Zen Informative Speech

Bernie Glassman, founder of the Zen Peacemakers Order, grew up in a Jewish family and was working as an aeronautical engineer before beginning to study Buddhism under Hakuyu Taizan Maezumi Roshi in 1967. Since becoming a Zen teacher in 1976, Glassman has changed the face of Socially Engaged Buddhism in America through his efforts to increase awareness of social issues by bearing witness to them, and through that, minimizing suffering. The main purpose of the Zen Peacemakers’ Order is the same as the main purpose of Buddhism: to minimize the suffering experienced in the world, both for oneself and for others. The ZPO views social action as a form of spiritual practice. Bernie Glassman and the rest of the American founding teachers of this organization

Buddhist religion there is one “minister” type of spiritual being that every buddhist worship and

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

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.

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

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.

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.

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

When the sun begins to hide behind the horizon there is only one environment on the planet that harnesses the power to leave oneself in complete and utter awe. This one of a kind place captures all of the elements in their perfect and most striking form. The sky bolsters with eloquent colors, the warm sand caresses your toes, and the soothing waves break with the most perfect noise as to not break your focus on the sunset; it is just as captivating as a north poles aurora borealis. A certain feeling drifts along through a slight breeze on this sunset beach as you observe the sunset above the water. It is a warm and comforting feeling that most people can relate to when they experience the affects of love for the first time; a sudden rush of

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.

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.

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

Not trapped by the past that occasionally includes unpleasant memories, and not worried about the future that can occur ambiguous anxiety, you train yourself. You turn your attention toward the moment where you are certainly here now. That state of mind represents so called “Mindfulness.”   Mindfulness, which has recently been studied in the field of psychiatry and neuroscience, can be traced back to Yoga meditation originating in India. Meditations of Yoga, after the birth of Buddhism, were passed out along with Buddhism doctrine to the world, mainly Asia as methods to reach a spiritual awakening. Zen is one of them. In the East Asia, Zen, with other religions and ideologies, poured ethics and spirituality into fighting

Although the Four Nobel Truths are great concepts of Buddhism there are many other aspects that make up Buddhism. Daily practice of meditation helps develop one's sense of awareness, to grow, and develops compassion and loving kindness (Buddhanet). Following the laws of Karma and following right speech are also integral to Buddhism.

“According to Zen, nirvana is within ordinary existence. In a sense, then, all time is sacred time, because to fully experience the present moment is to experience enlightenment.”