What is Zen and how to achieve it? What does it mean to know Zen, the state of Zen, the inner Zen? Zen's influence on the modern world

Our conversation today will be about a subtle, like the scent of a flower, full-flowing, like the Amazon, and very elegant direction of Buddhism - about Zen Buddhism, as well as about the philosophy, history, essence and principles of this amazing and probably the most unusual teaching on earth.

The Essence of Zen Buddhism

Its strength and depth are always impressive, especially if a person is just beginning to become acquainted with the basics and then with the very essence of Zen Buddhism, deep as the sea and boundless as the sky of ZEN.

It is unlikely that the essence of this teaching about “emptiness” can be expressed in any words at all. But his state can be expressed philosophically like this: if you look into the sky, birds in flight leave no traces, and the nature of Buddha can only be understood when you can take the reflection of the moon out of the water.

The history of Zen Buddhism

No less interesting is the very history of the emergence of Zen Buddhism, as one of the wisest branches of this world religion.

Once upon a time in India, Buddha Shakyamuni transmitted his teachings. And the people, gathered, waited for the first word of the Buddha, who was holding a flower in his hand.

However, Buddha remained significantly silent, and everyone froze in anticipation of the sermon starting. And yet, there was one monk who suddenly began to smile while looking at the flower.

This was the sudden enlightenment of Mahakasyapa, a disciple of the Buddha. Shakyamuni Buddha said that Mahakasyapa, alone of all those present, understood the meaning of his teaching, the teaching beyond thoughts and forms, and became enlightened, and also became the holder of this great teaching.

Spread of Zen teachings

We can say that Zen began its march around the world when the great master Bodhidharma, whom many consider the first patriarch or founder of all Buddhism, arrived in China from India. After him, this teaching was divided into schools.

Bodhidharma was met by the Chinese emperor himself and asked what his merit was, because he built many temples and took care of the monks.

To which Bodhidharma replied that he has no merit, that everything he does is an illusion, and in addition said that the real essence of everything is emptiness and emptiness - this is the only way, which confused the emperor a lot. From China, Zen Buddhism spread to Japan, Vietnam and Korea.

Origin and meaning of the word Zen

Zen is translated from Sanskrit (ancient Indian) as dhyana – contemplation.

You should also know that it has different names in different countries. So, in Japan it's called - zen; in China - Chan; Korea - sleep; Vietnam – Thien.

The essence of the teachings of Zen Buddhism

The teachings of Zen Buddhism are essentially based on empty nature, the nature of the mind, which cannot be expressed in any way, but can only be realized.

Moreover, it is not possible to realize with the mind, but that part of the mind that knows about everything without thinking or analyzing. This consciousness is called awakened, in contrast to ordinary human consciousness, which divides everything into good and bad, into likes and dislikes, and which constantly makes judgments.

Although the teachings of Zen Buddhism are beyond words and concepts, on a relative level, Zen practices follow the generally accepted moral concepts of Buddhism: renunciation of hatred and bad deeds, and also follows other knowledge of traditional Buddhism.

Consequently, other knowledge from traditional Buddhism: the concept of karma - not to be attached to loss and profit; have no attachment to external things, since they are the source of suffering; and of course follow the principles of Dharma - all phenomena are free from “I” and there is no essence in them.

According to Zen teaching, all things are empty in nature. And this one the emptiness of both our mind and all phenomena can be comprehended only by contemplating them.

After all, as you can understand, the mind itself cannot comprehend emptiness, because it is constantly moving, one thought clings to another.

The ordinary mind is blind and that is called ignorance. The mind constantly divides into good and bad, pleasant and unpleasant - this is a dual vision and it brings suffering and subsequent rebirths. Here is the ordinary mind - it sees pleasant things and rejoices, but seeing unpleasant things we suffer. The mind divides and this is the cause of suffering.

Philosophy of Zen Buddhism

Zen does not rely on intellect, philosophy, and texts, but directly points to the nature of the Buddha and the enlightened one in each of us. Sometimes Zen masters present the meaning of their teachings in very unique ways.

For example, a student can ask a master what the essence of Zen is, to which the master can answer something like this: “ask that tree over there,” or he can grab the student by the throat and choke him, saying: “I want to find out from you,” or even hits him on the head with a meditation stool. In this state, a person’s mind stops and instant enlightenment occurs.

However, you should not think that this will last for a long time, but by repeating such short states of enlightenment or satori, as such a state is sometimes called, it deepens and becomes longer lasting.

And so, when a person spends 24 hours in this state beyond thoughts, then, in accordance with the philosophy of Zen Buddhism, complete enlightenment occurs.

Principles of Zen Buddhism

The main principle of Zen Buddhism says that by nature every person is a Buddha and everyone can discover this enlightening basis within themselves. Moreover, to open without effort and without actions on the part of the ordinary mind. Therefore Zen is a straight path, where the Buddha is inside, not outside.

Also, one of the most important principles of Zen is that the state of enlightenment can only be achieved in a state of non-action.

This means that only when the ordinary mind does not interfere with a person’s inner nature, the Buddha nature, only then can one achieve a happy state, beyond samsara and nirvana. That's why The Zen path is sometimes called the path of non-action. What’s interesting is that Tibetan Bon Dzogchen also talks about non-action. This is the special path of the two great teachings.

Zen parable

Here we can give one Zen parable - the story of a Zen master and student.

Once upon a time there lived a Zen master and at the same time a master of archery, and one person came to study with him. He mastered archery well, but the master said that this was not enough and that he was not interested in archery, but was interested in the student himself.

The student did not understand and said, I learned to shoot at ten, and I’m leaving. He was just about to leave when the master was aiming his bow at the target, and then he understood everything madly.

He approached the master, took the bow from his hands, took aim and fired. The master said: “Very good, until now you were shooting concentrating on the bow and the target, but now you concentrated on yourself and gained enlightenment, I am happy for you.”

Zen Buddhism Practice

In Zen, all practices are only auxiliary. For example, there is the practice of bowing: to a teacher, a tree, a dog - this is how practice for oneself is expressed, the practice of taming one’s ego.

After all, when there is no egoism, a person already worships his essence, the essence of the Buddha within himself.

What is the difference between meditation in Zen Buddhism

And meditation in Zen Buddhism differs from ordinary ones in that contact with reality and knowledge of one’s essence through this contact is the meaning of meditation.

Thus Master Thich Nhat Hanh said: “When I eat, I just eat, when I walk, I just walk”. Here there is only pure observation of the process of everything that happens, without getting involved in the thought process. You too, dear readers, can join this meditation, and your life itself will become an ideal meditation.

The ordinary mind is just a dream

What each of us needs to understand is that a person is sleeping. A person sleeps at night and also sleeps during the day. He sleeps because he does not see the inner light, the inner state of Buddha.

This life is just a dream, and you are also a dream, each person is not reality yet, but the real reality within. Therefore, all the masters said - wake up and become an awakened one, that is, a Buddha.

Zazen meditation

Meditation that will help normalize blood pressure: it is called zazen - this is when you look, for example, at a point on the wall for a long time, or concentrate on your breathing or some sound, for example, reciting a mantra. Then the mind stops by itself and you realize yourself.

Koans in Zen Buddhism

Koans are short stories in Zen Buddhism - which are based on paradoxical thinking, which, like shock therapy, helps stop the mind.

For example, the master asks: “what color is the wind?”, and the student answers “the one that blows in the master’s face.”

After all, in everyday life we ​​are always conditioned by our mind and how it thinks about something external. And now imagine that the mind for a moment does not understand what the mind was told and what was told to it.

Let’s say if, in response to a student’s question, “where did Bodhidharma come from,” the master answers, “Ask that tree over there,” the mind of the student or just a person will become confused and for some time only inner depth will arise without support and beyond the limits of thinking.

This is how the so-called satori or enlightenment can arise. Even if for a short time, the person will already be familiar with this state and will take the path of Zen.

Practicing martial arts in Zen

According to legend, martial arts were brought to the world-famous Shaolin monastery by the Indian master Bodhidharma.

He said that you need to be prepared for anything. Of course, this was due to the fact that Zen monks had to move around the country a lot, and there were turbulent times in China and they had to fend for themselves.

However, real masters in martial arts sometimes have to act not logically, more by intuition and inner instinct, when the ordinary mind no longer works or is not enough to win against a much stronger opponent.

It turns out that actions in fighting styles based on the philosophy of Zen Buddhism are ahead of the mind, and the fighter moves rather through the body and the “inner mind,” which helps him experience the state of Zen or contemplation.

Many people know that the way of the samurai is death. As you can understand, the samurai martial art is also based on Zen.

After all, when it doesn’t matter to a person when he dies - after all, he died during his lifetime, then only the state of mind or consciousness is important, which does not depend and does not fluctuate due to external things.

How to do Zen meditation?

Usually, when you walk down the street, you notice everything you can see, but you don't notice the most important thing - the person who is observing it.

So, daily meditation from Zen Buddhism is very simple - when you walk, you just walk, observing the one who is walking (observe yourself). When you do something: dig, cut, wash, sit, work - watch yourself, watch who is working, sitting, eating, drinking.

Here is a quote from an enlightened Zen master: “when I walk, I just walk, when I eat, I just eat”. Therefore, even this is the only way to develop clarity of mind and become enlightened.

How to stop your mind?

When you observe your mind, you begin to notice the intervals between two thoughts. It is impossible to force the mind to stop, it stops by itself, watch and do not try to stop your mind.

Just watch your mind, be a witness. After all, the mind is constantly busy thinking about past events or fantasizing about the future.

By observing the mind, a person wakes up from sleep, from a long hibernation in an unreal world. Hinduism talks about the wheel, the wheel of reincarnation and it is all the mind that creates repetitions.

How to achieve enlightenment in Zen?

Zen philosophy states that no matter what you do in life - ordinary walking, eating, or just lying on the grass or on the seashore - never forget that you are an observer.

And even if the thought takes you somewhere, return to the observer again. You can observe every step - here you are lying on the beach, watch yourself, you rise and go to the sea, watch yourself, you enter the sea and swim - watch yourself.

After a while, you will be amazed how the internal dialogue will begin to slow down and disappear. You can watch your breathing or, when you walk, watch that you are walking.

Just be an inner witness. The mind and feelings will stop and only great depth will remain, the depth of inner silence, you will feel that you are touching the entire universe from the inside.

The day will come when watching you fall asleep at night - your observation will continue in your sleep - the body is sleeping, and you are observing.

Our thoughts are unconscious, our actions are unconscious - we move like robots in this world. It's time to become conscious and aware. And this path is effortless and beyond action - just be a witness, just be an observer.

Even when death comes, you will simply watch how the elements of the body that make up a person dissolve. And then the bardo of clear light comes, and simply by observing this light you will remain in nirvana, you will receive enlightenment and liberation at the time of death.

Three Stages of Zen Contemplation

Conventionally by the masters of Zen Buddhism the state of enlightened mind is divided into 3 levels.

The first is when, like being frightened by something, our mind stops.

The second stage is when a person has established himself in a state of non-thought and when all phenomena are equal for an empty mind.

And 3rd stage - this is perfection in Zen, where there is no longer fear of any phenomena in the world, when the mind simply flows beyond thinking in the state of Buddha.

Epilogue

Undoubtedly, life is full of mysteries and the most important riddle or secret in a person is his inner nature or Buddha nature. It turns out that there is a happier state of mind when you are beyond thoughts and feelings.

What is Zen? From the fusion of Vedic and Taoist spiritual streams, a unique movement was born, distinguished by extraordinary liveliness, naturalness, beauty and paradox - Zen (Chan) Buddhism. Another (official) name is the Heart of Buddha (Chinese Fo Xin); can also be translated as Buddha Mind. Zen is defined in the system of spiritual teachings as a movement in Buddhism of the Mahayana tradition, brought to China by the monk Bodhidharma, who came from India, and spread in the Far East (Vietnam, China, Korea, Japan). Bodhidharma settled in the Shaolin Monastery, considered today the cradle of Chinese Chan Buddhism. Historically, Zen is the result of the development of two ancient cultures: China and India, and it is more Chinese than Indian in character. Zen (Japanese "meditation") is a creative state, the highest flowering, purity and constant elation of spirit, it is continuous meditation. It follows from Taoism, according to which the basis of the world order is the Tao (true path). The task of the Zen student is to find this path and strictly follow it, for the Zen man, wherever he goes, always moves towards his Higher Self, towards the Source of Being, towards the source of saturation. From the 12th century, Zen spread to Japan and received truly creative development there. Subsequently, the traditions of Japanese Zen and Chinese Chan developed largely independently - and now, while maintaining a single essence, they have acquired their own characteristic features. Japanese Zen is represented by several schools - Rinzai (Chinese: Linji), Soto (Chinese: Caodong) and Obaku (Chinese: Huangbo). Zen is not a religion, a philosophy, or a science; does not imply belief in the existence of any god; does not deal with the problem of the existence of God and, according to D.T. Suzuki, Zen is neither theistic nor atheistic. Zen does not seek the meaning of life, it is practical, it only describes the conditions for the existence of suffering and indicates a way to overcome it. The central idea of ​​Zen is simple and amazing: every being has the nature of an awakened Buddha, the purpose of life is to know this nature, to know one's own true nature and, therefore, to know oneself. Zen is related to Taoism, Vedanta and yoga. It is surprisingly in tune with modern psychotherapy and psychoanalysis. The famous psychoanalyst and philosopher E. Fromm in his book “Zen Buddhism and Psychoanalysis” wrote this: “...Zen is the art of immersion in the essence of human existence; it is the path leading from slavery to freedom; Zen releases a person's natural energy; it protects a person from madness and self-deformation; it encourages a person to realize his abilities to love and be happy." Zen Buddhism practices direct (without anything unnatural or external) coming into contact with one’s inner world, that is, spiritual self-development based on the inclusion of the potential of the individual’s mental activity in the process of systematic training of the mind. It is natural that many people are not ready or interested in spiritual practice. But even if there is no formed intention to practice Zen as a spiritual discipline, you can bring a sense of Zen into your daily life to become much freer and happier. The two main types of regular Zen practice are sitting meditation (zazen) and simple physical labor. They are aimed at calming and unifying the mind. When the mind becomes calm, ignorance and worry decrease. Then, in clear silence, the practitioner is able to see his own nature. However, sitting meditation is not a training in patience or anything else, but is essentially “sitting just like that.” In general, the concept of “just like that,” “suchness” (tathata) of action is one of the basic concepts of Zen Buddhism. One of the names of Buddha in Buddhism: “Thus coming” (Tathagata) - one who comes and goes just like that. Zazen - meditation in the "lotus" position - requires, on the one hand, extreme concentration of consciousness, and on the other, the ability not to think about any specific problem. “Just sit” and, not paying attention to any single thing in particular, perceive everything around you as a whole, down to the smallest details, knowing about their presence in the same way as you know about the presence of your own ears, without seeing them. It is believed that Zen cannot be taught. You can only indicate the direction of the path to achieve personal enlightenment (satori) kensho. All people initially have the capacity for enlightenment; the task of a Zen practitioner is only to realize it. Enlightenment always comes suddenly, like a flash of lightning; it knows no parts or divisions, so it cannot be perceived gradually. The Japanese verb "satoru" (Japanese??) means "to realize", and one can only realize with the help of a certain "sixth sense", which in Chan is called "no-mind" (wu-xin). “No-mind” is an inactive consciousness that is not separated from the surrounding world. It is this kind of consciousness that is practiced in meditation, which is why meditation is so important in Zen Buddhism. There is no such thing as enlightenment that one can have. That's why Zen teachers ("masters") often say not to "achieve enlightenment" but to "see your own nature." Enlightenment is not a state. This is a way of seeing. The path to seeing one’s own nature is different for everyone, since everyone is in their own conditions, with their own baggage of experience and ideas. That is why they say that in Zen there is no definite path, there is no one definite entrance. These words should also help the practitioner not to replace his awareness with the mechanical execution of some practice or idea. According to general Buddhist ideas, there are three root poisons from which all suffering and delusion arise: ignorance of one’s nature (cloudness of the mind, dullness, confusion, anxiety); disgust (to the “unpleasant”, the idea of ​​something as an independent “evil”, generally rigid views); attachment (to something pleasant - unquenchable thirst, clinging). Therefore, awakening is promoted by: calming the mind; liberation from rigid views; liberation from attachments. In Zen, the main attention on the path to achieving satori is paid not only (and not so much) to the Holy Scriptures and sutras, but to direct comprehension of reality based on intuitive penetration into one’s own nature (meditation). According to Zen, any person can achieve satori already in this incarnation, emerging from the endless cycle of birth and death (samsara). In Zen there is an expression: “Samsara is nirvana,” which expresses this idea that enlightenment is achievable in any incarnation. Four key differences of Zen: A special teaching without sacred texts. Lack of unconditional authority of words and written signs. Transmission by direct reference to reality - in a special way from heart to heart. The need to awaken through awareness of one's own true nature. Many early Chan teachers demonstratively burned sutra texts and sacred images in order to eradicate attachment to a letter, image, or symbol in their students. One could not even talk about teaching Zen because it cannot be taught through symbols. According to tradition, this is a special transmission of the awakened consciousness from the heart of the teacher to the heart of the student without relying on written signs - the transmission in a different way of what cannot be expressed by speech - “direct instruction”, a certain non-verbal method of communication, without which the Buddhist experience could never pass from generation to generation. Zen itself is a kind of “seal of the mind (heart)”, which is not found in the scriptures, since it is “not based on letters and words.” A unique textual phenomenon of Zen are koans: parables-riddles that do not have a logical answer. This is a kind of paradox, absurd for the ordinary mind, which, having become an object of contemplation, seems to stimulate awakening, removes the mind of the listener from the balance of habitual, everyday logic and makes it possible to realize higher values ​​(see. “101 stories of Zen”, “Bones and Flesh of Zen”, etc.). Zen does not accept extreme asceticism: human desires should not be suppressed, but deeply realized. In fact, daily activities, things you enjoy doing, can become meditation - but with one condition: to be completely present in what you are doing. And under no circumstances should you be distracted from this - be it work, a glass of beer, making love or sleeping until lunch. Any hobby can be a way to understand your true nature. This turns life itself in every manifestation into a work of art. The entire Zen tradition is built on the transmission of teachings using various “tricks”: any available and, it would seem, the most inappropriate things for this, secular and other activities, such as brewing tea (tea ceremonies), theatrical performance, playing the flute, the art of ikebana , composition. The same goes for martial arts. Martial arts were first combined with Zen in the Chinese Buddhist monastery of Shaolin as gymnastics to develop the body, and then also as a way to strengthen the spirit of fearlessness. The martial arts of the East are precisely arts, a way of developing the “spiritual abilities of a samurai,” the implementation of the “Way” (“Tao” or “Do”), the path of war, the sword, the arrow. Bushido, the famous "Way of the Samurai" - a set of rules and norms for the "true", "ideal" warrior was developed in Japan for centuries and absorbed most of the provisions of Zen Buddhism, especially the ideas of strict self-control and indifference to death. In a combat situation, a warrior has no time for reasoning; the situation changes so quickly that a logical analysis of the enemy’s actions and planning one’s own will inevitably lead to defeat. The mind is too slow to follow such a technical action as a blow that lasts a fraction of a second. A pure consciousness, unclouded by unnecessary thoughts, like a mirror, reflects any changes in the surrounding space and allows the fighter to react spontaneously, uncontrivedly. It is also very important during a fight to have no fear, like any other emotion. Zen ethics is to treat anything neither good nor bad. Just be an observer, a witness. Zen aesthetics includes a number of separate areas: the rock garden; iaijutsu and kenjutsu (sword arts); kyudo (archery); calligraphy; tea ceremony, etc. The influence of Zen is difficult to overestimate; modern culture is filled with Zen philosophy (literature, art, cinema). The principles of Zen are reflected in the works of G. Hesse, J. Salinger, J. Kerouac, R. Zelazny, in the poetry of G. Snyder and A. Ginsberg, in the painting of V. Van Gogh and A. Matisse, in the music of G. Mahler and J. Cage, in the philosophy of A. Schweitzer, in the works on psychology of K.G. . Jung and E. Fromm and many, many others. In the 60s The "Zen boom" swept many American universities and gave a certain color to the beatnik movement. Many psychotherapeutic schools have experienced the influence of Zen - such as Gestalt therapy and the founder Fritz Perls himself, as well as famous trainings such as ECT. John Enright, who worked in Gestalt with Perls for many years, directly wrote in his book “Gestalt Leading to Enlightenment” that he considers the main goal of Gestalt therapy to be mini-satori - the achievement of a special insight or catharsis, after which most old problems dissolve. A person does a lot in his life unconsciously, automatically. It’s as if he’s not living, but sleeping. You need to be attentive to every action, every moment of this life, be able to concentrate in the moment “here and now” and observe. This observation reveals the true beauty of the world. Life turns into something meaningful, unique and infinitely beautiful. Anyone can meditate. All you need is desire. Correct meditation gives at least an amazing feeling of lightness, clarity, peace and heightened senses. Anyone who really decided to reveal the deepest secrets of life will need diligence and patience...

What is Zen? It is both what a person is, his true essence, expressed outward moment by moment, and what he does, the practice of self-discipline through which it becomes possible to experience the joy of existence. This is not a belief system to be accepted. There is no dogma or doctrine in this spiritual practice. Zen is the experience of what is sometimes called the highest reality or absolute, and at the same time it cannot be separated from the ordinary, the relative. This direct experience is available to everyone by birthright. The practice of "zazen" - meditation - allows you to realize the unambiguous, bright, complex nature of all life hidden from worldly eyes.

The Birth of Buddhism

It was this path to awareness that was demonstrated to people more than two and a half thousand years ago by the Indian prince Siddhartha Gautama, who gained fame under the name The word “Buddha” has the simplest meaning - “awakened”. The great teaching of the Indian prince is that every person is capable of awakening, that fundamentally everyone is a Buddha - Jewish, Christian, Hindu, Islamic, secular.

With this flexible and consistent attitude towards different cultures and beliefs along the way, Buddhism has embraced all the countries of Asia. In China, it merged with Taoism and evolved into “chan,” a Chinese concept of meditation that evolved into “Zen” in Japanese. Over the past decades, Zen Buddhism has been integrated into Western culture. As the famous historian Arnold Toynbee said, one of the most significant events of the twentieth century was the journey of Zen Buddhism from east to west.

Unique worldview

Zen Buddhism is a focused and consistent spiritual practice through which a person gains the opportunity to realize: his “I” and all other people are one, the conditional and the unconditional happen simultaneously, the absolute and the relative are one and the same. From this awareness comes natural compassion and wisdom, a peaceful and intuitively correct reaction to any external circumstances. Zen is not a phenomenon; Buddhists do not even consider it a religion. When the Dalai Lama answered the question of what Buddhism is, he simply called kindness his religion.

Zen state

And yet, the state of Zen - what is it? Stop. Stop trying to comprehend with your mind what cannot be understood intellectually - simply because such depths are inaccessible to rational thinking. Just take a fully conscious breath. Taste it. Feel grateful that you are able to breathe. Now exhale - slowly, with understanding. Let go of all the air, feel the “nothingness”. Inhale with gratitude, exhale with love. Receiving and giving is what we do with every inhalation and exhalation. Zen is a transformative practice of breathing with full awareness of each moment, on a regular basis.

Know yourself

This simple but surprisingly deep spiritual practice allows you to free yourself from the shackles of the past and future, as well as from the prohibitions and barriers that people have placed for themselves. The main mistake of most ordinary people is that they consider these artificial restrictions to be the essence of their personality and unchanging individuality.

And really: who do you think you are? If you think deeply about this question, it turns into a koan - a meaningless phrase that promotes immersion in meditation and sounds like “who am I?” You will find that the conditioned opinions and compulsive traits that society has come to think of as personality have no fixed substance.

Through consistent zazen, a person is able to free himself from self-declared individuality and find his true self - an open and confident being, unhampered by any obstacles, flowing with all that exists in every single moment. That is why it is absolutely natural for all people to take care of the environment, starting with their own actions: preventing the waste of the planet’s precious resources, realizing that every action has consequences. This awareness intuitively extends to the entire world around us. Zen Buddhists strive to live with consideration for everyone, integrity, reality; they want to free all sentient beings from suffering.

Four Noble Truths

By renouncing worldly life and sitting under a tree to meditate, Buddha achieved enlightenment. He formulated the teachings of Zen in accessible language in the form of four principles, or four noble truths.

First Truth: Life Means Suffering

Until the age of 29, Prince Siddhartha remained imprisoned within the four walls of his father's castle. When he first went out into the street, he saw four sights that left a deep imprint on his tender and naive soul. They were a newborn child, an old cripple, a sick man and a dead man.

The prince, who grew up in luxury and did not suspect the existence of death and grief outside the palace, was amazed by what he saw.

During meditation, he realized that life means suffering because people are imperfect. The world inhabited by people, accordingly, is also far from ideal. To understand Zen, this statement must be accepted.

The Buddha realized that throughout life, every person has to endure a lot of suffering - both physical and psychological - in the form of aging, illness, separation from loved ones, deprivation, unpleasant situations and people, grief and pain.

All these misfortunes haunt a person simply because he is subject to desires. If you manage to get the object of desire, you can experience joy or satisfaction, but it is very fleeting and quickly disappears. If pleasure lasts too long, it becomes monotonous and sooner or later gets boring.

Three truths about desires

Second Noble Truth: The root of suffering is attachment.

To avoid suffering, you need to realize what is its root cause. As the Buddha argued, the main cause of psycho-emotional experiences is the desire to possess (craving, thirst) and not to possess (rejection, aversion).

All people have desires. Since it is impossible to satisfy them all, people become irritated and angry, thereby only confirming their susceptibility to suffering.

Third Noble Truth: The end of suffering can be achieved.

According to the Buddha, the end of suffering can be achieved by regularly practicing non-attachment to desires. Freedom from torment clears the mind of worries and worries. In Sanskrit it is called nirvana.

Fourth Noble Truth: The path to the end of suffering must be walked.

Nirvana can be achieved by leading a balanced life. To do this, you need to follow the Eightfold Path, which is gradual self-improvement.

Etymology

Of all the names of this branch of Buddhism, the most widely known in the West is its Japanese name (actually “Zen”). The etymology of this word has its roots in the Sanskrit-Pali term “dhyana/jhana” (Sanskrit: ध्यान, dhyāna, from ध्या, dhyā, “concentration, reflection”), meaning “(mental) concentration.”

The pronunciation of this word has undergone a transformation in Chinese into “chan” (cf. Vietnamese. Thien; cor. dream or sen), then, spreading in Japan - into “Zen”.

Currently in a word zen denote (1) the actual teaching and practice of Zen; (2) the tradition in which these teachings and practices are transmitted - zen buddhism, zen school. Another (official) name of the Zen tradition is the Heart of Buddha (Chinese Fo Xin); can also be translated as Buddha Mind.

Story

It is generally accepted that Zen spread in China in the 5th century AD. e. The Indian Buddhist monk Bodhidharma (in the Chinese tradition - Putidamo or simply Damo, in the Japanese - Daruma), often called the successor of the 27 Indian Patriarchs of Buddhism, who later became the first Patriarch of Zen (Chan), is considered to have brought this teaching of the Buddha to China. Bodhidharma settled in the Shaolin Monastery, considered today the cradle of Chinese Chan Buddhism. During the 6th-8th centuries, Zen spread to Korea and then Japan. Subsequently, over the centuries, the teaching was passed on from patriarch to patriarch, acquiring more and more adherents. Currently, it has become widespread in the West (Western Europe, North America).

Brief essence of the teaching

It is believed that Zen cannot be taught. We can only suggest a way to achieve personal enlightenment.

(More precisely, there is no such thing as enlightenment that one can have. Therefore, Zen teachers ("masters") often say not "to achieve enlightenment" but to "see one's own nature." (Enlightenment is not a state. It is a way of seeing .))

Besides, path to a vision of one’s own nature - for everyone, since everyone is in their own conditions, with their own baggage of experience and ideas. That's why they say that in Zen no definite path, there is no one specific entrance. These words should also help the practitioner do not replace your awareness mechanical execution of some practice or idea.

It is believed that a Zen teacher must see his own nature, because then he can correctly see the state of the “student” and give him instructions or a push that is suitable for him. At different stages of practice, the “student” may be given different, “opposite” advice, for example:

• “meditate to calm the mind; try harder”;
• “don’t try to achieve enlightenment, but just let go of everything that happens”...

According to general Buddhist ideas, there are three root poisons from which all suffering and delusion arise:

1. ignorance of one's nature (cloudness of mind, dullness, confusion, restlessness),
2. disgust (to the “unpleasant”, the idea of ​​something as an independent “evil”, generally rigid views),
3. attachment (to something pleasant - unquenchable thirst, clinging)…

Therefore, awakening is promoted by: (1) calming the mind, (2) liberation from rigid views and (3) from attachments.

The two main types of regular Zen practice are sitting meditation and simple physical labor. They are aimed at calming and unifying the mind. When self-churning stops, the “dregs settle,” ignorance and anxiety decrease. A cleared mind can more easily see its nature.

At a certain stage, when the practitioner has calmed the mind, a good mentor - seeing the "obstacle" in the practitioner's mind: rigid views or attachment - can help get rid of it. (Thus, the path of a Zen practitioner is both the opening of “one’s own” wisdom and not the closing of “their” wisdom. Rather, it is the removal of the false barrier between “my” wisdom and “their” wisdom.)

Many Zen masters argue that practice can be “gradual” or “sudden,” but awakening itself is always sudden—or rather, not gradual. It is simply throwing away what is unnecessary and seeing what is. Since it is simply discarding, it cannot be said that it is somehow achieved. Or that there are “disciples” and “mentors” in this. Mentors can pass on Dharma teachings- that is, the ideas and methods of Zen. Dharma Mind, that is, the essence of enlightenment, is already present. She doesn't need any achievements.

So, the practice and teaching of Zen are aimed at: (1) calming the mind, (2) liberation from rigid views, (3) letting go of attachments. This makes it easier to see one’s own nature, which itself is beyond all practice and all paths.

In general, the same is true for other Buddhist traditions; This school - Zen - is aimed at maximum simplicity and flexibility of methods and concepts.)

Zen Buddhism denies the superiority of the intellect over pure experience, considering the latter, together with intuition, to be faithful assistants.

The main principles of Buddhism on which Zen is based:

The main difference between Zen and other branches of Buddhism

In Zen, the main attention on the path to achieving satori is paid not only (and not so much) to the Holy Scriptures and sutras, but to direct comprehension of reality based on intuitive insight into one’s own nature.

According to Zen, anyone can achieve satori.

Four Key Differences of Zen:

1. A special teaching without sacred texts.
2. Lack of unconditional authority of words and written signs.
3. Transmission by direct reference to reality - in a special way from heart to heart.
4. The need to awaken through awareness of one's own true nature.

“Do not create written teachings”
“Pass on the tradition without instructions”
"Point directly to the human heart"
"Look into your nature and you will become a Buddha"

According to legend, the beginning of the Zen tradition was laid by the founder of Buddhism himself - Buddha Shakyamuni (5th century BC), who once raised a flower in front of his students and smiled (“Buddha’s Flower Sermon”).

No one, however, except one person - Mahakasyapa - understood the meaning of this gesture of the Buddha. Mahakashyapa answered the Buddha, also raising a flower and smiling. At that moment, he experienced awakening: the state of awakening was transmitted to him by the Buddha directly, without instructions in oral or written form.

One day Buddha stood before a crowd of people on Vulture Peak. All the people were waiting for him to start teaching awakening (dharma), but the Buddha was silent. Quite a long time had passed, and he had not yet uttered a single word; he had a flower in his hand. The eyes of all the people in the crowd were turned to him, but no one understood anything. Then one monk looked at Buddha with shining eyes and smiled. And the Buddha said: “I have the treasure of the vision of perfect Dharma, the magical spirit of nirvana, free from the impurity of reality, and I have transmitted this treasure to Mahakashyap.” This smiling monk turned out to be Mahakasyapa, one of the Buddha’s great disciples. The moment of Mahakashyapa's awakening happened when Buddha raised a flower above his head. The monk saw the flower for what it was and received the “seal of the heart,” to use Zen terminology. The Buddha transmitted his deep understanding from heart to heart. He took the seal of his heart and made an impression with it on the heart of Mahakasyapa. Mahakashyapa was awakened by the flower and his deep perception.

Thus, according to Zen, the tradition of direct (“heart to heart”) transmission of awakening from teacher to student began. In India, this is how awakening was passed on for twenty-eight generations of mentors from Mahakashyapa to Bodhidharma himself - the 28th patriarch of the Buddhist school of contemplation in India and the first patriarch of the Chan Buddhist school in China.

Bodhidharma said, “The Buddha directly transmitted Zen, which has nothing to do with the scriptures and doctrines you study.” So, according to Zen, the true meaning of Buddhism is comprehended only through intense self-contemplation - “look into your nature and you will become a Buddha” (and not through the study of doctrinal and philosophical texts), and also “from heart to heart” - thanks to the tradition of transmission from teacher to student.

To emphasize the principle of the immediacy of this transmission and to eradicate from students attachment to the letter, image, symbol, many Chan mentors of the early period demonstratively burned sutra texts and sacred images. One could not even talk about teaching Zen because it cannot be taught through symbols. Zen passes directly from master to student, from “mind to mind,” from “heart to heart.” Zen itself is a kind of “seal of the mind (heart)”, which cannot be found in the scriptures, since it is “not based on letters and words” - A special transfer of awakened consciousness from the heart of the teacher to the heart of the student without relying on written signs- transmission in another way of what cannot be expressed by speech - “direct instruction”, some non-verbal method of communication, without which Buddhist experience could never pass from generation to generation.

Zen practitioners

Satori

Satori - “Enlightenment”, sudden awakening. Since all people inherently have the capacity for enlightenment, the task of the Zen practitioner is to realize it. Satori always comes suddenly, like a flash of lightning. Enlightenment knows no parts or divisions, so it cannot be perceived gradually.

Awakening Methods

It is believed that compared to practical training “from heart to heart,” even the instructions of the Buddha himself play a secondary role in Zen Buddhism. For modern students, in addition to transmission from heart to heart, listening, reading, and thinking are also necessary. Direct methods of pointing in Zen are more effective than reading books, but do not imply a complete renunciation of reading.

For teaching, a master can use any methods, but the most widespread practices are zazen (seated meditation) and koan (a riddle parable that does not have a logical answer).

Zen is dominated by instantaneous, sudden awakening, which can sometimes be caused by specific techniques. The most famous of them is the koan. This is a kind of paradox, absurd for the ordinary mind, which, becoming an object of contemplation, seems to stimulate awakening.

Meditation practice

Zazen practice

Zazen - meditation in the “lotus position” - requires, on the one hand, extreme concentration of consciousness, and on the other, the ability not to think about any specific problem. “Just sit” and, without paying attention to any one thing in particular, perceive everything around you as a whole, down to the smallest details, knowing about their presence in the same way as you know about the presence of your own ears, without seeing them.

“The perfect man uses his mind like a mirror: he lacks nothing and rejects nothing. Perceives, but does not hold"

Instead of trying to clear or empty the mind, you just need to let it go, because the mind is not something that can be mastered. Letting go of the mind is the same as letting go of the flow of thoughts and impressions that come and go “in the mind.” There is no need to suppress them, or restrain them, or interfere with their progress. It is in zazen meditation that the action of the Taoist “wu-xin” - “no-mind” - is practiced.

Koans

Stages of the Zen State of Mind

There were several stages of achieving “emptiness” of consciousness:

• “one-point consciousness” (i-nian-xin),
• “consciousness devoid of thoughts” (wu-nian-xin),
• “non-consciousness” (wu-xin) or “not-I” (u-vo).

These are the stages of “emptying” consciousness and achieving shunyata or kun (Chinese), that is, emptiness, because one of the goals of Chan art is to create special conditions when the psyche is left to itself and works spontaneously, being globally integral or transpersonal (in sense of co-existence or co-knowledge with other people and with the world).

Martial Arts Zen and Samurai Zen

Quite unexpectedly, the way to comprehend Buddhism became something that contradicts one of the five fundamental Buddhist prohibitions - “refrain from killing.” It was probably in China, where Buddhism underwent the liberating influence of Taoism, that Zen destroyed the conventional ethical framework of Buddhism and, as an effective psycho-training, first joined the military disciplines. Today, Zen is already applied to any area of ​​activity, from playing the guitar to sex.

“Of all those gathered, only the closest disciple of Buddha Mahakashyap perceived the Teacher’s sign and smiled faintly in response from the corners of his eyes.” It is from this episode, recognized as canonical, that the entire tradition of transmitting the teachings of Chan/Zen grows with the help of the so-called. “tricks” - any available and, it would seem, the most inappropriate things for this, secular and other activities, such as brewing tea, theatrical performance, playing the flute, the art of ikebana, writing. The same goes for martial arts.

Martial arts were first combined with Zen as body-developing gymnastics, and then also as a way to strengthen the spirit of fearlessness - in the Chinese Buddhist monastery of Shaolin.

Since then, Zen is what distinguishes the martial art of the East from Western sports. Many outstanding masters of kendo (fencing), karate, judo, and aikido were adherents of Zen. This is due to the fact that the situation of a real fight, a fight in which severe injuries and death are possible, requires from a person precisely those qualities that Zen cultivates.

In a combat situation, a fighter has no time for reasoning; the situation changes so quickly that a logical analysis of the enemy’s actions and planning one’s own will inevitably lead to defeat. The mind is too slow to follow such a technical action as a blow that lasts a fraction of a second. A pure consciousness, unclouded by unnecessary thoughts, like a mirror, reflects any changes in the surrounding space and allows the fighter to react spontaneously, uncontrivedly. It is also very important during a fight to have no fear, like any other emotion.

Takuan Soho (1573-1644), a Zen master and author of treatises on the ancient Japanese art of swordsmanship (now preserved in the techniques of kendo), calls the calmness of a warrior who has reached the highest level of skill unshakable wisdom. "IN Surely you see a sword about to strike you,” says Takuan. " But don’t let your mind “settle” on this. Give up the intention of contacting the enemy in response to his threatening attack, stop making any plans in this regard. Just perceive your opponent's movements and don't let your mind dwell on it.»

The martial arts of China and Japan are, first of all, precisely arts, a way of developing the “spiritual abilities of a samurai”, the implementation of the “Way” (“dao” or “do”) - the path of the warrior, the path of the sword, the path of the arrow. Bushido, the famous “Way of the Samurai” - a set of rules and norms for the “true”, “ideal” warrior was developed in Japan for centuries and absorbed most of the provisions of Zen Buddhism, especially the ideas of strict self-control and indifference to death. Self-control and self-control were elevated to the rank of virtue and were considered valuable qualities of a samurai's character. In direct connection with bushido was also zazen meditation, which developed confidence and composure in the samurai in the face of death.

Zen ethics

Do not feel good or bad about something. Just be an observer (witness).

Zen aesthetics

Zen's influence on the modern world

In the works of G. Hesse, J. Salinger, J. Kerouac, R. Zelazny, in the poetry of G. Snyder and A. Ginsberg, in the painting of W. Van Gogh and A. Matisse, in the music of G. Mahler and J. Cage, in philosophy of A. Schweitzer, in works on psychology by K. G. Jung and E. Fromm. In the 60s The “Zen boom” swept many American universities and gave a certain color to the beat movement.

Many psychotherapeutic schools have experienced the influence of Zen - such as Gestalt therapy and the founder Fritz Perls himself, as well as famous trainings such as ECT.

John Enright, who worked in Gestalt with Perls for many years, directly wrote in his book “Gestalt Leading to Enlightenment” that he considers the main goal of Gestalt therapy to be mini-satori - the achievement of a special insight or catharsis - after which most old problems dissolve .

Etymology

Of all the names of this branch of Buddhism, the most widely known in the West is its Japanese name (actually “Zen”). The etymology of this word has its roots in the Sanskrit-Pali term “dhyana/jhana” (Sanskrit: ध्यान, dhyāna, from ध्या, dhyā, “concentration, reflection”), meaning “(mental) concentration.”

The pronunciation of this word has undergone a transformation in Chinese into “chan” (cf. Vietnamese. Thien; cor. dream or sen), then, spreading in Japan - into “Zen”.

Currently in a word zen denote (1) the actual teaching and practice of Zen; (2) the tradition in which these teachings and practices are transmitted - zen buddhism, zen school. Another (official) name of the Zen tradition is the Heart of Buddha (Chinese Fo Xin); can also be translated as Buddha Mind.

Story

It is generally accepted that Zen spread in China in the 5th century AD. e. The Indian Buddhist monk Bodhidharma (in the Chinese tradition - Putidamo or simply Damo, in the Japanese - Daruma), often called the successor of the 27 Indian Patriarchs of Buddhism, who later became the first Patriarch of Zen (Chan), is considered to have brought this teaching of the Buddha to China. Bodhidharma settled in the Shaolin Monastery, considered today the cradle of Chinese Chan Buddhism. During the 6th-8th centuries, Zen spread to Korea and then Japan. Subsequently, over the centuries, the teaching was passed on from patriarch to patriarch, acquiring more and more adherents. Currently, it has become widespread in the West (Western Europe, North America).

Brief essence of the teaching

It is believed that Zen cannot be taught. We can only suggest a way to achieve personal enlightenment.

(More precisely, there is no such thing as enlightenment that one can have. Therefore, Zen teachers ("masters") often say not "to achieve enlightenment" but to "see one's own nature." (Enlightenment is not a state. It is a way of seeing .))

Besides, path to a vision of one’s own nature - for everyone, since everyone is in their own conditions, with their own baggage of experience and ideas. That's why they say that in Zen no definite path, there is no one specific entrance. These words should also help the practitioner do not replace your awareness mechanical execution of some practice or idea.

It is believed that a Zen teacher must see his own nature, because then he can correctly see the state of the “student” and give him instructions or a push that is suitable for him. At different stages of practice, the “student” may be given different, “opposite” advice, for example:

• “meditate to calm the mind; try harder”;
• “don’t try to achieve enlightenment, but just let go of everything that happens”...

According to general Buddhist ideas, there are three root poisons from which all suffering and delusion arise:

1. ignorance of one's nature (cloudness of mind, dullness, confusion, restlessness),
2. disgust (to the “unpleasant”, the idea of ​​something as an independent “evil”, generally rigid views),
3. attachment (to something pleasant - unquenchable thirst, clinging)…

Therefore, awakening is promoted by: (1) calming the mind, (2) liberation from rigid views and (3) from attachments.

The two main types of regular Zen practice are sitting meditation and simple physical labor. They are aimed at calming and unifying the mind. When self-churning stops, the “dregs settle,” ignorance and anxiety decrease. A cleared mind can more easily see its nature.

At a certain stage, when the practitioner has calmed the mind, a good mentor - seeing the "obstacle" in the practitioner's mind: rigid views or attachment - can help get rid of it. (Thus, the path of a Zen practitioner is both the opening of “one’s own” wisdom and not the closing of “their” wisdom. Rather, it is the removal of the false barrier between “my” wisdom and “their” wisdom.)

Many Zen masters argue that practice can be “gradual” or “sudden,” but awakening itself is always sudden—or rather, not gradual. It is simply throwing away what is unnecessary and seeing what is. Since it is simply discarding, it cannot be said that it is somehow achieved. Or that there are “disciples” and “mentors” in this. Mentors can pass on Dharma teachings- that is, the ideas and methods of Zen. Dharma Mind, that is, the essence of enlightenment, is already present. She doesn't need any achievements.

So, the practice and teaching of Zen are aimed at: (1) calming the mind, (2) liberation from rigid views, (3) letting go of attachments. This makes it easier to see one’s own nature, which itself is beyond all practice and all paths.

In general, the same is true for other Buddhist traditions; This school - Zen - is aimed at maximum simplicity and flexibility of methods and concepts.)

Zen Buddhism denies the superiority of the intellect over pure experience, considering the latter, together with intuition, to be faithful assistants.

The main principles of Buddhism on which Zen is based:

The main difference between Zen and other branches of Buddhism

In Zen, the main attention on the path to achieving satori is paid not only (and not so much) to the Holy Scriptures and sutras, but to direct comprehension of reality based on intuitive insight into one’s own nature.

According to Zen, anyone can achieve satori.

Four Key Differences of Zen:

1. A special teaching without sacred texts.
2. Lack of unconditional authority of words and written signs.
3. Transmission by direct reference to reality - in a special way from heart to heart.
4. The need to awaken through awareness of one's own true nature.

“Do not create written teachings”
“Pass on the tradition without instructions”
"Point directly to the human heart"
"Look into your nature and you will become a Buddha"

According to legend, the beginning of the Zen tradition was laid by the founder of Buddhism himself - Buddha Shakyamuni (5th century BC), who once raised a flower in front of his students and smiled (“Buddha’s Flower Sermon”).

No one, however, except one person - Mahakasyapa - understood the meaning of this gesture of the Buddha. Mahakashyapa answered the Buddha, also raising a flower and smiling. At that moment, he experienced awakening: the state of awakening was transmitted to him by the Buddha directly, without instructions in oral or written form.

One day Buddha stood before a crowd of people on Vulture Peak. All the people were waiting for him to start teaching awakening (dharma), but the Buddha was silent. Quite a long time had passed, and he had not yet uttered a single word; he had a flower in his hand. The eyes of all the people in the crowd were turned to him, but no one understood anything. Then one monk looked at Buddha with shining eyes and smiled. And the Buddha said: “I have the treasure of the vision of perfect Dharma, the magical spirit of nirvana, free from the impurity of reality, and I have transmitted this treasure to Mahakashyap.” This smiling monk turned out to be Mahakasyapa, one of the Buddha’s great disciples. The moment of Mahakashyapa's awakening happened when Buddha raised a flower above his head. The monk saw the flower for what it was and received the “seal of the heart,” to use Zen terminology. The Buddha transmitted his deep understanding from heart to heart. He took the seal of his heart and made an impression with it on the heart of Mahakasyapa. Mahakashyapa was awakened by the flower and his deep perception.

Thus, according to Zen, the tradition of direct (“heart to heart”) transmission of awakening from teacher to student began. In India, this is how awakening was passed on for twenty-eight generations of mentors from Mahakashyapa to Bodhidharma himself - the 28th patriarch of the Buddhist school of contemplation in India and the first patriarch of the Chan Buddhist school in China.

Bodhidharma said, “The Buddha directly transmitted Zen, which has nothing to do with the scriptures and doctrines you study.” So, according to Zen, the true meaning of Buddhism is comprehended only through intense self-contemplation - “look into your nature and you will become a Buddha” (and not through the study of doctrinal and philosophical texts), and also “from heart to heart” - thanks to the tradition of transmission from teacher to student.

To emphasize the principle of the immediacy of this transmission and to eradicate from students attachment to the letter, image, symbol, many Chan mentors of the early period demonstratively burned sutra texts and sacred images. One could not even talk about teaching Zen because it cannot be taught through symbols. Zen passes directly from master to student, from “mind to mind,” from “heart to heart.” Zen itself is a kind of “seal of the mind (heart)”, which cannot be found in the scriptures, since it is “not based on letters and words” - A special transfer of awakened consciousness from the heart of the teacher to the heart of the student without relying on written signs- transmission in another way of what cannot be expressed by speech - “direct instruction”, some non-verbal method of communication, without which Buddhist experience could never pass from generation to generation.

Zen practitioners

Satori

Satori - “Enlightenment”, sudden awakening. Since all people inherently have the capacity for enlightenment, the task of the Zen practitioner is to realize it. Satori always comes suddenly, like a flash of lightning. Enlightenment knows no parts or divisions, so it cannot be perceived gradually.

Awakening Methods

It is believed that compared to practical training “from heart to heart,” even the instructions of the Buddha himself play a secondary role in Zen Buddhism. For modern students, in addition to transmission from heart to heart, listening, reading, and thinking are also necessary. Direct methods of pointing in Zen are more effective than reading books, but do not imply a complete renunciation of reading.

For teaching, a master can use any methods, but the most widespread practices are zazen (seated meditation) and koan (a riddle parable that does not have a logical answer).

Zen is dominated by instantaneous, sudden awakening, which can sometimes be caused by specific techniques. The most famous of them is the koan. This is a kind of paradox, absurd for the ordinary mind, which, becoming an object of contemplation, seems to stimulate awakening.

Meditation practice

Zazen practice

Zazen - meditation in the “lotus position” - requires, on the one hand, extreme concentration of consciousness, and on the other, the ability not to think about any specific problem. “Just sit” and, without paying attention to any one thing in particular, perceive everything around you as a whole, down to the smallest details, knowing about their presence in the same way as you know about the presence of your own ears, without seeing them.

“The perfect man uses his mind like a mirror: he lacks nothing and rejects nothing. Perceives, but does not hold"

Instead of trying to clear or empty the mind, you just need to let it go, because the mind is not something that can be mastered. Letting go of the mind is the same as letting go of the flow of thoughts and impressions that come and go “in the mind.” There is no need to suppress them, or restrain them, or interfere with their progress. It is in zazen meditation that the action of the Taoist “wu-xin” - “no-mind” - is practiced.

Koans

Stages of the Zen State of Mind

There were several stages of achieving “emptiness” of consciousness:

• “one-point consciousness” (i-nian-xin),
• “consciousness devoid of thoughts” (wu-nian-xin),
• “non-consciousness” (wu-xin) or “not-I” (u-vo).

These are the stages of “emptying” consciousness and achieving shunyata or kun (Chinese), that is, emptiness, because one of the goals of Chan art is to create special conditions when the psyche is left to itself and works spontaneously, being globally integral or transpersonal (in sense of co-existence or co-knowledge with other people and with the world).

Martial Arts Zen and Samurai Zen

Quite unexpectedly, the way to comprehend Buddhism became something that contradicts one of the five fundamental Buddhist prohibitions - “refrain from killing.” It was probably in China, where Buddhism underwent the liberating influence of Taoism, that Zen destroyed the conventional ethical framework of Buddhism and, as an effective psycho-training, first joined the military disciplines. Today, Zen is already applied to any area of ​​activity, from playing the guitar to sex.

“Of all those gathered, only the closest disciple of Buddha Mahakashyap perceived the Teacher’s sign and smiled faintly in response from the corners of his eyes.” It is from this episode, recognized as canonical, that the entire tradition of transmitting the teachings of Chan/Zen grows with the help of the so-called. “tricks” - any available and, it would seem, the most inappropriate things for this, secular and other activities, such as brewing tea, theatrical performance, playing the flute, the art of ikebana, writing. The same goes for martial arts.

Martial arts were first combined with Zen as body-developing gymnastics, and then also as a way to strengthen the spirit of fearlessness - in the Chinese Buddhist monastery of Shaolin.

Since then, Zen is what distinguishes the martial art of the East from Western sports. Many outstanding masters of kendo (fencing), karate, judo, and aikido were adherents of Zen. This is due to the fact that the situation of a real fight, a fight in which severe injuries and death are possible, requires from a person precisely those qualities that Zen cultivates.

In a combat situation, a fighter has no time for reasoning; the situation changes so quickly that a logical analysis of the enemy’s actions and planning one’s own will inevitably lead to defeat. The mind is too slow to follow such a technical action as a blow that lasts a fraction of a second. A pure consciousness, unclouded by unnecessary thoughts, like a mirror, reflects any changes in the surrounding space and allows the fighter to react spontaneously, uncontrivedly. It is also very important during a fight to have no fear, like any other emotion.

Takuan Soho (1573-1644), a Zen master and author of treatises on the ancient Japanese art of swordsmanship (now preserved in the techniques of kendo), calls the calmness of a warrior who has reached the highest level of skill unshakable wisdom. "IN Surely you see a sword about to strike you,” says Takuan. " But don’t let your mind “settle” on this. Give up the intention of contacting the enemy in response to his threatening attack, stop making any plans in this regard. Just perceive your opponent's movements and don't let your mind dwell on it.»

The martial arts of China and Japan are, first of all, precisely arts, a way of developing the “spiritual abilities of a samurai”, the implementation of the “Way” (“dao” or “do”) - the path of the warrior, the path of the sword, the path of the arrow. Bushido, the famous “Way of the Samurai” - a set of rules and norms for the “true”, “ideal” warrior was developed in Japan for centuries and absorbed most of the provisions of Zen Buddhism, especially the ideas of strict self-control and indifference to death. Self-control and self-control were elevated to the rank of virtue and were considered valuable qualities of a samurai's character. In direct connection with bushido was also zazen meditation, which developed confidence and composure in the samurai in the face of death.

Zen ethics

Do not feel good or bad about something. Just be an observer (witness).

Zen aesthetics

Zen's influence on the modern world

In the works of G. Hesse, J. Salinger, J. Kerouac, R. Zelazny, in the poetry of G. Snyder and A. Ginsberg, in the painting of W. Van Gogh and A. Matisse, in the music of G. Mahler and J. Cage, in philosophy of A. Schweitzer, in works on psychology by K. G. Jung and E. Fromm. In the 60s The “Zen boom” swept many American universities and gave a certain color to the beat movement.

Many psychotherapeutic schools have experienced the influence of Zen - such as Gestalt therapy and the founder Fritz Perls himself, as well as famous trainings such as ECT.

John Enright, who worked in Gestalt with Perls for many years, directly wrote in his book “Gestalt Leading to Enlightenment” that he considers the main goal of Gestalt therapy to be mini-satori - the achievement of a special insight or catharsis - after which most old problems dissolve .

see also

Notes

Links

• Zen, Tao - book texts (Zen Buddhism, Taoism) - in the electronic library on the Ki Aikido website in Moscow