A Guide to Zen: Lessons From a Modern Master by Katsuki Sekida

By Katsuki Sekida

Edited by way of Marc Allen


Katsuki Sekida used to be either an exceptional author and a very good Zen grasp, and his books on Zen are one of the so much accomplished ever written in English. In those pages, his former pupil Marc Allen culls the best items from the unique works to create a superbly readable, brilliantly illuminating advisor to Zen meditation.

It starts with a precis of Zen, maintains with an entire direction in Zen meditation, and ends with reviews on a Zen vintage, looking for the lacking Ox. particular practices are featured all through, reminiscent of “One-Minute Zazen” and different gem stones which are the results of a life of learn. for college students of Zen either new and outdated, Sekida’s teachings are an never-ending resource of perception and knowledge.

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Pans un document tibétain signalé par M. Thomas (J. ), il est question d’un certain Lha-snaii, qualifié de Sna-nam-zan daii Rgya-cha, titre que M. Thomas interprète ainsi : (tonde [maternel-beau-père du Roi], du clan de Sna-nam, et petit-fils de la Chine [c'est-à-dire fils d’une mère chinoise]». ). W Tch’ou kia [fj ^ , pravrajyâ. Les premières ordinations régulières (de moines ou de nonnes) au Tibet remonteraient, d’après la tradition indigène, au règne de Khri-sron-ldebcan (755-797); elles auraient été conférées par des moines de l’école Sarvâstivâdin (Bu-ston, trad.

J| jfc, , « Tonkô zakkô jjfc Æf| ^ », Shinagaku, V, 32 3326). 3oo hommes avait été établie en 695, entre Kantcheou •£{* -J'1‘1 (l’actuel Tchang-yi /jj| | | ) et Sou-tcheou j|j' >}jj (l’actuel Tsieou-ts’iuan fgj ^ J D , à l’Est de Touen-houang (cf. T’ang, xl, 8 a; Kieou, xxxviu, 2 a; Tseu, ccxv, 3g 6). 11 avait occupé cette charge pendant plus de vingt ans, puis avait été replié sur l’Ouest, avec ses troupes, lors de la conquête tibétaine vers 766, et avait participé à la défense de Touen-houang, où il avait fini par s'établir définitivement.

87, n. 2). able n'est qu’un moyen d’atteindre la réalité, qui, en son essence transcendante, échappe à toute détermination expressible. Taoïstes et bouddhistes s'accordent là-dessus avec tous les mystiques. (’ ) Lire Tj f/gc pour f j w 0 & l i f t , II) fÊ È M fÆ ; i n & W m Le verbe, la tradition discursive ne sont quyine méthode de salut provisoire, un «véhicule» inférieur; l’école du Dhyâna rejette l’enseignement par la parole. De la buddhatâ, qui est immanente au fond de tous les êtres et fait de chacun d’eux un Buddha virtuel, on ne peut dire ni qu’elle soit, ni quelle ne soit pas, car ce serait la limiter en la déterminant; croire qu’il existe une Loi opposée à une non-Loi, c’est donc ruiner la Loi en sa transcendance.

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