By J. C. Cleary
This publication makes a speciality of the lessons of 13th-century chinese language Zen grasp Shiqui Xinyue. The koans, tales, and poems of the Zen grasp followed by means of explanatory notes from the editor contain the majority of the textual content, that is preceded by way of an inadequately short historic evaluate of chinese language Buddhism. these looking extra complete info might be advised towards Arthur F. Wright's Buddhism in chinese language heritage (Stanford Univ. Pr., 1971). additionally, the editor doesn't identify the categorical resource rfile for his translation, easily calling it a "collection of Zen teachings." notwithstanding, the 141 anecdotal teachings are in transparent, concise English and the explanatory notes support with the paradoxical statements and allusions.
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Additional resources for A Tune Beyond the Clouds: Zen Teachings from Old China
Many forms of meditation were used in the Zen school. After all, the word "Zen” (in Chinese, chan \ in Vietnamese, thien \ in Korean son) is based on the Sanskrit word dhyana, which means "meditation”. One method was to allow the internal dialogue of the sixth con sciousness to die down by simply dropping thoughts as soon as they arose, not trying to stop them, but not following along with them either. This is simple to describe, but hard at first to do, since it involves breaking with a familiar habit of stringing together an interior life of loosely connected wandering thoughts.
W ith the usual internal dialogue interrupted, the 32 A Tune Beyond the Clouds limiting description of the world it maintains also ceases, and the wider reality can come into view. Many people incorporated the buddha-name recitation of Pure Land Buddhism into their Zen practice. In Zen usage, chanting the buddhaname was a way to focus the mind on Buddha: a moment of pure mind fulness of Buddha is the Pure Land. ” The Zen school had a special stock of sayings and stories which were used as focal points in meditation.
Two thousand years ago, ten thousand miles away— it’s all here now. W herever we step is our home mountain. W hatever strikes our ears and eyes is our one true self. The hundreds and thousands and tens of thousands and hundreds of millions [of different things] are all our one intimate retinue. The many and varied teachers we have learned from are all our one enlightened teacher. From the first, there has never been any difference between China and India, between this and that. How could there be any difference between Wu and Shu [opposite ends of China], between going or coming?
A Tune Beyond the Clouds: Zen Teachings from Old China by J. C. Cleary