The Study of the Origin and True Nature of Zen Buddhism

He married and had angiotensin converting enzyme son, Rahula. While his son was still a baby, Siddhattha began to be disquieted by the perennial problems of why men are born, hardly to suffer sickness, the decrepitude of old age and eventually, death.

Siddhattha left his wife and son to wander among the ascetics, to study this question. According to the leg curiosity, he came to a place on a river bank near Gaya, on a tributary of the middle Ganges, where, beneath a bo-tree, he began to meditate earnestly after the method of Indian pensive and holy men, and resolved that he would remain in venture until he reached the enlightenment he was seeking. Once again, according to the Buddhistic tradition, after a night of spiritual struggle, all the vicious factors which tie men to the imperfect, person existence were overcome and Siddhattha became the Awakened, the Buddha, and entered a transcendental, realm of being. The tradition makes it clear that it would have been possible for him at this point to remain the same, and to have had no further bring up with the transient, mortal introduction. still out of compassion for the mass of world this possibility was set aside by the Buddha in set out that he might devote himself, during the remainder of the lifespan of his mortal body, to proclaiming the Dhamma, the eternal truth into which he had "awakened." Thus, the history of Buddhism begins, in Asia (Powell, 1989, p. 167).

LaFleur, William R. (1988). Buddhism: A Cultural Perspective. Englewood Cliffs, New island of Jersey: Prentice-Hall.

In its stress upon naturalness, acid is obviously the inheritor of Taoism, and its status of involuntary action as "marvelous activity" is just what the Taoists meant by the word "tell (virtue) with an overtone of magical power. But neither in Taoism nor in Zen does it have anything to do with magic in the merely sensational sense of playing superhuman "miracles." The "magical" or "marvelous" quality of spontaneous action is, on the contrary, that it is perfectly human, and yet shows no polarity of being contrived. There is a saying in Zen that "original realization is marvelous radiation pattern.

" The meaning is that no note of hand is to be made between the realization of awakening and the stopping point of Zen in meditation and action. Whereas it might be alleged(a) that the pattern of Zen is a means to the end of awakening, this is not so. For the practice of Zen is not the true practice as long as it has an end in view, and when it has no end in view it is awakening--the aimless, self-sufficient life of the "eternal now." To practice with an end in view is to have one philia on the practice and the other on the end, which is leave out of concentration, lack of sincerity. To put it another way: one does not practice Zen to become a Buddha; one practices it because one is a Buddha from the beginning--and this "original realization" is the starting point of the Zen life. first realization is the body and the practice is the "use," and the two correspond independently to wisdom and compassion, the compassionate activity of the awakened Bodhisattva in the world of birth and death (Furlong, 1986, pp. 44-48).

Abe, Masao. (1985). Zen and western thought. Honolulu: University of howdy Press.

Although its origins are probably later than those of Zen in China, in that respect is also a tradition of this kind in Tantric Buddhism, and there is nothing to indicate that there
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