Zen Buddhism: An Overview of the Meditation-Centric Chinese-Japanese Form of Buddhism, Slides of Philosophy

Download Zen Buddhism: An Overview of the Meditation-Centric Chinese-Japanese Form of Buddhism and more Slides Philosophy in PDF only on Docsity! • Zen Buddhism: Some recommended books • Zen Buddhism Docsity.com Zen Buddhism: Some recommended books • Some books that may be of interest: • The Diamond Sutra and The Sutra of Hui Neng. Translated by A.F. Price and Wong Mou-Lam. Dated 1969, and published by Shambhala Publications. • Shibayama, Zenkei. The Gateless Barrier: Zen comments on the Mumonkan. Translated by Sumiko Kudo. Dated 1974/2000, and published by Shambhala Publications. • The Lotus Sutra. Translated by Burton Watson. Dated 1993, and published by Columbia University Press. • Ordinary Enlightenment: A Translation of the Vimalakirti Nirdesa Sutra. Translated by Charles Luk. Dated 2002, and published by Shambhala Publications. • Kapleau, Roshi Philip. Zen: Dawn in the West. Dated 1980, and published by Doubleday. Docsity.com Zen Buddhism: Introductory comments • (3) They tend to avoid the pursuit of merit, or avoidance of demerit, as a means towards a better rebirth or enlightenment (Asian Philosophies, p.234). • (4) To engage in authentic Zen practice it is not necessary to adopt a set of particular teachings (Asian Philosophies, pp.233, 234). • Again, this CAN be overstated. After all, Zen does proffer a particular (Buddhist) view of human psychology, the Buddha Mind, and enlightenment (see Asian Philosophies, p.243 or pp.112-13 or of your Course Pack). • However, it is their tendency to downplay Buddhist teaching and the relevance of Buddhist scriptures in Zen practice that inclines Buddhist scholars like D.T. Suzuki to see Zen as compatible with the practice of other World Faith Traditions. Docsity.com Zen Buddhism: Introductory comments • “When a Zen master was once asked what Zen was, he replied, ‘Your everyday thought.’ Is this not plain and most straightforward? It has nothing to do with any sectarian spirit. Christians as well as Buddhists can practice Zen just as big fish and small fish are both contentedly living in the same ocean. Zen is the ocean, Zen is the air, Zen is the mountain, Zen is thunder and lightning, the spring flower, summer heat, and winter snow; nay more than that Zen is man” (Suzuki, D.T. 1973. An Introduction to Zen Buddhism. New York: Ballantine Books, p.45). • Again, this is probably an overstatement (for the reasons already given). Docsity.com Zen Buddhism: Introductory comments • Contra what you might think when reading the previous passage from Suzuki, there is more than one form of Zen Buddhism. • Two dominant sects of contemporary Zen Buddhism are Rinzai and Soto Zen (Asian Philosophies, p.232). • The fundamental distinction between these two sects can be made on the basis of their respective lineage (of teachers or masters) (Asian Philosophies, p.232). • You will, however, find within each tradition polemical literature that criticizes the other’s basic perspective or practice. Docsity.com Zen Buddhism: Indian and Chinese foundations • (2) The emphasis on (direct) insight into the nature of the self and of reality as the end of Zen practice, and its disavowal of the study of sacred teaching as a requisite for walking the Path or following the Way, nicely connects Zen to the perspective contained in the Prajnaparamita Tradition (Asian Philosophies, pp.234- 35). • Like the Buddhists of the Prajnaparamita Tradition, Zen practitioners see our conceptual schema and discursive consciousness as obstructing our knowledge of the true nature of reality. We must move beyond (our attachment to) discursive consciousness in order to achieve enlightenment (Asian Philosophies, pp.234-35). Docsity.com Zen Buddhism: Taoist ‘influences’ • Taoism, remember, emphasizes (1) the indescribability of the Ultimate ground of being (i.e. the Tao), (2) the undivided ‘nature’ of the Tao, (3) that Tao gives rise to, but lies beyond, the objects, processes, or events of our experience, (4) that we should pursue a life in accord with the Tao, (5) that such a life would have us “reunite with the Source. But words do not reach the Source; here, at the source of life, is vast and profound stillness” (Asian Philosophies, p.235), and (6) meditation as a means to calm the mind and unite with the Tao (Asian Philosophies, pp.235-36). • Similar emphases can be found in Zen Buddhism, where they tend to talk of Buddha Nature instead of the Tao (Asian Philosophies, p.235). Docsity.com Zen Buddhism: Taoist ‘influences’ • As Koller suggests, the interchange of ideas or meditative technique between these traditions is difficult to discount ... particularly with Chinese Buddhists adopting some of the philosophical vocabulary of their contemporaries (Asian Philosophies, pp.235-36). Docsity.com Zen Buddhism: On Buddha Nature • The other sense of mind is “called variously Buddha- nature, the enlightened mind, emptiness, no-mind, mind-only, and suchness. These expressions all refer to the same reality, which is the true reality of interdependent arising experienced by the enlightened person” (Asian Philosophies, p.243). • Two things of importance to note about Buddha Nature as described here: (1) “What is ordinarily meant by Buddha-nature is that the nature of everything is such that it can become enlightened” (Asian Philosophies, p.242), and (2) as we really, or fundamentally, are, we are already in some important sense a Buddha (Asian Philosophies, p.243). Docsity.com Zen Buddhism: On Buddha Nature • Let’s take a breath here to make sure we’re on the same page. • It is Koller’s contention that what Zen Buddhists (at least typically) mean by Buddha Nature is Reality as it is (independent of our conceptual schemas or discursive thought) … interdependently arising (Asian Philosophies, p.243). • Under this account, to realize one’s Buddha Nature (i.e. achieve satori) to is to realize one’s interdependent nature … with a mind free of ignorance, attachment and aversion (Asian Philosophies, pp.239, 243). • There’s (at least) a couple of questions that arise out of this account: (1) Why use the term ‘Buddha Nature’ to refer to That which interexists? (2) Why use ‘No-mind’, ‘Mind’ or ‘Buddha Mind’ as synonyms for ‘Buddha Nature’? Docsity.com Zen Buddhism: On Buddha Nature • Let me suggest some answers to (1) and (2). • Re (1): This is arguably because of two reasons. (i) That which characterizes an Awakened One (or Buddha) is not substantially, or essentially, different from what ultimately characterizes any-thing else (indeed there are no fundamental characteristics, there is no essence, that distinguish(s) you and I, or you and the other individuals in your environment). In the case of a Buddha, there is a set of interexisting processes, inter-related to every-‘thing’ else, albeit lacking duhkha, ignorance, attachments and aversions. (ii) The individual who awakens is not substantially, or essentially, different from their pre- enlightened self. Since this can be said of everyone, AND given (i), we can all be said to already possess Buddha Nature. Docsity.com