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The topic of no-mind was taken up by the modern Japanese Zen scholar D.T. Suzuki (1870–1966), who saw the idea as the central teaching of Zen. In his The Zen Doctrine of No-Mind (1949), which is also a study of the Platform Sutra, Suzuki defines the term no-mind as the realization of non-duality, the overcoming of all dualism and ...
[30] [note 10] The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed. [48] [49] "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.
Nondualism includes a number of philosophical and spiritual traditions that emphasize the absence of fundamental duality or separation in existence. [1] This viewpoint questions the boundaries conventionally imposed between self and other, mind and body, observer and observed, [2] and other dichotomies that shape our perception of reality.
The "Five Ranks" (Chinese: 五位; pinyin: Wuwei; Japanese: goi) is a poem consisting of five stanzas describing the stages of realization in the practice of Zen Buddhism. It expresses the interplay of absolute and relative truth and the fundamental non-dualism of Buddhist teaching.
Zen texts also stress the concept of non-duality (Skt: advaya, Ch: bùèr 不二, Jp: funi), which is an important theme in Zen literature and is explained in various different ways. [202] One set of themes is the non-dual unity of the absolute and the relative truths (which derives from the classic Buddhist theme of the two truths ).
What can be said with more certainty is that the knowledge of Zen, and a concern with it, can have a most fertile and clarifying influence on the theory and technique of psychoanalysis. Zen, different as it is in its method from psychoanalysis, can sharpen the focus, throw new light on the nature of insight, and heighten the sense of what it is ...
The Traditional Zen Narrative developed in phases in China during the Tang dynasty and the beginning of the Song dynasty, from the 7th to 11th century. It became dominant during the Song dynasty, when Chán was the dominant form of Buddhism in China, due to support from the Imperial Court.
Heinrich Dumoulin, S.J. (31 May 1905 – 21 July 1995) was a Jesuit theologian, a widely published author on Zen, and a professor of philosophy and history at Sophia University in Tokyo, where he was Professor Emeritus. [1]