I very much doubt Suzuki intended to imply he was the first to discover those documents, he was just stating where he read them. It is never like a stone or a piece of wood. The more that you can do that, the more you'll be your own person. So, for example, is Dogen part of the Zen history, or is he Lutheran? Alan Wallace Tibetan Zen: Discovering a Lost Tradition, Sam van Schaik Contemplative Science: Where Buddhism and Neuroscience Converge, B. A history of Zen isn't a handbook to satori. So if the mirror doesn't even exist, where can dust collect? You, who have worn the surplice of a Buddhist priest, will sink to the bottom of a loathsome hellish mire and experience unending agonies.
Just one another search tool in a book hunter's tool box. Here we find no reliance on scripture or a Savior, for the student isshown how to go beyond thought in order to achieve a state of consciousness beyond duality. How, then, does an event of the past go over to the present so that we have a complete conception of the event as complete? Zen masters do not assume such an entity behind our empirical consciousness. I would have trouble finding a library in France, that was my point. This new edition of Volume 1, on the early years of the emergence of Zen through India and China, includes: notes on the new editions by James W. T, Suzuki , 7 Ling'Chlao, DioJoguo between Hui- cEung and. Amazoncom the zen doctrine of no mind 9780877281825 daisetz teitaro suzuki christmas humphreys books.
Compared with other Buddhist teachers of his age he is direct, and goes to the heart of his teaching without circumlocution. You don't just repeat what they said, you try and put it in context. This may be called static mediation. As it is never born, it never dies. As it has no discrimination to make, no affective preference to follow, it fills the whole body, pervading every part of the body, and nowhere standing still. If there's a Zen Master who's written a decent history of Zen, I've never heard of him.
Hui-neng was, of course, one of them. Berating means to scold or condemn vehemently or at length, and differs from disagreement, which is simply a difference of opinion where nothing need be said at all. An handed it to him as requested, and repeated the first question. The fact is, however, that it is a reservoir of mysteries and a source of superstitions. They regard Dhyana as distinct from Prajna. The point I wish to make here is that the reason side has been there all the time, and that it is because of this unseen side that the visible side has been able to display its multiple beauty. It is not the historian's job to find or construct a pure Christianity, although they might reflect on certain broad patterns characteristic of the many voices that make up Christian history.
The Buddha-nature knows neither decrease nor increase, whether it is in the Buddha or in common mortals. I take this to mean that a bad man is no worse than a good man, a good man no better than a bad one. It is best, therefore, not to harbor anything in the mind from the start. To be a real object these three concepts, Body, Form, and Use, must be accounted for. If you wish to study Zen, Zen is neither in sitting cross- legged nor in lying down.
Paradoxically stated, when seeing is no-seeing there is real seeing ; when hear- ing is no-hearing there is real hearing. Apart from their theological or philo- sophical interpretations, to my mind Christians and Buddhists refer to the same fact of experience when they talk about sacrifice and obedience. That Wikipedia link is the tip of the iceberg, but adequately represents the views of historians of Zen. Once this viewpoint of Prajna is gained, all the essential irrationalities found in religion become intelligible. You can't understand or express Zen directly in words. In either case all ends in utter futility.
For this reason the mind fulfills every function required of it. I posted the books that I used at the end of this mini-essay for reference. If he fails to perform the work satisfactorily — that is, logically to confirm the experience — the failure is on the side of the logician, who has now to devise a more effective use of his tools. The Zen master is well aware of this, and avoids the complications. It had a huge influence on samurai zen culture and zen culture as a whole. If the Unconscious, on the other hand, means the loss of consciousness, it then spells death, or at best a tem- porary suspension of life itself. Yagyu's allusion to it is understandable from this angle, but what has the sword to do with poetry about the moon? Since all is void, Where can the dust alight? Suzuki generates the state of No Mind in the reader.
Light stands against darkness ; the passions stand against enlightenment. O friends, when there is a Prajna illumination, the inside as well as the outside becomes thoroughly translucent, and a man knows by himself what his original mind is, which is no more than emancipation. The proper temporal view naturally implies the proper spatial view : the two are inseparable. Takuan's letter to Yagyu the swordmaster reveals some of the depth of the art of the sword, an art combining technique and spirit with consequences far beyond the sore muscles of a sitting cushion. He did not need any deliberation. His answer could not be anything but practical and truly to the point. He's clearly positive about Suzuki's book.
All the merits accruing from the Unconscious cannot be recounted by the Buddhas, much less by the Sravakas and the Pratyeka-Buddhas. What inspiration is the swordsman expected to get from viewing the moon as the day dawns? Who could make sense of it? It is not the historian's job to find or construct a pure Christianity, although they might reflect on certain broad patterns characteristic of the many voices that make up Christian history. Dhyana is not quietism, nor is it tranquillization ; it is rather acting, moving, performing deeds, seeing, hearing, thinking, remember- ing; Dhyana is attained where there is, so to speak, no Dhyana practised; Dhyana is Prajna, and Prajna is Dhyana, for they are one. When this is understood, Dhyana and Prajna go hand in hand in the practice of meditation. Here we find no reliance on scripture or a Savior, for the student isshown how to go beyond thought in order to achieve a state of consciousness beyond duality. The technique is something you do while you try not to let it interfere with the spaciousness of your mind.
He is writing about Zen for a graduate student audience, and he's very thorough. Out- wardly, to be free from the notion of form — this is cUan. In Huang-po Hsi-yun we have this : Q,. But in cases like this it is the last word a Zen master would say about his Zen. That all these three are needed for a devoted Buddhist goes without saying.