# Ziran

Ziran (Chinese: 自然) is a key concept in Daoism that literally means "of its own; by itself" and thus "naturally; natural; spontaneously; freely; in the course of events; of course; doubtlessly". This Chinese word is a two-character compound of zi (自) "nose; self; oneself; from; since" and ran (然) "right; correct; so; yes", which is used as a -ran suffix marking adjectives or adverbs (roughly corresponding to English -ly). In Chinese culture, the nose (or zi) is a common metaphor for a person's point of view.

## Origin

The phrase ziran's use in Daoism is rooted in the Tao Te Ching (chapters 17, 23, 25, 51, 64), written around 400 BCE. Ziran is a central concept of Daoism, closely tied to the practice of wuwei, detached or effortless action. Ziran refers to a state of "as-it-isness," the most important quality for anyone following Daoist beliefs. To become nearer to a state of ziran, one must become separate from unnatural influences and return to an entirely natural, spontaneous state. Ziran is related to developing an "altered sense of human nature and of nature per se". When it comes to sensibility of Taoism, the moral import can be most found in ziran.

## Contemporary interpretations

Ziran has been interpreted and reinterpreted in a numerous ways over time. Most commonly, it has been seen as the greatest spiritual concept that was followed by lesser concepts of the Dao, Heaven, Earth, and Man in turn, based on the traditional translation and interpretation of Chapter 25 of the Tao Te Ching.
Qingjie James Wang's more modern translation eliminates the logical flaw that arises when one considers that to model oneself after another entity may be to become less natural, to lose the 'as-it-isness' that ziran refers to. Wang reinterprets the words of Chapter 25 to be instructions to follow the model set by Earth's being Earth, by Heaven's being Heaven, and by the Dao being the Dao; each behaving perfectly in accordance with ziran. This interpretation reaffirms that the base nature of the Dao is one of complete naturalness.
Wing-Chuek Chan provides another translation of 'ziran': "It is so by virtue of its own". This brings up ziran's link to another Daoist belief, specifically that the myriad things exist because of the qualities that they possess, not because they were created by any being to fulfill a purpose or goal. The only thing that a being must be when it exists in accordance with ziran is ultimately natural, unaffected by artificial influences.
Ziran and Tianran are related concepts. Tianran refers to a thing created by heaven that is ultimately untouched by human influence, a thing fully characterized by ziran. The two terms are sometimes interchangeably used. It can be said that by gaining ziran, a person grows nearer to a state of tianran.
Ziran can also be looked at from under Buddha's influence, "non-substantial". It is then believed to mean 'having no nature of its own'. In this aspect it is seen as a synonym of real emptiness.
D. T. Suzuki, in a brief article penned in 1959, makes the suggestion of ziran as an aesthetic of action: "Living is an act of creativity demonstrating itself. Creativity is objectively seen as necessity, but from the inner point of view of Emptiness it is 'just-so-ness,' (ziran). It literally means 'byitself-so-ness,' implying more inner meaning than 'spontaneity' or 'naturalness'".

## Ziran in Chan Buddhism

Ziran also occurs in Chan Buddhist sources. Shenhui, the famous Southern Chan proponent of sudden enlightenment, speaks of a "natural wisdom" (自然智, ziran zhi), or the "wisdom that occurs naturally from on top of the essence" (從體上有自然智, cong ti shang you ziran zhi). Shenhui criticizes Buddhist monks who hold to causes and conditions without acknowledging naturalness (自然, ziran), while also criticizing Daoists who hold to naturalness without acknowledging causes and conditions. When asked what the naturalness of the Buddhists and the causes and conditions of the Daoists could be, Shenhui responds that Buddhist naturalness refers to the fundamental nature of sentient beings, as well as to the "natural wisdom and teacherless wisdom" spoken of in the sutras; while the Daoists' causes and conditions refers to the teaching that "the Way gives birth to the one, the one gives birth to the two, the two gives birth to the three, and from the three are born the myriad things" found in the Daode jing.
Ziran appears twice in the short Oxhead School text, the Xin Ming (Mind Inscription), both times in connection with brightness (明, míng):
   Without unifying, without dispersing Neither quick nor slow Bright, peaceful and naturally so [明寂自然, míng jì zìrán] It cannot be reached by words
And also:
   Do not extinguish ordinary feeling Only teach putting opinions to rest When opinions are no more, the heart ceases When heart is no more, practice is cut off There is no need to prove the Void It is naturally bright and penetrating [自然明徹, zìrán míng chè]
Naturalness occurs in another text associated with the Oxhead School, known as the Baozang lun (Treasure Store Treatise). For example: "When body and mind are both gone, numinous wisdom alone remains. When the sphere of existence and nonexistence is destroyed, and the abode of subject and object is obliterated, there is only the naturalness of the dharma-realm radiating resplendent functions, yet without any coming into being." According to Robert Sharf, this text exhibits influences from Twofold Mystery Daoism (ch’ung-hsüan).
Ziran also occurs in the following, attributed to the Liang dynasty Buddhist figure Baozhi: "The uncontrived Great Way is natural and spontaneous [自然, ziran]; you don't need to use your mind to figure it out." According to Jinhua Jia, although a number of Chan teachings, including this, have been attributed to Baozhi of the Liang, these are likely products of the Hongzhou school of Chan, which flourished during the Tang dynasty.