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    Sayings and Tales of Zen Buddhism
    Sayings and Tales of Zen Buddhism
    Sayings and Tales of Zen Buddhism
    Ebook399 pages1 hour

    Sayings and Tales of Zen Buddhism

    By William Wray

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    The word 'Zen' is considered by many to be an abbreviation for Zen Buddhism. However, today Zen is not tied to any particular group: it is a way of life, discipline and thinking. Zen practitioners use sayings and scriptures to help them uncover the secrets of the universe. The most often used is the Koan, a nonsensical question given to students for meditation. The answer to one of the best-known Koans 'What is the sound of one hand clapping?' is, of course, 'silence', the silence that permeates the universe. And for most of us unattainable without a good deal of practice, here is a treasury of such jewels of thought.
    LanguageEnglish
    PublisherArcturus Publishing
    Release dateApr 3, 2006
    ISBN9781848584914
    Sayings and Tales of Zen Buddhism
    Author

    William Wray

    William Wray started his writing career as a playwright before producing a number of books of philosophical reflections including: The Book of Reflections, The Book of Decisions, The Book of Spirit and New Life. He is at present working on a series of books devoted to the writings of the wise, which includes the recently published Sayings of the Buddha. He has a particular interest in the ideas of the Renaissance and has written Venus, a practical reconsideration of Platonic Love, and recently collaborated on a book of the drawings of Leonardo. In addition to his writing he has prepared and taught courses in practical philosophy and has run Symposium, which organises lectures, workshops and seminars on linked philosophical themes. In addition he organises Art Symposium, a forum in which people who have made a notable contribution to the arts may speak freely of their inspiration and aspirations.

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      Book preview

      Sayings and Tales of Zen Buddhism - William Wray

      Introduction

      This introduction begins by tracing the history of Buddhism and the growth of Mahayana Buddhism, of which Zen is a branch. It then goes on to examine the main teachings and practices of Zen. Those who have chosen to read this book, particularly newcomers to Zen, will find that their understanding of the daily sayings and tales that make up this compilation will be greatly enhanced if they take time to acquaint themselves with the subject first.

      Above all, however, the message of Zen is contained within the sayings themselves.

      The wisdom of the great figures of Zen – Chinese masters, Japanese monks and inspirational poets – is contained here in this collection of daily reflections. Their words convey the spirit of Zen, that indefinable essence that defies words.

      The origins of Buddhism

      What must never be forgotten is that Zen is first and foremost a branch of Buddhism. This may seem like an obvious thing to mention, but without directly relating Zen to its primary source, the teachings of the Buddha, we would end up by merely discussing its peculiarities and not its fundamental inspiration. In turn, by considering the Buddha, we must also take into account his own philosophical background and cultural context.

      It has often been argued that Buddhism is a reinterpretation of the teachings of the Veda; that it was arrived at by the Buddha after a blinding insight into the central truths of the Upanishads. The Buddha’s concern was not with the workings of society and the nature of an individual’s destiny but with universality. His teaching went straight to the heart of self-realization. He became aware that reality was not to be discovered through an involvement with all things separate but only through a dissolution of separation. In doing this he was acting entirely according to Vedic tradition. Seeking the way of liberation, he followed rishi, the path of the forest. He abandoned his worldly role and stepped outside of the structure of the Hindu caste system.

      With the setting aside of caste distinctions comes the formal rejection of the ways in which identity is established within societies. No longer are there sons, husbands, fathers or householders. By abandoning these and all the other conventional ways of creating an identity, we are led to the recognition that one is, in truth, ‘no-thing’. As far as the individual is concerned there is no self, for all sense of self-identity is ‘blown away’ in the moment of realization.

      Out of the Buddha’s awakening (bodhi) arose statements such as:

      By the All-awakening One, foreknowing, thoroughly knowing every world, opened is the door of the deathless; when nirvana is reached there is security.

      There are the ten qualities which nirvana shares with space.

      Neither is born, grows old, dies, passes away or is reborn; both are unconquerable, cannot be stolen, are unsupported, and are unobstructed and infinite.

      Despite the beauty of his words, the Buddha sat in meditation under the Bodhi Tree for seven weeks, aware that nirvana transcended all words. He pondered how he might deliver a teaching that allowed for their shortcomings and how they could act as an obstacle to self-realization. One could never argue that the Buddhist tradition lacked words – quite the opposite – but doctrine has always been of secondary importance to experiencing truth directly.

      Mahayana Buddhism appears in China

      Fascinating new forms are often the product of different cultures coming into contact with one another. When different philosophies experience a mutual influence, this exchange can generate ways of thinking that produce long-lasting results. There is considerable debate over how and when Mahayana Buddhism first appeared in China. According to the most widely respected story, Bodhidharma, an Indian Buddhist master, arrived in China at some point during the last half of the fifth and the first half of the sixth century. His message was:

      Not relying on the words and letters, Teachings are transmitted outside the Scriptures; Pointing directly into one’s mind, then one can see into his own nature and attains Buddhahood.

      Where did such a radical approach to teaching come from? From the Buddha himself. The story goes that the Buddha taught in this fashion. One day, instead of teaching in words, he merely held up a flower. Mahakasyapa, one of his disciples, smiled. The Buddha said: ‘Today, I gave a silent teaching and Mahakasyapa alone understood it.’

      The simple and spontaneous nature of this approach has been very much part of the spirit of Zen. Direct pointing provides blessed relief from the contortions of the mind. It also indicates that the mind itself has to be transcended on the path to realization. The Buddha tells us that the self is not the mind for the mind, too, must be ‘blown away’ in the quest for unity. Despite the immediacy of the approach adopted by Zen, however, one of the ways in which Buddhism spread through China was by studying the great Indian texts.

      The Vimalakirti Sutra, for instance, was of lasting importance. It was this text that converted Seng-Chao, a notable Taoist scholar, to Buddhism. He became the pupil of the Indian monk Kumarajiva, who translated many of the Buddhist texts between 384 and 413, thereby making them available to the Chinese. Before becoming a student of Kumarajiva, Seng-Chao was a copyist of Taoist philosophy, and it was out of the meeting of these two traditions that Zen arose.

      Embedded within the Vimalakirti Sutra is the idea of simple service as a way to emancipation. There is also the acknowledgement that words will only take you part of the way.

      Our message will reach people simply because it is true! There will come a time when many will no longer need words, but will be beyond words. We must all strive to go beyond the words, because words can be clung to, and we should not cling to things. Understand that the words of the

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