The Empty Boat: Encounters with Nothingness by Osho

By Osho

During this hugely available advent to Zen and its religious origins, Osho talks at the tales of chinese language mystic Chuang Tzu, revitalizing the 300-year-old Taoist message of self-realization. He speaks in regards to the kingdom of egolessness, or "the empty boat," spontaneity, goals and wholeness, residing lifestyles choicelessly, and assembly demise with an identical equanimity. This a gorgeous re-creation overflows with the knowledge of 1 who has discovered the nation of egolessness himself.

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25. Wu, The Confucian’s Progress, 74–76. 26. ,” 99: “The excellence of Wu Pei-yi’s study of autobiography in China deserves applause. But it would be a mistake to think that no autobiographical impulse is reflected in sermons of Buddhist masters before Tsu-ch’in [Zuqin]; and we may not wish to place the first spiritual autobiographer in China as late as the thirteenth century. ” 27. Wu, The Confucian’s Progress, 83–85. 28 In any case Xueyan related his personal story, a nuanced psychological account of grueling cue practice and sitting over time, while seated cross-legged in his chair facing his standing monks.

It is far from certain that there is anything in this autobiography that breaks “fundamental Chan tenets,” as Wu Pei-yi asserts. Nianfo/Nembutsu in the First Gate An attentive reader will quickly notice that seven Chan teachers out of thirtynine in the First Gate advocate some form of nianfo/nembutsu (sections 21, 22, and 35–39). The Chan Whip in this respect is perfectly representative of Chinese Chan. ”29 Use of nianfo/nembutsu in Chan goes back in Bodhidharma Chan as far as two lineages descending from the fifth patriarch Hongren: the Jingzhong (淨衆) house of Chan, 29.

When making a hands-on investigation of Chan you must 28. Mujaku Dōchū’s Chan encyclopedia (1741), entitled Zenrin shōki sen 禪林象器箋, glosses pushuo (普說) thus: “The old theory is: ‘The term pushuo means ascending the seat. The term shangtang also means ascending the seat. However, in the case of pushuo [the master] does not light incense for the benefit of the emperor and state and does not wear his dharma robe. This is the difference’” [舊說曰普說即陞座也上堂亦陞座也但普說不炷祝香不搭法依以爲 異]. See Yanagida, Zenrin shōki sen Kattōgo sen Zenrin kushū benbyō, 1:448.

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