11/8/2019 Communism And Zen Fire Zen Wind
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Description From the JacketThe present book is an extensive and systematic study of various philosophical systems. These areZen, Buddhism, Mahayana Buddhism; the book elaborates the following points, (1) Zen ismysticism. It has all the characterstics of mysticism.
Zen is not, God mysticism but it is mysticism ofsoul. A Mystic turns inwards in search of reality and he analyzes his soul or self which he finds to bea non-self which is true self. So Zen can be appropriately be described as ‘analytica1 soulmysticism’. (2) Zen and Buddhism appear to constitute essential elements of Existential philosophyand further how Zen awareness is existential in nature, though the two schools of thought belong todifferent times and countries. (3) Satori of enlightenment is very close to nirbija samadhi ofasamprajanata samadhi of Yoga. As Satori comes in flashes and with efforts andmeditation, it can be prolonged in duration and brought about at will. (4) Zen and modern man; Amodem man is technocrat, a meritocrat, lost in the humdrum and hurly burly of the modem, life, but insea rich of inner peace, for himself, and he is not in harmony either with himself or the world.ForewordIt gives me pleasure to write these few lines as a foreword to Dr Mrs.
Limaye’s ‘Zen(Buddhism) and Mysticism'. This was written as a thesis for her Ph. D and is now published, withnecessary editing, in the form of a book.‘Zen Buddhism’ is a relatively new field on which not much work is done in India. Perhaps MrsLimaye’s work seems to be the first of its kind in India. Mrs Limaye has traced the roots of Zen tothe Buddha and followed it up by giving a detailed account of the Schools that have contributed toZen thought and Practice. She has given an outline of Mahayana Schools of Asvaghosa,Laknkavatara, Madhyamaka School of Nagarjuna and Yogacara of Asanga and Vasubandhu.
Shehas also given a broad outline of Native Religions of China that have influenced Zen viz. Taoism andConfucianism. She has also given a fairly exhaustive account of Patanjal Yoga and has drawnparallels between these Schools and Zen. She has made a very good attempt to show that Zen isessentially Buddhism of Laknkavatara with certain elements of Taoism and Yoga, by detailing ZenPhilosophy, Zen discipline and Practice.The chapter on ‘Satori’ is a luminous chapter. Her treatment of ‘Ox Herding in Zen’ is exhaustiveand the explanation of the Ten Sutras is illuminating and shows that she has a good grip over hersubject.Her treatment of Zen, Yoga, Mysticism and the parallels she has drawn and the differences she hasshown between existentialism and Zen shows her insight in the subject which is thorough.She has successfully pointed out how Dr Suzuki’s claim that Zen is not mysticism, is not borne out byfacts. Incidentally, she has taken care to distinguish between types of mysticism and has correctlypointed out how Zen can be called ‘Soul Mysticism’ and has also made it clear that Dr Suzuki seemsto be, all the time, comparing Zen with ‘Christain God Mysticism which of course it is not.This book is interesting both to the Scholars and lay readers. From the JacketThe present book is an extensive and systematic study of various philosophical systems.
These areZen, Buddhism, Mahayana Buddhism; the book elaborates the following points, (1) Zen ismysticism. It has all the characterstics of mysticism. Zen is not, God mysticism but it is mysticism ofsoul. A Mystic turns inwards in search of reality and he analyzes his soul or self which he finds to bea non-self which is true self.
So Zen can be appropriately be described as ‘analytica1 soulmysticism’. (2) Zen and Buddhism appear to constitute essential elements of Existential philosophyand further how Zen awareness is existential in nature, though the two schools of thought belong todifferent times and countries. (3) Satori of enlightenment is very close to nirbija samadhi ofasamprajanata samadhi of Yoga. As Satori comes in flashes and with efforts andmeditation, it can be prolonged in duration and brought about at will. (4) Zen and modern man; Amodem man is technocrat, a meritocrat, lost in the humdrum and hurly burly of the modem, life, but insea rich of inner peace, for himself, and he is not in harmony either with himself or the world.ForewordIt gives me pleasure to write these few lines as a foreword to Dr Mrs.
Limaye’s ‘Zen(Buddhism) and Mysticism'. This was written as a thesis for her Ph. D and is now published, withnecessary editing, in the form of a book.‘Zen Buddhism’ is a relatively new field on which not much work is done in India. Perhaps MrsLimaye’s work seems to be the first of its kind in India.
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Mrs Limaye has traced the roots of Zen tothe Buddha and followed it up by giving a detailed account of the Schools that have contributed toZen thought and Practice. She has given an outline of Mahayana Schools of Asvaghosa,Laknkavatara, Madhyamaka School of Nagarjuna and Yogacara of Asanga and Vasubandhu. Shehas also given a broad outline of Native Religions of China that have influenced Zen viz. Taoism andConfucianism. She has also given a fairly exhaustive account of Patanjal Yoga and has drawnparallels between these Schools and Zen. She has made a very good attempt to show that Zen isessentially Buddhism of Laknkavatara with certain elements of Taoism and Yoga, by detailing ZenPhilosophy, Zen discipline and Practice.The chapter on ‘Satori’ is a luminous chapter. Her treatment of ‘Ox Herding in Zen’ is exhaustiveand the explanation of the Ten Sutras is illuminating and shows that she has a good grip over hersubject.Her treatment of Zen, Yoga, Mysticism and the parallels she has drawn and the differences she hasshown between existentialism and Zen shows her insight in the subject which is thorough.She has successfully pointed out how Dr Suzuki’s claim that Zen is not mysticism, is not borne out byfacts.
Incidentally, she has taken care to distinguish between types of mysticism and has correctlypointed out how Zen can be called ‘Soul Mysticism’ and has also made it clear that Dr Suzuki seemsto be, all the time, comparing Zen with ‘Christain God Mysticism which of course it is not.This book is interesting both to the Scholars and lay readers.
DescriptionBack Of The BookThis book attempts to trace the roots of Zen, and its practical approach to a peaceful, harmonious life. This book is a reflection about the process of life for Zen is not only a philosophy but it is a way of life. The core tenets of the path is to the basic unity of the universe, to illustrate the universal inter-relatedness and perfect co-ordination where all things and events interact with each other in an infinitely harmonious way. Zen believes that reality has to be experienced not externally but intrinsically, that ultimate truth can be found in our own nature and nowhere else.
The central teaching indicates that Buddha nature is present in all human beings and the realization of this Buddha nature gives peace, tranquility and a sense of wholeness. This realization leads to a state where there is no struggle between the internal and external and harmony prevails. In this state individuality is dissolved into an undifferentiated whole, transcending the external world.
However, this blissful Satori can be achieved only when one is not striving towards it; if one strives then it cannot be realized and when one does not strive then it dawns on its own. It is something which cannot be achieved but it can only be realized.At times Zen has been considered to be altogether Japanese or Chinese in character, but the basic tenets of Buddhism are still inherent in Zen. This book compares the doctrines of Zen Buddhism with Lankavatara Sutra, Sunyavada and Yogacara philosophies and deduces that it is the practical approach of Zen which has made it so different from traditional Buddhism. Yet, in essence the underlying current o both of these philosophies is still similar specially the concept of Tathata or Sunyata that has formed one of its several philosophical foundations. It also examines the contributions of various Chinese and Japanese Zen masters in adopting Buddhism to their societies.
The study makes important contribution in presenting the philosophical and mystical basis of Zen Buddhism and argues that it represents a universal doctrine. The book makes a valuable attempt to analyze the meaning of life and give new insights that can change the basic attitude towards life.CONTENTSAcknowledgmentsv1Zen Buddhism and Lankavatara1-222Zen Buddhism and Sunyavada23-463Zen Buddhism and Yogacara47-674Zen Buddhism and Tantricism68-825Zen Buddhism and the Concept of Satori83-966Zen Buddhism and Zen Masters97-111Conclusion112-119Bibliography121-126Index127-131Sample PagesZen Buddhism Philosophy and Mysticism. Back Of The BookThis book attempts to trace the roots of Zen, and its practical approach to a peaceful, harmonious life. This book is a reflection about the process of life for Zen is not only a philosophy but it is a way of life. The core tenets of the path is to the basic unity of the universe, to illustrate the universal inter-relatedness and perfect co-ordination where all things and events interact with each other in an infinitely harmonious way. Zen believes that reality has to be experienced not externally but intrinsically, that ultimate truth can be found in our own nature and nowhere else.
The central teaching indicates that Buddha nature is present in all human beings and the realization of this Buddha nature gives peace, tranquility and a sense of wholeness. This realization leads to a state where there is no struggle between the internal and external and harmony prevails.
In this state individuality is dissolved into an undifferentiated whole, transcending the external world. However, this blissful Satori can be achieved only when one is not striving towards it; if one strives then it cannot be realized and when one does not strive then it dawns on its own. It is something which cannot be achieved but it can only be realized.At times Zen has been considered to be altogether Japanese or Chinese in character, but the basic tenets of Buddhism are still inherent in Zen. This book compares the doctrines of Zen Buddhism with Lankavatara Sutra, Sunyavada and Yogacara philosophies and deduces that it is the practical approach of Zen which has made it so different from traditional Buddhism. Yet, in essence the underlying current o both of these philosophies is still similar specially the concept of Tathata or Sunyata that has formed one of its several philosophical foundations.
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It also examines the contributions of various Chinese and Japanese Zen masters in adopting Buddhism to their societies. The study makes important contribution in presenting the philosophical and mystical basis of Zen Buddhism and argues that it represents a universal doctrine. The book makes a valuable attempt to analyze the meaning of life and give new insights that can change the basic attitude towards life.CONTENTSAcknowledgmentsv1Zen Buddhism and Lankavatara1-222Zen Buddhism and Sunyavada23-463Zen Buddhism and Yogacara47-674Zen Buddhism and Tantricism68-825Zen Buddhism and the Concept of Satori83-966Zen Buddhism and Zen Masters97-111Conclusion112-119Bibliography121-126Index127-131Sample Pages.
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