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From the waist up, your posture should be the same as that in zazen. Take the first step with your right foot. Advance by taking only half step for each full breath one exhalation and inhalation. Walk slowly and smoothly as if you were standing in one place. Do not drag your feet or make noise. Walk straight ahead, and when turning, always turn to right.

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The word kinhin means to go straight. When you finish kinhin, stop and bow. Then walk at a normal pace around the room until you return to your seat.


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A fundamental practice in Zen training, challenging the pupil through a question, or a phrase or answer to a question, which presents a paradox or puzzle. The earliest surviving collection is in the writings of Fen-yang Shan-chao Fen-yang lu; Jap. The second largest collection of the Sung period is Ts'ung-jung lu Jap. It was followed by the Wu-men-kuan Jap. Member of the Fuke sect.


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They lived a mendicant life, begging for alms and playing the shakuhachi, a bamboo flute. See teisho. If you want to be struck with the kyosaku, signal with gassho and wait. When the jikido sets the stick on your right shoulder, lower your head to the left. This is to avoid being hit on the ear and to make it easier to hit the shoulder muscles.

Continue to gassho. After the jikido hits your shoulder, straighten your head again and bow. The jikido also bows to you as he or she stands behind you, holding the stick with both hands. It became a virtual synonym for zazen. An elaborately carved wooden drum struck with a padded wooden stick during chanting services. Fish, since they never sleep, symbolize the alertness and watchfulness needed to attain Buddhahood.

Contrasted with kanna Zen. Normally the student raises a problem in connection with doctrine or practice and the master attempts to provide an answer without recourse to theoretical or analytical explanations.

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The essential attitude of not running after, not grasping. The Ox-Head School is considered not belonging to the orthodox line of Chan. This line of Chan sect is also known as Niutou Zen. See also tangazume. Has a slight S-shaped curve, like a human spinal column. It is also a respectful designation for Buddhist monks in general and may be used with the suffix -san, it is originally derived from the Sanskrit upadhyaya, meaning "master" in the sense of "teacher". The Zen student is taught that in raihai one throws everything away.


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Normally done in a set of three, these are bows that lead immediately into a kneeling position and then quickly into a position with one's forehead gently touching the floor. The hands, palms upwards, are raised in a gesture symbolic of lifting the Buddha's feet over one's head. An act of respect and gratitude.

When bowing ceases, Buddhism is destroyed" Manzan Dohaku, The smallest of the Buddhist robes, the rakusu is made of five strips of cloth which are sewn together and suspended from the neck by a cloth halter. It is worn by monks, nuns, and lay persons.

It is received during the jukai ceremony. The rakusu is symbolic of the Buddha's patched robe. It is usually held from December 1st until the morning of December 8th, during which period the monks are not allowed to lie down to rest. Sampai was probably originally an expression of veneration toward the Three Treasures. See also Raihai. More specifically, the private meetings between master and disciple in which the master instructs the disciple in meditation. In the Zen Buddhist tradition, satori refers to a flash of sudden awareness, or individual enlightenment, and is considered a "first step" or embarkation toward nirvana.

Roughly synonymous with ango.

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Roughly synonymous with kaisei. A sitting position where one kneels and sits back onto the heels. This is the standard position for chanting during service. Samu is replaced by additional meditation. It is traditionally made of bamboo. Put the thumb of your left hand in the middle of the palm and make a fist around it. Place the fist in front of your chest. Cover the fist with your right hand. Keep your elbows away from your body forming a straight line with both forearms. A shiho ceremony can last anywhere from one to three weeks, with the final ceremony consisting of two specific segments.

In this ceremony the student ". In the denpo ceremony, the student becomes an ancestor of the tradition and receives a robe and bowl, among other objects. Also during the denpo ceremony the student receives a Shoshike certificate which grants the power to perform Jukai and also the documents known as the "three regalia of transmission": shisho inheritance certificate , odaiji a diagram symbolizing the Great Matter and shoden kechimyaku bloodline of Dharma transmission. Following completion of these ceremonies the teacher becomes independent. Three slow bells signal the beginning of a period of zazen, two sharper bells signal kinhin, and one sharper bell signals that another event is about to begin.

The head monk in charge of the administrative section of the monastery, and whose duties involve meeting guests. Shike is roughly synonymous with roshi. In contrast to the keisaku, the shippei was often used as a disciplinary measure for meditating monks. It can often be found at the side of a Zen master in a zendo and is also "one of seven items that make up a Zen monk's equipment. Sometimes curved in the shape of an S, the shippei may be elaborately decorated with a silk cord or have carvings. The first personal interview between the roshi and a student; lit. It refers to having an attitude of openness, eagerness, and lack of preconceptions when studying a subject, even when studying at an advanced level, just as a beginner in that subject would.

The term is especially used in the study of Zen Buddhism and Japanese martial arts. The exchange may be verbal or involve gestures or movements, or a combination of all three. The exchange is not a philosophical debate so much as a manifestation or disclosure of each individual's intuitive apprehension of religious truth. The activity shares certain similarities with the practice of mondo.

During the shusso hossen ceremony, the head monk shuso is verbally tested in public by other students and teachers on their knowledge of Buddhist teachings. Each person has a space of one straw mat tatami on which to eat, sleep, and sit. Manjushri Bodhisattva, the symbol of wisdom, is enshrined in the center of the hall. All monks must participate. Contrasts with dokusan. Usually held before important affairs. You may choose to count the exhale, inhale or both. Count the exhale when you are sleepy; count the inhale when the mind is distracted. If you are very sleepy and distracted count both exhale and inhale.

They are held parallel and struck together, making a sharp clack. Usually there are three or four: the jikijitsu tan the tan to the left as you enter the front of the zendo , tanto tan the tan to the right as you enter the front of the zendo , naka tan an auxilliary tan between the jikijitsu tan and the tanto tan , and sometimes a gaitan an auxilliary tan outside the main zendo room.

Description This special book contains a collection of brilliantly formulated aphorisms by one of the enlightened masters of present times. Customers who bought this product also bought Customers who bought this item also bought one of the following products. More information. Tao Te King. Similar products Take a look at our similar products. The Freedom of Zen.

What we normally perceive as solid objects, is the luminous presencing of something infinite—something not-finite, un-bounded — which is manifesting in these ways. Religious dogma often postulates a cosmological dualism: the duality between this created world and God in heaven is a common example, and the Buddhist distinction between samsara this world of suffering and nirvana the Buddhist goal is another. The spiritual path is not about fixing this world but transcending it.

In contrast, Traherne does not allude to any other reality that transcends the magnificent world he describes. The implication of his account is that this is ultimate reality. It can still be understood as transcending the way we usually experience this world, but it is still this world. The skies were mine, and so were the sun and moon and stars, and all the World was mine; and I the only spectator and enjoyer of it.

Is his experience solipsistic? It depends on what we mean by solipsism.

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It is usually defined as the belief that the only reality is the self, yet that claim can be understood in different ways. To insist that atman the true self is brahman the ground of the cosmos , as Vedanta does, is to assert that the self is the only reality — but we need to realize what the true self really is. Buddhism emphasizes that there is no self, but if the basic problem is a sense-of-separate-self confronting that which other than itself — inside vs.

Between these two my life turns. Both have transcended the usual dualism between an alienated and anxious sense of self that is trapped within an external, objective world. No: the mind that Dogen refers to still sees itself from a particular perspective, the presencing we call Dogen. For a while, anyway. The Fall. In the context of everything else that Traherne has just written, his desire to enter the Kingdom of God should surely be understood in the same way.

He cannot lose that world, because his experience was a glimpse into what it really is, whether we are aware of it or not. We may suppose that he is referring to immoral behavior, and that dirty devices are the ways people deceive and abuse each other. Yet corruption here might also include the types of delusion that the nondualist traditions also emphasize. Grasping at things in what we understand to be the world, we lose our birthright: the world that Traherne so lovingly portrays.

But we can always return to it, because it is always there. It becomes here whenever we open up to it. It is important to notice also what Traherne does not mention. Everything he describes is visual: what about the other senses — such as the sound of the wind blowing through the trees, and the laughter of the children? We wonder if he heard them nondually, like T. Although everything manifests eternity in the Light of the Day, in his day most of those particular manifestations died before their second birthday.

Patriarchy and slavery were the norm. We are eager to become enlightened and realize the true nature of the world, including ourselves: the empty infinity that presences as you and me and everything else. But it is just as important not to devalue those presences — in Buddhist terms, the forms whereby emptiness shunyata manifests. The spiritual challenge is to realize that these two truths are two sides of the same coin, and to live in the light of that realization. Allan Wallace we discuss consciousness, mathematics, practicing…. French paraphrase of the original Buddhist text by J.

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When we ask ourselves why we think time exists, most of us would say: because we see everything changing, always. The aesthetic experience rasa , which the Kashmiri masters describe as a real training for the yogic…. The existence of an ether — an all-pervading medium composed of a subtler kind of matter — has been taught by mystic philosophers throughout the ages.

We live in a reality generated by our brain. From the euphoria of falling in love to the beauty of a newly blossomed flower, what we experience with our senses is a representation of the world, not the world itself. Question: When we say that we must come to the end of the mind, that we must exhaust the mind, is it a necessary process, something which must happen, or is it possible to have an insight without the mind being exhausted? Kashmir Shaivism encompasses a vast territory of wisdom and knowledge about the universe and a human….

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Spiritual teachers with non-dual leanings say that there is no path to enlightenment. There is nowhere to get to; you are already enlightened, you just do not know it. There is a pervasive myth about enlightenment which, although repeated by many spiritual teachers, has its origins in a view of spirituality that arises from the misconceptions of the unhealed ego.