Ten Gates: The Kong-an Teaching of Zen Master Seung Sahn by Seung Sahn

By Seung Sahn

Zen is known for koans (called kong-ans in Korean, and during this book), these extraordinary and probably unanswerable questions Zen masters pose to their scholars to ascertain their cognizance (such as “What is the sound of 1 hand clapping?”). worry of koans retains a few humans from ever giving Zen perform a test. yet the following, in the course of the adventure of seeing a contemporary Zen grasp paintings along with his scholars, you will see what koan education is actually like: It’s a skillful, full of life perform for achieving wisdom.

This booklet provides the approach of ten koans that Zen grasp Seung Sahn got here to name the “Ten Gates.” those koans symbolize the fundamental forms one will come across in any process research. all the ten gates, or koans, is illuminated by means of real interchanges among Zen grasp Seung Sahn and his scholars that express what the perform is all approximately: it's chiefly a means of coming to belief one’s personal knowledge, and of manifesting that knowledge in each koan-like scenario existence offers us with.

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By Seung Sahn

Zen is known for koans (called kong-ans in Korean, and during this book), these extraordinary and probably unanswerable questions Zen masters pose to their scholars to ascertain their cognizance (such as “What is the sound of 1 hand clapping?”). worry of koans retains a few humans from ever giving Zen perform a test. yet the following, in the course of the adventure of seeing a contemporary Zen grasp paintings along with his scholars, you will see what koan education is actually like: It’s a skillful, full of life perform for achieving wisdom.

This booklet provides the approach of ten koans that Zen grasp Seung Sahn got here to name the “Ten Gates.” those koans symbolize the fundamental forms one will come across in any process research. all the ten gates, or koans, is illuminated by means of real interchanges among Zen grasp Seung Sahn and his scholars that express what the perform is all approximately: it's chiefly a means of coming to belief one’s personal knowledge, and of manifesting that knowledge in each koan-like scenario existence offers us with.

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Extra info for Ten Gates: The Kong-an Teaching of Zen Master Seung Sahn

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T h ey g ot dow n as far as the Y ellow S p rin g ,9 bu t w ithout com in g to an end o f them . 5. ” Beal. 6- 佛 在 中 道 七 鹫 階 上 行 •. Mr. ” 7. Generally a yak’s tail. 8. Strictly purple 紫 . , 9. Mr. Beal says “ a spring of yellow water,’,but surely the mean­ ing here is the yellow spring, that ie, down to the very gate of hell. This rendering Beems much more in accordance with the spirit of the passage. BUDDHISTIC KINGDOMS. 35 kin g becam e m ore than ever a devout believer, and built a shrine over the steps, and oh the m iddle flight m ade a full-length im age, sixteen feet in h eight.

THe only obscure point is who tl proceeds from the highest seat to the lowest,” though the dragon in its snake form being ouce in the bowl we can hardly suppose it to get out for the pur­ pose of coining down and then get in again to be dissolved. Besides 行 之 implies the gait of man, and not the crawling 爬 of a snake. The bowl containing the snake is evidently carried down by a priest, which would easily account for the “ bowing” movement of the reptile’s head. There are other little inaccuraciee in Mr.

L o ok in g at it from a distance o f ten or m ore paces, it is a life-size silhouette o f B uddha, o f a golden colour, like in fea tu re s,15 bright and shining. T h e nearer one goes, the m ore in distin ct 10. Dipankara. Beal. 11. G6sirchaudana. Beal—who omits the word 錫 pewter in the last sentence, and thus avoids an apparent anomaly. 12. The long robe or Sanghati worn by all priests. 13. ” 1 4 . 博 山 . Mr. 55 15. 相 好 . Mr. Beal says u with all its characteristic signs,” which is a servile acceptation of R6musat’s rendering, both given without note or comment as if there was no difficulty whatever.

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