Related Training
Martial Arts : Realizing the Truth of "No Enemy"
Zen without the accompanying physical experience is nothing but empty discussion. The martial Way without truly realizing the Mind is nothing but beastly behavior. We agree to undertake all of this as the essence of our training.
- Omori Sogen Roshi (1904-1994)
In Japan beginning in the Kamakura period, the practice of Zen by members of the samurai class led to a distinct tradition of "warrior Zen". In response to their unique needs, both native Japanese and immigrant Chinese Zen masters devised spontaneous, and at times extraordinary, means to guide these warrior trainees. Historical figures like Hojo Tokimune and Yamaoka Tesshu are famous examples of those who mastered this kind of Zen.
The encounter between Zen and the warrior class over the centuries also revealed an interesting fact: certain bujutsu (martial arts), if practiced properly, serve as psycho-physical disciplines with the power to cut through physical, mental and energetic obstacles to Zen realization. Described in a non-Zen context within the Jikishinkage Ryu, an ancient school of swordsmanship, the deeper purpose of swordsmanship is to "remove all bad habits and addictions acquired since birth and to restore the original pure and bright permanent body." A Buddhist way of saying this would be that such practices cut through one's jikke ("habit energy"), or karmic obstructions.
Today, we can still say that many qualities needed in spiritual practice are indeed similar to those needed by the warriors of the past. The same fearlessness, energy and focus are needed in Zen as they are in the midst of a conflict. But there is a crucial difference, and this is where Zen goes beyond: in Buddhism the true enemy is not another person, but the ignorance and delusion that lie within our own selves. The greatest battlefield is within our own hearts. Victory is not the vanquishing of another, but rather the fulfillment of one's vows to benefit all beings.
Fine Arts: Refining the Human Spirit
Zen (and particularly Rinzai Zen) has long been associated with traditional fine arts. Great historical flowerings of Japanese art were centered in the Rinzai gozan monasteries in Kyoto, and the contributions of Zen monks to the development of literature, music, calligraphy, painting, tea ceremony, flower arrangement, landscape gardening and so on were immeasurable.
Fine arts are still greatly respected in Zen today. The great value of art from the Zen perspective lies in its potential to express enlightened wisdom in a concrete manner which may then be shared with, and benefit, others. Art is thus not merely a cultural pursuit but another tool in the path of training.
In the Zen understanding of artistic endeavor, time, space and energy (kokyu, maai, kiai) must be harmonized with and expressed through the medium, whether it be the movement of a brush over paper, the placement of a flower in a vase, or the breathing of a note through a bamboo flute. But beyond this ability - beyond the realm of technical mastery - lies the possibility for art to reflect and express the realization of wisdom. When true artistic skill, attained through endless repetition and training, meets the creative upwelling of enlightened
insight, then art can be produced that may be called truly great. It is art that appeals not only to our aesthetic senses: it transcends cultural divides, and expresses the very flavor of the Way.
The practice lineage inherited by Korinji emphasizes fine arts as vehicles for refinement when practiced in conjunction with Zen. Traditional arts used for this purpose have been Zen calligraphy, ikebana (flower arrangement), chanoyu (tea ceremony), ceramics and poetry. Non-traditional and modern arts may also be fruitfully approached in this fashion. Plans for Korinji itself include support of arts practice, and specialized retreats for artists and writers.
When practiced with this rationale, the deepest meaning of the martial arts from a Buddhist standpoint may thus be revealed: this is the realization of muteki, the state of "no enemy". When the dualistic separation of "self" and "other" is transcended through the forging of deep mind-body training, it is seen that no one is an enemy. The finest and sharpest sword is not forged of steel and is not for harming others, but is the sword of wisdom we all have within us. Viewing martial arts in this light, we can understand how they may be truly beneficial "Ways" of self-realization, and even tools to establish peace.
Although much has been written in popular, inaccurate books concerning connections between Zen and martial arts, there are very few individuals today who actually undertake the extremely severe combined practice of both paths. Our Zen lineage, however, contains individuals like Omori Roshi who did so (see our History page), and so we encourage such training for persons to whom it is suited.
If you are interested in martial arts as a path of self-development, you may also find the Shinjinkai website informative.
Dogen Hosokawa Roshi demonstrating Zen calligraphy
Sword training on the shore of Lake Michigan
Korinji's approach to Zen training is influenced by Omori Sogen Roshi (see our History page), who was a master of calligraphy and swordsmanship as well as Zen. Fine arts of various kinds and martial arts (or other mind-body disciplines) are therefore highly valued by us as practices complementing Zen training for those persons to whom they are suited:
K O R I N J I
