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View submission: Is Anapanasatti and Zazen the same practice?
Shamatha, is a class of practices. The term "calm abiding," is a foundational Buddhist practice focused on concentration, often using a specific object like the breath to anchor the mind but there are other ways to do do it. For example, in Chan/Zen/Thien you can do silent illumination meditations. Below is a peer reviewed encyclopedia entry on it. Shamatha serves as a preparatory step for deeper insight practices across various Buddhist traditions, including the various Mahayana traditions. Zazen is closer to a meta practice in some Zen traditions. It is an orientation that emphasizes direct realization of reality. Unlike Shamatha, Zazen is less structured, focusing on open awareness or the transcendence of conceptual thinking to embody awakening. Zazen is connected non-dual awareness and integrating meditation into everyday life. Below are some peer reviewed encyclopedia entries on it.
śamatha (P. samatha; T. zhi gnas; C. zhi; J. shi; K. chi 止).
from The Princeton Dictionary of Buddhism
In Sanskrit, variously translated as “calmness,” “serenity,” “quiescence,” or “tranquillity” (and sometimes as “stopping,” following the Chinese rendering of the term); one of the two major branches of Buddhist meditative cultivation (bhāvanā), along with insight (vipaśyanā). Calmness is the mental peace and stability that is generated through the cultivation of concentration (samādhi). Śamatha is defined technically as the specific degree of concentration necessary to generate insight (vipaśyanā) into reality and thus lead to the destruction of the afflictions (kleśa). Śamatha is a more advanced degree of concentration than what is ordinarily associated with the sensuous realm (kāmadhātu) but not fully that of the first meditative absorption (dhyāna), viz., the first absorption associated with the subtle-materiality realm (rūpāvacaradhyāna). According to the Yogācārabhūmi and the Abhidharmasamuccaya, śamatha is the fundamental state (maula) of each of the four concentrations (dhyāna) and attainments (samāpatti), in distinction to a neighboring part that is preparatory to that fundamental state (see sāmantaka), which is vipaśyanā. The process of meditative cultivation that culminates in calmness is described in one account as having nine stages. In the account found in the Madhyāntavibhāga, for example, there are eight forces that operate during these stages to eliminate five hindrances: viz., laziness, forgetting the object of concentration, restlessness and worry, insufficient application of antidotes (anabhisaṃskāra), and over-application of the antidotes (abhisaṃskāra). During the initial stage, when first placing the mind on its object, the first hindrance, laziness, is counteracted by a complex of four motivational mental factors: chanda (desire-to-do), vyāyāma (resolve), śraddhā (faith), and Praśrabdhi (pliancy or readiness for the task). When the cultivation of calmness has reached a slightly more advanced stage, mindfulness (smṛti) counteracts the forgetfulness that occurs when concentration wanders away from the meditation object. When a stream of concentration is first achieved, a meta-awareness called introspection or clear comprehension (saṃprajanya) operates to counteract dullness and restlessness. Finally, in the last stages of the process, there is an application (abhisaṃskāra) in order to heighten the intensity of the concentration to the requisite level, and to avoid the subtle overexcitement that comes with feelings of great ease; and just prior to the attainment of śamatha, there is the setting aside of any application of conscious effort. At that point, calmness continues on its own as a natural stream of tranquillity, bringing great physical rapture (prīti) and mental ease (sukha) that settles into the advanced state of serenity called śamatha. ¶ In the context of monastic discipline, śamatha, in its denotation as calming, is also used technically to refer to the formal settlement of monastic disputes. See adhikaraṇaśamatha; Saptādhikaraṇaśamatha.
Comment by ThalesCupofWater at 02/12/2024 at 03:40 UTC
2 upvotes, 2 direct replies
This focuses on Japanese traditions of Zen.
zazen from Encyclopedia of World Religions: Encyclopedia of Buddhism
Zazen, sitting meditation, is a form of meditation characteristic of Zen Buddhism practice. It consists of both proper posture and breathing and a state of mind. Clothing should be loose and nonbinding.
In Japanese zazen practice there are several ways to position the body. Most commonly, the practitioner sits on the floor with the legs crossed. The rear end is raised slightly with a small pillow called a zafu. Practitioners may also sit in the yogic positions called the lotus or the half-lotus. For those who cannot sit cross-legged, sitting in a chair with the soles of the feet on the floor is permitted. The important aspect of the position of the body is the straightened back, which allows proper, natural breathing. Breathing is normally through the nose. The tongue rests against the upper palate.
Once the body is in place, the head and arms are positioned. The chin is lowered and the eyes focused on the ground in front of the body. The hands are placed in the position called the cosmic dhyana mudra. The hands rest in front of the body, one hand holding the other, palms up. The ends of the thumbs lightly touch. Attention is placed in the hara, a place within the body slightly below the navel believed to be the body's physical and spiritual center.
Meditation, especially for the beginner, often begins with counting breaths, a technique to assist the mind in concentration. This ability to concentrate, called joriki, unifies the mind on one point so it no longer wanders. Jorikiis the first goal of Zen meditation.
The second goal of zazen is kensho, discovering one's Buddha nature, which occurs as a sudden realization that one is complete and perfect and has the power to realize full enlightenment. Kensho then leads to mujodo no taigen, the unfolding of one's Buddha nature in one's daily life and in one's beingness. Different Zen traditions place differing relative emphases on the three goals of joriki, kensho, and mujodo no taigen.The differences in objects of meditation are pronounced. The Rinzai school includes introspection of a koan, as the object of meditation. The Soto school, in contrast, practices a form of meditation, shikantaza,without an object under focus.
Further Information
Fujimoto, Rindo. The Way of Zazen (Cambridge Buddhist Association Cambridge Mass, 1966);.
Kapleau, Phillip. The Three Pillars of Zen (Doubleday Garden City N.Y., 1989);.
Sekida, Katsuki. Zen Training: Methods and Philosophy (Weatherhill New York, 1996);.
Suzuki, Shunryu. Zen Mind, Beginner's Mind (Weatherhill New York, 1970).