Training of the Zen Buddhist Monk
Language: English
Pages: 0
ISBN: 0804830428
Format: PDF / Kindle (mobi) / ePub
Best known as the man who brought Zen classics to the West, Daisetz Teitaro Suzuki sheds light on all phases of a monk's experience, from being initially refused admittance at the Zendo's door to the definitive understanding the meaning of one's koan as the final act of ordinance into Zen priesthood. The Training of the Zen Buddhist Monk invites us inside the mysterious world of the Zendo, where monks live their lives in monastic simplicity. Suzuki reveals the subtle intricacies of the initiation ceremony, a monk's duty to beg among the laity, and he explains the spiritual remuneration of prayer & meditation as well as a life of service to others. Initially published in 1934, this exceptional hardcover edition contains handsome illustrations of diverse scenes from the life training of a Zen monk. DAISETZ TEITARO SUZUKI (1870-1966) was Japanese author who wrote essays and books on topics such as Buddhism, Zen, and Shin. His books played a role in making the west more knowledgeable with Far Eastern philosophy. He taught at western schools as well as Japanese schools. He was also a translator of Chinese, Japanese, and Sanskrit.
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their fording the ocean of birth and death. These prayers are offered to all the Buddhas and Bodhisattva-Mahasattvas of the past, present, and future in the ten quarters, and to Mahāprajñāpāramitā." Besides these prayers, the monk recites the "Inscriptions on the Right-hand Side of the Seat" written by Chung-fêng the National Teacher (): "The Bhikshus in these latter days resemble in form those homeless ones but at heart have no feelings of shame and remorse. "Their bodies are covered
object is just to recite it, not necessarily accompanied by an intellectual understanding of its content. The recitation itself is regarded as meritorious as it is so stated in the Sūtras. Not only reciting or reading but copying is also merit-producing. The sutra-reading in the Buddhist monasteries can thus be reckoned as a sort of prayer. The reading, even when its full meaning is not grasped, detaches one's mind from worldly concerns and self-centered interests. Though negative, the merit
somehow maladjusted to the general scheme of the universe. In these modern times when environment by artificial means changes so rapidly, the very author of these changes finds it extremely difficult to adapt himself to them, and the result is the manifest growth of all kinds of neurotics. Is it not indeed refreshing then to find such examples as follows in the history of Zen? Yen-t'ou Ch'üan-kuo (, Ganto Kwatsu), a great Zen master of late T'ang, seeing Su-shan (Sōzan) approach, fell soundly
human life. Standardisation so called goes on everywhere, which means the levelling-down or the averaging-up of inequalities and "class-distinctions." Unless aristocracy in one form or another is admitted and to a certain extent encouraged, the artistic impulses are suppressed and no religious geniuses will be forthcoming. Institutions like the Zendo are becoming anachronistic and obsolete; its tradition is wearing out, and the spirit that has been controlling the discipline of the monks for so
disturb them. The monks were careful not to touch them. After a while the master came out again in the yard, and seeing the herbs untouched he chased all the monks with a stick and said, "O this company of fools! Not one of them has enough intelligence!" Hsiieh-Fêng () once asked Chang-ch'ing (Chōkei,) who came up to see the master in his room, "What is that?" Said Chang, "Fine weather, just the day for general outdoor work (pu-ch'ing) Another time seeing a monk pass by, Hsüeh-fêng beckoned him
