PART IV
THE PRACTICE OF
ZEN
chapter Xvii
A
SHORT
history
Zen is neither a theory nor an idea; it is
not an intellectual concept. It is a practice. Zen is translated
as meditation. According to the Wikipedia Dictionary, meditation describes a state
of concentrated attention
on some object of thought or awareness. It usually involves
turning the attention inward to the mind itself. The
word meditation comes from the Latin meditatio,
which originally indicated every type of physical or intellectual exercise,
then later evolved into the more specific meaning "contemplation’’. Meditation is often recognized as
a component of Eastern
religions, where it has been practiced for over 5,000 years. Hinduism
can be considered the oldest religion that professed meditation as a spiritual
and religious practice. Yoga Devanagari is one of the six
schools of Hindu
philosophy, focusing on meditation. In India, Yoga is seen as a
means to both physiological and spiritual mastery.The closest words for
meditation in the classical languages of Buddhism are bhāvanā
and jhāna (Pāli; Skt.: dhyāna). These
words were translated into Chinese as 禪, 禪那 , or 禪定.
禪 is pronounced ch’an in Chinese while Zen in Japan. "Zen"
is the name most commonly known worldwide, it is also known as Ch’an in China, Seon in
Korea, and Thi ền in Vietnam.
Meditation has also become mainstream in Western culture. It encompasses any of a wide variety of
spiritual practices which emphasize mental activity or quiescence.
The Bahá'í Faith
teaches that meditation is necessary for spiritual growth, alongside obligatory
prayer and fasting. Christian traditions have various practices which might be
identified as forms of "meditation." Many of these are monastic practices. Some types of
prayer, such as the rosary and Adoration (focusing on the eucharist) in Catholicism or the hesychasm in Eastern Orthodoxy, may be
compared to the form of Eastern meditation that focuses on an individual
object. A lot of religions such as Islam, Jainism, Judaism, Sikhism,
and Taoism also practice meditation.
Meditation has always been
central to Buddhism. The Lord Buddha himself was said to have achieved enlightenment while
meditating under a Bodhi tree.
The seventh and eighth
items on the Eightfold Path, Right Mindfulness and Right Concentration,
bring us into the ambit of Meditation. Meditation is a specialized activity
that helps us to fully realize the Buddha’s teachings.
Theravada
Buddhism emphasizes the meditative development of mindfulness
(sati, see for example the Satipatthana Sutta) and concentration (samadhi, see kammatthana),
in the pursuit of Nibbana (Nirvana). Traditional popular meditation
subjects include the breath (anapana) and loving-kindness (mettā).
In Japanese Mahayana schools,
Tendai
(Tien-tai), concentration is cultivated through highly structured ritual.
Especially in the Chinese Ch’an Buddhism school ts'o ch'an meditation(坐禅) and koan[1]
meditation practices are extremely important. Tibetan
Buddhism (Vajrayana)
emphasizes tantra
for its senior practitioners; hence its alternate name of Tantrayana Buddhism.
Buddhist meditation
encompasses a variety of meditation techniques that develop mindfulness,
concentration,
tranquility
and insight.
Core meditation techniques are preserved in ancient Buddhist
texts and have proliferated and diversified through the millennia of teacher-student
transmissions. Non-Buddhists use these techniques for the pursuit of physical
and mental health as well as for non-Buddhist spiritual aims. Buddhists
pursue meditation as part of the path toward Enlightenment and Nirvana.
Chapter XIII
Preparations for Meditation
I. PHYSICAL POSTURES
The basis of Zen meditation is to adopt a posture
of body and mind (viewed as inseparable) that allows one to remain comfortably
(relatively anyway) for long periods of time without expending significant amounts of energy. There are four postures for the practitioners: walking,
standing, lying and sitting. In Zen practicing, there are four things matter: you must be still, comfortable, relaxed, and alert. You must be still because movements distract you from meditation.You must be comfortable because pain distracts. You must be relaxed because bodily tension produces mental tension. You must be alert
because maintaining attention is central to meditation. Any position that allows all four factors is ideal. Generally, sitting is the best position for meditation. It is difficult to maintain sufficient alertness whilst lying down.
Standing still becomes uncomfortable after a few minutes. There are valuable methods for meditating whilst walking -- but the method you are learning now requires physical stillness.
If you want to meditate while sitting on the floor and do not have an
appropriate cushion, you can fold and stack some blankets. Or if you initially
find it more comfortable, you can sit on a hard chair that allows you to plant
both feet firmly on the floor.
Half lotus position.
Different spiritual traditions, and different teachers within those traditions, prescribe or suggest different physical postures for meditation. Most famous are the several cross-legged postures, including the Lotus Position.
Many meditative traditions teach that the spine
should be kept "straight" (i.e. that the meditator should not
slouch). Often this is explained as a way of encouraging the circulation of
what some call "spiritual energy," the "vital breath", the
"life force" (Sanskrit prana, Chinese qi 氣, Latin spiritus)
or the Kundalini.
In some traditions the meditator may sit on a chair, flat-footed (as in New Thought);
sit on a stool (as in Orthodox Christianity); or walk in
mindfulness (as in Theravada Buddhism). Some traditions suggest being barefoot, for
comfort, for convenience, or for spiritual reasons. Various hand-gestures or mudras may be
prescribed. These can carry theological meaning or according to Yogic
philosophy can actually affect consciousness. For example, a common Buddhist
hand-position is with the right hand resting atop the left (like the Buddha's
begging bowl), with the thumbs touching.
half-lotus position
Zen sitting meditation,
the core of zen practice, is called zazen in Japanese (坐禅; Chinese tso-chan
[Wade-Giles] or zuochan [Pinyin]). During zazen, practitioners usually
assume a sitting position such as the lotus,
half-lotus, Burmese, or seiza postures. Awareness is directed towards one's posture and
breathing. Often, a square or round cushion (zafu, 座蒲) placed
on a padded mat (zabuton, 座布団) is used to sit on; in some cases, a
chair may be used. In Rinzai Zen practitioners typically sit facing the
center of the room; while Soto practitioners traditionally sit facing a wall.
Meditation as a practice can be applied to any posture.
Walking meditation is called kinhin經行. Successive periods of zazen are usually interwoven with
brief periods of walking meditation to relieve the legs.
II. preparation FOR PRACTICE
In order to
reach the level of consciousness, you have to really work hard with your mind
to prepare it to be open for the Zen experience. If you plan to have a nice garden, you will
have to do a lot of groundwork first. It is very similar to Zen work. We have
to spend a long time just to prepare the ground, but preparing the ground is in
itself very beneficial to us in our daily life.
1.time
The amount of time spent daily in zen by practitioners
varies. For the beginners, five minutes or more daily is beneficial. The key is
daily regularity, as Zen teaches that the ego will naturally resist, and the
discipline of regularity is essential. Practicing Zen monks may perform
four periods of zen during a normal day,
with each period lasting 30 to 40 minutes or more hours. Find a time
when other people will not interrupt your practicing.
2. space
Many people like sitting meditation.
We need a clean and peaceful room, not too hot, not too cold. Select a
corner in which to meditate away from distracting devices such as radios and
telephones. For the majority of people, especially for poor people, life is
difficult, and we have no convenience. Moreover, our world is always noisy, especially
in towns and cities today. Therefore no place is available for us. So by our
firm will, we have to struggle against our difficulties and obstacles. We can
practice Zen anywhere and anytime, even on train, airplane or in prison.
3. Clothes.
Before meditating, dress in loose clothing and be
sure to remove your shoes. You can take a wash and put on your new clothing
before Zen practice.
4. Food:
Do not eat about two hours before and after practice of
Zen.
iii. in practice
1. before practice
Like
in sport, you must warm up your body before practicing Zen. Move gently your
body. Massage your face, hands and legs about ten minutes.
2. in practice
a. Breathing
Now pay attention to the breath. Steadily breathe in through the nose,
down to the diaphragm, and out through the nose without any tension. Do this
several times, and then let the breath breathe itself.
b. Relax
In our meditation practice we neither amplify nor suppress thoughts and
feelings. We simply experience them as they are, letting them arise, grow to
maturity, and dissipate without interacting with them. The most important
condition is relaxing your body and your mind.
c. Awareness
Over time, as your mind learns to quiet down and become more receptive,
focusing your attention on the breath and developing a detached awareness of
the various sensations, feelings and imagery that arise in the mind will
naturally involve less conscious effort. Always focus on your object or
subject. Do not let your mind wander anywhere. Not to be sleepy, tired and unconscious. The
Buddha taught his disciples about the practice of Zen, and the most important
condition is awareness:
Dispelling
covetousness for the world I abode freeing the mind. Dispelling anger I abode
with a mind free of anger, compassionate to all born. Dispelling sloth and
torpor abode, aware of a perception of light, mindful of cleaning sloth and
torpor. Dispelling restlessness and worry abode with a mind internally
appeased, cleaning the mind of restlessness and worry. Abode with doubts
dispelled of merit that should and should not be done.
I dispelled the five
hindrances of the mind, and wisely making the minor defilements weak, secluded
the mind from sensual thoughts and demerit [2]
3.
after practice
Before
finishing your practice, do not stand up
and walk quickly. Stay at your
place few minutes, breathe slowly and move gently your body. Massage your face,
hands and legs about ten minutes.
Chapter xix
methods of meditation
But the path is the goal, the journey is the destination. We don't practice to get something, we practice to cultivate wholesome states and to abandon unwholesome states.
The Buddha was asked:
What makes you different from other people?
He replied:
I am awake.
The first step to awakening is to "put mindfulness in front of you" as taught by the Buddha in the Anapanasati Sutta. Placing mindfulness up front is a two step practice.
As taught by the Venerable Ajahn Brahm, a monk of the Theravada school, we begin Present Moment Awareness meditation by instructing our mind to:
1. Forget the past;
2. Drop thoughts of the future; and
3. Experience only the present moment.
While seated on our meditation cushion, we can
listen to birds chirping, street sounds, and so on, as long as we are
only listening to the sounds of the present. We can enjoy the smell of
incense as well.
Venerable Ajahn Brahm calls this practice "Present Moment Awareness" and his invaluable book, Mindfulness, Bliss and Beyond discusses how to practice Present Moment Awareness in wonderful detail.
It requires consistent, day-by-day, every day
practice to learn how to sit in Present Moment Awareness. It is an
amazingly rewarding practice. We soon discover that the days we practice
Present Moment Awareness are very different from the days we don't.
So we quickly develop a desire to practice Present Moment Awareness every day.
The first step in Zen practice, the first step to
Buddhahood, is to cultivate happiness which is the same thing as
cultivating mindfulness as we are about to discover. This is the way we
transcend the tenth dharma realm and rise to the ninth.
We will learn what dharma realms are as we encounter them.
We cultivate happiness by practicing Present Moment
Awareness. Mindfulness of the present moment produces happiness. It
frees us from the past and the future. And it allows us to experience
the present, a time few people ever experience, a foreign country few
people ever visit.
As a preliminary practice, we can prepare ourselves for Present Moment Awareness by walking in kinhin. To walk calmly in kinhin for a few minutes is our first Zen practice each morning.
At the beginning of our kinhin, we mentally recite the Three General Resolutions of Zen:
I resolve to avoid evil.
I resolve to do good.
I resolve to liberate all sentient beings.
Reciting these three general resolutions on a daily basis at the beginning of our morning kinhin helps us plant the seeds of happiness that will lift us from the tenth dharma realm (the lowest one) and prevent us from returning to it.
I resolve to avoid evil.
I resolve to do good.
I resolve to liberate all sentient beings.
Reciting these three general resolutions on a daily basis at the beginning of our morning kinhin helps us plant the seeds of happiness that will lift us from the tenth dharma realm (the lowest one) and prevent us from returning to it.
We cultivate happiness every day by beginning
and ending each day with kinhin. Kinhin is the practice that ties
together all of our daily practices. We can think of the ten steps of
this program as a kinhin sandwich because we begin the day with kinhin
and we end the day with kinhin.
Even when things go crazy on some days and we
can't complete the three steps of Beginning Zen, the six steps of
Intermediate Zen, and the step of Advanced Zen, we can still walk in
kinhin at the beginning and end of each day.
Bhikkhus, if you develop and make much this
one thing, it invariably leads to weariness, cessation, appeasement,
realization and extinction. What is it? It is recollecting the Teaching, ... re
... the Community, ... re ... virtues, ... re ... benevolence,. ... re ... gods
... re ... mindfulness of in breaths and out breaths, ... re ... death, ... re
... mindfulness of the body, ... re ... mindfulness of appesement . If this
single thing is recollected and made much, it invariably leads to weariness,
cessation, appeasement, realization and extinction. .
. . If he develops the meditation object water, for the
fraction of a second, it is said he abides in jhana. Has done his duties by the
Teacher, and eats the country's alms food without a debt. If he makes much of
that, it would be more gainful.
445. If he develops the meditation object
fire, for the fraction of a second, it is said he abides in jhana. Has done his
duties by the Teacher, and eats the country's alms food without a debt. If he
makes much of that, it would be more gainful. . If he develops the meditation
object air, for the fraction of a second, it is said he abides in jhana. Has
done his duties by the Teacher, and eats the country's alms food without a
debt. If he makes much of that, it would be more gainful. . ., .. If he develops the meditation object
blue color, for the fraction of a second, it is said he abides in jhana. Has
done his duties by the Teacher, and eats the country's alms food without a
debt. If he makes much of that, it would be more gainful. [3]
Especially, the
Buddha focused on the method of breathing because it is safe. He
taught Rahula:
Breathing in long, he
discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am
breathing out long.' Or breathing in
short, he discerns, 'I am breathing in short'; or breathing out short, he
discerns, 'I am breathing out short.'
He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming the bodily fabrication. He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' He trains himself, 'I will breathe in sensitive to mental fabrication.'
He trains himself, 'I will breathe out sensitive to mental fabrication.' He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'
He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming the bodily fabrication. He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.' He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.' He trains himself, 'I will breathe in sensitive to mental fabrication.'
He trains himself, 'I will breathe out sensitive to mental fabrication.' He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'
He trains himself, 'I will breathe in
sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the
mind.' He trains himself, 'I will breathe in satisfying the mind.' He trains
himself, 'I will breathe out satisfying the mind.' He trains himself, 'I will
breathe in steadying the mind.' He trains himself, 'I will breathe out
steadying the mind. He trains himself, 'I will breathe in releasing the mind.'
He trains himself, 'I will breathe out releasing the mind.'
He trains
himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I
will breathe out focusing on inconstancy.' He trains himself, 'I will breathe
in focusing on dispassion.'5
He trains himself, 'I will breathe out focusing on dispassion. 'He trains
himself, 'I will breathe in focusing on cessation.'
He trains himself, 'I will breathe out focusing on cessation.' He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'
He trains himself, 'I will breathe out focusing on cessation.' He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'
This,
Rahula, is how mindfulness of in-and-out breathing is developed and pursued so
as to be of great fruit, of great benefit.
"When mindfulness
of in-and-out breathing is developed and pursued in this way, even one's final
in-breaths and out-breaths are known as they cease, not unknown.That is what
the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's
words.[4]
In many sutras,
the Buddha also emphasized this method:
How does the bhikkhu
abide reflecting the body in the body? Here, the bhikkhu gone to the forest, to
the root of a tree, or to an empty house, sits cross-legged, the body erect and
mindfulness established in front. He mindfully breathes in and out. Breathing
in long he knows, `I breathe in long.'
Breathing out long knows, `I breathe out long.' Breathing in short knows, `I breathe in short.' Breathing out short knows, `I breathe out short.' He trains, `feeling the whole body I breathe in. Feeling the whole body I breathe out.'
Breathing out long knows, `I breathe out long.' Breathing in short knows, `I breathe in short.' Breathing out short knows, `I breathe out short.' He trains, `feeling the whole body I breathe in. Feeling the whole body I breathe out.'
He trains, `Calming
the bodily determination I breathe in, calming the bodily determination I
breathe out.' Just as a clever turner or his apprentice, pulling the bellows
long knows, `I pull them long,' and pulling the bellows short knows `I pull
them short.' In the same manner, breathing in long, knows `I breathe in long;'
breathing out long, knows `I breathe out long.' Breathing in short knows, `I
breathe in short,' and breathing out short knows `I breathe out short.' He
trains, `Calming the bodily determination I breathe in, calming the bodily
determination I breathe out.'
Thus he abides
reflecting the body in the body internally, or he abides reflecting the body in
the body exterrnally. Or he abides reflecting the body in the body internally
and externally. Or he abides reflecting the arising of thoughts in the body.
Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu,
going knows, `I go;' standing, knows `I stand;' Sitting, knows `I sit;' lying,
knows, `I lie.' What and whatever posture the body maintains, that and that he
knows.
Thus he abides
reflecting the body in the body internally, or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally. Or he abides reflecting the arising of thoughts in the body. Or
he abides reflecting the fading of thoughts in the body. Or he abides
reflecting the arising and fading of thoughts in the body.
Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again the bhikkhu
becomes aware, going forward or turning back, looking on, or looking about,
bending, or stretching, He becomes aware bearing the three robes and bowl,
becomes aware enjoying, drinking, eating, or tasting. He becomes aware going,
standing, sitting, lying, speaking, or keeping silence.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally. Or he abides reflecting the arising of thoughts in the body. Or
he abides reflecting the fading of thoughts in the body. Or he abides
reflecting the arising and fading of thoughts in the body. Or he establishes
mindfulness,
`There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
`There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
abides reflecting this body up from the sole, down from the hair on the top,
and surrounded by the skin as full of various impurities.
There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.
There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.
Just like a bag of
provisions open on both sides, is filled up with various grains such as rice,
paddy, green grams, beans, sesame, and fine rice. A man who could see would
pull it out and reflect, This is rice, this paddy, this green grams, this
beans, this sesame, and this is fine rice.û In the same manner the bhikkhu
abides reflecting this body, up from the sole, down from the hair on the top,
and surrounded by the skin as full of various impurities.
There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.
There are in this body, head-hair, body-hair, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, and urine.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally. Or he abides reflecting thoughts that arise in the body. Or he
abides reflecting thoughts that fade in the body. Or he abides reflecting the
arising and fading of thoughts in the body.
Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
abides reflecting this body as elements in whatever posture it is. There are in
this body, the elements, earth, water, fire, and air. Just as a clever butcher
or his apprentice would be seated in a hut at the four crossroads with a killed
cow dissecting it into small bits. In the same manner, in this body, there are
the elements earth, water, fire, and air.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally. Or he abides reflecting the arising of thoughts in the body. Or
he abides reflecting the fading of thoughts in the body. Or he abides
reflecting the arising and fading of thoughts in the body.
Or he establishes mindfulness, `There is a body.' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he establishes mindfulness, `There is a body.' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
reflects this body as a dead body thrown in the charnel ground, either after
one day, two days or three days, bloated, turned blue and festering. This body
too is subject to that same, has not gone beyond it.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally.
Or he abides reflecting thearising of thoughts in the body, Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he abides reflecting thearising of thoughts in the body, Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
abides reflecting this body as a dead body thrown in the charnel ground eaten
by hawks, vultures, dogs, foxes, or by various other living things. This body
too is subject to that same, has not gone beyond it.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally.
Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
abides reflecting this body as a corpse thrown in the charnel ground, a
skeleton with flesh and blood and connecting veins. .. A skeleton without
flesh, smeared with blood and connected with veins. .. a skeleton flesh and
blood gone, connected by veins ... a disconnected skeleton thrown about
everywhere.
In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another the skull. This body too is subject to that same, has not gone beyond it.
In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another the skull. This body too is subject to that same, has not gone beyond it.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally
and externally.
Or he abides reflecting the arisisng of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Or he abides reflecting the arisisng of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.
Again, the bhikkhu
abides reflecting this body as a corpse thrown in the charnel ground bones
turned white like the colour of pearls, bones rotten and turned to powder. This
body too is subject to that same, has not gone beyond it.
Thus he abides
reflecting the body in the body internally. Or he abides reflecting the body in
the body externally. Or he abides reflecting the body in the body internally and
externally. Or he abides reflecting the arising of thoughts in the body. Or he
abides reflecting the fading of thoughts in the body.
Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body,Bhikkhus, how does the bhikkhu abide reflecting the feeling in feelings?
Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, `There is a body,' and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body,Bhikkhus, how does the bhikkhu abide reflecting the feeling in feelings?
Here, the bhikkhu, feeling a pleasant feeling, knows, `I feel a pleasant feeling.' Feeling an unpleasant feeling, knows, `I feel an unpleasant feeling.' Feeling a neither unpleasant nor pleasant feeling knows, `I feel a neither unpleasant nor a pleasant feeling.' Feeling a pleasant material feeling, knows `I feel a pleasant material feeling.' Feeling a pleasant immaterial feeling knows, `I feel a pleasant immaterial feeling.' Feeling an unpleasant material feeling, knows `I feel an unpleasant material feeling.' Feeling an unpleasant immaterial feeling, knows `I feel an unpleasant immaterial feeling.'
Feeling a neither unpleasant nor pleasant material feeling, knows, `I feel a neither unpleasant nor pleasanat material feeling.' Feeling a neither unpleasant nor pleasant immaterial feeling, knows `I feel a neither unpleasant nor pleasant immaterial feeling.
Thus he abides
reflecting the feeling in feelings internally. Or he abides reflecting the
feeling in feelings externally. Or he abides reflecting the feeling in feelings
internally and externally. Or he abides reflecting the arising of thoughts in
feelings, Or he abides reflecting the fading of thoughts in feelings. Or he
abides reflecting the arising and fading of thoughts in feelings. Or he
establishes mindfulness, `There is a feeling,' and abides not supported on
anything in the world. Thus too the bhikkhu abides reflecting the feeling in
feelings.
Bhikkhus, how does the
bhikkhu abide reflecting the mental state in the mind?
Here, the bhkkhu with
a greedy mind knows, `It is a greedy mind.' With a non-greedy mind knows, `It
is a non-greedy mind.' With an angry mind knows, `It is an angry mind.' With a
non-angry mind knows, `It is a non-angry mind.' With a deluded mind knows, `It
is a deluded mind.
With a non-deluded mind knows, `It is a non-deluded mind.' With a non-scattered mind knows, `It is a non-scattered mind.' With a scattered mind knows, `It is a scattered mind.' With a developed mind knows, `It is a developed mind;' and with an undeveloped mind knows, `It is an undeveloped mind.' With a mind with compare knows, `It is a mind with compare.' With a mind without compare knows, `It is a mind without compare.' With a concentrated mind knows, `It is a concentrated mind.' With an unconcentrated mind knows, 'It is an unconcentrated mind.' With a released mind knows, `It is a released mind; and with an unreleased mind, knows `It is an unreleased mind.' [5]
With a non-deluded mind knows, `It is a non-deluded mind.' With a non-scattered mind knows, `It is a non-scattered mind.' With a scattered mind knows, `It is a scattered mind.' With a developed mind knows, `It is a developed mind;' and with an undeveloped mind knows, `It is an undeveloped mind.' With a mind with compare knows, `It is a mind with compare.' With a mind without compare knows, `It is a mind without compare.' With a concentrated mind knows, `It is a concentrated mind.' With an unconcentrated mind knows, 'It is an unconcentrated mind.' With a released mind knows, `It is a released mind; and with an unreleased mind, knows `It is an unreleased mind.' [5]
Chapter xx
Experiences
Zen
is useful for our life and our mind. For
many centuries ago till now, a lot of religions have practiced meditation
although they had different methods and goals. Zen is good for our health and
mind. Zen is a path to improve ourselves.
To
come to the Zen experience, you will have to do a lot of work, sitting for many
years. But the time you are using in order to get to that point where you
really experience Zen is not wasted, because all along on the way to the real
Zen experience, you will undergo many transformations and changes -- many
experiences of liberation. And that is all setting the groundwork necessary for
the actual Zen experience.
During
the long time to practice Zen, what did we see, what did we feel and
what is the result of Zen practice? We have different methods, different
masters and different goals, therefore we will have different results. But some
books give us the same information.
Generally,
there are many benefits to be gained from "doing" Zen . First of all, you will experience a
new way of looking at the world itself. And, of course, your understanding of this world is different.
And here we already begin with changing our consciousness.
Like in sport
practice, you will recognize a progress. Automatism is a character of out body
and of Zen practice. In your practice you are being guided to make those
experiences yourself. Very little is being taught in Zen, in terms of teaching.
All that is taking place is guidance for your own mind to find its natural way
to higher levels of consciousness. This is the main characteristic in Zen --
that each practitioner makes his or her own experience -- not that you are
being taught a lot of theories or dogmas, but being taught what to watch out
for, what to avoid, so that your mind no longer just, let us say, moves on a
horizontal plane, but gradually moves higher and higher, like a spiral:
-At first, we
can practice five minutes but during months and years, we can practice 30
minutes or longer.
-At first, we breathe
in and out loudly but during months and years, our breath become gentle.
-At first, we
feel uneasy, but little by little, we will feel easy.
-At first, our
body and mind are anxious and agitated, but after a long time, we will feel
peaceful and tranquil. The state of peace and tranquility lasts a minute, but
later it last longer. At that time, we will feel joyful and happy a little bit.
- If you
focused on a point between two eyes, you would see light and color.
-If you focused
on a point about 2 inches below the navel, your abdomen will move gently
following your breath.
In
practice, our body will get some feelings. Monk Zhiyi [6] in his book entitled The Fundamental Zen, stated eight
phenomena that are good omens for the practitioners:
(1).
Light: we feel that our body is light as
a cloud.
(2). Warm.-
(3). Cold
(4).
Heavy-
(5).
Moving (hands and body move gently).
(6). Itching
(7).
Stingy
(8).
Smooth
In
my opinion, there are three more states of mind while practicing Zen:
(1). Tranquil
(2). Joyful
(3). Happy
The Buddha mentioned these states in Zen practice:
-And then later on I
see that by realizing it for himself with direct knowledge, he here and now
enters upon and abides in the deliverance of mind and deliverance by wisdom
that are taintless with the destruction of the taints, and is experiencing
extremely pleasant feelings.[7]
-For one who is at ease
-- his body calmed -- the mind becomes concentrated. When the mind of one who
is at ease -- his body calmed -- becomes concentrated, then concentration as a
factor of awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development [8]
During
the first period, we felt tired and painful at our legs and backbone. After a
long time, five or ten years, we will feel easy. One day, we will feel that our body suddenly
stops moving. Everything is quiet, bright. It seems that we also stop
breathing. That phenomenon lasts one or two minutes, and next time it will
gradually increase. When the mind begins to become still,
we then begin to truly see it. When you first try to stabilize and pacify the
mind, initially it will become very busy because it’s not accustomed to being
still.
Eventually you will find yourself in a state where your mind is clear and open all the time. It is just like when the clouds are removed from the sky and the sun can clearly be seen, shining all the time. This is coming close to the state of liberation, liberation from all traces of suffering. At that time, we will feel joyful and happy. Wu (in Chinese 悟, or Japanese Satori is the spiritual goal of Zen Buddhism, roughly translates into individual Enlightenment, or a flash of sudden awareness. Satori is as well an intuitive experience. A brief experience of Enlightenment is sometimes called Kensho (見性). Semantically, Kensho and Satori have virtually the same meaning and are often used interchangeably in describing the Enlightenment of the Buddha and the patriarchs.
Eventually you will find yourself in a state where your mind is clear and open all the time. It is just like when the clouds are removed from the sky and the sun can clearly be seen, shining all the time. This is coming close to the state of liberation, liberation from all traces of suffering. At that time, we will feel joyful and happy. Wu (in Chinese 悟, or Japanese Satori is the spiritual goal of Zen Buddhism, roughly translates into individual Enlightenment, or a flash of sudden awareness. Satori is as well an intuitive experience. A brief experience of Enlightenment is sometimes called Kensho (見性). Semantically, Kensho and Satori have virtually the same meaning and are often used interchangeably in describing the Enlightenment of the Buddha and the patriarchs.
Before attaining
Wu or Satori, we will have some experiences. Our body and mind will improve
gradually:
- We will be healthy
- We will feel happy and active.
- We will eliminate our bad habits
-We can acquire some talents or powers. Some practitioners can foresee, write poems.
Anyway, like
the flowers, these talents and powers do not last long. Power is not the goal of a Buddhist.
According to the Indian Yoga school,
our body has spinning energy centers
that look like spinning wheels and are called Chakras. Each center relates to some powers. Practicing Zen can stimulate these centers:
(1) Chakra Seven: Crow, violet
Thought, Universal identity, oriented to
self-knowledge.
(2).
Chakra Six: Third eye, Indigo
Light, Archetypal identity, oriented to
self-reflection
This chakra is known as the brow chakra or third eye center.
This chakra is known as the brow chakra or third eye center.
(3).
Chakra Five: Throat, Blue
Sound, Creative identity, oriented to
self-expression
This is the chakra located in the throat and is thus related to communication and creativity.
This is the chakra located in the throat and is thus related to communication and creativity.
(4).
Chakra Four: Heart, Green.
Air, Social identity, oriented to
self-acceptance
This chakra is called the heart chakra and is the middle chakra in a system of seven.
This chakra is called the heart chakra and is the middle chakra in a system of seven.
(5).
Chakra Three: Solar Plexus, Yellow.
Fire, Ego identity, oriented to self-definition
(6).
Chakra Two: Sacral, Orange
Water, Emotional identity, oriented to
self-gratification
The second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions and sexuality.
The second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions and sexuality.
(7). Chakra One:Base- Red.
Earth, Physical identity, oriented to
self-preservation
Located at the base of the spine, this chakra forms our foundation.
Located at the base of the spine, this chakra forms our foundation.
What
I present above are the phenomena and experiences
of good training. One phenomenon appears a short time then disappears. After a long
time, another phenomenon appears, disappears. We will experience a lot of
phenomena. Gradually, we advance and get more success. Anyway, what we gain
today are only some certificates of the elementary school. The way to doctor
degree is still far. We have to work hard and continue our job until we attain
the Perfect Happiness.
When
many people succeed in practicing Zen, the others do not. There are many reasons for their failure:
Firstly,
they do not follow the Buddha’s Middle
Way in practice of Zen. Don't do too much and don't fail to do
enough. We must avoid two extremes of sensual-indulgence and self-mortification;
over-aroused persistence and overly slack persistence according the
Buddha’s teachings:
In the same way, Sona, over-aroused persistence leads to
restlessness, overly slack persistence leads to laziness. Thus you should
determine the right pitch for your persistence, attune the pitch of the [five]
faculties [to that], and there pick up your theme. [9]
Secondly, they follow wrong or bad methods. For example, some people
focused on the sun, and looked at the sun.
We do not know whether they acquire power or not, but certainly they
will be blind.
Thirdly, they
do not focus firmly on their subject or object. They let their mind wander
anywhere may be in Heaven or Hell. In
fact, they are not aware of reality, so their mind was led to
illusion. Do not follow the images and voice in Zen practicing because all of
them are not real.
The Surangama Sutra 首楞嚴經 warns
the practitioners of fifty false states caused by the five aggregates:
In this
state of dhyàna, as form vanishes and receptiveness manifests, the practiser
may achieve the condition of bright purity and awaken to the profound noumenon
to which he conforms, thereby suddenly experiencing infinite weightlessness. He
will think that he is a saint which gives him comfortable independence. This is
weightless purity which is harmless if he knows that it is not a saintly state,
but if he regards it as such, he will succumb to the demon of weightless purity
who will control his mind causing, him to be well satisfied with his
(incomplete) achievement and to refrain from striving to advance further. He is
like the untutored bhikùu who misled others and then fell into the avãci hell.
He will thus lose all benefit from the dhyàna so far achieved and will sink into the lower states. [10]
Finally, you need guidance from
somebody who has the experience, whom you can trust, and who will guide you to
reach those higher levels of consciousness
Zen
is reality. A number of people have gained many benefits from practicing Zen . The Buddha told us his experiences when
he arrived at Ultimate Nirvana or Parinirvana after 49 days and nights of
meditation under the Bodhi Tree:
Partaking coarse food
and gaining strength, secluded from sensual thoughts and thoughts of demerit
with thoughts and discursive thoughts and with joy and pleasantness born of
seclusion I attained to the first jhàna. Aggivessana, even those arisen pleasant
feelings did not take hold of my mind and settle. Overcoming thoughts and
discursive thoughts, with the mind internally appeased, and brought to a single
point, without thoughts and discursive thoughts and with joy and pleasantness
born of concentration I attained to the second jhàna. Aggivessana, even those
arisen pleasant feelings did not take hold of my mind and settle.
With equanimity to joy and detachment abode mindful and aware, and with the body experienced pleasantness and attained to the third jhàna. To this abiding the noble ones said, abiding mindfully in pleasantness. Aggivessana, even those pleasant feelings did not take hold of my mind and settle. Dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity, I attained to the fourth jhàna. Aggivessana, even those pleasant feelings, did not take hold of my mind and settle.
With equanimity to joy and detachment abode mindful and aware, and with the body experienced pleasantness and attained to the third jhàna. To this abiding the noble ones said, abiding mindfully in pleasantness. Aggivessana, even those pleasant feelings did not take hold of my mind and settle. Dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity, I attained to the fourth jhàna. Aggivessana, even those pleasant feelings, did not take hold of my mind and settle.
When the mind was
concentrated, pure, free from minor defilements, malleable workable not
disturbed, I directed the mind for the knowledge of previous births. I
recollected the manifold previous births, one birth, two births, three, four,
five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a
hundred thousand births, innumerable forward cycles of births, innumerable
backward cycles of births, innumerable forward and backward cycles of births.
There I was of such name, clan, disposition, supports, experiencing such
pleasant and unpleasant feelings and with such a life span.
Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details I recollected. the manifold previous births. Aggivessana, this is the first knowledge I attained in the first watch of the night, ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details I recollected. the manifold previous births. Aggivessana, this is the first knowledge I attained in the first watch of the night, ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
When the mind was
concentrated, pure, free from minor defilements malleable workable not
disturbed, I directed my mind for the knowledge of the disappearing and
appearing of beings. With the heavenly eye purified beyond human, I saw beings
disappearing and appearing un -exalted and exalted, beautiful and ugly, arising
in good and bad states according to their actions: These good beings
misbehaving by body, speech and mind, blaming noble ones, with the wrong view
of actions, after death are born in loss, in decrease, in hell.
As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human, I saw beings disappearing and appearing. Aggivessana, this is the second knowledge I attained in the second watch of the night. Ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human, I saw beings disappearing and appearing. Aggivessana, this is the second knowledge I attained in the second watch of the night. Ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.
When the mind was
concentrated, pure, free from minor defilements, was malleable workable not
disturbed, I directed the mind for the destruction of desires. Knew this is unpleasant,
knew this is arising of unpleasantness, knew this is cessation of
unpleasantness and knew this is the path to the cessation of unpleasantness as
it really is. : Knew these are desires, knew the arising of desires, knew the
cessation of desires and knew the path to the cessation of desires as it really
is. I, knew and saw them and the mind was released, from sensual desires, from
desires `to be', and from ignorant desires When released knowledge arose, I'm
released, birth is destroyed, what should be done is done. The holy life is
lived to the end.
I knew, there is nothing more to wish. Aggivessana, this is the third knowledge, I attained in the last watch of the night. Ignorance was dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.[11]
I knew, there is nothing more to wish. Aggivessana, this is the third knowledge, I attained in the last watch of the night. Ignorance was dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. Aggivessana, even these pleasant feelings did not take hold of my mind and settle.[11]
Huineng insisted on the theory of ‘’ Sudden Enlightenment while the others ‘’Slow
Enlightenment’’. In my opinion, the result of our practice of Zen depends on
what we do and did in present and in previous lives.
The Buddha said
about result of Zen practice:
Whoever bhikkhu
develops these four establishments of mindfulness for seven years, could expect
one of these fruits: either knowledge of extinction here and now, or become
mindful of not returning with substratum remaining. Leave alone seven years, if
he develops these four establishments of mindfulness for six years, five years,
four years, three years, two years, one year .
Bhikkhus, leave alone
one year - if he develops these four establishments of mindfulness for seven
months, six months, five months, four months, three months, two months, for one
month, or even half a month -- Bhikkhus, leave alone half a month, if he
develops these four establishments of mindfulness for seven days, could expect
one of these fruits either knowledge of extinction here and now, or become
mindful of not returning with substratum remaining.
Bhikkhus, there is one
single way for the purification of beings, for the ending of grief and lament,
for overcoming unpleasantness and displeasure, for realizing knowledge and
extinction, that is this fourfold esstablishment of mindfulness [12]
It is difficult to become the Buddha.
Anyway, some people had enjoyed many experiences of happiness in practicing
Zen. Huineng when he was young and his family was poor, so he did not
have the chance to learn to read or write. One day, while he was delivering
firewood to an inn, heard a guest reciting the Diamond
Sutra and he had an awakening.
In a book entitled The Practice of Zen, Chang Chen Chi
told us stories of some Chinese monks:
1. Monk Hàm SÖn :
When he heard The Avatamsaka Sutra (The Flower
Adornment Sutra
), and when he practiced walking Zen, he suddenly realized that his body and the world were empty [13]
), and when he practiced walking Zen, he suddenly realized that his body and the world were empty [13]
2. Monk
Vô Væn
His Zen subject
was emptiness
then changed to I want to know. One day, suddenly he felt
bright, light and empty.[14]
3. Monk Tuy‰t Nham
His Zen subject
was emptiness, and he always focused
on his subject. One day, he suddenly
felt cold, bright and motionless. And for
an instant, he heard nothing. About three years later, he suddenly felt that
the world was bright [15]
.
We will have
another experience by a lay person:
4.Mr.Tܪng Duy KiŠu.
He was a Chinese, a sick man, he followed the Taoist meditation. When he
was 29 years old, he began to practice
meditation. After three months, he felt
his body moved and hot. About 85 days,
he became wealthy. His story was recorded in Chinese in 1954 [16]
Buddhism is a path of practice and
spiritual development leading to Insight into the true nature of life. Buddhist
practices such as meditation are means of changing oneself in order to develop
the qualities of awareness, kindness, and wisdom. The experience developed
within the Buddhist tradition over thousands of years has created an
incomparable resource for all those who wish to follow a path -- a path which
ultimately culminates in Enlightenment or Buddhahood.
Thus Buddhism addresses itself to all people irrespective of race, nationality, or gender. It teaches practical methods (such as meditation) which enable people
Thus Buddhism addresses itself to all people irrespective of race, nationality, or gender. It teaches practical methods (such as meditation) which enable people
to realise and utilise its teachings in
order to transform their experience, to be fully responsible for their lives
and to develop the qualities of Wisdom and Compassion. Zen
is a path to peace of mind and
development of body. Zen is the backbone
of Buddhism. Thanks to Zen, we can attain wisdom and happiness.
CONCLUSION
The Buddha opened a new horizon for humankind because of his new thoughts. Brahmanism was an oldest religion of our world, and it highlighted the faith in God and Gods. Gotama was a great revolutionist and a great philosopher of his era with his theory of Four Noble Truths, Noble Eightfold Path, and Dependent Origination. He was
a great moralist because of many moral lessons in his teachings. The Buddha’s
Middle Path is the backbone of Buddhism. It advises us to avoid two extremes,
to follow the right way and to unite theory with practice.
Moreover, Buddhism avoids dogmas and theology; it covers both the natural and spiritual, and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a
meaningful unity. Buddhism is a religion of selflessness, wisdom and compassion.
Buddhism is also a religion of Peace,and Goodwill.Buddhism has influenced on this world, and contributes a great part to humankind. Thanks to Buddhism, we have a peaceful
life, create a wonderful art, and a humane culture. Buddhism is a religion of freedom and love because it has no strict organization and rules. It always opens the door for everybody, and extends its hands to all beings.
Nguyễn Thiên Thụ
Ottawa, 8 June , 2012
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3 vols. Thích Minh Châu dÎch, Vån Hånh, 1972-1975.
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Ti‹u B¶ Kinh,
2 vols. Minh Châu dÎch. Van Hånh, Saigon,
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Translated from
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Trung B¶ Kinh, 3 vols. Minh Châu dÎch, Vån Hånh, Saigon,1973-1975.
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Distributed
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TÜÖng Ðng B¶ Kinh, 5 vols. Minh Châu dÎch, Vån
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TRЩNG A
HàM. 2 vols. Vån Hånh, Thích TuŒ SÏ
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MA CÆT. ñoàn Trung Còn
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KINH KIM
CÜÖNG. ñoàn Trung Còn
dÎch. PhÆt
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KINH CHU…N ñ“ ñà la Ni,
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ViŒt,
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THERAVADA
buddhidm by Thanissaro
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Buddhist
Web-Sites of Interest
Buddhism
Internet Links
THE PALI CANON by Thanissaro Bhikkhu
the great western vehicle
METTANET
- LANKA by Upalavanna
Mahayana
Buddhist Sutras in English
[1] Koans: (公案) is a story, dialogue,
question, or statement in the history and lore of Chán (Zen) Buddhism,
generally containing aspects that are inaccessible to rational
understanding, yet that may be accessible to intuition. Koans are often used as meditation aids, (particularly in the Rinzai tradition).
For example, one koan is known as: 'Who am I', since it is this question that
guides the enquiry into one's true nature. The realization that there is no 'I'
that is doing the thinking, but rather that the thinking process brings forth
the illusion of an 'I', is a step on the way to Kensho. Koan is a form of seemingly absurd riddles.
[5] MN I, 10 Establishing Mindfulness Bhikkhuni Uppalavanna
[7] MN.I. 12. Mahàsìhanàda sutta. Bhikkhu Bodhi.
[8] MN. 118. Anapanasati Sutta. Mindfulness of Breathing . Bikkhu Thanissaro
<http://www.buddhanet.net/pdf_file/surangama.pdf>
[12] MN. 1. 10 Satipatthànasuttaü. Upalavanna.
[14] Chang Chen Chi, 221
[15] Chang Chen Chi, 226.
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