Martial virtue resides in the in and out breath,
. This paradox is premised upon the understanding of the existence of ‘form’ in emptiness. However, none of this is possible without the cultivation of profound wisdom, compassion, and loving kindness, all of which is required if the mind is to turn around at its deepest level and regain a correct and true conscious awareness. The further paradox is that emptiness is not ‘nothing’, and that consciousness cannot exist without an object.
The philosophical notion of ‘emptiness’ is a core teaching of Buddhism, found within both its Pali and Sanskrit texts (i.e. ‘suttas’ and ‘sutras’, etc.). The
(Translated by Adrian Chan-Wyles PhD) A Zen-style room is deliberately simple, and is the product of both strict attentiveness and concentrated insight. Such a state
For the Buddha, delusion generates itself in cycles of endless repetition. Causes lead to consequences, and this systems appears to transmit itself from one birth to the next. However, this should not be interpreted in a theistic or mystical fashion. Whatever the Buddha is referring to, it can not be obvious reincarnation favoured by certain religious theories, as the Buddha fundamentally rejects such notions in his teachings. Rebirth and karma, as used by the Buddha, appear to be a method of interpretation that avoids the trap of gross materialism, whilst using the rational mind.
‘The sutras lead the aspirant toward enlightenment at their own pace, whilst Ch’an, in its more direct method demands that the obvious is realised here and now, and its nature not endlessly talked around. The Ch’an masters use the language of the ‘uncreate’. This is the use of ordinary conditioned human language, in a manner that does not allow for the usual conditioning to operate, and thus deprives the intellectual mind of the fuel needed to create more delusive thought. This language manifests the ‘real’ in an non-dualistic and absolute manner and can not be understood with a mere shallow cleverness. Its impact is often decisive and is designed to take the practitioner through the three gates of entry into nirvana; namely ‘voidness’, ‘formlessness’, and ‘inactivity’. Voidness empties the mind of the idea of self and others; formlessness wipes out the notion of externals, and inactivity puts a stop to all worldly activities, whilst appearing in the world – in numerous and diverse circumstances – to act as a bodhisattva and deliver all living beings from suffering.’