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.

Even though Zen and Pure Land Buddhism are usually considered to be quite different, they are actually part of the same type of Buddhism, Mahayana, and thus have an underlying similarity. This essay will argue that, in particular, the Mahayana concepts of non-duality and no-self are present in both schools, and that the ways employed in each school to reach their respective goals can be analyzed in a similar fashion, proving that these two schools are part of, rather than deviations of, Mahayana Buddhism.

Soko Morinaga was a Japanese liberal arts student who called up to the front line during World War II. At that time, he lost his parents, family’s land, and his trust in the world. Soko idled away his time for some days and decided to go to Zen temples. First, Soko went to meet Goto Zuigan Roshi, Master of Daishuin temple. After his master training him with trust, he retook his trust for others, especially for Master Roshi. Also, he made a vow to his master that to become a Zen monk. Then, Soko went to Daitokuji monastery. After few days of ordeal, Soko was allowed to enter to Daitokuji monastery. Soko had hard training and became a monk at Daitokuji monastery. At Daitokuji，Master Zuigan showed the meaning of trust for Soko. Trust can be categorized into three classes: trust in the world, trust in others, and self-confidence. In the essay “My Struggle To Become A Zen Monk, ” by introduced theme of trust and how it relates to the human problem of social trust.

Zen Buddhism and Pure Land Buddhism are considered as two popular schools in Mahayana Buddhism. The two are regarded as polar opposites. In this paper, I argue that Zen Buddhism and Pure Land Buddhism are not entirely different, they still have underlying similarities instead.

The aspiration of all sentient beings is to reach enlightenment; to realize their Buddha-nature and ascend to Buddhahood. The path and method to reach enlightenment, however, differs depending on the perspective from which one views Buddhism. Dogen, in his teachings on Zen Buddhism, promotes the practice of zazen to reach enlightenment. Shinran and the Pure Land sect are devoted to Amida Buddha, who they believe will bring them to the Pure Land, and enlightenment. The ways espoused by Dogen and Shinran are similar in some aspects, but differing enough in others to warrant the separate sects of Buddhism in Japan. For the purposes of this examination, the two sects can be summarized by how they look at reaching enlightenment: Zen Buddhism focuses inwardly, while Pure Land focuses outwardly. By examining their own words on how one is to reach enlightenment, the similarities and differences in their methods can be seen, allowing a better understanding of the teachings of their respective sects.

This paper will explore the question of how to understand the nature of perceived ultimacy in Zen Buddhism. This will be achieved through providing a justification for why this question should be of any interest and then hypothesizing about possible implications of the results. Next, the framework that is to be used in categorizing the core beliefs in Zen will be explained and made clear. After this description is complete the author will proceed to fit Zen Buddhism into this framework and will demonstrate that the Zen religion is no exception to the employed framework. Finally the author will describe the perceived ultimacy of Zen Buddhism.

It's all well and good to explain Zen Buddhist doctrine, but Zen is a much more abstract idea. A British researcher and Buddhist, Christmas Humphreys, says it is hard to relate Zen within time and space also, “[f]or Zen is not a new thing but a new way of looking at things. It is a new vision with the old eyes.” (Humphreys 99) Zen is best seen through the actions of those who practice for those who wish to gain a basic understanding, and Matthew is my nearest and dearest example of a practicing Buddhist.

A Japanese philosopher we have studies extensively is Dogen. He is a 13th century Japanese’s Buddhist priest who founded the Sōtō School of Zen in Japan. Dogen focused on the importance of the sitting meditation of zazen as a method of achieving Zen and enlightenment though not thinking/ thinking beyond. Dogen’s ideas differed to that of the Sixth Patriarch in The Platform Sutra of the Sixth Patriarch. This Buddhist script that was composed in China during the 8th to 13th century focused on teachings and stories of śīla (conduct), dhyāna (meditation) and prajñā (wisdom). The interesting points of discussion between these two different approaches to Zen teaching are the Buddha nature, method of attaining enlightenment, self and other,

Zen is hard to describe in words, here are a few phrases that can help describe Zen; “Zen is more an attitude then belief, Zen is the peace that comes from being one with the entity other than yourself, and Zen means experiencing fully the present , and delighting in the basic miracle of life itself (Taoism.net).” I can see how some people can watch the movie Point Break and make certain comparisons on how Bodhi and his crew live their life and that of some principals of Buddhism by their thoughts, but their actions are showing otherwise. “This was never about money for us, It was about us against the system. That system killed the human spirit. We stand for something.” His principal thoughts of Buddhism and what his actions are complete opposite of one another. Bodhi thoughts could be believable to someone who isn’t that familiar with the Buddhist religion and could easily convince a group of people to believe in his cause if they had events that effected the way their lives turned out.

Zen in the Art of Archery, by Eugen Herrigel describes the ritualistic arts of discipline and focus that the Zen religion focuses around. In this book, Herrigel describes many aspects of how archery is, in fact, not a sport, but an art form, and is very spiritual to those in the east. The process he describes shows how he overcame his initial inhibitions and began to look toward new ways of seeing and understanding. In the beginning of the book Herrigel tells us that he is writing about a ritual and religious practice, “whose aim consists in hitting a spiritual goal, so that fundamentally the marksman aims at himself and may even succeed in hitting himself.” (Herrigel p. 4) Through his studies, the author discovers that within the Zen

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.

Often times when you think of the word “Zen” the Zen Japanese gardens, mediation, and or happiness might come to mind. “The essence of Zen is attempting to understand the meaning of life directly, without being misled by logical thought or language.” (BBC) Zen Buddhism comes from the Mahayana branch of Buddhism. While it shares some underlining similarities between the two major schools in Buddhism that are Mahayana and Theravada, as in reaching Nirvana as the ultimate goal, it has different history and teachings as well as its own two branches, Soto Zen and Rinzai Zen. Zen Buddhism or known as Ch’an originated from Indian Mahayana Buddhism with Taoism infused into it, where is has traveled to Korea and Japan.

Later on, the Japanese adapted another religion, Buddhism. Like Shinto, Buddhism is also a polytheistic religion. Moreover, because Shinto does not explain the afterlife while Buddhism does, these two religions co-existed in Japanese culture. Many people adapt to both religions' belief system at the same time. Zen Buddhism became widely adapted by the samurais later on during the Warrior Period. Zen Buddhism focuses on the discipline of individuals, one of the many reasons why samurais are seen as very refined warriors. They are often portrayed as being able to sense an enemy's attacks before they actually happen. This is an exaggeration of a samurai's ability to concentrate and focus on a goal. The samurais often use a Zen Buddhism technique called "Za Zen" to help clear their mind. A practical religion, Zen Buddhism helps to enhance self-discipline and improve one's self-concentration. One of the teachings of Zen Buddhism is "Bushin," meaning the clarification of the mind. A cleared mind allows the samurais to concentrate better on the task at hand and respond faster to enemies' attacks, make Zen Buddhism a very attractive religion to these warriors. Martial arts in Japan today also stress the importance of concentration. However, Bushin no longer applies to solely concentration in combat, but to all forms of concentration. For example, practicing martial arts is said to effective for improving one's performance at work due to better concentration

Instead of seeing a "soul" or a "mind" as the seat of personal identity, in Buddhism, the self is to be found in processes. Meditation, then, has the therapeutic effect of disengaging the practitioner from self-consciousness, freeing the mind. The view of the world without the construct of a permanent essence enables one to "experience reality as it really is" (3). It is important to note that Buddhism does not distinguish mental processes from other senses. Just as seeing takes a visual object, the mind takes a mental object (1). Just as the eye is free to take in different visual objects, the mind is free, as well. While meditation aims to develop "single-pointedness of mind," it is ultimately to free it from external objects. The focus is on the process of breathing, in Zen, and, eventually, one can reach a state where one is not considering anything (2). Zen considers the "blank-mind" stage to be a higher form of consciousness because it is free from attachments.

Michael Kampan O' Reilly states in Art Beyond the West that Zen Buddhism teaches one can find