2004 Autumn - Zazen - The Shinto Shrine - Tea Ceremony
Quintessential Kyoto — Just what is zazen all about?
A dialogue between Japanese Zen priest Taiun Matsunami and American Zen monk Thomas Kirchner
photography by Yasunobu Kobayashi / illustration by Kiyoshi Kawaai
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Taiun Matsunami
Born in 1942, Matsunami earned a master's degree in psychology (the physiopsychology of Zen meditation) from Waseda University. He became abbot of Ryosen-an in 1985 and teaches Zen mediation there and at retreats in Europe.
Thomas Kirchner
Born in 1949 in Baltimore, Kirchner came to Japan in 1969 to study at Waseda University. He remained to practice Zen and has trained at several monasteries. He currently resides in Tenryu-ji and is an associate researcher at the International Research Institute for Zen Buddhism at Kyoto's Hanazono University. |
Matsunami: I'm amazed how many Zen centers have been established in the West recently.
Kirchner: I think Zen is a religion for the postmodern world. In the last century society has become highly pluralized, and people no longer know what to believe. Zen offers a way of looking inward to understand the self. Of course, all religions have this contemplative side. Christianity teaches the same type of inner watchfulness and "prayer of silence." Many of the people now practicing Zen are Christians attempting to recover the ancient ways of deeper prayer.
M: Here at my temple and at retreats I lead in Switzerland I've noticed that many attendees are psychotherapists or artists.
K: I think Zen appeals to artistic people because they're sensitive to the joys and sorrows of life.
M: People who have given their best in their chosen field often seem to feel empathy for Zen. And the practice of zazen tends to help people give their best.
K: Success usually requires the ability for concentration, which is basic to the practice of zazen. By concentration I mean living in the "here and now." The past and future belong to the world of thought — to memories, habits, and fantasies. We often end up living in that world instead of in the present.
M: In zazen the mind is emptied of its usual thoughts and patterns. Looking back on my years in Kyoto, I admit there were difficult times. Yet I'm grateful that I've had the chance to live here and practice Zen. The natural environment of Kyoto is special with its green mountains and clean rivers.
K: The temples here are special too. They still have a spaciousness and tranquility that you seldom see anymore in Tokyo. Most temples in big cities are now sandwiched between buildings.
M: Life in Kyoto has 1,200 years of history and tradition behind it. All of this nurtures the practice of zazen. I can't imagine anything more satisfying than meditating in surroundings so naturally beautiful and so steeped in history.
K: I feel that history and beauty at Tenryu-ji where I live and practice.
M: When all is said and done, what's important is just doing the practice. Do you find it easier to sit alone or with a group?
K: Of course it's easier with a group. In a day-long retreat, it's nearly impossible to sit alone. Others provide support when you're meditating for long periods. Without it, you're tempted to give in.
M: I found it easier to practice when I was at the training monastery. You had to follow the schedule, getting up and going to bed when everyone else did. The difficulty started after I finished my training and started sitting on my own. But practicing alone has good points too. You're not always getting hit with the warning stick (laughing). Actually, it's only since I started meditating by myself here at Ryosen-an that I've experienced the real satisfaction of Zen practice.
K: The first Zen retreat I attended was more than 30 years ago. I took five days off work and went to a monastery. After a day or two, all I could think about was the pain in my legs — so intense that I ended up losing 5 kilograms. This, I thought, must be what the tortures of hell are like (laughing). But over the years, there comes a sense of openness to something beyond the self. It's as though one is not so much meditating as being meditated. Zazen is no longer an effort — you actually want to sit for long periods, as though enjoying a nourishing meal for the soul.
M: There are times when I experience that feeling of openness, of enlightenment, followed by periods when I wonder what it's all about. It's a cycle of high and low. So it's best not to think too much about being enlightened. It's something you should keep to yourself — talk about it, and it vanishes (laughing).
K: Learning zazen is like learning a sport. Unless you understand it through the body, explanations are of little use. One of the good things about Zen is that it has developed a deep understanding of the physical aspect of meditation.
M: I started zazen at age 15 and have been sitting now for almost 50 years. I'm still learning things — one never finishes. Zazen takes time.
Ryosen-an was founded 500 years ago as a subtemple of Daitoku-ji. Destroyed in the Meiji period (1868 - 1912), it was restored in the 1950s by American Zen practitioner and writer-translator Ruth Fuller Sasaki, a pioneer of Zen practice for Westerners in Japan.
Daily meditation at Ryosen-an: 7 to 8 AM except Mondays, Tuesdays, and 1st, 15th, and 22nd of each month. Zazen instruction in English. First-timers should call for introduction. 107 Murasakino, Daitokuji-cho, Kita-ku, Kyoto;
075-491-0543
How to practice zazen
Meditation is an excellent way to cultivate concentration, with many proven health benefits such as lowered blood pressure and improved immunological function. It provides a path to greater self-understanding through equanimity. Proper posture helps minimize distracting thoughts and promote a state of inner clarity.
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Good posture (left) and bad (right): Sit with the pelvis tipped forward, and with the back, neck, and head aligned. The nose should be directly above the navel and the ears directly over the shoulders. |
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The eyes are kept half-open, with the gaze directed at a point about 2 meters in front. Breathe in a natural manner, counting the duration of exhalations. |
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Rest the left hand on the right palm with the tips of the thumbs gently touching. |
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| In the full lotus position (center), the right foot is placed on the left thigh and the left foot on the right thigh. Pull the feet as close as possible to the body for the best stability. Or try the half lotus position (right). If neither is possible, try the Burmese position (left). It is important for stability that both knees rest on the floor and that the pelvis is firmly and comfortably supported. |
Articles from the 2004 AUTUMN issue:
Articles from the 2004 AUTUMN issue:
Kateigaho International Edition Issues:
2005 SUMMER - 2005 SPRING - 2005 WINTER
2004 AUTUMN - 2004 SUMMER - 2004 SPRING - 2004 WINTER
2003 AUTUMN - INAUGURAL ISSUE
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