the way to great learning and wisdom like zen buddhist thought and action

the way to great learning and wisdom like zen buddhist thought and action

The way of great learning consists in manifesting one's bright virtue, consists in loving the people, consists in stopping in perfect goodness.

When you know where to stop, you have stability.

When you have stability, you can be tranquil.

When you are tranquil, you can be at ease.

When you are at ease, you can deliberate.

When you can deliberate you can attain your aims.

Things have their roots and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you are near the Tao.

The ancients who wanted to manifest their bright virtue to all in the world first governed well their own states.

Wanting to govern well their states, they first harmonized their own clans.

Wanting to harmonize their own clan, they first cultivated themselves.

Wanting to cultivate themselves, they first corrected their minds.

Wanting to correct their minds, they first made their wills sincere.

Wanting to make their wills sincere, they first extended their knowledge.

Extension of knowledge consists of the investigation of things.

When things are investigated, knowledge is extended.

When knowledge is extended, the will becomes sincere.

When the will is sincere, the mind is correct.

When the mind is correct, the self is cultivated.

When the self is cultivated, the clan is harmonized.

When the clan is harmonized, the country is well governed.

When the country is well governed, there will be peace throughout the land.

From the king down to the common people, all must regard the cultivation of the self as the most essential thing. It is impossible to have a situation wherein the essentials are in disorder, and the externals are well-managed. You simply cannot take the essential things as superficial, and the superficial things as essential.

Shaolin Yi Jin Jing Training Exercises/Meditation Workout zen buddhist

Shaolin Yi Jin Jing Training Exercises/Meditation Workout, was looking at some of these type of spiritual body training exercises as being useful to your zen meditations, as a way of strengthening your spiritual body through stretching your physical body and muscles.

there is a comprehensive youtube description about this video below the video that goes into details about what is going on in the video, all in all it looks like a effective and gentle way to work out the body and spirit at the same time, as you focus your mind while doing these exercises, you can also do zen meditation and see what thoughts arise in your subconscious but do not be ruled or controlled by these thoughts but let them come and go and new thought arise, this is why i say this physical exercise can also be spiritual exercise like zen meditation.

Shaolin Yi Jin Jing Muscle & Tendon Changing Classic



(youtube video description)

"The basic purpose of Yijinjing is to turn flaccid and frail sinews and tendons into strong and sturdy ones. The movements of Yijinjing are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using ones will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, endurance, and is obtained as follows:

- postures influences the static and nervous structure of the body
- stretching muscles and sinews affects organs, joints, meridians and Qi
- torsion affects metabolism and Jing production
- breathing produce more and better refined Qi
- active working gives back balance and strength to body and mind (brain, nervous system and spirit).

The Yì Jin Jing (Chinese: ???; Wade-Giles: I Chin Ching; literally "Muscle/Tendon Change Classic") is a qìgong manual most notable as the source of the attribution of Shaolin Kung Fu to Bodhidharma, though this has been doubted by several martial arts historians.

Pan Wei was a devoted student and practitioner of traditional Chinese medicine, and his treatise in the form of- a preface reflects his vast knowledge of this subject. It is common knowledge that within the works of Lao-Zu, Chuang Zu, and even Mencius, many references are made to the ancients practicing various forms of breathing exercises. Pan Wei says that he had consulted various medical treatises; however, he did not mention that any had been an Indian work translated into Chinese, nor did he mention that Bodhidharma was the source. Indeed, Pan Wei suggests the exercises are more Chinese and Taoistic in origin than Indian and Buddhistic.

Classic Chinese authors tend to insist on the ancient lineage of this practice, but there is no evidence of the connections to Shaolin systems or to a specific routine. Number of exercises tends to change, 18 should be the correct one (according to the 18 Lou Han), but can vary from 10 to 24, to 30"

http://en.wikipedia.org/wiki/Y%C3%AC_J%C4%ABn_J%C4%ABng

In any case, this is a video of a shaolin monk doing the movements - these guys seem pretty qualified as a primary source

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Shaolin monk yoga Bodhidharma stretching qi chi kung qigong gong exercise Yi jin jing yijinjing muscle tendon changing classic chinese Buddhist Buddhism Buddha Temple flexibility health fitness art martial arts ancient meditation meridians organs breathing posture balance mind

Om The Hindu Trinity and Brahman Mind Mantras buddhism

A mantra is a tool for the mind. The suffix "-tra" designates a tool in Sanskrit. Take the word khanitra. Khan means dig. So a khanitra is a shovel. Man is etymologically related to the word "mental." So, a mantra is a tool or instrument used for mental tasks - it is a spell, an incantation, a verbal formula used to create or destroy mental objects or states. The mantra epitomizes language as an instrument that creates the illusion of reality or destroys that illusion, language as iconographic and iconoclastic. The best known mantra from Hindu tradition is Om.

The traditional pronunciation of Om is a single syllable made up of four parts - three phonemes and a period of silence - produced in succession and then repeated. Each part has a symbolic, spiritual, and psychological significance. Taken in order the four parts symbolically represent the Hindu Trinity - Brahma, Vishnu, and Shiva - and Brahman. They also reflect the stages in the spiritual journey: awakening, awareness, renunciation, and union. Reciting the syllable reenacts the quest for union with Brahman, the quest for Samadhi. The mantra is also effective psychologically because the specific phonemes and the silence evoke the deep structures of language that we respond to no matter what our language or our cultural background.

The first sound produced in this mantra is Ah. The Ah represents the power of Brahma, the creator god. Brahma as the lowest in status of the Hindu Trinity because the act of creation is viewed as a negative act - the physical universe is a distraction from Brahman, it is maya or illusion.

The status of Brahma is similar to the status of the Demiurge in the Gnostic sect of Medieval Christianity. The Gnostics believed that the good forces of the universe were just about evenly matched by evil forces. Existence was a war between good and evil. Since the pleasures of the physical world led one into sin, the Gnostics couldn't accept that a good God would have created the physical world, so they postulated the Demiurge, an evil god responsible for the creation. Gnosis means knowledge, so the goal of the Gnostics was direct knowledge of God, similar to the path of contemplation as described in the Gita. Of course, the orthodox Christian Church branded the Gnostics heretics.

Om Mani Padme Hum youtube video

"The mantra Om Mani Padme Hum (literally: "Aum, to the Jewel in the Lotus, hum) is recited by Tibetan Buddhists to invoke Chenrezi, the Bodhisattva of Compassion. Repeating this mantra accumulates merit and eases negative karma; meditating upon it is believed to purify the mind and body.

Spinning prayer wheels, physical or digital, are believed to confer the same benefit as speaking the mantra. It is often recited with the aid of a mala (string of prayer beads.)

namo amitabha!

PS: I know many of you have been requesting me to make a video thats 24 minutes longer.But iam sorry to say that youtube doesn't allow videos that are more than 10 minutes longer.
Well,if youtube changes this rule,i shall upload the longer version. :)
Also,this song is from the album,'Tibetan Incantations' by various artists.You could buy the album CD only from www.amazon.com"





Brahma, however, is not seen as evil in Hinduism, but as the power of Brahman that is responsible for the creation of maya.

The first stage of the spiritual journey is awakening and this is represented by the Ah sound also. The initial sound of the mantra is parallel to waking consciousness, recognition of the world of experience. If we look at this phoneme in the widest possible context, the sound may be heard as an almost involuntary exclamation in all cultures and languages - Ah, is the exclamation that denotes discovery. Wherever one is in the world one will hear people who see something for the first time, people making discoveries exclaiming, "Ah!" Thus it is a most appropriate phoneme to begin the mantra.

The second sound in the mantra is Oh. The Oh represents the power of Vishnu, the sustainer god. Vishnu is the Lord of Maya. It is his role to keep the illusion from falling into a chaos of injustice and suffering. Since all that can be experienced and all that can be thought is considered to be illusion in Hinduism, then everything can easily change. The illusion of reality is incredibly plastic. Actions, words, and thoughts can change the nature of this illusion of reality, so the uninitiated can believe that actions, words, and thoughts can change reality. Because of this mutibility, a sustaining force, Vishnu, is needed so that selfish and cruel people will have an opponent when they try to manipulate reality for their own benefit causing suffering and injustice. Using this power is magic.

The power that can be derived from the manipulation of the illusion of reality can be illustrated by looking at the power of a historical figure whose motto was a statement that recognized the plastic nature of maya. Hassin I Sabbah was a leader of a ferocious warrior sect of Muslims during the Crusades and his motto was, "Nothing is true, everything is permissible." Sabbah had an unusual boot camp that he used to train his soldiers. He built a beautiful walled garden. Inside was exquisite food and drink, beautiful women. His recruits lived in this pleasure garden for a while and then Sabbah kicked them out telling them that they had been in heaven and to return they must fight bravely and well. When the English Christians met these soldiers in battle, they were amazed at the overpowering determination of these followers of Sabbah, who was also known as the Old Man of the Mountain because his mountain-top fortress couldn't be broached. The Christians were told that these young men were called the Hashashin.

This Arabic word is difficult to pronounce for English speakers, so by the time the Crusaders returned to England, they were telling stories of the fierce assassins. That's the origin of the word.

It is the role of Vishnu to sustain the illusion in order to counter the force of magic, the selfish manipulation of reality. Vishnu is the enemy of the magician. It is Vishnu who comes to earth as a avatar to set things right. He is Krishna in the Bhagavad Gita.

The second stage of the spiritual journey is awareness and this is represented by the Oh sound also. The second sound of the mantra is parallel to sleeping consciousness, recognition of the world of dreams and of the power of the imagination. Recognition of the power of magic and illusion. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, as well, as an almost involuntary exclamation in all cultures - Oh, is the exclamation that denotes wonder. Wherever one is in the world one will hear people who are feeling awe or are filled will reverence after witnessing a great work of art or a illusion by a master illusionist. They will be exclaiming, "Oh!" Thus it is a most appropriate phoneme to follow Ah in the mantra.

The third sound in the mantra is MMM. The MMM represents the power of Shiva, the destroyer god. Shiva is Lord of the Void. Just as the plasticity of the illusion of reality can contribute to injustice and suffering because it can be changed by actions, thoughts, and words; actions, thoughts, and words can also cause injustice and suffering by too rigidly defending the illusion of reality. Shiva is the liberator who helps to defeat the oppression put on us by the physical universe. The suffering caused by disease, old age, hunger, and poverty are the enemies of Shiva. Shiva destroys the illusion of reality when reality become too oppressive and allows political action and magic to creep in.

The third stage of the spiritual journey is renunciation and this is represented by the MMM sound also. The third sound of the mantra is parallel to dreamless sleep, the peaceful embracing of nothingness, release from the restrictions of both the physical world and the mind. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, like the first two, as an almost involuntary exclamation in all cultures and languages - MMM is the sound of doubt. Whenever someone begins to be disillusioned, begins to see through the magician's trick, begins to see that what he or she thought was the truth was in fact someone's political agenda, he or she says, "MMM." Thus it is a most appropriate phoneme to follow Ah and Oh in the mantra.

The fourth part of the mantra is not a sound but the absence of sound. The silence that follows the three sounds represents Brahman. We can receive no information about Brahman, yet Brahman is behind all information, like silence is always behind all sound. Think of how silence is often the most eloquent of communications and the most informative. The richest and most profound of nonverbal gestures is often simply silence. Thus it is a most appropriate for silence to follow Ah, Oh, and MMM in the mantra.

Think about ordinary, everyday experience. Notice how often you see new things - Ah -become interested for a moment -Oh- lose interest- MMM- forget - - then begin again. Life is the is mantra OM, repeated continuously.

OM - Mantra chant youtube video

"Om is the symbol for the whole universe. It carries three basic sounds: A-U-M. These three basic sounds through which all the sounds have evolved.
So Om is the basic trinity of sound, the synthesis of all the basic roots.
That's why Om is considered the secret mantra, the greatest mantra, because it implies the whole existence,
it represents the sound of soundlessness, the beauty of silence.

OM represents the music of existence, the soundless sound, the sound of silence. OM represents the inner most music of our being, the inner harmony,
the inner humming sound which happens when our body, mind, soul are in deep totality, when the visible and the invisible, the un-manifest and the manifest, the relative and absolute, the-outer and inner are in deep togetherness.

To become one with OM-the music of existence is to attain fulfillment."

Zen Buddhism and The Eastern Mystical Traditions Bhagavad Gita

The Eastern mystical tradition isn't the only affront to dualism. In the West, the logical positivists also deny metaphysics.

In fact, the logical positivist world-view might be considered the orthodox world-view today. When people claim that they believe in the scientific world view, they make an error in diction. Science has no world-view; it's not a philosophical system. But logical positivists make the leap of faith to the position that the constructions of science should be accepted as a description of reality.

They claim that we should accept the evidence of the senses as a starting point and use rigorous inductive logic, deductive logic, and experimental verification to construct a unified description of the interrelationships among phenomena (this is the scientific method), and then we should make the leap that this construct is a description of reality. So, logical positivists do agree with Hindus that metaphysical speculation is a meaningless word-game, but the positivists disagree with the Bhagavad Gita about about the results of rejecting dualism.

Logical positivists claim not to be materialists, yet their position differs from the materialists only in the weakness of the positivist stance.

The positivist position reminds me of a statement made to me by a friend's mother when I was an adolescent. As a young person, I, as I guess most young people do, began to question the orthodox beliefs of my parents. Since my parents were Christians, I began to question and then doubt some of my parent's religious beliefs, but I had no idea what I did believe. I took great solace in a concept that I discovered at that time when I learned of a term invented by Thomas Henry Huxley, apologist for Charles Darwin's theory of evolution.

Huxley coined the term "agnostic" to refer to someone who didn't consider himself or herself to be a theist or an atheist. This was what I was! I didn't know, and that's the etymology of the word. I remember proudly telling a friend's mother (who I didn't know was an atheist at the time) that I was an agnostic, thinking that I would shock her a bit and impress her with the big word I had learned. She replied, " An agnostic is an atheist without [I will use a euphemism here to avoid offense to the reader because of the possible vulgarity and sexism in the term she used] "guts." I was the one who was shocked. But she had a point. An agnostic doesn't believe in God, so he or she differs from the atheist only in the weakness of his or her stance.

Logical positivist are like agnostics in that they act like materialists without claiming to be so. But if it walks like a duck and talks like a duck . . . So, I do think that logical positivists may be considered materialists without "guts." However, perhaps the inverse can be said about the Eastern mystical tradition. Perhaps, from a Western perspective, the Gita presents idealism without "guts."

very famous zen buddhists masters Dongshan Liangjie (807-69)

very famous zen buddhists masters Dongshan Liangjie (807-69)

Dongshan Lianjie was a disciple of Yunyan Tansheng. He is recognized to have founded the Caodong School of Zen. This school, along with the Linji School, remains today as one of the two existent Zen schools that began in China during the Tang Dynasty (CE 618-905), the "golden age" of Zen. Dongshan came from ancient Huiji (in modern Zhejiang Province). A story relates how as a youth he read the Heart Sutra and came upon the words "No eye, no ear, no nose, no tongue, no body..." and asked his teacher, "I have a eyes, ears, a nose, and so on. So why does the sutra say there is none?" The teacher was reportedly dumbfounded at the insight revealed by Dongshan's question, and replied, "I can't be your teacher." He then sent the young prodigy to study under Zen master Limo at Mt. Wuxie.

At the age of 21 Dongshan took the monk's vows on famous Mt. Song, and in the tradition of the Zen School he went traveling to visit the great adepts of his time.

Dongshan first went to see Zen master Nanquan Puyuan. At that time the congregation was working to prepare a feast for the following day in honor of Nanquan's late master Mazu.

Nanquan asked the congregation: "Tomorrow we will have Mazu's feast, but will Mazu come or not?"

The monks were unable to answer. Dongshan then stepped forward and said, "If he has a companion he'll come."

When Nanquan heard this he approved and said, "Though this child is young, he's a worthy gem polisher."

"Don't look down on me, Master," said Dongshan.

Next Dongshan studied with Guishan. One day he said, "I've heard that National Teacher Huizhong had an "inanimate" dharma teaching. I don't understand it clearly."

Guishan said, "Do you remember what he said or not?"

Dongshan said, "I remember."

Guishan said, "Please repeat it."

Dongshan said, "A monk asked the National Teacher, 'What is the mind of the ancient buddhas.'

"The National Teacher said, 'A wall tile.'

"The monk said, 'A wall tile? Isn't a wall tile inanimate?'

"The National Teacher said, 'Yes.'

"The monk asked, 'And it can expound the Dharma?'

"The National Teacher said, 'It expounds it brilliantly, without let up."

"The monk said, 'Why can't I hear it?"

"The National Teacher said, 'You yourself may not hear it. But that doesn't mean others can't hear it.''

"The monk said, 'Who are the people who can hear it?"

"The National Teacher said, 'All the holy ones can hear it.'

"The monk said, 'Can the Master hear it or not?'

"The National Teacher said, 'I can not hear it. If I could hear it I would be the equal of the holy ones. Then you could not hear me expound the Dharma.'

"The monk said, 'All beings can't understand that sort of speech.'

"The National Teacher said, 'I expound Dharma for the sake of beings, not for the sake of the holy ones.'

"The monk said, 'After beings hear it, then what?'

"The National Teacher said, 'Then they're not sentient beings.'

"The monk asked, 'What scripture teaches about inanimate (things) expounding Dharma?'

"The National Teacher said, 'Obviously, this (inanimate expounding) is not found in the scriptures. It's not something that some great people said. But haven't you heard the words of the Flower Garland Sutra which say, "The buddha-worlds, sentient beings, and the three realms all proclaim it.'"

When Dongshan had finished, Guishan said, "I have it here. But one seldom encounters someone who understands this teaching."

Dongshan said, "I'm not clear about it. I ask you for instruction about this."

Guishan held his whisk upright and said, "Do you understand."

Dongshan said, "I don't understand. Please explain it to me master."

Guishan said, "The mouth which my parents gave to the world is utterly unable to explain this to you."

Dongshan said, "Is there anyone else of your generation who you respect and who can explain it?"

Guishan said, "Go to Liling in You county, where there are stone houses strung together. There find a man of the Way named Yunyan. If you can thrash the grass and face the wind (bear his teaching methods), then you'll certainly hold him in esteem."

Dongshan said, "Who is this person?"

Guishan said, "He once asked me, 'When a student greatly admires and respects a teacher, what should he do?'

"I said, 'He must stop all the leaks.'

"He said, 'And he should also not go against his teacher's teaching, right?'

"I said, 'First of all you can't say that I'm at this spot!"

So Dongshan said good-bye to Guishan and proceed on to Yunyan. He related to Yunyan the story about the National Teacher and asked, "Who can hear it when the Dharma is proclaimed by what is inanimate?"

Yunyan said, "What is inanimate can hear it."

Dongshan said, "Can the Master hear it or not?"

Yunyan said, "If I could hear it, then you could not hear me expound Dharma."

Dongshan said, "Why couldn't I hear you?"

Yunyan held up his whisk and said, "Can you still hear me or not?"

Dongshan said, "I can't hear you."

Yunyan said, "When I expound Dharma you can't hear me. So how about when inanimate things proclaim it?"

Dongshan said, "What scripture teaches about inanimate things expounding Dharma?"

Yunyan said, "Haven't you seen that in the Amida Sutra it says, 'The lakes and rivers, the birds, the forests; they all chant Buddha; they all chant Dharma.'"

Upon hearing this Dongshan had an awakening. He then wrote a verse:



How incredible!

How incredible!

Inanimate things proclaiming Dharma is inconceivable,

It can't be known if the ears try to hear it,

But when the eyes hear it, then it may be known.

_____

Dongshan asked Yunyan, "Are there other practices I haven't completed?"

Yunyan said, "What were you doing before?"

Dongshan said, "I haven't even been practicing the Noble Truths."

Yunyan said, "Have you been joyous in this (non-practice)."

Dongshan said, "It's not without joy. It's like sweeping excrement into a pile and then picking up a precious jewel."

_____
As Dongshan prepared to leave Yunyan, Yunyan said, "Where are you going?"

Dongshan said, "Although I'm leaving the Master, I don't know where Ill end up."

Yunyan said, "You're not going to Hunan?"

Dongshan said, "No, I'm not."

Yunyan said, "Come back here sometime."

Dongshan said, "When you have a place of abode, then I'll return."

Yunyan said, "If you leave here, we probably won't see each other again."

Dongshan said, "It will be hard not to see each other."

Just when Dongshan was about to depart, he said, "If in the future someone happens to ask whether I can describe the Master's truth or not, how should I answer them?"

After a long pause, Yunyan said, "Just this is it."

Dongshan sighed.

Then Yunyan said, "Reverend Liang, now that you have taken on this great affair, you must consider it carefully."

Dongshan continued to experience doubt. Later as he crossed a stream he saw his reflection in the water and was awakened to Yunyan's meaning. He then composed this verse:



Avoid seeking elsewhere, for that's far from the Self,

Now I travel alone, everywhere I meet it,

Now it's exactly me, now I'm not it,

It must thus be understood to merge with thusness.


Years later, Dongshan was making offerings to Yunyan's image when a monk asked, "Yunyan said, 'Just this is it,' did he not?"

Dongshan said, "Yes."

The monk asked, "What was his meaning?"

Dongshan said, "Back then I almost misunderstood my teacher's meaning."

The monk asked, "I'd like to know if Yunyan really knew this or not."

Dongshan said, "If he didn't know, how could he speak in this manner? And if he did know, why was he willing to speak this way?" (Later Changqing said, 'If he knew, why did he speak this way?' Changqing also said, 'A child then knew a father's compassion.')

_____
Dongshan hosted a feast of commemoration on the anniversary of Yunyan's death.

A monk asked, "When you were at Yunyan's place, what teaching did he give you?"

Dongshan said, "Although I was there, I didn't receive any teaching."

The monk asked, "But you are holding a commemorative feast for the late teacher. Doesn't that show you approve (his teaching)."

Dongshan said, "Half approve. Half not approve."

The monk said, "Why don't you completely approve of it?"

Dongshan said, "If I completely approved, then I would be disloyal to my late teacher."

_____


A monk asked, "When the cold season comes, where can one go to avoid it?"

Dongshan said, "Why not go where there is no cold?"

The monk said, "What is the place where there's no cold?"

Dongshan said, "When it's cold, the cold kills you. When it's hot, the hot kills you."

_____
Zen master Dongshan entered the hall and addressed the monks saying, "Are there any among you who haven't repaid the four benefits and three existences?

The congregation was silent.

Dongshan said, "If you don't understand this, how can you transcend the tribulations of karmic existence? The mind must not alight upon objects. The feet must walk where there is no place to do so. To finally realize this, you must expend effort and not pass your days idly."

_____
Dongshan asked a monk, "Where have you been?"

The monk said, "Walking on the mountain."

Dongshan said, "Did you reach the peak?"

The monk said, "I reached it."

Dongshan said, "Were there people there?"

The monk said, "There weren't any people."

Dongshan said, "In that case you didn't reach the peak."

The monk said, "If I haven't been to the peak, how would I know there's no people?"

Dongshan said, "Why didn't you stay there?"

The monk said, "I would stay there, but there's someone in India who would dissaprove."

Dongshan said, "Formerly I doubted this fellow."

_____
The abbot of a temple was ill. Whenever he'd see a monk he'd yell, "Save me! Save me!" The monks of the temple couldn't say anything useful to deal with the situation. Dongshan went to pay him a visit.

The abbot said again, "Save me!"

Dongshan said, "What appearance should I save?"

The abbot said, "Aren't you a descendant of Yaoshan, a Dharma heir of Yunyan?"

Dongshan said, "I dare not say so."

The abbot clapped his hands and said, "Everyone has brought you here." He then passed away.

_____
Dongshan and Spiritual Uncle Mi were crossing a stream.

Dongshan said, "What's it like crossing the stream?"

Uncle Mi said, "It doesn't leak to the feet."

Dongshan said, "So old and venerable, and yet you still speak in such a manner!"

Uncle Mi said, "What do you say?

Dongshan said, "The feet aren't wet."

_____


Dongshan became ill. He instructed a novice monk to go and speak to Zen master Yunju Daoying (Dongshan's disciple).

Dongshan told the novice, "If he asks whether I'm resting comfortably, you are to tell him that the lineage of Yunyan is ending. When you say this you must stand far away from him because I'm afraid he's going to hit you."

The novice monk did as Dongshan instructed him and went and spoke to Yunju. Before he could finish speaking Yunju hit him. The novice monk said nothing further.

_____
A monk asked, "When the master is not well, is there still someone who is well or not?"

Dongshan said, "There is."

The monk asked, "Can the one who's not ill still see the Master or not?"

Dongshan said, "I can still see him."

The monk asked, "What does the master see?"

Dongshan said, "When I observe him, I don't see any illness."

Dongshan then said to the monks, "When you leave the skin-bag you inhabit, where will you go and see me again?"

The monks didn't answer. Dongshan then recited a verse:



Students as numerous as sands in the Ganges but few awakened,

They error by searching for the path in another person's mouth,

If you wish to forget form and not leave any traces,

Wholeheartedly strive to walk in Emptiness.



Dongshan then had his attendants help him shave his head, bathe, and get dressed. He then had the bell rung to summon the monks so that he could bid them farewell. He appeared to have passed away and the monks began wailing piteously without let up. Suddenly Dongshan opened his eyes and said to them, "Homeless monks aren't attached to things. That is their authentic practice. Why lament an arduous life and pitiful death?"

Dongshan then instructed the temple director to organize a "delusion banquet." The monks' adoration for Dongshan was unending.

Seven days later the food was prepared and Dongshan had a final meal with the congregation.

He then said, "Don't make a big deal about it. When I pass away don't go carrying on about it."

Dongshan then returned to his room, and, sitting upright, passed away. It was the month of March in the year 869. Sixty-three years of age, he'd been an ordained monk for forty-two years. He received the posthumous name, "Enlightened Source." His stupa was named, "Wisdom Awakening."

is sun tzu zen like or buddhist the art of war?

sun tzu does use zen like simplicity but is brutal with his actions, so is sun tzu zen like or buddhist or just using some buddhist techniques for his military might and arts of war.

i think sun tzu is just looking for techniques that work in his military settings so is taking in some religious or spiritual practices and turning them to brutal ends, via using them to create ruthless killing machines.

in this segment of sun tzu you can see how he uses violence to get totally obedience and fear of failure from his generals, he does this by murder though, so i would not say that sun tzu is really a buddhist but more a opportunist, with his use of clever techniques and tactics in war.



"Sun Tzu Wu was a native of the Ch`i State. His ART OF
WAR brought him to the notice of Ho Lu, [2] King of Wu. Ho
Lu said to him: "I have carefully perused your 13 chapters.
May I submit your theory of managing soldiers to a slight
test?"
Sun Tzu replied: "You may."
Ho Lu asked: "May the test be applied to women?"
The answer was again in the affirmative, so arrangements
were made to bring 180 ladies out of the Palace. Sun Tzu
divided them into two companies, and placed one of the King's
favorite concubines at the head of each. He then bade them
all take spears in their hands, and addressed them thus: "I
presume you know the difference between front and back, right
hand and left hand?"
The girls replied: Yes.
Sun Tzu went on: "When I say "Eyes front," you must
look straight ahead. When I say "Left turn," you must face
towards your left hand. When I say "Right turn," you must
face towards your right hand. When I say "About turn," you
must face right round towards your back."
Again the girls assented. The words of command having
been thus explained, he set up the halberds and battle-axes
in order to begin the drill. Then, to the sound of drums, he
gave the order "Right turn." But the girls only burst out
laughing. Sun Tzu said: "If words of command are not clear
and distinct, if orders are not thoroughly understood, then
the general is to blame."
So he started drilling them again, and this time gave
the order "Left turn," whereupon the girls once more burst
into fits of laughter. Sun Tzu: "If words of command are
not clear and distinct, if orders are not thoroughly
understood, the general is to blame. But if his orders ARE
clear, and the soldiers nevertheless disobey, then it is the
fault of their officers."
So saying, he ordered the leaders of the two companies
to be beheaded. Now the king of Wu was watching the scene
from the top of a raised pavilion; and when he saw that his
favorite concubines were about to be executed, he was greatly
alarmed and hurriedly sent down the following message: "We
are now quite satisfied as to our general's ability to handle
troops. If We are bereft of these two concubines, our meat
and drink will lose their savor. It is our wish that they
shall not be beheaded."
Sun Tzu replied: "Having once received His Majesty's
commission to be the general of his forces, there are certain
commands of His Majesty which, acting in that capacity, I am
unable to accept."
Accordingly, he had the two leaders beheaded, and
straightway installed the pair next in order as leaders in
their place. When this had been done, the drum was sounded
for the drill once more; and the girls went through all the
evolutions, turning to the right or to the left, marching
ahead or wheeling back, kneeling or standing, with perfect
accuracy and precision, not venturing to utter a sound. Then
Sun Tzu sent a messenger to the King saying: "Your soldiers,
Sire, are now properly drilled and disciplined, and ready for
your majesty's inspection. They can be put to any use that
their sovereign may desire; bid them go through fire and
water, and they will not disobey."
But the King replied: "Let our general cease drilling
and return to camp. As for us, We have no wish to come down
and inspect the troops."
Thereupon Sun Tzu said: "The King is only fond of
words, and cannot translate them into deeds."
After that, Ho Lu saw that Sun Tzu was one who knew how
to handle an army, and finally appointed him general. In the
west, he defeated the Ch`u State and forced his way into
Ying, the capital; to the north he put fear into the States
of Ch`i and Chin, and spread his fame abroad amongst the
feudal princes. And Sun Tzu shared in the might of the King."

sun tzu has used a simple technique to get a fearless or they have more fear of sun tzu then there enemies, through his use of the art of war, a lot of people see zen simplicity in sun tzu, but i am not so sure on how war and the like fit in really to zen.

only really in the simplicity and effectiveness of sun tzu's thinking and actions in his war arts.

zen buddhist meditation how to energise soul chakras

well when doing zen buddhist meditation or in a deep state of meditation or relaxation this picture below shows some of the vibrations and felling you can get when in these states, as your energy and electricity and soul are activated to a kind of vibration.

might be a bit like the buddhist or buddhism kundalini activation as well, or just a energy style force around the body, that vibrates and repairs the body and soul connection.

zen buddhist meditation for electric kundalini activation



what the picture shows can be the kind of meditation you can try to achieve by activating a circuit around your body and creating a healthy energy flow of sorts.

zen buddhism blog - it is the chinese new year 2010 - year of the white tiger

zen buddhism blog - it is now the chinese new year, and this year it will be the year of the white tiger, chinese horoscope zodiac as animal symbols to symbolise each new year from the Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog, Pig.

this chinese new year is the year of the tiger but also called the year of the white tiger 2010.

Zen Buddhist meditation music

just been listening to this Zen Buddhist meditation music - Buddhist Meditation Music Zen Garden, has a nice balance to it, not too mellow, but not noisy that you cannot concentrate or meditate.

you do not want your zen meditation music to be too mellow that you fall to sleep, but mellow with thought provoking sounds, or zen buddhism meditation helping sounds.

Zen Buddhist and the new year? new years resolution meditation

thinking the new year, now in 2010, could be a good time to kind of take a Zen Buddhist look at the year ahead and plan out what you can and can't achieve in the forthcoming year, like a new years resolution.

zen would be to focus on the now though mostly, but also think of how you can proceed in the now in the coming year or through the year as it is now 2010, though in zen buddhism there probably is no time as such.

like for example plan to keep up to meditation in 2010.

zen buddhist: zen buddhist monk dogen meditation "how to practice zazen" zen buddhism full lotus posture

zen buddhist meditation on how to practice tells you the steps and ritual needed to practice this meditation, the ritual and process is necessary to learn when practice religions like zen buddhism, as this is what is needed to get in the correct mind set and meditative state.

the zen buddhist monk does full lotus posture which is difficult to achieve so just get as close to that as you can, sometimes not very close but at least sitting down.

the full lotus posture helps for stronger meditation and gets the body into better connection with meditation forces.

the zen buddhist monk explains about how the back should be and the spine should be straight, is most important in dogen, aligns the meditator with the universe by having the spine straight.

the meditation posture for the hands as well is explained in this dogen zen buddhist meditation video and why these things are important, very good meditation video explains the importance of the aspects of the zen meditation.

What Are Zen Buddhism or Buddhist Religion?

What is the Zen Buddhist Religion and is it any use today, how does Meditation apply and are there Health benefits?.

Not necessarily a belief but more a addition to aid your day to day living, but with the goal of also improving ones soul journey through eternity, is one way of looking at it.

If we look at Buddhisms central core beliefs it is essentially a very simple religion, yet complex at the same time, but dont let the word complex fool you as complex is as complex does.

You will find with all Religions that they are built around Riddles.

With Riddles it means that the religion is more indepth, this means there is further truths to be found, then the obvious ones that are expressed to the observer.

It means for the seeking mind there is more to find in a Religion basically same with any Religion on earth.

With that being said lets take a look at some of the beliefs of Zen Buddhism.

Buddha saying:

"I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahākāśyapa".



That quote is very good and shows some of the Essence of Buddism, to see the Inner Eye, and be inside the Mind of Nirvana.

This is one of the things Buddhist Monks meditate on to be able to see or feel Nirvana with the Inner Eye, like the 3rd Eye.

Try to find moments of Realisation, this is one of the things alot of Scriptures and Religions hint at, to be at Peace and find or reach a zone of Peace and Truth within the Mind Body and Soul.

This is a Goal of Buddhism and other Religions.

So Buddhism and other Religions are Relevant today as they ever where, it is just trying to find the relevancy to your own beliefs and life, doing your own research and trying to find your own Accurate Truths.

Helpfull to your Spiritual Health and Life.

zen quote for end of today

here is a nice zen quote to end the day on, and then start a new day on, thinking about the quote.


Zen Quote:
"Summer at its height-- and snow on the rocks! The death of winter-and the withered tree blossoms!."

nice quote to start the next day on, check back for more zen quotes.