Buddhism: Dhyana = Zen
Questions
--Write down the Japanese terms you find in the reading,
and be ready to explain their meaning.
--At first sight, this text might not sound "religious" in a
Christian or Islamic sense. How would you define its
"religious" characteristics? What is "religious" about it?
--Relate the reading to some of the ideas that have been
already discussed in class.
--What is the role and function of the Master? Why is
he/she necessary for the progress of the student?
--How would you define the relationship between "art"
and "nature" in flower arrangement? In what ways is this
art distinct from Western and Middle-Eastern artistic
practices?
THE FOUR NOBLE TRUTHS of
BUDDHISM
The Nature of Suffering (Dukkha):
"Now this ... is the noble truth of suffering: birth is suffering, aging is
suffering, illness is suffering, death is suffering; union with what is
displeasing is suffering; separation from what is pleasing is suffering; not to
get what one wants is suffering; in brief, the five aggregates subject to
clinging are suffering."
Suffering's Origin (Samudaya):
"Now this ... is the noble truth of the origin of suffering: it is this craving
which leads to renewed existence, accompanied by delight and lust,
seeking delight here and there, that is, craving for sensual pleasures,
craving for existence, craving for extermination."
Suffering's Cessation (Nirodha):
"Now this ... is the noble truth of the cessation of suffering: it is the
remainderless fading away and cessation of that same craving, the giving
up and relinquishing of it, freedom from it, nonreliance on it."
The Way (Marga) Leading to the Cessation of Suffering:
"Now this ... is the noble truth of the way leading to the cessation of
suffering: it is the Noble Eightfold Path; that is, right view, right intention,
right speech, right action, right livelihood, right effort, right mindfulness, right
concentration."
The Sermon of the Flower
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Toward the end of his life, the Buddha took his disciples to a quiet pond for
instruction. As they had done so many times before, the Buddha’s followers
sat in a small circle around him, and waited for the teaching.
But this time the Buddha had no words. He reached into the muck and
pulled up a lotus flower. And he held it silently before them, its roots dripping
mud and water.
The disciples were greatly confused. Buddha quietly displayed the lotus to
each of them. In turn, the disciples did their best to expound upon the
meaning of the flower: what it symbolized, and how it fit into the body of
Buddha’s teaching.
When at last the Buddha came to his follower Mahakasyapa, the disciple
suddenly understood. He smiled and began to laugh. Buddha handed the
lotus to Mahakasyapa and began to speak.
“What can be said I have said to you,” smiled the Buddha, “and what cannot
be said, I have given to Mahakashyapa.”
Mahakashyapa became Buddha’s successor from that day forward.
Scripture: Matthew 6:24-34 (Luke
12:24-27) 24
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"No one can serve two masters; for either he will hate the one and love the
other, or he will be devoted to the one and despise the other. You cannot
serve God and mammon. 25 "Therefore I tell you, do not be anxious about
your life, what you shall eat or what you shall drink, nor about your body,
what you shall put on. Is not life more than food, and the body more than
clothing? 26 Look at the birds of the air: they neither sow nor reap nor
gather into barns, and yet your heavenly Father feeds them. Are you not of
more value than they? 27 And which of you by being anxious can add one
cubit to his span of life? 28 And why are you anxious about clothing?
Consider the lilies of the field, how they grow; they neither toil nor
spin; 29 yet I tell you, even Solomon in all his glory was not arrayed like
one of these. 30 But if God so clothes the grass of the field, which today is
alive and tomorrow is thrown into the oven, will he not much more clothe
you, O men of little faith? 31 Therefore do not be anxious, saying, `What
shall we eat?' or `What shall we drink?' or `What shall we wear?' 32 For the
Gentiles seek all these things; and your heavenly Father knows that you
need them all. 33 But seek first his kingdom and his righteousness, and all
these things shall be yours as well. 34 "Therefore do not be anxious about
tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble
be sufficient for the day.
Basho’s Haiku
When I look carefully
I see the nazuna blooming
By the hedge.
Eugen and Gustie Herrigel
Prepared Questions
--Write down the Japanese terms you find in the reading,
and be ready to explain their meaning.
--At first sight, this text might not sound "religious" in a
Christian or Islamic sense. How would you define its
"religious" characteristics? What is "religious" about it?
--Relate the reading to some of the ideas that have been
already discussed in class.
--What is the role and function of the Master? Why is
he/she necessary for the progress of the student?
--How would you define the relationship between "art"
and "nature" in flower arrangement? In what ways is this
art distinct from Western and Middle-Eastern artistic
practices?
• Art for art’s sake?
• The problem about writing on Zen flower
arrangement?
• What is the “heart” ? “Heart to heart”?
• Explain the principle of Three.
• “The zero of one’s being” ?
• The role of the small and the unassuming.
Chinese Character for King “Wang”
• 7-8 “Much depends on your being able to
feel how the branch accomodates itself
most willingly, thus entering into a
relationship of inner tension with it. (…)
Only when you have done everything
correctly will the branch, quite effortlessly
and without subsequent correction,
acquire its form, as if it had grown like that
by itself.”
The Keys
• Sayings of the Master
“You should seek the outward form from inside”
What are the implications of this saying for religion
and for the arts in general?
Ikebana
Summary of Important Passages
• Pp. 71-73 “Of the ten virtues…exceptional
phenomenon.”
• Pp. 81-84 “Japan is known…bright-green
leaves.”
• Pp.88-90 “It is just the complete…beyond itself.”
• Pp.106-109 The Tea Ceremony.
• Pp. 117-118 “When one studies…from the
world.”
• Pp.122-124 Stages of Knowledge