DOCSLIB.ORG

The Gist of Soto Zen

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Gist of Soto Zen The Gist of Soto Zen Reiho Masunaga I. What Is Zen? Zen and its cultur are unique to the East. But recently Zen has found admires in the West, primarily through the writings of Dr. D. Suzuki. In America Zen is currently enjoying something of a boom. In the West, Buddhism is sometimes even identified with Zen. Briefly, Zen first saw the light of day in India, developed on Chinese soil, and reached its most mature expression in Japan. We can readily see why its outlook is so wide. Also, because Zen has maintained an inse- pararable relationship with the culture of the countries in which it deve- loped, its contents gradually became richer and deeper. Although the word Zen is of Indian origin, it has entered the vocabularies of most foreign languages. Zen is the Japanese pronuciation of the Chinese cha- racter (pronounced Ch'an in modern Chinese), which was chosen by the Chinese because of its phonetic approximation to the Prakrit jhan. Jhan is the shortened form of jhana, in Sanskrit dhyana, suffering the loss of the final vowel. Dhyana means "to think". The meaning of dhyana is usually represented in Buddhist texts by the word joryo "to think quietly", i. e., to think after freeing the mind from all distractions. The practice of dhyana antedates Buddhism. The members of the highest of the four hereditary castes in India, the Brahman caste, devoted themselves to the practice of dhyana. Indian thinkers dwelled largely in forests in order to escape the intense heat. They would seat themselves according to specified posture beneath a lage tree and meditate, regarding such meditation not merely as a reli- gious task, but as a great pleasure. Such meditation came to be known as zazen, the characteristic form of meditation of the Zen. sect. It was held -814- The Gist of Soto Zen (R. Masunaga) (20) to be "anraku no homon," i. e. "the comfortable way". Zen is not theory. Religious truth is to be exeprienced through the practice of zazen. And this truth works in unity with practice. Only after Zen (dhyana meditation) was adopted by Buddhists were its methods and goals sharply dif ined. Zazen is basic to Buddhism because the enlightenment of its founder Gautama Buddha was achieved through the practice of zazen. The Buddha's zazen does not separate body and mind, nor does it seek rebirth in heaven after death. It is the essential method of gaining the ideal of perfecting the, personality. Therefore, zazen is considered the most fundamental religious exercise in Buddhism. A movement arose within Chinese Budd- hism attempting to unify all of Buddhism through the practice of zazen. This movement is what we call the Zen sect. The founder of the Zen sect is Bodhidharma. Bodhidharma, as he is also called, brought no sacred scripture with him from India when he arrived in Canton, China, about 47o A. D. He journeyed to North China, crossing the Yang-tze River, and took up residence in the Shao-lin Temple on Sung-shan Mountain near the capital Lo-yang and devoted himself to zazen. Bodhidharma's view of Buddhism, briefly stated, is that all beings possess the Buddha nature (Buddhata, Buddhatva) i. e, have a nature iden- tical to that of the Buddha, and through the practice of zazen they can come to realize this in its deepest sense. Realization of the Buddha-mind found within us is the esssence of Zen. When we realize this Buddha- mind inherent within us, it will be manifested in our everyday life and will serve as a means to help society in general and our fellow man in particular. Some scholars say that Zen is non-subjective self-awakening. But I feel that it must be realized in daily activity through zazen; otherwise it will only be a dreamy concept. Life magazine ran a special issue on Buddhism in its March 7, 1955 number in which it took up the Zen sect under the title, "An Austere Sect Which Seeks Out Truth by Meditation and Intuition." Zen thought stands high among Mahayana schools, and its practice is firm like that of the Theravada, It gift to the Orient, and particularly to Japan, has been great -813- (21) The Gist of Soto Zen (R. Vlasunaga) indeed. The characteristics of Zen culture are a simple form combined with a free and easy style. Western intellectuals and artists have recently developed an appreciation of this simplicity and profundity characteris- tic of Zen, which accounts for their growing interest in it. In brief, then, Zen is a religion which aims at putting the heart at rest through the practice of zazen by means of which deep realization of the Buddha-mind inheernt in us is achieved. II. Development in Zen Although the word Zen appears to have but one meaning, in reality it embraces many different forms. Tsung-mi (Jap. Shumitsu) of the T'ang Dynasty (618-907A.D.) in China divided it into five groups: firstly, Non- Buddhist Zen (Jap. Gedo-Zen); secondly, popular Zen (Jap. Bombu Zen); thirdly, Hinayana Zen' (Jap Shojo-Zen); f ourthly, Mahayana Zen (Jap Daijo- Zen); fifthly, Zen of the Highest Vehicle (Jap Saijojo Zen). Non-Buddhist Zen comprises the dhyana (meditation) of Brahmanism, the Yoga Philosophy (one of the six schools of "unorthodox" philosophy in India), and non- Buddhist meditation in general like that of Alara Kalama and Uddaka Ramaputta. Popular Zen is an amateurish type of Zen practised by Buddhists within the framework of Buddhism. Hinayana Zen is that Zen which is found within the Hinayana school. Hinayana means an abandoned or dis- carded vehicle and indicates therefore a teaching which is no longer usa- ble. Naturally, those who belong to this school do not use this appellation because of its obvious bias, but call their school the Theravada, i, e., the Way of the Elders. Observance of Commandments and practice of 'meditation constitute the essence of the Theravada. Those who mainly practised Zen (meditation) were called Yogins and were distinguished from those who emphasized scholarship. The former were particularly respected, Mahayana Zen is that form of Zen which is practised by members of Mahayana sohool. Many of the Mahayana sutras were preached by the Buddha after he entered a samadhi (meditation, consequently Zen). For example, Maha- prajnaparamita sutra was preached while the Buddha was in the Samadhi- -812- The Gist of Soto Zen (R. Masunaga) (22) Raja-Samadhi, Avatarhsaka sutra in the Sagaramudra Samadhi, Saddharma- pundarika sutra in the Ananta-Nirdesa-Pratisthana-Samadhi, Mahaparinir- vana sutra in the Acala-Samadhi. Therefore we might say that the whole of Mahayana Buddhism is the product of the zazen of the Buddha. Lastly, Tsung-mi lists the Zen of the Highest Vehicle, which is the Zen trans- mitted by Dharma. In the Zen sect scripture is not considered the final- authority; the sect aims at the realization of the Buddha-heart (Buddha- nature) within us. It was in oder to achieve this that Dharma beseeched us to practise zazen. Of the first three patriarchs of the Zen sect each had only one main disciple who succeeded him. They practised the dhutas (Jap. zuda austere religious exercises), but exerted little influence on society in general. However, beginning with the fourth patriarch, Tao-hsin (Jap. Doshin) and the fifth patriarch, Hung-jen (jap. Konin), we find them having a large number of disciples, totaling perhaps five hundreds or more, assembled on Mt, Shuang-f eng (Jap. Sobo) leading a collective life. Zen now changed from a largely Indian school to one which is more suited to Chinese ideals and begins to exert influence over Chinese society. Work in these large Zen monasteries is divided among the monks; some do the cooking, some ds the cleaning, others attend to farming, etc. Such work is designated " samu" in the Zen sect. In the Zen sect equal importance is attached to samu as to purely religious matters. If we probe deeply into our hearts, we shall arrive at our nature which is identical to that of the Buddha. Since all things are based on the Bud- dha-mind, we might say all things have the same value as zazen. It is for this reason that Zen has achieved such spiritual depth in China. Ac- codingly, no matter where we are or what work we do, we can always live in the Zen spirit. Once we have grasped the Zen spirit, we can free ourselves from a narrow interpretation of scripture and look at it with detachment. We might say that we are no longer "turned "(controlled) by the scripture, but "turn" (control) it ourselves. It is evident that in order to lead a collective life, we must establish -811- (23) The Gist of Soto Zen (R. Masunaga) a certain set of rules which will govern our relations wiith each other. Such rules are called "Shingi," Since the Chinese have traditionally placed emphasis on ritual and ceremony, it is only likely that they would at- tach much importance to Shingi. This also enabled Zen monks to establish their own independent monasteries. The center point of the Zen monasteries is the Zendo or Sodo (Zen Hall or Monks Hall) in which zazen is practised. There is also a Hatto or Lectue Hall where the Buddhist Law is preached by Zen masters repre- senting the Buddha or patriarchs. The sixth patriarch of the Zen sect is known in histoy as Hui-Hang (Jap. Eno). Through his efforts Zen was finally turned into a thoroughly Chinese sect capable of reaching the common people. Hui-neng had a great nember of disciples, but amony them two are outstanding; Nan-yueh Huai-jang (Jap.
Load more

Recommended publications
  • 2013 April Newsletter
    Education Newsletter Daifukuji Soto Mission Treasuring the Past, Embracing the Present Looking forward to our 2014 centennial celebration! 79-7241 Mamalahoa Hwy., Kealakekua, HI 96750 April, 2013 (808) 322-3524 www.daifukuji.org Happy Buddha Day! HAIB Happy Hanamatsuri! Buddha Day Celebration Buddha Day at Daifukuji at Kona Sunday, April 14 Hongwanji 9:30 a.m. Sunday, April 7 10:00 a.m. Dharma message by Jill Teiho Wagner Guest speaker: Dr. Patricia Masters Let’s join fellow Buddhists from around the island Shakyamuni Buddha was born on the 8th of April at a Buddha Day Celebration to be held at 10 a.m. in Lumbini Garden in northern India (present-day in the Kona Hongwanji Social Hall on April 7th. Nepal) almost 2,600 years ago. Today, we Sponsored by the Hawaii Association of celebrate his birth by pouring sweet tea over a International Buddhists (HAIB) & Kona small statue of the baby Buddha to remind us of Hongwanji, this event will feature a talk given by the sweet rain that fell from the heavens at the HAIB president, Dr. Patricia Masters. time of his birth. The Daifukuji Baikako Plum Blossom Choir and The Dharma message will be delivered by Jill Daifukuji Family Sangha choir will be singing in Teiho Wagner. Lunch will be prepared by the the program. Other Buddhist groups will be Daifukuji Zazenkai. Desserts and fruits are offering songs, verses, and chants. welcome. Hawaii Island HAIB coordinators, Rev. Shoji Flowers are needed to decorate the hanamido Matsumoto & Rev. Jiko Nakade, warmly invite (flower shrine) and also for the altars.
    [Show full text]
  • Religious Movements –Jainism and Buddhism 5.1 Timeline 5.2 Glossary
    Religious Movements –Jainism and Buddhism 5.1 Timeline Timelines Image Description C 6th Century BCE Urbanization in the Ganges Plain C 6th Century BCE Formation of the earliest states C 6th Century BCE The rise of Magadha 563 BCE Birth of Gautama Buddha 540 BCE Birth of Mahavira 512 BCE Second Jaina Council held at Vallabhi 483 BCE Mahaparinirvana of Buddha 483 BCE First Buddhist Council held at Rajagriha 468 BCE Nirvana of Mahavira 383 BCE Second Buddhist Council held at Vaisali 250 BCE Third Buddhist Council held at Pataliputra 5.2 Glossary Staring Related Term Definition Character Term A Ahimsa Non-violence, Non-injury B Bikkhu Pali [Sanskrit bhikshu] a Buddhist monk D Digambara Literally ‘Sky-Clad’ – one of the Jaina schools H Hinayana Literally ‘lesser vehicle’, school of Buddhism K Karma Action or Deed M Mahayana Literally ‘Great vehicle’ –school of Buddhism M Moksha Liberation from rebirth N Nirvana Release from the cycle of rebirth P Pali An Indo-Aryan language S Sangha Frequently used to indicate the organizational order in Buddhism S Svetambara Literally ‘clad in white’ – one of the Jaina schools T Tirthankara Literally ‘monk ‘Ford builder’ – Jaina saint T Triratna Literally ‘three gems’, - In Jainism refers to the triple path of right faith, knowledge and conduct U Upasaka A male lay follower of the Buddha’s teaching U Upasika A female lay follower of the Buddha’s teaching 5.3 Web links Web links http://en.wikipedia.org/wiki/Indian_religions http://en.wikipedia.org/wiki/Jainism http://www.yourarticlelibrary.com/history/the-sixth-century-bc-was-a-period-of-religious-and-economic- unrest-in-india-history/4436/ http://en.wikipedia.org/wiki/Varna_%28Hinduism%29 http://en.wikipedia.org/wiki/Tirthankara http://www.dhammaweb.net/books/DVEMATIK.PDF 5.4 Bibliography Bibliography Basham, A.L., The History and doctrine of the Ajivikas, London, 1951, 2003 Basham, A.L., The wonder that was India, 3rd edn, Newyork, 1971 Battacharya.
    [Show full text]
  • Buddhism, Democracy and Dr. Ambedkar: the Building of Indian National Identity Milind Kantilal Solanki, Pratap B
    International Journal of English, Literature and Social Science (IJELS) Vol-4, Issue-4, Jul – Aug 2019 https://dx.doi.org/10.22161/ijels.4448 ISSN: 2456-7620 Buddhism, Democracy and Dr. Ambedkar: The Building of Indian National Identity Milind Kantilal Solanki, Pratap B. Ratad Assistant Professor, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Research Scholar, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Abstract— Today, people feel that democratic values are in danger and so is the nation under threat. Across nations we find different systems of government which fundamentally take care of what lies in their geographical boundaries and the human lives living within it. The question is not about what the common-man feels and how they survive, but it is about their liberty and representation. There are various forms of government such as Monarchy, Republic, Unitary State, Tribalism, Feudalism, Communism, Totalitarianism, Theocracy, Presidential, Socialism, Plutocracy, Oligarchy, Dictatorship, Meritocracy, Federal Republic, Republican Democracy, Despotism, Aristocracy and Democracy. The history of India is about ten thousand years and India is one of the oldest civilizations. The democratic system establishes the fundamental rights of human beings. Democracy also takes care of their representation and their voice. The rise of Buddhism in India paved the way for human liberty and their suppression from monarchs and monarchy. The teachings of Buddha directly and indirectly strengthen the democratic values in Indian subcontinent. The rise of Dr. Ambedkar on the socio-political stage of this nation ignited the suppressed minds and gave a new hope to them for equality and equity.
    [Show full text]
  • THE BUDDHIST SCRIPTURES COMPARED with the BIBLE! !Robert Krueger! Presented To! !SYMPOSIUM: the UNIQUENESS of the CHRISTIAN SCRIPTURES! Dr
    !THE BUDDHIST SCRIPTURES COMPARED WITH THE BIBLE! !Robert Krueger! Presented to! !SYMPOSIUM: THE UNIQUENESS OF THE CHRISTIAN SCRIPTURES! Dr. Martin Luther College! New Ulm, MN! !April 15-17, 1993! !THE BUDDHIST SCRIPTURES COMPARED WITH THE BIBLE! !Introduction! In regard to the title of this essay and the theme of the symposium, both of which refer to scrip- tures, it must be noted that there's a lot more material to be found on Buddhism than on Buddhist scriptures -- at least it's easier to find. Whole books as well as parts of books dealing with Bud- dhism often treat the matter of Buddhist scriptures only briefly or in passing. To be sure, there are Buddhist scriptures and reference is made to a Buddhist canon, but as we shall see, these are dif- !ferent than and not so clearly defined as are our Christian Scriptures and the Biblical canon.! An appreciation for the Bible may also be gained by just looking at the origin, history, and doctrine of Buddhism, and these areas are also important in considering the Buddhist scriptures. Thus we'll !first look at those aspects of Buddhism as well as at some important terms and concepts.! !1. History and Origin of Buddhism! The founder of Buddhism is Siddhartha Gautama (ca. 560-480 B.C.), a prince of the Sakyas, who became known as Sakyamuni, sage of the Sakya people, and as the Buddha, the Enlightened One. There are various stories about his birth and life and even his conception, but it is generally agreed that he grew up as a prince and a member of a privileged class, married, and had a son.
    [Show full text]
  • Buddhist Modernism and the Rhetoric of Meditative Experience*
    BUDDHIST MODERNISM AND THE RHETORIC OF MEDITATIVE EXPERIENCE* ROBERT H. SHARF What we can 't say we can't say and we can't whistle either. Frank Ramsey Summary The category "experience" has played a cardinal role in modern studies of Bud- dhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassana meditation, and these reforms were pro- foundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority.
    [Show full text]
  • He Noble Path
    HE NOBLE PATH THE NOBLE PATH TREASURES OF BUDDHISM AT THE CHESTER BEATTY LIBRARY AND GALLERY OF ORIENTAL ART DUBLIN, IRELAND MARCH 1991 Published by the Trustees of the Chester Beatty Library and Gallery of Oriental Art, Dublin. 1991 ISBN:0 9517380 0 3 Printed in Ireland by The Criterion Press Photographic Credits: Pieterse Davison International Ltd: Cat. Nos. 5, 9, 12, 16, 17, 18, 21, 22, 25, 26, 27, 29, 32, 36, 37, 43 (cover), 46, 50, 54, 58, 59, 63, 64, 65, 70, 72, 75, 78. Courtesy of the National Museum of Ireland: Cat. Nos. 1, 2 (cover), 52, 81, 83. Front cover reproduced by kind permission of the National Museum of Ireland © Back cover reproduced by courtesy of the Trustees of the Chester Beatty Library © Copyright © Trustees of the Chester Beatty Library and Gallery of Oriental Art, Dublin. Chester Beatty Library 10002780 10002780 Contents Introduction Page 1-3 Buddhism in Burma and Thailand Essay 4 Burma Cat. Nos. 1-14 Cases A B C D 5 - 11 Thailand Cat. Nos. 15 - 18 Case E 12 - 14 Buddhism in China Essay 15 China Cat. Nos. 19-27 Cases F G H I 16 - 19 Buddhism in Tibet and Mongolia Essay 20 Tibet Cat. Nos. 28 - 57 Cases J K L 21 - 30 Mongolia Cat. No. 58 Case L 30 Buddhism in Japan Essay 31 Japan Cat. Nos. 59 - 79 Cases M N O P Q 32 - 39 India Cat. Nos. 80 - 83 Case R 40 Glossary 41 - 48 Suggestions for Further Reading 49 Map 50 ■ '-ie?;- ' . , ^ . h ':'m' ':4^n *r-,:«.ria-,'.:: M.,, i Acknowledgments Much credit for this exhibition goes to the Far Eastern and Japanese Curators at the Chester Beatty Library, who selected the exhibits and collaborated in the design and mounting of the exhibition, and who wrote the text and entries for the catalogue.
    [Show full text]
  • Soto Zen: an Introduction to Zazen
    SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts.
    [Show full text]
  • 06 Session5.Pdf
    The 1st World Humanities Forum Proceedings Session 5 Organizers’ Parallel Session A. UNESCO: Towards a New Humanism B. MEST/NRF: Renaissance of Humanities in Korea C. Busan Metropolitan City: Humanities for Locality The 1st World Humanities Forum Proceedings Organizers’ Parallel Session A. UNESCO: Towards a New Humanism 1. Age of Abundance / Alphonso Lingis (Pennsylvania State University) 2. Subjectivity and Solidarity – a Rebirth of Humanism / In Suk Cha (Seoul National University) 3. Reconstructing Humanism / John Crowley (UNESCO) 4. Transversality, Ecopiety, and the Future of Humanity / Hwa Yol Jung (Moravian College) Session 5 Session The Age of Abundance Alphonso Lingis Pennsylvania State University What immense and growing abundance of commodities we see about us, the result of extraordinary technological advances in industry driven by information and communications technologies! Manufacture has acquired new and advanced materials, and daily contrives new inventions and devises new products. Biotechnology is increasing food production with genetically altered plants and animals, and soon, meat not taken from butchered animals but grown from stem cells. Production is no longer bounded by the limitations of human labor; electrical and nuclear energy power the machines and robots shape materials and assemble cars, jet airplanes, computers, and soon everything. Nanotechnology is beginning to assemble molecules atom by atom, on the way to manufacture computer circuitry out of sand, gold out of lead, even living cells out of atoms. We see ourselves beginning an essentially new kind of human existence, acquiring a new nature— postevolutionary, transhuman. We are awed, fascinated, but also bewildered by the prospect with an abundance beyond all our needs and desires; how shall we deal with it? We are watching extraordinary advances in biotechnology, which promise not only to cure and prevent diseases and correct defects, but, with pharmaceuticals, gene therapy and nanotechnology, to endow our bodies and our minds with greater and also new capacities.
    [Show full text]
  • Getting to Know the Four Schools of Tibetan Buddhism
    THE FOUR ORDERS: BOOK EXCERPT Getting to know the Four Schools of Tibetan Buddhism hundreds ofyears that the four main been codified by Tibetan intellectual historians, who categorize Buddha's teachings in terms of three distinct of Tibetan Buddhism — Nyingma, vehicles — the Lesser Vehicle (Hinayana), the Great Vehicle akya, and Gelug — have evolved out of (Mahayana), and the Vajra Vehicle (Vajrayana) — each of which was intended to appeal to the spiritual capacities of their common roots in India, a wide array of particular groups. divergent practices, beliefs, and rituals have • Hinayana was presented to people intent on personal salvation in which one transcends come into being. However, there are signifi- suffering and is liberated from cyclic existence. • The audience of Mahayana teachings included cant underlying commonalities between the trainees with the capacity to feel compassion for different traditions, such as the importance the sufferings of others who wished to seek awakening in order to help sentient beings over- of overcoming attachment to the phenomena come their sufferings. of cyclic existence, and the idea that it is • Vajrayana practitioners had a strong interest in the welfare of others, coupled with determination necessary for trainees to develop an attitude to attain awakening as quickly as possible, and the spiritual capacity to pursue the difficult practices of sincere renunciation. John Powers' fasci- of tantra. nating and comprehensive book, Introduction Indian Buddhism is also commonly divided by scholars of the four Tibetan orders into four main schools of tenets to Buddhism, re-issued by Snow Lion in — Great Exposition School, Sutra School, Mind Only School, September 2007, contains a lucid explanation and Middle Way School.
    [Show full text]
  • Dongshans Five Ranks: Keys to Enlightenment Pdf, Epub, Ebook
    DONGSHANS FIVE RANKS: KEYS TO ENLIGHTENMENT PDF, EPUB, EBOOK Ross Bolleter | 152 pages | 09 Jun 2014 | Wisdom Publications,U.S. | 9780861715305 | English | Somerville, United States Dongshans Five Ranks: Keys to Enlightenment PDF Book The group is actually quite large but I only see and know a few of them, as with any and every experience. More Details This engaging and accessible little book is filled with both humor and profound teaching. From Wikipedia, the free encyclopedia. Lists with This Book. Mumonkan, The Gateless Gate. When we have seen deeply into the nature of words, statements about the Way, such as the captions of the Five Ranks, are no longer solely scripts that choreograph our changing relationship with the whole but are the dance itself. He is a composer with numerous CD releases, especially in the field of ruined piano. This rank describes enlightened behaviour: "Enlightened beings do not dwell in the state of result they have realized; from the ocean of effortlessness, they radiate unconditional compassion". Allison Tait rated it it was amazing Dec 19, Nevertheless, she still mistakes. Books by Ross Bolleter. More filters. Many bows to Bolleter for introducing me to Dongshan and carefully unpacking the Five Ranks line by line. Book Description Wisdom Publications, Ross makes it all more real by bringing in another from zen folk stories, friends and poems, which engage us with the here and now, not just flight of fancy. In Stephanie Kaza; Kenneth Kraft eds. Though brief, it offers a lifetime of advice for all who wish to engage in-and Return to Book Page.
    [Show full text]
  • Gautama Buddha - the Enlightened World-Teacher
    GAUTAMA BUDDHA - THE ENLIGHTENED WORLD-TEACHER Manila! Patel, Istanbul. The subject of this essay is "Gautama Buddha - The Enlight• ened World-Teacher". He who is not only "the Light of Asia" but one of the foremost leaders of humanity, has left, unfortunately for us, no direct evidence of his personal life, nor any verbatim report of his own utterances. This, however, is in perfect tune with the unique attitude of Indian saints and sages towards the story of their individual life. In order to let the truth they sought shine in its pristine purity they maintained a studied silence on the events of their temporal existence and environ• ment. For our knowledge of the life and thought of the Buddha we have, therefore, to depend on what his immediate and later followers have recorded here and there in the Buddhist scriptures. Among these the Pali canon of the Sthaviravadins is most useful for our purpose. The Tripitakas, or the "Three Baskets of the Law" of this canon, were pro• bably compiled and completed by 241 B.C. They contain, therefore, the earliest and most reliable record of the doings and sayings of the Buddha, known to us at the moment. The traditional story thus built up from the disjointed details gleaned from the Pali canon may not appear entirely unvarnished to modern higher criticism. Admittedly it is diffi• cult to steer clear of the imaginary accretions and mythical legends thai have grown round the life of the Buddha during the many decades subsequent to his death. The story is, nevertheless, highly important and effective in its having exercised a vast and vibrant influence upon the ideals and actions of countless millions all over Asia for the last twenty- five centuries indeed.
    [Show full text]
  • Zen Buddhism
    A Zen Master in Meditation, Shi K’o (Sekkaku). 10th Century Zen Buddhism SÇtÇ Zen Essays from the ShÇbÇgenzÇ by DÇgen Zenji [DÇgen Zenji (1200-1253) was the founder of the SÇtÇ school of Zen Buddhism. This essay is part of a remarkable collection of essays called ShÇbÇgenzÇ, or “Treasury of the Eye of True Teaching.” The commentary introducing the essays is by the translator Thomas Cleary.] The Issue at Hand (GenjÇkÇan) The term genjÇkÇan seems to appear first in ninth-century China and is often used in Japanese SÇtÇ Zen to refer to present being as the topic of meditation or the issue of Zen. Gen means “manifestation” or “present,” jÇ means “become.” GenjÇ means actuality—being as is, at hand, or accomplished, as of an accomplished fact. KÇan is a common Zen word which is often left untranslated, having to some extent become a naturalized English word. KÇ means official, public, or open, as opposed to private or personal; an means a consideration, or a considered decision. A kÇan in standard literary Chinese means an official report or an issue under consideration. The term was adopted in Zen with much the same meanings, only transposed into the frame of reference of Zen tradition and experience. GenjÇkÇan is one of the most popular and oft-quoted essays in ShÇbÇgenzÇ. Written to a lay disciple, it contains a number of key points stated in a most concise fashion. The very first paragraph contains a complete outline of Zen, in a covert presentation of the so-called “five ranks” (go i) device of the original Chinese SÇtÇ Zen school.
    [Show full text]