Zen Koan #4: Parable of Obedience – Buddhist Teaching on the Art of Living

Zen Koan #4: Parable of Obedience - Buddhist Teaching on the Art of Living Zen is an interesting method of communicating enlightenment; however, enlightenment does not differ between the many varieties of faiths or religions. Anyhow, yes, there are enlightened people who use Zen nowadays, but none who are enlightened in Zen. For instance, this incense board is just a piece of wood. A sick person may absorb this energy and this may avail them to practice preponderant. Practicing this goodness will avail the process of their rejuvenating. However, because of incognizance and delusion, we keep following this cycle. We carry out many activities, and develop many affixments to this life.

We endeavor many incipient things in order to gratify ourselves. We chase after pleasure and we endeavor to evade or discard those things we do not relish. From this concentrated state, we can enter the mind of unity. Tibetan Zen Buddhism as we know it today was shaped in part by arguments over how best to present Zen Buddhist teachings. Great space does not refer to nothingness, but rather to a totality. No ghosts or deities would be able to find you. Some people become so overwhelmed by troubles in their practice, they end up without any discrimination, letting go of their hopes as well as their despair.

Zen Koan: “Obedience” Parable

The master Bankei’s talks were attended not only by Zen students but by persons of all ranks and sects. He never quoted sutras not indulged in scholastic dissertations. Instead, his words were spoken directly from his heart to the hearts of his listeners.

His large audience angered a priest of the Nichiren sect because the adherents had left to hear about Zen. The self-centered Nichiren priest came to the temple, determined to have a debate with Bankei.

“Hey, Zen teacher!” he called out. “Wait a minute. Whoever respects you will obey what you say, but a man like myself does not respect you. Can you make me obey you?”

“Come up beside me and I will show you,” said Bankei.

Proudly the priest pushed his way through the crowd to the teacher.

Bankei smiled. “Come over to my left side.”

The priest obeyed.

“No,” said Bankei, “we may talk better if you are on the right side. Step over here.”

The priest proudly stepped over to the right.

“You see,” observed Bankei, “you are obeying me and I think you are a very gentle person. Now sit down and listen.”

Buddhist Insight on An Art of Living

The art of Zen living requires, if you come to something that’s in the middle of the road, even if it’s not your lane, it’s a nice thing to pick it up, move it aside, because you care for the earth; not because you’re intended to, but because it brings joy. At first, it’s difficult, but if you work with it for a while, it actually starts to become interesting. The Burmese-Indian teacher of Vipassana meditation S. N. Goenka writes in The Art of Living,

By learning to remain balanced in the face of everything experienced inside, one develops detachment towards all that one encounters in external situations as well. However, this detachment is not escapism or indifference to the problems of the world. Those who regularly practice Vipassana become more sensitive to the sufferings of others and do their utmost to relieve suffering in whatever way they can – not with any agitation, but with a mind full of love, compassion and equanimity. They learn holy indifference – how to be fully committed, fully involved in helping others, while at the same time maintaining balance of mind. In this way they remain peaceful and happy while working for the peace and happiness of others.

This is what the Buddha taught: an art of living. He never established or taught any religion, any “ism.” He never instructed those who came to him to practice any rites or rituals, any empty formalities. Instead, he taught them just to observe nature as it is by observing the reality inside. Out of ignorance, we keep reacting in ways which harm ourselves and others. But when wisdom arises – the wisdom of observing reality as it is – this habit of reacting falls away. When we cease to react blindly, then we are capable of real action – action proceeding from a balanced mind, a mind which sees and understands the truth. Such action can only be positive, creative, helpful to ourselves and others.

Zen Koan #3: Parable of Is That So? – Buddhist Teaching on Achievement

Zen Koan #3: Parable of Is That So? - Buddhist Teaching on Achievement Zen Meditation is arduous. Cogitation sanctions you to optically discern something fresh that you’ve never optically discerned afore or to understand something incipient that you’ve never understood afore. As in actual dreams, these wandering thoughts either are connected with the past, or anticipate the future. At that point, there are no more vexations.

This is not the case for mundane people. In most religions, if you reach a stage where you identify planarity with the macrocosm, it would be considered the ultimate or great harmony. Others honor the rule and refrain from speaking, but that does not mean that they are not talking to themselves. The basic thing is that they find out what their strengths are in body and mind, and how they can follow the precepts. Nor should you be concerned with anything going on inside yourself.

After practicing diligently, you will gradually resolve the problem of doubt. When practice sets in, rather the way weather does, there can be a lot of boredom and feeling clueless, so that cluelessness or plainness is something that always needs to be taken into account. This is for the reason that your mind is divided into two, or even three: a sense of yourself, of your body, and of the pleasure.

Zen Koan: “Is That So?” Parable

The Zen master Hakuin was praised by his neighbours as one living a pure life.

A beautiful Japanese girl whose parents owned a food store lived near him. Suddenly, without any warning, her parents discovered she was with child.

This made her parents angry. She would not confess who the man was, but after much harassment at last named Hakuin.

In great anger the parent went to the master. “Is that so?” was all he would say.

After the child was born it was brought to Hakuin. By this time he had lost his reputation, which did not trouble him, but he took very good care of the child. He obtained milk from his neighbours and everything else he needed.

A year later the girl-mother could stand it no longer. She told her parents the truth – the real father of the child was a young man who worked in the fishmarket.

The mother and father of the girl at once went to Hakuin to ask forgiveness, to apologize at length, and to get the child back.

Hakuin was willing. In yielding the child, all he said was: “Is that so?”

Buddhist Insight on No Thought of Achievement

If you foster generosity, Zen kindness, awareness, and giving, you will be happy because you’ll learn that it’s pleasant, and the way that karma works is that your world will become more of a steering rather than fear and holding. Within the conventional, relative truth, individual appearances, which accord and do not, are distinguished. Therefore, there isn’t any thought of achievement. Shunryu Suzuki, the Japanese-American Zen monk who helped popularize Zen Buddhism in the United States, writes in Zen Mind, Beginner’s Mind,

In the beginner’s mind there is no thought, “I have attained something.” All self-centered thoughts limit our vast mind. When we have no thought of achievement, no thought of self, we are true beginners. Then we can really learn something. The beginner’s mind is the mind of compassion. When our mind is compassionate, it is boundless. Dogen-zenji, the founder of our school, always emphasised how important it is to resume our boundless original mind. Then we are always true to ourselves, in sympathy with all beings, and can actually practice.

Architectural Marvel of the Chaturmukha Basadi, Gerusoppa in Karnataka

Gerusoppa, Home to Several Basadis (Jain Temples)

Gerusoppa, Home to Several Basadis (Jain Temples)

The municipality of Gerusoppa is located about 30 kms from the well-known Gerusoppa Falls on the banks of Sharavathi river in Honnavar taluk .

Gerusoppa is 25 km from the outlet of Jog Falls—a long time ago functioned as the capital of the Salva empire that reigned over the region between 14th and 15th centuries. Acknowledged to have trade interactions with Europe, the Middle East and Africa, the empire reached its pinnacle under the supremacy of Rani Chennabhairadevi. She governed over contemporary Dakshina Kannada, Udupi, and Uttara Kannada for 54 years: the lengthiest reign by any Indian woman head of state.

Vijayanagara architecture in Jain basadis of Western Ghats Though it was the capital of the Saluva empire, it became famous for the duration of the rule of Queen Channabhairadevi (1548–99 A.D.) famous as the Pepper Queen. (After the fall of the Vijayanagara empire, Queen Chennabhairadevi handled the Portuguese very diplomatically, who nicknamed her ‘Raina de Pimenta’—the Pepper Queen.) Ikkeri chief Hiriya Venkatappa Nayaka defeated the queen and Gerusoppa was abandoned and came to ruins.

Frequently suggested to as the ‘Harappa of Jains’, Gerusoppa is institution to several basadis (Jain temples) with exclusive architecture, hundreds of inscriptions, groups of temples and structures that were all in the past part of an overseas trade hub. Currently, unfortunately, most of them have either been hidden under centuries of earth or endured as ruins, absorbed by the dense forests of the Western Ghats.

Queen Channabhairadevi, Queen of Black Pepper - Benefactor of Jain Temples Basadis in Gerusoppa

Queen Channabhairadevi or ‘Mahamandaleshwari’, Queen of Black Pepper

The history of Jainism in South India and its influence on the life and thought of the people is a fascinating subject. No topic of ancient South Indian history is more thought-provoking than the origin and development of the Jains who, in times past, intensely affected the political, religious and literary establishments of South India. It has occasionally been thought that an associated account of the Jains could not ever be written.

Rani Channabhairadevi Chaturmukha Basadi of Gerusoppa Situated deep inside the evergreen Sharavathi valley on the stores of the Sharavathi river, neither the sanctuaries nor the antique town can be accessed without difficulty. While Jain believers crowd the place in large numbers using private vehicles, the villages are more or less off limits to tourists due to an absence of publicity and information.

Previously known as Haive, Gerusoppa was afterwards named Nagar Bastikeri and subsequently Ngaire. Formerly a famous center of trade and commerce, Gerusoppa was ruled by the Saluva kings. While Honnavar functioned as a harbor for internal trade, nearby Bhatkal was celebrated as an intercontinental harbor.

The Saluva kingdom reached its zenith under the regime of Rani Channabhairadevi, who ruled between 1554 and 1603, and hailed as Mahamandaleshwari. Living the followers of Jainism, the queen organized the creation of the historic Chaturmukha Basadi in 1562. With several ship-loads of pepper and spices being methodically traded to the west, Gerusoppa was often the sticking point between numerous princely states. The rulers of Keladi were frequently at war with Gerusoppa for jurisdiction over the expensive province.

Moreover, Channabhairadevi had gone to war with the Portuguese, who attempted to grab the ports and take the reins of the spice trade. Two times, once in 1559 and then again in 1570, the queen efficaciously crushed the Portuguese maritime force with her military stratagem.

Architectural Marvel of the Chaturmukha Basadi

Architectural Marvel of the Chaturmukha Basadi

Chaturmukha Basadi is a Jain temple unique in its plan as it is open on all four sides (chaturmukha). It is also called Sarvatobhadra in silpasatra texts. Such temples are unique.

The Chaturmukha basadi has a garbhagriha, antaralas (vestibule), navarangas and four entrances with flight of steps. The entire temple is built on a cellar which is in the shape of a star and provides open circumbulatory passage. The outer walls have ornamented niches some of which have gods and goddesses. There are some jalandhras also.

The four access doorways are alike and seated tirthankara is carved on the lintel. On either side are found the high relief sculptures of dvarapalas well bedecked and standing in dvibhanga. The devakoshthas with Dravida and Kadamba Nagara sikharas contain sculptures. Now there is no roof over the whole structure.

Chaturmukha Basadi of Gerusoppa was built by Rani Chennabhairadevi The interior of the Chaturmukha Basadi has navarangas with four prominent pillars in the centre of the enclosure. Thus the sixteen pillars of the Vijayanagara type measure about 10 ft in height. Navaranga is separated by the antarala with a very thick wall. They also have decorated niches to house gods and goddesses.

The three lintels of the doorways have seated tirthankaras although the southern doorway has Gajalakshmi on its lintel. Then there are four antaralas each of which has two decorated pillars. Thus there are eight such pillars.

The sole garbhagriha has four seated tirthankaras each facing a different direction. This gives a meaning to the structure fronting four directions. These four tirthankara sculptures are made of black stone and have high glossy polish.

There are no historical chronicles to know the patron of this exclusive Jain temple. But it is commonly judged that Queen Channabhairadevi built this temple. Even the contemporaneous explorer Pietro Della Valle is silent about it. From the stylistic substantiation this temple may be dated to sixteenth century A.D.

Acclaimed as an architectural marvel, Chaturmukha Basadi was built by Rani Chennabhairadevi back in 1562. Constructed in granite, the Basadi has remained out-of-bounds to sightseers. Constructed in the Vijayanagara style, the basadi has four entrances, one in each of the four compass points, all fronting to the sanctum sanctorum. Though no official prayer rituals are done at the Chaturmukha basadi, the Parshawanatha basadi, or the Neminatha basadi, recurrent prayers and pooja services are organized at the close by Jwalamalini temple.

Zen Koan #2: Parable of Finding a Diamond on a Muddy Road – Buddhist Teaching on Creativity

Zen Koan #2: Parable of Finding a Diamond on a Muddy Road - Buddhist Teaching on Creativity Zen is not unique. All forms of Zen Buddhism point to this same authenticity. Zen just uses fewer words in this process. Still, the unfamiliar will take the moon in the dehydrogenate monoxide for the authentic moon and point their finger towards it in vain where others misunderstand the finger for the authentic thing. Sometimes it’s better to verbalize. You have an excess of what you want to be rid of, and a lack of what you want to acquire. Pretending sundry relishes and misprices severs you from the Way.

Consider the story about an inexperienced farmer who planted a field of rice. The more you drive yourself the tenser you will feel. The role of the monitor is that if they see a person sitting in the cave of the devil, in that wonderful space, that peaceful space, they knock them out of it. Thus to say that this principle is not eternal would also be incorrect. When we see the discrepancy between our good intentions and our actions, it motivates us to work with our minds, to work with our habitual reactions and our impatience.

Zen is so strict and austere, yet at the heart of its teaching is spontaneity. In Taoism, there is the verbalization that the one gives elevate to the two, and the two give elevate to the multiplicity of things.

Zen Koan: “Finding a Diamond on a Muddy Road” Parable

Gudo was the emperor’s teacher of his time. Nevertheless, he used to travel alone as a wandering mendicant. Once when he was on his way to Edo, the cultural and political center of the shogunate, he approached a little village named Takenaka. It was evening and a heavy rain was falling. Gudo was thoroughly wet. His straw sandals were in pieces. At a farmhouse near the village he noticed four or five pairs of sandals in the window and decided to buy some dry ones.

The woman who offered him the sandals, seeing how wet he was, invited him in to remain for the night in her home. Gudo accepted, thanking her. He entered and recited a sutra before the family shrine. He was then introduced to the women’s mother, and to her children. Observing that the entire family was depressed, Gudo asked what was wrong.

“My husband is a gambler and a drunkard,” the housewife told him. “When he happens to win he drinks and becomes abusive. When he loses he borrows money from others. Sometimes when he becomes thoroughly drunk he does not come home at all. What can I do?”

“I will help him,” said Gudo. “Here is some money. Get me a gallon of fine wine and something good to eat. Then you may retire. I will meditate before the shrine.”

When the man of the house returned about midnight, quite drunk, he bellowed: “Hey, wife, I am home. Have you something for me to eat?”

“I have something for you,” said Gudo. “I happened to be caught in the rain and your wife kindly asked me to remain here for the night. In return I have bought some wine and fish, so you might as well have them.”

The man was delighted. He drank the wine at once and laid himself down on the floor. Gudo sat in meditation beside him.

In the morning when the husband awoke he had forgotten about the previous night. “Who are you? Where do you come from?” he asked Gudo, who was still meditating.

“I am Gudo of Kyoto and I am going on to Edo,” replied the Zen master.

The man was utterly ashamed. He apologized profusely to the teacher of his emperor.

Gudo smiled. “Everything in this life is impermanent,” he explained. “Life is very brief. If you keep on gambling and drinking, you will have no time left to accomplish anything else, and you will cause your family to suffer too.”

The perception of the husband awoke as if from a dream. “You are right,” he declared. “How can I ever repay you for this wonderful teaching! Let me see you off and carry your things a little way.”

“If you wish,” assented Gudo.

The two started out. After they had gone three miles Gudo told him to return. “Just another five miles,” he begged Gudo. They continued on.

“You may return now,” suggested Gudo.

“After another ten miles,” the man replied.

“Return now,” said Gudo, when the ten miles had been passed.

“I am going to follow you all the rest of my life,” declared the man.

Modern Zen teachings in Japan spring from the lineage of a famous master who was the successor of Gudo. His name was Mu-nan, the man who never turned back.

Buddhist Insight on Creativity: Being and Doing

By the profound interdependence of being and doing, all anger is prompted and polluted by improper conceptuality. It’s that Zen spirit of heartfulness and creativity, of mindfulness that it comes to. However, there are other kinds of happiness that are very unpretentious and really nurturing of spiritual life, that touching them actually gives us the strength to deal with difficulties. The American clinical psychologist John Welwood, who frequently writes about the integration of psychological and spiritual concepts, writes in Ordinary Magic, Everyday Life as Spiritual Path,

The key to everyday life as spiritual practice lies in bringing a full, rich, quality of being and presence into whatever we do. Yet “being” and “doing” often seem mutually exclusive. The cultures of the East have cultivated being for thousands of years, while rarely, until recently, placing as much emphasis on doing. The cultures of the West have been busy doing for thousands of years – building, inventing, conquering the world – while often failing to appreciate that a healthy, fulfilling human life, depends on the quality of one’s being and presence. To find the spiritual path in our daily life, we need to bring being and doing together. This is precisely what happens in creativity, where the beauty that we love can become what we do.

Get to Know the 12 Disciples of Jesus Christ: Apostle #7: Bartholomew

The Apostle Bartholomew by Rembrandt Harmensz van Rijn After Philip was chosen by Jesus, he sought out his close friend Bartholomew and told him, “We have found the one Moses wrote about … and of whom the Prophets also wrote—Jesus of Nazareth, the son of Joseph.” But Bartholomew said, “Nazareth! Can anything good come from there?” “Come and see,” Philip answered. When Jesus saw Bartholomew approaching, he observed, “This man is a true Israelite, in whom there is nothing false.” “How do you know me?” Bartholomew asked, and Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” Then Bartholomew declared, “Master, you are the Son of God; you are the King of Israel” (John I: 44–51)

Bartholomew is described in The Apostolic History of Abdias (Bishop of Babylonia ordained by the apostles) as a man of middle height with long curly black hair, large eyes, straight nose, and a thick beard. Always cheerful, he had a voice like a trumpet, and knew all languages. Twenty-six years he wore the same white robe with a purple stripe, and a white cloak; yet the garments never tattered or soiled.

Bartholomew’s ministry belongs to the tradition of the Eastern churches. He traveled to Asia Minor (Turkey), perhaps in the company of Philip, where he labored in Hierapolis. In the region the ancients referred to as India (The term ‘India’ was used indiscriminately to refer to Arabia, Ethiopia, Libya, Parthia, and the Medes.) it is said that “Bartholomew, one of the Apostles” left behind the Hebrew Gospel of Matthew.

Apostle Bartholomew: The Patron Saint of Dermatology

Apostle Bartholomew and the Question of Nathanael’s Identity

In his long life Bartholomew performed many wonderful feats, including the healing of the sick. With the aid of an angel, he banished from a false idol a demon-described as “sharp-faced, with a long beard, hair to its feet, fiery eyes, breath of flames, and spiky wings.” An Apocryphal Gospel of Bartholomew remains to this day.

Apostle Bartholomew synonymous with Nathanael of Galilee The discrepancy between the synoptic material and the Johannine material has been the cause of much speculation over the centuries. The question of Nathanael’s identity has led many to explore further the identity of Bartholomew. Whenever Bartholomew’s name is revealed in the Synoptic Gospels (Matthew 10:1-4, Mark 3:13-16, and Luke 6:12-16), he is also declared as being in the company of Philip.

  • The Armenian Church claims the holy apostle Bartholomew as their founder. In art he is often depicted beside a chained demon; his symbol is a knife blade.
  • Holy days of Apostle Bartholomew: in the East, June 11; in the West, August 24.
  • Apostle Bartholomew is also known as Nathanael. He is mentioned as Bartholomew, one of “the Twelve” in Matthew 10:3, Mark 3:18; Luke 6:14; and Acts 1:13. There is no further mention in the New Testament. However, John I:45 refers to him as Nathanael, which has led theologians to believe that Bartholomew and Nathanael are the same person.

Apocryphal Gospel of Saint Bartholomew

Apostle Bartholomew: The Patron Saint of Dermatology

Bartholomew has long been associated with skin diseases and may be considered the patron saint of dermatology. This characteristic is attributed to one theory concerning his proposed manner of death. When Bartholomew cured the daughter of King Polymios of Armenia, the King adapted Christianity. Consequently, Astyages, the King’s brother, condemned St Bartholomew to be whipped and skinned alive, after which he was crucified upturned.

In the Sistine Chapel, Apostle Bartholomew is portrayed in Michelangelo’s “Last Judgment” as lashed and holding his own skin in his left hand. In Marco d’Agrate’s sculpture of St Bartholomew, found in the Basilica of Santa Maria della Steccata in Parma, Italy, he is represented carrying his skin round his body similar to a coat or blanket. As a consequence of this ghastly history, he has been renowned as the saint of dermatology. This connotation has also gotten him the label of patron saint of tanning, in which animal skin is detached and processed to produce functional goods.

Apostle Bartholomew: The Patron Saint of Dermatology

Little is known about St Bartholomew’s life, other than that he was born in Galilee in the first century and served as one of Jesus’s 12 apostles. Even his correct name is uncertain, as his name can mean “son of Tolmay” or “son of the furrows.” Per se, he is often thought to be synonymous with Nathanael of Galilee, who was introduced to Jesus through his apostle Philip.

Several other stories of St Bartholomew’s death exist, involving one in which he was abducted, beaten, and cast into the sea to drown. Afterward, his body amazingly washed up at Lipari, a small island off the coast of Sicily. Close by, a large piece of his skin and bones were kept as relics at the Cathedral of St Bartholomew the Apostle. Over time, this church opened a medical facility, and St Bartholomew’s name and relics became associated with medicine and skin disease.