Hoofprint of the Ox: Principles of the Chan Buddhist Path as by Sheng-yen

By Sheng-yen

Respected via Buddhists within the usa and China, modern grasp Sheng-yen stocks his knowledge and teachings during this first finished English primer of Chan, the chinese language culture of Buddhism that encouraged eastern Zen. frequently misunderstood as a process of brain video games, the Chan direction includes a technique of self-transformation grounded in rigorously hewn non secular disciplines and premises.

Master Sheng-yen presents an exceptional realizing of Chan, its precepts, and its perform. starting with a uncomplicated review of Buddhism and meditation, the publication then information the revolutionary psychological routines normally through all Buddhists. referred to as the 3 Disciplines, those strategies strengthen ethical purity, meditative focus, and enlightening perception in the course of the "stilling" of the brain. grasp Sheng-yen then expounds Chan Buddhism, recounting its centuries-old background in China and illuminating its primary tenets. He contemplates the character of Buddhahood, specifies the actual and psychological must haves for starting Chan perform, and humbly considers what it potential to be an enlightened Chan grasp.

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Extra info for Hoofprint of the Ox: Principles of the Chan Buddhist Path as Taught by a Modern Chinese Master

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When 48 IN T R O D U C T IO N Vacchagotta asked the Buddha whether there is not the self, the Buddha again kept silent. After Vacchagotta went away without an answer, Ananda asked the Buddha why He had not answered the question. 132 That the question was asked b y Vac­ chagotta with a clinging mind, with the deep-rooted tendency to seize “is” or “is not” exclusively, is clear. W hat are old-age and death and what is it that has old-age and death? 133 The views that sensation is myself, that sensation is not myself, that myself possesses sensation,134 and the views that the body is the self, the self has the body, the body is in the self and the self is in the body,135 all these are only different forms o f exclusive views, formulated in terms o f absolute identity and absolute difference which are themselves further reducible to the forms o f etemalism and negativism.

1661, Laksana-vimukta-hodhi-hrdaya (citta)-sà$tra} and o f T. 1676, Mahàpranidhànotpàda-gâthà, is doubtful. T. 57 T. 1671, SÜÉïEÎT/fiiIffi, a compila­ tion o f Sütras attributed to Nâgârjuna, does not seem to be the work of a Màdhyamika. It has no bearing on the Sünyatà or the Middle Way. It seems to be a collection o f sütra passages on moral precepts. T. 1420, Nàgàrjuna-pancavidyà-sàstra, is a late Tântric text and is not a work of Màdhyamika philosophy. Some o f the texts listed as Nâgârjuna’s in the Chinese Collection have already been referred to above.

12 O f the works available in Chinese, we have the following in Tibetan also: Vigrahavydvartam (3828) with its vrtti (3832); Pratxtyasamutpada-hrdaya-karika (3836) and its commentary (3837). Bhavasankrdnti (3840) is available in Chinese but its Txka (3841) is not there; similarly Yuktisastikd (3825) is available in Chinese but its commentary by Candrakirti (3864) is not found there. But neither Vaidalya o f which Sutra (3826) and Prakarana (3830) are separately mentioned, nor Sunyatdsaptati73 (3827) o f which there is a vrtti (3831) is to be found in Chinese.

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