Kensho: 40 Haiku inspired by Zen practice
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I'd like to post this but Amazon requires a few more words. Dec 20, Benjamin Barnes rated it it was amazing. Another beautiful series These are a very beautiful series of Haikus. The visualization are stunning and funny at times. Read this little book. Manan Sheel rated it it was amazing Jan 17, Poliana rated it it was ok May 01, Janis rated it liked it Aug 24, Mam Thailand rated it really liked it Jul 21, Stone rated it it was amazing Jun 06, Ann Noell rated it it was amazing Oct 18, Donna Sbat rated it it was amazing Jan 16, Stephanie rated it really liked it Feb 16, Lori marked it as to-read Aug 07, Linden Priest marked it as to-read Apr 19, Sharienne marked it as to-read Feb 25, Breslin White marked it as to-read Apr 03, Ron McGonigle added it Aug 27, According to Houn Jiyu-Kennett the accumulation of insight happens in three stages of kensho, along with a fourth that can occur at the time of death: Yasutani's emphasis on koan training and the importance of kensho was transmitted to his American students: He spoke more openly about it then anyone of his times, going so far as to have a public acknowledgement of those who had experienced kensho in a post-sesshin ceremony of bowing in gratitude to the three treasures.
It is also reflected in the inclusion of a relative great amount of kensho stories in "The Three Pillars of Zen", written by Philip Kapleau , a student of Yasutani. Practice is to be continued to deepen the insight and to express it in daily life. Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice.
Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha. It is, rather, a new beginning, an entrance into a more mature phase of Buddhist training. To take it as an ending, and to "dine out" on such an experience without doing the training that will deepen and extend it, is one of the greatest tragedies of which I know. There must be continuous development, otherwise you will be as a wooden statue sitting upon a plinth to be dusted, and the life of Buddha will not increase.
This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji Yixuan in his Three mysterious Gates , the Four Ways of Knowing of Hakuin , [96] and the Ten Ox-Herding Pictures [97] which detail the steps on the Path. Post-awakening practice is called seitai choyo , the "long nurturing of the sacred fetus".
Thus, for decades, many Zenists, after their awakening, went among the people, living among beggars and leading an existence of hard physical labor. Thus it was proved whether or not the truth received was of permanent value, or whether it would vanish among mundane affairs. During the T'ang-era, the term became associated with the ideal of the recluse who leaves the world. According to Hakuin, the main aim of "post-satori practice" [] [] [] gogo no shugyo [98] or kojo , "going beyond" [] is to cultivate the "Mind of Enlightenment" , [] [] "benefiting others by giving them the gift of the Dharma teaching".
Post-satori practice for Hakuin meant finally ceasing to be preoccupied with his own personal condition and attainment and to devote himself and his practice to helping and teaching others. Finally, at long last, he realized that true enlightenment is a matter of endless practice and compassionate functioning, not something that occurs once and for all in one great moment on the cushion. One also has to purify oneself by ongoing practice, [] [] since. Kensho does not eradicate our unhealthy habits [ And "experience" has to be supplemented by intellectual understanding and study of the Buddhist teachings; [] [] [] otherwise one remains a zen temma , a "Zen devil".
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It became part of the Traditional Zen Narrative in the 8th century. Chinul , a 12th-century Korean Seon master, emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood.
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The contemporary Korean Seon master Seongcheol opposed this, emphasizing "sudden enlightenment, sudden cultivation". Though the literal meaning is self-awakened, or awakened on one's own, the emphasis in Zen, when using these terms, lies in the ultimate reliance on one's own insight, instead of the authority of a teacher:. It is awakening that is one's true master. With Shakyamuni, the awakening was his master.
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In other words, the awakened self is one's master. Apart from getting awakened to that master, there is no awakening. Here practitioner and master are of one body, not two. Instead of having another verify or confirm one's awakening, one does so for oneself. Of course in this case the self that is verified and the master who does verification are undivided.
In their being completely identical is the autonomous, independent, or ultimate nature of the authenticity. The Theravada tradition, which is best known in the west through the modern Vipassana movement , discerns four stages of enlightenment , in which Nirvana is being reached in four succeeding sudden steps of insight. The Japanese term kensho is similar to the Dzogchen teachings of the Four Visions. The four visions Tib. The Dzogchen-traditions states that the ultimate nature of all sentient beings is pure, all-encompassing, primordial awareness , or naturally occurring timeless awareness.
This intrinsic awareness has no form of its own, and yet is capable of perceiving, experiencing, reflecting, or expressing all form. It does so without being affected by those forms in any ultimate, permanent way.
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- Kensho: 40 Haiku inspired by Zen practice.
- Beauty: 40 haiku poems inspired by Zen practice.
The analogy given by Dzogchen masters is that one's nature is like a mirror which reflects with complete openness, but is not affected by the reflections. Rigpa is the knowledge that ensues from recognizing this mirror-like clarity, [] which cannot be found by searching nor identified. In Advaita Vedanta moksha is attained by jnana , insight-knowledge. In Shankara's philosophical synthesis insight samadhi is used as a subsidiary to this goal.
Swami Vivekananda emphasized the experience of nirvikalpa samadhi as a means to validate religious, transcendental knowledge.
Kenshō - Wikipedia
From Wikipedia, the free encyclopedia. Part of a series on Buddhism History.
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Theravada , Vipassana , and Vipassana movement. Advaita Vedanta and Neo-Advaita. Suzuki has been criticized for his highly idealized and inaccurate picture of Japanese Zen. Satori, or kensho, is a first glimpse into "nature", to be followed by further training. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may also have served as a model for western interpretations and expectations regarding kensho, similar to Protestant influences on Theravada Buddhism, as described by Carrithers: But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion.
Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return to zazen or vipassana meditation, and these reforms were profoundly influenced by religious developments in the west [ For man has closed himself up, till he sees all things thru' narrow chinks of his cavern.
All of a sudden, I had a kind of breakthrough. The founders of Soto Zen, Dogen and Keizan, both experienced many such visions themselves, and in some cases recounted them vivid detail. Chinul , a 12th-century Korean Seon master, emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. Goodreads helps you keep track of books you want to read. Jadie rated it liked it Apr 22,
The Gateless Gate Chinese: The title may be more accurately rendered as Gateless Barrier or Gateless Checkpoint. The Blue Cliff Record Chinese: Although this was later confirmed as kensho by a teacher, she had no idea what it was. One goes, as it were, from earth to heaven by rocket, or as a lightning bolt, with no time to take notice of the journey before one has arrived.
The Illustrated Encyclopedia of Zen Buddhism. The Rosen Publishing Group, Inc. The Fruits of the Contemplative Life. Bluck, Robert , British Buddhism: University of Hawaii Press. Philosophy East and West Vol.
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Zen Master Keizan's Denkoroku , Boston: Wisdom Publications Dogen n. Archived from the original on Dumoulin, Heinrich b , Zen Buddhism: Methods and Philosophy" , New York, Tokyo: Weatherhill Hakuin, Ekaku , Wild Ivy: An Introduction to Buddhism: Teachings, History and Practices. Heine, Steven ; Dale S. Texts and Contexts in Zen Buddhism. Journal of Japanese Studies, Vol. Steven Heine and Dale S. Texts and Contexts in Zen Buddhism , Oxford: An Introduction to Zen: Zen for Spiritual Adults.
Motilal Banarsidass Kay, David N. Kraft, Kenneth , Eloquent Zen: Asoka Low, Albert , Hakuin on Kensho. Koan Practice in the Rinzai Tradition since Hakuin. De ontmoeting van Zen met het Westen , Asoka: Methods and Philosophy , New York, Tokyo: Mumonkan, The Gateless Gate. Hekiganroku, The Blue Cliff Records. Weatherhill Senzaki, Nyogen ; Shimano, Eido Like a Dream, Like a Fantasy: Waddell, Norman , Introduction to Wild Ivy: Pages Archived at the Wayback Machine.