Tag Archives: Ch’an

New Book on Ch’an

A new book on Ch’an was released back in September: China Root: Taoism, Ch’an, and Original Zen, by David Hinton. A reader’s note from the book states: read more

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The Sutra of Primordial Enlightenment

After years of gathering dust on a table full of books, awaiting its birth as a series here one day, The Sutra of Perfect Enlightenment was dusted-off and examined for possible entry this February. It was pleasantly satisfying to find a lot of insights that weren’t present before on previous goings-over and so the time was ripe for its exegesis to commence. This type of pattern has occurred for other series as well, it seems that when the time is ripe the Dharma-master will reveal a deeper-comprehension of these timeless texts that is beyond the wildest imagination. Certainly this present sutra is a notable one in the vast schema of the Buddhadharma. It has its origins within both Ch’an and Hua-yen schools and was most likely composed during the advent of the eighth century. It was hence most influential in these “meditation-oriented” schools, first within Chinese Ch’an and then later implanted within the rich soil of Korean Sŏn as it continues to be the most prevalent vehicle in its monastic-institutions to this day. read more

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Spontaneous Illumination

Shastra on the Importance of Entering the Path of Spontaneous Awakening

1. I reverently bow before all the Buddhas and Bodhisattvas from the Ten Directions, as well as all Awakened Beings who espouse the Bodhimind.
In composing this humble Shastra, I am aware that, indirectly, certain deficiencies may disrupt the pristine eminence of the True Nature of the Unborn Mind. If this be so, I pray that the intercession of the Blessed Tathāgata may intervene to reveal the unobstructed Buddhagnosis that will lead many to discern the undividedness of their own Bodhimind and Spirit. read more

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The Zen Teaching of Instantaneous Awakening

The renowned teacher of Huangbo and Linzi, Dazhu Huihai lived and taught during the Tang dynasty in the late eighth century. While any official dating of his birth is unknown, he was born in Jianzhou in Southeast China and became a monk at Daozhiego in the monastery Dayun in Yuezhou. He later journeyed to Jiangxi where he studied with the great master Mazu, a disciple of the sixth patriarch Huineng, for six years. It was with Mazu that his great transformation occurred, most notably through his first meeting with the master: read more

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The Secret Golden Light of the Unborn

The inspiration for this series dawned one day while recollecting an earlier episode in my life as a young man who had been living for three-years in the urban-wildness of South Florida. It was a deeply transitional time in the equally paralleled transitional living-modes of the South Florida experience; indeed, it was a home for “transients” of all types and from all walks of life. The year was 1981 and this young man of 23 found himself reading from a selection of works by Carl Jung entitled “Psyche and Symbol”, a Doubleday paperback priced at $3.50. This young man was deeply impressed by Jung’s erudite mind and quickly became enamored with his insights into the workings of the psyche. One particular chapter dealt with Jung’s commentary on the Daoist classic, “The Secret of the Golden Flower”. Returning to it now in the same old paperback—which has surprisingly survived the passage of time quite well—I’m reliving the mind of this young man who had studiously highlighted pertinent verses and also reinforced some of them with underlining, accompanied with some asterisks. Are these the same passages that I would highlight today, or were they only relevant to that younger mindset?  Whichever it may be it brings me great joy to revisit them now—or is it that young man’s mind returning to visit me?  One thing is certain—The Secret of the Golden Flower is as fascinating now, perhaps even more so, than when it was originally interpreted back in 1981. read more

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(31) False Face

It can fairly be stated that, the more you get involved in worldly matters, the further you are from the Truth. read more

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Fatal Obstructions

(Yampolsky) 

“Good friends, in this teaching from the outset sitting in meditation does not concern the mind nor does it concern purity; we do not talk of steadfastness. If someone speaks of ‘viewing the mind,’ [then I would say] that the ‘mind’ is of itself delusion, and as delusions are just like fantasies, there is nothing to be seen. If someone speaks of ‘viewing purity,’ [then I would say] that man’s nature is of itself pure, but because of false thoughts True Reality is obscured. If you exclude delusions then the original nature reveals its purity. If you activate your mind to view purity without realizing that your own nature is originally pure, delusions of purity will be produced. Since this delusion has no place to exist, then you know that whatever you see is nothing but delusion. Purity has no form, but, nonetheless, some people try to postulate the form of purity and consider this to be Ch’an practice. People who hold this view obstruct their own original natures and end up by being bound by purity. One who practices steadfastness does not see the faults of people everywhere. This is the steadfastness of self-nature. The deluded man, however, even if he doesn’t move his own body, will talk of the good and bad of others the moment he opens his mouth, and thus behave in opposition to the Tao. Therefore, both ‘viewing the mind’ and ‘viewing purity’. will cause an obstruction to Tao.” read more

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The Ceasing of Notions

Just came across this. It looks like a fine resource to have for those who are interested in the Dunhuang sources of early Ch’an Buddhism. read more

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