Podcasts about hui neng

Trechos retirados do livro “The Sutra of Hui-Neng”.Hui Neng (638 - 713), foi um grande monge e o sexto Patriarca do Zen Budismo.Nascido na cidade de Xinzhou (China), Hui Neng não sabia ler nem escrever, sua família era pobre e seu pai morreu quando ele ainda era jovem, o que o fez trabalhar como lenhador para sustentar a si mesmo e sua mãe.Certo dia, enquanto carregava lenha, Hui Neng ouviu alguém recitar o Sutra do Diamante, e sentiu um despertar. Imediatamente, decidiu seguir o caminho de Buda. Assim, viajou 800 km a pé, até a área no norte da China no mosteiro do quinto patriarca Hongren. Ali, Hui Neng começou a trabalhar na cozinha, onde trabalhou por oito meses.Hongren lhe transmitiu o manto e a tigela como sinal do Selo do Dharma da Iluminação Súbita, dizendo-lhe para deixar o mosteiro e seguir para o sul.Durante os quinze anos seguintes, Hui Neng permaneceu no anonimato, não revelando a ninguém que era o Sexto Patriarca. Depois, decidiu começar a receber discípulos, e transmitiu o Dharma a 43 sucessores, extinguindo-se, com ele, o título oficial de Patriarca Zen.Hui Neng declarou que todas as pessoas possuem a natureza búdica e que a natureza de cada um é originalmente pura. A maneira de descobrir a própria natureza é através da calma e da sabedoria, que serão alcançadas quando a pessoa se libertar do pensamento deliberado e do apego às coisas. Se alguém vê sua própria natureza, a iluminação acontecerá.

Selected passages from the "The Sutra of Hui-neng, Grand Master of Zen" (Platform Sutra), using an amalgam of translations.Hui-neng (638-713) was a seminal figure in Buddhist history and is one of the most beloved and respected figure in Zen Buddhism. An illiterate woodcutter who attained enlightenment in a flash, he became the Sixth Patriarch of Chinese Zen, and is regarded as the founder of the "Sudden Enlightenment" school. He is the supreme exemplar of the fact that neither education nor social background has any bearing on the attainment of enlightenment. The Platform Sutra of the Sixth Patriarch, which is said to be a record of his teachings, is a highly influential text in the East Asian Buddhist tradition.

In this Zazenkai day Dharma talk during the Fall Practice Period, Sensei Kozan introduces us to the teachings of the sixth Chinese ancestor, Hui-neng. He focuses on Hui-neng's written work, the Platform Sutra, […]

Live with Author, Marilynn Hughes, of 'The Out-of-Body Travel Foundation' on Out of Body Travel and Mysticism. Special subjects and questions answered. https://outofbodytravel.org Out of Body, Out of Body Travel, Out of Body Experiences, OBE, OOBE, Astral, Astral Travel, Astral Experiences, Astral Projection, Near Death, NDE, Near Death Experiences, Mystical, Mystical Experiences, Marilynn Hughes, The Out-of-Body Travel Foundation

A reading for meditation of excerpts taken from the text "All Else is Bondage". Terence James Stannus Gray (14 September 1895 – 5 January 1986), better known by the pen name Wei Wu Wei, was a 20th-century Taoist philosopher, writer, Egyptologist and theatre producer. Gray was born in Felixstowe, Suffolk, England on 14 September 1895, into a well-established Anglo-Irish family. He was educated at numerous prestigious institutions including Eton and Oxford University. After he left his theatrical career, his thoughts turned towards philosophy and metaphysics. This led to a period of travel throughout Asia, including time spent at Ramana Maharshi's ashram in Tiruvannamalai, India. Between the years 1958 and 1974 a series of eight books appeared attributed to the mysterious 'Wei Wu Wei'. These works draw on a variety of sources, including Taoism, specifically the texts attributed to Lao Tzu and Chuang Tzu, Buddhism, especially The Heart, Diamond and Lankavatara Sutras, and Chan Buddhism as taught by Hui Neng, Huang Po, Hui Hai, etc., as well as the teachings of Padmasambhava and Sri Ramana Maharshi, among others.

Bright on Buddhism Episode 72 - What is samadhi in Buddhism? How does one attain samadhi in Buddhism? What happens when a person attains samadhi? Resources: Nagarjuna (2001). "Chapter X - The Qualities of the Bodhisattvas". Mahāprajñāpāramitāśāstra. Translated by Migme, Ani.; Arbel, Keren (2017), Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight, Taylor and Francis, doi:10.4324/9781315676043, ISBN 9781317383994; Arya, Usharbudh (1986), Yoga-Sūtras of Patañjali (Volume 1 ed.), Honesdale, Pennsylvania: The Himalayan International Institute, ISBN 0-89389-092-8; Berzin, Alexander (2006), Primary Minds and the 51 Mental Factors; Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ.; Bucknell, Rod (1984), "The Buddhist to Liberation: An Analysis of the Listing of Stages", The Journal of the International Association of Buddhist Studies, 7 (2); Bucknell, Robert S. (1993), "Reinterpreting the Jhanas", Journal of the International Association of Buddhist Studies, 16 (2): 375–409; Chapple, Christopher (1984), Introduction to "The Concise Yoga Vasistha", State University of New York; Gombrich, Richard F. (1997), How Buddhism Began, Munshiram Manoharlal; Gomez, Luis O.; Silk, Jonathan A. (1989). Studies in the literature of the great vehicle : three Mahāyāna Buddhist texts. Ann Arbor: Collegiate Institute for the Study of Buddhist Literature and Center for South and Southeast Asian Studies, University of Michigan. ISBN 0891480544.; Hui-Neng; Cleary, Thomas (1998). The Sutra of Hui-neng, grand master of Zen : with Hui-neng's commentary on the Diamond Sutra. Boston. ISBN 9781570623486.; Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited; Lusthaus, Dan (2014), Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun, Routledge; Maezumi, Taizan; Cook, Francis Dojun (2007), "The Eight Awarenesses of the Enlightened Person": Dogen Zenji's Hachidainingaku", in Maezumi, Taizan; Glassman, Bernie (eds.), The Hazy Moon of Enlightenment, Wisdom Publications; Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL; Wayman, Alex (1997), "Introduction", Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View, from the Lam Rim Chen Mo Tson-kha-pa, Motilal Banarsidass Publishers; Williams, Paul (2000), Buddhist Thought. A complete introduction to the Indian tradition, Routledge; Williams, Paul (2009). Mahāyāna Buddhism : the doctrinal foundations (2nd ed.). London: Routledge. ISBN 9780415356534.; Wynne, Alexander (2007), The Origin of Buddhist Meditation, Routledge Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

The audio clip from “The Sutra of Hui Neng”  in this Dharma Talk was taken from “The Diamond Sutra, The Heart Sutra, The Sutra of Hui Neng:  Three Key Prajna Paramita Texts from the Zen Tradition”, available as an Audiobook on Audible. It is also available in Print on Amazon.

Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android. Wer sich als Anfänger mit Buddhismus beschäftigt, der hat es schwer. Zuerst einmal etwas sehr Wichtiges vorneweg: Buddhismus ist keine Religion, es ist eine Philosophie und Weltanschauung. Buddha mahnte seine Anhänger ausdrücklich, ihn nicht anzubeten, sondern nach persönlicher „ERLEUCHTUNG“ zu streben. Deshalb kann man einer Religion folgen (etwa als Christ, Moslem oder Jude), trotzdem aber auch Buddhist sein. Viele unterschiedliche Lehren haben sich aus der ursprünglichen Philosophie Buddhas entwickelt, der Einfluss von verschiedenen Kulturen hat regional sogar völlig unterschiedliche Arten des Buddhismus entstehen lassen. So wird der Buddhismus in China anders gelebt wie in Thailand oder Tibet, andere „Heilige“ stehen dabei im Fokus, fast überall werden andere Rituale verwendet. Nicht einmal über den genauen Geburtstag Buddhas ist man sich einig. Zum Teil sind die Unterschiede zwischen den Lehren auch immanent (vergleichbar etwa mit den katholischen und evangelischen Ansichten im Christentum). Ich für meinen Teil folge der reinen Lehre Buddhas, sowie den Ausprägungen, die seine Weltanschauung durch Bodhidharma und Hui Neng im Shaolin Tempel China erhalten hat, dem Chan (Zen)-Buddhismus. Chan (oder Zen) stammt ursprünglich aus China (respektive Japan), siehe "Eine kleine Geschichte des Chan (Zen)-Buddhismus“. Von den großen religiösen Weltanschauungen unterscheidet sich der Buddhismus fundamental. Hier geht es NICHT um ein Glaubenssystem, die Lehre Buddhas hat als Ziel keine Abhängigkeit von Gott oder Göttern, nicht die Bindung an eine "höhere Macht", im Buddhismus ist kein Zwiegespräch in einem Ober- und Unterordnungsverhältnis erforderlich. Im Buddhismus geht es um die Gesetzmäßigkeiten der Weltenordnung, um das Erreichen der Bestimmung des Menschen (der „Erleuchtung“). Es geht im Buddhismus eben gerade nicht um Glauben! An die „ERLEUCHTUNG“ muss man nicht glauben, sie ist kein Bekenntnis; eine Verehrung eines allmächtigen Schöpfers ist nicht nötig. Gleichwohl werden heute in den meisten buddhistischen Tempeln Statuen „angebetet“. Im Laufe der Jahrhunderte wurde aus dem spirituellen Lehrer Buddha dann langsam doch ein „Gott". Hat Ihnen der Podcast gefallen? Danke, dass Sie Buddha-Blog hören. Ist Ihnen aufgefallen, dass hier keine Werbung läuft, dass Sie nicht mit Konsumbotschaften überhäuft werden? Möchten Sie dem Autor dieses Blogs für seine Arbeit mit einer Spende danken? Unterstützen Sie mich, beteiligen Sie sich an den umfangreichen Kosten dieser Publikation. Ihre Unterstützung kann helfen, die wichtige Arbeit, die wir für den Buddhismus leisten (mein Team und ich), auch weiterzuführen. Bitte laden Sie sich auch meine App „Buddha-Blog“ aus den Stores von Apple und Android. per Überweisung:Kontoinhaber: Rainer Deyhle, Postbank, IBAN: DE57700100800545011805, BIC: PBNKDEFF 1000 Dank! Lerne mich kennen: Ich bin Shaolin-Rainer, der Gründer des Shaolin-Tempels Deutschland, ein ehemaliger Buddhistischer Mönch und heute praktizierender Chan-(Zen)-Lehrer. Folge mir auf meinem täglichen Podcast „Buddhismus im Alltag“, oder lade meine App „Shaolin Rainer“ aus den Stores von Apple und Android - #achtsamkeit #awakening #bewusst #bewusstsein #buddha #buddhismus #buddhism #buddhist #chan #zen #energie #energieheilung #energy #energietanken #enlightenment #erleuchtung #healing #heilen #heilung #karma #meditation #mindfulness #persönlichkeitsentwicklung #spiritualität #shaolin #tempel #temple #yoga #spirituality #peace

A reading for meditation of excerpts taken from the text "All Else is Bondage". Terence James Stannus Gray (14 September 1895 – 5 January 1986), better known by the pen name Wei Wu Wei, was a 20th-century Taoist philosopher, writer, Egyptologist and theatre producer.  Gray was born in Felixstowe, Suffolk, England on 14 September 1895, into a well-established Anglo-Irish family.  He was educated at numerous prestigious institutions including Eton and Oxford University.   After he left his theatrical career, his thoughts turned towards philosophy and metaphysics. This led to a period of travel throughout Asia, including time spent at Ramana Maharshi's ashram in Tiruvannamalai, India. Between the years 1958 and 1974 a series of eight books appeared attributed to the mysterious 'Wei Wu Wei'.  These works draw on a variety of sources, including Taoism, specifically the texts attributed to Lao Tzu and Chuang Tzu, Buddhism, especially The Heart, Diamond and Lankavatara Sutras, and Chan Buddhism as taught by Hui Neng, Huang Po, Hui Hai, etc., as well as the teachings of Padma Sambhava and Sri Ramana Maharshi, among others.

Citações e trechos do livro “The Sutra of Hui-Neng”. Hui Neng (638 - 713), foi um grande monge e o sexto Patriarca do Zen Budismo. Nascido na cidade de Xinzhou (China), Hui Neng não sabia ler nem escrever, sua família era pobre e seu pai morreu quando ele ainda era jovem, o que o fez trabalhar como lenhador para sustentar a si mesmo e sua mãe. Certo dia, enquanto carregava lenha, Hui Neng ouviu alguém recitar o Sutra do Diamante, e sentiu um despertar. Imediatamente, decidiu seguir o caminho de Buda. Assim, viajou 800 km a pé, até a área no norte da China no mosteiro do quinto patriarca Hongren. Ali, Hui Neng começou a trabalhar na cozinha, onde trabalhou por oito meses. Hongren lhe transmitiu o manto e a tigela como sinal do Selo do Dharma da Iluminação Súbita, dizendo-lhe para deixar o mosteiro e seguir para o sul. Durante os quinze anos seguintes, Hui Neng permaneceu no anonimato, não revelando a ninguém que era o Sexto Patriarca. Depois, decidiu começar a receber discípulos, e transmitiu o Dharma a 43 sucessores, extinguindo-se, com ele, o título oficial de Patriarca Zen. Hui Neng declarou que todas as pessoas possuem a natureza búdica e que a natureza de cada um é originalmente pura. A maneira de descobrir a própria natureza é através da calma e da sabedoria, que serão alcançadas quando a pessoa se libertar do pensamento deliberado e do apego às coisas. Se alguém vê sua própria natureza, a iluminação acontecerá.

La "phrase critique Une méditation bouddhiste chan (zen) Qu'est-ce que c'est ? C'est une question très simple, n'est-ce pas ? Cette question méditative a été posée par Hui-Neng (638-713), le 6e patriarche (successeur) de Bodhidharma, qui a jadis fondé le bouddhisme Chan (zen) au temple Shaolin en Chine. La complexité de cette technique de méditation initialement mentale résulte de l'atteinte du point à partir duquel le langage s'épuise et où l'on atteint une compréhension réelle "sans langage". En Chine, en Corée et au Japon, cette technique est appelée la "phrase critique". En s'appuyant sur la connaissance et la compréhension, la méditation permet d'atteindre l'"ÉCLAIRAGE" lorsque l'esprit rationnel est désactivé. Cette technique peut convenir (entre autres) aux personnes qui souffrent de problèmes psychiques, qui sont confrontées à des problèmes existentiels ou qui veulent tout simplement soulager leur "douleur du monde". Elle peut être pratiquée en position assise, debout ou couchée. La question "qui suis-je ?" peut également être posée au début de la méditation de la "phrase critique". Il s'agit tout simplement de tâches qui nécessitent ensuite de se confronter à son propre "moi" véritable, de s'occuper de questions essentielles. Pour certaines personnes, cela peut même être une menace, car la plupart d'entre nous passent leur temps à fuir leur propre "moi". Comment pratique-t-on la "méditation de la phrase critique" ? On répète la question encore et encore, de manière réfléchie, concentrée, silencieuse, curieuse et posée, on essaie de donner "vie" à la question. Qu'est-ce que c'est vraiment, puis-je voir "derrière" ? Qui suis-je vraiment, est-ce que je reconnais mon vrai "moi" ? On se pose encore et encore une de ces questions, jusqu'à ce que sa propre "nature de bouddha" apparaisse timidement. Il est également permis de douter : "est-ce que je peux y arriver, est-ce que je peux atteindre l'"ÉCLAIRAGE" ? Les doutes font partie du processus, mais la concentration doit rester sur la question initiale, ne pas s'égarer, ne pas englober tous les problèmes humains de ce monde. Il arrive alors inévitablement un moment où des réponses apparaissent. Cela ne signifie pas pour autant que la méditation touche à sa fin, car c'est à partir de là qu'elle commence à devenir vraiment puissante. Ce n'est que lorsque l'on a quitté le stade de l'intellect et que la question "s'autonomise" que l'on atteint le stade d'un possible "éveil". Mais on arrive en tout cas à ce que les pensées se détachent, la question de la "phrase critique" atteint une dynamique propre qui peut avoir un effet méditatif incroyable. La construction mentale que l'on s'est donnée, que l'on croit être, les réflexions normales, quotidiennes, tout s'évanouit dans le néant. La pensée s'arrête complètement. Cette expérience est parfois très perturbante pour de nombreuses personnes. Si des peurs apparaissent pendant la méditation, il est temps de l'interrompre et de la recommencer à un autre moment. Il faut également noter que certains pratiquants se contentent trop facilement de leurs succès, ne peuvent ou ne veulent pas "regarder au-delà du bord de la table" parce qu'ils pensent peut-être avoir déjà tout accompli. Dans ce cas, il ne faut pas se laisser abuser, mais continuer à s'entraîner dans un premier temps. Copyright : ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://shaolin-rainer.de⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apple⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ et ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Android⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://podcasters.spotify.com/pod/show/buddha-blog-francais/message

A reading for meditation of excerpts taken from the text "All Else is Bondage". Terence James Stannus Gray (14 September 1895 – 5 January 1986), better known by the pen name Wei Wu Wei, was a 20th-century Taoist philosopher, writer, Egyptologist and theatre producer. Gray was born in Felixstowe, Suffolk, England on 14 September 1895, into a well-established Anglo-Irish family. He was educated at numerous prestigious institutions including Eton and Oxford University. After he left his theatrical career, his thoughts turned towards philosophy and metaphysics. This led to a period of travel throughout Asia, including time spent at Ramana Maharshi's ashram in Tiruvannamalai, India. Between the years 1958 and 1974 a series of eight books appeared attributed to the mysterious 'Wei Wu Wei'. These works draw on a variety of sources, including Taoism, specifically the texts attributed to Lao Tzu and Chuang Tzu, Buddhism, especially The Heart, Diamond and Lankavatara Sutras, and Chan Buddhism as taught by Hui Neng, Huang Po, Hui Hai, etc., as well as the teachings of Padma Sambhava and Sri Ramana Maharshi, among others.

Perguntas e respostas com Monge Genshô - Sensei, quando se fala do corpo como árvore do despertar, o que significa? - Genshô Sensei, percebo que na história do Budismo há vários prodígios. É correta a minha observação? - Sensei, como saber o momento adequado para realizar um primeiro dokusan? - Monge Genshô, pela história de Hui Neng, nesse mosteiro o foco da prática era leitura de sutras? Quando o zazen passa a ser considerado o caminho principal no zen? Parou de ser visto como o caminho principal depois do Buda? ------ Site: daissen.org.br Instagram: @zendaissen e @mongegensho Youtube: Zen Budismo por Monge Genshō Aplicativo do Daissen na Play Store e App Store: Zen Daissen https://linktr.ee/zendaissen

A reading for meditation of excerpts taken from the text "All Else is Bondage" by Wei Wu Wei. Terence James Stannus Gray (14 September 1895 – 5 January 1986), better known by the pen name Wei Wu Wei, was a 20th-century Taoist philosopher and writer. Between the years 1958 and 1974 a series of eight books appeared attributed to the mysterious 'Wei Wu Wei'. These works draw on a variety of sources, including Taoism, specifically the texts attributed to Lao Tzu and Chuang Tzu, Buddhism, especially The Heart, Diamond and Lankavatara Sutras, and Chan Buddhism as taught by Hui Neng, Huang Po, Hui Hai, etc., as well as the teachings of Padma Sambhava and Sri Ramana Maharshi, among others.

Le bouddhisme et le drapeau On rapporte l'histoire suivante du patriarche Hui Neng : Jeune homme, il passa devant un monastère, deux moines se tenaient devant un mât de drapeau et se disputaient. L'un des moines dit à l'autre : "Le drapeau bouge". L'autre moine lui répondit : "Non, c'est le vent qui bouge". On voit ici comment nous pensons, notre style, "oui ou non", "noir ou blanc". L'un des moines voit le drapeau qui bouge. L'autre moine voit ce que beaucoup de gens ne voient pas, le vent qui bouge et qui fait donc bouger le drapeau. C'est alors qu'arrive le Hui Neng blanc, qui crie aux deux moines : "Non, c'est votre esprit qui bouge" ! Drapeau, vent ou esprit, qu'est-ce qui est juste maintenant ? C'est maintenant le bon sujet pour interroger l'ego : "Drapeau, vent ou esprit" ? Au-delà du "oui" ou du "non", du "noir" ou du "blanc", au-delà de l'ego ! QUAND LE DRAPEAU VOLE, L'ESPRIT EST DANS LA TROMPETTE - PROVERBE RUSSE – Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://podcasters.spotify.com/pod/show/buddha-blog-francais/message

Buddhism and the flag The following story has been handed down from the patriarch Hui Neng: As a young man, he passed by a monastery, and two monks were standing in front of a flagpole, arguing. One monk said to the other, "The flag is moving." The other monk replied: "No, the wind is moving". Here we see how we think, our style, "yes or no", "black or white". One monk sees the flag moving. The other monk sees what many people don't see, the wind moving, and therefore the flag moving. And then came the white Hui Neng, who shouted to the two monks, "No, your spirit is moving"! Flag, wind or spirit, which is right now? This is now the right topic to question the ego: "Flag, wind or spirit"? Beyond "yes" or "no", beyond "black" or "white", beyond the ego! WHEN THE FLAG FLIES, THE MIND IS IN THE TRUMPET - RUSSIAN PROVERB – Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores) Please rate us on Apple, Google, or Spotify podcast to help us promote the show

Eine Buddhistische Chan-(Zen)-Meditation Was ist das? Das ist eine ganz einfache Frage, oder etwa nicht? Diese meditative Fragestellung stammt von Hui-Neng (638–713), dem 6. Patriarchen (Nachfolger) des Bodhidharma, der den Chan-(Zen)-Buddhismus einst im Shaolin Tempel China begründete. Die Komplexität dieser anfänglich mentalen Meditationstechnik ergibt sich aus dem Erreichen des Punktes, ab dem sich die Sprache erschöpft, man „sprachlos“ wirkliches Verständnis erreicht. In China, Korea und Japan wird die Technik der „kritische Satz“ genannt. Aufgebaut auf Wissen und Verständnis kann beim Meditieren „ERLEUCHTUNG“ erreicht werden, wenn der rationale Verstand abgeschaltet wird. Diese Technik kann (unter anderem) für die Menschen geeignet sein, die unter psychischen Problemen leiden, die vor existenziellen Problemen stehen, oder die ganz einfach ihren „Weltschmerz“ lindern wollen. Sie kann sitzend, stehend oder liegend durchgeführt werden. Auch die Frage „wer bin ich“ kann am Anfang der Meditation des "kritischen Satzes" stehen. Es handelt sich dabei schlichtweg um Aufgabenstellungen, die es in der Folge notwenig machen, sich dem wahren eigenen „Ich" zu stellen, sich mit essentiellen Fragen zu beschäftigen. Dies kann für manche Menschen auch bedrohlich wirken, schließlich verbringen die meisten unter uns hauptsächlich damit ihre Zeit, dem eigenen „Ich“ zu entfliehen. Wie praktiziert man die „kritische Satz-Meditation“? Man wiederholt die Frage wieder und wieder, nachdenklich, konzentriert, schweigend, neugierig und gefasst, man versucht, die Frage "mit Leben" zu füllen. Was ist das wirklich, kann ich „dahinter“ sehen? Wer bin ich wirklich, erkenne ich mein wahres „Ich“? Copyright: https://shaolin-rainer.de Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von Apple und Android.

Le contenu est plus important que le contenant Je suis au temple Shaolin Europe, dans le bureau de l'abbé. Il y a ici une vaste bibliothèque de livres bouddhistes, dont beaucoup ont pour thème le Chan (zen), j'en ai consulté quelques-uns. J'ai remarqué que tous les livres parlent des sutras, des règles et de l'histoire, mais que l'essence de l'enseignement de Bouddha, "l'illumination", n'est pas ou peu traitée. Des pages et des pages sont consacrées à la liste des lieux où Bouddha a séjourné, où il est né, où il a enseigné, où il a séjourné. Bodhidharma, son successeur, est lui aussi longuement évoqué historiquement, et ses successeurs, jusqu'à Hui Neng, sont étudiés dans les moindres détails. La transmission de l'"enseignement" bouddhiste (Chan) aux moines japonais, coréens et autres bouddhistes est traitée en détail. Un livre sur le Chan (zen) décrit sur près de 300 pages qui était Bouddha, compare les points de vue sur sa vie, mais ne consacre que quelques lignes au thème central de "l'illumination". Le Bouddha historique aurait atteint, dans une profonde méditation, la connaissance rédemptrice de la voie du milieu, et défini les quatre nobles vérités. Cette affirmation ne peut provenir que d'un auteur qui n'a justement pas connu "l'illumination", mais qui traite le sujet du "bouddhisme" comme un historien, et qui ne prend pas non plus l'"éveil" au sérieux. La raison en est probablement aussi le fait que tout le monde copie sur tout le monde. Le chemin de Bouddha vers l'"éveil", en tant que message central du bouddhisme, ne peut toutefois pas être traité séparément de sa vie. Bouddha a atteint l'"éveil" après avoir complètement échoué. Il a médité pendant 6 ans pour atteindre quelque chose qu'il ne connaissait pas encore à ses débuts. Ses différentes méditations avaient pour but la connaissance de l'essence de toutes choses, mais à ce moment-là, le Bouddha historique était lui aussi comme un aveugle qui parlait de la couleur. Lorsqu'il a complètement abandonné sa quête, qu'il a échoué et qu'il est devenu vide, que tous ses désirs, ses idées et ses jugements se sont détachés de lui, ce n'est qu'à ce moment-là que le Bouddha a connu l'"éveil". L'"éveil" n'est pas un phénomène physique, mais spirituel. Comme pour Bouddha, la méditation peut certainement accompagner votre chemin, mais l'"éveil" présuppose la composante cognitive de la connaissance, à savoir tout lâcher, devenir complètement vide. Si les auteurs les plus divers écrivent sur Bouddha, Bodhidharma et Chan sans avoir eux-mêmes atteint la connaissance, c'est FAUX. Les chercheurs sont ainsi dirigés dans une direction totalement erronée. Bouddha n'est pas seulement un personnage historique dont la vie peut être considérée chronologiquement, mais un maître spirituel dont l'enseignement constitue sa vie. Sans avoir connu "l'illumination", aucun texte sur le bouddhisme ne devrait voir le jour. Si quelqu'un ouvre la voie après la première chute de neige, d'autres suivront le chemin ! CELUI QUI NE SAIT RIEN DOIT TOUT CROIRE - MARIE FREIFRAU EBNER VON ESCHENBACH - CONTEUSE AUTRICHIENNE - 1830 À 1916 Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://podcasters.spotify.com/pod/show/buddha-blog-francais/message

Excerpts taken from the text "All Else is Bondage" by Wei Wu Wei. Terence James Stannus Gray (14 September 1895 – 5 January 1986), better known by the pen name Wei Wu Wei, was a 20th-century Taoist philosopher and writer. Between the years 1958 and 1974 a series of eight books appeared attributed to the mysterious 'Wei Wu Wei'. These works draw on a variety of sources, including Taoism, specifically the texts attributed to Lao Tzu and Chuang Tzu, Buddhism, especially The Heart, Diamond and Lankavatara Sutras, and Chan Buddhism as taught by Hui Neng, Huang Po, Hui Hai, etc., as well as the teachings of Padma Sambhava and Sri Ramana Maharshi, among others.

The content is more important than the container Just now I am in Shaolin Temple Europe in the office of the abbot. Here there is an extensive library of Buddhist books, many of which have Chan (Zen) as their theme, I looked at a few. I noticed that all the books are about sutras, precepts and history, but the essence of Buddha's teaching, "enlightenment", is not, or hardly, covered. Page by page, the places are listed where Buddha had stayed, where he was born, where he taught, where he stayed. Also his successor Bodhidharma is discussed in detail historically, his successors, up to Hui Neng, are considered in all details historically. The transmission of the (Chan) Buddhist "teaching" to Japanese, Korean and other Buddhist monks is treated in detail in terms of content. In a book about Chan (Zen) it is described on almost 300 pages who Buddha was, views about his life are compared, but about the central topic "enlightenment" there are only a few lines. Allegedly, the historical Buddha, in deep meditation, achieved the redeeming knowledge of the middle way, and defined the four noble truths. The statement can only come from an author who has not experienced "enlightenment", but treats the subject of "Buddhism" like a historian, and also does not take "awakening" seriously. The reason probably also lies in the fact that everybody copies from everybody. Buddha's way to "enlightenment" as the core statement of Buddhism, however, cannot be treated separately from his life. Buddha reached "awakening" after he had failed completely. He meditated for 6 years to achieve something that was unknown to him in the early days. His various meditations were aimed at the knowledge of the essence of all things, however, at that time, even the historical Buddha was like a blind man talking about color. When he had completely given up the search, failed and empty, all desires, imagination and valuations fell away from him, only then Buddha experienced the "awakening". "Enlightenment" is not a physical phenomenon, but a spiritual one. As with Buddha, meditation can certainly accompany your path, but "enlightenment" presupposes the cognitive component of realization, namely letting go of everything, becoming completely empty. If now the most different authors write about Buddha, Bodhidharma and Chan, without having attained realization themselves, this is WRONG. Thus seekers are led into the completely wrong direction. Buddha is not only a historical personality whose life can be considered chronologically, but a spiritual teacher whose teaching constitutes his life. Without having experienced "enlightenment", there should be no texts on Buddhism. If after the first snowfall someone paves the way others will follow the path! WHO KNOWS NOTHING, MUST BELIEVE EVERYTHING - MARIE FREIFRAU EBNER VON ESCHENBACH - AUSTRIAN STORYTELLER - 1830 TO 1916 Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores) Please rate us on Apple, Google, or Spotify podcast to help us promote the show

Buddha-Blog-Podcast Folge 95Buddhismus im Alltag - Achtsamkeit im täglichen LebenHallo und willkommen bei Buddha Blog, meinem Podcast mit Werten und mit tiefergehendem Inhalt. Dein Kanal für buddhistische Themen, Achtsamkeit und Meditation. Ich bin Shaolin Rainer und ich freue mich sehr dass Du da bist.Bitte laden Dir  auch meine App "Buddha-Blog" aus den Stores von Apple und Android und bewerten meinen  Podcast bei Deinem Podcast-Anbieter!Viel Freude beim PodcastInhalt:01.) Der Geist Buddhas ist die „Leere“02.) Glauben heißt „nichts wissen“!03.) Der kritische Satz04.) „Achtsamkeit“ erleben05.) Der Zyklus des Wassers06.) Mikroplastik - ganz fantastisch07.) Die Angst vor der Zukunft08.) SchuldEine Buddhistische Chan-(Zen)-MeditationWas ist das?Das ist eine ganz einfache Frage, oder etwa nicht?Diese meditative Fragestellung stammt von Hui-Neng (638–713), dem 6. Patriarchen (Nachfolger) des Bodhidharma, der den Chan-(Zen)-Buddhismus einst im Shaolin Tempel China begründete.Die Komplexität dieser anfänglich mentalen Meditationstechnik ergibt sich aus dem Erreichen des Punktes, ab dem sich die Sprache erschöpft, man „sprachlos“ wirkliches Verständnis erreicht. In China, Korea und Japan wird die Technik der „kritische Satz“ genannt.Aufgebaut auf Wissen und Verständnis kann beim Meditieren „ERLEUCHTUNG“ erreicht werden, wenn der rationale Verstand abgeschaltet wird. Diese Technik kann (unter anderem) für die Menschen geeignet sein, die unter psychischen Problemen leiden, die vor existenziellen Problemen stehen, oder die ganz einfach ihren „Weltschmerz“ lindern wollen. Sie kann sitzend, stehend oder liegend durchgeführt werden.Hat Dir der Podcast gefallen?Danke, dass Du Buddha-Blog hörst. Ist Dir aufgefallen, dass hier keine Werbung läuft, dass Du nicht mit Konsumbotschaften überhäuft wirst?Möchten Du dem Autor dieses Blogs für seine Arbeit mit einer Spende danken?Unterstütze mich, beteiligen Dich  an den umfangreichen Kosten dieser Publikation. Deine Unterstützung kann helfen, die wichtige Arbeit, die wir für den Buddhismus leisten, auch weiterzuführen. Bitte ladenDir auch meine App "Buddha-Blog" aus den Stores von Apple und Android.Via PayPal (hier klicken)oder per Überweisung:Kontoinhaber: Rainer Deyhle, Postbank, IBAN: DE57700100800545011805, BIC: PBNKDEFFWenn Sie für Ihr Unternehmen oder Vereinigung eine Schulung mit mir abhalten möchten, freue ich mich auf Ihre Kontaktaufnahme über meine Webseite Shaolin Rainer.1000 Dank!Copyright https://shaolin-rainer.deSupport the show

Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android. Vom Patriarchen Hui Neng ist folgende Geschichte überliefert: Als junger Mann kam er an einem Kloster vorbei, zwei Mönche standen vor einem Fahnenmast und stritten sich. Der eine Mönch sagte zum anderen: „Die Fahne bewegt sich“. Darauf erwiderte der andere Mönch: „Nein, der Wind bewegt sich“. Hier zeigt sich wie wir denken, unser Stil, „Ja oder Nein“, „Schwarz oder Weiß“. Der eine Mönch sieht die Fahne, die sich bewegt. Der andere Mönch sieht was viele Menschen nicht sehen, den Wind, der sich bewegt, und deshalb die Fahne in Bewegung versetzt. Und dann kam der weiße Hui Neng, der den beiden Mönchen zurief: „Nein, euer Geist bewegt sich“! Fahne, Wind oder Geist, was ist jetzt richtig? Das ist jetzt das richtige Thema um das Ego zu befragen: „Fahne, Wind oder Geist“? Jenseits von „Ja“ oder „Nein“, von „Schwarz“ oder „Weiß“, jenseits des Egos! Wenn die Fahne fliegt, ist der Verstand in der Trompete- Russisches Sprichwort -

Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android. Eben bin ich im Shaolin Tempel Europe im Büro des Abtes. Hier gibt es eine umfangreiche Bibliothek mit buddhistischen Büchern, viele davon haben Chan (Zen) zum Thema, ich habe mir einige angesehen. Dabei ist mir aufgefallen, dass alle Bücher über Sutras, Regeln und die Geschichte berichten, die Essenz der Lehre Buddhas, die „Erleuchtung“, wird allerdings nicht, oder kaum behandelt. Seitenweise werden die Orte aufgelistet, wo Buddha sich aufgehalten hatte, wo er geboren wurde, wo er unterrichtete, wo er weilte. Auch sein Nachfolger Bodhidharma wird ausführlich historisch besprochen, dessen Nachfolger, bis Hui Neng, in allen Einzelheiten geschichtlich betrachtet. Die Weitergabe der (Chan)-Buddhistischen-„Lehre“ an japanische, koreanische und andere buddhistische Mönche wird inhaltlich genau behandelt. In einem Buch über Chan (Zen) wird auf fast 300 Seiten beschrieben, wer Buddha war, Ansichten über sein Leben werden verglichen, aber zum zentralen Thema „Erleuchtung“ stehen da nur wenige Zeilen. Angeblich erreichte der historische Buddha, in tiefer Meditation, die erlösende Erkenntnis des mittleren Wegs, und definierte die vier edlen Wahrheiten. Die Aussage kann nur von einem Autor stammen, der eben keine „Erleuchtung“ erfahren hat, sondern das Thema „Buddhismus“ wie ein Historiker abhandelt, und auch das „Erwachen“ nicht ernst nimmt. Der Grund liegt wahrscheinlich auch in der Tatsache, dass Jeder von Jedem abschreibt. Buddhas Weg zur „Erleuchtung“ als Kernaussage des Buddhismus, kann aber nicht getrennt von seinem Leben behandelt werden. Buddha erreichte das „Erwachen“ nachdem er vollkommen gescheitert war. Er meditierte 6 Jahre lang um etwas zu erreichen, was ihm in der Anfangszeit noch nicht bekannt war. Seine verschiedenen Meditationen hatten das Wissen um das Wesen aller Dinge zum Ziel, allerdings war zu diesem Zeitpunkt auch der historische Buddha wie ein Blinder, der von der Farbe sprach. Als er komplett die Suche aufgegeben hatte, gescheitert und leer, alle Wünsche, Vorstellung und Wertungen von ihm abfielen, erst da erfuhr Buddha das „Erwachen“. Die „Erleuchtung“ ist kein körperliches Phänomen, sondern ein geistiges. So wie bei Buddha kann Meditation sicherlich Ihren Weg begleiten, allerdings setzt „Erleuchtung“ die kognitive Komponente der Erkenntnis voraus, nämlich alles loszulassen, komplett leer zu werden. Wenn nun die verschiedensten Autoren über Buddha, Bodhidharma und Chan schreiben, ohne selbst Erkenntnis erlangt zu haben, ist dies FALSCH. So werden Suchende in die völlig falsche Richtung geleitet. Buddha ist nicht nur eine historische Persönlichkeit, deren Leben chronologisch betrachtet werden kann, sondern ein spiritueller Lehrer, dessen Lehre sein Leben ausmacht. Ohne „Erleuchtung“ erfahren zu haben, sollten eben keine Texte zum Buddhismus entstehen. Wenn nach dem ersten Schneefall jemand den Weg bahnt werden andere dem Pfad folgen! Wer nichts weiß, muss alles glauben- Marie Freifrau Ebner von Eschenbach - Österreichische Erzählerin - 1830 bis 1916

Qu'est-ce qui caractérise le bouddhisme Chan ? Le Chan a été fondé par le moine indien Bodhidharma (en abrégé : Damo) environ 500 ans après Jésus-Christ dans le temple Song Shan Shaolin. C'est sous le terme japonais de zen que le chan a été connu en Occident. Le Bouddha méditant sous forme de statue ou d'image est aujourd'hui souvent assimilé au Chan. La philosophie de Damo se basait sur l'enseignement du Bouddha. Damo rejetait également le culte des statues et des effigies établi après la disparition de Bouddha. Selon Damo, l'élément central de l'enseignement du Bouddha historique est l'illumination à laquelle il faut aspirer, qui peut être atteinte par la méditation et la réflexion. Damo rejette l'étude des écritures de toutes sortes. Selon lui, la transmission du bouddhisme doit se faire exclusivement "en personne" (ce que l'on appelle aujourd'hui la "conversation sur le dharma"). Un maître n'enseigne pas à ses élèves le contenu des écrits, mais guide directement les adeptes dans des entretiens en répétant les messages clés (principalement l'"illumination"). Selon Damo, un élément important dans ce contexte est la méditation, au cours de laquelle les disciples se plongent dans une forme de "vide spirituel" afin de faire place au "véritable enseignement" de Bouddha. La méditation (qui plus est en position du lotus) est cependant plus que difficile pour l'Européen moyen, car en Occident, la tradition de manger, de boire ou de tenir une conversation assis en tailleur sur le sol n'existe pas. Rien que pour tenir la position assise en tailleur de manière calme et détendue, les "Occidentaux" ont généralement besoin d'années de pratique, alors que les Asiatiques sont habitués à cette position assise depuis leur plus jeune âge. Pour trouver l'illumination, les Européens devraient donc d'abord apprendre à "s'asseoir" sur une longue période, puis pratiquer la méditation pendant des années supplémentaires. Selon Damo, l'objectif devrait être l'unité de l'esprit avec la "nature de bouddha", qui ne peut être atteinte que dans l'existence. Selon cette conception, chaque être humain est un bouddha, sauf que la connaissance a été "enterrée" et qu'il faut la redécouvrir. Deux écoles différentes se sont développées à partir de la culture Chan du Damo, la conception du Nord et celle du Sud. La doctrine du sud s'est imposée, considérant l'illumination comme un "événement qui vient vers soi", tandis que celle du nord se basait principalement sur la méditation. Le représentant le plus important de la "doctrine Chan" était sans doute Hui Neng, un successeur de Damo. Si l'on considère l'histoire de la vie de Bouddha, on se pose tout de même des questions. Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://anchor.fm/buddha-blog-francais/message

 Hui Neng and the Platform Sutra - Dharma Talk on June 27, 2022 by Gilbert GutierrezMany thanks to Robert Kuo for transcribing this lecture and to Rick Cabrera for editing it.Lecture audio: https://riversidechan.org/lectures/Dharma_Talk_20220627.mp3Lecture video: https://youtu.be/sSuBie26YpULecture material: City of 10,000 Buddhas - The Sixth Patriarch's Sutra with Commentary (cttbusa.org) Notes:

What makes Chan Buddhism? Chan was founded by the Indian monk Bodhidharma (short: Damo) about 500 AD in the Song Shan Shaolin Temple. Chan became known in the West under the Japanese term Zen. The meditating Buddha as a statue or effigy is today often equated with Chan. Damo's philosophy was based on the teachings of Buddha. Damo also rejected the worship of statues and images established after the Buddha's passing. According to Damo, the central element of the teaching of the historical Buddha is the enlightenment to be sought, which is to be achieved through meditation and reflection. Damo rejected the study of scriptures of any kind. According to him, the transmission of Buddhism should take place exclusively "personally" (today called "Dharma talk"). In this process, a master does not instruct his disciples on the content of scriptures, but directly guides the followers in conversations by repeating the core statements (mainly "enlightenment"). According to Damo, an important element in this process is meditation, in which the students immerse themselves in a form of "spiritual emptiness" in order to make room for the "true teachings" of Buddha. However, meditation (even more so in the lotus position) is more than difficult for the average European, since in the West the tradition of eating, drinking or conversing cross-legged on the floor does not exist. Just to hold the cross-legged position calmly and relaxed, "Westerners" usually need years of practice, while Asians are used to this sitting position from early youth. So to find enlightenment, Europeans would first have to learn "sitting" over a long time, and then practice meditation for more years. According to Damo, the goal should be the unity of the mind with the "Buddha nature", which can only be achieved in existence. According to this view, every human being is a Buddha, only that the realization has been "buried" and must first be rediscovered. From the Chan culture of Damo two different schools developed, the northern and the southern view. The southern doctrine prevailed, which understands enlightenment as an "event coming towards one", while the northern one was mainly based on meditation. Probably the most important representative of the "Chan doctrine" was Hui Neng, a successor of Damo. If you look at the life story of Buddha, you start to wonder. The Indian prince left his palace to find the "meaning of life". In the process, he met several important masters who shaped his views and gave him a certain direction. For many years, however, Buddha meditated without experiencing enlightenment. Half-starved and in a kind of trance state for months, he had actually already given up on his goal when a woman handed him a bowl of rice soup. YOU AND I - WE ARE ONE. I CAN'T HURT YOU WITHOUT HURTING MYSELF - MAHATMA GANDHI - INDIAN LAWYER - 1869 TO 1948 Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores) Please rate us on Apple, Google or Spotify podcast to help us promote the show

Chan wurde vom indischen Mönch Bodhidharma (kurz: Damo) ca. 500 nach Christus im Song Shan Shaolin Tempel begründet. Unter dem japanischen Begriff Zen wurde Chan im Westen bekannt. Der meditierende Buddha als Statue oder Bildnis wird heute häufig mit Chan gleichgesetzt. Die Philosophie Damos baute auf die Lehre Buddhas auf. Auch lehnte Damo die nach dem Ableben Buddhas etablierte Verehrung von Statuen und Bildnissen ab. Nach Damo ist das zentrale Element der Lehre des historischen Buddha die anzustrebende Erleuchtung, die durch Meditation und Reflexion zu erreichen ist. Das Studium von Schriften jeder Art lehnte Damo ab. Die Weitergabe des Buddhismus solle nach ihm ausschließlich „persönlich“ erfolgen (heute „Dharma-Gespräch“ genannt). Dabei unterrichtet ein Meister seine Schüler nicht über den Inhalt von Schriften, sondern leitet in Gesprächen die Anhänger durch das Wiederholen der Kernaussagen (hauptsächlich die „Erleuchtung“) direkt an. Ein wichtiges Element hierbei stellt nach Damo die Meditation dar, bei der sich die Schüler in eine Form der „geistigen Leere“ vertiefen, um Platz für die „wahre Lehre“ Buddhas zu schaffen. Meditation (noch dazu im Lotussitz) ist für den durchschnittlichen Europäer jedoch mehr als schwierig, da im Westen die Tradition, am Boden im Schneidersitz zu essen, zu trinken oder Gespräche zu führen, nicht existiert. Alleine um den Schneidersitz ruhig und entspannt zu halten brauchen „Westler“ meist Jahre der Übung, während Asiaten diese Sitzposition von früher Jugend an gewohnt sind. Um also Erleuchtung zu finden, müssten Europäer erst einmal über lange Zeit „das Sitzen“ erlernen, um dann weitere Jahre die Meditation zu üben. Ziel sollte nach Damo die Einheit des Geistes mit der „Buddha-Natur“ sein, die sich nur im Dasein erreichen läßt. Nach dieser Auffassung ist jeder Mensch ein Buddha, nur dass die Erkenntnis “verschüttet“ wurde und erst wieder zu entdecken ist. Aus der Chan-Kultur des Damo entwickelten sich zwei verschiedene Schulen, die nördliche und die südliche Auffassung. Dabei setzte sich die Süd-Lehre durch, die die Erleuchtung als ein „auf einen zukommendes Ereignis“ versteht, während der Norden hauptsächlich auf Meditation aufbaute. Der wohl wichtigste Vertreter der „Chan-Lehre“ war Hui Neng, ein Nachfolger des Damo. Betrachtet man die Lebensgeschichte Buddhas, so kommt man doch ins Grübeln. Der indische Prinz verließ seinen Palast um den “Sinn des Lebens“ zu finden. Dabei traf er mehrere bedeutende Meister, die seine Ansichten prägten und ihm eine gewisse Richtung vorgaben. Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android.

Ai-je besoin d'un professeur Chan ? En Asie, le concept d'un enseignant est très répandu, on se rapproche ainsi les uns des autres, la sagesse est diffusée en face à face. Chez nous, en Europe, c'est différent, la situation de maître à élève sur une base volontaire (donc en dehors de l'école et du travail) n'existe pratiquement pas. Bouddha était l'un des très grands enseignants, son rayonnement a traversé les millénaires, mais ses paroles sont tombées dans l'oubli. Presque tous les foyers possèdent une statue de Bouddha, mais on ignore plus ou moins quelles étaient les déclarations de ce prince qui méditait si paisiblement. En Occident, les enseignants bouddhistes sont très rares, peu se sentent appelés à faire ce travail. Et les entraîneurs qui existent sont parfois plus attirés par l'argent que par la tâche à accomplir. D'innombrables variations ont modifié l'enseignement depuis la disparition du Bouddha, lui ont donné un cachet. En fonction des coutumes locales, des enseignants dominants, de la langue et de l'évolution, des lignées bouddhistes totalement différentes se sont développées. Le bouddhisme Chan est un sous-groupe qui suit les patriarches Bodhidharma et Hui Neng. En tant qu'élève du Temple Shaolin de Chine, je suis cette vision du monde, qui a toutefois été marquée par les millénaires. Le bouddhisme dans sa complexité est si vaste qu'il semble presque impossible de tenir compte des différentes intrigues, la philosophie est profonde et significative, le débutant se trouve devant un mur de doctrines bouddhistes, d'obligations, de lois, de points de vue et de coutumes. Comment se frayer un chemin dans ce chaos ? Les paroles de l'éveillé n'ont été écrites que plusieurs siècles après sa disparition, dans des termes qui ne sont plus utilisés de nos jours, qui ne peuvent parler qu'aux bouddhistes "confirmés", le profane se déconnecte mentalement. Bien sûr, on peut aussi se donner la peine de se documenter, de s'informer, de faire des recherches. Mais pour le bouddhiste normal "qui se sent bien", c'est une tâche énorme. Trouver un professeur facilite grandement les choses, mais un tel "mentor" n'est pas non plus facile à trouver. A cela s'ajoute le fait que beaucoup ne disposent que de demi-connaissances, car prendre la "bonne" décision semble difficile. Celui qui se débrouille seul est généralement plus avancé, il a déjà parcouru un long chemin. Mais celui qui débute devrait "s'appuyer" sur un enseignant pour trouver le chemin. Quelle que soit la manière dont l'affaire pourrait vous convenir, suivez votre "instinct" et non votre rationalité. Par exemple, lorsque vous lisez (ou écoutez) mes textes, quelles sont les émotions qui vous traversent ? Si ce sont de "bonnes" émotions, vous restez mon élève (pour un moment), si ce sont de "mauvaises" émotions, vous devriez continuer à chercher un peu plus loin. Le chemin est le but ! Un éveillé est l'enseignant des êtres célestes et humains. - Bouddha - nom d'honneur de Siddharta Gautama - 560 à 480 avant l'an zéro Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://anchor.fm/buddha-blog-francais/message

Do I need a Chan teacher? In Asia, the concept of a teacher is widespread, so people come closer together, the wisdom is spread face to face. Here in Europe it is different, the teacher-student situation on a voluntary basis (i.e. outside of school and work) is almost non-existent. Buddha was one of the great teachers, his charisma has survived the millennia, but his words have been forgotten. Almost every household has a Buddha statue, but what the statements of the so peacefully meditating prince were, that is more or less unknown. In the West, Buddhist teachers are very rare, few feel called to this work. And the trainers who do exist are sometimes attracted more by the money, less by the task. Countless variations have changed the teaching since the Buddha's passing, putting a stamp on it. Depending on local customs, dominant teachers, and language and development, completely different Buddhist lineages have developed. Chan Buddhism is a subgroup that follows the patriarchs Bodhidharma and Hui Neng. As a student of Shaolin Temple China, I follow this worldview, but it has also received its imprint through the millennia. Buddhism in its complexity is so vast that it seems almost impossible to keep track of the various storylines, the philosophy is deep and significant, the beginner faces a wall of Buddhist doctrines, requirements, laws, views and customs. How is one to wade through this chaos? The words of the enlightened one were written down only several centuries after his death in words which are no longer in use today, which can only appeal to "die-hard" Buddhists, the layman switches off mentally. Of course, one can also make the effort oneself and read in, to inform oneself, to research. But for the normal "feel-good" Buddhist, this is an enormous task. Finding a teacher makes the matter much easier, but such a "mentor" is not easy to find either. In addition, many also have only half knowledge, because to make the "right" decision seems to be difficult. Those who can manage on their own are usually more advanced, they have already come a long way. But if you are at the very beginning, you should "lean" on a teacher to help you find the path. No matter how the matter might fit for you, go by your "gut feeling", not by the ratio. For example, when you read (or listen to) my texts, what kind of emotions come up in you? If they are "good" emotions, then stay (for a while) my student, if they are "bad" emotions, then you should search some more. The way is the goal! An Awakened One is the teacher of celestial and human beings - Buddha - honorary name of Siddharta Gautama - 560 to 480 before the year zero Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores)

In Asien ist das Konzept eines Lehrers weit verbreitet, man kommt so näher zusammen, die Weisheiten werden von Angesicht zu Angesicht verbreitet. Bei uns in Europa ist das anders, da gibt es die Lehrer-Schüler-Situation auf freiwilliger Basis (also ausser Schule und Beruf) so gut wie nicht. Buddha war einer der ganz großen Lehrer, seine Ausstrahlung hat die Jahrtausende überdauert, seine Worte sind jedoch in Vergessenheit geraten. Fast jeder Haushalt hat eine Buddhastatue, aber was die Aussagen des so friedlich meditierenden Prinzen waren, das ist mehr oder weniger unbekannt. Im Westen sind buddhistische Lehrer sehr selten, wenige fühlen sich für diese Arbeit berufen. Und die Trainer, die es gibt, die sind manchmal eher vom Geld angezogen, weniger von der Aufgabe. Unzählige Abwandlungen haben seit dem Ableben Buddhas die Lehre verändert, ihr einen Stempel aufgedrückt. Abhängig von lokalen Bräuchen, dominanten Lehrern, sowie Sprache und Entwicklung haben sich völlig unterschiedliche buddhistische Linien entwickelt. Chan-Buddhismus ist eine Untergruppe, der den Patriarchen Bodhidharma und Hui Neng nachkommt. Als Schüler des Shaolin Tempels China folge ich dieser Weltsicht, die durch die Jahrtausende aber auch ihre Prägung erhalten hat. Der Buddhismus in seiner Komplexität ist so umfangreich, dass es fast unmöglich scheint die verschiedenen Handlungsstränge zu beachten, die Philosophie ist tief und bedeutsam, der Anfänger steht vor einer Wand aus buddhistischen Lehrmeinungen, Auflagen, Gesetzen, Ansichten und Gebräuchen. Wie soll man sich durch dieses Chaos wühlen? Die Worte des Erleuchteten wurden erst mehrere Jahrhunderte nach seinem Ableben in Worten aufgeschrieben, die so heute nicht mehr gebräuchlich sind, die nur noch "eingefleischte" Buddhisten ansprechen können, der Laie schaltet geistig ab. Klar kann man sich auch selbst die Mühe machen und sich einzulesen, sich zu informieren, zu forschen. Aber für den normalen "Wohlfühl-Buddhisten" ist das eine enorme Aufgabe. Einen Lehrer zu finden erleichtert die Angelegenheit sehr, allerdings ist ein solcher "Mentor" auch nicht einfach zu finden. Dazu kommt, dass viele eben auch nur über Halbwissen verfügen, da die "richtige" Entscheidung zu treffen erscheint als schwierig. Wer alleine zurecht kommt, der ist meist auch schon etwas fortgeschrittener, der ist schon einen weiten Weg gekommen. Wer aber ganz am Anfang steht, der sollte sich bei einem Lehrer "anlehnen", um den Pfad zu finden. Egal wie die Angelegenheit für Sie passen könnte, gehen Sie nach Ihrem "Bauchgefühl", nicht nach der Ratio. Wenn Sie etwa meine Texte lesen (oder hören), was für Gefühle kommen dann in Ihnen hoch? Wenn es "gute" Emotionen sind, dann bleiben Sie (für eine Weile) mein Schüler, wenn es "schlechte" Emotionen sind, dann sollten Sie noch etwas weitersuchen. Der Weg ist das Ziel! Ein Erwachter ist der Lehrer himmlischer und menschlicher Wesen - Buddha - Ehrenname des Siddharta Gautama - 560 bis 480 vor dem Jahr Null Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android.

Le bouddhisme et le drapeau Partie 2 Un maître érudit vivait autrefois dans un temple. Il avait de nombreux disciples intéressants et extraordinaires. Un jour, alors qu'un groupe de moines venait lui rendre visite, le maître invita les moines étrangers à manger. La conversation était animée, les moines itinérants racontant les événements de leur voyage. Le jour suivant, le moine sage enseigna aux voyageurs, il expliqua sa vision des choses, puis une conversation instructive s'engagea. Bien entendu, le sujet principal était l'enseignement du maître à tous les maîtres, pour lequel les points de vue et les opinions divergeaient toujours. A la fin de la discussion, le thème de la parabole du vent et des drapeaux, attribuée au célèbre maître Hui Neng, a été abordé. Les drapeaux bougent-ils alors sous l'effet du vent ou bougent-ils parce qu'ils en ont la possibilité, le mouvement étant leur véritable caractéristique ? Bien sûr, chacun des participants avait sa propre opinion sur le sujet, aucun n'était prêt à accepter le point de vue de l'autre. Il n'y avait qu'un seul point sur lequel tous étaient d'accord : le maître Hui Neng, en tant que l'un des successeurs de Bouddha, était au-dessus de tout soupçon. C'est justement sur ce sujet que les monastères bouddhistes se disputent régulièrement, car il n'est pas clair comment le grand maître du passé a "vraiment" voulu dire cette parabole. La question de savoir si le mouvement des drapeaux n'est perceptible que dans l'esprit ou si, sans l'observateur, il n'y aurait pas de mouvement du tout, est une controverse qui dure depuis des siècles. Il est en tout cas légitime d'y réfléchir, car sans observateur, il n'y aurait finalement pas non plus de bruits. En tout cas, s'il n'y avait pas de vent, il n'y aurait pas de mouvement des drapeaux, de sorte que l'esprit ne pourrait pas non plus s'agiter, selon l'un des moines. Tout le monde a dû réfléchir à cela, l'ambiance s'est rétablie et la dispute a d'abord semblé résolue. Jusqu'à ce que l'une des personnes présentes ait l'idée de citer correctement les mots exacts du moine : "ce n'est pas le vent, ce ne sont pas les drapeaux, c'est l'esprit qui fait bouger les choses". Et la dispute a de nouveau éclaté, l'un estimant que toutes les choses proviennent de l'esprit, l'autre que là où il n'y a pas d'esprit qui puisse se battre, il ne peut pas y avoir de dispute. Cette discussion rappelle un peu la dispute sur ce qui est arrivé en premier, la poule ou l'œuf ! En tout cas, le chemin est le but ! Tout comme une flamme s'échappe du vent, s'envole et les concepts ne conviennent plus, ainsi est le sage libéré de "l'esprit et du corps" : Il n'est plus conceptualisable - Bouddha - nom d'honneur de Siddharta Gautama - 560 à 480 avant l'an zéro Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) --- Send in a voice message: https://anchor.fm/buddha-blog-francais/message

Danica Shoan Ankele, Senior Monastic and Dharma Holder - Zen Mountain Monastery, New York, Friday 07/29/2022 - From the the Sutra of Hui-Neng (The Platform Sutra of the 6th Ancestor), Hui-Neng himself describes his realization: "I thought there was an I who sees and hears. That was a great mistake. It's only a sound perceived with a mind resting in no place. Now I understand there is no birth or death. This wide open state of mind is my original mind. The mountains, the rivers, the sun and the moon are all me." - Shoan brings up this fundamental teaching of "no-self"... OK. So, there is no self. And yet here I am. How do we hold these "two truths"? And our sense of identity... How does it come to us? And why does it often become such a seemingly unresolvable entanglement? Shoan encourages us to be mindful and patient and to hold our stories loosely.

Buddhism and the Flag Part 2 In a temple once lived a learned master, he had many interesting and extraordinary disciples. One day, when a group of monks came to visit, the master invited the foreign monks to dinner. The conversation was animated, the wandering monks told of the events on their journey. The next day, the wise monk taught the travellers, explaining his view of things, followed by an erudite conversation. Of course, the topic was mainly the teaching of the teacher all teachers, where different views and opinions opposed each other again and again. At the end of the conversation, the topic of the parable of the wind and the flags, attributed to the famous master Hui Neng, came up. Do the flags now move in the wind, or do they move because they have the possibility to do so, the movement would be their true characteristic? Of course, each of those present had his own opinion on the subject, none was prepared to accept the other's view. There was only one thing they all agreed on, Master Hui Neng, as one of Buddha's followers, was beyond all doubt. It is precisely on this subject that disputes arise again and again in Buddhist monasteries, because it is not clear how the great master from the past "really" meant this parable. The very question of whether the movement of the flags can only be noticed in the mind, whether perhaps without the observer there would be no movement at all, this dispute has been going on for many centuries. In any case, it is justified to think about this, because without the observer there would be no sound. In any case, if there was no wind, there would be no movement of the flags, so that the spirit could not move either, one of the monks said. Everyone had to think about this for a while, the mood recovered, and the dispute seemed to be resolved at first. Until one of those present had the idea to quote the monk's exact words correctly: "it is not the wind, it is not the flags, it is the spirit that moves things". And again the argument broke out anew, the one saying that all things come from the spirit, the other saying that where there is no spirit to argue, there can be no argument. This discussion is somewhat reminiscent of the argument about which came first, the hen or the egg! In any case, the path is the goal! As a flame goes out with the wind, is blown away and concepts no longer fit, so is the way freed from "spirit and body": He can no longer be grasped conceptually - Buddha - honorary name of Siddharta Gautama - 560 to 480 before the year zero Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores)

Chan Buddhist Wisdoms A wise monk once proclaimed the following before his disciples: Buddha encompasses all suffering, but all suffering is Buddha. His disciples asked him, "Master, how is it that all suffering is Buddha? The master replied, "He held the suffering of all living beings". A discussion arose, a disciple asked, "Master, the Buddha's teaching is about overcoming suffering, then how can the great teacher hold all suffering"? The monk replied, "Buddha was not born a Buddha, he was born an Indian prince. Growing up in his father's palace, he noticed the injustices of life; slowly an opinion solidified in him that later became the philosophy known today as Buddhism. On his long and rocky road to "enlightenment" he took on much suffering in order to better himself, to get closer to his goal." "Exalted Master, when all suffering fell away from the Buddha, when he found "enlightenment", was not his sacrifice invaluable to humanity, to his followers?" "Yes," spoke the monk, "the sufferings on his path Buddha also took upon himself for us, his followers on the middle path, he showed us by his example a way out of the everlasting cycle of suffering. Thus Buddha encompassed all suffering, but all suffering was gathered in Buddha." "O venerable preceptor, the teacher of all teachers established philosophy when he found "enlightenment". When his successor Bodhidharma and Hui Neng founded Chan (Zen) Buddhism in Shaolin Temple, how did the evolution of suffering change?" The monk answered, "Suffering is a very personal phenomenon, all living beings suffer, much like the historical Buddha also suffered. The successors and patriarchs also had their very individual experiences, different approaches; however, over the centuries, little or nothing has changed in the original philosophy. All life is suffering, the truth about suffering hovers over all people, but through the Buddha's worldview a way out of the eternal cycle of suffering" is offered. For modern people of today (21st century), this means that we will also suffer as long as we have not implemented the Buddha's teaching, as long as we are attached to things, as long as we wish and want to realize our goals. According to the Buddha's teaching, everything will come to us as it should, nothing we can do to change it. One wisdom of Chan Buddhism is to sit better and wait for things to develop. In any case, it is better than actionism, wanting to have everything "immediately" and right away. Suffering arises from desiring and wanting, because not fulfilling those desires brings us suffering. Boredom: The desire for desires - Leo Tolstoy - Russian writer - 1828 - 1910 Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores)

Buddha Blog English Podcast Episode 14 Buddhism in everyday life - Mindfulness in every day actionsPlease also download my app "Buddha-Blog English" from the Apple and Android stores.This podcast is largely funded by its listeners. I would be happy to welcome you as a supporter as well. Thank you to everyone who supports Buddha Blog in their own way.Contents of the podcast:01.) Chan Buddhist Wisdoms02.) Great things come .... 03.) Horse, bamboo and wind04.) Feelings of guilt05.) I do not like any more06.) Find my place in the world07.) And the Lord spoke to Abraham08.) ForgivenessDid you enjoy the podcast?Thank you for listening to Buddha Blog. Did you notice that there are no ads running here, that you are not inundated with consumer messages?Would you like to thank the author of this blog for his work with a donation? Support me, contribute to the extensive costs of this publication. Your support can help to continue the important work we are doing for Buddhism (my team and I). Please also download my app "Buddha-Blog English" from the Apple and Android stores.Via PayPal (click here)or by bank transfer:Account holder: Rainer Deyhle, Postbank, IBAN: DE57700100800545011805, BIC: PBNKDEFF1000 thanks!Copyright https://shaolin-rainer.deA wise monk once proclaimed the following before his disciples:Buddha encompasses all suffering, but all suffering is Buddha.His disciples asked him, "Master, how is it that all suffering is Buddha?The master replied, "He held the suffering of all living beings".A discussion arose, a disciple asked, "Master, the Buddha's teaching is about overcoming suffering, then how can the great teacher hold all suffering"?The monk replied, "Buddha was not born a Buddha, he was born an Indian prince. Growing up in his father's palace, he noticed the injustices of life; slowly an opinion solidified in him that later became the philosophy known today as Buddhism. On his long and rocky road to "enlightenment" he took on much suffering in order to better himself, to get closer to his goal.""Exalted Master, when all suffering fell away from the Buddha, when he found "enlightenment", was not his sacrifice invaluable to humanity, to his followers?""Yes," spoke the monk, "the sufferings on his path Buddha also took upon himself for us, his followers on the middle path, he showed us by his example a way out of the everlasting cycle of suffering. Thus Buddha encompassed all suffering, but all suffering was gathered in Buddha.""O venerable preceptor, the teacher of all teachers established philosophy when he found "enlightenment". When his successor Bodhidharma and Hui Neng founded Chan (Zen) Buddhism in Shaolin Temple, how did the evolution of suffering change?"Please also download my app "Buddha-Blog English" from the Apple and Android stores.Support the show (https://www.paypal.com/donate/?hosted_button_id=F6R4ELD6X2H92)

Buddhism in everyday life - Mindfulness in daily lifePlease also download my app "Buddha-Blog English" from the Apple and Android stores.This podcast is largely funded by its listeners. I would be happy to welcome you as a supporter as well. Thank you to everyone who supports Buddha Blog in their own way.If you are a beginner with Buddhism, it will be difficult.First of all, something very important up front: Buddhism is not a religion , it is a philosophy and worldview. Buddha expressly warned his followers not to worship him, but to strive for personal "ENLIGHTENMENT". That is why you can follow a religion (for example as a Christian, Muslim or Jew), but still be a Buddhist.Many different teachings have developed from the original philosophy of Buddha, the influence of different cultures has even given rise to completely different types of Buddhism in different regions. Buddhism is lived differently in China than in Thailand or Tibet, other "saints" are the focus, almost everywhere other rituals are used. There is not even agreement on the exact birthday of Buddha. In part, the differences between the teachings are also immanent (comparable to the Catholic and Protestant views in Christianity).For my part, I follow the pure teaching of the Buddha, as well as the characteristics that his worldview received through Bodhidharma and Hui Neng in the Shaolin Temple in China, the Chan (Zen) Buddhism. Chan (or Zen) originally comes from China (or Japan), see also "A Brief History of Chan (Zen) Buddhism".Buddhism differs fundamentally from the major religious worldviews  . This is NOT about a belief system, the Buddha's teaching has as its goal no dependence on God or gods, not the bond to a "higher power", in Buddhism no dialogue in a superior and subordinate relationship is required. Buddhism is about the laws of the world order, about reaching the destiny of the human being (the "enlightenment"). Buddhism is just not about faith!One does not have to believe in "ENLIGHTENMENT", it is not a confession; worship of an almighty Creator is not necessary. Nevertheless, statues are "worshiped" in most Buddhist temples today. Over the centuries the spiritual teacher Buddha slowly turned into a "god", the priorities changed over the centuries, "believers" wanted symbols. In my opinion, the statues of the Buddha are symbols for one's own "I", they serve for inner gathering, they are symbols for the law of cause and effect.Who was the man who was born as "Siddhartha Gautama" about 2500 years ago and who is followed today by millions of followers around the world as "Buddha"?Please also download my app "Buddha-Blog- English" from the Apple and Android stores.Copyright: https://shaolin-rainer.deSupport the show (https://www.paypal.com/donate/?hosted_button_id=F6R4ELD6X2H92)

Amongst the many,there is only one true Way:the natural Zen!* * *“Dhyanayana: a Practical Guide Among the Ways Of Zen,” the first chapter in “Mokurai,” our collection of Matsuoka Roshi's later talks, is unusually long. I suspect it was given to a large audience, such as at a university or symposium, rather than as a weekly address at the temple, which typically ran to 15 or 20 minutes. Owing to its length and detail, we will devote three segments to touching on its highlights.It begins with the historical introduction of Zen to America:In 1893, Rinzai Zen Master, Soyen Shaku journeyed to Chicago to attend the World Parliament of Religions. His presence and presentation sparked an immediate interest in Zen among some of the Americans attending the Parliament. As historical records have it, that was the first formal contact between Zen teaching and America. Much has transpired in the almost 100 years since Shaku Roshi came to America. Now, as more and more Americans are taking up the practice of Zen as a way of life, I would like to address a few words of advice to you about the right approach to the study of Zen.Pretty straightforward and not much need for comment, other than that Shaku Roshi was of the Rinzai sect, as was his disciple Sokei-an, who would later establish a famous center in New York in the 1930s, the same decade that Sensei came to America.He then touches on the inchoate Americanization of Zen:Zen first gained a popular foothold in the cultural life of the United States a half-century after Soyen Shaku's visit. Among some of the intellectuals of that time, among the circle of beat poets and authors, Zen became something of a philosophical fancy. It was portrayed in Jack Kerouac's book, On the Road, as a philosophical motif in the dialogue of a group of itinerants touring across America) against a backdrop of their personal drama and social commentary. For the beat generation of the fifties, Zen was used as nothing more than a justification for new or non-conventional behavior. This was called “Beat Zen.” It was never really a school of Zen as are Rinzai and Soto, which are both founded in a tradition of serious practice. Nonetheless, “Beat Zen” did much to focus popular and literary attention toward Zen, just as the writings of Dr. Daisetsu Suzuki, a disciple of Soyen Shaku Roshi, did much to focus academic attention toward Zen. And so, from the popular discussion of Zen without direct experience that ensued, Americans created a mystique around Zen from all they had heard.He then goes into an exhaustive list of all the terms and concepts associated with Zen from that period — such as “complete freedom,” “enlightenment,” “satori,” “insight,” “awakening,” “kensho,” and “liberation,” “nirvana,” “shunyata,” “emptiness” — which fill an entire paragraph. I take this as an example of his extensive research into the record of Zen in a second language, and an alien culture, the USA.He summarizes his introduction:These are all names used in connection with the culture of Zen. Most of them come from their origins in India, China and Japan. What they may mean depends on who explained them to you, or whether you learned them directly from your own experience and found a word to describe it later. I don't want even to attempt to explain them all now, but I do want to shed some light on the practice of the three modern Zen sects — Rinzai, Obaku and Soto — that are practiced in America now. My hope is that my advice might serve as a practical guide in your choice of following one of the Zen paths. Further, I hope that it will confirm your own practice of Zen, and encourage you to renew your efforts.This is vintage Matsuoka — basing your understanding on your own experience first, and finding words to describe it later — along with his intention to help us — you — in the assimilation of Zen in America, by emphasizing the traditional, but radical, Soto approach to direct experience. This is not a scholarly essay, but an exhortation to practice, Sensei's manifestation of the Bodhisattva vow in action:The way to study Zen is through your own direct experience in meditation. That is the primary path and essential characteristic of all the schools of Zen. Zen means meditation. The original Sanskrit word for meditation was “Dhyana,” translated into Chinese as “Chan,” then translated into Japanese as “Zen.” All of these words refer to the meditation school of Buddhism which began with the historical Buddha, Gautama Shakyamuni's practice of meditation as the means to complete realization of the meaning of his life and of all life. The practice of zazen, or sitting meditation, is the necessary way of cultivation.So there we have it. The manifesto of Dogen's Zen in America is the same as his mission in the Japan of the 13th century: the promulgation and propagation of the simple, but difficult, meditation of Buddha.Then he uses zazen to illustrate some critical differences between the existing sects of Zen itself:The Zen sects differ as to the purpose of zazen in that Rinzai views zazen as a means to enlightenment; whereas Soto views zazen as the expression of enlightenment. Nonetheless, the Rinzai, Obaku and Soto sects all agree on the prime importance of zazen. Secondly, all the Zen sects agree that it is important to study with an authentic teacher or Zen master. It is through a living interchange between master and disciple that a disciple comes to a mastery of Zen in his or her own right. This interchange, called heart to heart transmission, whether long or short in time duration, is only effective if the Zen student has prepared him or herself adequately through the assiduous practice of zazen.A clear and compelling exposition of the connection between zazen, the teacher-student relationship in Zen, and the often mystified transmission from heart to heart of the lineage going back to Buddha. In five brief but dense paragraphs, Matsuoka Roshi encapsulates the essential history of Zen, and its advent in the USA.In what follows, Sensei covers some of the highlights of the historical transmission as recorded in writing, including Bodhidharma, Hui Neng and Hung Jen, the sixth and fifth ancestors in China, jumping to Hakuin in the 18th century, and the connection of the five houses of Zen in the Tang era to the later sects in contemporary Japan. Alternating with history, he drives home certain salient and eternal points:For most of us, the chaos of this age of industrial progress — global economic and military turbulence; likely nuclear disaster from power plants or bombs; rapid erosion of the earth's resources; the unbalancing of environmental patterns, unbalancing in its turn terrestrial life; and, finally, blinding, rapid social change — is too much for us to handle in a balanced way. Our minds and emotions are not simple, but rather are most confused, conditioned, and cluttered not only by our common human condition, but more so by all the accelerated turmoil of our time.The only point of history, from Sensei's perspective, is to learn from it and apply its lessons to the present. He compares and contrasts our current causes and conditions, contextualizing the masters of the past, while admonishing those of us in the present to recognize our advantages, as well as what we are lacking in pursuing Zen as a lifestyle:From a statistical point of View, by far the largest group of Zen practitioners are those who begin the practice of Zen, and then because of a lack of conviction, initial difficulties or a lack of self discipline, discontinue their practice. Most of the Zen Temples in the United States are populated by this latter group. And really, the Zen sanghas of historic and modern India, China, Japan, Korea and Viet Nam are, and were, probably very similar. It is very easy to see when observing this group of Zen practitioners who start, then stop, that there is no LIVING enlightenment in them. Surely, some of these people, depending upon their abilities, their consistency, their intensity and their duration of practice have differing degrees of insight into various parts of their lives; and this is a good, and important, effect.Zen, however, does not radiate through them body, mind, and moment. They do not continually remember their own original nature, and act freely out of it and through it. That is a pity. I suppose that it is also the law of averages. Like anything effective on planet earth, Zen teachers from Shakyamuni Buddha to today have had to adapt the teaching as pointed at by Bodhidharma to the culture, language and status of those students of the Zen way that they seek to lead. They have also had to adapt their teaching to the level of gifts and to the level of intensity of their Zen disciples.The historically earlier teachers of Zen talked of two things: the essence of Zen, and the means to transmit this understanding. Teaching methods were referred to as “upaya” in Sanskrit; sometimes translated as “artificial means.” The teaching ways were sometimes called “upayakausalya” or skillful means. These were the ways that Zen masters used to charm, disarm, disprove, disagree, disengage, dissuade, dismember, or disabuse the disciple's limiting habits and views so that he or she could become free to see with the eye of enlightenment.I have always thought that all I need is a better class of student; thank you, Sensei. Seriously, though, it is still amazing to me every time I re-read his talks, how contemporary his message, how consistently he hits upon this note of unflinching dedication to zazen as what is missing in most people's practice. I am also stuck by the difficulty of skipping over any part of that message, and can only encourage you to follow up with your own reading of these excellent teachings. He will return to the idea of upaya, and Soto Zen's emphasis on meditation, as the upaya for our times.He touches on his personal history:Dr. D. T. Suzuki, who was my teacher at Columbia University, classified the Zen teaching methods as verbal and direct. Verbal methods involve paradox, transcending opposites, contradiction, affirmation, repetition and exclamation. Direct teaching involves shouting, beating, creating art works, practicing martial arts, or exhibiting some form of unorthodox behavior intended to show a student the Way. Ultimately, what form the upaya take are the conjunction of a particular teacher, and all that he or she is, with a particular student or group of students and all that they are. In the free flow of Zen the teaching will teach itself as long as the teacher doesn't interfere, and as long as the student is receptive. Of course, as long as the student resists at all, the teaching is poured out to awaken her or him until it is successful, or until the student quits or the teacher dies. I am not even sure in those cases if the teaching really does stop.Note how Sensei expands the concept of “teaching” and learning Zen to include following others who are not necessarily in your lineage, as well as non-verbal and unorthodox approaches. The statement that, “In the free flow of Zen the teaching will teach itself as long Zen's method to its ultimate foundation — following the natural revelation of the truth, rather than having to force it. Let this guide our approach.We will have to leave it here for now. In the next segment, we will begin with the conclusion that Matsuoka Roshi draws from the above. A real Zen cliffhanger. Tune in next time.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Buddha Blog Podcast Episode 44 - English VersionBuddhism in everyday life - Mindfulness in daily lifePlease also download my app "Buddha-Blog English" from the Apple and Android stores.This podcast is largely funded by its listeners. I would be happy to welcome you as a supporter as well. Thank you to everyone who supports Buddha Blog in their own way.If you are a beginner with Buddhism, it will be difficult.First of all, something very important up front: Buddhism is not a religion , it is a philosophy and worldview. Buddha expressly warned his followers not to worship him, but to strive for personal "ENLIGHTENMENT". That is why you can follow a religion (for example as a Christian, Muslim or Jew), but still be a Buddhist.Many different teachings have developed from the original philosophy of Buddha, the influence of different cultures has even given rise to completely different types of Buddhism in different regions. Buddhism is lived differently in China than in Thailand or Tibet, other "saints" are the focus, almost everywhere other rituals are used. There is not even agreement on the exact birthday of Buddha. In part, the differences between the teachings are also immanent (comparable to the Catholic and Protestant views in Christianity).For my part, I follow the pure teaching of the Buddha, as well as the characteristics that his worldview received through Bodhidharma and Hui Neng in the Shaolin Temple in China, the Chan (Zen) Buddhism. Chan (or Zen) originally comes from China (or Japan), see also "A Brief History of Chan (Zen) Buddhism".Buddhism differs fundamentally from the major religious worldviews  . This is NOT about a belief system, the Buddha's teaching has as its goal no dependence on God or gods, not the bond to a "higher power", in Buddhism no dialogue in a superior and subordinate relationship is required. Buddhism is about the laws of the world order, about reaching the destiny of the human being (the "enlightenment"). Buddhism is just not about faith!One does not have to believe in "ENLIGHTENMENT", it is not a confession; worship of an almighty Creator is not necessary. Nevertheless, statues are "worshiped" in most Buddhist temples today. Over the centuries the spiritual teacher Buddha slowly turned into a "god", the priorities changed over the centuries, "believers" wanted symbols. In my opinion, the statues of the Buddha are symbols for one's own "I", they serve for inner gathering, they are symbols for the law of cause and effect.Who was the man who was born as "Siddhartha Gautama" about 2500 years ago and who is followed today by millions of followers around the world as "Buddha"?Please also download my app "Buddha-Blog- English" from the Apple and Android stores.Copyright: https://shaoSupport the show (https://www.paypal.com/donate/?hosted_button_id=F6R4ELD6X2H92)

For more information, or to make a donation, please visit: https://zenstudies.org/donate https://zencenterofsyracuse.org/donate subscribe on youtube: https://www.youtube.com/c/TheZenStudiesSociety?sub_confirmation=1

Selected passages from the "Sutra Spoken by the Sixth Patriarch on the High Seat of the Treasure of the Law." Hui Neng (638-713) was a seminal figure in Buddhist history. He is the famous “Sixth Patriarch” of the Chan or meditation tradition, which is better known in Japanese as “Zen”. Music: Language of Silence by Deuter

Ron Hogen Green, Sensei - Zoom Broadcast, 5/23/2021 - Mumonkan (Gateless Gate) – Case 23: Think Neither Good Nor Evil - Hogen Sensei uses this well-known interaction between Hui Neng, the Sixth Ancestor, and Monk Ming to delve deeply into the meaning of faith. He asks us: When we speak of faith in our practice, the Dharma, what do we mean? Faith in what? Can faith be taken? Can it be given to another?

Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android.Wer sich als Anfänger mit Buddhismus beschäftigt, der hat es schwer.Zuerst einmal etwas sehr Wichtiges vorneweg: Buddhismus ist keine Religion, es ist eine Philosophie und Weltanschauung. Buddha mahnte seine Anhänger ausdrücklich, ihn nicht anzubeten, sondern nach persönlicher „ERLEUCHTUNG“ zu streben. Deshalb kann man einer Religion folgen (etwa als Christ, Moslem oder Jude), trotzdem aber auch Buddhist sein.Viele unterschiedliche Lehren haben sich aus der ursprünglichen Philosophie Buddhas entwickelt, der Einfluss von verschiedenen Kulturen hat regional sogar völlig unterschiedliche Arten des Buddhismus entstehen lassen. So wird der Buddhismus in China anders gelebt wie in Thailand oder Tibet, andere „Heilige“ stehen dabei im Fokus, fast überall werden andere Rituale verwendet. Nicht einmal über den genauen Geburtstag Buddhas ist man sich einig. Zum Teil sind die Unterschiede zwischen den Lehren auch immanent (vergleichbar etwa mit den katholischen und evangelischen Ansichten im Christentum).Ich für meinen Teil folge der reinen Lehre Buddhas, sowie den Ausprägungen, die seine Weltanschauung durch Bodhidharma und Hui Neng im Shaolin Tempel China erhalten hat, dem Chan (Zen)-Buddhismus. Chan (oder Zen) stammt ursprünglich aus China (respektive Japan), siehe "Eine kleine Geschichte des Chan (Zen)-Buddhismus“.Von den großen religiösen Weltanschauungen unterscheidet sich der Buddhismus fundamental. Hier geht es NICHT um ein Glaubenssystem, die Lehre Buddhas hat als Ziel keine Abhängigkeit von Gott oder Göttern, nicht die Bindung an eine "höhere Macht", im Buddhismus ist kein Zwiegespräch in einem Ober- und Unterordnungsverhältnis erforderlich. Im Buddhismus geht es um die Gesetzmäßigkeiten der Weltenordnung, um das Erreichen der Bestimmung des Menschen (der „Erleuchtung“). Es geht im Buddhismus eben gerade nicht um Glauben!An die „ERLEUCHTUNG“ muss man nicht glauben, sie ist kein Bekenntnis; eine Verehrung eines allmächtigen Schöpfers ist nicht nötig. Gleichwohl werden heute in den meisten buddhistischen Tempeln Statuen „angebetet“. Im Laufe der Jahrhunderte wurde aus dem spirituellen Lehrer Buddha dann langsam doch ein „Gott". Hat Ihnen der Podcast gefallen?Danke, dass Sie Buddha-Blog hören. Ist Ihnen aufgefallen, dass hier keine Werbung läuft, dass Sie nicht mit Konsumbotschaften überhäuft werden?Möchten Sie dem Autor dieses Blogs für seine Arbeit mit einer Spende danken? Unterstützen Sie mich, beteiligen Sie sich an den umfangreichen Kosten dieser Publikation. Ihre Unterstützung kann helfen, die wichtige Arbeit, die wir für den Buddhismus leisten (mein Team und ich), auch weiterzuführen. Bitte laden Sie sich auch meine App „Buddha-Blog“ aus den Stores von Apple und Android.Via PayPal (hier klicken)oder per Überweisung:Kontoinhaber: Rainer Deyhle, Postbank, IBAN: DE57700100800545011805, BIC: PBNKDEFF1000 Dank!

In Shobogenzo Zuimonki Book 3, Talk 8, Eihei Dogen Zenji invites us to deeply know and understand the virtues of another human being before attempting to criticize them. In this talk, Kathie Fischer discusses how to refrain from faultfinding, how to see virtue, and how Dogen Zenji's words relate to the lineage teachings of Zen from Hui Neng to our own lives. 03/10/2021, Sokaku Kathie Fischer, dharma talk at City Center.

Remarkable teachings intended for meditation and for cutting through delusions! The Words of Old Tcheng first appeared in the French journal, Etre, in 1974. Where this text first originated and at what time are unknown. It was given by a Buddhist monk in the form of a written document to a Frenchman who was visiting Indochina. Indications of style suggest that it may belong to the school of Zen founded by Hui Neng, the 6th Zen patriarch. French paraphrase of the original Buddhist text by J. Garillot (1974), translated by Else van den Muyzenberg.

This is the origin story of Zen Master Hui Neng. Considered by many to be one of the founding fathers of Zen, this story is a classic tale of the underdog. It ends with Hui Neng's take on the Buddha's teachings of the Middle Way, which paves the way for one of the pillar teachings in Zen Buddhism. Told with bright gusto, Chris gently points out the teachings which one can glean from this majestic story. If you find these podcasts helpful please consider making a donation: papal.me/suchsweetthunder May All Benefit

The Platform Sutra Of Hui-neng: Meditation and WisdomDharma Talk given by Hokuto Sensei for Dai Bosatsu Kongo-ji Harvest Sesshin to the Threefold Sangha, November 15th, 2020.

On day three of sesshin, Matthew Kozan Palevsky cautions us about how much bigger the waves of thought and feeling can be as we become more sensitized to them. As we work with all these experiences and all the stored energy from practice, he points to Hui-Neng who says, “If you don’t take refuge in your […]

Dharma talk by Melissa Myozen Blacker, Roshi on December 26, 2019

Over 25 years ago, I attended boarding school and got to live, work, and study with some remarkable people. One of those people was a classmate named Hui Neng Amos. Neng was one of my dorm prefects. And in addition to being a generally kind and easy going guy, Neng practiced this strange and to my […] The post OM097: The Mindful Arts Project with Hui Neng Amos appeared first on About Meditation.

The great Zen Master, Hui Neng once said “Birth and Death are great matters.” Time waits for no one and It is too easy to let time carelessly slip past us. Teaching of the Auspicious Conditions For An Opportune Life Journey To Nirvana reminds us of our auspicious conditions and helps us recognize the sweet karmic fruits presently in our possession. A lifetime is precious and finite. We must strive to live each of our remaining moment with meaning and with judicious unwastefulness. Each day is a new beginning and an opportunity for us to progress along the life path to the timeless inner peace and reach the ultimate spiritual destination: Nirvana Subscribe to our podcast and visit us at ZenEnergyZen.org

The great Zen Master, Hui Neng once said “Birth and Death are great matters.” Time waits for no one and It is too easy to let time carelessly slip past us. Teaching of the Auspicious Conditions For An Opportune Life Journey To Nirvana reminds us of our auspicious conditions and helps us recognize the sweet karmic fruits presently in our possession. A lifetime is precious and finite. We must strive to live each of our remaining moment with meaning and with judicious unwastefulness. Each day is a new beginning and an opportunity for us to progress along the life path to the timeless inner peace and reach the ultimate spiritual destination: Nirvana Subscribe to our podcast and visit us at ZenEnergyZen.org

"Nuestro cuerpo es el árbol de Bodhi, Y nuestra mente es un espejo resplandeciente. Con cuidado los limpiamos, hora por hora, Sin permitir que el polvo se aloje." Shin Shau "No hay un árbol de Bodhi, Ni base para un espejo brillante. Dado que todo es vacío, ¿Dónde puede el polvo alojarse?" Hui-Neng

All that's solid melts into bingo; the future's already here and it's distributed on WeChat. 2017 tunes from Taiwan, Hong Kong, Mainland China, and Singapore 2065. Stream below, subscribe to our podcast, and read more about each selection here. [00:00] 蟑螂合唱團 IPIS - "忘了我是誰 (Sonia Calico Bootleg)" [00:24] Hyph11e - "Unknown Number 未知" [02:29] thruoutin - "Exploring the Interior 探索内部" [03:45] Lujiachi - "竹林" [08:54] David Boring - "Brian Emo" [14:08] ST.OL.EN - "Copy Shop" [18:02] 33EMYBW - "Medusa" [20:56] Nang Band - "The Belt and Road, Sing Along" [21:34] Damacha - "松松松松松" [23:26] Howie Lee - "A Junkie's Whispering" [25:25] Lawrence Lek - "You Never Render The Same River Twice" + "Hui Neng" [27:22] Sonia Calico - "Butterfly Spy" [28:20] RMBit - "Enter the ether_p2" [32:05] Faded Ghost - "The Tide" [34:11] Chui Wan - "Sheep's Shadow"

A commentary on the koan which is often shortened to read, “what is your original face before your parents were born?” It gives the background story to the sixth founding teacher and relates the koan to the three steps of zen and the foundation this creates for deep self-acceptance.

Following up on a prior talk by me called Sex Scandal Finger Wagging (Link Here), I now wish to call out some other damn foolish behavior witnessed in the ongoing big hoo-hah about Sasaki Roshi at SweepingZen.Com ... I wag my finger at those so invested in their religious or other heroes and "gurus", their idealism and romanticism about "Enlightened Roshis", that they are blind to serious failings, look the other way even when seeing the reality before their eyes, try to explain things away, try to compartmentalize the wrongdoing as somehow unconected to his otherwise "Enlightened Nature", accuse the whistle blowers for the whistle blowing and, as a final escape, characterize years of sexual harassment and abuse and other serious flaws as actually "a Great Spiritual Teaching" "Skillful Means" or the like. Baloney. I tsk tsk those who go to the other extreme and label all Zen Teachers as frauds, hollow Robes, corrupt, use these events as an excuse to reject all Buddhist Teachers as unhelpful and even harmful, and participating in Sangha guided by a Teacher as not "real Zen". More Baloney. For 2500 years, in China, Japan and all the rest of Asia, Zen and Buddhism has been largely a Tradition bound, Teacher based path ... and the so called "Zen Iconoclasts" were pretty darn conservative actually. You have little understanding of Zen history. I also call out (a little bit) Adam, the publisher of Sweeping Zen. SweepingZen is a valuable resource to the Zen Community, an effort to offer an alternative to the mainstream Buddhist magazines that often seem to present a certain purified and pablum view of Buddhism. SweepingZen is providing a real service to all of us by shedding light on some dark corners and serious issues which, I expect, will leave this Way stronger and better rooted in the end. Other Zen Forums have often tried to sweep such things under the rug, paint a rosy picture of Zen, silence critics and whistle blowers. Adam, as the editor of the publication, needs to develop a bit more of a thick skin to those who do no want such hard questions discussed, and wish to shoot him as the messenger for bringing the message. However, I also think that he may need to exercise a bit more editorial moderation to make sure that discussion and commenting stays civil, avoids mud slinging and falsity and rumor, as in any reputable news publication and all within the bounds of Right Speech. I wag my finger at Kuzan Peter Schireson and his wife, Myoan Grace Schireson. Although I am big fans of both, and a friend, and support Grace's efforts at prevention and healing of situations of abuse in the Zen Community (even as I think that it is sometimes a bit extreme), I believe they both stepped over the line in making and sticking to descriptions of Brad Warner that are false, twist and wrongly malign his character. They should apologize in the clearest terms for having done so, and they have not done so. Shame on them for that. I also wag my finger at Brad Warner (although I forgot to mention this in the video), for being so up in arms about sarcastic postings and a comments section at SweepingZen that is open and a free-for-all in which false accusations and rumors and sharp words can sometimes be left without check ... much the same editorial policy (or lack thereof) that Brad has maintained on his own blog for years. That's the pot calling the kettle black. Brad should get his nose out of a twist and support the efforts being made at SweepingZen as an alternative Zen online magazine ... the kind of place where Brad should fit right in. I wag my finger at Buddha, Hui-Neng, Dogen and all the Ancestors for faults that we don't know about because they were likely scrubbed up in history after they were dead. Finally, I wag my finger at myself ... for wagging my finger at everyone else, and probably pissing off more than a few of the wagees. And also, for any faults and failings of my own. May my students someday write about me honestly, for better or worse, both while I am alive and after I am dead. Please visit the forum thread here!

Treeleaf Sangha marks the start of our annual ANGO (90-Day Special Practice Period) and, next week, the start of our JUKAI (Undertaking the Precepts) training ... Additional information on Ango and Jukai at Treeleaf here: viewtopic.php?f=7&t=4041 and viewtopic.php?f=7&t=4042 ... by a series of sittings with the Xin Xin Ming, the Faith in Mind Verses (信心銘) ... one of the most cherished teachings in Zen/Chan Buddhism ... traditionally said to be the words of the Third Chinese Zen/Chan Patriarch Sengcan 僧璨 (though, even if likely not his words, and written by another fellow just a bit later, wonderful nonetheless). The Xin Xin Ming presents, straight and true, our trust in the fundamental mind of Zazen ... Zazen on the cushion, and 'Zazen' in its boundless meaning off the cushion as well, in and as our sometimes easy sometimes hard life. Today, sitting before the ugliness and hardship of earthquake wreckage piled high in Japan ... broken homes, broken glass, hearts and lives ... we will sit with the opening words (Translated by Richard B. Clarke): The Great Way is not difficult for those not attached to preferences. When neither love nor hate arises, all is clear and undisguised. Separate by the smallest amount, however, and you are as far from it as heaven is from earth. No complicated meditation instructions are needed, no intricate practices, just this simple way pointing directly to a still (even amid & as the turmoil and commotion) and illuminated mind of equanimity and wholeness. This is the Buddha mind available to all of us ... as all of us ... all judgments and frictions dropped away, the divisions of 'self vs. others and the world' dropped away ... even amid a world we sometimes do not like, and in the heart of life's struggles and strife. What's more, this mind can come and go ... sometimes in a day, a single Zazen sitting, just a moment. In my talk, I also mention this poem attributed to Hui-Neng, the 6th Patriarch, pointing to how the Buddha Mind (though beyond coming and going) can come and go ... Deluded, a buddha is a sentient being; awakened, a sentient being is a buddha. ignorant, a buddha is a sentient being; with wisdom, a sentient being is a buddha. if the mind is warped, a buddha is a sentient being if the mind is impartial, a sentient being is a buddha. when once a warped mind is produced, buddha is concealed within the sentient being. if for one instant of thought we become impartial, then sentient beings are themselves buddha. We will sit with this Xin Xin Ming over the coming days and weeks ... amid our lives of sometime ease and sometime difficulties, with the people and situations we seek and those we run from, the beautiful and the ugly ... all human judgments, resistance and separations. What wholeness arises when all judgments and separations are dropped dropped away? Please undertake the commitments and tasks of ANGO and JUKAI with this same attitude of dropping ... pushing ahead diligently, encountering both that which is easy and pleasing, and that which is hard or resisted ... with an attitude simultaneously transcending easy and hard, pleasing and displeasing. WONDROUS BUDDHA-MIND WILL APPEAR. Today’s Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended. Please visit the forum thread here!

A discussion on the seven types of meditation. Full talk: Part 2 of 3 --- Continuing with this discussion on the seven types of meditation, you’ll encounter the following Sanskrit terms: Tathagatagarbha, alaya-vijnana References are also made to Mahākāśyapa, the Flower sermon disciple, and Hui Neng, the Sixth Patriarch of Zen Buddhism. http://www.planetdharma.com/

Jay Rinsen Chikyo Weik leads a retreat workshop at the Toledo Zen Center on March 16, 2008. "Successive thoughts do not stop; prior thoughts, present thoughts, and future thoughts follow one after the other without cessation. If one instant of thought is cut off, the Dharma body separates from the physical body, and in the midst of successive thoughts there will be no place for attachment to anything. If one instant of thought clings, then successive thoughts cling; this is known as being fettered. If in all things successive thoughts do not cling, then you are unfettered." -Hui-Neng For more information about the Toledo Zen Center, please visit toledozen.org. The Toledo Zen Center is a member of the Hermitage Heart Sangha, online at hermitageheart.org.

Jay Rinsen Chikyo Weik leads a retreat workshop at the Toledo Zen Center on March 16, 2008. "Good friends, how then are meditation and wisdom alike? They are like the lamp and the light it gives forth. If there is a lamp, there is light; if there is no lamp, there is no light. The lamp is the substance of light; the light is the function of the lamp. Thus, although they have two names, in substance they are not two. Meditation and wisdom are also like this." — Hui-Neng For more information about the Toledo Zen Center, please visit toledozen.org. The Toledo Zen Center is a member of the Hermitage Heart Sangha, online at hermitageheart.org.

Jay Chikyo Rinsen Weik leads a retreat workshop at the Toledo Zen Center on March 16, 2008. "Oftentimes in spiritual teaching, there is a great attempt to deny any kind of shadow, or any kind of difficulty, and it's important to acknowledge it.... It makes the teachings more alive and full and complete and real, but also real honest and very direct. The historical context has a direct influence on what these teachings are, and that's important to know and to acknowledge and to understand." For more information about the Toledo Zen Center, please visit toledozen.org. The Toledo Zen Center is a member of the Hermitage Heart Sangha, online at hermitageheart.org.