, unifying the mind and taking it to one point so that it no longer freely wanders. It involves the balancing and unifying of the mind. Spontaneity and self-control come from Joriki. It is an indispensable foundation of Zen practice; it is a long way from enlightenment.

Satori / Kensho:

“Ken” means seeing, “sho” means nature. Kensho is the discovery of one’s Buddha nature. Kensho leads the meditator towards “mujodo no taigen”; it means unfolding

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Satori is cultivating super alertness. After many years of Zen practice, the moment of Satori comes to an aspirant during his meditative practice or triggered by vivid sight or sound and while meditating on koan.

Rinzai:

Linji sect of Ch’an gave rise to Rinzai sect in Japan. The Buddhist Monk, founded the . Its purpose is to jolt the mind out of its routine analytical and conceptual mind. These practices rely on Koan for mind bending, through exchange of dialogue between the teacher and the student. This leads the mind back to its natural and spontaneous activity. Shikan –taza is a form of Za-zen practice that emphasizes focusing on breath. This form of meditation was carried from India, embellished in China and imbued in Rinzai.

Rinzai is known as “the master of shout”. Zen master used to shout to silence the mind of the student. Rinzai would shout at the students to give first experience of their centering towards enlightenment. The mind gets a shock; for a moment, the student experiences only the shout. In this moment, his mind stops and this is the secret of meditation.

Soto: Dogen Zenji, Eisai’s student, introduced the Soto School of Zen Buddhism to Japan. of Ch’an gave rise to Soto Sect of Japan that focuses on quiet sitting (Za-zen) and intuitive understanding. It cultivates peaceful “Silent Meditation”. Dogen attained enlightenment under the guidance of Master Ju-ching who introduced and wrote “A Universal Recommendation for ”. Dogen wrote his voluminous Shobogenzo that is the most complete work in Zen. It is called as “Treasure of Knowledge Regarding The True Dharma”. Realization of each moment is the main aim of the Soto School.

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Obaku:

Ingen Ryuki established Obaku Zen in Japan from China. Obaku masters encouraged the practice of Koans and Zazen for enlightenment.

Dogen set up a meditation hall in Kyoto for Zazen and Shikan-taza practice. Many monks came to learn Shikan-taza practice of meditation from Dogen. They used to sit with firm conviction for actualization of the Buddha-nature. Zen master Dogen gave instructions regarding the right body posture and correct temper of mind for the practice of Zazen and Shikan-taza. They are:  Zazen is to practice in a quiet room.  Wear comfortable clothing.  All thinking process should be kept aside.  Stop all functions of the mind.  One should give up the idea of becoming Buddha.  One should sit on a thick mat or a round cushion.  One should sit in an upright posture.  One has to sit in either a lotus posture or a half- lotus posture.  Left palm should be placed on the right palm with the tips of the thumbs lightly touching.  Ears should be on the same plane as shoulder.  Nose should be in line with one’s navel.  Tongue should be placed against the root of one’s mouth.  Lips and teeth closed firmly.  Eyes kept continuously open.  Breathing should be quiet through nostrils.  Regulation of body and mind with a deep breathe.  Think of non-thinking.  By thinking beyond non-thinking.  One should follow all aforementioned instructions for Zazen practice.

The purpose of precise posture of Zazen mentioned by Dogen slows down the chatter of the mind and brings about a stillness and tranquility of mind. Zen meditation is the way of realizing oneness with the world.

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Zendo: Zendo is the meditation room in a monastery. While entering the Zendo, an aspirants bows, placing the palms of the hands together. This gesture is called as “gassho” in Japan. Then, he bows in front of one’s cushion, representing one’s respect for one’s true self. Later, he bows away from the cushion towards their fellow aspirants; they are affectionately called as Zennies. After they get seated in their seats, three bells are sounded and Zazen practice begins. Zen requires absolute silence and stillness.

Makyo: Makyo is an experience that results from intensive Zazen. These experiences are illusory in nature and so the aspirants are advised to ignore it. Any ideas or images, visions that prevent us from seeing the ultimate reality are called Makyo and it should be avoided for higher purpose.

Kinhin:

Between the two periods of silence sitting, there is walking meditation called Kinhin. During the practice of Kinhin, the aspirants walk in single file around the Zendo, maintaining their concentration on their practice and cupping their hands on their hara. They gaze on the ground ahead of them.

Roshi: Roshi is the interview session between the teacher and student. The relationship between the teacher and student is considered important in Zen. During this session, the student has to bow down and sit in front of the teacher to be thoroughly psyched out, encouraged, scolded, advised, ignored or hit with a wooded stick, depending on the necessity of the student’s progress towards Self- realization. During this session, the teacher asks certain test questions to his student in order to validate the depth of one’s inner awakening about oneself.

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Kyosaku:

Kyosaku is a type of hitting practice performed in Japan . A wooden stick is used for hitting the disciple is called Kyosaku. The Kyosaku practice benefits Zazen in many ways. It regulates the blood circulation after a long period of sitting in the meditation. It cures one’s sleepiness. Kyosaku keeps daydreaming away. It even brings about satori in some aspirants. De Shan was credited for introducing the stick. The Zen master would strike the students with the stick to shock them into sudden enlightenment.

The followers of Hui-neng’s sudden enlightenment found many ways to induce a sudden breakthrough into the enlightened state of mind. Amongst them were the most prominent Zen masters, Ma-tsu and Shih-tou. Hard methods like punches, kicks, beating and shouts were invented by Ma-tsu. Shih-tou preferred gentleness. The Rinzai and Soto schools follow basically the styles of Ma-tsu and Shih-tou respectively. Po-chang Hui-hai continued Ma-tsu’s lineage. He invented monastic Zen. He was a prolific writer on teachings of Zen.

Drums and bells:

At end of sitting practice, drums and bells are played. The message recited by Zen master:

“Let me respectfully remind you, Life and death are of Supreme importance. Time passes swiftly and Opportunity is lost. Each of us must strive to awaken, awaken. Take heed, do not squander your lives”.69

69 . Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai, Pg.88. 111

Work practice:

The manual labor is considered to be an important practice of Ch’an. In monasteries, disciples are engaged in cleaning the buildings, washing the utensils, cooking and cultivating the grounds as a part of their daily practice. It is an excellent method to subdue one’s active intellect. This practice helps in developing virtues like humility and endurance. Zen master Po-Chang Huai- hai established work practice in Zen.

Sesshin:

Sesshin is an intensive practice of Zazen. During this practice, an aspirant has to sit in Zazen for nine to ten hours a day. The aspirants are not allowed to talk or look at each other. Intellectual activities like reading and writing are also forbidden. In monasteries in China and Japan, Zazen is practiced throughout the night. Chin rests are provided to practioner for refreshing themselves during the practice.

Koan practice in Zen:

The use of koan is the center of practice in Zen and is emphasized in Japanese Rinzai schools. Koans are a series of paradoxical exchange between the patriarch and disciples. These are paradoxical sayings that break down egoistic and dualistic thought. The main purpose of Koan is to enable an aspirant to focus his mind in his action, so as not to be dependent on external or internal quietude for meditation. The principal means of achieving “emptiness” or “satori” is the use of koans.

Shikan-taza:

The is the silent illumination method used by the Japanese masters of the Caodong sect of Ch’an. Shikantaza means “just minding sitting”. This means to maintain awareness of one’s whole body while one sits in meditation. This is the advanced practice of Zazen. It is simply sitting without any object of concentration. The main purpose of this Zen meditation is unifying the mind and taking it to one point so that it no longer wanders freely.

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In this mediation, the meditator does not use any specific object of meditation; rather, he maintains full awareness in the present moment. This leads one to unthinking of thinking. There is absence of mentation.

One has to transcend his mind. Then, the realm of one’s inner being is in pure awareness in the tranquility of nothingness. In the deep practice of Shikantaza meditation, one’s body and the environment merges so that, one no longer perceives dualistic approach. This practice is compared to the alertness of someone involved in “life or death” sword fight and unfolds complete self-realization called “”.

During silent meditation, one can find the non-discriminatory mind without departing from the discriminating mind. One can be in the realm of seeing and hearing, yet be unreached by seeing and hearing. One can be aware of the thought process, yet be unaffected by thought. Zen is process of forgetting mental processes and stopping rumination. The awareness on the mind leads to the realm of a thoughtless state.

At the end of the sitting meditation, an aspirant chants the following Four Vows:

“Sentient beings are numberless, I vow to save them, Desires are inexhaustible, I vow to put an end to them. The Dharmas are boundless, I vow to master them. The Buddha way is insurpassable, I vow to attain it.”70

70. Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai.Pg.87. 113

Walking Meditation:

Meditating while walking is called walking meditation. Aspirants are instructed to walk slowly, in a relaxed way, keeping a light smile on lips. In walking meditation, one has to count each step along with his conscious breathing. While walking, one has to be aware of one’s foot touching the ground and one has to breathe consciously.

This meditation helps the aspirants to feel at ease and enjoy each step of walking. It allows one to exist in the present moment. When one enters the present moment deeply, one’s regrets and sorrows disappear. It shakes off the past worries and anxieties about future.

Zen Art: Zen art is the creation of students of Zen, who unify their enlightenment experience in their art. The task is to dissolve their ego and to be totally involved in their work to bring out totality of their work. The Buddha nature is the essence of aliveness and creativity. So, the attainment of enlightenment enables one to be more creative, active, alive and spontaneous. All practices of Ch’an and Zen influence Zen arts and Zen literature. The following arts grew out of Zen practice and are greatly influenced by Zen:  Haiku in Poetry  The Martial Arts  Tea Ceremony  Sumi-e in painting  Fencing  Landscape gardening (Zen Garden)  Flower arrangements  Noh Drama

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Zen Poems:

Zen poems are an expression of an insight attained at the moment of enlightenment. Many poems are the expressions of nature as explained by the poet out of his enlightenment experience. Haiku is a distinctive poetic form of Zen poem written by the master Mastuo Basho. There are different poems on enlightenment written by Zen Masters.

Haiku: “Haiku” is an evocative, seventeen –syllable poem that expresses the spirit of Zen. This unique art of writing is established in Japan. It expresses “ is-ness” of everyday sights and sounds; it gives the essence of Zen that explains, “catch life as it flows”. “The old pond. A frog jumps in. Plop!”71 (Basho)

In this Haiku Poem, Basho expresses the essence of Zen through the lines “A frog jumps in, Plop!”. It expresses the sudden fulfillment; the mystery of universe was solved with the experience of Zen.

This is the experience of “mushin”, the state of no-mind. This is an undualistic approach of the poet, where the poet is not separated from his subject; his feelings are an integral part of his experience. There is a merger of the knower and known. These expressions are an acute perception of the “Thusness of the things”.

Haiku poems are accompanied with a style of Chinese and Japanese paintings. These poems are compiled for the purpose of expressing a meditative experience.

71 . The World Of Zen, Nancy Wilson Ross, A Vintage Book, 1960, New York, Pg.122.

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Martial Arts: The main aim of Zen martial arts is the “life and death” struggle with ego. One’s self- knowledge leads one toward self- realization. The practice of archery enables the student to cultivate an inner balance of mind and outer mastery of the body. So, all the movements arise without the intervention of thought. When a student performs archery in a state of “no-thought”(mushin) in the absence of ego consciousness, there is no accomplishment or failure. This is the everyday mind arising from no-mind. This is the essence of Zen martial arts.

Flower arrangement: The flower arrangement is one of the Zen practice introduced in Japan during fourteenth century. Early Zen masters of Ikebana initiated this practice of flower arrangement. The principle of flower arrangement shows the relationship between Heaven, Man and the Earth- all considered as a state of mind. In flower arrangement, there is a tall central stem representing “Heaven”, a medium –length stem representing “Man” and a short stem representing the “Earth”.

Noh Drama: In Japan, Noh Drama is rooted in Zen principle. This drama is in silence. “Noh” has been called as “frozen dancing”. It involves voiceless inner acting that gives meaning to every movement of the performer. “Noh” conveys intense moments of sorrow, joy and other emotions. The climax of the drama can be achieved only through the ability of an actor. Usually the story of the “Noh drama” is suggested rather than described.

Tea Ceremony- (Cha-no-yu): The Cha-no-yu is a Japanese art of Tea Ceremony rooted in Ch’an . Bodhidharma prepared the first tea for being alert during prolonged meditation. Zen monks used to drink tea to keep themselves alert for their progress in Zen meditation. The spirit of Zennism is actualized through Zen Tea Ceremony. The Tea ceremony is a carefully planned ritual for leading the students toward realizing their true nature.

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Thus, the Tea Ceremony became a Zen Art. Its purpose is to create quietness from the stress of daily life. Drinking tea is considered as a celebration and is a part of Zen practice that intricate one’s attention to the present moment.  The Tea Ceremony is carried out in a tea hut- a special hut that can be entered through a low door. The Tea hut is located in a garden and its surroundings are symbolically developed, such that entering into the hut itself is like a foretaste of entering “Mu” or Satori.  There is a beautiful garden, beautiful pond, swans on the pond and flowers all around the hut. The interior of the hut is made of natural wood and it is sparsely decorated.  The Roji (garden) path leads toward the machiai (guest room). Tearoom signifies the first stage of meditation, the passage into self- illumination.  The Roji intends to break all the external barriers for creating a suitable environment for realizing self-nature.  The guest has to leave his shoe outside and then enter the Tea hut. The Samurai had to take off his swords before entering into the special hut for the “Tea Ceremony”.  One has to maintain silence; one has to leave his thinking and thoughts outside the hut.  All steps in tea preparation are performed sequentially, smoothly and carefully with full of attention. So, nothing stands in the way of the guests’ appreciation of the flavor and visual pleasure.  During the Tea ceremony, a woman always wore the traditionally elaborate court dress.  The hostess prepares the tea very gracefully. The preparation of tea is in a special samovar that makes a pleasant music of its own.  The guest sits down in a meditative seiza posture during the Tea Ceremony. The guest initially listens the music of the tea. Then, he listens the birds chirping in the garden.  The hostess serves the tea with due respect and the guests also receive it with the same respect.  Peacefulness surrounds everywhere throughout the Tea ceremony.

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 Initially, the guest smells the aroma of the tea with great awareness and tastes the tea sip by sip as if it has come from the beyond.  It is a beautiful ceremony with richness in its experience.  Everyone comes out nourished and refreshed after the Tea ceremony  The truth surrounds everywhere. It is in the air, in the fragrance of the flower, in the flow of the river, in the green leaves, in the dust as well as within us.

Zen Art: Zen Arts give us the most direct ways of understanding the essence of Zen. The Zen painting techniques are called “the art of artlessness”; the work of art is not a representation of nature. It itself is a work of nature. The contemporary Zen Art painter Sabro Hasegawa called Zen Arts as “controlled accident”; Zen paintings are painted as naturally as the rocks and grasses, which they depict.

In Zen Arts, there is no duality. There is no conflict between the natural element of chance and the human element of control in Zen Art. The artistic technique of the Zen painter is discipline and spontaneity.

Zen Art was a calligraphic style of painting done with black ink on paper or silk; Zen Art depicts the essence of Zen. Chinese black ink is used for writing and painting. The ink comes in a solid stick. Painting and writing a poem is done with a sharply pointed bamboo brush set. This is the perfect instrument for an experienced observer for his expression of unhesitating spontaneity.

Sumi- e – painting:  Sumi-e- painting is a Zen Art in Japan.  Legendary Zen masters Wu Tao-Tzu and Wang- Wei had perfected this style of painting during the T’ang dynasty.  Hsia-Kuei, Ma-yuan, Mu-ch’i and Liang-k’ai were eminent landscape painters during the Sung dynasty. They created the tradition of “nature painting”; these paintings show us the life of nature- of mountains, water, mist, rocks, trees and birds –as felt by Zen.

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 The most striking feature of the Sumi-e-painting is the relative emptiness of the picture; emptiness appears as a part of the painting and not just as unpainted background. In Zen Art, the artist makes the whole picture alive by painting in just one corner.  Ma-Yuan mastered this kind of painting technique that is known as “Painting by not painting” or “playing the string less lute”.  Zen Art takes care of the essence of “Satori” in each painting.  All paintings are integrally related to its empty space and gives the feeling of “great void” from which the event suddenly appears.

Fencing:

Fencing is a form of Zen Art. Samurai overcomes the fear of death by the practice of fencing. In Fencing, the mental attitude of Samurai is like a swords- man; he is in absolutely detached from his own personal fate; he is totally indifferent to whether he lives or dies.

Zen Garden: Zen gardens are developed for communicating the philosophical truth. The Kyoto garden of Ryoanji is a famous garden with true expression of the Zen.

“In its own way, each one of the arts which Zen has inspired gives vivid expression to the sudden and instantaneous quality of its view of the world. The momentariness of sumi (ink) paintings and haiku (a verse form) and the total presence of mind required in cha-no-yu (tea ceremony) and kendo (swordsmanship) bring out the real reason why Zen has always called itself the way of instantaneous awakening.”72 (Alan Watts)

72. The World Of Zen, Nancy Wilson Ross, A Vintage Book, 1960, New York,Pg.87.

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Ch’an in Vietnam - Thien Buddhism:

The spreading of Ch’an posits an Indian monk, Vinitaruci. After completion of his practices with , the third Patriarch of Ch’an founded the Vietnamese Zen Buddhism (Thien). The Thien School of Buddhism is associated with the teachings of Mazu, the Ch’an Patriarch. The basic concept of Thien Buddhism is a concept of “Tathagata”. Mindfulness mediation is practiced widely in Thien Buddhism.

Ch’an in Korea – Son Buddhism:

Ch’an Buddhism spread in Korea around ninth century. Many Korean aspirants travelled to China and learnt techniques of Ch’an under the guidance of Venerable Mazu. Some of them returned to Korea and established the . This was the beginning of the spread of Ch’an in Korea as Korean Zen (Son). was a notable Son master who introduced koan practice in Korea. Seon centered upon the practice of meditation.

Ch’an (Zen) teaches single mindedness, wholeheartedness and direct perception. Ch’an Buddhism believes that everything is constantly changing. So, one has to be open to the natural flow of life. All Ch’an (Zen) practices emphasize to create awareness on present moment. If the mind is more balanced as a result of Zazen practice, then there is an accumulation of energy called in Zen Joriki that has a positive effect in all activities of one’s life. A Zen student is always a master of all situations and completely free to respond in any way. He is totally involved in the present moment.

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The Ch’an (Zen) practices are a blend of body and mind training. The aim of Zen practice is “Satori”, knowing one’s own Buddha Nature. “Satori” is a sudden experience and it is “turning over” of the mind. “Satori” is formless, undifferentiated and noumenal self.

“There is nothing, lacking in you and you yourself are no different from the Buddha. There is no other way of achieving Buddhahood than letting your mind free to be itself”.73

(Tao-hsin).

73. Zen For Beginners, Judith Blackstone and Zoran Josipovic, Orient Black Swan, 1986, Chennai.Pg.155.

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