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Methods of Zen Meditation
Following the Breath and Counting Breaths
Following the breath can be done by focusing on either nasal or abdominal breathing. When following nasal breathing, one only pays attention to the sensation of breath entering and leaving the nostrils, without noting its length or depth, or focusing on anything else. Following abdominal breathing involves noticing the natural movement of the lower abdomen with each breath, without controlling the breath or consciously directing the abdominal movement. However, one should focus on either nasal or abdominal breathing, not both simultaneously. This method can be practiced at different depths; when deep, it leads to meditation, while at a shallow level, it may not detect wandering thoughts and can easily lead to drowsiness, but it can help calm a restless mind.
Counting breaths involves counting the inhalations and exhalations at the nostrils. One can count either the out-breaths or in-breaths, typically using one number per breath cycle, as exhalation is usually slower than inhalation for most people. How to count? Count one number for each exhalation, from one to ten, then start over. During inhalation, just note the number of the previous exhalation. If there are still many random thoughts, you can count backwards from ten to one, or from twenty to two. However, counting from ten to one is done one by one, while counting from twenty to two is done every other number. You can even alternate between even and odd numbers: first count 20, 18... 2, then 19, 17... 1. By keeping busy with counting, random thoughts naturally decrease.
Some people might forget the count at three, four, five, or six, while others might count past ten. This is not a problem. When you forget or miscount, simply start over. Don't worry about success or failure - this is the practice. A mathematics Ph.D. student learning meditation with me either couldn't count to ten or counted past it. He felt very frustrated and said disappointedly, "There must be something wrong with my Ph.D. in mathematics." I told him, "Counting breaths is not like writing a mathematical thesis. It's fine to count only up to five and then start over. Don't be discouraged. As long as your random thoughts are decreasing, you're doing well."
Reciting Buddha's Name and Counting Recitations
Some people are not accustomed to counting breaths. When they try to count their breathing, they end up controlling it, which can lead to headaches, chest tightness, physical fatigue, and muscle tension, causing great discomfort. In such cases, I teach them to recite the Buddha's name. They can recite "Namo Amitabha Buddha" or "Namo Guan Shi Yin Bodhisattva." Recite one holy name and count it as one, for example, "Namo Amitabha Buddha one, Namo Amitabha Buddha two..." Count from one to ten, then start over from one. Don't worry if you count too few or too many; if you miscount, simply start over. There's no need to synchronize with your breathing. Counting too slowly may lead to wandering thoughts, while counting too quickly may cause rapid breathing.
Investigating a Huatou or a Koan
A "huatou" is a phrase that has no inherent meaning; the practice involves questioning what this meaningless phrase represents. A "koan" is a story from Zen history about interactions between Zen masters and their disciples. These stories often seem unreasonable or contrary to common sense. "Investigating" means continuously questioning the huatou or koan, pondering what the phrase represents or what inner experience the protagonist of the koan underwent.
Investigating a huatou involves repeatedly questioning a meaningless phrase, such as "What is 'nothingness'?" or "What is 'nothingness'?" Investigating a koan means delving into the essence of the story. For instance, someone once asked Zen Master Zhaozhou, "Does a dog have Buddha nature?" Zhaozhou replied, "No!" However, in the Mahaparinirvana Sutra, the Buddha said, "All sentient beings have Buddha nature." Why did Zhaozhou say that dogs don't have Buddha nature? Thus, this koan becomes a huatou without an answer. Whether investigating a huatou or a koan, the practice itself has no inherent meaning; it's just a method to help Zen practitioners achieve enlightenment.
When investigating a huatou or koan, if any answer appears, remind yourself, "This is not what I'm looking for." This allows you to develop a sense of doubt, which may lead to a breakthrough. When the investigation of a huatou or koan becomes effective, it's called Zen practice. However, practitioners should avoid rushing to achieve enlightenment. Instead, they should apply themselves to the practice continuously, investigating one phrase after another, one thought connected to the next.
Beginners often come up with answers when investigating huatous or koans, but these are actually just wandering thoughts, not true insights. The first step in investigating huatous or koans is to develop a sense of doubt, which gradually forms into a ball of doubt. When this ball of doubt explodes or is pierced, one discovers that the world has always been peaceful and uneventful; only the deluded create troubles for themselves. At this point, one realizes their true nature.
Anyone can use huatous, but there are four levels: reciting the huatou, counting the huatou, questioning the huatou, and investigating the huatou. Reciting the huatou is similar to reciting the Buddha's name, counting the huatou is like counting recitations of the Buddha's name, questioning the huatou is like asking a question, and investigating the huatou requires the emergence of doubt. This doubt is not skepticism, but a deep belief that there is a state of experience to be found in the depths of the huatou or before its appearance. When first using a huatou, it may be difficult to generate doubt. You can start by reciting the huatou, such as "What is nothingness? What is it that is nothing?" Gradually, you may feel that this "nothingness" is intriguing and wonder what it really is. At this point, doubt arises, and true investigation of the huatou begins. However, when emotions are unstable or thoughts are chaotic, it's better to recite or count the Buddha's name, or recite and count the huatou. Once your mind is calm, you can return to investigating the huatou. For those who recite the Buddha's name, you can investigate "Who is reciting the Buddha's name?" For those who recite huatous, you can investigate "Who is reciting the huatou?" or "What is your original face?"
Just Sitting and Silent Illumination
Just sitting involves focusing entirely on the act of "sitting" - the posture of sitting, the sensation of sitting - without allowing other random thoughts or distractions. If you notice wandering thoughts, quickly bring your attention back to "sitting." Gradually, wandering thoughts will decrease and may even disappear, and bodily sensations will fade away. However, you'll remain clearly aware that you're still sitting. At this point, the practice of silent illumination begins. "Silent" means the mind is still, while "illumination" means being very clear. Clear about what? Clear that there are no distractions or wandering thoughts in the mind. With time, this becomes similar to enlightenment - wandering thoughts no longer arise, and there is only "silent illumination" and "quiet illumination."
When practicing just sitting, continuously pay attention to your posture. You're engaged in practice, not resting. Apart from knowing that you're sitting in meditation, there should be no other thoughts. Don't be lazy or indulgent; you must be diligent and persistent.
All of these methods are very useful. Don't try to determine which method is the best; my suggestion is that the one most suitable for you is the best. Don't frequently change methods, as this prevents you from becoming proficient in any of them, resulting in none of them being particularly effective for you. It's best to focus deeply on one method. If you've grown tired of a particular method, or if it feels uncomfortable no matter how you try, you can experiment with a different one. Don't use one method for this session, another for the next, and yet another for the following session. Avoid being like a child playing with toys, discarding one after another. Constantly changing methods is itself a fruitless wandering thought.
Major Benefits of Zen Meditation
Zen Meditation Can Develop Wisdom
Zen meditation is a method for unifying and controlling the mind. It can enhance the brain's judgment and reaction speed, making one's inner world clearer and more sensitive, and allowing for a more penetrating view of issues. Of course, the level of insight varies for each individual, depending on whether we can control our minds and be the master of our thoughts. This is a shortcut to increasing wisdom and an essential path to transformation.
Zen Meditation Can Relieve Stress
Practicing walking meditation for half an hour daily, during which the body and mind are completely relaxed and the mind focuses on bodily movements or sensations, eliminates wandering thoughts and brings back a scattered mind. When the mind is stable, the spirit is at peace, effectively alleviating fatigue and balancing body and mind.
Zen Meditation Can Treat Illnesses
When our body is sick, we accept it without rejecting the pain, accompanying and being present with it. At this time, use walking meditation to guide your thoughts, and use your thoughts to drive the circulation of qi and blood in your body. When qi and blood are abundant, no disease can invade, and eventually, the illness will be eliminated.
Zen Meditation Can Accumulate Merit and Good Karma
Zen practitioners accumulate good karma and merit at every moment. Because they maintain pure precepts and a pure body and mind, they can maintain right mindfulness, and thoughts of desire and evil rarely arise. The main thoughts that arise are wholesome ones. By persistently practicing Zen meditation and accumulating a certain quantity of practice, our lives will undergo a qualitative change, and the effects and benefits will be inconceivable!
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