ZEN BUDDHISM - JAPAN
(THE DIRECT
METHOD TO GRASP REALITY)
C. SESHAGIRI RAO
Among the many
Mahayana Buddhist schools that are prevalent in modern Japan, Zen Buddhism occupies
a unique and dominant position overshadowing the rest; and, as such, an eminent
Japanese Scholar, DIASETLT SUZUKI is of the opinion that the Zen are found
systematised or rather crystallised in all the philosophy, religion and life
itself of the Japanese.
Zen Buddhism was
transmitted to Japan in the twelfth century from China, where it had developed
from 6th century onwards as Chan Buddhist school. The Japanese term ‘Zen’ is
derived from ‘Chan’ a Chinese transliteration of the original Sanskrit term ‘dhyana’,
so, to gain a knowledge of the historical and ideological development of Zen
Buddhism in its early stages, we have got to depend on the Chinese Chronicles.
Historical Development
Bodhidharma, an Indian
Buddhist monk, who came to China in 520 A.D. is traditionally considered to be
the founder of Chan Buddhism. Only a few
biographical details about Bodhi dharma are available. He was the
third son of a South Indian Prince. He preferred the life of a Buddhist Bhikku
to that of a prince and joined a monastery. He practised contemplation and tranquilization
of mind. Grieved very much over the decline of the orthodox teaching of Buddha,
in the remoter parts of the earth, he made up his mind to cross over land and
sea and go to China and preach the doctrine of “seeing into one’s own
nature and the attainment of
Buddhahood or ‘The direct method to grasp Reality’. He visited
various provinces of China, preaching his doctrine and died at a very ripe age
of 150 years.
The rest of the
information that we get from the Chinese Chronicles about Bodhidharma is mixed
up with incredible legends and, such, is of historical values.
Bodhidharma introduced
a special way of meditation which enables the seeker to ‘see his nature’. A
patriarchal system of succession was also established by him to carry on his
mission.
Chinese Chan was very much
systemised during the regime of the sixth patriarch Eno and thereafter
gradually gained respect and recognition both from the masses and the nobles.
By that time Chan Buddhism, though rooted in Indian Buddhism, developed in a
particular way to meet the requirements, peculiarly characteristic of the
psychology of the Far eastern people. Abstract terminology and romantic
mysticism were discarded. A method of transmission, direct, plain, concrete
and highly practical was introduced.
After Eno’s death,
Chan Buddhism was split up into several schools. Only two of them are surviving
down to this day, both in china and Japan. Of them as far as Japan is concerned one school now continues as the
Soto school, and the other is now represented by the Rinzal school. Of these
two, the Rinzal school is numerically the stronger one.
Initially, Japan
during the second half of 13th century, it was due to the highly successful
efforts of some Chinese masters that the Zen could get a strong footing.
Thereafter from the end of the first quarter of the 14th century, Japanese
masters, by their own efforts, began to spread the message of Zen throughout
the century and were very successful.
A revitalization of
Zen Buddhism, to suit the changing needs of the age, was undertaken in the
17th century and the credit for this must go to Hakuin Ekaku (1686 - 1978). He brought unity and order in Rinzain Zen, drawing together
various groups of the school.
At the beginning of
the Meiji period (1868-1912), the Japanese government was unfavourably disposed
towards Buddhism. This led to a brief but violent suppression of Buddhism. But
the prosecution was short-lived and thereafter the Zen schools were
able to resume their activities with great vigour, by Zen masters of high scientific
training.
Some Essential Features of Zen
Buddhism
The special message of
Bodhidharma, or the essence of Buddha’s teaching is summed up in a Chinese
verse, which is translated as follows:
A Special transmission outside the scripture;
No Dependence on words
or letters;
Direct pointing at the
mind of man;
Seeing
into one’s own nature and the attainment of Buddhahood.
Bodhidharma thus
indicated that enlightenment does not depend on the knowledge of scriptures.
But at the same time he did not discard the: Buddhist scripture. He himself
utilized in the course of his preachings some passages from “Lankavatara Sutra”
and “Vajrachedi Sutra”. Further the followers of Zen Buddhism, in their temples
recite not only Tipitakas but also Mahayana classical works such as Prajna
Pramita. However, for the followers of Zen all this Buddhist literature is
like a finger pointing at the moon but not the moon itself.
The special way of
meditation, introduced by the Bodhidharma was called by the early Chinese
writers as Ta-ching Pi-kuan which means “Mahayanistic wall-gazing”. Here the
word ‘wall-gazing’ should be understood in its figurative sense. ‘Wall’ means a strong mind which can keep the individual away from all
relationships and hankerings. When one gazes into himself with such a mind he
can see his own nature and attain Buddhahood.
Neither Bodhidharma
nor the early Chinese historians of Zen Buddhism regarded this direct
attainment of enlightenment as a quite new one. The Zen, historians clearly state
that this school had a special line transmission in India, before Bodhidharma.
According to the Sakyamuni, the Buddha had handed over this to Mahakasyapa and
in succession it came into the possession of Bodhidharma the 28th patriarch. A
list of the 28 Zen Buddhist patriarchs of India, as given in the Chinese historical
records, is given below:
Two centuries after
the demise of Bodhidharma, there arose differences of opinion among the Zen
masters about the kind of enlightenment, that Bodharma envisaged in his famous
verse. The northern school of Chan opined that the enlightenment would be a
gradual (Kramounthiya) one, where as the southern school headed by Eno, said
that it would be an ‘instantaneous’ or abrupt (Yugapad) one. Both of them
relied on a passage in Lankavatara sutra, where the cleansing of mind is said
to be possible by these two ways. However Eno was successful in the end, and
thereafter ‘abrupt’ enlightenment came to be the accepted creed of Zen
Buddhism.
A stanza on such a Zen
experience of enlightenment by a Zen master Dokuho Kizen is worth quoting.
“Here rules an
absolute quietness, all doings subside;
Just a touch and lo, a roaring thunder clap; A noise that shakes the earth, and all silence; The
skull is broken to pieces, and awakened I am from the dream.”
This state of enlightenment is called by the Japanese Zen followers as ‘Satori’ (Wu in Chinese). It is nothing but the ‘anuttara samyak sambodhi’ attained by Lord Buddha under the Bodhi tree. When one attains it, a new vista opens before him; then life achieves a new freedom of action, and enjoys to its fullest extent its possibilities. To attain such a state is the object of Zen discipline.
In Japan such a discipline is provided to the
Zen monks in Meditation
halls, headed by Zen master. These halls are being run, in accordance with a
system founded by the Chinese Zen master Hyakujo more than one thousand years
ago. Disciplinary methods of the Hinayanistic and the Mahayanistic are united
in conducting the affairs of these Halls, in a new and unique manner best
suited to the realization of Zen ideals.
Every Meditation Hall
is run with militaristic severity and precision with a view to cultivating such
virtues as humility and simplicity. The monks therein together function as a
self governing body. The Zen Meditation Hall has a note-worthy feature, which
distinguishes it from the monasteries of other Buddhist sects. The notion of
work or service is considered here to be a vital factor in the life of a monk. In
spare hours, when a monk was not attending to study and religious practices he
has to attend to some manual, labour such as sweeping etc.
Another distinguishing
feature of Zen discipline is the use of Koan exercises to make the calculating
mind die in order to enable the trainee to go beyond the limits of
intellection. The Koan is generally some statement made by an old Zen master or
some answer given by the master to a questioner. The following is one such:
A monk asked Tosan: “Who is the Buddha”
“Three clin of flax”
When the koan is
understood, the master’s state of mind is understood and that understanding
itself is Satori.
Though the Zen devotee
aspires for an abrupt enlightenment, outside scriptures, he does not discard
usual Buddhist prayers. Buddha, and Bodhisatvas such as Avalokiteswar are
offered prayers by the monks everyday at stipulated hours in the Meditation
Halls. The Zen monks have got their own dhavanis as the other sects.
The Prajnaparamita
hridaya Sutra occupies a prominent place in their prayers. It is the first
thing the monks recite in the morning as well as before each meal. The following
is a gist of the same:
‘All things have the
character of emptiness; they have no beginning, no end; they are not perfect,
not imperfect. In this emptiness there is no form, no perception, no name, no
concepts, no knowledge, no eye, no ear, no nose, no tongue, no body, no
mind...There is no knowledge of Nirvana, no obtaining of it...a man who has
approached the Prajnaparamita of the Bodhisatwas dwells unimpeded in
consciousness. When the impediments of consciousness are annihilated; then he
becomes free of all fear and is beyond the reach of change’.
THE CONTRIBUTION OF ZEN TO JAPANESE CULTURE AND LIFE: of all the
schools of Mahayana Buddhism, it is Zen that had given great impetus to the
Japanese cultural life and activities. A full scale treatment of this subject
is beyond the scope of this article. However one thing must be mentioned. Zen
discipline enables the trainee to place himself in the hands of the super conscious.
In such a state, there will be nothing to interfere with the fluidity of
mutation and that, naturally results in rapidity of action. This is then
reflected in every Japanese activity whether it be Sunice painting or Haiku
poetry or the art of Tea or even swordsmanship.
REFERENCES