Zen and the Art of Mastering Something

Every one of the arts which have been discussed involves a technical training which follows the same essential principles as training in Zen. The best account of this training thus far available in a Western language is Eugen Herrigel's Zen in the Art of Archery, which is the author's story of his own experience under a master of the Japanese bow. To this should be added the already mentioned letter on Zen and swordsmanship ( kendo ) by the seventeenth-century master Takuan, translated by Suz...

 Sitting Buddha

To train yourself in sitting meditation [za-zen] is to train yourself to be a sitting Buddha. If you train yourself in za-zen, (you should know that) Zen is neither sitting nor lying. If you train yourself to be a sitting Buddha, (you should know that) the Buddha is not a fixed form. Since the Dharma has no ( fixed) abode, it is not a matter of making choices. If you (make yourself) a sitting Buddha this is precisely killing the Buddha. If you adhere to the sitting position, you will not atta...

 Bushido is Zen for the Samurai

The Rinzai School of Zen was introduced into Japan in 1191 by the Japanese T'ien-t'ai monk Eisai ( 1141-1215 ), who established monasteries at Kyoto and Kamakura under imperial patronage. The Soto School was introduced in 1227 by the extraordinary genius Dog en ( 1200-1253 ), who established the great monastery of Eiheiji, refusing, however, to accept imperial favors. It should be noted that Zen arrived in Japan shortly after the beginning of the Kamakura Era, when the military dictator Y ori...

 Insistence on Impermanence Is not Nihilism

To serve their purpose, names and terms must of necessity be fixed and definite like all other units of measurement. But their use is-up to a point-so satisfactory that man is always in danger of confusing his measures with the world so measured, of identifying money with wealth, fixed convention with fluid reality. But to the degree that he identifies himself and his life with these rigid and hollow frames of definition, he condemn himself to the perpetual frustration of one trying to catch ...

 Every Suffering is Buddha Seed

When the mind reaches nirvana, you don't see nirvana, because the mind is nirvana. If you see nirvana somewhere outside the mind, you're deluding yourself. Every suffering is a buddha-seed, because suffering impels mortals to seek wisdom. But you can only say that suffering gives rise to buddhahood. You can't say that suffering is buddhahood. Your body and mind are the field. Suffering is the seed, wisdom the sprout, and buddhahood the grain. The buddha in the mind is like a fragrance in ...

 The Mind is the Way

Someone who seeks the Way doesn't look beyond himself. He knows that the mind is the Way. But when he finds the mind, he finds nothing. And when he finds the Way, he finds nothing. If you think you can use the mind to find the Way, you're deluded. When you're deluded, buddhahood exists. When you're aware, it doesn't exist. This is because awareness is buddhahood. If you're looking for the Way, the Way won't appear until your body disappears. It's like stripping bark from a tree. This karmic ...

 Prosochē - Stoic Version of Mindfulness

Prosochē (προσοχή) [pro-soh-KHAY]—the attitude and practice of attention—is the fundamental Stoic spiritual attitude.1 It is a state of continuous, vigilant, and unrelenting attentiveness to oneself—the present impressions, present desires, and present actions which shape one's moral character (prohairesis).2 When you relax your attention for a while, do not fancy you will recover it whenever you please; but remember this, that because of your fault of today your affairs must ...

 Zen Meditation is Proactive

The negativity of not-to also provides an essential trait of contemplation. In Zen meditation, for example, one attempts to achieve the pure negativity of not-to—that is, the void—by freeing oneself from rushing, intrusive Something. Such meditation is an extremely active process; that is, it represents anything but passivity. The exercise seeks to attain a point of sovereignty within oneself, to be the middle. If one worked with positive potency, one would stand at the mercy of the objec...

 Empiricism in Buddhist Spirituality

Both Buddhism and neuroscience converge on a similar point of view: The way it feels isn’t how it is. There is no permanent, constant soul in the background. Even our language about ourselves is to be distrusted (requiring the tortured negation of anatta). In the broadest strokes then, neuroscience and Buddhism agree. How did Buddhism get so much right? I speak here as an outsider, but it seems to me that Buddhism started with a bit of empiricism. Perhaps the founders of Buddhism were pre-...