Zen: Difference between revisions
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The koan, a kind of poem, is not something that can be examined or analyzed. Zen teachers frequently employ the koan, a kind of question which admits of no immediate rational answer, as a teaching tool to bring about a "Satori" without which there is no Zen. For example one koan states "The sound of one hand clapping." While this may sound paradoxical to a rational mind, it is very obvious to anyone who has done that. | The koan, a kind of poem, is not something that can be examined or analyzed. Zen teachers frequently employ the koan, a kind of question which admits of no immediate rational answer, as a teaching tool to bring about a "Satori" without which there is no Zen. For example one koan states "The sound of one hand clapping." While this may sound paradoxical to a rational mind, it is very obvious to anyone who has done that. | ||
Zen is not a doctrine to be studied. Enlightenment does not come from a book or revelation. For example, one koan goes like this - "Do not mistake the pointing finger for the moon." Our concepts are but pointing fingers and are dualistic in that there is that which is pointed at and there is that which is not pointed at. This distinction implies a separation which in turn suggests a difference. But this difference comes from the self. It is self-imposed on us. Enlightenment then is not gaining of a secret knowledge, enlightenment is knowledge that the self had duped itself. That we really didn't know what we were thinking about. | Zen is not a doctrine to be studied but if you try anyway it is not this not that. Enlightenment does not come from a book or revelation is a central teaching of Zen. For example, one koan goes like this - "Do not mistake the pointing finger for the moon." Our concepts are but pointing fingers and are dualistic in that there is that which is pointed at and there is that which is not pointed at. This distinction implies a separation which in turn suggests a difference. But this difference comes from the self. It is self-imposed on us. Enlightenment then is not gaining of a secret knowledge, enlightenment is knowledge that the self had duped itself. That we really didn't know what we were thinking about. | ||
Proponents of almost every school claim that there is a Self, notice the capitalization, and a small self. It is the small self, our ego, which views reality through the mind. Self, as in whole Self, is the ground Self. Outwardly we experience ourselves as separate from the rest of it. Inwardly, we are all Ground where no distinction can be made between this and that. The Roman Poet Lucretius, said, "and where there is no distinction, there is no difference," | Proponents of almost every school claim that there is a Self, notice the capitalization, and a small self. It is the small self, our ego, which views reality through the mind. Self, as in whole Self, is the ground Self. Outwardly we experience ourselves as separate from the rest of it. Inwardly, we are all Ground where no distinction can be made between this and that. The Roman Poet Lucretius, said, "and where there is no distinction, there is no difference," | ||
Revision as of 23:38, 14 July 2007
Zen is a school of Mahayana Buddhism originating in India from the enlightenment-experience of Sakamuni and transmitted to Bodai-Daruna, considered to be the founder of Zen in China, around 520 A.D. Zen, as a Chinese product, emerged in the teachings of Hui-neng around 675. Zen masters claim that conceptual knowledge, including religious texts, will not lead to a direct experience of one's own True Nature. D.T. Suzuki, an exponent of Zen writes that Zen is universal and is "being life itself". Suzuki explains: "When I say that Zen is life, I mean that zen is not to be confined within conceptualization, that Zen is what makes conceptualization possible, and therefore that Zen is not to be identified with any particular brand of 'ism.'" [1]
Conventionally regarded as an Eastern philosophy, Zen is not a philosophy in the traditional Western sense where intellectual understanding is a goal. Zen is unique in that knowledge is doing. Thus Life is found in the living. To know is to do.
Koan
The koan, a kind of poem, is not something that can be examined or analyzed. Zen teachers frequently employ the koan, a kind of question which admits of no immediate rational answer, as a teaching tool to bring about a "Satori" without which there is no Zen. For example one koan states "The sound of one hand clapping." While this may sound paradoxical to a rational mind, it is very obvious to anyone who has done that.
Zen is not a doctrine to be studied but if you try anyway it is not this not that. Enlightenment does not come from a book or revelation is a central teaching of Zen. For example, one koan goes like this - "Do not mistake the pointing finger for the moon." Our concepts are but pointing fingers and are dualistic in that there is that which is pointed at and there is that which is not pointed at. This distinction implies a separation which in turn suggests a difference. But this difference comes from the self. It is self-imposed on us. Enlightenment then is not gaining of a secret knowledge, enlightenment is knowledge that the self had duped itself. That we really didn't know what we were thinking about.
Proponents of almost every school claim that there is a Self, notice the capitalization, and a small self. It is the small self, our ego, which views reality through the mind. Self, as in whole Self, is the ground Self. Outwardly we experience ourselves as separate from the rest of it. Inwardly, we are all Ground where no distinction can be made between this and that. The Roman Poet Lucretius, said, "and where there is no distinction, there is no difference,"
Zazen
Because Zen is action, several methodologies are employed in order to bring about a Satori and subsequent "enlightenment." One of those techniques is meditation or "Zazen." Here the goal is to take control of the mind with the eventual goal of leaving the mind behind much like one leaves a boat behind after crossing the stream.
Perhaps more importantly, because Zen is freedom from the constraints of the mind, proper thought and action must come first. It can be dangerous to achieve Selfhood if one is encumbered with "bad habits"
References
- ↑ Suzuki, D.T.,(1956) Zen Buddhism. Doubleday Books, New York
External links
- The International Research Insitute for Zen Buddhism's list of Zen Centers in North America.
- alt.zen's Frequently asked questions about Zen