Hinweis: der Artikel stammt im Original von integralzen.org und wird in Kürze ins Deutsche übersetzt!
In Rinzai Zen Buddhism, we practice zazen (sitting meditation), kinhin (walking meditation), as well as study koans with a Zen master or authorized teacher. We practice being completely present with whatever arises in our awareness.
In Sanskrit we there three facets of Zen: dharana (concentration), Dhyana (pure non-evaluating awareness) and samadhi (unreasonable joy). We turn our gaze inward and face everything. We face the discomfort, the ugliness and the darkness as well as the beauty and the joy.
We practice sitting without moving in stillness, in eloquent silence, until we begin to notice how we have been deluded by our conditioning. As we begin releasing what we are attached or even addicted to, a deeper longing begins to bloom.
It is by facing our own delusions and attachments, without turning away. that we gain insight into our own true nature, which is nothing less than the true nature of all reality. This awakening enables us to move with greater clarity and compassion in the world.
Traditional Buddhist teachings include:
The Three Marks of Existence
The Four Noble Truths
- There is suffering in the world
- There is a cause to the suffering
- There is a way to end suffering
- The way to end suffering is to follow the Eight Fold Path
The Eight Fold Path
- Right View — Clear view / understanding
- Right Thought — Precise purpose, thought / feeling
- Right Speech — Honest speech
- Right Action — Compassionate action
- Right Livelihood — Conscious livelihood
- Right Effort — Great effort /determination
- Right Meditation — Deep concentration / meditation
- Right Samadhi — Liberating Unreasonable Joy
Doctrine of Two Truths
This teaching emphasizes the absolute and relative nature of existence. The Prajnaparamita Sutras and Madhyamaka emphasize that form is emptiness and emptiness is form. Ultimate reality is present in the daily world of relative reality — but this is not obvious to most of us. Maps for practitioners are given inside of the Five Ranks of Tozan and the Oxherding Pictures.
Doctrine of True Self
Zen has always had a Doctrine of the True Self. The True Self is the Unity of the Absolute Self and the Relative Selves. Zen implicitly includes a recognition of the relative self. What Zen can really use is a more explicit Doctrine of the relative self (or more accurately, the relative selves).
Integral Zen sets out to better define this relative part of our journey than tradition Zen has managed to do. Or, as Junpo Roshi has said: “Traditional Zen is the perfect vehicle for Waking Up (spiritual insight) and Growing Up (emotional maturity) — if you live in 18th Century Japan.”
Zen, and especially Integral Zen, places strong emphasis on the 3 poisons of the mind. Ignorance, attachment, and aversion. These historic teachings are finding strong clinical support in cutting-edge attachment theory and the neurobiology of trauma on the human brain. The 3 poisons have lasting effects on human consciousness, bonding patterns, unconconscious attachments (and revulsions), and the ability of a practitioner to not only access a deep state of awareness (kensho) but to stabilize that state into a way of being.