SLIDE No.

1 (Title)
Zen Buddhist Philosophy: On the Kōan Method as a means of Developing Critical Thinking
SLIDE No. 2
Reporters (Name and Pictures of Reporters)
SLIDE No. 3
CONTENTS
• History of Zen Buddhism
• A comprehensive Overview of Zen Buddhism
- Definition/Etymology of Zen
- Primary Characteristics
- Features
• Kōans
• Just Sitting (Shikan Taza)
• Philosophical Question
• Kōan as means of Developing Critical Thinking
• The State of Critical Thinking in Modern Asia
• How to Utilize Kōans for Critical Thinking?
• Examples of Koans
• Sources
SLIDE No. 4
The Origins of Zen Buddhism
Zen Buddhism originates from Early Indian Buddhism where a deepened state of
meditation (samādhi) was singled out as one of the three components of study a Buddhist
was required to master aside from observation of ethical precepts (sīla) and an
embodiment of nondiscriminatory wisdom or practical experiential knowledge (prajña). It
centralizes around self-cultivation (shugyō), a practical method of correcting the modality
of one’s mind by correcting the modality of one’s body, in which practice (praxis) is given
precedence over theory to achieve the aforementioned goals. (Yuasa, 1987)
Zen Buddhism was then formalized in China as Chań and eventually transmitted to Japan
where it took root and thrived in the 13 th Century. As of the present time, there are 2
popular schools of Zen Buddhism: the Rinzai School and the Soto School.
 SLIDE No. 5
A Comprehensive Overview of Zen Buddhism
Zen – it literally means sitting meditation derived from the transliteration of the Chinese
word Chań which came from the Sanskrit word dhyāna.
Primary Distinction – for Zen Buddhism, wisdom, accompanied by compassion, is
expressed in the everyday life world when associating with one’s self, other people, and
nature.
- Everyone has the Buddha nature, hence, having the potential of enlightenment.
- A Way of Life
- Ultimate Goal is Satori (Enlightenment)
SLIDE No. 6
Zen as Anti-Philosophy
Zen Buddhism is often characterized as "anti-philosophy" due to its emphasis on direct
experience and non-conceptual understanding. It challenges traditional philosophical
approaches that rely on conceptual reasoning and intellectual analysis. Instead, Zen
prioritizes a direct, experiential, and non-discursive approach to understanding reality. It
encourages practitioners to engage in meditation and mindfulness to transcend conceptual
thinking and attain direct insight into the nature of existence. In Zen, the ultimate truth is
considered ineffable and beyond the limitations of language and logical thought.
SLIDE No. 7
Overcoming Dualism
Zen aims to overcome the current dualistic/binary paradigm of the world in practice by
achieving a holistic and non-dualistic perspective in cognition, so that the practitioner can
celebrate, with stillness of mind, a life directed toward the concrete thing – events of
everyday life and nature. For this reason, the Zen practitioner is required to embody
freedom expressive of the original human nature called “buddha-nature.” Hence, it
cherishes simplicity, straightforwardness, and “here and now action” since it sees thing-
event in its immediate presence or in the expression of suchness. In other words, reality is
it is as it is and not in dualistic sense.
SLIDE No. 8
STANCES
A positionless position
• Not One – Negating nondualistic stance occurring when the zen practitioner dwells in the
whole as one while suspending judgment in meditation.
• Not Two – negating dualistic stance that divides the whole into two parts.
These stances characterize Zen’s achievement of a personhood with a third perspective that
cannot, however, be confined to either dualism or non-dualism. It is neither “not one” nor
“not two.”
SLIDE No. 9
Experiential Meaning of Not-Two
In Zen Buddhism, the experiential meaning of "not-two" is a fundamental concept. It
signifies the realization that there is no inherent separation between seemingly opposing or
dualistic concepts, such as self and other, good and bad, or subject and object. It reflects the
interconnected nature of all phenomena. Zen practitioners seek to transcend the illusion of
separateness and recognize that everything is interdependent. This insight leads to a deep
sense of unity with the world.
SLIDE No. 10
Zen encourages individuals to go beyond conventional, dualistic thinking. In the state of
"not-two," distinctions between self and other, or between any opposing concepts, blur. This
leads to a profound sense of oneness and harmony. Zen often employs paradoxical
statements (koans) to challenge the rational mind and induce the experience of "not-two."
Practitioners are encouraged to hold contradictory ideas in their minds simultaneously,
transcending the need for logical resolution. "Not-two" is not something that can be
grasped through conceptual thinking or philosophical analysis. It is a direct experiential
realization that arises through meditation and deep contemplation.
SLIDE No. 11
Zen Understanding of Time and Space
In Zen Buddhism, the understanding of time and space is deeply rooted in the concept of
impermanence and the notion of a timeless present moment. Zen teaches that the past and
future are illusory constructs, and the only reality is the here and now. The practice of
meditation and mindfulness is a means to fully immerse oneself in this timeless present,
transcending ordinary notions of time and space. Time is viewed as a continuous flow, and
space is seen as interconnected and boundaryless. This understanding allows Zen
practitioners to let go of attachments to past regrets and future anxieties, leading to a
profound sense of liberation and interconnectedness with the universe.
SLIDE No. 12

Practical Methodologies for achieving Satori

• Kōans
 • Just Sitting (Shikan Taza)
SLIDE No. 13
KŌANS
Formulated like a riddle or a puzzle designed in such a way that intellectual reasoning alone
cannot solve it without breaking through the barrier of ego-consciousness by driving to its
limit. It is paradoxical.
There are 1700 cases of Kōans. If sub-questions are added, there a 3,000. (Hakuin, 1685-
1768)
SLIDE No. 14
5 Categories of Kōans
1. Designed for reaching li (suchness), richi, or the bodu of truth (hosshin).
2. Designed for linguistic articulation (gensen) of meditational experiences in order to
master the skillful use of language.
3. Truly difficult to pass (nantō).
4. For the practitioner to make an insight of kōan experiences pertinent to daily life
(kikan) in order to embody a middle way in which the practitioner won’t be steeped
either in the state of meditation or the activity of daily life.
5. For going beyond the state of Buddhahood by erasing all traces of enlightenment in
order to achieve a tracelesd enlightenment.
SLIDE No. 15
Just Sitting (Shikan Taza)
The Zen practitioner engages in the practice in the midst of the original enlightenment
(practice-realization which is nondual).
• meditation without intervention of ego-logical interest, concern, or desire so that the
practice remains undefiled.
• deepening process of becoming aware of the original enlightenment with an expansion of
its corresponding experiential correlates and horizons.
SLIDE No. 16
Shikan Taza Procedure
1. The Adjustment of the Body
2. The Adjustment of Breathing
3. The Adjustment of the Mind

Ultimate level: The No-mind

 SLIDE No. 17
Aside from being a means of Satori or Enlightenment, can one utilize Kōans in any other
way in the modern setting? How?
SLIDE No. 18
Answer: Kōans can be utilized as a method for Developing Critical Thinking
SLIDE No. 19
The State of Critical Thinking in Modern Asia
• Less Priority on courses related to the Liberal Arts, Humanities, and Social Sciences.
• Rise of Right-wing Governments
• Suppression of Activism
• Red-tagging and Persecution of Critics
• Promotion of Rigid Obedience
• Low Quality Public Discourses
SLIDE No. 20
How to Utilize Kōans?
1. Use the Kōan Method as a mode of Teaching the way the Socratic Method is being
used.
2. Use the structure of Kōan in formulating questions with regards socio-political
issues.
3. Use the Kōan style of thinking in public discourses such as debate.
4. Utilize Kōan in a way that people will become more drawn to the art of reasonable
thinking.

SLIDE No. 21 – 23
Palihug ko ug search og tulo ka Koans Jen tapos ibutang dayon in three separate
slides.
SLIDE No. 24 and so on
Mga sources na dayon.
Sources:
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1622–1693, Norman Waddell (tr.), New York: North Point Press.
 –––. 1994, Bankei Zen: Translations from the Record of Bankei, Yoshito Hakeda (ed.),
Peter Haskel (tr.), New York: Grove Press.
 Dōgen, 1975, A Primer of Sōtō Zen: A translation of Dōgen’s Shōbōgenzō Zuimonki,
Matsunaga Reiho (tr.), Honolulu: University of Hawaiʽi Press.
 –––, 2002, The Heart of Dōgen’s Shōbōgenzō, Abe Masao and Normal Waddell (tr).,
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 –––, 2010, Treasury of the True Dharma Eye: Zen master Dogen’s
“Shōbōgenzō,” Tanahashi Kazuaki, et al. (tr.), Boston: Shambhala Press, 2 vols.
 Hakuin Ekaku, 1971, The Zen Master Hakuin: Selected Writings. Philip B. Yampolsky
(tr.) New York: Columbia University Press.
 –––, 1994, The Essential Teachings of Zen Master Hakuin, Norman Waddell (tr.)
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 Huineng, 1976, The Platform Sutra of the Sixth Patriarch, Yampolsky, Philip (tr.), New
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 Musō Soseki, 2010, Dialogues in a Dream, Thomas Yūhō Kirchner (tr.). Kyoto: Tenryu-
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 Rinzai [Linji Yixuan], 1989, Rinzai roku [The Records of Zen Master Rinzai], Tokyo:
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 Dumoulin, Heinrich, 1988, Zen Buddhism: A History—India and China, New York:
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 Heine, Steve (ed.), 2014, Zen Kōans, Honolulu: University of Hawai’i.
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