By J. C. Cleary
This publication makes a speciality of the lessons of 13th-century chinese language Zen grasp Shiqui Xinyue. The koans, tales, and poems of the Zen grasp followed by way of explanatory notes from the editor contain the majority of the textual content, that's preceded by way of an inadequately short ancient evaluate of chinese language Buddhism. these looking extra complete details may be urged towards Arthur F. Wright's Buddhism in chinese language historical past (Stanford Univ. Pr., 1971). additionally, the editor doesn't identify the explicit resource rfile for his translation, easily calling it a "collection of Zen teachings." besides the fact that, the 141 anecdotal teachings are in transparent, concise English and the explanatory notes support with the paradoxical statements and allusions.
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Extra info for A Tune Beyond the Clouds: Zen Teachings from Old China
Sample text
W hen the adepts discussed the issue of quality, they identified as key factors the sincerity and dedication of the seekers, and the genuine ness of the teachers. They pointed out tell-tale signs that teachers and students were not genuine: dogmatism, jealous partisanship, self aggrandisement, mechanical adherence to certain routines. Real teaching could not proceed when the would-be students were looking for easy gains, or seeking to have their preconceptions confirmed. Students could not make progress until they gave up their desires to experience mystical raptures, or to acquire magical powers.
The bodhisattva can take on the endless task of leading all sentient beings to ultimate enlightenment, fortified with direct knowledge via the Equality W isdom that in essence all beings are already one with absolute reality. In ordinary people, the sixth consciousness classifies all experience according to the familiar categories they have been trained to accept as real. Each system of conditioning the sixth consciousness, each language and cultural tradition, emphasizes certain features and defines other parts of reality out of existence, and thereby produces biases and blindspots that limit freedom of action and inhibit adaptability.
The eyes see and the ears hear— a thousand hands cannot cover them. But at this moment, all of this cannot fool [the awake person] one bit. Didn’t the early sages say it? ” Zen man Nian is returning home to attend on his aged tutor. Thinking there wouldn’t be the trouble of saying a fond farewell, I gladly wrote this to give him. 6: T hought & N o-T hought (To Zen man Si, si as in siliang ’thought’) This Dharma is not something that can be understood by dis criminating thought. [I ask you] high-class guests who study the mystery, what do you call T h is Dharm a’?