Zazen and Ajikan (and some Soto Zen History Too)

[Wabo]

Hi everyone,

Last Saturday I attended an online Ajikan meditation. It was quite a new experience. While meditating, I remembered something similar to when my mother returned from India. For me, on the one hand, it reminded me of zazen, on the other hand, it was very different. I have a question.

Are Zazen and Ajikan two sorts of the one, or are they just different practices? And do Zen followers mix such practices?




Gassho
Wabo
ST

[Jundo]

Hello Wabo,

I am not expert in Ajikan meditation, a practice primarily of the Shingon esoteric Buddhists of Japan (it might be thought of as the cousin of Tibetan Buddhism, in being an esoteric school emphasizing various powers, deities, attainments and intricate practices). My knowledge of Ajikan is only from simple definitions like this, and some short experience trying it here and there:

Ajikan is meditation on the form, sound and meaning of the syllable "A." In Shingon teachings, "A" is the a symbol of Dainichi Nyorai, the Supreme Buddha, the symbol of the ultimate reality. In fact, the syllable itself is called "the king of all mantras" in one of the most revered Shingon texts, The Commentary on the Dainichi-kyo. Kobo Daishi called it the wellspring of all Buddhist teachings.

Ajikan exhists in many forms with over 100 explanatory texts. In its simplest form, taking only 10 minutes, the practicioner sits in front of a hanging scroll painted with a Sanskrit "A" superimposed on the disk of the full moon above a white, eight-petaled lotus.

...

Recite the Mantra of the Five Great Vows: vajra-anjali mudra
Om a-vi-ra-hum-kham. (7 times)
(Om, non-arising, untained, delightful, truthful, and cosmological one)

Control Your Breathing:
Make the meditation mudra (Houkai-jo-in): the hands lie in the lap, one on the other, palms up; the thumb extending and touching toward each other to form a triangle with the palms of the hands. (see Figure 5)

Form this mudra, close your eyes and exhale through your nose twice. Hereafter you must breathe only through your nose, not mouth. Calm down and lose your tension by controlling your breath as in Step 3 above.

Visualization:
Open your eyes slightly and look at the Sanscrit letter A on the scroll. Then close your eyes slowly and visualize it in front of your body.

The 17th century meditation teacher Zoei described the visualization in this way:

"First visualize the syllable A, a lotus, and the disk of a full moon within your own heart. Imagine that within your heart there is a full moon, bright shining and white in color. In the middle of this full moon there is a white lotus flower. The syllable A is resting on the surface of this open lotus flower. Visualize the fact that the ultimate (nokan) syllable A, the lotus flower and the full moon are ultimately one with the syllable A, the lotus flower, and the full moon in the heart of the meditator (shokan): these two [external and internal] have always been one, and are not different, being of one nature.

Next, open your eyes and visualize the syllable A about one chu (40 cm.) in height before your eyes; then close your eyes and visualize this syllable within your heart. Do this several times, opening and closing the eyes, visualizing the syllable in front of your eyes and within your heart.

When you want to leave this Samadhi, then begin to visualize the syllable A growing in size until it fills the whole universe (the Dharmadhatu; hokkai), filling every corner of it. Gradually break down in your own mind the difference between the Chief Diety and your own heart, until you abide in the state where there is no distinction between them. Abide in this state for a while, and then visualize that the syllable A, which now permeates the whole universe, now starts to grow smaller until it reaches the dimension of one chu (40 cm.) in height which it was at the beginning of the meditation, and now this small syllable is again placed in one's heart. At this time forget the differences between your body and your heart, and abide for a while in the state of non-difference. From this point on, gradually leave the Samadhi; rub the rosary, and your prayers are finished."
http://shikokuhenrotrail.com/shikoku...es/ajikan.html

Any meditation has an object (into which one is to pour subject and object), whether it is 'A' or the breath or open spacious awareness. But in Shikantaza, one is not trying to attain deep concentration states or unusual visualizations or experiences. We sit in radical equanimity of Just Sitting. There are many meditations forms (drugs can too) that can bring on unusual mind states, visions, deep trances and such. Shikantaza, however, does not depend on such states of mind.

I spoke about that here:

The Backwards Wisdom of Shikantaza

https://www.treeleaf.org/forums/showthread.php?19507-The-Backwards-Wisdom-of-Shikantaza

One could mix such things, but it is tricky to keep such practices each in its own place. So, I just advise to walk one path.

Gassho, J

STLah

[Wabo]

Thank you for sharing this

There are many meditations forms (drugs can too) that can bring on unusual mind states, visions, deep trances and such.

I have seen with my own eyes how some of my friends slipped into drug addiction, in pursuit of special states of mind (practicing Shaivism, or some kind New Age, such as Castaneda). So yes, I think these things are quite dangerous. Shikantaza is great in this regard.

Gassho
Wabo
ST

[Bion]

I know nothing about meditation techniques, really, and so, nothing at all about this one in particular. But I am always intrigued by the pursuit they maintain, since they are clearly meant to accomplish something which most of the time, as far as I can see, seems just a tad out of reach, and thus, instead of bringing in enlightenment or peace or stillness, they lead to more striving, more searching, more trying, more frustration and such, beyond the momentary satisfactory result they might have. Shikantaza in that regard has no comparison, as there is really nothing beyond itself in the moment to strive for, therefore it always leads me to think of how it surely must feel “insufficient”, even inadequate, for someone accustomed to the chase and unattainability of other meditation techniques.

[emoji1374] Sat Today

[Stewart]

I attended an ajikan session, led by a Shingon monk at a monastery on Koya-san many years ago and it is very different from shikantaza. Great single minded effort is required to maintain the visualization of the 'A' syllable over a long period. I'm sure that, as embedded in that esoteric tradition it would be a valuable exercise, and was being taught as suitable for beginners, but 'if you mix your drinks you'll get one hell of a headache'.

Stewart
Sat

[Bion]

I attended an ajikan session, led by a Shingon monk at a monastery on Koya-san many years ago and it is very different from shikantaza. Great single minded effort is required to maintain the visualization of the 'A' syllable over a long period. I'm sure that, as embedded in that esoteric tradition it would be a valuable exercise, and was being taught as suitable for beginners, but 'if you mix your drinks you'll get one hell of a headache'.

Stewart
Sat

Koya-san is an amazing place! I stayed at the temple riiiight next to the gates of the cemetery. Loved that place!

[emoji1374] Sat Today

[Jundo]

I have seen with my own eyes how some of my friends slipped into drug addiction, in pursuit of special states of mind (practicing Shaivism, or some kind New Age, such as Castaneda). So yes, I think these things are quite dangerous. Shikantaza is great in this regard.

Hi Wabo,

I do not mean to say at all that such meditation has to fall into something dangerous! Not at all! When undertaken with balance, with a good teacher and with emphasis on the Precepts, it surely can be a very positive path. Sadly, anything (even Zen sometimes) can also go to extremes, become like an obsession or cult, and actually do harm.

Still, the difference from Shikantaza is, in my understanding, that Shikantaza is a gentle path to realizing enlightenment right in this world, without such emphasis on special mind states and deep concentrations that can become intoxicating and distracting from what is right here. See the magic, mystical "A" that is in every moment, thing and person of this world without need for the "A" ... for every moment, thing and person is already "A."

Gassho, Jundo

STLah

Sorry to run long.

[Wabo]

Hello

I was confused by one moment. When I read Zazen Yojinki of Keizan Jokin, he recommended the following:

The mind may feel as if it were sinking or floating, it may seem dull or sharp. Sometimes you can see outside the room, the insides of the body, the forms of Buddhas or Bodhisattvas. Sometimes you may believe that you have wisdom and now thoroughly understand all the sutras and commentaries. These extraordinary conditions are diseases that arise through disharmony of mind and breath. When this happens, sit placing the mind in the lap. When the mind sinks into dullness, raise attention above your hairline or before your eyes. When the mind scatters into distraction, place attention at the tip of the nose or at the tanden. After this rest attention in the left palm. Sit for a long time and do not struggle to calm the mind and it will naturally be free of distraction.

In Dogen's Fukanzazengi we find the following:

Think of not-thinking. How do you think of not-thinking? Nonthinking. This in itself is the essential art of zazen.

Isn't solving koans, breath counting, directing the mind to the lap, nose, palm, is it not a searching for a special state of mind? I meant "Oh, my mind was not focused on the tanden. My attention was wandering in the clouds. It was bad zazen" etc. Probably it's a noob question.

Gassho
Wabo
ST

[Jundo]

Hi Wabo,

Hello

I was confused by one moment. When I read Zazen Yojinki of Keizan Jokin, he recommended the following:

The mind may feel as if it were sinking or floating, it may seem dull or sharp. Sometimes you can see outside the room, the insides of the body, the forms of Buddhas or Bodhisattvas. Sometimes you may believe that you have wisdom and now thoroughly understand all the sutras and commentaries. These extraordinary conditions are diseases that arise through disharmony of mind and breath. When this happens, sit placing the mind in the lap. When the mind sinks into dullness, raise attention above your hairline or before your eyes. When the mind scatters into distraction, place attention at the tip of the nose or at the tanden. After this rest attention in the left palm. Sit for a long time and do not struggle to calm the mind and it will naturally be free of distraction.

He is speaking of illusions, mind playing tricks, false states that may result (we call them "Maya"), being overly tired and such, and recommends some ways to settle down and return to normal clarity. As he says, in awhile, things should naturally settle down. In surrounding sections, he also says:

Sometimes when you are sitting you may feel hot or cold, discomfort or ease, stiff or loose, heavy or light, or sometimes startled. These sensations arise through disharmonies of mind and breath-energy. Harmonize your breath in this way: open your mouth slightly, allow long breaths to be long and short breaths to be short and it will harmonize naturally. Follow it for awhile until a sense of awareness arises and your breath will be natural. After this, continue to breathe through the nose.

In other words, just breathe naturally, and things will eventually settle. He also says:

If the mind wanders, place attention at the tip of the nose and tanden and count the inhalations and exhalations. If that doesn't stop the scattering, bring up a phrase and keep it in awareness - for example: "What is it that comes thus?" or "When no thought arises, where is affliction? - Mount Meru!" or "What is the meaning of Bodhidharma's coming from the West? - The cypress in the garden." Sayings like this that you can't draw any flavour out of are suitable. If scattering continues, sit and look to that point where the breath ends and the eyes close forever and where the child is not yet conceived, where not a single concept can be produced. When a sense of the two-fold emptiness of self and things appears, scattering will surely rest.

Again, these are only for those particularly distracted, disturbed or tired times. It is not for normal days. It is like I recommend someone to engage in counting only when the mind is extremely stormy, or even to recite a mantra but only if there is great physical pain.

Otherwise, as Keizan and Dogen both recommend, don't do those things.

Gassho, J

STLah

Sorry to run long.

[Bion]

Hello

I was confused by one moment. When I read Zazen Yojinki of Keizan Jokin, he recommended the following:



In Dogen's Fukanzazengi we find the following:



Isn't solving koans, breath counting, directing the mind to the lap, nose, palm, is it not a searching for a special state of mind? I meant "Oh, my mind was not focused on the tanden. My attention was wandering in the clouds. It was bad zazen" etc. Probably it's a noob question.

Gassho
Wabo
ST

Non-thinking, though, does not equal no thinking, as that is impossible, but rather a “going beyond” regular thinking, the thinking that ruminates, discriminates, creates and breaks concepts and causes us to react.
When I read that passage you posted, I only understood: “when you become distracted and lost in thoughts during zazen, it means you’re entertaining the mind and being entertained by it. When that happens, release your mind from your grasp and lay it inside your palm, hold it gently and watch it quiet down, hold it in your mudra - basically, keep sitting - and return to the essentials of the moment: the body, the posture, the breath, the sitting”. That’s what I understood from it [emoji3526]

[emoji1374] Sat Today

[houst0n]

Bion; off topic but I just wanted to say thanks, our community is indescribably enriched by you being here.

Cheers man.

Gassho,
./sat —lah
Neil

[Bion]

Bion; off topic but I just wanted to say thanks, our community is indescribably enriched by you being here.

Cheers man.

Gassho,
./sat —lah
Neil

Oh my… thank you very very much! [emoji2309] [emoji2309] [emoji2309]

[emoji1374] Sat Today

[Jundo]

Just a little historical footnote on Master Keizan, the fellow quoted about.

He is usually referred to as the "Second Founder" of Soto Zen in Japan, after Dogen, even though he was born after Dogen's lifetime and was the third ancestor after Dogen. The reason is that, compared to Dogen's more straight and narrow ways, Keizan was a great popularizer of the Soto Lineage, mixing its emphasis on Zazen with all manner of ceremonies, esoteric beliefs, Daoist and Shinto beliefs, and "popular" Buddhist practices, plus a policy of prostelytizing in the countryside, which caused there to be hundreds more temples connected to Keizan's Sojiji line than Dogen's Eiheiji (not to mention much wider spread than attained in Japan by the Rinzai folks). Keizan was much more into magic, spiritual visitations in his dreams, premonitions and beliefs in "ki" energy and such than appears in the writings of Dogen. Keizan was also a successor to another sect of Zen in Japan, a Rinzai sect called "Darumashu," which seems to have emphasized Koan introspection much more than Dogen (a sect which disappeared during Dogen's lifetime, with many of its former monks joining Dogen's Sangha at Eiheiji, whereby Dogen was in a constant battle to convert their mindsets to his Soto ways.)

That helps explain the tone of some of the content of Keizan's writings, as above, which emphasize straight Shikantaza Zazen, but also seem to mention "breath energy" and various other things that are rarely found in Dogen's writings.

My teacher, Nishijima, was much more a Dogen fan, of course, feeling that Keizan and his students started to bring many extraneous elements into Soto practice. On the other hand, without Keizan, and his popularizing, Soto Zen might not have survived in Japan because most ordinary people were looking for popular practices (e.g., ceremonies to honor dead ancestors, prayers for good health and success and good crops, etc.) much more than any interest among ordinary folks in Zazen.

Sorry for the historical diversion.

Gassho, J

STLah

[Bion]

Just a little historical footnote on Master Keizan, the fellow quoted about.

He is usually referred to as the "Second Founder" of Soto Zen in Japan, after Dogen, even though he was born after Dogen's lifetime and was the third ancestor after Dogen. The reason is that, compared to Dogen's more straight and narrow ways, Keizan was a great popularizer of the Soto Lineage, mixing its emphasis on Zazen with all manner of ceremonies, esoteric beliefs, Daoist and Shinto beliefs, and "popular" Buddhist practices, plus a policy of prostelytizing in the countryside, which caused there to be hundreds more temples connected to Keizan's Sojiji line than Dogen's Eiheiji (not to mention the Rinzai folks). Dogen was much more into magic, spiritual visitations in his dreams, premonitions and beliefs in "ki" energy and such than appears in the writings of Dogen. Keizan was also a successor to another sect of Zen in Japan, a Rinzai section called "Darumashu," which seems to have emphasized Koan introspection much more than Dogen (a sect which disappeared during Dogen's lifetime, with many of its former monks joining Dogen's Sangha at Eiheiji, whereby Dogen was in a constant battle to convery their mindsets to his Soto ways.)

That helps explain the tone of some of the content of Keizan's writings, as above, which emphasize straight Shikantaza Zazen, but also seem to mention "breath energy" and various other things that are rarely found in Dogen's writings.

My teacher, Nishijima, was much more a Dogen fan, of course, feeling that Keizan and his students started to bring many extraneous elements into Soto practice. On the other hand, without Keizan, and his popularizing, Soto Zen might not have survived in Japan because most ordinary people were looking for popular practices (e.g., ceremonies to honor dead ancestors, prayers for good health and success and good crops, etc.) much more than any interest among ordinary folks in Zazen.

Sorry for the historical diversion.

Gassho, J

STLah

Well, that’s some great history there! Thank you for that!!! [emoji2309]

[emoji1374] Sat Today

[Jundo]

Well, that’s some great history there! Thank you for that!!! [emoji2309]

[emoji1374] Sat Today

MUCH more about Keizan than most folks probably want or ever really need to know, so for the Zen history wonks among us ...

https://terebess.hu/zen/Keizan_Study.pdf

Gassho, J

STLah