Cultivating the Empty Field: The Silent Illumination of Zen by Hongzhi Zhengjue

By Hongzhi Zhengjue

First to articulate the meditation strategy identified to modern Zen practitioners as shikantaza ("just sitting") chinese language Zen grasp Hongzhi is without doubt one of the such a lot influential poets in all of Zen literature. This translation of Hongzhi's poetry, the single such quantity to be had in English, treats readers to his profound knowledge and gorgeous literary present. as well as dozens of Hongzhi's spiritual poems, translator Daniel Leighton bargains a longer creation, putting the master's paintings in its historic context , in addition to lineage charts and different information regarding the chinese language impression on eastern Soto Zen.

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Additional info for Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi

Sample text

When the clear and empty nature, which is self-originated wisdom (rang byung ye shes), looks it sees directly itself. These words are only used as a teaching for being introduced. However, if you only follow to the words it gives you not the real meaning. These words are giving just one portion of the meaning. They are not showing the complete nature. Whatever you can express with words does not come close to its real meaning which is only experienced by having clear experiences through practice.

33 different from dualistic mind it is called the king of self-awareness (rig pa´i rgyal po). Then there is nothing to do. Then, is it a kind of laziness? Yes, it can be but it is important that itself realizes itself. If you look lazy or not does not change anything in realizing itself. In the schools of Dagmepa (bdag med pa)82 which do not recognize a self (bdag, atman/pudgala) they do not realize the emptiness correctly but only the anatman, the non-inherent existence of a self. There is proverb which says that this view is like burying a man with rocks.

The differences in Tantra are different according to its four classes of Tantra90. Even the differences of Dzogchen and Sutra are more there exist these differences with Tantra. Whereas Sutra thinks that the nature is quite different from the nature of Tantra and Dzogchen and its practice must neccessarily focus on both emptiness and accumulation of virtues with two different knowledges, Tantra adds the seeds for visualistion of mandalas and deities to this nature. According to their view this is neccesary in order to achieve the result of Buddhahood which is not only Dharmakaya but also Sambhogakaya91.

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