Deconstructing the Concept of ‘Shikantaza’
by Adrian Chan-Wyles PhD
This is a term found within the ‘Soto’ (曹洞) School of Japanese Zen Buddhism. Even though it has its historical origins in the exploits of Japanese Zen Master Dogen Ehei [永平道元] (1200-1253) - who travelled to China during his youth (where he studied within the Chinese Ch’an ‘Caodong’ School) – there is a problem regarding its original meaning and how it is transliterated into the modern English language. Although Japanese ‘Zen’ (禅) is believed to be an interpretation of Chinese Ch’an – the two traditions are quite different and culturally ‘divergent’ at certain places of doctrinal interpretation.
The practice of ‘Shikantaza’ (祇管打坐) is written using traditional Chinese ideograms and is used to indicate a type of meditative absorption preserved within the Japanese Soto Zen tradition – known as the concept of ‘Silent Illumination’ within English translation. This practice is either unheard of (or criticised when found) within the Chinese ‘Caodong’ School. Part of the problem is that no one is quite sure about what this practice originally involved during the 13th century – and whether its dynamics changed (or evolved) in a very different direction over the subsequent 700 years within Chinese culture.
Certainly, a similar practice is not officially found within the Tang or Song Chinese Ch‘an Records – and does not exist today within authentic Chinese Ch’an (Caodong) Buddhism. A literal translation of this practice is as follows:
a) 祇 = (zhi3) – only, this, do and just
b) 管 = (guan3) – focus, narrow, manage and control
c) 打 = (da3) – hit, strike and beat
d) 坐 = (zuo4) – sit, seated, hold still and bear fruit
Therefore, within the Chinese language, this practice is pronounced ‘Zhiguandazuo’ and would probably translate literally as something like – ‘Only Focus Strong Seat’ – or more prosaically as ‘Only Narrowly Focus the Mind When Seated in Meditation’. How this has entered the English language as ‘Silent Illumination’ is something of a mystery – as none of these ideograms (either ‘singularly’ or ‘collectively’) refer to the act or practice of being a) ‘silent’, or b) entering the state of ‘illumination’. As a 700-year-old Ch’an instruction – it is spot-on – and there is nothing deficient about it. With the guidance of a qualified Ch’an Master – the practice of ‘Shikantaza’ or ‘Zhiguandazuo’ would make perfect sense. The point I am making is that none of this, as it stands, equates with the idea of ‘Silent Illumination’.
The Chinese Ch’an concept of ‘Silent Sitting’ is written as ‘靜坐’ (Jing Zuo) or ‘Seiza’ within Japanese Zen terminology (the latter being common-place within Japanese martial arts practice). Another way of expressing the practice of ‘Dwelling in Isolated Mediation’ is ‘獨處禪’ (Du Chu Chan) or ‘Toku Sho Zen’. Then there is ‘Peaceful Sitting’ (宴坐-Yan Zuo) or ‘En Za’ – but all of these expressions are very different to ‘Shikantaza’ and are generally reliant upon gong-an and hua tou usage – as well as chanting and martial arts practice, etc. In other words, the experience of an expanded awareness in all situations (not just whilst ‘sitting’) is a consequence of effective Ch’an practice – but does not constitute a practice in and of itself.
This is because ‘withdrawing into isolation to meditate’ (Sanskrit: Pratisaṃlāna (प्रतिसंलान) – Pali: Paṭisallāna) – is an act of ensuring ‘privacy’ from public view whilst an undisclosed meditation method is applied. Sitting in a quiet place in the external world is a precursor to cultivating ‘stillness’ and ‘quietness’ within the mind itself. This can be expressed in the Chinese language as ‘獨一靜處’ (Du Yi Jing Chu) or ‘Toku Ichi Sei Sho’ – meaning ‘Isolated Oneness Quiet Place’ – with the caveat that ‘Jing’ (靜) can also imply the state of ‘stillness’. However, the concept of ‘Silent Illumination’ is probably best expressed as ‘禪定 (Chan Ding) or ‘Zen Tei’ – referring to the realisation of ‘Meditative Samadhi’. This is not a mind that has merely been superficially ‘quieted’ – and neither is it a state of profound absorption limited to the ‘seated’ position.
The genuine Caodong School uses all types of Ch’an methodology to free the practitioner from attachment to the phenomenal world (the ‘guest’ position) – and to realise the ‘Empty Mind Ground’ (the ‘host’ position) – in preparation for the ‘integration’ of the ‘form’ and ‘void’ (or the ‘host-in-host’ position). The building of inner potential (and directional strength) through seated meditation often results in a profound ‘enlightenment’ breakthrough during the performance of the most mundane of everyday activities. In this regard, a look, slap or shout may well be as effective as a wise or kind word! Whatever the case, the practitioner of ‘Shikantaza’ cannot remain at the surface level and must push on beyond superficial boundaries of ‘appearances’. Is this not what Master Dogen taught?
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023.
The practice of ‘Shikantaza’ (祇管打坐) is written using traditional Chinese ideograms and is used to indicate a type of meditative absorption preserved within the Japanese Soto Zen tradition – known as the concept of ‘Silent Illumination’ within English translation. This practice is either unheard of (or criticised when found) within the Chinese ‘Caodong’ School. Part of the problem is that no one is quite sure about what this practice originally involved during the 13th century – and whether its dynamics changed (or evolved) in a very different direction over the subsequent 700 years within Chinese culture.
Certainly, a similar practice is not officially found within the Tang or Song Chinese Ch‘an Records – and does not exist today within authentic Chinese Ch’an (Caodong) Buddhism. A literal translation of this practice is as follows:
a) 祇 = (zhi3) – only, this, do and just
b) 管 = (guan3) – focus, narrow, manage and control
c) 打 = (da3) – hit, strike and beat
d) 坐 = (zuo4) – sit, seated, hold still and bear fruit
Therefore, within the Chinese language, this practice is pronounced ‘Zhiguandazuo’ and would probably translate literally as something like – ‘Only Focus Strong Seat’ – or more prosaically as ‘Only Narrowly Focus the Mind When Seated in Meditation’. How this has entered the English language as ‘Silent Illumination’ is something of a mystery – as none of these ideograms (either ‘singularly’ or ‘collectively’) refer to the act or practice of being a) ‘silent’, or b) entering the state of ‘illumination’. As a 700-year-old Ch’an instruction – it is spot-on – and there is nothing deficient about it. With the guidance of a qualified Ch’an Master – the practice of ‘Shikantaza’ or ‘Zhiguandazuo’ would make perfect sense. The point I am making is that none of this, as it stands, equates with the idea of ‘Silent Illumination’.
The Chinese Ch’an concept of ‘Silent Sitting’ is written as ‘靜坐’ (Jing Zuo) or ‘Seiza’ within Japanese Zen terminology (the latter being common-place within Japanese martial arts practice). Another way of expressing the practice of ‘Dwelling in Isolated Mediation’ is ‘獨處禪’ (Du Chu Chan) or ‘Toku Sho Zen’. Then there is ‘Peaceful Sitting’ (宴坐-Yan Zuo) or ‘En Za’ – but all of these expressions are very different to ‘Shikantaza’ and are generally reliant upon gong-an and hua tou usage – as well as chanting and martial arts practice, etc. In other words, the experience of an expanded awareness in all situations (not just whilst ‘sitting’) is a consequence of effective Ch’an practice – but does not constitute a practice in and of itself.
This is because ‘withdrawing into isolation to meditate’ (Sanskrit: Pratisaṃlāna (प्रतिसंलान) – Pali: Paṭisallāna) – is an act of ensuring ‘privacy’ from public view whilst an undisclosed meditation method is applied. Sitting in a quiet place in the external world is a precursor to cultivating ‘stillness’ and ‘quietness’ within the mind itself. This can be expressed in the Chinese language as ‘獨一靜處’ (Du Yi Jing Chu) or ‘Toku Ichi Sei Sho’ – meaning ‘Isolated Oneness Quiet Place’ – with the caveat that ‘Jing’ (靜) can also imply the state of ‘stillness’. However, the concept of ‘Silent Illumination’ is probably best expressed as ‘禪定 (Chan Ding) or ‘Zen Tei’ – referring to the realisation of ‘Meditative Samadhi’. This is not a mind that has merely been superficially ‘quieted’ – and neither is it a state of profound absorption limited to the ‘seated’ position.
The genuine Caodong School uses all types of Ch’an methodology to free the practitioner from attachment to the phenomenal world (the ‘guest’ position) – and to realise the ‘Empty Mind Ground’ (the ‘host’ position) – in preparation for the ‘integration’ of the ‘form’ and ‘void’ (or the ‘host-in-host’ position). The building of inner potential (and directional strength) through seated meditation often results in a profound ‘enlightenment’ breakthrough during the performance of the most mundane of everyday activities. In this regard, a look, slap or shout may well be as effective as a wise or kind word! Whatever the case, the practitioner of ‘Shikantaza’ cannot remain at the surface level and must push on beyond superficial boundaries of ‘appearances’. Is this not what Master Dogen taught?
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023.