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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Before There Was Stress Reduction There Was No Thought
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<blockquote data-quote="spnadmin" data-source="post: 153274" data-attributes="member: 35"><p>by WENDY L. ADAMEK</p><p></p><p>Master Wuzhu is your typical Zen Master: he reads minds, hides himself away in inaccessible mountains and tells earthy stories. Most importantly, he jettisons all conventional religious practices, and he did this about twelve hundred years before Alan Watts, Esalen or MBSR. What makes him unique in the annals of Chan/Zen is that his followers compiled a book about his antecedents, anecdotes and aphorisms at a time (roughly 780 C.E.) when Zen was not yet a powerful religious network evolving its way into the heart of the cultures of China, Japan, Korea and Vietnam. Captured in an earnest and quirky manner in the Lidai fabao ji (Record of the Dharma-Jewel Through the Ages), Master Wuzhu's teachings were not part of a known "brand." Some of the features of the Lidai fabao ji would show up in later, mainstream works, but it was literally lost in the sands of time, walled up in a cave-temple in an oasis town in the Gobi desert, waiting to be fortuitously rediscovered in 1900.</p><p></p><p>Chan/Zen formed itself around a contentious issue: how do you teach Buddhist practice if you reject all forms of practice as misleading? Forms of practice are misleading because they make something concrete out of something that is not even abstract. As Master Wuzhu puts it: "When there is true no-thought, no-thought itself is not." This "formless practice" immediately makes the everyday challenge of making distinctions and choices even more challenging. Or does it?</p><p></p><p>If non-dual enlightenment is neither good nor evil, is this a dangerous thing to teach? How do you encourage people to get a move on in their practice while telling them there's nowhere to go? Should you be paid for doing this? Did Wuzhu's female disciple Liaojianxing compile the Lidai fabao ji? And, finally, what kind of sound does a paddy-crab make?</p><p></p><p>In the Lidai fabao ji these issues -- antinomianism, formless practice, support of monastics, the role of women and out-of-the-box teaching -- are presented through accessible dialogues and stories. Yet they have roots in complex Buddhist philosophical scriptures and treatises. Many of Wuzhu's teachings echo a style used in the Prajñāpāramita (Perfection of Wisdom) literature, which often links antithetical characteristics to express what is meant by "emptiness." Thus, one line of the Heart Sūtra reads: "no old age and death, and also no extinction of them." This in turn generated the Mādhaymaka (Middle Way) contemplative analysis of the codependent arising of phenomena. Through use of a neither/nor, both/and dialectic, the Mādhaymaka practitioner becomes accustomed to seeing that things neither exist nor not-exist, both exist and not-exist. </p><p></p><p>So, when I find myself wondering whether it would have mattered to Wuzhu that we are still interested in reading about him, I suspect he would have not-cared -- and he would have cared, very much.</p><p></p><p><a href="http://www.huffingtonpost.com/wendi-l-adamek/before-there-was-stress-reduction-there-was-no-thought_b_954771.html" target="_blank">http://www.huffingtonpost.com/wendi-l-adamek/before-there-was-stress-reduction-there-was-no-thought_b_954771.html</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 153274, member: 35"] by WENDY L. ADAMEK Master Wuzhu is your typical Zen Master: he reads minds, hides himself away in inaccessible mountains and tells earthy stories. Most importantly, he jettisons all conventional religious practices, and he did this about twelve hundred years before Alan Watts, Esalen or MBSR. What makes him unique in the annals of Chan/Zen is that his followers compiled a book about his antecedents, anecdotes and aphorisms at a time (roughly 780 C.E.) when Zen was not yet a powerful religious network evolving its way into the heart of the cultures of China, Japan, Korea and Vietnam. Captured in an earnest and quirky manner in the Lidai fabao ji (Record of the Dharma-Jewel Through the Ages), Master Wuzhu's teachings were not part of a known "brand." Some of the features of the Lidai fabao ji would show up in later, mainstream works, but it was literally lost in the sands of time, walled up in a cave-temple in an oasis town in the Gobi desert, waiting to be fortuitously rediscovered in 1900. Chan/Zen formed itself around a contentious issue: how do you teach Buddhist practice if you reject all forms of practice as misleading? Forms of practice are misleading because they make something concrete out of something that is not even abstract. As Master Wuzhu puts it: "When there is true no-thought, no-thought itself is not." This "formless practice" immediately makes the everyday challenge of making distinctions and choices even more challenging. Or does it? If non-dual enlightenment is neither good nor evil, is this a dangerous thing to teach? How do you encourage people to get a move on in their practice while telling them there's nowhere to go? Should you be paid for doing this? Did Wuzhu's female disciple Liaojianxing compile the Lidai fabao ji? And, finally, what kind of sound does a paddy-crab make? In the Lidai fabao ji these issues -- antinomianism, formless practice, support of monastics, the role of women and out-of-the-box teaching -- are presented through accessible dialogues and stories. Yet they have roots in complex Buddhist philosophical scriptures and treatises. Many of Wuzhu's teachings echo a style used in the Prajñāpāramita (Perfection of Wisdom) literature, which often links antithetical characteristics to express what is meant by "emptiness." Thus, one line of the Heart Sūtra reads: "no old age and death, and also no extinction of them." This in turn generated the Mādhaymaka (Middle Way) contemplative analysis of the codependent arising of phenomena. Through use of a neither/nor, both/and dialectic, the Mādhaymaka practitioner becomes accustomed to seeing that things neither exist nor not-exist, both exist and not-exist. So, when I find myself wondering whether it would have mattered to Wuzhu that we are still interested in reading about him, I suspect he would have not-cared -- and he would have cared, very much. [url]http://www.huffingtonpost.com/wendi-l-adamek/before-there-was-stress-reduction-there-was-no-thought_b_954771.html[/url] [/QUOTE]
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