14 Matching Annotations
  1. Oct 2019
    1. Suzuki interpreted the episodes of spiritual awakening depicted in Zen public cases as proof of humankind’s ability to suddenly break through the boundaries of common, everyday, logical thought to achieve a nondualistic, pure experience in which distinctions such as self/other and right/wrong disappear. He characterized this experience as an expression of the irrational intuition that underlies all religions and all acts of artistic creation, regardless of culture or historical period, and that achieved its highest expression in the secular arts of Japan. Suzuki, therefore, interpreted Zen not as a form of Buddhism but as a Japanese cultural value with universal relevance.

      Suzuki provides interesting insight. This demonstrates that Japan had their own unique take on the entire concept of Zen.

    2. When the Ming dynasty (1368–1661) in China began to collapse, many Chinese Zen monks sought refuge in Japan.

      This provides a sound reasoning for the spread to Japan.

    3. Although Zen Buddhism in China is traditionally dated to the 5th century, it actually first came to prominence in the early 8th century, when Wuhou (625–705), who seized power from the ruling Tang dynasty (618–907) to become empress of the short-lived Zhou dynasty (690–705), patronized Zen teachers as her court priests. After Empress Wuhou died and the Tang dynasty was restored to power, rival sects of Zen appeared whose members claimed to be more legitimate and more orthodox than the Zen teachers who had been associated with the discredited empress. These sectarian rivalries continued until the Song dynasty, when a more inclusive form of Zen became associated with almost all of the official state-sponsored Buddhist monasteries. As the official form of Chinese Buddhism, the Song dynasty version of Zen subsequently spread to Korea, Japan, and Vietnam.

      The exact time that Zen was introduced into China is not exact. It appears to have formed over a series of years and involved many different people. This is in contrast with the common myth that Bodhidharma introduced it a one specific moment in time.

    4. Zen, Chinese Chan, Korean Sŏn, also spelled Seon, Vietnamese Thien, important school of East Asian Buddhism that constitutes the mainstream monastic form of Mahayana Buddhism in China, Korea, and Vietnam and accounts for approximately 20 percent of the Buddhist temples in Japan.

      China, Japan, Vietnam, and Korea are areas where zen was traditionally found.

    1. NOW, WHERE DOES THAT LEAVE US? Well, the consensus, I believe, among most Zen teachers and students who have looked at the topic is ... even if the lineage is not literal, it is the something beyond words that matters. It is our practice here and now that is most vital. It stands for something beyond time, so it is not so important that these people really existed or not. It is rather like Moses may have not been a historical personage ... but, still, in our hearts we can feel "Let My People Go!".

      This makes a great point. With so much confusion and contradictory information, one has to assume dharma transmission exceeded and circumvented the narrow pathways outlined in various lineages.As everyone has Buddha nature, everyone can be a pathway.

  2. Jun 2019
  3. Apr 2019
    1. “The greater the doubt, the greater the awakening; the smaller the doubt, the smaller the awakening. No doubt, no awakening. —C.-C. Chang, The Practice of Zen”
  4. Nov 2018
    1. Meditation can not only provide a welcome counterweight to this work with abstractions, it also cultives 10 qualities of character (Pali: paramis) that are useful during the practice of programming.

      Generosity Morality Renunciation Understanding Effort Patience/tolerance Truthfulness Loving-kindness Equanimity

  5. Nov 2017
    1. In hypo-egoic states, people have minimal thoughts about themselves, their reputations, and how people perceive them. They are more focused on concrete present-moment situations and outcomes in which they are not ego-involved or personally invested. Hypo-egoic states can include flow, loss of self-consciousness, and transcendence.
    1. This is the indirect pursuit of the golden rule that focuses on ideally good means to ideally good ends. “Love the good with your whole mind, your whole heart and your whole strength,” then you will love your neighbor as yourself, and also treat her as you’d wish to be treated by her. The differential diagnosis here identifies devotion that leads to embodiment as the cause of golden rule effect. And this devotion need not include any following or practicing rules of thumb like the golden rule, purposely fulfilling duties, or practicing those conventional activities associated with being morally upright. It can be as spiritual and abstract an activity as concentrated rational intuition ever-intent on an imagined Platonic form of good, which presumably would direct one’s perception of every reflection of the Form, in every ethical matter one dealt with in life.
    2. Getting some perspective, the second and third avenues or “ways of embodiment” above are analogous to the two main schools of Zen Buddhism—Rinzai and Soto. In the first, one experiences satori or enlightened awakening in a sudden flash. It is not known how, even a non-devotee may be blessed by this occurrence. One smiles, or laughs as a result, at the contrast in consciousness, then goes back to one’s daily life with no self-awareness of the whole new sense of reality and living it creates. Those around cannot help but notice the whole new range of behaviors that come out, filled with the compassion of a bodhisattva. To the master, it is daily life and interaction: “I eat when I am hungry, I sleep when I am tired.” The third way is that of gradual enlightenment. One meditates for its own sake, with no special aim in mind—no awaited lightning strike from the blue. “Over time, as one constantly “polishes one’s mirror,” Zen consciousness continually grows until normal consciousness and ego fade out, akin to the Hindu version of enlightenment or moksha. Compassion grows beside it, imperceptibly, until one is bodhisattva. To the recipient, Zen-mind seems ordinary mind.
  6. Jul 2017
    1. I was very stressed out. I wasn't a very happy person. It wasn't like, "Oh, I'm cured, I got here, everything's wonderful," but I knew the second I got here—I felt more calmness. So I just wanted to stay here. I thought I could go to graduate school, and come back and do work here, and then I thought "Wait a minute, I'm already here.”
  7. Feb 2016
    1. unstrategy

      I unschooled all my kids. Is that akin to unstrategizing? Is unstrategizing the same as doing nothing, the same as one hand clapping, the same as that damned finger's silent pointing at the moon?

  8. Jan 2015
    1. Batı'da olduğu gibi Türkiye'de de Zen, seküler hümanizm, entelektüel anarşizm ve hippilik ile birbirine karıştırılmış ve bu kavramlar adeta birbiri yerine kullanılabilirmiş gibi okuyuculara sunulmuştur. Herhangi bir kural ve ilke yerine içgüdülere dönük bir yaşam süren kimselerin de Zen'in gerçeğine varmış aydınlanmış kişiler gibi görülebileceği bile iddia edilmiştir. Oysa Bodhidharma'nın Kanakışı Vaazı'nda (Bloodstream Sermon) söylediği "Buddhalar ilkeleri tutmazlar. Ve Buddhalar ilkeleri çiğnemezler. Buddhalar herhangi bir şeyi tutmaz veya çiğnemezler." ifadesi ile aynı yerde geçen şu ifadeler herhangi bir disiplin dışında kalarak Buddha doğasından bahsetmenin çelişkisini göstermektedir: