Indian word for zen

Zen
Chinese name
Traditional Chinese	禪
Simplified Chinese	禅
Transcriptions Standard Mandarin Hanyu Pinyin Chán Wade–Giles Ch’an2 IPA [ʈʂʰǎn] Hakka Pha̍k-fa-sṳ Sàm Yue: Cantonese Jyutping Sim4 Southern Min Hokkien POJ Siân Middle Chinese Middle Chinese dʑjen
Vietnamese name
Vietnamese alphabet	Thiền
Chữ Hán	禪
Korean name
Hangul	선
Hanja	禪
Transcriptions Revised Romanization Seon
Japanese name
Kanji	禅
Kana	ぜん
Transcriptions Romanization Zen
Filipino name
Tagalog	Zen

Zen (Chinese: 禪; pinyin: Chán; Japanese: 禅, romanized: zen; Korean: 선, romanized: Seon; Vietnamese: Thiền) is a school of Mahayana Buddhism that originated in China during the Tang dynasty, known as the Chan School (Chánzong 禪宗), and later developed into various sub-schools and branches. From China, Chán spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen.^[1]

The term Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (chán), an abbreviation of 禪那 (chánnà), which is a Chinese transliteration of the Sanskrit word ध्यान dhyāna («meditation»).^{[note 1]} Zen emphasizes rigorous self-restraint, meditation-practice and the subsequent insight into nature of mind (見性, Ch. jiànxìng, Jp. kensho, «perceiving the true nature») and nature of things (without arrogance or egotism), and the personal expression of this insight in daily life, especially for the benefit of others.^[3][4] As such, it de-emphasizes knowledge alone of sutras and doctrine,^[5][6] and favors direct understanding through spiritual practice and interaction with an accomplished teacher^[7] or Master.

Zen teaching draws from numerous sources of Sarvastivada meditation practice and Mahāyāna thought, especially Yogachara, the Tathāgatagarbha sūtras, the Laṅkāvatāra Sūtra, and the Huayan school, with their emphasis on Buddha-nature, totality, and the Bodhisattva-ideal.^[8][9] The Prajñāpāramitā literature,^[10] as well as Madhyamaka thought, have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric.^[11]

Furthermore, the Chan School was also influenced by Taoist philosophy, especially Neo-Daoist thought.^[12]

Etymology[edit]

The word Zen is derived from the Japanese pronunciation (kana: ぜん) of the Middle Chinese word 禪 (Middle Chinese: [dʑian]; pinyin: Chán), which in turn is derived from the Sanskrit word dhyāna (ध्यान),^[2] which can be approximately translated as «contemplation», «absorption», or «meditative state».^[13]

The actual Chinese term for the «Zen school» is 禪宗 (pinyin: Chánzōng), while «Chan» just refers to the practice of meditation itself (Chinese: 習禪; pinyin: xíchán) or the study of meditation (Chinese: 禪學; pinyin: chánxué) though it is often used as an abbreviated form of Chánzong.^[14]

«Zen» is traditionally a proper noun as it usually describes a particular Buddhist sect. In more recent times, the lowercase «zen» is used when discussing the philosophy and was officially added to the Merriam-Webster dictionary in 2018.^[15]

Practice[edit]

Dhyāna[edit]

The practice of dhyana or meditation, especially sitting meditation (坐禪，Chinese: zuòchán, Japanese: zazen / ざぜん) is a central part of Zen Buddhism.^[16]

Chinese Buddhism[edit]

The practice of Buddhist meditation first entered China through the translations of An Shigao (fl. c. 148–180 CE), and Kumārajīva (334–413 CE), who both translated Dhyāna sutras, which were influential early meditation texts mostly based on the Yogacara (yoga praxis) teachings of the Kashmiri Sarvāstivāda circa 1st–4th centuries CE.^[17] Among the most influential early Chinese meditation texts include the Anban Shouyi Jing (安般守意經, Sutra on ānāpānasmṛti), the Zuochan Sanmei Jing (坐禪三昧經，Sutra of sitting dhyāna samādhi) and the Damoduoluo Chan Jing (達摩多羅禪經,^[18] Dharmatrata dhyāna sutra).^[19] These early Chinese meditation works continued to exert influence on Zen practice well into the modern era. For example, the 18th century Rinzai Zen master Tōrei Enji wrote a commentary on the Damoduoluo Chan Jing and used the Zuochan Sanmei Jing as source in the writing of this commentary. Tōrei believed that the Damoduoluo Chan Jing had been authored by Bodhidharma.^[20]

While dhyāna in a strict sense refers to the four dhyānas, in Chinese Buddhism, dhyāna may refer to various kinds of meditation techniques and their preparatory practices, which are necessary to practice dhyāna.^[21] The five main types of meditation in the Dhyāna sutras are ānāpānasmṛti (mindfulness of breathing); paṭikūlamanasikāra meditation (mindfulness of the impurities of the body); maitrī meditation (loving-kindness); the contemplation on the twelve links of pratītyasamutpāda; and contemplation on the Buddha.^[22] According to the modern Chan master Sheng Yen, these practices are termed the «five methods for stilling or pacifying the mind» and serve to focus and purify the mind, and support the development of the stages of dhyana.^[23] Chan also shares the practice of the four foundations of mindfulness and the Three Gates of Liberation (emptyness or śūnyatā, signlessness or animitta, and wishlessness or apraṇihita) with early Buddhism and classic Mahayana.^[24]

Pointing to the nature of the mind[edit]

According to Charles Luk, in the earliest traditions of Chán, there was no fixed method or formula for teaching meditation, and all instructions were simply heuristic methods, to point to the true nature of the mind, also known as Buddha-nature.^[25] According to Luk, this method is referred to as the «Mind Dharma», and exemplified in the story (in the Flower Sermon) of Śākyamuni Buddha holding up a flower silently, and Mahākāśyapa smiling as he understood.^[25] A traditional formula of this is, «Chán points directly to the human mind, to enable people to see their true nature and become buddhas.»^[26]

Observing the mind[edit]

According to John McRae, «one of the most important issues in the development of early Ch’an doctrine is the rejection of traditional meditation techniques,» that is, gradual self-perfection and the practices of contemplation on the body impurities and the four foundations of mindfulness.^[27] According to John R. McRae the «first explicit statement of the sudden and direct approach that was to become the hallmark of Ch’an religious practice» is associated with the East Mountain School.^[28] It is a method named «Maintaining the one without wavering» (shou-i pu i, 守一不移),^[28] the one being the nature of mind, which is equated with Buddha-nature.^[29] According to Sharf, in this practice, one turns the attention from the objects of experience, to the nature of mind, the perceiving subject itself, which is equated with Buddha-nature.^[30] According to McRae, this type of meditation resembles the methods of «virtually all schools of Mahāyāna Buddhism,» but differs in that «no preparatory requirements, no moral prerequisites or preliminary exercises are given,» and is «without steps or gradations. One concentrates, understands, and is enlightened, all in one undifferentiated practice.»^{[28][note 2]} Sharf notes that the notion of «Mind» came to be criticised by radical subitists, and was replaced by «No Mind,» to avoid any reifications.^{[32][note 3]}

Meditation manuals[edit]

Early Chan texts also teach forms of meditation that are unique to Mahāyāna Buddhism, for example, the Treatise on the Essentials of Cultivating the Mind, which depicts the teachings of the 7th-century East Mountain school teaches a visualization of a sun disk, similar to that taught in the Sutra of the Contemplation of the Buddha Amitáyus.^[34]

Later Chinese Buddhists developed their own meditation manuals and texts, one of the most influential being the works of the Tiantai patriarch, Zhiyi. His works seemed to have exerted some influence on the earliest meditation manuals of the Chán school proper, an early work being the widely imitated and influential Tso-chan-i (Principles of sitting meditation, c. 11th century), which doesn’t outline a vipassana practice which leads to wisdom (prajña), but only recommends practicing samadhi which will lead to the discovery of inherent wisdom already present in the mind.^[35]

Common contemporary meditation forms[edit]

Mindfulness of breathing[edit]

During sitting meditation (坐禅, Ch. zuòchán, Jp. zazen, Ko. jwaseon), practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza, often using the dhyāna mudrā. Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.

To regulate the mind, Zen students are often directed towards counting breaths. Either both exhalations and inhalations are counted, or one of them only. The count can be up to ten, and then this process is repeated until the mind is calmed.^[36] Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation.^[37] Attention is usually placed on the energy center (dantian) below the navel.^[38] Zen teachers often promote diaphragmatic breathing, stating that the breath must come from the lower abdomen (known as hara or tanden in Japanese), and that this part of the body should expand forward slightly as one breathes.^[39] Over time the breathing should become smoother, deeper and slower.^[40] When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated attention is recommended.^[41][42]

Silent Illumination and shikantaza[edit]

A common form of sitting meditation is called «Silent illumination» (Ch. mòzhào, Jp. mokushō). This practice was traditionally promoted by the Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue (1091—1157) who wrote various works on the practice.^[43] This method derives from the Indian Buddhist practice of the union (Skt. yuganaddha) of śamatha and vipaśyanā.^[44]

In Hongzhi’s practice of «nondual objectless meditation» the mediator strives to be aware of the totality of phenomena instead of focusing on a single object, without any interference, conceptualizing, grasping, goal seeking, or subject-object duality.^[45]

This practice is also popular in the major schools of Japanese Zen, but especially Sōtō, where it is more widely known as Shikantaza (Ch. zhǐguǎn dǎzuò, «Just sitting»). Considerable textual, philosophical, and phenomenological justification of the practice can be found throughout the work of the Japanese Sōtō Zen thinker Dōgen, especially in his Shōbōgenzō, for example in the «Principles of Zazen»^[46] and the «Universally Recommended Instructions for Zazen».^[47] While the Japanese and the Chinese forms are similar, they are distinct approaches.^[48]

Hua Tou and Kōan contemplation[edit]

Main article: Kōan

During the Tang dynasty, gōng’àn (Jp. kōan) literature became popular. Literally meaning «public case», they were stories or dialogues, describing teachings and interactions between Zen masters and their students. These anecdotes give a demonstration of the master’s insight. Kōan are meant to illustrate the non-conceptual insight (prajña) that the Buddhist teachings point to. During the Sòng dynasty, a new meditation method was popularized by figures such as Dahui, which was called kanhua chan («observing the phrase» meditation), which referred to contemplation on a single word or phrase (called the huatou, «critical phrase») of a gōng’àn.^[49] In Chinese Chan and Korean Seon, this practice of «observing the huatou» (hwadu in Korean) is a widely practiced method.^[50] It was taught by the influential Seon master Chinul (1158–1210), and modern Chinese masters like Sheng Yen and Xuyun. Yet, while Dahui famously criticised «silent illumination,»^[51][52] he nevertheless «did not completely condemn quiet-sitting; in fact, he seems to have recommended it, at least to his monastic disciples.»^[51]

In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans, which must be studied and «passed» in sequence. This process includes standardized «checking questions» (sassho) and common sets of «capping phrases» (jakugo) or poetry citations that are memorized by students as answers.^[53] The Zen student’s mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan, daisan, or sanzen). While there is no unique answer to a kōan, practitioners are expected to demonstrate their spiritual understanding through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. The interaction with a teacher is central in Zen, but makes Zen practice also vulnerable to misunderstanding and exploitation.^[54] Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all the activities of daily life. The goal of the practice is often termed kensho (seeing one’s true nature), and is to be followed by further practice to attain a natural, effortless, down-to-earth state of being, the «ultimate liberation», «knowing without any kind of defilement».^[55]

Kōan practice is particularly emphasized in Rinzai, but it also occurs in other schools or branches of Zen depending on the teaching line.^[56]

Nianfo chan[edit]

Nianfo (Jp. nembutsu, from Skt. buddhānusmṛti «recollection of the Buddha») refers to the recitation of the Buddha’s name, in most cases the Buddha Amitabha. In Chinese Chan, the Pure Land practice of nianfo based on the phrase Nāmó Āmítuófó (Homage to Amitabha) is a widely practiced form of Zen meditation which came to be known as «Nianfo Chan» (念佛禪). Nianfo was practiced and taught by early Chan masters, like Daoxin (580-651), who taught that one should «bind the mind to one buddha and exclusively invoke his name».^[57] The practice is also taught in Shenxiu’s Kuan-hsin lun (觀心論).^[57]

The Ch’uan fa-pao chi (傳法寶紀, Taisho # 2838, ca. 713), one of the earliest Chan histories, also shows this practice was widespread in early Chan:

Coming to the generation of [Hung-]jen, [Fa-]ju and Ta-tung, the dharma-door was wide open to followers, regardless of their capacities. All immediately invoked the name of the Buddha so as to purify the mind.^[57]

Evidence for the practice of nianfo chan can also be found in Changlu Zongze’s (died c. 1107) Chanyuan qinggui (The Rules of Purity in the Chan Monastery), perhaps the most influential Ch’an monastic code in East Asia.^[57]

Nianfo continued to be taught as a form of Chan meditation by later Chinese figures such as Yongming Yanshou, Zhongfen Mingben, and Tianru Weize. During the late Ming, the tradition of Nianfo Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing.^[58] Chan figures like Yongming Yanshou generally advocated a view called “mind-only Pure Land” (wei-hsin ching-t’u), which held that the Buddha and the Pure Land are just mind.^[57]

This practice, as well as its adaptation into the «nembutsu kōan» was also used by the Japanese Ōbaku school of Zen. Nianfo chan is also practiced in Vietnamese Thien.

Bodhisattva virtues and vows[edit]

Since Zen is a form of Mahayana Buddhism, it is grounded on the schema of the bodhisattva path, which is based on the practice of the «transcendent virtues» or «perfections» (Skt. pāramitā, Ch. bōluómì, Jp. baramitsu) as well as the taking of the bodhisattva vows.^[59][60] The most widely used list of six virtues is: generosity, moral training (incl. five precepts), patient endurance, energy or effort, meditation (dhyana), wisdom. An important source for these teachings is the Avatamsaka sutra, which also outlines the grounds (bhumis) or levels of the bodhisattva path.^[61] The pāramitās are mentioned in early Chan works such as Bodhidharma’s Two entrances and four practices and are seen as an important part of gradual cultivation (jianxiu) by later Chan figures like Zongmi.^[62][63]

An important element of this practice is the formal and ceremonial taking of refuge in the three jewels, bodhisattva vows and precepts. Various sets of precepts are taken in Zen including the five precepts, «ten essential precepts», and the sixteen bodhisattva precepts.^{[64][65][66][67]} This is commonly done in an initiation ritual (Ch. shòu jiè, Jp. Jukai, Ko. sugye, «receiving the precepts»), which is also undertaken by lay followers and marks a layperson as a formal Buddhist.^[68]

The Chinese Buddhist practice of fasting (zhai), especially during the uposatha days (Ch. zhairi, «days of fasting») can also be an element of Chan training.^[69] Chan masters may go on extended absolute fasts, as exemplified by master Hsuan Hua’s 35 day fast, which he undertook during the Cuban missile crisis for the generation of merit.^[70]

Physical cultivation[edit]

Traditional martial arts, like Japanese archery, other forms of Japanese budō and Chinese martial arts (gōngfu) have also been seen as forms of zen praxis. This tradition goes back to the influential Shaolin Monastery in Henan, which developed the first institutionalized form of gōngfu.^[71] By the late Ming, Shaolin gōngfu was very popular and widespread, as evidenced by mentions in various forms of Ming literature (featuring staff wielding fighting monks like Sun Wukong) and historical sources, which also speak of Shaolin’s impressive monastic army that rendered military service to the state in return for patronage.^[72] These Shaolin practices, which began to develop around the 12th century, were also traditionally seen as a form of Chan Buddhist inner cultivation (today called wuchan, «martial chan»). The Shaolin arts also made use of Taoist physical exercises (taoyin) breathing and energy cultivation (qìgōng) practices.^[73] They were seen as therapeutic practices, which improved «internal strength» (neili), health and longevity (lit. «nourishing life» yangsheng), as well as means to spiritual liberation.^[74]

The influence of these Taoist practices can be seen in the work of Wang Zuyuan (ca. 1820–after 1882), a scholar and minor bureaucrat who studied at Shaolin. Wang’s Illustrated Exposition of Internal Techniques (Neigong tushuo) shows how Shaolin exercises were drawn from Taoist methods like those of the Yi jin jing and Eight pieces of brocade, possibly influenced by the Ming dynasty’s spirit of religious syncretism.^[75] According to the modern Chan master Sheng Yen, Chinese Buddhism has adopted internal cultivation exercises from the Shaolin tradition as ways to «harmonize the body and develop concentration in the midst of activity.» This is because, «techniques for harmonizing the vital energy are powerful assistants to the cultivation of samadhi and spiritual insight.»^[76] Korean Seon also has developed a similar form of active physical training, termed Sunmudo.

In Japan, the classic combat arts (budō) and zen practice have been in contact since the embrace of Rinzai Zen by the Hōjō clan in the 13th century, who applied zen discipline to their martial practice.^[78] One influential figure in this relationship was the Rinzai priest Takuan Sōhō who was well known for his writings on zen and budō addressed to the samurai class (especially his The Unfettered Mind) .^[79]

The Rinzai school also adopted certain Chinese practices which work with qi (which are also common in Taoism). They were introduced by Hakuin (1686–1769) who learned various techniques from a hermit named Hakuyu who helped Hakuin cure his «Zen sickness» (a condition of physical and mental exhaustion).^[80] These energetic practices, known as naikan, are based on focusing the mind and one’s vital energy (ki) on the tanden (a spot slightly below the navel).^[81][82]

The arts[edit]

Certain arts such as painting, calligraphy, poetry, gardening, flower arrangement, tea ceremony and others have also been used as part of zen training and practice. Classical Chinese arts like brush painting and calligraphy were used by Chan monk painters such as Guanxiu and Muqi Fachang to communicate their spiritual understanding in unique ways to their students.^[83] Zen paintings are sometimes termed zenga in Japanese.^[84] Hakuin is one Japanese Zen master who was known to create a large corpus of unique sumi-e (ink and wash paintings) and Japanese calligraphy to communicate zen in a visual way. His work and that of his disciples were widely influential in Japanese Zen.^[85] Another example of Zen arts can be seen in the short lived Fuke sect of Japanese Zen, which practiced a unique form of «blowing zen» (suizen) by playing the shakuhachi bamboo flute.

Intensive group practice[edit]

Intensive group meditation may be practiced by serious Zen practitioners. In the Japanese language, this practice is called sesshin. While the daily routine may require monks to meditate for several hours each day, during the intensive period they devote themselves almost exclusively to zen practice. The numerous 30–50 minute long sitting meditation (zazen) periods are interwoven with rest breaks, ritualized formal meals (Jp. oryoki), and short periods of work (Jp. samu) that are to be performed with the same state of mindfulness. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions or retreats. These are held at many Zen centers or temples.

Chanting and rituals[edit]

Most Zen monasteries, temples and centers perform various rituals, services and ceremonies (such as initiation ceremonies and funerals), which are always accompanied by the chanting of verses, poems or sutras.^[86] There are also ceremonies that are specifically for the purpose of sutra recitation (Ch. niansong, Jp. nenju) itself.^[87]

Zen schools may have an official sutra book that collects these writings (in Japanese, these are called kyohon).^[86] Practitioners may chant major Mahayana sutras such as the Heart Sutra and chapter 25 of the Lotus Sutra (often called the «Avalokiteśvara Sutra»). Dhāraṇīs and Zen poems may also be part of a Zen temple liturgy, including texts like the Song of the Precious Mirror Samadhi, the Sandokai, the Nīlakaṇṭha Dhāraṇī, and the Uṣṇīṣa Vijaya Dhāraṇī Sūtra.

The butsudan is the altar in a monastery, temple or a lay person’s home, where offerings are made to the images of the Buddha, bodhisattvas and deceased family members and ancestors. Rituals usually center on major Buddhas or bodhisattvas like Avalokiteśvara (see Guanyin), Kṣitigarbha and Manjushri.

An important element in Zen ritual practice is the performance of ritual prostrations (Jp. raihai) or bows.^[88]

One popular form of ritual in Japanese Zen is Mizuko kuyō (Water child) ceremonies, which are performed for those who have had a miscarriage, stillbirth, or abortion. These ceremonies are also performed in American Zen Buddhism.^[89]

A widely practiced ritual in Chinese Chan is variously called the «Rite for releasing the hungry ghosts» or the «Releasing flaming mouth». The ritual might date back to the Tang dynasty, and was very popular during the Ming and Qing dynasties, when Chinese Esoteric Buddhist practices became diffused throughout Chinese Buddhism.^[90] The Chinese holiday of the Ghost Festival might also be celebrated with similar rituals for the dead. These ghost rituals are a source of contention in modern Chinese Chan, and masters such as Sheng Yen criticize the practice for not having «any basis in Buddhist teachings».^[91]

Another important type of ritual practiced in Zen are various repentance or confession rituals (Jp. zange) that were widely practiced in all forms of Chinese Mahayana Buddhism. One popular Chan text on this is known as the Emperor Liang Repentance Ritual, composed by Chan master Baozhi.^[92] Dogen also wrote a treatise on repentance, the Shushogi.^[93] Other rituals could include rites dealing with local deities (kami in Japan), and ceremonies on Buddhist holidays such as Buddha’s Birthday.^[94]

Funerals are also an important ritual and are a common point of contact between Zen monastics and the laity. Statistics published by the Sōtō school state that 80 percent of Sōtō laymen visit their temple only for reasons having to do with funerals and death. Seventeen percent visit for spiritual reasons and 3 percent visit a Zen priest at a time of personal trouble or crisis.^[95]

Esoteric practices[edit]

Depending on the tradition, esoteric methods such as mantra and dhāraṇī are also used for different purposes including meditation practice, protection from evil, invoking great compassion, invoking the power of certain bodhisattvas, and are chanted during ceremonies and rituals.^[96][97] In the Kwan Um school of Zen for example, a mantra of Guanyin («Kwanseum Bosal«) is used during sitting meditation.^[98] The Heart Sutra Mantra is also another mantra that is used in Zen during various rituals.^[99] Another example is the Mantra of Light (kōmyō shingon), which is common in Japanese Soto Zen and was derived from the Shingon sect.^[100]

In Chinese Chan, the usage of esoteric mantras in Zen goes back to the Tang dynasty. There is evidence that Chan Buddhists adopted practices from Chinese Esoteric Buddhism in findings from Dunhuang.^[101] According to Henrik Sørensen, several successors of Shenxiu (such as Jingxian and Yixing) were also students of the Zhenyan (Mantra) school.^[102] Influential esoteric dhāraṇī, such as the Uṣṇīṣa Vijaya Dhāraṇī Sūtra and the Nīlakaṇṭha Dhāraṇī, also begin to be cited in the literature of the Baotang school during the Tang dynasty.^[103] Many mantras have been preserved since the Tang period and continue to be practiced in modern Chan monasteries. One common example is the Śūraṅgama Mantra,which has been heavily propagated by various prominent Chan monks, such as Venerable Hsuan Hua who founded the City of Ten Thousand Buddhas.^[104] Another example of esoteric rituals practiced by the Chan school is the Mengshan Rite for Feeding Hungry Ghosts, which is practiced by both monks and laypeople during the Hungry Ghost Festival.^{[105][106][107]} Chan repentance rituals, such as the Liberation Rite of Water and Land, also involve various esoteric aspects, including the invocation of esoteric deities such as the Five Wisdom Buddhas and the Ten Wisdom Kings.^[108][109]

There is documentation that monks living at Shaolin temple during the eighth century performed esoteric practices there such as mantra and dharani, and that these also influenced Korean Seon Buddhism.^[110] During the Joseon dynasty, the Seon school was not only the dominant tradition in Korea, but it was also highly inclusive and ecumenical in its doctrine and practices, and this included Esoteric Buddhist lore and rituals (that appear in Seon literature from the 15th century onwards). According to Sørensen, the writings of several Seon masters (such as Hyujeong) reveal they were esoteric adepts.^[111]

In Japanese Zen, the use of esoteric practices within Zen is sometimes termed «mixed Zen» (kenshū zen 兼修禪), and the figure of Keizan Jōkin (1264–1325) is seen as introducing this into the Soto school.^[112][113] The Japanese founder of the Rinzai school, Myōan Eisai (1141–1215) was also a well known practitioner of esoteric Buddhism and wrote various works on the subject.^[114]

According to William Bodiford, a very common dhāraṇī in Japanese Zen is the Śūraṅgama spell (Ryōgon shu 楞嚴呪; T. 944A), which is repeatedly chanted during summer training retreats as well as at «every important monastic ceremony throughout the year» in Zen monasteries.^[115] Some Zen temples also perform esoteric rituals, such as the homa ritual, which is performed at the Soto temple of Eigen-ji (in Saitama prefecture). As Bodiford writes, «perhaps the most notable examples of this phenomenon is the ambrosia gate (kanro mon 甘露門) ritual performed at every Sōtō Zen temple», which is associated feeding hungry ghosts, ancestor memorial rites and the ghost festival.^[116] Bodiford also notes that formal Zen rituals of Dharma transmission often involve esoteric initiations.

Doctrine[edit]

Zen teachings can be likened to «the finger pointing at the moon».^[117] Zen teachings point to the moon, awakening, «a realization of the unimpeded interpenetration of the dharmadhatu».^[118] But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself.^{[119][120][121][122]}

Buddhist Mahayana influences[edit]

Though Zen-narrative states that it is a «special transmission outside scriptures», which «did not stand upon words»,^[123] Zen does have a rich doctrinal background that is firmly grounded in the Buddhist tradition.^[124] It was thoroughly influenced by Mahayana teachings on the bodhisattva path, Chinese Madhyamaka (Sānlùn), Yogacara (Wéishí), Prajñaparamita, the Laṅkāvatāra Sūtra, and other Buddha nature texts.^{[125][126][127]} The influence of Madhyamaka and Prajñaparamita can be discerned in the stress on non-conceptual wisdom (prajña) and the apophatic language of Zen literature.^{[125][128][129][note 4]}

The philosophy of the Huayan school also had an influence on Chinese Chan. One example is the Huayan doctrine of the interpenetration of phenomena, which also makes use of native Chinese philosophical concepts such as principle (li) and phenomena (shi).^[130] The Huayan theory of the Fourfold Dharmadhatu also influenced the Five Ranks of Dongshan Liangjie (806–869), the founder of the Caodong Chan lineage.^[131]

Buddha-nature and subitism[edit]

Central in the doctrinal development of Chan Buddhism was the notion of Buddha-nature, the idea that the awakened mind of a Buddha is already present in each sentient being^[132] (pen chueh in Chinese Buddhism, hongaku in Japanese Zen).^[133] This Buddha-nature was initially equated with the nature of mind, while later Chan-teachings evaded any reification by rejecting any positivist terminology.^{[134][note 3]} The idea of the immanent character of the Buddha-nature took shape in a characteristic emphasis on direct insight into, and expression of this Buddha-nature.^[135][136] It led to a reinterpretation and Sinification of Indian meditation terminology, and an emphasis on subitism, the idea that the Buddhist teachings and practices are comprehended and expressed «sudden,»^[137] c.q. «in one glance,» «uncovered all together,» or «together, completely, simultaneously,» in contrast to gradualism, «successively or being uncovered one after the other.»^[138] The emphasis on subitism led to the idea that «enlightenment occurs in a single transformation that is both total and instantaneous»^[139] (Ch. shih-chueh).^[140]

While the attribution of gradualism, attributed by Shenhui to a concurring faction, was a rhetoric device, it led to a conceptual dominance in the Chan-tradition of subitism, in which any charge of gradualism was to be avoided.^{[135][note 5]} This «rhetorical purity» was hard to reconcile conceptually with the actual practice of meditation,^[142][135] and left little place in Zen texts for the description of actual meditation practices, apparently rejecting any form of practice.^{[143][135][134][note 6]} Instead, those texts directly pointed to and expressed this awakened nature, giving way to the paradoxically nature of encounter dialogue and koans.^[135][134]

Caodong/Sōtō/Tào Động[edit]

Main article: Sōtō

Sōtō is the Japanese line of the Chinese Caodong school, which was founded during the Tang Dynasty by Dongshan Liangjie. The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized shikantaza.^[145] Dogen, the founder of Soto in Japan, emphasized that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed.^[146] For Dogen, zazen, or shikantaza, is the essence of Buddhist practice.^[147] Gradual cultivation was also recognized by Dongshan Liangjie.^[148]

A lineage also exists in Vietnam, founded by 17th-century Chan master Thông Giác Đạo Nam. In Vietnamese, the school is known as «Tào Động.»^[149]

Linji/Rinzai[edit]

The Rinzai school is the Japanese lineage of the Chinese Linji school, which was founded during the Tang dynasty by Linji Yixuan. The Rinzai school emphasizes kensho, insight into one’s true nature.^[150] This is followed by so-called post-satori practice, further practice to attain Buddhahood.^{[151][152][153]}

Other Zen-teachers have also expressed sudden insight followed by gradual cultivation. Jinul, a 12th-century Korean Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kenshō is at the start of the path to full enlightenment.^[154]

To attain this primary insight and to deepen it, zazen and kōan-study is deemed essential. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji in his Three Mysterious Gates and Hakuin Ekaku’s Four Ways of Knowing.^[155] Another example of depiction of stages on the path are the Ten Bulls, which detail the steps on the path.

Scripture[edit]

The role of the scripture[edit]

Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism.^[156] Classic Zen texts, such as the Platform sutra, contain numerous references to Buddhist canonical sutras.^[157] According to Sharf, Zen monastics «are expected to become familiar with the classics of the Zen canon».^[158] A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna sūtras,^{[5][note 7][note 8][5][note 9]} as well as Mahayana Buddhist philosophy such as Madhyamaka.^[125]

Nevertheless, Zen is often pictured as anti-intellectual.^[156] This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes.^[135] The famous saying «do not establish words and letters», attributed in this period to Bodhidharma,^[161]

…was taken not as a denial of the recorded words of the Buddha or the doctrinal elaborations by learned monks, but as a warning to those who had become confused about the relationship between Buddhist teaching as a guide to the truth and mistook it for the truth itself.^[162]

What the Zen tradition emphasizes is that the enlightenment of the Buddha came not through conceptualization but rather through direct insight.^[163] But direct insight has to be supported by study and understanding (hori^[164]) of the Buddhist teachings and texts.^{[165][note 10]} Intellectual understanding without practice is called yako-zen, «wild fox Zen», but «one who has only experience without intellectual understanding is a zen temma, ‘Zen devil‘«.^[167]

Grounding Chán in scripture[edit]

The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism.^[168] It had to develop a doctrinal tradition of its own to ascertain its position^[135] and to ground its teachings in a specific sutra. Various sutras were used for this even before the time of Hongren: the Śrīmālādevī Sūtra (Huike),^[169] Awakening of Faith (Daoxin),^[169] the Lankavatara Sutra (East Mountain School),^[169][5] the Diamond Sutra^[170] (Shenhui),^[169] and the Platform Sutra.^[5][170] The Chan tradition drew inspiration from a variety of sources and thus did not follow any single scripture over the others.^[171] Subsequently, the Zen tradition produced a rich corpus of written literature, which has become a part of its practice and teaching. Other influential sutras are the Vimalakirti Sutra,^{[172][173][174]} Avatamsaka Sutra,^[175] the Shurangama Sutra,^[176] and the Mahaparinirvana Sutra.^[177]

In his analysis of the works of the influential Hongzhou school of Chan, Mario Poceski notes that they cite the following Mahayana sutras: the Lotus Sutra 法華經, the Huayan 華嚴經, the Nirvana 涅盤經, the Laṅkāvatāra 楞伽經, the Prajñāpāramitās 般若經, the Mahāratnakūta 大寶積經, the Mahāsamnipāta 大集經, and the Vimalakīrti 維摩經.^[178]

Literature[edit]

The Zen-tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters. Important texts are the Platform Sutra (8th century), attributed to Huineng ;^[135] the Chán transmission records, teng-lu,^[179] such as The Records of the Transmission of the Lamp (Ching-te ch’uan-teng lu), compiled by Tao-yün and published in 1004;^[180] the «yü-lü» genre^[181] consisting of the recorded sayings of the masters, and the encounter dialogues; the koan-collections, such as The Gateless Barrier and the Blue Cliff Record.

Organization and institutions[edit]

Religion is not only an individual matter, but «also a collective endeavour».^[182] Though individual experience^[183] and the iconoclastic picture of Zen^[184] are emphasised in the Western world, the Zen-tradition is maintained and transferred by a high degree of institutionalisation and hierarchy.^[185][186] In Japan, modernity has led to criticism of the formal system and the commencement of lay-oriented Zen-schools such as the Sanbo Kyodan^[187] and the Ningen Zen Kyodan.^[188] How to organize the continuity of the Zen-tradition in the West, constraining charismatic authority and the derailment it may bring on the one hand,^{[189][190][54]} and maintaining the legitimacy and authority by limiting the number of authorized teachers on the other hand,^[182] is a challenge for the developing Zen-communities in the West.

Narratives[edit]

The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on «shock techniques», in retrospect was seen as a golden age of Chán.^[135] It became dominant during the Song Dynasty, when Chán was the dominant form of Buddhism in China, due to support from the Imperial Court.^[135] This picture has gained great popularity in the West in the 20th century, especially due to the influence of D.T. Suzuki,^[191] and further popularized by Hakuun Yasutani and the Sanbo Kyodan.^[183] This picture has been challenged, and complemented, since the 1970s by modern scientific research on Zen.^{[135][192][193][194][195][196]}

Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN),^[197][198] Buddhist Modernism (BM),^[191] Historical and Cultural Criticism (HCC).^[197] An external narrative is Nondualism, which claims Zen to be a token of a universal nondualist essence of religions.^[199][200]

History[edit]

Chinese Chán[edit]

Zen (Chinese: Chán 禪) Buddhism, as we know it today, is the result of a long history, with many changes and contingent factors. Each period had different types of Zen, some of which remained influential, while others vanished.^[135] The history of Chán in China is divided into various periods by different scholars, who generally distinguish a classical phase and a post-classical period.

Ferguson distinguishes three periods from the 5th century into the 13th century:

1. The Legendary period, from Bodhidharma in the late 5th century to the An Lushan Rebellion around 765 CE, in the middle of the Tang Dynasty. Little written information is left from this period.^[201] It is the time of the Six Patriarchs, including Bodhidharma and Huineng, and the legendary «split» between the Northern and the Southern School of Chán.^[135]
2. The Classical period, from the end of the An Lushan Rebellion around 765 CE to the beginning of the Song Dynasty around 950 CE.^[201] This is the time of the great masters of Chán, such as Mazu Daoyi and Linji Yixuan, and the creation of the yü-lü genre, the recordings of the sayings and teachings of these great masters.
3. The Literary period, from around 950 to 1250,^[201] which spans the era of the Song Dynasty (960–1279). In this time the gongan-collections were compiled, collections of sayings and deeds by the famous masters, appended with poetry and commentary. This genre reflects the influence of literati on the development of Chán. This period idealized the previous period as the «golden age» of Chán, producing the literature in which the spontaneity of the celebrated masters was portrayed.

Although McRae has reservations about the division of Chán-history in phases or periods,^[202] he nevertheless distinguishes four phases in the history of Chán:^[203]

1. Proto-Chán (c. 500–600) (Southern and Northern Dynasties (420 to 589) and Sui Dynasty (589–618 CE)). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of dhyana and is connected to the figures of Bodhidharma and Huike. Its principal text is the Two Entrances and Four Practices, attributed to Bodhidharma.^[204]
2. Early Chán (c. 600–900) (Tang Dynasty (618–907 CE)). In this phase Chán took its first clear contours. Prime figures are the fifth patriarch Daman Hongren (601–674), his dharma-heir Yuquan Shenxiu (606?–706), the sixth patriarch Huineng (638–713), protagonist of the quintessential Platform Sutra, and Shenhui (670–762), whose propaganda elevated Huineng to the status of sixth patriarch. Prime factions are the Northern School, Southern School and Oxhead school.^[205]
3. Middle Chán (c. 750–1000) (from An Lushan Rebellion (755–763) till Five Dynasties and Ten Kingdoms period (907–960/979)). In this phase developed the well-known Chán of the iconoclastic zen-masters. Prime figures are Mazu Daoyi (709–788), Shitou Xiqian (710–790), Linji Yixuan (died 867), and Xuefeng Yicun (822–908). Prime factions are the Hongzhou school and the Hubei faction^{[note 11]} An important text is the Anthology of the Patriarchal Hall (952), which gives a great amount of «encounter-stories», and the well-known genealogy of the Chán-school.^[208]
4. Song Dynasty Chán (c. 950–1300). In this phase Chán took its definitive shape including the picture of the «golden age» of the Chán of the Tang-Dynasty, and the use of koans for individual study and meditation. Prime figures are Dahui Zonggao (1089–1163) who introduced the Hua Tou practice and Hongzhi Zhengjue (1091–1157) who emphasized Shikantaza. Prime factions are the Linji school and the Caodong school. The classic koan-collections, such as the Blue Cliff Record were assembled in this period,^[209] which reflect the influence of the «literati» on the development of Chán.^[210][161] In this phase Chán is transported to Japan, and exerts a great influence on Korean Seon via Jinul.

Neither Ferguson nor McRae give a periodisation for Chinese Chán following the Song-dynasty, though McRae mentions «at least a post-classical phase or perhaps multiple phases».^[211] According to David McMahan:

During the Ming dynasty (1368–1644) and the Qing Dynasty (1644–1912) Chán was part of a larger, syncretic Buddhist culture. A final phase can be distinguished from the 19th century onward, when western imperialism had a growing influence in South-East Asia, including China. A side effect of this imperial influence was the modernisation of Asian religions, adapting them to western ideas and rhetorical strategies.^[191]

Origins[edit]

Before the arrival of the «founder» of Chan, Bodhidharma, various Buddhist masters of meditation or dhyana (i.e. Chan) had taught in China. These figures also brought with them various meditation texts, called the Dhyāna sutras (Chinese: 禪經 chan jing). These early meditation works mainly drew from the teachings of the Sarvāstivāda school of Kashmir.^[17] These texts include the translations of the Parthian An Shigao (147–168 CE) like the Anban shouyi jing (Sanskrit: Ānāpānasmṛti-sūtra), the numerous translations of Kumārajīva (334–413 CE, such as the Zuochan sanmei jing (Sutra of Sitting Dhyāna samādhi) and those of Buddhabhadra (like the Damoduoluo chan jing, Dharmatrāta Dhyāna sūtra).^{[212][213][214]} These early meditation texts laid the groundwork for the practices of Chan Buddhism (Zen) and the works of the Tiantai meditation master Zhiyi.^[215]

The translation work of Kumārajīva (especially his Prajñāpāramitā translations and his Vimalakirti Sutra), Buddhabhadra (Avatamsaka Sutra) and Gunabhadra (Lankāvatāra sūtra) were also key formative influences on the origins of Chan. These Buddhist texts are some of the key sources for later Chan masters.^[216] Indeed, in some early Chan texts (like the Masters of the Lankāvatāra), it is Gunabhadra, not Bodhidharma, which is seen as the first patriarch who transmits the Chan lineage (here seen as synonymous with the Lankāvatāra tradition) from India.^[217] The meditation works of the fourth Tiantai patriarch Zhiyi, such as his monumental Mohezhiguan, were also important sources on later Chan meditation manuals, like the Tso-chan-i.^[35]

A further possible influence on the origin of Chan Buddhism is Taoism. Some of the earliest Chinese Buddhists were influenced by Daoist thought and terminology and this has led some scholars to see a Taoist influence on Chan.^{[218][219][220][221]} In his history of Zen, Heinrich Dumoulin argued that Chan Buddhist developed out of the confluence of Indian Mahayana and Chinese Taoism.^[222] Two Chinese disciples of Kumārajīva, Sengzhao and Tao Sheng were influenced by Taoist works like the Laozi and Zhuangzi.^[221] These Sanlun figures in turn had an influence on some early Chan masters.^[223]

Proto-Chán[edit]

Proto-Chán (c. 500–600) encompasses the Southern and Northern Dynasties period (420 to 589) and Sui Dynasty (589–618 CE). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of dhyana and is connected to the figures of Bodhidharma, Seng-fu and Huike, though there is little actual historical information about these early figures and most legendary stories about their life come from later, mostly Tang sources. What is known is that they were considered Mahayana meditation masters.^[224][135]

An important text from this period is the Two Entrances and Four Practices, found in Dunhuang, and attributed to Bodhidharma.^[204] Later sources mention that these figures taught using the Laṅkāvatāra Sūtra though there is no direct evidence of this from the earliest sources.^[225][226] According to John McRae, the earliest Chan sources on these masters show considerable influence from Madhyamaka thought, while the influence from the Laṅkāvatāra Sūtra is actually much less pronounced and it is questionable if it was there at all with regards to the earliest figures like Bodhidharma and Huike.^[224]

Early Chán[edit]

Early Chán refers to early Tang Dynasty (618–750) Chán. The fifth patriarch Daman Hongren (601–674), and his dharma-heir Yuquan Shenxiu (606?–706) were influential in founding the first Chan institution in Chinese history, known as the «East Mountain school» (Dongshan famen).^[227] Hongren taught the practice of shou-hsin, «maintaining (guarding) the mind,» in which «an awareness of True Mind or Buddha-nature within» is maintained, «[exhorting] the practitioners to
unremittingly apply themselves to the practice of meditation.»^[228]

Shenxiu was the most influential and charismatic student of Hongren, he was even invited to the Imperial Court by Empress Wu.^[229] Shenxiu also became the target of much criticism by Shenhui (670–762), for his «gradualist» teachings. Shenhui instead promoted the «sudden» teachings of his teacher Huineng (638–713) as well as what later became a very influential Chán classic called the Platform Sutra.^[230] Shenhui’s propaganda campaign eventually succeeded in elevating Huineng to the status of sixth patriarch of Chinese Chán.^[231][135] The sudden vs. gradual debate that developed in this era came to define later forms of Chan Buddhism.^[232]

Middle Chán[edit]

The Middle Chán (c. 750–1000) period runs from the An Lushan Rebellion (755–763) to the Five Dynasties and Ten Kingdoms period (907–960/979). This phase saw the development new schools of Chan. The most important of these schools is the Hongzhou school of Mazu Daoyi (709–788), to which also belong Shitou, Baizhang, and Huangbo. This school is sometimes seen as the archetypal expression of Chán, with its emphasis on the personal expression of insight, and its rejection of positive statements, as well as the importance it placed on spontaneous and unconventional «questions and answers during an encounter» (linji wenda) between master and disciple.^[126][233]

However, modern scholars have seen much of the literature that presents these «iconoclastic» encounters as being later revisions during the Song era, and instead see the Hongzhou masters as not being very radical, instead promoting pretty conservative ideas, such as keeping precepts, accumulating good karma and practicing meditation.^[233] The school did produce innovative teachings and perspectives such as Mazu’s views that «this mind is Buddha» and that «ordinary mind is the way», which were also critiqued by later figures, such as the influential Guifeng Zongmi (780–841), for failing to differentiate between ignorance and enlightenment.^[234]

By the end of the late Tang, the Hongzhou school was gradually superseded by various regional traditions, which became known as the Five Houses of Chán. Shitou Xiqian (710–790) is regarded as the Patriarch of Cáodòng (Jp. Sōtō) school, while Linji Yixuan (died 867) is regarded as the founder of Línjì (Jp. Rinzai) school. Both of these traditions were quite influential both in and outside of China. Another influential Chán master of the late Tang was Xuefeng Yicun. During the later Tang, the practice of the «encounter dialogue» reached its full maturity. These formal dialogues between master and disciple may have used absurd, illogical and iconoclastic language as well as non-verbal forms of communication such as the drawing of circles and physical gestures like shouting and hitting.^[235]

It was also common to write fictional encounter dialogues and attribute them to previous Chán figures.^[235] An important text from this period is the Anthology of the Patriarchal Hall (952), which gives many «encounter-stories», as well as establishing a genealogy of the Chán school.^[208] The Great Anti-Buddhist Persecution in 845 was devastating for metropolitan Chan, but the Chan school of Mazu survived, and took a leading role in the Chan of the later Tang.^[236]

Song Dynasty Chán[edit]

During Song Dynasty Chán (c. 950–1300), Chán Buddhism took its definitive shape, through the development of the use of koans for individual study and meditation. It was also during the Song that Chan literati developed their own idealized history of Chan, particularly promoting the idea of a Tang «golden age» of Chan.^[238] During the Song, Chán became the largest sect of Chinese Buddhism and had strong ties to the imperial government, which led to the development of a highly organized system of temple rank and administration.^[239]

The dominant form of Song Chán was the Linji school due to support from the scholar-official class and the imperial court.^[240] This school developed the study of gong’an («public case») literature, which depicted stories of master-student encounters that were seen as demonstrations of the awakened mind. Most of these stories depicted the idealized encounters of past Chan masters, particularly from the Tang era, and show the influence of the Chinese literati class.^{[241][238][210][161]} The most influential of these works are the Blue Cliff Record, the Book of Equanimity and The Gateless Gate.^[209]

During the 12th century, a rivalry emerged between the Linji and the Caodong schools for the support of the scholar-official class. Hongzhi Zhengjue (1091–1157) of the Caodong school emphasized silent illumination or serene reflection (mòzhào) as a means for solitary practice, which could be undertaken by lay-followers. The Linji school’s Dahui Zonggao (1089–1163) meanwhile, introduced k’an-hua chan («observing the word-head» chan), which involved meditation on the crucial phrase or «punch line» (hua-tou) of a gong’an.^[242][243]

The Song also saw the syncretism of Chán and Pure Land Buddhism by Yongming Yanshou (904–975), which would later become extremely influential.^[244] Yongming also echoed Zongmi’s work in indicating that the values of Taoism and Confucianism could also be embraced and integrated into Buddhism. Chán also influenced Neo-Confucianism as well as certain forms of Taoism, such as the Quanzhen school.^[245][246]

During the Song, Chán was also transported to Japan by figures like Eisai and exerted a great influence on Korean Seon via Jinul.

Post-Classical Chán[edit]

During the Ming Dynasty, the Chán school was so dominant that all Chinese monks were affiliated with either the Linji school or the Caodong school.^[247]

Some scholars see the post-classical phase as being an «age of syncretism.»^[248] The post-classical period saw the increasing popularity of the dual practice of Chán and Pure Land Buddhism (known as nianfo Chan), as seen in the teachings of Zhongfeng Mingben (1263–1323) and the great reformer Hanshan Deqing (1546–1623). This became a widespread phenomenon and in time much of the distinction between them was lost, with many monasteries teaching both Chán meditation and the Pure Land practice of nianfo.^{[249][250][58]}

The Ming dynasty also saw the efforts of figures such as Yunqi Zhuhong (1535–1615) and Daguan Zhenke (1543–1603) to revive and reconcile Chan Buddhism with the practice of Buddhist scriptural study and writing.^[248]

In the beginning of the Qing Dynasty, Chán was «reinvented», by the «revival of beating and shouting practices» by Miyun Yuanwu (1566–1642), and the publication of the Wudeng yantong («The strict transmission of the five Chan schools») by Feiyin Tongrong’s (1593–1662), a dharma heir of Miyun Yuanwu. The book placed self-proclaimed Chan monks without proper Dharma transmission in the category of «lineage unknown» (sifa weixiang), thereby excluding several prominent Caodong monks.^[251]

Modern era[edit]

After further centuries of decline during the Qing Dynasty (1644–1912), Chán activity was revived again in the 19th and 20th centuries by a flurry of modernist activity. This period saw the rise of worldly Chan activism, what is sometimes called Humanistic Buddhism (or more literally «Buddhism for human life», rensheng fojiao), promoted by figures like Jing’an (1851–1912), Yuanying (1878–1953), Taixu (1890–1947), Xuyun (1840–1959) and Yinshun (1906–2005). These figures promoted social activism to address issues such as poverty and social injustice, as well as participation in political movements. They also promoted modern science and scholarship, including the use of the methods of modern critical scholarship to study the history of Chan.^[253]

Many Chán teachers today trace their lineage back to Xuyun, including Sheng-yen and Hsuan Hua, who have propagated Chán in the West where it has grown steadily through the 20th and 21st centuries. Chán Buddhism was repressed in China during the 1960s in the Cultural Revolution, but in the subsequent reform and opening up period in the 1970s, a revival of Chinese Buddhism has been taking place on the mainland, while Buddhism has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese.

Spread outside of China[edit]

Vietnamese Thiền[edit]

Chan was introduced to Vietnam during the early Chinese occupation periods (111 BCE to 939 CE) as Thiền. During the Lý (1009–1225) and Trần (1225 to 1400) dynasties, Thiền rose to prominence among the elites and the royal court and a new native tradition was founded, the Trúc Lâm («Bamboo Grove») school, which also contained Confucian and Taoist influences. In the 17th century, the Linji school was brought to Vietnam as the Lâm Tế, which also mixed Chan and Pure land. Lâm Tế remains the largest monastic order in the country today.^[254]

Modern Vietnamese Thiền is influenced by Buddhist modernism.^[255] Important figures include Thiền master Thích Thanh Từ (1924–), the activist and popularizer Thích Nhất Hạnh (1926–2022) and the philosopher Thích Thiên-Ân. Vietnamese Thiền is eclectic and inclusive, bringing in many practices such as breath meditation, nianfo, mantra, Theravada influences, chanting, sutra recitation and engaged Buddhism activism.

Korean Seon[edit]

Seon (선) was gradually transmitted into Korea during the late Silla period (7th through 9th centuries) as Korean monks began to travel to China to learn the newly developing Chan tradition of Mazu Daoyi and returned home to establish the Chan school. They established the initial Seon schools of Korea, which were known as the «nine mountain schools» (九山, gusan).

Seon received its most significant impetus and consolidation from the Goryeo monk Jinul (1158–1210), who is considered the most influential figure in the formation of the mature Seon school. He founded the Jogye Order, which remains the largest Seon tradition in Korea today. Jinul founded the Songgwangsa temple as a new center of Seon study and practice. Jinul also wrote extensive works on Seon, developing a comprehensive system of thought and practice. From Dahui Zonggao, Jinul adopted the hwadu method, which remains the main meditation form taught in Seon today.

Buddhism was mostly suppressed during the strictly Confucian Joseon Dynasty (1392–1910), and the number of monasteries and clergy sharply declined. The period of Japanese occupation also brought numerous modernist ideas and changes to Korean Seon. Some monks began to adopt the Japanese practice of marrying and having families, while others such as Yongseong, worked to resist the Japanese occupation. Today, the largest Seon school, the Jogye, enforces celibacy, while the second largest, the Taego Order, allows for married priests. Important modernist figures that influenced contemporary Seon include Seongcheol and Gyeongheo. Seon has also been transmitted to West, with new traditions such as the Kwan Um School of Zen.

Japanese Zen[edit]

Zen was not introduced as a separate school until the 12th century, when Myōan Eisai traveled to China and returned to establish a Linji lineage, which eventually perished.^[256] Decades later, Nanpo Shōmyō (南浦紹明) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential and only surviving lineage of Rinzai in Japan.^[256] In 1215, Dōgen, a younger contemporary of Eisai’s, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgen established the Sōtō school, the Japanese branch of Caodong.

The three traditional schools of Zen in contemporary Japan are the Sōtō (曹洞), Rinzai (臨済), and Ōbaku (黃檗). Of these, Sōtō is the largest, and Ōbaku the smallest, with Rinzai in the middle. These schools are further divided into subschools by head temple, with two head temples for Sōtō (Sōji-ji and Eihei-ji, with Sōji-ji having a much larger network), fourteen head temples for Rinzai, and one head temple (Manpuku-ji) for Ōbaku, for a total of 17 head temples. The Rinzai head temples, which are most numerous, have substantial overlap with the traditional Five Mountain System, and include Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji, among others.

Besides these traditional organizations, there are modern Zen organizations that have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.

Zen in the West[edit]

Although it is difficult to trace the precise moment when the West first became aware of Zen as a distinct form of Buddhism, the visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced the profile of Zen in the Western world. It was during the late 1950s and the early 1960s that the number of Westerners other than the descendants of Asian immigrants who were pursuing a serious interest in Zen began to reach a significant level. Japanese Zen has gained the greatest popularity in the West. The various books on Zen by Reginald Horace Blyth, Alan Watts, Philip Kapleau and D. T. Suzuki^{[citation needed]} published between 1950 and 1975, contributed to this growing interest in Zen in the West, as did the interest on the part of beat poets such as Jack Kerouac, Allen Ginsberg and Gary Snyder.^[257] In 1958, the literary magazine Chicago Review played a significant role in introducing Zen to the American literary community^[258] when it published a special issue^[259] on Zen featuring the aforementioned beat poets and works in translation. Erich Fromm quotes D. T. Suzuki in his 1960 book Psychoanalysis and Zen Buddhism.^[260]

The publication in 1974 of Zen and the Art of Motorcycle Maintenance by American writer Robert Pirsig brought the application of Zen thinking into a way of understanding non dualism in a practical sense. Drawing on a wide range of philosophical and logical sources, the book became the biggest selling work on philosophy ever published.

See also[edit]

• List of Buddhists
• Outline of Buddhism
• Timeline of Buddhism
• Chinese Chán
• 101 Zen Stories
• Chinso
• Shussan Shaka
• Katsu

Notes[edit]

References[edit]

Sources[edit]

Printed sources

Further reading[edit]

Modern popular works

• D.T. Suzuki, Essays in Zen Buddhism, First Series (1927), Second Series (1933), Third Series (1934)
• R. H. Blyth, Zen and Zen Classics, 5 volumes (1960–1970; reprints of works from 1942 into the 1960s)
• Alan Watts, The Way of Zen (1957)
• Lu K’uan Yu (Charles Luk), Ch’an and Zen Teachings, 3 vols (1960, 1971, 1974), The Transmission of the Mind: Outside the Teaching (1974)
• Paul Reps & Nyogen Senzaki, Zen Flesh, Zen Bones (1957)
• Philip Kapleau, The Three Pillars of Zen (1966)
• Shunryu Suzuki, Zen Mind, Beginner’s Mind (1970)
• Katsuki Sekida, Zen Training: Methods & Philosophy (1975)

Classic historiography

• Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 1: India and China. World Wisdom Books.ISBN 978-0-941532-89-1
• Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 2: Japan. World Wisdom Books.ISBN 978-0-941532-90-7

Critical historiography

Overview

• Heine, Steven (2007), «A Critical Survey of Works on Zen since Yampolsky» (PDF), Philosophy East & West, 57 (4): 577–592, doi:10.1353/pew.2007.0047, S2CID 170450246

Formation of Chán in Tang & Song China

• McRae, John (2004), The Sutra of Queen Śrīmālā of the Lion’s Roar and the Vimalakīrti Sutra (PDF), Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311, archived from the original (PDF) on 12 September 2014
• Welter, Albert (2000), «Mahakasyapa’s smile. Silent Transmission and the Kung-an (Koan) Tradition», in Steven Heine; Dale S. Wright (eds.), The Koan: Texts and Contexts in Zen Buddhism, Oxford: Oxford University Press
• Schlütter, Morten (2008), How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China, Honolulu: University of Hawai’i Press, ISBN 978-0-8248-3508-8

Japan

• Bodiford, William M. (1993), Sōtō Zen in Medieval Japan, University of Hawaii Press, ISBN 0-8248-1482-7

Modern times

• Victoria, Brian Daizen (2006), Zen at war (Second ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.

Orientalism and East-West interchange

• Borup, Jorn (n.d.), Zen and the Art of inverting Orientalism: religious studies and genealogical networks
• King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and «The Mystic East», Routledge
• McMahan, David L. (2008), The Making of Buddhist Modernism. Oxford University Press.ISBN 978-0-19-518327-6

Contemporary practice

• Borup, Jørn (2008), Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion, Brill
• Hori, Victor Sogen (1994), «Teaching and Learning in the Zen Rinzai Monastery» (PDF), Journal of Japanese Studies (1): 5–35, doi:10.2307/132782, JSTOR 132782
• Buswell, Robert E. (1993a), The Zen Monastic Experience: Buddhist Practice in Contemporary Korea, Princeton University Press

External links[edit]

• thezensite
• Zen Buddhism WWW Virtual Library
• Chart of (Asian) Zen schools
• Glossary of Japanese Zen terms
• Stanford Encyclopedia of Philosophy: entry on Japanese Zen Buddhism
• What is Zen Buddhism?

Bodhisattva: An awakened or enlightened being who renounces the experience of nirvana in order to remain with unenlightened beings and work for the liberation of all. The bodhisattva ideal is closely associated with Mahayana Buddhism.

Buddha Hall:  Room used for services, lectures, and ceremonies.

Ch’an: The Chinese word for zen. The word ch’an predates the Japanese word zen, of course, since zen originated in China and came to Japan later.

Chiden: This is the person who takes care of altars. The chiden cleans the incensors, makes sure that incense is available for service, and that altar candles are in working order.

Densho: The large bell used to announce services and lectures.

Doan: The person who rings the bells during service or zazen.

Dharma: The dharma (almost as difficult to define as zen) is thought of variously as the Way, the Path, Cosmic Law and Universal Truth. The dharma is often thought of as the teachings of the Buddha.

Doan-ryo: The group of people who serve in temple roles, including the doan, the fukudo, the chiden, the jisha, and the kokyo.

Dojo: Literally: the room or hall (do-) of the way (-jo). Dojo is often used interchangeably with zendo, however, the ‘way’ referred to by ‘dojo’ does not necessarily have to be zen. Technically speaking, dojo could also refer to a room where judo is taught, for example. For our purposes, however, it refers to a room or building in which zen is practiced.

Dokusan:  A private interview between a student and a zen teacher or master. The format and length of the interview, and whether it revolves around koan work or involves another kind of exchange, varies depending on the teacher. As a general rule, dokusan pertains more to a student’s personal practice and experience than it does academic, theoretical matters.

Doshi: The priest who officiates at zazen, service or ceremonies.

Eightfold Path: The Eightfold path was given by the Buddha as part of the Four Noble Truths and as such, as the main way out of suffering.
1. Right View (Understanding)
2. Right Intention
3. Right Speech
4. Right Conduct
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Meditation

Fukudo: In Soto Zen, this is the person who strikes the han (see definition of han). During sesshins (retreats) the Fukudo, also rings the large bell in the foyer to summon participants to the zendo.

Four Noble Truths: The Buddha’s motivation for leaving his home and taking up a spiritual life was to understand duhkha (suffering) and find a solution to suffering. The Four Noble Truths are the answer that came to the Buddha as part of his enlightenment.

1. Suffering is all around us; it is a part of life
2. The cause of suffering is craving and attachment
3. There is a way out; craving can be ended and thus suffering can be ended
4. The way to end craving is the Eightfold Path

Engawa: The wooden walkway surrounding the zendo.

Han: In Zen monasteries, a wooden board that is struck with a mallet to summon monastics to the zendo or other practice hall, as well as serving as a time-keeping signal during the monastic day. The pattern of strikes often includes three “roll downs”, a series of strikes gradually becoming accelerando and crescendo.

Hinayana: Literally: “Small Vehicle”. A pejorative term for one of the three main branches of Buddhism, the other two being Mahayana (great vehicle) and Vajrayana (“diamond” vehicle). Considered by adherents to be the “original” form of Buddhism. Many followers prefer to use the term Theravada, one branch of Buddhism under this category (Teaching of the Elders), to describe their beliefs.

Gassho:  (Literally: “palms together”): A mudra expressing respect and, in a sense, nonduality. The palms are joined so that the fingertips are at the height of the nose. The hands are approximately one fist width away from the face.

Ino: The meditation hall (zendo) manager and supervisor of monk’s conduct, one of the seven positions of the senior staff.

Inkin: A portable bell It usually sits atop a lacquered wooden handle and has a drape of material that covers the user’s hand. It is used in ceremonies and in any service where a portable bell is needed.

Jikido: A person with a variety of support duties pertaining to monastic practice, such as lighting or extinguishing lamps, striking one of the secondary han (q.v.), and striking the work drum and bell before samu (manual labor practice).

Jiki-jitsu (also Jiko): The timekeeper for a sesshin or for any meditation gathering. Can be an incense carrier (see Jisha below). All matters having to do with time are the responsibility of the “jiki” (provided the decisions do not conflict with the activities or wishes of the roshi). The jiki usually leads kinhin as well.

Jisha: In Soto Zen, the Jisha is the attendant to the Doshi during service. During daily service, the Jisha presents an incense stick for the Doshi’s offering at the altar an carries other items for Doshi, Abbot or Roshi.

Jundo: Broadly speaking, ‘jundo’ can mean any ritual circuit or circumambulation.

Jukai:  (lit. “bestowing Precepts”)Taking the Bodhisattva Precepts, as a central practice of the Way. A significant step marked by a ceremony of the same name(s), jukai signifies a serious commitment to the Sixteen Bodhisattva Precepts as a way of life.

Karma: The Buddhist doctrine of cause and effect. The effect of an action taken today (or thought or word spoken, etc.) might not occur today. The effect, whether good or bad, may come to pass many years from now or even in a subsequent lifetime. The important point to remember is that no actions are isolated and independent; all are tied together in cause and effect.

Kensho: (lit. “see nature”) A glimpse of one’s own nature and the true nature of reality. Some approaches to Zen practice strive to bring about kensho, though such experiences are not the “end” of practice. In fact, Eihei Dogen, the Japanese founder of Soto Zen, did not use this term to refer to an individual’s exclusive experience of the Way.

Kinhin: Walking meditation. Although its meditative aspect is of prime importance, kinhin also serves the purpose of exercising the legs after periods of zazen, helping to establish a useful rhythm of stillness and motion. Hands should be held in the shashu (q.v.) position. In Soto practice, the pace is quite slow.

Koan: (Ch. kung-an) Originally a “public record” of a Chinese legal case. A Ch’an or Zen story from the rich literary tradition that flourished in Sung Dynasty China. A student undertaking koan work is meant to focus all his/her energy on the hua-t’ou (J. hatto, lit. “head word”), a word or phrase from the story assigned by the teacher, both during sitting meditation and other times during the day and night. Koans as focal-points of zazen were originally assigned exclusively to lay practitioner students of the Sung Dynasty Lin-chi (J. Rinzai )teacher Ta-Hui Ts’ung K’ao, and over time became the favored meditation method of the Rinzai school of Zen. Apart from hua-t’ou practice, however, koans are a rich repository of Ch’an and Zen teaching, and are used as such by many in the tradition.

Kokyo: The ‘cantor’ or chant leader.

Kyosaku: A wooden stick, roughly a yard long and flattened at one end, sometimes carried by senior practitioners in the zendo during zazen. Sitters may request to be hit on the shoulders to help refresh the body and mind.

Mahayana: Literally: “Great Vehicle”. One of the three main branches of Buddhism, the other two being the old wisdom school (Pali: Theravada) and Vajrayana (“diamond” vehicle). Although this is the branch to which zen belongs and zen traces its origin back to the Buddha himself, generally Mahayana is considered to be a newer form than Hinayana/Theravada. There is less emphasis placed on nirvana as individual salvation in this tradition and more emphasis placed on saving all sentient beings.

Mindfulness: Awareness; remembering that all things are interrelated; living in the present moment. It would be difficult to overemphasize the importance of mindfulness in zen and Buddhism.

Mokugyo: (Literally: ‘wooden fish’) A traditional Japanese temple instrument played during services to set the pace of certain chants.

Mudra: A position of the hands which is symbolic of a certain attitude or activity, such as teaching or protecting. Although mudra can refer to the whole body, in common usage this term most often refers to the hand positions chosen for statues of the Buddha, as well as those adopted by Buddhist practitioners in ritual settings and during meditation. Each hand position is symbolic of certain characteristics such as supreme wisdom or serenity.

Nirvana: Literally: cessation or extinction. Although nirvana can be seen as the ultimate goal of many Buddhists it should never be confused with the Western notion of heaven. Instead, nirvana simply means an end to samsara, or cyclic existence, i.e. the round of birth after birth. In the Mahayana tradition, the Bodhisattva postpones entry into nirvana until all sentient beings are saved.

Okesa: (sometimes stated as Kesa) From the Sanskrit “Kashaya,” a rectangular, patched robe made and worn as monks have done since the Buddha’s time. It encircles the body and is draped over the left shoulder, leaving the right shoulder uncovered. It is given to a new priest during the priest ordination ceremony.

Oryoki: (lit. “just enough”) This has come to mean a certain kind of formal, ritualized eating, but the word oryoki actually refers to the specific collection of napkins, utensils and especially bowls used for this style of eating. This set, which is held together by tying one of the larger napkins around it, was traditionally given to a nun or monk upon ordination. Eating is commonly done while seated on one’s cushion in a position similar to meditation posture. Silence is maintained except for the chanting of certain meal sutras. When done, the utensils and bowls are immediately washed (while still at one’s seat) and wrapped up again in the same specific way.

Practice Discussion: A formal or informal private interview with a practice leader or teacher.

Practice Leader: A person charged with the responsibility of helping to guide others in their practice.

Rakusu: A small version of Buddha’s patched robe, suspended from cloth straps and worn around the neck. Usually, each initiate sews his or her own and receives it from the Preceptor during lay ordination.

Rinzai: (Ch. Lin-chi) One of the three schools of Zen still active in Japan, the others being Soto and Obaku. Rinzai, which like the other Zen traditions originated in China, was the first style of Zen to be brought to Japan. Its initial introduction near the end of the 12th century did not take hold, but a subsequent transfer from China did succeed. The Rinzai tradition places more emphasis on koan (i.e. hua-t’ou) work than the Soto tradition..

Rohatsu: (lit. “year-end”) A period of the calendar year approaching New Years, incorporating 8 December, a traditional date in East Asia marking Buddha’s Enlightenment. Often, a rohatsu sesshin (meditation retreat) early in December is held in celebration of this auspicious occasion.

Roshi: (lit. “old one”), a senior teacher in the Zen tradition. The term is often misunderstood in the West to mean “enlightened being”.

Ryo: A Japanese word meaning ‘chamber’ or ‘section’, for example, the doan ryo (‘instrument player section’) or the tenzo ryo (‘head cook section’).

Seiza: A sitting position where one kneels and sits back onto the heels. This is the standard position for morning service.

Samsara: In Buddhist thought this is the continuing cycle of birth, death and rebirth. All beings are trapped in this difficult cycle until they reach enlightenment. Samsara is looked upon in a negative light because of all the suffering that life entails (as elucidated in the First Noble Truth).

Samu: Work Practice. This is work, usually physical, done in a mindful and aware manner. Tasks should be carried out in silence, though speaking in hushed tones is permitted when clarification or further instructions are needed. Periods of samu are often part of a sesshin(q.v.), though it can be performed at any time. Samu can also be understood as a form of meditation done while working.

Sangha: Zen family, community or group practicing together. In its largest sense, all living beings make up our sangha, though when commonly used sangha means our fellows in the local Zen center or the group in our area with whom we practice.

Satori: A deep state of insight in which notions of duality, self and indeed all concepts drop away; the distinction between satori and kensho (q.v.) is a matter of some disagreement.

Service: A period of bowing, chanting, and making offerings to the Buddhas and Ancestors.

Sensei: Typically an ordained member of the clergy, but can also refer to a senior expert or teacher more generally.

Sesshin: (Literally: ‘gather or touch the mind’) An intensive meditation retreat usually lasting 1-7 days.

Shashu: A mudra (q.v.) used when standing or walking in formal practice situations. The left hand gently makes a fist around the thumb and is held against the body at the solar plexus (right below the breastbone); the right hand gently covers the left.

Shika: The guest manager at the temple.

Shikantaza:  (lit. “just hit sit”) A rigorous form of zazen where no mental aids such as counting the breath are depended upon. A state of great mental alertness is cultivated, any concepts or objects of thought being simply allowed to pass through the mind unhindered either by attachment or aversion. Some consider shikantaza, which is the “jewel in the crown” in the Soto tradition, to be the highest form of zazen.

Shoten: The person who sounds the densho to announce events in the Buddha Hall.

Shuso: The Head Monk of a practice period.

Sutra: A scripture regarded as having been spoken by the Buddha.

Soji: A brief period of mindful work; temple cleaning.

Soto: One of the three schools of Zen in Japan, the others being Rinzai (q.v.) and Obaku. In this tradition, brought from China in the 13th century by the monk Eihei Dogen, the primary emphasis placed on shikantaza (q.v.). Zen practiced this way is sometimes called mokusho, lit. “silent illumination”.

Sutra: A scripture whose words are either attributed to Buddha or regarded as equvalent, often written in combined prose and verse form. Some sutras spring from Indian originals, while others arose in the various indigenous Buddhist traditions in other parts of Asia.

Tan: The raised platform for sitting in the zendo.

Tanto: (lit. “head of the tan (q.v.)”) One of the senior leaders in a monastic community, the Tanto often functions as the Abbot’s second-in-command. The Tanto is usually an experienced senior practitioner who is familiar with the roles of the other leaders and thus is able to offer guidance if any confusion arises.

Tatami: Japanese-style, thick straw floor mats.

Teisho: (lit. “demonstrate the shout”). Commonly: a Dharma talk by a Zen teacher giving original commentary on a Zen story. The talk is not a sermon or an academic lecture; it is more a presentation of insight than an exposition of factual knowledge. Though not limited to sesshin, a daily teisho traditionally is part of the schedule during sesshin (q.v.). On occasion some teachers will invite a question and answer period following the teisho.

Tenken:  The timekeeper who sounds the han and densho, announcing service and zazen, and plays the mokugyo during service.

Tenzo: The Head Cook of the monastery, one of the seven positions of the senior staff.

Wake-up Bell:  About 30 minutes before morning zazen, a handbell is rung through the halls of the community, waking everyone.

Zabuton:  A large, rectangular mat made of fabric-covered cotton batting, usually placed under the zafu.

Zafu:  A round cushion used to support the spine during zazen. (q.v.)

Zazen: Seated still meditation, usually on a cushion on the floor or a tan (q.v.). Unlike meditation done in some other spiritual traditions, zazen usually does not involve concentrating one’s mind on a subject, nor is the aim to blank out one’s mind completely. Rather, being aware of one’s breath is recommended. One should seek out instruction from a knowledgeable practitioner or teacher for the correct posture, mental approach, and way to count the breath. Most zen teachers maintain that zazen is essential to practicing zen.

Zazenkai:  A group gathering devoted to zazen.

Zen:  Zen, or ch’an as it was called in China, is a branch of Mahayana Buddhism that first arose in China in sixth and seventh centuries. Buddhism had earlier come to China from India, the birthplace of Shakyamuni Buddha. When Mahayana Buddhism was introduced it was influenced by the indigenous Chinese traditions of Confucianism and Taoism. Some scholars believe, for example, that it was from interaction with Taoism that zen developed its great caution towards using words and concepts to do more than point to the path to enlightenment. From China zen moved spread to Japan, Korea and Vietnam, although it found some acceptance in other regions, as well.

The word ch’an is a transliteration of the Sanskrit word dhyana, meaning concentration (i.e. meditation). While some schools of Buddhism emphasize elaborate cosmologies, devotional practices, chanted formulas, images and gestures, Zen offers meditation (zazen) as the best way to discover the truth directly for oneself.

Zendo:  Zen room or hall. This is the main room, whether it be in a monastery, or center where zazen and other zen practices are observed.

English Terms

Meaning

Root Words/ Script / Language

Adda

Gathering
of friends and relatives for mere gossiping.

আড্ডা

Bengali

Ahimsa

Non-violence

अहिंसा ahimsā (Sanskrit)Gandhiji popularised  this word.

Ambarella

A kind of tree

Sinhalese:
ඇඹරැල්ලා æmbarællā

Amrita

Nectar
of everlasting life

Sanskrit
अमृतम् amṛtam

Aniline

A
toxic organic compound

Sanskrit
नीली nili

Portugese
Anil

Apadravya

A male
genital piercing where a barbell passes through the penis

Sanskrit

Aryan

Noble
or honourable

Sanskrit
आर्य Arya-s/
Greek Ἀρεία Areia/ Latin Ariana

Asana

Yoga
postures

Sanskrit
आसन āsana
(seat)

Ashram

A
religious heritage

Sanskrit
आश्रम āśrama

Atoll

Coral
reef enclosing a lagoon

Sanskrit
अन्तला antala/
Maldivean:އަތޮޅު

Aubergine

Eggplant

Sanskrit

वातिगगम vātigagama

Avatar

The
incarnation of a Hindu deity

Avtar
अवतार

Ayurveda

Organic
medicine from herb

Sanskrit
आयुर्वेद āyurveda
(knowledge of life)

Bahuvrihi

Much
rice

Sanskrit
बहुव्रीहि bahuvrīhih

Bamboo

A
tropical giant woody grass

ಬಂಬು baṃbu (Kannada)

Bandanna

A
large and brightly coloured handkerchief; often used as a neckerchief.

Bandhna
बांधना (Hindi)

Bandicoot

Pig
rat

పందికొక్కు pandi-kokka (Telegu)

Bangle

A type of
bracelet

bāngṛī बांगड़ी
(hindi)

Banyan

A
merchant

Sanskrit
वणिज्‌ vaṇij/
Hindi baniya

Basmati

A kind
of slender aromatic rice

Sanskrit
वास vāsa/
Hindi बासमती

Beryl

Most
alluring and popular mineral

Prakrit
वेलुरिय (veluriya)

Betel

A leaf
of a vine belonging to the Piperaceae family

Betel

Tamil or Malaylam

Bhakti

Passionate
religious devotion

Sanskrit
भक्ति bhakti

Bhang

hemp

Sanskrit
भङ्ग bhaṅga

Bidi

A thin
Indian cigarette wrapped in kendu leaf.

Sanskrit
वितिक vitika

Blighty

“Britain”
(as a term of endearment among British troops stationed in Colonial India) /
foreigner

Vilāyatī
विलायती,

ولايتى

Bridal
Piri

Seat
for newly married bride-groom as per hindu custom.

বিয়ের পিড়ি

Bengali

Brinjal

Eggplant
vegetable

Sanskrit
भण्टाकी bhaṇṭākī/
Persian بادنجان badingān

Buddha

Enlightened
or awakened

Sanskrit
बुद्ध Buddha/
from the name of Siddhartha Gautam Buddha

Bungalow

House
in Bengal style

Bangle
بنگلہ,

 बंगला

Candy

crystallized
sugar or confection made from sugar

Qand

(Persian)

‘khanda’

(Sanskrit)

Catamaran

Tied
wood

கட்டுமரம்

Kattumaram
in Tamil

Cheroot

A
cylindrical cigar

சுருட்டு

suruṭṭu
in Tamil

Cheetah

Variegated

Cītā चीता

Chit

a
letter or note

Chitthi
चिट्ठी

Chuddar

A large
piece of cloth for wrapping upper part of the body

Sanskrit
छत्रम् chatram

Chukar

Partridge

Urdu
چکور chukar/ Hindi चकोर / Sanskrit चकोर cakorah

Chukkar

A
circle or wheel

Sanskrit
चक्र cakra/
Urdu چکرchakkar

Chutney

A
sauce in the cuisines of the Indian sub-continent.

Chatni चटनी
(Tamil)

Coir

cord/rope,
fibre from husk of coconut

Malayalam
kayar (കയർ)

Or
Tamil kayiru (கயிறு)

Congee

porridge,
water with rice

Khanji

(Tamil)

Coolie

A
labourer or slave

Tamil cooli
(கூலி)

Or
Gujrati

Corundum

குருந்தம்/ குருவிந்தம்

kuruntham/
kuruvintham

Cot

A
portable bed

Khāt खाट

Chowkat

A
door frame

Chokaath

Cowry

the
shells of certain sea snails

Sanskrit
kaparda (कपर्द)

Crimson

Reddish
colour

Sanskrit
कृमिज krmi-ja
literally: “red dye produced by a worm”/ Spanish cremesin

Crocus

A
flowering plant of iris family.

कुङ्कुमं kunkumam (Sanskrit)/ Hebrew כרכום karkōm/
Greek κρόκος crocus

Cummerbund

A
waist-binding

Kamarband
कमरबन्द – Urdu کمربند

Curry

a
variety of dishes flavored with a spicy sauce

Dravidian
Language

Cushy

Easy,
happy, exalted

Khushi ख़ुशी

خوشی

Dacoit

Robbers,
Bandit

Dakait डकैत्

Das

Servant
or slave

Sanskrit
दासा daasa

Datura

A
kind of flowering plant

Sanskrit
धत्तुरह dhattūrāh

Deodar

A
kind of tree found in mountain region

Sanskrit
देवदारु devadāru

Dekko

Look
at or study something

Dekho देखो

Deva

God

Sanskrit
देवी deva/
Latin deus

Devi

Goddess

Sanskrit
देवी devi

Dhal

A
kind of Indian food of dried pulse.

Hindi दल dāl

Dharma

Conformity
to one’s nature

Pali: धम्म dhamma
/ Sanskrit: धर्म

Dhole

Wolf
or dog species animal

ತೋಳ tōḷa (kannada)

Dinghy

A
small boat

Dinghi

Ganja

Marijuana

Sanskrit
गांजा gāñjā

Garam
masala

A
hot (spicy) mixture

garam
masālā

गरम मसाल‌ा گرم مصالح

Gayal

A
large bovine found in Northern India

Sanskrit
गौह gauh
via Bengali গযল্

Gharry

Vehicle

Sanskrit
गर्त gartah
via Hindi: गाड़ी,

Gharial

A
kind of crocodile

Sanskrit
घंतिक ghantikah

Ghee

A
kind of clarified butter

Sanskrit:
घृतं ghritam

Ginger

a
fragrant spice

Tamil inchi
(இஞ்சி) or Malayalam inchi (ഇഞ്ചി)

Godown

Warehouse

Telugu giḍangi
or Tamil kiṭanku

Gour

White
skinned

Sanskrit
गौरह gaurah

Guar

an
annual legume

Sanskrit
गॊपलि gopālī,

Gunny

Sack

Sanskrit
गोणी goni

Gurkha

A
cowherd

via
Nepalese गोर्खा / Sanskrit गोरक्ष goraksa,

Guru

An
honourable teacher or priest. / heavy

Guruh गुरुः
(Sanskrit)

Gymkhana

A
sporting ground where different contests are arranged to test skill.

Hanuman

Mythological
Monkey God (Hindu)

Sanskrit
hanuman (हनुमान्)

Hare
Krishna

Praising
God Krishna

Sanskrit
Hare (हरि) and Krishna (कृष्ण

Himalaya

Adobe
of snow

Sanskrit
हिमालय himalayah

Hijra

Impotent
men

ಹಿಜಡಾ Hijaḍā (Kannada)

Hindi

The
national language of India

Sanskrit
सिन्धु sindhu
(river name)

Interim

Intermediate

Sanskrit
अन्तरीम antarim

Jackle

A
kind of fox

Turkish
çakal, / Persian شغال shaghal/ Sanskrit शृगालः srgalah

Jaconet

A
lightweight cotton cloth with a smooth and slightly stiff finish.

Jagannaath

(Puri,
India)

Where
this kind of textile is originally made of.

Jaggery

coarse
brown sugar made from palm and sugarcane

Malayalam
sharkara (ശർക്കര)

Or
Tamil sakkarai (சக்கரை)

Jinnah
Cap

A hat
shaped like a fez but made of real or imitation karakul and worn by Pakistani
Muslims on occasion

Karakulli
topi (Name changed as Muhmmad

Ali
Jinnah wore this hat)

Jodhpurs

Full-length
trousers, worn for horseback riding, that are close-fitting below the knee
and have reinforced patches on the inside of the leg.

Named
after Jodhpur, an important place of Rajasthan, India.

Juggernaut

A
metaphor for something immense and unstoppable because of institutional or
physical inertia; or impending catastrophe that is foreseeable yet virtually
unavoidable because of such inertia.

Jagannath जगन्नाथ

Jungal

Woods
or forest

Jangal जङल्

Jute

A
kind of fibre used to make thread, sack etc.

Bengali
পাট jhuto / Sanskrit जुतास juta-s (twisted hair)

Kala

Black/
evil

Hindi/
Sanskrit

Kedgeree

Spicy
rice

Sanskrit
कृशर krśara

Kermes

Worm-
made

Persian
قرمز qermez / Sanskrit: कृमिज kṛmija

Khaki

A
dusty or grey colour/ police uniform

Khākī  खकि

خاکی

Karma

Action/
deed/ cycle of cause and effect

Sanskrit

Kos

A
shout

Sanskrit
रोस krosah

Krait

A
kind of snake

Sanskrit:
काराइट

Lac

100
thousand

Hindi लाख
lakh from Prakrit लक्ख lakkha / Sanskrit लाक्षम्

Lacquer

A
liquid

Sanskrit
लक्षं laksha

Langur

An
animal of monkey family

Sanskrit
लंगुलम langūlam

Lilac

Dark
blue coloured flower

Persian
نیلک nilak

Loot

Robbery

LooT , लूट

Multan

A kind
of rug prevalent there

A
place in Pakistan named “Multan”

Mogul

Ancient
Mughal Dynasty ruled set up by Babara

Mughal

Maharaja

A
king

Sanskrit
महा राजन् maha-rājān

Maharani

A
queen

Sanskrit
महा रानी mahārājnī

Maharishi

A
great sage

Sanskrit
महर्षि maha-rishi

Mahatma

A
great soul

Sanskrit
महात्मा mahatman

Mahayana

A
great vehicle

Sanskrit
महायान maha-yana

Mahout

Elephant
driver

Sanskrit
महमत्रह् mahāmātrah

Mandala

A
circle

Sanskrit
मण्डल mandala

Mandarin

Advisor

Sanskrit
मन्त्रिन् mantri

Mango

A
very popular tropical fruit found in summer season.

Malayalam
or Tamil

Mantra

A word
or phrase or psalm used in meditation

Sanskrit

Maya

Illusion

Sanskrit
माया māyā

Mithras

Friend

Sanskrit
मित्र Mitrah

Moksha

Salvation
or purification of soul

Sanskrit
मोक्ष moksha

Mongoose

A small
carnivorous mammal from southern Eurasia or Africa, known for killing snakes

Mulligatawny

Pepper
water

Milaguthanni
(Tamil)

Mung

One
type of bean

Sanskrit
mudga (मुद्ग) or Tamil mūngu (முங்கு)

Musk

a
testicle

Sanskrit
मुस्कस् muska-s

Mynah

A kind
of speaking bird

Sanskrit
मदन madana-s (love)

Nainsook

Pleasing
to the eye

from
Sanskrit नयनम्सुख् nayanam-sukh

Namaste

I bow
to you

Sanskrit
नमस्ते namaha-te

Nard

A round
fat annoying person

French narde
and Latin nardus / Sanskrit नलदम् naladam

Narghile

Hookah

Sanskrit
नारिकेलः nārikelah

Nark

A
police informer

Sanskrit
नक्र‌ nakra

Navigation

Voyage

Sanskrit
नौयान nauyaan

Neem

A kind
of very useful medical tree

Sanskrit
निम्बः nimbah

Nilgai

A kind
of cow

Sanskrit
नीलगौः nīla-gauh

Nirvana

The
highest state of peace and enlightenment when individual desires and
sufferings go away.

Sanskrit  or Prakrit

Nehru
Jacket

a kind
of sleeveless jacket that worn buttoned up to neck – formal and often worn by
the first Prime Minister of India, Jawaharlal Nehru

Opal

A kind
of gem

Sanskrit
औपल upalah

Orange

A
citrus fruit, or a colour named for the fruit

Sanskrit
‘naranga’ or Arabic ‘naranj’

Pagoda

A
religious building

Tamil pagavadi
(பகாவடி)

Pandal

Temporary
shelter

பந்தல்
Pandhal (Tamil)

Panther

A tiger
species animal

Sanskrit
पाण्डर  pāṇḍara (Pale)

Pariah

A
social outcaste

Tamil paṟaiyar
(பறையர்)

Patchouli

A kind
of spice plant like mint.

pachchai
ilai (Tamil)

Path

way

Sanskrit

Peacock

A
beautiful bird known for its dance in the monsoon.

Tamil tokei
(தோகை)

Or may
be O.E. ‘pawa’

Pitta

Young
bird

Pitta
పిట్ట (Telegu)

Poori

A
kind of cake

Poori पुर

Punch

Mixture
of five ingredients

panch ,

also
there was a drink named paantsch پانچ

Pundit

A
learned scholar or priest.

पण्डित Pandit

Pukka

UK
slang: “genuine” or “solid”

Pakkā पक्का,پکا

Purana

Ancient
time/ Hindu religious texts that are part of the Vedas.

Sanskrit

Pyjamas

A
kind of leg garment

पैजामा
paijaamaa

پاى

Raga

Indian
Classical music

Sanskrit
राग rāgah,

Raita

A
kind of India dish made especially for accompaniment of roti.

रायता
ریتا

 Rayta

Raj

Kingdom

Sanskrit
राज्य rājya

Rajah

King

Sanskrit
राजन् rājān

Ramtil

a dark
sesame

Sanskrit
रामतिलः rāmatilah

Rani

Queen

Sanskrit
राज्ञी rājnī

Rice

Seed of
paddy

Sanskrit
व्रीहिस् vrihi-s

Roti

Kind
of Indian bread

रॊटी
روٹی roti

Rupee

Indian
currency

Sanskrit
रूप्यकम् rūpyakam

Rye

A
kind of crop

Sanskrit
राजा rājā

Saccharo

Sugar

Pali
सक्खर sakkharā / Sanskrit शर्करा sarkarā

Sadhu

Honest
man

Sanskrit
साधु sādhu

Sahib

European
people

Hindi
‘saheb’

Samadhi

A
spiritual state of consciousness

Sanskrit
समाधि samadhi

Sambal

A spicy
condiment

Tamil
or Telegu

Sambar

Asian
deer

Sanskrit
संभारह् śambarah

Samsara

Passing
through

Sanskrit
संसार saṃ-sāra

Sandal

wood
for burning incense

Sanskrit
चन्दनम् candanam / Greek σανδάλιον sandalion

Sangha

A
community for Buddhist monk

Sanskrit
संघ saṅgha

Sanskrita

Put
together

Sanskrit
संस्कृतम् samskrtam

Sapphire

A
precious stone sacred to Saturn (Sani)

Latin sapphirus and Greek σάπφειρος sappheiros / Sanskrit शनिप्रिय

Sari

A kind
of ladies garment

Prakrit सदि sadi/ Sanskrit षाटी
sati

Satyagraha

insisting
on truth

Sanskrit
सत्याग्रह satyagraha

Sattva

truth

Sanskrit
सत्त्व sattvah

Shamana

a
Buddhist monk

Sanskrit
श्रमण sramana-s

Shampoo

A
liquid preparation for washing the hair.

chāmpo
चाँपो

Shanti

Peace
of mind

Sanskrit,
T.S. Eliot made the term entry in his The Waste Land.

Shawl

A
strip of cloth

Sanskrit
सत्ल् satI

Siddha

Achieved

Sanskrit
सिद्ध siddhah

Sikh

Studies

Hindi
सिख sikh

Singh

A
lion

Sanskrit
सिंहः simhah

Stupa

Crown
of the head

Sanskrit
स्तूपः stūpah

Sulfur

Copper’s
enemy

Sanskrit
शुल्बारी shulbari

Sugar

ground
or candied sugar

Sanskrit
शर्करा sharkara

Sunn

A kind
of fibre plant

Sanskrit:
सन sāna

Sutra

rule

Sanskrit
सूत्र sutram

Suttee

Virgin
woman

Sanskrit
सती sati

Swami

Lord or
master

Sanskrit
स्वामी svami

Swastika

A lucky
charm

Sanskrit
स्वस्तिक svastika

Taka

Money

Bengali: টাকা

Tantra

weave

Sanskrit
तन्त्र tantram

Teak

A
tropical hardwood tree

tekku (தேக்கு) in Tamil

Teapoy

Three-legged
table

Sanskrit
compound: त्रि

Thug

A
cheater or con man

Thagi

ठग

Til

A
kind of plant

Sanskrit
तिल tilah

Toddy

A
kind of juice from palm tree

Tārī

ताड़ी

Tola

A
traditional unit of mass

Sanskrit
तुला tulā

Tutty

Blue
vitriol

Sanskrit
तुत्थं tuttham

Typhoon

A
cyclonic storm

طوفان toofaan

Veranda

Porch
or corridor

baramdaa
बरामदा

Vimana

Aeroplane

Sanskrit
विमान vimana

Vina

A
kind of musical instrument

Sanskrit
वीणा vīṇā

Vinyasa

To
place

Sanskrit

Wanderoo

A
kind of monkey

Sanskrit
वानर vānarah

Wat

An
enclosure

Sanskrit
वात vātah

Yoga

An
ancient Hindu spiritual
practices common in India that have become internationally popular

योग

Yogi

One
who practises yoga

Sanskrit
योगिन् yogin

Yugas

Age/
Period

Sanskrit

Zen

A
meditation

Japanese 禅 and Chinese 禪 Chán
/ Sanskrit ध्यान dhyana

Zamindar

A
landholder of British colonial India for collecting taxes.

What is another word for Zen?

meditation	contemplation
introspection	reflection

What is the synonym of Zen?

a Buddhist doctrine that enlightenment can be attained through direct intuitive insight. Synonyms: battery-acid, window pane, acid, back breaker, superman, dose, dot, pane, loony toons. acid, back breaker, battery-acid, dose, dot, Elvis, loony toons, Lucy in the sky with diamonds, pane, superman, window pane, Zennoun.

What does Zen mean?

noun. 31. 6. The definition of zen is slang for feeling peaceful and relaxed. An example of zen as an adjective is to have a zen experience, how you feel during a day at the spa.

What is another word for inner peace?

serenity; peace of mind; tranquillity of mind; composure; inner peace; calm; inner calm; peace; repose; heartsease; peacefulness; ataraxis.

What are some peaceful words?

• arcadian,
• calm,
• hushed,
• placid,
• quiet,
• restful,
• serene,
• still,

What is another word for calm and peaceful?

Some common synonyms of calm are peaceful, placid, serene, and tranquil.

What is the Chinese term for Zen?

The term Zen is derived from the Japanese pronunciation of the Middle Chinese word ? (ch?n), an abbreviation of ?? (ch?nn?), which is a Chinese transliteration of the Sanskrit word dhy?na (“meditation”). Zen emphasizes rigorous self-restraint, meditation-practice, insight into the nature of mind (??, Ch. ji?nx?ng, Jp.

What is a Zen symbol?

Enso (formally spelled ens?) is a sacred symbol in Zen Buddhism meaning circle, or sometimes, circle of togetherness. It is traditionally drawn using only one brushstroke as a meditative practice in letting go of the mind and allowing the body to create, as the singular brushstroke allows for no modifications.

What is a total Zen?

Zen is the art of keeping harmony and balance body, mind and spirit. When all are functioning optimally, a state of tranquility is born that transcends any daily struggles. It brings a lasting inner peace that frees you from the grip of stress and anxiety.

What’s a word for finding peace?

Noun. Mental or emotional calm. peace. serenity.

What is extreme happiness called?

Elation is more than mere happiness — it is extreme, exhilarating joy. It has a sense of rising or expanding, even to the point of light-headedness. To help remember it, think of the (unrelated) word inflation, which has a similar sound.

What is a word for inner happiness?

synonyms for peace of mind
calmness. comfort. contentment. happiness. pleasure.

What are the most beautiful words?

The Top 10 Most Beautiful English Words

• 3 Pluviophile (n.)
• 4 Clinomania (n.)
• 5 Idyllic (adj.)
• 6 Aurora (n.)
• 7 Solitude (n.)
• 8 Supine (adj.)
• 9 Petrichor (n.) The pleasant, earthy smell after rain.
• 10 Serendipity (n.) The chance occurrence of events in a beneficial way.

What is a fancy word for happy?

cheerful, contented, delighted, ecstatic, elated, glad, joyful, joyous, jubilant, lively, merry, overjoyed, peaceful, pleasant, pleased, satisfied, thrilled, upbeat, apt, fortunate.

What are positive words?

Positive words that start with D
What is this?

What is the most relaxing word?

• relaxed.
• relaxing.
• serene.
• tranquil.
• calm.
• comfortable.
• contented.
• hushed.

What do you call a relaxed person?

easygoing, happy-go-lucky, low-pressure, mellow.

What is a Zen master called?

There is no standard official title for “Zen Master” across the various Zen traditions in Japan.“Sensei” (simply “teacher”) is often applied in addressing the Zen teacher or “master”. “Osh?”, “virtuous monk/priest” is used for trainees who have acquired a basic level of priesthood.

What are the 3 kinds of Zen art?

Painting, calligraphy, and the tea ceremony all served can be forms of meditation, and can serve as objects of meditation after they are done.

Does Chan mean Zen?

Chan is the originating tradition of Zen Buddhism (the Japanese pronunciation of the same character, which is the most commonly used name for the school in English). Chan Buddhism spread from China south to Vietnam as Thi?n and north to Korea as Seon, and, in the 13th century, east to Japan as Japanese Zen.

What do the 8 auspicious symbols mean?

An early grouping of symbols included: throne, swastika, handprint, hooked knot, vase of jewels, water libation flask, pair of fishes, lidded bowl. In Buddhism, these eight symbols of good fortune represent the offerings made by the gods to Shakyamuni Buddha immediately after he gained enlightenment.

English term or phrase: non-self-assertive, noncraving acceptance of life

The word Zen is the Japanese form of the Chinese word Ch’an, which is the Chinese form of the Indian word Dhyana, meaning a particular kind of mediation. The Buddha, 2500 years ago in India, taught the importance of this kind of mediation in achieving enlightenment. A thousand later, we are told, Bodhidharma (Путидамо, Дамо или Бодхидхарма: названия одного и того же человека или это разные люди, а может прозвища?), and Indian missionary, took this message to China. There, followers of Lao Tzu assimilated it to their way of life, called Taoism. Their attitude of going along with the nature of things, harmonized with the non-self-assertive, noncraving acceptance of life, as taught originally in India by the Buddha and then in China by Bodhidharma. This school of Buddhism was called Ch’an. The great arts of the Sung dynasty in China were created primarily by Ch’an-trained people. When monks brought Ch’an to Japan in the twelfth century, it developed even more rapidly and influenced the culture even more profoundly than it had in China. Called Zen by its converts, it shaped not only the religion of the people, but also the orientation of the creative workers in sculpture, painting, architecture, landscape, gardening, house furnishing, theatre – even bushido, the code of the warrior, and the arts of swordsmanship and archery.

Is Zens a real word?

Specifically, the word “zen” is now acceptable, according to the latest edition of the Official Scrabble Players Dictionary, published on Monday by Merriam-Webster. Traditionally, dictionaries have defined “Zen” as a Japanese sect of Buddhism that emphasizes meditation as a means of achieving spiritual awareness.

What does Zens mean?

(zĕn) 1. A school of Mahayana Buddhism that asserts that enlightenment can be attained through meditation, self-contemplation, and intuition rather than through faith and devotion and that is practiced mainly in China, Japan, Korea, and Vietnam. Also called Zen Buddhism.

Is Zens a valid Scrabble word?

Zens is valid Scrabble Word.

Is it Zen or Zen?

Zen (Chinese: 禪; pinyin: Chán; Japanese: 禅, romanized: zen; Korean: 선, romanized: Seon; Vietnamese: Thiền) is a school of Mahayana Buddhism that originated in China during the Tang dynasty, known as the Chan School (Chánzong 禪宗), and later developed into various schools.

Is Zen and Buddhism the same?

Zen Buddhism is a mixture of Indian Mahayana Buddhism and Taoism. It began in China, spread to Korea and Japan, and became very popular in the West from the mid 20th century. The essence of Zen is attempting to understand the meaning of life directly, without being misled by logical thought or language.

What is a Zen goal?

Zen meditation, also known as Zazen, is a meditation technique rooted in Buddhist psychology. The goal of Zen meditation is to regulate attention. 1 It’s sometimes referred to as a practice that involves “thinking about not thinking.”

What is Zen Buddhism’s goal?

The goal of Zen practice is satori, Japanese for enlightenment. Every person has the capacity to attain this state, meaning that each of us is, potentially, a Buddha.

How do I become Zen?

Zen: simple, easy, tranquil. Adding a bit more “zen” to our life is beneficial to both our brain and our body….On that note, let’s have a look at the 7 steps that add more zen to our daily life.

1. Rise Early.
2. Exercise.
3. Declutter.
4. Take a Breather.
5. Meditate.
6. Treat Yourself.
7. Don’t Neglect Shut-Eye.

Who is Ed of up?

actor ed of “up”
	ASNER
Actor Ed of “Mister Ed”
	AMES
Actor Ed of The Hangover and its sequels

What is a daisy like flower?

GERBERA

What is the word for an Indian dress?

Traditional Indian clothing for women in the north and east are saris worn with choli tops; a long skirt called a lehenga or pavada worn with choli and a dupatta scarf to create an ensemble called a gagra choli; or salwar kameez suits, while many south Indian women traditionally wear sari and children wear pattu langa.

Can females wear shorts in India?

Clothing tips for women in India Skip wearing shorts and short skirts above your knees as these are not acceptable. Make sure that your underwear and bra is well covered and should always be worn discreetly under your clothes. Try to skip tight-fitting clothes that reveal the true shape of your body from outside.

How do I start practicing Zen?

To begin practicing Zen meditation, find a comfortable place and position. Try short sessions where you focus on your breath. With time, develop a routine that works for you. Meditation can be difficult at first, as it takes practice to clear the mind, but you’ll eventually find a meditation routine that works for you.

What is Zen mode in life?

Masunaga Reiho who defines zen as: “A practice that helps man to penetrate to his true self through zazen (thought/meditation) and to vitalize this self in daily life.”

What is a Zen attitude?

Having a Zen attitude means finding mindful awareness of the present moment. This will help you release yourself from stress, anxiety, frustration and anger. Instead, focus on positive thoughts and actions that will help you relax and respond in a more balanced way to your everyday life.

What is a synonym for Zen?

Zen, Zen Buddhism(noun) a Buddhist doctrine that enlightenment can be attained through direct intuitive insight. Synonyms: battery-acid, window pane, acid, back breaker, superman, dose, dot, pane, loony toons.

How do you maintain Zen?

Follow these five suggestions, and you’ll bring that zen back into your life after returning from your retreat before you know it.

1. FOCUS ON YOUR BREATH. Start on your journey home – as you leave the space of tranquility start to focus on your breathing.
2. KEEP MOVING.
3. EAT GOOD FOOD.
4. SELF CARE.
5. MEDITATE.

What is the Zen philosophy?

Zen (禅, Japanese; also known as Chan in Chinese and Seon in Korean) is a school of Mahayana Buddhism that emphasizes the importance of spiritual practices, especially meditation, in order to lead the practitioner to direct experience of enlightenment, that is, awareness of the true nature of reality.

Is Zen Japanese or Chinese?

Zen, Chinese Chan, Korean Sŏn, also spelled Seon, Vietnamese Thien, important school of East Asian Buddhism that constitutes the mainstream monastic form of Mahayana Buddhism in China, Korea, and Vietnam and accounts for approximately 20 percent of the Buddhist temples in Japan.

Does Zen Buddhism believe in God?

However, even though most of the world’s Buddhists recite the name of Buddha or pray to Buddha, Buddha is not a deity or supreme being in the same way that the Christian God is. My teacher, Shunryu Suzuki Roshi, used to say that people could practice Zen meditation and also believe in God; that was OK with him.

What is a Zen master called?

There is no standard official title for “Zen Master” across the various Zen traditions in Japan. “Sensei” (simply “teacher”) is often applied in addressing the Zen teacher or “master”. “Oshō”, “virtuous monk/priest” is used for trainees who have acquired a basic level of priesthood.

What is the most Zen number?

108

Is Thich Nhat Hanh Zen?

Thích Nhất Hạnh’s approach has been to combine a variety of teachings of Early Buddhism, Mahayana Buddhist traditions of Yogācāra and Zen, and ideas from Western psychology to teach mindfulness of breathing and the four foundations of mindfulness, offering a modern light on meditation practice.

Can Zen priests marry?

Japanese Buddhism is particularly distinguished by its rejection of celibate monasticism. Following Meiji-era changes to national laws, monks and nuns could no longer be forbidden from marrying, and as a result a distinct class of married clergy and temple administrators emerged.

Do you have to be a virgin to be a monk?

The requirement is specifically that they be monastics, not simply celibate (see clerical celibacy). Monks who have been ordained to the priesthood are called hieromonks (priest-monks); monks who have been ordained to the diaconate are called hierodeacons (deacon-monks).

Can a Catholic monk be married?

Celibacy for religious and monastics (monks and sisters/nuns) and for bishops is upheld by the Catholic Church and the traditions of both Eastern Orthodoxy and Oriental Orthodoxy. Bishops must be unmarried men or widowers; a married man cannot become a bishop.

Are there any married Catholic priests?

There are around 125 married Roman Catholic priests like Whitfield, an Episcopal convert, across the U.S., experts say, and perhaps a couple of hundred total around the world. Surveys of Catholics show widespread backing for a married priesthood.

Can Catholic priests have girlfriends?

For about 900 years, the Catholic Church has required that its priests stay celibate. When he was ordained as a priest at the age of 30, he had never had a relationship with a woman.

How much are Catholic priests paid?

The average salary for members of the clergy including priests is $53,290 per year. The top 10% earn more than $85,040 per year and the bottom 10% earn $26,160 or less per year, according to the Bureau of Labor Statistics. Many churches value being frugal and modest, so pay for priests can be fairly low.