The Empty Boat: Encounters with Nothingness 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.