World of Zen

The term ‘Zen’ is widely used by literary scholars in most countries in order to denote a particular genre of creativity that transcends the conventional literary creations as found in poetry, narratology, painting and various other forms of classification. The term has certain specified denotations that are explained over the years by a few scholars like Dr DT Suzuki. Zen stems from the Sanskrit term Dhyana indicated as ‘awakening’ or the Supreme sanctity of the mind.

Extending from the term Zen comes other interlinked terms like Zennist, Koan, Satori etc. In Japan, Zen or the way of Satori or awakening has been maintained in its traditional integrity by a sect of Zen masters or mons, in places known as Zen temples linked to Buddhist teachings as the basic underlying guidance. The events and experiences that are encountered have over the years resulted in Zen poems, prayers, sermons and anecdotes.

During the mid-eighties, in Hawaii, I was gifted with a resourceful book containing all these literary spiritual items by a Japanese scholar who told me that this is not another ‘book gift’ from me, but a gift for all times to be read at any time of your activities. Consider this as a ‘spiritual friend’. Since then, I was interested in Zen literature. The book was lying in a cupboard for some time. In a somewhat unusual manner, I had the chance of seeing the book a few weeks ago. I went on reading what I have already read but in a better manner of attachment and attraction with an awakening mind.

Influential Buddhist sects

The long title of the book goes as Zen: Poems, Prayers, Sermons, Anecdotes. Edited and translated by Lucien Stryk and Takashi Ikemoto (Double Day Anchor Original, 1963, 1965). In the fairly long introduction of the collection Ikemoto underlines the need to understand Zen in the fullest sense of the term. The reader comes to know that there are three Zen sects in Japan. They are Soto, Rinzai and Obaku. The Soto sect, the longest of the three, and one of the most influential Buddhist sects in Japan, stresses Sazen or the methods for meditation for the deepest fathoming of the mind as developed over the years.

The basic methods adhered to by the Zen Masters are laid down in order to achieve more vision for the subject of Zen. On the other hand, Rinzai sect deals with various objects or Koans or Kamatahan as known by the average Buddhist scholar. This underlines in a broader sense obtaining the various objects in order to book in a more penetrative manner. But there seems no visible and drastic difference between the two visions other than the practical aspects adhered to by the pupils or learners of Zen. The third category or sect known as Obaku is bent towards an amalgamation of the first and the second with more preference to deeper meditation.

One of the main intention in the compilation of the book of collected Zen items is to dispel some of the conventionally held views on Zen teachings and the outcome of Zen creations as a result. As such, the broad term ‘Zen Literature’ is used, an expression of the inexpressible in terms of expressible ways via words and situations. Thus as observed Zen poetry and Zen anecdotes are good examples. In the first readings, one may find something that could be cited as mystical and unbelievable. But as one gets used to it more closely, the vision could be expressed as inner awakening. Zen writers or creators refer to symbols many of which are uncommon.

Creative and sensitive

At a glance, a reader may see certain similarities between Zen poems and Haiku poems. But on further scrutiny it is certain that Zen poems are much more creative and sensitive. I wish to present several such poems:

The all meaning circle,
No in, no art
No light no shade
Here all saints are born
(Shoichi, 1202 – 1280 Rinzai)
Invaluable is the Soto way
Why be discipline’s slave?
Snapping the golden chain,
Step boldly towards the sunset
Gasen (1275 – 1365)

All Zen poems are metaphysical creations. One sensitive example on the subject of death goes as follows.

Riding this wooden upside down horse
I’m about to gallop through the void
Would you seek to trace me?
Ha, try catching the tempest in a net
Kokoku (1328 -1407 Rinzai)

The prayers as well as prayers too play a vital role in Zen creations. Most prayers too are poetic in content as structure. In translation from Japanese to English and when abridged they may at time resemble several short conventional Buddhist stanzas. One such example I quote from Daichi (1290 – 1366, Soto) goes as follows:

“My one desire is to dedicate this body born of my parents to the vow – ocean of Buddha, Law and Order. May I in all bodily actions be fully in accord with the holy rules, cherishing Buddha’s law throughout the rounds of birth and death until my reincarnation as a Buddha. May In ever grow tired of saving all that is sentient wherever I happen to be… May I ever be masterful whether in the forest of spears, the mountain of swords, the boiling cauldron or the heap of burning coals.

Like the poems of varying types, some of the Zen sermons too are short. They are mostly the Dhamma Chinta or short thoughts on the Doctrine as found in the Samyutta Nikaya and Khuddaka Nikaya. Quite a lot has been already cited on the aspects of Zen anecdotes or Zen stories. In this collection, I found an anecdote somewhat different. I wish to present it as an example.

“A heretic approached the Buddha and said: “Please tell me, O Masterful One, what is above both speech and silence?”

The Buddha made no reply.

Filled with admiration, the heretic said, “I understand, World Most honoured. Stripped of illusion, I see at last!”

When the heretic had gone the disciple Ananda said to the Buddha.

“Hmm… I wonder what he saw?”

“He’s like a good horse,” said the Buddha with a smile.

“Just the shadow of the whip and off he gallops.”