Buddhism 's Teachings On Zen Buddhism

A brief comparison between Zen and Pure Land Buddhism, both of these are very popular amongst the Vietnamese community. The word Zen has been used many times in the West, due to the hard work of Japanese culture; Zen Buddhism does not have a strong influence as that of the Pure Land Buddhism. Also in the school of Zen, "they reject claims of scriptural authority and embrace many different practices". Zen Buddhism rests on claims to an exclusive lineage that has been passed down from teacher to disciple in a succession from "Shakyamuni", or the historical "Buddha", all the way to the present day.

However, it is far from being the only links that one can make between Zen and Pure Land Buddhism. Indeed, most features of the path and the characteristics of enlightenment in Zen have a similar counterpart in Pure Land Buddhism. First of all, and perhaps most flagrantly, conventional teachings are also eschewed in favor of less conventional means in Pure Land Buddhism. Just like Zen, in order to attain spiritual realizations (in Pure Land’s case, shinjin), mind training is necessary. The practice prescribed is extremely similar to Zen. Instead of a “live word”, Pure Land practitioners constantly repeat a phrase (this practice is called nembutsu) for months, years or even decades. Eventually, the repetition becomes automatic, going as far as doing “nembutsu while yawning” (Li, Apr 4., 2016). Just like Zen’s kensho, it is at this point that the Pure Land practitioner can reach shinjin. In Pure Land Buddhism, the realizations also transcend simple logic and reason: “it is not merely belief as intellectual assent, but strong, inner conviction” (Bloom 1999, 230). Because realizations transcend conventional thinking, conventional knowledge is also seen as detrimental in Pure Land Buddhism: “Recognition of our ignorance is connected with our becoming truthful. Since we can become united with each other in truthfulness, ‘genuine trust’ or spiritual oneness is actually truthfulness” (Maida 1989, 32). Also like Zen, spiritual realizations are sudden and not gradual: “Shinran’s teaching is absolute Other Power and transcending or immediate (ocho)” (Bloom 1999, 231). Finally, the traditional monastic practices and rules are also disregarded in favor of a lay life. This is due to another inversion from Shinran. Traditionally, Pure Land Buddhism was regarded as the easy and inferior way for people who couldn’t engage in more serious and demanding practice. However, Shinran, because

An organization of Buddhists that maintain the website Buddhaweb hold these teachings as the core concepts of Zen Buddhism. The Four Noble Truths state that suffering exists, suffering arises from attachment to desires, suffering ceases when attachment to desire ceases, and freedom from suffering is possible by practicing the Eightfold Path. The Noble Eightfold Path teaches three disciplines in wisdom, morality, and meditation. Wisdom, or panna , is learning to have the right view and thoughts. Morality, or sila , teaches to control your speech correctly, act correctly, and pursue a correct livelihood. Meditation, or samadhi , has you discipline your efforts, your mindfulness, and your contemplation. These teachings in qualities are meant to be practiced to obtain peace, and for some to travel the path towards Enlightenment. (“ buddhaweb ”)

The method of obtaining enlightenment differs lightly between Dogen and the Sixth Patriarch. While both sources see the transition of enlightenment to be a search for the inner self to find the inner mind Dogen sees views the less of a transition a more of journey. The Sixth Patriarch believes enlightenment can occur here and now through self-nature, “one’s real self immediately appears” (Olson Buddhist Sources, p.339). While enlightenment cannot be physically obtained it can be realized and show the true conscious self.

The second reading in the first chapter of the text, Pursuing Happiness edited by Parfitt and Skorczewski presents information on the beliefs of the Dalai Lama, who is a Buddhist monk. After acquiring sources and information and learning about the history and practices of Buddhism I ask the question of, “What are the origins and traditions of Buddhism?”

The goal of Zen Buddhism is to look towards the future, searching to attain satori (awakening). Through jiriki nembutsu (self-power chanting) the person is hakarai (calculating) their spiritual and material profit. Thus, Zen is an individual practice. Ultimately, Zen places a strong importance on embodying emptiness and not becoming attached to words said by the masters. For instance, in the koan, master Yanmen’s story shows that Zen is both verbal and actional, teaching his students that instead of getting attached to words, one must embody them. This was seen when one of his disciples asked if the dog has a Buddha nature, and the master replied: “no because he has the nature of karmic delusions” (Li 18 March 2016). In this example, the master was mocking the disciple’s lack of discipline because he got attached to the words. The master’s iconoclastic approach teaches its practitioners that one must embody the koan and zazen meditation. As in Zen, it is through embodiment that one reaches the Mahayana level of emptiness in order to reach their final goal- satori.

Zen, also known as Ch’an Buddhism in China, is a school of Mahayana Buddhism that was established in China about 1500 years ago. Zen is a form of religious practice of mainly concentrating the mind to a single point in which then results in self-realization and/or enlightenment. Zen philosophy is interpreted that all humans are capable of reaching enlightenment, which is generally blocked by ignorance. The idea emphasizes enlightened masters over forms of scriptures, and is the least “academic” of all the Buddhist schools.

After the death of the historical Buddha occurred and his lineage had ended with Buddha Sakyamuni, his teachings spread in two main directions, southward (Theravada tradition) and eastward into China, Vietnam, Korea and Japan (Mahayana tradition). In East Asia, these teachings developed into ten different schools, several of which remain important to this day: Zen, Tantric and Pure Land (Li 4 April 2016). These schools of thought differ in many ways but also have overlapping similarities. In my essay, I will explain three underlying differences and similarities between Zen and Pure Land Buddhism and its relation to emptiness and compassion. The differences the reader will encounter will be the role of language, the role of practice, and approaches towards life and death. While there are many differences, there also lay similarities, including śūnyatā (emptiness), bodhisattva’s compassion and ono-mama or sono-mama (isness or suchness).

I went to a Zen Buddhist temple; whose origins are from Siddartha Gautama commonly known as the Buddha. The two-hour liturgy consisted of five parts: chanting, zazen, kinhin, zazen and chanting. While I value meditation and prayer, I found zazen difficult, thus respect and admire those who identify with Buddhist spirituality.

The comparison of Hisamatsu’s “The record of Linji” and Suzuki’s “Zen Mind, Beginner Mind” illuminates a variety of similarities and differences concerning the path of enlightenment. We will exam some of these points, to further illustrate the process in which each individual may pursue this path to enlightenment. Each chosen passage will also help identify themes of awakening, which may be relevant in today’s society.

breathing and mind was easier, and I felt at peace which was nice feeling in a

Zen Buddhism can be fairly confusing to the average person; the teachings and stories may come across as arbitrary or nonsensical. However, do not let that deter you from getting to experience a religion that offers a highly different perspective of the world. The focus will be on analyzing some of the common themes of Zen Buddhism which is comprised in the “Zen Slogan” (associated with the First Patriarch). The phrase is: “a special transmission outside of the teachings not established upon words and letters; it directly points to the human mind and seeing one’s Nature one becomes a Buddha.” The goal is to explore the meanings that each of these lines convey, and how they might have been shaped by the previous ideologies of Indian

In the practice of the Way, Dogen places a strong emphasis on zazen or "sitting in meditation." One who meditates properly realizes that the practice of meditation and Enlightenment are one in the same. In A Primer of Soto Zen, Dogen states that "zazen is the practice of the Buddha. Zazen is the ultimate practice. This is indeed the True Self"(Masunaga 44). In the practice of zazen one empties the self and enters a mode of being that is in itself Enlightenment. "The experience of Enlightenment within zazen reveals that the entire world is filled with Buddha-nature. This is something that the unenlightened eye does not see but the Enlightened eye is able to grasp immediately and intuitively"(Earhart 101). Thus, Dogen believes that life is most "real" when a person sits in meditation. He says; "Only when you sit straight and look into yourself, does it become clear that [you yourself are changing and] the objective world has a reality apart from you"(Tsunda 246). Therefore during meditation one is free from a individual-centered or egocentric position which distorts reality. The Enlightened being or the one who practices zazen will see things, including the self as they truly are. Dogen realizes the power of zazen thus, he teaches that students should devote all their efforts to this

In general, the enlightenment has been defined as the attainment of knowledge to stop actions producing karma and rebirth in samsara that will eventually lead to Nibbana. It is important to note here that the enlightenment is intimately linked to compassion, through which people develop a capacity to connect with others who are suffering and are urged to guide them to relief. Strong amplifies this sympathetic aspect of Buddhism in The Buddha: A Short Biography, referring to the Buddha’s efforts as “compassionate attempts to teach others and to be a model for them” (Strong 14). This, according to Strong, will incite them “to think not just of their own salvation, but of the path to a realization of Buddhahood that would help others” (Strong 14). In other words, these followers are expected to share their experiences and achievements with others as the Buddha has done with them. It is thus reasonable to claim that Buddhism has a multifaceted nature -- individualistic in terms of its self-oriented training and efforts, yet communal in the way they are encouraged to attain knowledge from each other. This lessens the authority of

The ultimate goal of a Buddhist is to reach Nirvana, and to come to that truth. A way to achieve Nirvana is through following eight paradigms called the Eightfold Path, which is based on wisdom, morality, and concentration. In Herman Hesse’s novel, Siddhartha, the protagonist was able to master the Eightfold Path during his communion with the river. Through the Eightfold Path, it is completely possible to reach Nirvana.