Buddhism

Hanshan

"Cold Mountain", fl. 9th century) was a legendary figure associated with a collection of poems from the Chinese Tang Dynasty in the Taoist and Chan tradition. No one knows who he was, or when he lived and died. In the Buddhist tradition, Hanshan and his sidekick Shide are honored as emanations of the bodhisattvas Mañjuśrī and Samantabhadra, respectively. In Japanese and Chinese paintings, Hanshan is often depicted together with Shide or with Fenggan, another monk with legendary attributes. Little is known of his work, since he was a recluse living in a remote region and his poems were written on rocks in the mountains he called home. Of the 600 poems he is thought to have written at some point before his death, 313 were collected and have survived.[1] Among the 57 poems attributed to Hanshan's friend, Shide,[1] seven appear to be authored by Hanshan, for a total of 320 manuscripts of Hanshan's poems by Lüqiu Yin, who begins by saying no one knows where Hanshan came from and relays descriptions given to him by elders from Guoqing Temple "as a poor and eccentric hermit" who "often went to the Kuo-ch'ing Monastery in order to take home the left-overs of the meal, which he carried in a bamboo tube given to him by Shih-te, a monk working in the dining-hall."[6] In the introduction of his translation of Hanshan's poems Burton Watson says "If the reader wishes to know the biography of Han-shan, he must deduce it from the poems themselves." Watson goes further to describe Hanshan as a "a gentleman farmer, troubled by poverty and family discord, who after extensive wandering and perhaps a career as a minor official"[17] who, as described in Paul Rozer's translation 302, it's indicated that Hanshan arrived at Tiantai Mountain at age 30 after leaving home as well that he was trained in the Confucian classics

Samsāra

"Cyclic existence" - uncontrolled birth and rebirth Cyclic existence goes from lifetime to lifetime "Cyclic existence -- rebirth, reincarnation' To escape cycle of suffering and rebirth, one must practice spiritual discipline

nirvāṇa

"Liberation" (moksa) from this cycle of samsara

Dao

"The Way" - path, road, way to get somewhere - suggests movement from one place to another Wasn't the state ideology like Confucianism - but it was a philosophy which provided a counterpoint to the Confucian rigid structure and regulations, and controlled behavior -- Daoism = balancing force in intellectual and religious life Philosophical Daoism and Religious Daoism Philosophical - form of Daoism that is similar to Buddhist ideas Religious - religious rituals, practices, meditation, diet Most important figures Laozi (ca. 5th century BCE) and Zhuangzi (ca. 300 BCE) Most important text known as Daodejing (The Way and its Power) Philosophical Daoism Daoism is a sort of "nature mysticism" (nature is understood by Daoists to be the home or the ultimate expression of truth or reality itself)(nature is the sight for examination for the way things truly are)(mysticism = communion- close intuitive cognition of a thing - understanding something deeply or intuitively-- identifying with the thing itself) Daoists express joy and amazement over nature They seek to identify with this nature, which they call "Dao" In Confucianism, the dao refers to proper moral, social conduct In Daoism, the dao refers to the law of the universe To Daoists, the dao brings all things into existence and governs them Since dao is eternal, one who unifies with it also becomes "immortal" Daodejing 1st text of Daoism is Daodejing, Classic of the Way and its Power The Dao determines all things and flows as the "energy"(de) of the universe Dao is beyond words or concepts The dao that can be expressed is not the eternal dao."(DDJ 1) - true dao is outside of language and concepts Dao not a creator god- has no will -- create spontaneously -- Dao experienced intuitively- must let go and do nothing to experience dao To experience the dao one must let go and "do nothing" (wuwei) All Mahayana Buddhism in China has a large Daoist streak Daoism aided the transplantation of Mahayana into Chinese culture The Dao ("way") resembles Buddhist doctrines of Emptiness & Buddha-Nature The terms "nature" and "mind" are almost always translated as "Dao" in Chinese Buddhist texts

"Mu" ("wu")

"no", "not", "nothing", or "without - "nothing" What is Mu? and carry it day and night. Do not believe it is the common negative symbol meaning nothing. It is not nothingness, the opposite of existence.

Dōgen

(Japan) Son of minor nobility Lost both father and mother by age 7 These losses became a vivid lesson in impermanence, an important Buddhist doctrine Became a monk at age 12 Studied at Mt. Hiei, seat of Tendai School(this school received most support from imperial family -- religion has political and social dimension as well) Dissatisfied at Mt. Hiei, he wandered seeking various teachings "If enlightenment is inherent in all beings from the start, then why practice or seek enlightenment?" Ended up at Kennin-ji, Zen temple founded by Eisai, founder of the Rinzai (Linji) School. Studied with Eisai and Myozen for 9 years Went to China with Myozen at age 24 Upon reaching China, went to Mt. Tiantong, a famous Caodong monastery Dissatisfied (Dogen wanted to know about meditating - they were yelling, telling stories not really seated meditation) , he wandered to various temples and pilgrimage sites Returned to Mt. Tiantong to study with Rujing Experienced "great enlightenment" under guidance of Rujing (Rujing emphasized seated meditation(zazen)) Returned to Japan in 1227, but found life at Kennin-ji dissatisfying Founded a new meditation center outside Kyoto to teach Zen practice Later, he founded Kosho-ji monastery, staying 11 years In 1243 retired to mountains in northern prefecture of Echizen and founded Eihei-ji temple, the center of Soto Zen to this day Dogen's Character Dogen's strong character clear from his writings and events of his life Shows strong resolve to overcome difficulties to achieve his goals Each stage of his life represents a step forward Becoming a monk Studying at Mt. Hiei Leaving Mt. Hiei Journey to China, etc. Wrote Shobogenzo (Treasury of the True Dharma Eye) Dogen says he like the Buddha possesses true Dharma Eye Buddha holds up flower - one monk laughs - Buddha says he will transmit treasury of true dharma eye Manifestation and Attainment Koan (genjo koan) Dogen views koan practice as inferior to zazen Instead, he advocates his genjo koan in the Shobogenzo This koan denotes the "manifestation and attainment" (actualizing the fundamental point) of truth or reality Reality cannot be separated from one's actions and experience Genjo Koan If one refuses to act before understanding the nature of life, one will not achieve anything The only reality for an individual is her present action, nothing more, nothing less There is no transcendent goal or enlightenment to seek Enlightenment consists in merely living, acting, and being in the present moment Dogen explains the genjo koan: To master the Buddha way is to master oneself To master oneself is to forget oneself To forget oneself is to realize the myriads of phenomena To realize the myriads of phenomena is to "cast off" one's mind and body, and the mind and body of others A bird cannot find a path in the sky other than by soaring in it and uniting with it Similarly, human beings must drop all dualistic differentiation and clinging to self Thus, practice of zen and attainment of zen become identical It is upon this idea that Dogen formulated his theories of Buddha Nature and time Mind is The Buddha This expression does not mean that all base functions of an ignorant mind are somehow equated with Buddhahood "Mind" is a mind that is engaged with Buddhahood in an authentic manner In Dogen's view, all existents (i.e., manifestations of reality) are Buddha Nature All sentient beings are part of this reality as well Buddha Nature cannot be sought, since there is nothing substantial to seek Present moment and action constitute Reality, hence are "Buddha time" and "Buddha activity" The functions of a mind of one who lives in an authentic manner become the Buddha Mind Experience of that person becomes identical to enlightenment of historical Buddha After Dogen's death Soto school spreads throughout Japan Soto among most popular Buddhist movements in Japan

buddha-nature (tathāgatagarbha)

(garbha - means embryo or womb or matrix (place that nurtures and allows something to grow, can mean essence or nature) theory presents a positive view of the absolute The basis for all Buddha's virtues and experiences is innate in all beings Critical of the "negative" doctrine of emptiness Each living being carries the potential to become a Buddha Tathagata-garbha = means essence, womb, embryo of a "one-gone-thus" (=Buddha) "Embryonic buddha"or "buddha-potential" within all beings Sentient beings don't know great treasure they possess Buddha Nature is our true, pure identity covered by delusion, greed, anger, etc.

Shunryu Suzuki

-Soto zen -inherited temple from father -got invitation to be head of temple in america and went -a lot of family pain in japan (wife murdered, daughter killed herself) -priest of zen center -liked training americans because they had an open mind, beginners mind -gradually awaken buddha nature through zazen

Mahākāśyapa

1st Buddhist patriarch Inherited Buddha's Dharma through wordless transmission Flower Sermon While the Buddha gave many spoken sermons after he became enlightened, during one sermon in particular he did nothing but hold up a flower. It is said that upon seeing it, his disciple Mahakasyapa was immediately enlightened. Buddha gave him robe and bowl Symbolic transference of authority Bc Mahakasyapa Smiles was one of the principal disciples of Gautama Buddha and convened and directed the First Buddhist council. He came from the kingdom of Magadha. The Flower Sermon is a story of the origin of Zen Buddhism in which Śākyamuni Buddha (Siddhartha Gautama) transmits direct prajñā (wisdom) to the disciple Mahākāśyapa.

Laozi (Lao-tzu)

1st text of Daoism is Daodejing, Classic of the Way and its Power Text contains both "nature mysticism" and advice to rulers Attributed to "Laozi" ("Old Sage") (ca. 6th cent. BCE) "Laozi" may be a composite term referring to many anonymous masters The Dao determines all things and flows as the "energy"(de) of the universe Dao is beyond words or concepts The dao that can be expressed is not the eternal dao."(DDJ 1) - true dao is outside of language and concepts Dao not a creator god- has no will -- create spontaneously -- Dao experienced intuitively- must let go and do nothing to experience dao To experience the dao one must let go and "do nothing" (wuwei) an ancient Chinese philosopher and writer. He is known as the reputed author of the Daodejing the founder of philosophical Daoism, and a deity in religious Daoism and traditional Chinese religions.

Hongren (Hung-jen)

601-678 CE 5th Patriarch in China 32nd Patriarch since Sakyamuni Gave mind seal to Huineng while still a layman Co-founder of "East Mountain" Chan passed on the symbolic bowl and robe of transmission to Huineng, the Sixth and last Chan Patriarch. the 5th Patriarch of Chan Buddhism. Hongren is said to have received Dharma transmission from Dayi Daoxin and passed on the symbolic bowl and robe of transmission to Huineng, the Sixth and last Chan Patriarch.

Huineng

638-713 CE 6th Patriarch in China Not a monk(everyone had been monks and nuns) 33rd Patriarch since Sakyamuni Received mind seal from 5th Patriarch Said to be author of the "Platform Sutra" even though "barbarian" He is represented as an illiterate woodcutter from Southern China (everyone in Northern China more 'civilized', more likely to be educated, literature, arts, drama) (Southern China - primitive, underdeveloped) Portrayed as "anti-intellectual" Famous for promoting teachings of "Sudden Enlightenment" Became prominent due to the efforts of Shenhui(student of Huineng (invented Huineng)) Southern Chan School Associated with doctrine of "Sudden Enlightenment" Said to be founded by Huineng (638-713) Actually founded by Shenhui (alleged to be student of Huineng)(670-762)

bodhi

A Sanskrit word often translated as "enlightenment" or "awakening."

Dharma

All Buddhists "take refuge" in Buddha (the teacher) Dharma (the teachings) Sangha (followers) Teachings centered on Sakyamuni's enlightenment (bodhi) experience Core teachings = 4 Noble Truths 1. Suffering (duhkha) 2. Cause of suffering (samudaya) 3. Cessation of suffering (nirodha) 4. Path (marga) (path leading to cessation of suffering)

"Northern School"

Associated with doctrine of "Gradual Enlightenment" Said to be founded by Shenxiu (606-706) Never existed as an actual school Shenhui (670-762), "[Northern School teachings] are the methods of the ignorant... In the six generations that have come before, not a single person performed the practices of Shenxiu."

"Southern School"

Associated with doctrine of "Sudden Enlightenment" Said to be founded by Huineng (638-713) Actually founded by Shenhui (670-762) very little more is heard from the so-called "Northern School" after the triumph of the "Southern School" subsequent history of Chan is primarily a history of the southern school this school emphasized instant enlightenment, iconoclastic attitude towards Buddhas, and disregard from literature and ritual

Bashō

Basho: Wanderer and Poet Upper classes - as a hobby write poetry Basho: Banana Tree Basho named himself after a banana tree It just stood there Its leaves were fragile and tore easily Its flowers were nondescript and looked "lonely" Basho Banana Haiku By my new banana plant/The first sign of something I loathe-/ A miscanthus bud! A banana plant in the autumn gale-/I listen to the dripping rain/Into a basin at night Basho: Wanderer to Poet Born in 1644 near Kyoto Son of a low-ranking samurai Served as a page to the son of a feudal lord named Yoshitatda Basho: Early Poetry Yoshitada introduces Basho to poetry Basho's earliest poem written when he was 18 under the name Sobo Poems appeared in print Basho Leaves Home Basho's friend and employer dies abruptly Basho was young and ambition Possible scandal involving a woman or women Ran away to Kyoto for 5 years Basho Goes to Edo Clouds will separate/Two friends, after migrating/Wild goose's departure (Basho) Basho:Poet to Wanderer Against the brushwood gate/Dead tea leaves swirl/In the stormy wind (Basho) Basho's New Hut The sound of hail-/I am the same as before/Like that aging oak (Basho) Dead Mother's Hair Haiku Should I hold them in my hand/They would disappear in the warmth of my tears-/Icy strings of frost (Basho) Wind-blown Skeleton Returns Another year is gone-/A travel hat on my head,/Straw sandals on my feet Basho Visits Home Myriads of things past/Are brought to my mind/These cherry blossoms! (Basho) Brother of Basho's friend invites him over Narrow Road to the Deep North From this day forth/I shall be called a wanderer,/Leaving on a journey/Thus among the early showers(Basho) Sado Island The rough sea/Extending toward Sado Isle,/The Milky Way Narrow Road Bitten by fleas and lice,/ I slept in a bed,/ A horse urinating all the time / Close to my pillow. No Peace of Mind Year after year / On the monkey's face / A monkey's mask Basho's Autumn This autumn / Why am I aging so? / Flying towards the clouds, a bird (Basho) Basho's Last Haiku On a journey, ailing... Basho's Frog Breaking the silence / Of an ancient pond, / A frog jumped into water - / A deep resonance (Basho) Old pond - / Frogs jumped in - / Sound of water. (Hearn) Old pond / frog leaping / splash (Corman)

Hongzhi (Hung-chih)

Born in Shanxi Province Became a monk at the age of 11 Studied with Kumu Faqeng, who sat so still in meditation his body resembled "dead wood" -- stability, detachment (dry wood) Hongzhi emulated this practice, and it remains fundamental in Zen practice In the Song Dynasty (960-1279), Caodong School came to be associated with Hongzhi Zhengjue Hongzhi known for "Silent Illumination" (mozhao) meditation teaching Silent Illumination is both a form of meditation and a spiritual perspective Focused on non-dual objectless meditation rather than yogic postures or ritual Hongzhi's (Hongsure) life Known for subtle teachings, sincerity, and gererosity Appointed abbot of Jingde Temple- eventually home to 1200 monks Near death, he asked his critic, Dahui (Tahui 1089-1163), to be his successor Final Verse: "Illusory dreams, phantom flowers-67 years. A white bird vanishes in the mist, Autumn waters merge with the sky." Caodong/Soto Context Hongzhi's practice echo and synthesize the teachings of the Caodong School Hongzhi makes numerous references to Dongshan and Shitou Shitou expressed his understanding of emptiness and interconnectedness "A sage has no self, yet there is nothing that is not himself" Interplay between ultimate (emptiness) and phenomenal pervades Caodong/Soto teachings Shitou's and Hongzhi's practice aims to integrate experience with ultimate amid worldly phenomena Abstract philosophical idea of integrating universal and phenomenal is matched to practical meditation instruction Traditional Buddhism seeks to transcend clinging to desire-objects, which comes from misunderstanding things as separate and self-existence → leads to suffering Shitou and Hongzhi's practice integrates experiential awareness (phenomena) with the ultimate (universal) Shitou describes "turning inward"to discover the ultimate source and then relaxing and returning to the world

Tiantai (Tendai) Buddhism

Buddhism in the Nara and Heian Buddhism flourishes during Nara (710-784) and Heian (794-1185) Japanese monks travel to China to study Tendai and Shingon formed Madhyamika, Mind-Only, Vinaya, Avatamsaka too Temples and shrines, etc, established in every province Nara and Hein Buddhism Kukai aka Kobo Daishi(774)________ Saicho (782-822) founds the Tendai school Continues Chinese Tiantai school, with Zen and esoteric influences Emphasizes "original enlightenment"(hongaku)

Shitou (Shih-t'ou)

Caodong (Ts'ao-tung) Antecedents Caodong --> Emphasis on seated meditation Alleged to be one of Huineng's students Studied with Huineng's disciple Jingyuan Retired to a hermit's life on mountain-top for meditation Composed famous poems Song of the Grass Shack Influenced by Daoism Description of his life as a hermit and solitary meditator Experiences he's had meditating in nature Lives like a Daoist sage "Though the hut is small, it includes the entire world" Next line - "illumines" means to light up or elucidate or understand "Don't separate from this skin bag here and now" Enlightenment takes place in the skin bag Enlightenment happens right now Skin bag = grass huts Activities dictated by nature Coincidence of Opposites Influenced by Huayan Buddhism All phenomena totally interpenetrate into past present and future

Zhuangzi (Chuang-tzu)

Chan/Zen and Daoist Meditation Daoism influences Chan philosophy and meditation Daoism associated with meditation since 6th cent. BCE (breathing meditation - aware that you are breathing) Zhuangzi writes about "sitting and forgetting everything" Profound similarities between Daoism and Chan/Zen Convergence of fundamental ideas and themes "Master Zhuang"),[a] was an influential Chinese philosopher who lived around the 4th century BC during the Warring States period, a period corresponding to the summit of Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Zhuangzi, which is one of the foundational texts of Daoism. is an ancient Chinese text from the late Warring States period (476-221 BC) which contains stories and anecdotes that exemplify the carefree nature of the ideal Daoist sage. Named for its traditional author, "Master Zhuang" (Zhuangzi), the Zhuangzi is one of the two foundational texts of Daoism—along with the Tao Te Ching—and is generally considered the most important of all Daoist writings. The Zhuangzi consists of a large collection of anecdotes, allegories, parables, and fables, which are often humorous or irreverent in nature. Its main themes are of spontaneity in action and of freedom from the human world and its conventions. The fables and anecdotes in the text attempt to illustrate the falseness of human distinctions between good and bad, large and small, life and death, and human and nature. While other ancient Chinese philosophers focused on moral and personal duty, Zhuangzi promoted carefree wandering and becoming one with "the Way" (Dào 道) by following nature.

"Mind Only" (cittamātra)

Consciousness is fundamental in experience of reality Absolute reality = consciousness, mind, ideas, experience A "store consciousness" (alaya-vijnana) contains karmic seeds that are source of all experiences Called "one", "absolute" mind or "Great Self" Reality is a flow of non-dualistic experience, free from subject and object (self and other are categories that do not exist)

Dahui (Ta-hui)

Dahui - successor to Linji tradition, passionate critic of Silent Illumination Nevertheless, Hongzhi entrusted his temple to Dahui rather his own students Dahui advocated practice of "contemplating sayings"(kanhua)- leads to direct, immediate experience of awakening -- focus on language in meditation session( paradox of meditating on language - but Zen does not focus on language)

wuwei (non-action)

Dao not a creator god- has no will -- create spontaneously -- Dao experienced intuitively- must let go and do nothing to experience dao To experience the dao one must let go and "do nothing" (wuwei)

Chan //

Described as an intuitive method aimed at discovering the reality of the self This reality is the fundamental unity which pervades the world This reality is called "mind" or "Buddha-Nature" present in all sentient beings This reality is "empty" (sunya), inexpressible, and inconceivable Chan masters often resort to silence or negation to illustrate this Reality or Buddha-Nature only apprehended by intuition directly, completely, and instantly To apprehend it, one must calm the mind and have no conscious thought In conscious though ego is at work, making false distinction between subject and object; also leads to karma Even efforts at study and recitation of sutras, worship, ritual are useless For example, Linji exhorts his students to "kill the Buddha" When Chan followers apprehend buddha-nature, they experience momentary awakening called wu or satori Conscious self is eliminated and the actor performs actions automatically and spontaneously

Sengcan (Seng-ts'an)

Died ca. 606 CE 3rd Patriarch in China 30th Patriarch since Shakyamuni Author of "Relying on Mind"(Xinxin ming) Entered Nirvana while swinging on the branch of a tree Sengcan, like Bodhidharma and Huike before him, was reputed to be a devotee and specialist in the study of the Lankavatara Sutra, which taught the elimination of all duality and the "forgetting of words and thoughts",[10] stressing the contemplation of wisdom.

Shobogenzo

Dogen Wrote Shobogenzo (Treasury of the True Dharma Eye) Dogen says he like the Buddha possesses true Dharma Eye Buddha holds up flower - one monk laughs - Buddha says he will transmit treasury of true dharma eye

Satori

Dogen experienced sudden "awakening" or satori Literally, Satori means "to understand" Satori is sometimes equated with kensho Satori refers to a "deep" enlightenment Dogen's enlightenment occurred when Rujing struck the student next to Dogen and shouted, "Cast off mind and body!" The state in which mind and body have been "cast off" (in which ego has disappeared from consciousness) is the enlightened state This experience of satori remained with Dogen as "casting off mind and body" Enlightenment described as the light of a "Buddha Reality" perceived in zazen- a conscious luminous experience Reality is "one bright pearl"- the light of Self and Buddha shines within it When body mind is cast off, the light of reality shines forth

Rujing (Ju-ching)

Dogen's enlightenment occurred when Rujing struck the student next to Dogen and shouted, "Cast off mind and body!" The state in which mind and body have been "cast off" (in which ego has disappeared from consciousness) is the enlightened state This experience of satori remained with Dogen as "casting off mind and body" Enlightenment described as the light of a "Buddha Reality" perceived in zazen- a conscious luminous experience Reality is "one bright pearl"- the light of Self and Buddha shines within it When body mind is cast off, the light of reality shines forth

Buddha Nature

Dogen: All existents ARE Buddha Nature - not all existents possess Buddha Nature People are tempted to interpret "Buddha Nature" as a soul or eternal "self" Their aim is to find something stable and reliable in the face of chaos and change Dogen rejects this interpretation Dogen emphasizes Huineng's quote "Buddha Nature is impermanence" He views all manifestations of reality (mountains, trees, water, humans) as Buddha Nature There is nothing solid to grasp to BN= eternal impermanence=constant rise and fall of transitory events

Four Noble Truths

Early Buddhism (Theravada(Hinayana School)) Conceives of Buddha in human terms Buddhism originally a personal path to liberation or nirvana , i.e. state of an arhat (someone who has attained the goal of the religious life) Focuses on monastic ideal (renunciation (giving up), self-discipline) CORE TEACHING Life is sorrow The cause of sorrow is attachment Sorrow can cease There is a path to stop sorrow The Four Noble Truths comprise the essence of Buddha's teachings, though they leave much left unexplained. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering

shikantaza

For some Zen Buddhists, Zazen meditation is simply sitting quietly in awareness of the present, a state called is a Japanese translation of a Chinese term for zazen introduced by Rujing, a monk of the Caodong school of Zen Buddhism to refer to a practice called "Silent Illumination" by previous Caodong masters. In Japan, it is associated with the Soto school. "just sitting," is as an objectless meditation

Śākyamuni Buddha

Founder of Buddhism was a Nepalese prince Siddhartha Gautama born 2500 years ago Profound religious experience at age 35 that changed his life (became enlightened) -- Buddha (means awakened - experienced highest level of consciousness - waking up to reality) Became a teacher and wandering homeless monk 563-483 BCE Sakyamuni = historical Buddha Born in India Left home at 29 Attained Enlightenment in his 30s Taught 40 some years Final Nirvana at age 80 Legacy of teachings Gautama is the primary figure in Buddhism. He is recognized by Buddhists as an enlightened teacher who attained full Buddhahood, and shared his insights to help sentient beings end rebirth and suffering. Accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

Huike (Hui-k'o)

Huike was a scholar of Buddhism and Daoism Requested Bodhidharma to teach him, but was refused Huike cut off his left arm and offered it to Bodhidharma Impressed with his sincerity, Bodhidharma accepts him as a student Huike said, "My mind is anxious. Please pacify it" Bodhidharma replied,"Bring me your mind, and I will pacify it." Huike said, "Although I've sought it, I cannot find it." "There," BD replied, "I have pacified your mind." 487-593 CE 2nd Patriarch in China (29th since Sakyamuni Buddha) 9 years in front of Bodhidharma Cut off arm to show is sincerity before receiving mind-seal

Ikkyū

Ikkyu's Dreams "Why is it all so beautiful this fake dream this craziness-why?" "Writing something to leave behind is yet another kind of dream. When i awake i know that there will be no one to read it." Ikkyu Poem "After tn days in this temple, my mind is spinning--The "red thread" of passion is very strong in my loins. If you wish to locate me another day,Look in the fish stall the..shop..or the brothel" was an eccentric, iconoclastic Japanese Zen Buddhist monk and poet. He had a great impact on the infusion of Japanese art and literature with Zen attitudes and ideals in his poetry, disheartened with the social stratum and lack of zazen practice he saw around him

dhyāna

In Buddhism, Dhyāna (Sanskrit) or Jhāna (Pali) is a series of cultivated states of mind, which lead to a "state of perfect equanimity and awareness (upekkhii-sati-piirisuddhl)."[1] It is commonly translated as meditation, and is also used in Hinduism and Jainism. Dhyana may have been the core practice of pre-sectarian Buddhism, but became appended with other forms of meditation throughout its development Samadhi is associated with the dhyanas (Sanskrit) or jhanas (Pali), usually translated "meditation" or "contemplation." In the Samadhanga Sutta of the Pali Tipitika (Anguttara Nikaya 5.28), the historical Buddha described four basic levels of dhyana. In the first dhyana, "direct thought" cultivates a great rapture that fills the person in meditation. When thoughts are stilled the person enters the second dhyana, still filled with rapture. The rapture fades in the third dhyana and is replaced by deep satisfaction, calm, and alertness. In the fourth dhyana, all that remains is pure, bright awareness. Especially in Theravada Buddhism, the word samadhi is associated with the dhyanas and the states of concentration that bring about the dhyanas.

"Tea Ceremony" (Chadō )

In Japanese, it is called chanoyu (茶の湯) or sadō, chadō (茶道), while the manner in which it is performed, or the art of its performance, is called (o)temae ([お]手前; [お]点前).[1] Zen Buddhism was a primary influence in the development of the Japanese tea ceremony. Much less commonly, Japanese tea ceremony uses leaf tea, primarily sencha, in which case it is known in Japanese as senchadō (煎茶道, the way of sencha) as opposed to chanoyu or chadō; see sencha tea ceremony, below. Tea gatherings are classified as an informal tea gathering chakai (茶会, tea gathering) and a formal tea gathering chaji (茶事, tea event). A chakai is a relatively simple course of hospitality that includes confections, thin tea, and perhaps a light meal. A chaji is a much more formal gathering, usually including a full-course kaiseki meal followed by confections, thick tea, and thin tea. A chaji can last up to four hours. Chadō is counted as one of the three classical Japanese arts of refinement, along with kōdō for incense appreciation, and kadō for flower arrangement.

bodhisattva

In Mahayana, bodhisattva becomes the ideal-seeking enlightenment for all living beings Mahayana has multiple buddhas and bodhisattvas in multiple realms helping multiple living beings Bodhisattvas ("enlightenment being") are persons on their way to becoming Buddhas Bodhisattvas = mythological superheroes Bodhi-sattva = "One who is intent on enlightenment (bodhi)" Mahayana stresses bodhi (enlightenment- Buddha-hood) over personal nirvana Different Bodhisattvas that work for your benefit (nice, scary)

kenshō

Kensho refers to a glimpse of enlightenment

kōan (gongan)

Koan literally means "public case" Refers to enigmatic or shocking verbal encounters between masters and students (encounter dialogue) Koans used as pedagogic tools for religious training in Chan/Zen tradition Originated in Tang/Song China, and spread to Vietnam, Korea and Japan Koans said to embody enlightenment experience Seen as tools to catalyze enlightenment and as actual expressions of enlightenment Pithy, epigrammatic, elusive utterances that seem to have a psychotherapeutic effect Contained in literary compendia The practice of "contemplating sayings"(kanhua) is associated with koans Dialogues, anecdotes of past masters held up for special scrutiny In kanhua practice, one investigates the koan or its "critical phrase"(huatou) Usually done in conjunction with sitting meditation (zuochan, zazen) Sayings, dialogues, or anecdotes of koans frequently hard to understand at first glance Rhinoceros Fan One day, Yanguan called to his assistant, "Bring me the rhinoceros fan." The assistant said, "It's broken." Yanguan said, "If the fan is broken, bring me the rhinoceros." Oak Tree Someone asked Zhaozhou, "Why did Bodhidharma come from the west?" Zhaozhou replied "The oak tree in the garden." Shit Stick A monk once asked Ummon (Yunmen), "What is Buddha" Ummon answered thus: "A dried shit-stick!" (Buddha is everywhere and everything as well as a dried shit stick)(kill the Buddha possibly) 3 pounds of Flax A monk asked Tozan (Dongshan) when he was weighing some flax "What is Buddha" Tozan said: 'This flax weighs three pounds' Whip's Shadow Philosopher asked Buddha "Without words, without the wordless, will you tell me the truth?" - Buddha kept silence Zhaozhou Washes the Bowl Monk told Zhaozhou - "Please teach me" Zhaozhou said he better wash his bowl That moment the monk was enlightened Original Face Huineng asked Huiming: "Without thinking of good or evil, show me your original face before your mother and father were born!" Sound of One Hand Two hands clap and there is a sound- What is the sound of one hand? Zhaozhou's Dog Someone asked Zhaozhou, Does a dog have Buddha nature or not? Zhaozhou answered, "Not!"(wu, mu) Koans as "Transformative Language" Notion of strange and paradoxical religious language evoking enlightenment is fundamental to most Chan texts "...at these words (so and so) was awakened" Chan monks tried to identify "turning words" (zhuanyu, "transformative language") in the stories and dialogs of past masters Potent phrases of ancient masters can "turn" the mind to awakening - leads to intense focus on language Kanhua literally means "looking at language" Implies looking at language in meditative ways - focus on, investigate, inspect Koans are "traces" leading back to the original sources in the enlightened mind Koans, in particular huatou, become the object of meditation in zazen Focus on the language of koans intensifies.......

Emperor Wu (Liang Wudi)

Legends from Bodhidharma (BD)'s life reveal cor Chan/Zen values Song Period(960-1279) chronicles give accounts of BD's meeting with Wudi This became basis of a koan/gong'an - meditation exercise Wudi zealous Buddhist, proud of his accomplishments Dialogue is filled with Zen spirit Emperor is looking for reassurance from BD - BD says No Merit - Vase Emptiness - Don't Know BD crosses Yangzi River

Huangbo (Huang-po)

Linji Antecedent (Chinese/Chan Buddhism) Student of Baizhang (Pai-chang) (Pai-chang-Student of Mazu Established set of rules for monastic discipline Broke with customary monastic hierarchy Noted for introducing the principle of manual labor into the monastic routine Remembered for the aphorism: "A day without work is a day without food" Student realization higher than the Master Argues student should surpass Master in their spiritual realization - qualified to take the lineage forward ) No-holds-barred teaching method with lots of shouts and blows Influenced by doctrine of "consciousness-only" "All buddhas and sentient beings are nothing but the One Mind, besides which nothing exists." Buddha mind and ordinary mind are the same mind

Zhaozhou (Chao-chou)

Linji School Antecedent (Chinese/Chan Buddhism) Student of Nanquan Alleged to have lived for 120 years Favored verbal debate over striking his students Known for contradiction Known for asceticism Was student who "would have saved" Nanquan's cat Story: new monk arrived at monastery looking for instruction- student poses question asking What is Buddha - Master replied the one in the shrine - student protested - isn't the one in the shrine a clay figure - master said yes that is right - monk asks What is My Self Being - Master replied have you had your breakfast , well then you should go wash your bowl- that monk attained enlightenment- enlightenment attained by encounter dialogue not by meditation but new insight - this becomes model for achievement of enlightenment Emphasis on encounter dialogue becomes focus of attainment of enlightenment - done in an instantaneous manner - Linji School Someone asked Zhaozhou, "Why did Bodhidharma come from the west?" Zhaozhou replied "The oak tree in the garden."

Mazu (Ma-tsu)

Linji School Antecedent (Chinese/Chan Buddhism) Unusual teaching methods such as shouting, striking with sticks, twisting the nost Purpose was to "shock" the student into realization These techniques widely used in the Linji School of Chan Mazu emphasized importance of meditation less that other teachings Importance of encounters between Masters and disciples = (encounter dialogues) Mazu teacher polishing tile to make mirror - Ma-tsu says his teacher will not be able to make mirror - teacher says he will not make Buddha through meditation "Ordinary mind is the Way!" (only 1 mind - even ordinary activities of daily life i.e walking, sleeping, talking..etc. and thoughts that accompany that is in your mind) -- do ordinary things a way a Buddha would do them not an ordinary sentient being

Nanquan (Nan-ch'üan)

Linji School Antecedent(Chinese/Chan Buddhism) A disciple of Mazu His encounters with students and other Chan masters were often combative and eccentric Famous for killing a cat to settle a dispute between monks in his monastery At meal time Nanquan waiting to be served by student Masu - Masu asks what is in the wooden bucket - Nan-ch'uan says old man should keep his mouth shut (combative quality to encounter - student expresses superior knowledge or ability to hold his own -- this is sign of his enlightenment)

Prajnaparamita

Mahayana New texts (texts presenting radical departures from earlier teachings- presented as teaching from historical original Buddha(probably not from Buddha but from followers)) arise c. 1st cent CE connected with Mahayana such as Prajnaparamita (Perfection of Wisdom) body of sutras and their commentaries that represents the oldest of the major forms of Mahayana Buddhism, one that radically extended the basic concept of ontological voidness (shunyata). The name denotes the female personification of the literature or of wisdom, sometimes called the Mother of All Buddhas. In the Prajnaparamita texts, prajna (wisdom), an aspect of the original Eightfold Path, has become the supreme paramita (perfection) and the primary avenue to nirvana. The content of this wisdom is the realization of the illusory nature of all phenomena—not only of this world, as in earlier Buddhism, but of transcendental realms as well. Most Famous: Diamond sutra--emphasizes the practice of non-abiding and non-attachment

Huayan

Major school of Chinese Buddhism Emerged in 7th cent Traveled to Korea, Japan Product of Mahayana and Chinese worldviews Teaches "interpenetration" of all phenomena, events and experiences - 'everything penetrates with everything else' Combines Mahayana and Chinese motifs (images used in text) Major Chinese Buddhist philosophical tradition Remains separate school through 9th cent. Influenced Buddhist and non-Buddhist schools such as Chan and Neo-Confucianism Scriptural Foundation Huayan based on Mahayana text called Avatamsaka Sutra (Huayanjing Huge scripture made of independent texts Compiled in Central Asia during 3rd-4th centuries Avatamsaka Sutra is visionary and mythopoetic (relating to the making of a myth or myths in a poetic quality) Describes Buddha's qualities, powers, and cosmos in detail Focuses on stages of bodhisattva path Vivid imagery of light and transparency Avatamsaka Sutra Sutra(a rule or aphorism) culminates with story of Sudhana Symbolism of fusion, interpenetration, unity, and multiplicity Inspires later Huayan doctrines Earliest version of text 60 scrolls and 34 chapters Final version 80 scrolls and 39 chapters describes a cosmos of infinite realms upon realms, mutually containing one another History Study of Huayan Sutra starts from 5th cent. Text used not only for scholarly study but practice and devotion as well Distinctive Huayan "school" emerges in 7th cent. (Late Sui-early Tang Dynasties) Huayan Teachings Beneath array of Huayan doctrines is single, unitary vision of cosmos All particular phenomena (shi) that comprise conventional experience and general truths or principles (li) that govern phenomenal reality- are seen to be "without mutual obstruction" All things enter, include, penetrate, absorb and fuse with each other, but without losing respective identities Waves and Water Water is the medium (principle) waves are the phenomena, manifestations of the water - there is no water without waves - waves cannot exist without water Absolutely the same and absolutely different Huayan Doctrines Universe can be infinitely large or small in a relative sense 'Larger' universe extends to infinitely large or infinitely small 'Smaller' universe contains infinite 'lesser' universe and infinite 'large' universe 'Time' is no longer a concept of the flowing of events in the past, present and future, as all these events are totally interpenetrated in the 'eternal present'

Bodhidharma

Meditation Master Wandering teachers or meditation masters"-Bodhidharma one of many Sanskrit term for meditation Dhyana→ Chan → Zen At first chan (Indian word for meditation) was a collective name for all forms of Buddhism meditation in China Chinese people already familiar with Daoist meditation In China meditation practice focused on "sudden" enlightenment Bodhidharma (c.5th-6th cent. CE) Legendary founder of Chan/Zen Obscure origins Legend begins 8th cent, developed by 11th cent. Chan/Zen needed to establish a founder and lineage Bodhidharma was a brahmin (a member of the highest Indian caste) from south India Famed for his teachings on meditation Came to China during the reign of Emperor Wudi (464-549) - Emperor was Buddhist and promoted Buddhism Promoted Mahayana doctrine and meditation in North China Lived 9 years at Shaolin Monastery Supposedly stared at a cave wall all 9 years Gave "Dharma Transmission" to Huike(first Chinese representative of Indian Buddhism) Bodhidharma: Meditation Master Bodhidharma's meditation known as "wall gazing" or "wall contemplation"(biguan) Refers to qualities of enlightenment: steep, stable and sudden "Sudden"enlightenment important in later Chan/Zen Hinayana and Mahayana forms of meditation spread through China Gave wordless, mind-to-mind "Dharma Transmission" to Huike Bodhidharma speaking: Transmission to Huike: "A special transmission outside the scriptures, Not founded upon words and letters; By pointing directly to [one's] mind, It lets one see into [one's own true] nature and [thus] attain Buddhahood" "Wall Gazing Brahmin" BD went to Shaolin Lived in a cave, "faced a wall for nine years, not speaking for the entire time" Became angry with himself after falling asleep Cut out his eyelids to prevent it from happening again Tea plants sprouted from where eyelids landed on the ground BD at Shaolin BD disturbed by poor physical condition of Shaolin monks Taught exercises for physical condition as well as meditation Created external exercises called the 18 Arhat(Buddhist saint that attains nirvana) Hands ROARING STREAM:

kanhua (contemplating sayings)

Meditation on critical phrase (huatou) The word "not" (wu, mu) is ideal starting point for "language meditation" (kanhua) since it frustrates discursive, rational thought - actively engages the mind After extensive effort, mind freezes into a "ball of doubt" At this point, mind is ripe for a sudden flash of insight Practice of kanhua is combined with seated meditation (zuochan, zazen) during which one focuses on critical phrase (huatou) "Contemplating sayings" also practiced during other daily activities Once one has thoroughly penetrated the koan, one should be able to penetrate all other koans, after which no further training is strictly required

Indra's Net

Metaphor for this interpenetration (Huayan Doctrine) is "Indra's Net" Each constituent of reality is a multifaceted jewel at the knots of a vast net Each jewel reflects the rest of net in its totality and every other jewel individually Huayan teaches all beings and objects are like jewels This entails: Essential Buddhahood of all beings Potential enlightenment within ignorance Purity of all defilements Eternality of each instant Final attainment implicit in the first stages of the path Instantaneous attainment of Buddhahood

Mozhao

Mozhao Chan (Silent Illumination Chan) Used as a derogatory term by its critics, "silent illumination" Chan (Chinese, mozhao Chan; Japanese, mukoshō Zen) designates an approach to practice and enlightenment that strongly emphasizes the inherently enlightened buddha-nature (tathĀgatagarbha) in all sentient beings. Silent illumination Chan advocates an objectless, still meditation, in which all dualisms disappear and enlightenment naturally manifests itself.

Hongaku theory

Nara and Hein Buddhism Kukai aka Kobo Daishi(774)________ Saicho (782-822) founds the Tendai school Continues Chinese Tiantai school, with Zen and esoteric influences Emphasizes "original enlightenment"(hongaku) an East Asian Buddhist doctrine often translated as "inherent", "innate", "intrinsic" or "original" enlightenment and is the view that all sentient beings already are enlightened or awakened in some way. It is closely tied with the concept of Buddha-nature.

Nōh Drama

Noh also spelled No, traditional Japanese theatrical form and one of the oldest extant theatrical forms in the world. Noh—its name derived from nō, meaning "talent" or "skill"—is unlike Western narrative drama. Rather than being actors or "representers" in the Western sense, Noh performers are simply storytellers who use their visual appearances and their movements to suggest the essence of their tale rather than to enact it. Little "happens" in a Noh drama, and the total effect is less that of a present action than of a simile or metaphor made visual. The educated spectators know the story's plot very well, so that what they appreciate are the symbols and subtle allusions to Japanese cultural history contained in the words and movements.

Dongshan (Tung-shan)

One of the 2 founders of the Caodong School Contemporary of Linji Also studied with Nanquan Concerned with the Buddha-nature of inanimate objects Buddha-nature(all sentient living feeling beings have Buddha-nature) Wall and Tile Rubble Dharma Inanimate expounding of Dharma is inconceivable...you'll never understand if you use your ears to hear it .... Only when you hear in your eyes will you know (Dongshan)

mahāyāna

One of the main schools of early Indian Buddhism ("Great Vehicle") Greater lay emphasis (lay - people that are not religious specialists , ordinary people) "Bodhisattva"(enlightenment-being) Ideal (differs from Arhat Ideal((someone who has attained the goal of the religious life) (in Hinayana(Theravada) School)- not attaining nirvana for himself but for the sake of all living beings (like insects, microbes, everyone)) Elaborate cosmologies (cosmology- imagination of the universe or multiple universes) North and East Asia (Central Asia, China, Korea, Japan, Tibet) By 1st and 2nd cent. CE Buddhist movements were developing new forms of belief and practice. New movement called itself "Great Vehicle" to distinguish itself from older Buddhism, which it called the "Inferior Vehicle" (hinayana)(Theravada) New texts (texts presenting radical departures from earlier teachings- presented as teaching from historical original Buddha(probably not from Buddha but from followers)) arise c. 1st cent CE connected with Mahayana such as Prajnaparamita (Perfection of Wisdom) Contain new doctrines and concepts Mahayana not a separate "sect" - refers to a universal or encompassing vision Emphasis on devotional and "lay" practices (more suited to people that do not have strong religious background) Gives rise to elaborate cosmologies and doctrines: "Three Bodies" of the Buddha (tri-kaya) (Buddha isn't just a human but has three metaphysical bodies) "Emptiness" (sunyata) "Mind-Only"(citta-matra) (Everything is nothing but mind, ideas, thoughts) "Buddha-nature" (tathagata-garbha) (all living beings possess a Buddha nature - everyone has the capacity to become a Buddha) Focuses on the Bodhisattva Ideal, i.e., altruistic motivation to become enlightened (i.e., to become a Buddha) to help others attain nirvana Mahayana Cosmology Power to see future, manifest in different forms, know thoughts of others, speak different language Infinite number of Bodhisattvas in the world - purpose is to help others - we are surrounded by them - wish to help us with sufferings, misunderstandings The art - isn't just a human being who appear to be floating in space on lotuses - multiple that exist in relation to each other-- cosmic religion Chan/Zen represents amalgamation of Indian and Chinese influences Chan/Zen has no counterpart in Indian Buddhism Mahayana Foundations Chan/Zen belongs to Mahayana Buddhism

"Ordinary Mind"

Ordinary mind is the Buddha way - understand concerns and activities of the humans (mundane activities) are apart of the larger natural whole

Prajñā

Path (marga) Noble 8-fold Path summarized into 3 "Trainings": 1. Morality/Ethics (sila) // don't kill, steal, lie, slander, think with hatred 2. Meditation/Concentration (samadhi) // calm, peaceful state of mind 3. Wisdom/Insight (prajna) // knowledge of understanding cause of suffering Path leads to nirvana, "extinction" of pain (Wisdom) Principle means of attaining nirvana or enlightenment through revelation of true nature of things Existence said to have "three marks"/ marks = characteristics/aspects (tri-laksana): Impermanence (anitya) All conditioned (anything that is caused by causes and conditions) existence is in flux (changeability) Human life embodies this flux with aging process, death and rebirth in samsara, and experience of loss Suffering (duhkha) "Whatever is impermanent is subject to change. Whatever is subject to change is subject to suffering."- The Buddha Not-Self (anatman) // there is so I,mine in Buddhism Whatever is perceived by the senses is not really "I" or "mine," hence there is no reason to cling to them

Platform Sūtra

Platform Sutra promoted Huineng legend Promoted Shenhui's "Southern School" Written by members of the Ox-Head School (harmonize different traditions of Zen Buddhism) Draws on Indian texts Diamond and Lankavatara Sutras More unified Chan tradition - sense of lineage, identity , more uniform is a Chan Buddhist scripture that was composed in China during the 8th to 13th century.[1] The "platform" (施法壇) refers to the podium on which a Buddhist teacher speaks. Its key themes are the direct perception of one's true nature, and the unity in essence of śīla (conduct), dhyāna (meditation) and prajñā (wisdom). The text centers on teachings and stories ascribed to the sixth Chan patriarch Huineng. It contains the well-known story of the contest for the succession of Hongren (enlightenment by the non-abiding), and discourses and dialogues attributed to Huineng. The Platform Sutra records the teachings of Hui-neng, the Sixth Patriarch, who is revered as one of the two great figures in the founding of Ch'an (Zen) Buddhism The text attributes its recollection to Fa-hai, but was probably written within the so-called Oxhead School, which existed along with the East Mountain School and Shenhui's Southern School. The text attempts to reconcile the so-called Northern School with its alleged gradual enlightenment teachings, and the so-called Southern School with its alleged sudden enlightenment teachings. In effect, the text incorporates the "rhetorical purity" which originated with Shenhui's attack on Shenxiu, while effectively "writing him out of the story".[2]

haiku

Poetry stimulates imagination - appropriate for Zen - enlightenment is an aesthetic experience - enjoying world around you - poetry induces aesthetic experience Pause in a haiku Famous haiku poets were Buddhist -- Matsu 3 unrhymed lines (5, 7, 5) usually focusing on nature Mind-to-mind transmission: haiku The Thing(Suchness) Things as they are Suchness - things as they truly are - no projections The Moment Moment where you get the sense of the haiku Get its mood Moment lasts an instant Appreciate deeper insight it is conveying The Spirit Haiku: The Thing (Suchness) The leeks, Newly washed white- How cold it is. (Basho) The love of cats, When it was over, The hazy moon, Over the bed chamber (Basho) Haiku Moment Trailing on the wind, The smoke from Mount Fuji Melts into the sky, So too my thoughts, Unknown their resting place. (Saigyo) Lighting one candle....

Kami///

Previous Japanese religion before China transmitted Kami "Kami" = material thing or spirit that possesses sacred powers Kami are all things worthy of reverence - gods, ancestors, spirits Can include good or evil beings Kami dwell in different beings, places, and objects Kami identified with sacred nature of universe Kami dwelling place marked by a rope (shimenawa) or gate (torii) to mark boundary between sacred and profane Clan(uji) "Clan" (uji) also a central religious concept in pre-Buddhist Japan Clans provided basic framework for social solidarity Clans not based on a strict blood relationship Some blood relationship, whether real or fictitious, considered essential Each clan was a social, economic, political, and religious unit Clans based on specific kami of the clan, who is attended by the chieftain Sharing same kami considered more important than blood relationships

zazen (zuochan)

Promotion of Zazen Dogen wanted to familiarize Japanese people with zazen as he had learned it in China He believed zazen (sitting meditation), also called shikantaza ("just sitting") was the quintessence of the Buddhist path He was plagued by the question: "Why do people no longer practice?" Exhorts people to abandon intellectual exercises and "take a backwards step" and "illuminate the self" in meditation If one does so, "body and mind" will drop away and the "original face" will manifest Gives precise instructions about meditation posture, breathing, etc. Characterizes zazen as "relaxing" and "blissful", but acknowledges its difficulties For Dogen, zazen and Buddha-nature are fundamentally identical The equation of (meditation) practice and enlightenment is a crucial point in Dogen's teaching For Dogen, zazen is the preeminent means to attain enlightenment Koans are useful, but may lead one astray Re-interprets the story of Mazu and "polishing the tile" The point of the story is not to exclude zazen, but to exclude striving (striving to attain some external goal) Practice=Enlightenment Zazen is not "gradual practice" No causal connection between practice and enlightenment Practice and enlightenment are identical In true sitting, body and mind are cast off- this is enlightenment itself Thus, enlightenment does not constitute end of path- practice must be continued because practice is enlightenment Dogen's Theory of Practice(gyoji) Practice ultimately equivalent to zazen Practice interpreted to include every action Related to Zen saying, "Ordinary mind is the Way." Dogen's concept of practice as everyday action related to Tendai doctrine of "Original Enlightenment"(hongaku)

"Uncarved block" (pu)

Pu is a Chinese word meaning "unworked wood; inherent quality; simple" that was an early Daoist metaphor for the natural state of humanity, and relates with the Daoist keyword ziran (literally "self so") "natural; spontaneous" Pu, ( Chinese: "simplicity"; literally, "unhewn wood" or "uncarved block") Wade-Giles romanization p'u, in the Daodejing—a classic of Chinese philosophy, religion, and literature composed about 300 bce—the major metaphor for a state of accord with the spontaneous (ziran) unfolding of the cosmos. The Daodejing advises rulers to cultivate this state in order to govern effectively. During the Warring States period (475-221 bce) of Chinese history, various philosophical schools proposed competing platforms for good government, each of which focused on the role of the ruler. Early Daoists promoted a philosophy of government by nonaction (wuwei). Rather than anarchism or quietism, this meant instead taking no human action contrary to the natural fluctuation of the cosmic Way (Dao). On this point the daojia thinkers distinguished themselves from proponents of Confucianism, who stressed the efficacy of ritualized behaviour (li) in promoting humane (ren) government and maintaining the state. Against the Confucians' metaphor of the ritual cutting, filing, carving, and polishing of jade, the Daoists promoted "unhewn wood" (pu), which, though unrefined, "could not be mastered by anyone in the world." The sage kings of antiquity, according to the Daoists, were effective rulers not because they mastered bureaucracy and legislation but because they practiced simplicity (pu) and cultivated themselves in accordance with the spontaneous Way. In doing so they made themselves more responsive to their people's needs and better able to fulfill their own natural potential.

Kanhua (contemplating saying)

Refers to the practice of meditation on Chan texts. A critical phrase (Huatou) is identified in a text and focused on to each enlightenment. Practice of kanhua is combined with seated meditation (zuochan, zazen) during which one focuses on the critical phrase (huatou).

"Ox-Herding" Pictures

Seeking the Ox- circle- round, whole, complete Little man trying to seek elusive Ox (Buddha-Nature) Guy within a circle looking for something In the natural world Poem to accompany picture Finding the Tracks Cloud in sky Ox tracks - evidence that Ox exists Metaphor for writing Tracks of ox = tracks on a page (words, letters) Duality in pictures - young oxherd chasing a goal - separation - duality Catching Sight of the Ox Each step corresponds to journey of meditation Bush warbler = nightingale Surrounded by ox Ox speaking to you in bird language You are in the ox The ox is in you Seizing the Ox Kensho/Satori - sudden enlightenment You become aware of your achievement of grabbing the ox = inflated sense of self and achievement - but at same time - constant chase after Ox Taming the Ox Grab hold of ox Bring under your control Discipline Hard effort - practice - whipping ox Constant vigilance -willingness to discipline the self Dust and dirt - world of attachment Riding the Ox Home Ox will become your helper not target or adversary Once you channel energy of your true self look at what you can do All powerful majestic "you" that can become enlightenment Ox becomes naturally submissive and helpful 2 characters in image - boy and ox Explicit reference to sound - cicadas (loneliness, frustration, and existence of sound, vibration) - surrounded by natural word (sound of babbling brook and nightingale singing) -- here again sound of emptiness Plays flute Subtle form of dualism that separates oxherd from ox fo Ox Forgotten, Person Remaining Ox herd surrounded by grass hut Open sky, sun in sky, plants - nature and society both together Ox is missing Person and Ox Both Forgotten Big empty circle Forget about self,other,right,wrong,enlightenment,emptiness Everything is empty All is fabrication of our minds Empty circle = emptiness or can also be our mind - Buddha Mind- Empty vacuous circle - devoid of anything → empty circle is pure possibility - anything is possible Returning to the Source River flowing at bottom portion of panel, willow tree, birds and butterflies, open space -- cowherd, ox not present What is left? Nature - beautiful nature - Buddha Nature Aesthetic moment Enlightenment - an aesthetic experience, a moment to be savored - access through art, nature, poetry, music Blind and deaf - no person who sees or hears something - only seeing and hearing Entering the Marketplace with Arms Hanging Loose Vow of Mahayana Buddhist bodhisattva - return to the world after attaining enlightenment Buddha - relaxed - homeless person- carry bag with him - shoeless and barechested

Linji (Lin-chi)

Student of Huangbo Founder of Linji school Taught by abrupt, harsh encounters with students to bring about enlightenment Methods included shouting and striking, in some cases using a staff ... Linji Antics The master asked Lepu, "Up to now it has been the custom for some people to use the stick and other to give a shout. Which comes closer?" "Neither," replied Lepu. "What does come close?" asked the master Lepu shouted, The master hit him Linji's Wisdom "There are neither Buddhas nor Patriarchs; Bodhidharma was only an old bearded barbarian; Shakyamuni (raised flower in flower sermon) and Kasyapa, Manjusri and Samantabhadra, are only dung-heap coolies...nirvana and bodhi are dead stumps to tie your donkeys. The twelve divisions of the sacred teachings are only lists of ghosts, sheets of paper fit only for wiping the pus from your boils Suggests dharma teachings are worthless

huatou (critical phrase)

The critical phrase is often the last line in a precedent and is the most crucial part. Its meaning is not usually understood at a first glance. By focusing on these critical phrases, it aids one to enlightenment.

Eisai

The monk Eisai (1141-1215) traditionally held to have founded the Rinzai School (Linji school practices) Chinese Buddhist monk who brought chan and Zen Buddhism to Japan around 1200 started as tendai monk became dissatisfied and went to china to study' became interested in zen returned to japan and formed the Rinzai school

sabi

These are the outward expressions of Zen Buddhist practice. They produce arts that are irregular and that promote contemplation. These things are lonely, wisdom in natural simplicity, beauty in flaw. is a world view centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of beauty that is "imperfect, impermanent, and incomplete". JAPANESE AESTHETICS One term frequently used to describe Bashō's poetry is sabi, which means the love of the old, the faded, and the unobtrusive Sabi means things whose beauty stems from age. It refers to the patina of age, and the concept that changes due to use may make an object more beautiful and valuable. This also incorporates an appreciation of the cycles of life, as well as careful, artful mending of damage.

Silent Illumination

Traditional meditation focuses on objects like images, sounds, breath, concepts, stories, deities, etc. Silent Illumination withdraws focus from particular objects to apprehension of unified reality free from dualistic grasping that leads to alienation Subject-object dichotomy is understood as artificial fabrication Silent Illumination is also "objectless" in that it has no goal or aim Ultimate goal of spiritual practice not separate from one's own being and immediate movement-to-moment awareness Silent Illumination is culmination of Caodong teachings Foundation is relaxation of body and mind through mindfulness of breath One's awareness pervades entire body until one begins to feel body dissolve Even though the body disappears, external environment is still present Then, external environment itself dissolves Mind's awareness becomes expansive Not focused on particulars - becomes unified with external environment Now, this "unified" self is doing the sitting, taking everything in Even this unification must be abandoned In its ultimate sense, Silent Illumination practice is the realization of nonduality of meditation (samadhi) and wisdom (prajna) Practitioner ceases projecting his/her own subjectivity on people and things This is prajna - wisdom Refers to a non dualistic "knowing" that is complete clarity ("illumination") of mind

Zhaozhou's dog

Zhaozhou's Dog Someone asked Zhaozhou, Does a dog have Buddha nature or not? Zhaozhou answered, "Not!"(wu, mu) language of negation To realize Zen one has to pass through the barrier of the patriachs. Enlightenment always comes after the road of thinking is blocked. If you do not pass the barrier of the patriachs or if your thinking road is not blocked, whatever you think, whatever you do, is like a tangling ghost. You may ask: What is a barrier of a patriach? This one word, Mu, is it. This is the barrier of Zen. If you pass through it you will see Zhaozhou face to face. Then you can work hand in hand with the whole line of patriachs. Is this not a pleasant thing to do?

"no-mind"

a Zen expression meaning the mind without mind and is also referred to as the state of "no-mindness". That is, a mind not fixed or occupied by thought or emotion and thus open to everything. Mushin is achieved when a person's mind is free from thoughts of anger, fear, or ego during combat or everyday life. Early Indian Buddhism - Not-Self (anatman) Whatever is perceived by the senses is not really "I" or "mine," hence there is no reason to cling to them There is no permanent, independent "self" or "soul," only five groups of intertwined psycho-physical energies (skandhas) 1. Form (rupa) (i.e., the body) 2. Sensations (vedana) 3. Perceptions (samjna) 4. Volitions (samskara) // desires 5. Consciousness (vijnana)

samādhi

also called samāpatti, in Hinduism, Buddhism, Jainism, Sikhism and yogic schools refers to a state of meditative consciousness. It is a meditative absorption or trance, attained by the practice of dhyāna.[1] In samādhi the mind becomes still. It is a state of being totally aware of the present moment; a one-pointedness of mind.[web 1] --In deepest samadhi, absorption is so complete that all sense of "self" disappears, and subject and object are completely absorbed into each other. However, there are many kinds and levels of samadhi. In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. Noble Eightfold path: is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth.[2][3] The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union').[4] In early Buddhism, these practices started with insight (right view), culminating in dhyana or samadhi as the core soteriological practice.[5] In later Buddhism, insight (Prajñā) became the central soteriological instrument, leading to a different concept and structure of the path.[5][6] The Eightfold Path teaches that by restraining oneself, cultivating discipline, and practicing mindfulness and meditation, house-leavers (monks and nuns) attain nirvana and stop their craving, clinging and karmic accumulations, thereby ending their rebirth and suffering.[7][8][9][3][10][11] The Noble Eightfold Path is one of the principal teachings of Theravada Buddhism, taught to lead to Arhatship.[12] In the Theravada tradition, this path is also summarized as sila (morality), samadhi (meditation) and prajna (insight). In Mahayana Buddhism, this path is contrasted with the Bodhisattva path, which is believed to go beyond Arahatship to full Buddhahood.[12] In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma wheel (dharmachakra), in which its eight spokes represent the eight elements of the path.

Bodhi Tree

also known as Bo (from the Sinhalese Bo) and 'peepal tree' in Nepal and Bhutan, was a large and very old Sacred Fig tree (Ficus religiosa) located in Bodh Gaya, India, under which Siddhartha Gautama, the spiritual teacher later known as Gautama Buddha, is said to have achieved enlightenment, or Bodhi. In religious iconography, the Bodhi tree is recognizable by its heart-shaped leaves, which are usually prominently displayed. Bodhi trees are planted in close proximity to every Buddhist monastery. The term "Bodhi Tree" is also widely applied to currently existing trees, particularly the Sacred Fig growing at the Mahabodhi Temple in Bodh Gaya, which is a direct descendant planted in 288 BC from the original specimen. This tree is a frequent destination for pilgrims, being the most important of the four main Buddhist pilgrimage sites. Other holy Bodhi trees which have a great significance in the history of Buddhism are the Anandabodhi tree in Sravasti and the Bodhi tree in Anuradhapura, Sri Lanka. Both are believed to have been propagated from the original Bodhi tree. At this point, Siddhartha had realized the path to awakening was a "middle way" between extremes of the self-denial he had been practicing with his group of ascetics and the self-indulgence of the life he had been born into. UNDER THE BODHI TREE At Bodh Gaya, in the modern Indian state of Bihar, Siddhartha Gautama sat beneath a sacred fig (Ficus religiosa) and began to meditate. According to some traditions, he realized enlightenment in one night. Others say three days and three nights; while others say 45 days. When his mind was purified by concentration, it is said he acquired the Three Knowledges. The first knowledge was that of his past lives and the past lives of all beings. The second knowledge was of the laws of karma. The third knowledge was that he was free of all obstacles and released from attachments. When he realized release from samsara, the awakened Buddha exclaimed,

patriarch/ancestor

are the ones who reaches enlightenment and receive the robe and bowl from the prior enlighten one.

"Dharma Combat" ("encounter dialogue")

called issatsu or shosan in Japanese, is a term in some schools of Buddhism referring to an intense exchange between student and teacher, and sometimes between teachers, as an occasion for one or both to demonstrate his or her understanding of the Dharma and Buddhist tenets. It is used by both students and teachers to test and sharpen their understanding. Practice is primarily seen in Zen traditions, particularly Rinzai Zen and the Kwan Um School of Zen. In both, it is a key component in the Dharma transmission process. Zen practitioners will often have a sanzen, where the student has a face to face interview with their master. This is also called nishitsu, which literally means "entering the room" and refers to the student entering the room for private dharma combat. An exchange is initiated when a master issues a challenge to members either individually or as a group.The master will use confrontation as an emotionally charged tool to push a student into immediate realization. The Dharma combat usually appears to be in the form of a debate, with questions and answers that seem illogical to an outside observer. These encounters may involve dialogues with non verbal elements as well as verbal. An exchange between combatants will often show disjointed comments, shouting and even slapping. These encounters, where the student's flaws in understanding or practice of dharma are exposed, have left students with a reluctance to enter the room used for combat.

Heart Sūtra

contains the doctrine of sunyata, the "emptiness doctrine" which views that everything is empty therefore people ought not to be attached to anything

huatou (critical phrase)

critical phrase Even in short koan, monks look for "critical phrase"(huatou) such as "not"(wu, mu) After extensive effort, mind freezes into a "ball of doubt" At this point, mind is ripe for a sudden flash of insight Practice of kanhua is combined with seated meditation (zuochan, zazen) during which one focuses on critical phrase (huatou) "Contemplating sayings" also practiced during other daily activities Once one has thoroughly penetrated the koan, one should be able to penetrate all other koans, after which no further training is strictly required

Eiheiji Temple :

founded by Dogen, the center of Soto Zen to this day, Dogen retired to here

Mind-to-mind transmission:

idea of connection between student and teacher, the teacher can feel when the student becomes enlightened

emptiness (śūnyatā)

is a refinement of no-self, impermanence and interdependent origination (interdependent origination -- things arise dependent on causes and conditions - everything is dependent on something else for its own existence) Denies self of persons and self of phenomena Emptiness = groundlessness of phenomena and all concepts, including Buddhist doctrine Emptiness sometimes called ultimate "ground" of being Empty circle - drawn by Zen masters as an expression of emptiness (absence of your projection about a thing) - circle with opening - represents possibility, potential Emptiness (sunyata) As in a dream, things are neither substantially existent nor absolutely non-existent (nothing exists as it appears to your mind like in a dream) Self-dependent substances are merely designated concepts or words Negation of such reified (making something abstract more concrete or real) concepts is derived from theory of Conditioned Arising - whatever exists arises and exists dependent on other things Things (ideas) exist relative to other things Samsara & nirvana exist only in dependence on each other - both are "empty" of "own-being" (svabhava) Perceiving everything as interdependent or empty requires shift from conventional perception Conventional experience divides world into likes, dislikes, desires, fears, self, other, as separate entities To perceive "emptiness" one must be aware of how one "constructs" attachments and fears while perceiving and judging through concepts and language

sanzen/dokusan

means going to a Zen master for instruction. In the Rinzai school, it has the same meaning as dokusan, which is specifically a private interview between student and master,[1] often centering on the student's grasp of an assigned koan. If the master rings a bell to dismiss the student, this means the student's understanding is not right and that their work with the koan must continue. It is typically held twice a day in a monastery, though during a week-long sesshin sanzen may take place as often as four times in one day.

"Wall Gazing" meditation (biguan)

seclusion (monastic practice, e.g. of Chan Buddhists) Bodhidharma's meditation known as "wall gazing" or "wall contemplation"(biguan)

Roshi

the "master" in Zen; a teacher; the enlightened person in Zen

Three Trainings (tri-śikṣa)

the three types of learning required of those who seek to attain enlightenment. The threefold training comprises all aspects of Buddhist practices. Arranged in a progressive order, the three are: (1) śīla ("moral conduct"), which makes one's body and mind fit for concentration, (2) samadhi ("meditation"), concentration of the mind being a prerequisite to attaining a clear vision of the truth, and (3) prajna ("wisdom"), understood not as a collection of empirical knowledge but as an intuitive experience of ultimate reality, attained in a state of samadhi. The Buddha identified the threefold training (sikkhā)[1] as training in: higher virtue (adhisīla-sikkhā) higher mind (adhicitta-sikkhā) higher wisdom (adhipaññā-sikkhā)

Shenhui

was a Chinese Buddhist monk of the so-called "Southern School" of Zen and the dharma heir of Huineng. Shenhui is notable for his strident attacks on Yuquan Shenxiu and the associated "Northern School", which was the most prominent branch of Chan Buddhism in China at the time. He accused them of propagating gradual teachings, as opposed to his own sudden teachings.[1] Subsequent history of Chan is primarily a history of Southern School This school emphasized instant enlightenment, iconoclastic attitude toward Buddhas, and disregard for literature and ritual "[Northern School teachings] are the methods of the ignorant...In the six generations that have come before, not a single person performed the practices of Shenxiu." --Shenhui

Shenxiu (Shen-hsiu)

was one of the most influential Chan masters of his day, a Patriarch[1] of the East Mountain Teaching of Chan Buddhism. Shenxiu was Dharma heir of Daman Hongren (601-674), honoured by Wu Zetian (r. 690-705) of the Tang dynasty, and alleged author of the Guan Xin Lun (Treatise on the Contemplation of the Mind, written between 675-700[2]), a text once attributed to Bodhidharma Huineng vs. Shenxiu Diamond sutra (emptiness) makes a feeling in Huineng's mind - Huineng decides he will travel to north to learn more about Diamond sutra - gives up career as woodcutter and leaves mother and goes to north to meet Hongren - Hongren has to find his successor and has a poetry contest - verse about understanding of the truth - Shenxiu (Senior monk other than Hongren - senior administrator- teacher of all classes) - Shenxiu writes verse on tree (not very good) - Huineng goes to tree it is written - Huineng asks monk to write verse (Hongren thinks this verse is secretly good) - Hongren gives Huineng robe and bowl Shenxui's verse The body is the Bodhi Tree; The mind is like a clear mirror; At all times we must strive to polish it; And must not let dust collect. Gradual practice Huineng's Verse Bodhi originally has no tree; The bright mirror is nowhere shining; Fundamentally there is not a single thing; Where could dust arise? Sudden practice by Huineng Northern Chan School Associated with doctrine of "Gradual Enlightenment" Said to be founded by Shenxiu (606-706) Never existed as an actual school

Hakuin

was one of the most influential figures in Japanese Zen Buddhism. He is regarded as the reviver of the Rinzai school from a moribund period of stagnation, refocusing it on its traditionally rigorous training methods integrating meditation and koan practice. Hakuin deeply believed that the most effective way for a student to achieve insight was through extensive meditation on a koan. revitalized Rinzai Zen This monk revitalized Zen buddhism in the Tokugawa period, he was a writer, painter, calligrapher, and a sculptor. born in 1686 to a commoner family near Mt. Fuji accomplished artist and calligrapher prolific author caustic, but also known for his compassion critical of "silent illumination" obsessed with issues of birth and death, especially hell practiced intensive meditation achieved "enlightenment" Huineng: Sixth patriarch of the Ch'an tradition in China. Supported the Sudden Enlightenment concept and won a battle of verses: "where can there be any dust?"