Baek pa seon biography of william hill

But it was not only Master Baekpa who began the idea.

Baek pa seon biography of william hill

Accordingly, practice only by new influence produces results which are bounded by "corrupt practice," that is, practice which is the result of the dirt of habit. It is a state of abiding in original duty, and it is regarded by Master Baekpa as being included in the Seon of the Tathagata Master Baekpa explains that when one reaches the stage of firm progress of one's original duty, then it is possible to reach the Seon of the patriarchs.

That is, when new influence exists along with the vitality of original duty to overcome old habits, this is the Seon of the Tathagata In addition, to achieve the key point in one's Nature is Seon of the patriarchs. The expressions "live" and "dead" are one of the important family treasures of the Seon family. Master Baekpa revealed that the "dead sword' signifies the Seon of the Tathagata, and the "live sword" Seon of the patriarchs.

And "to use both dead and live" is a stage of both the Seon of the Tathagata and the Seon of the patriarchs. He further stated that this view has continued right from the time of the Buddha up to the time of the Sixth Patriarch Master Huineng. Master Baekpa analyzes a stanza of four lines of Diamond Sutra as follows: Those who by my form did see me, And those who followed me by voice Wrong the efforts they engaged in, Me those people will not see.

Last Me those people will not see" corresponds to the Seon of the Tathagata. The Four Vows are the fountainhead of Mahayana Buddhism. The Four Vows are as follows: I vow to save all beings. I vow to end all sufferings. I vow to learn all Dharma teachings. I vow to attain Enlightenment. The way to vow is completed only when one from the stage of the true void reaches sublime existence.

However, many Seon families criticized this attitude. Master Baekpa used the division of the three categories of Seon in order to discriminate their relative superiority. This certainly caused a problem to the Buddhist world of the time and to later generations as well. Also Master Baekpa's evaluation of other orders was totally based on his understanding of the attitude taught in Linji Seon, so it was not objective.

Beoban , Weiyang Order Kor. Wiang , Caodong Order Kor. Jodong , Yunmen Order Kor. Unmun , and Linji Order Kor. The last two are of the lineage of Master Nanyue Huairang, and they are classified as belonging to the Seon of the patriarchs. The Five Orders, according to Master Baekpa have different family tradition as follows:. What is notable here is that the Heze Order Kor.

Hataek or Southern Order of Master Heze Shenhui is omitted Master Baekpa thought that this order belongs to the Seon of meaning and reason, which is centered around mere logic. This order does not seek original duty but merely depends on new influence. To summarize the content of Hand Glass of Seon Literature, the book explains the three kinds of Seon on the basis of three phrases of Linji.

Both Seon of the patriarchs and Seon of the Tathagata are regarded as the principle of Extraordinary Seon, but the Seon of meaning and reason falls under the limitation of logic. Accordingly, Seon of meaning and reason is nothing but a theory of expedients through study. Hence it is nothing but a view of Seon, which is not different from Kyo study.

In this book, Master Choui pointed out Master Baekpa's fault of merely judging the superiority of the various types of Son according to language, saying, "Old masters said that Seon is Buddha Mind So when one achieves the mind, both teachings of masters and all worldly noises are the purport of Seon, and if one loses one's mind, then both 'The Buddha held up a flower and Mahakasyapa smiled' and 'a direct transmission outside the texts' of Seon are merely traces of Kyo.

Master Baekpa reveals that the ranks of all of Son are, through the three phrases of Linji, divided into three different types of Son. And he provides, for the first phrase, the Son of the patriarchs, for the second phrase the Son of the Tathagata, and for the third phrase the Son of meaning and reason, and he proposes an argument on Son to substantiate his claim.

In answer to this, Master Ch'oui interprets the meaning of the three phrases from fundamentally different viewpoints. Hence, according to Master Ch'oui, the third phrase is valuable, and should not be regarded as a mere dead phrase which can be thrown away. From where do the Seon of the patriarchs and Seon of the Tathagata originate? But according to Master Choui, there is really no way to distinguish between the two.

Master Choui points out that Master Baekpa commits an error of changing the traditional purport of Seon on his own authority without any proper reason. Thereby, according to Master Choui, it is false to divide Seon into Seon of the patriarchs, Seon of the Tathagata, and Seon of meaning and reason, because the last two Seon fundamentally agree with each other.

He claimed that one should not make the mistake of regarding the Seon of meaning and reason as inferior to Seon of the Tathagata,. Master Udam agreed with Master Baekpa's opinion and both of them regarded the first and second phrases of Linji as Seon of the patriarchs and Seon of the Tathagata, respectively. But he, like Master Choui, claimed that Seon of the patriarchs and Seon of the Tathagata should be regarded as the reasoning of Extraordinary Seon and of Seon of meaning and reason, respectively.

Live and dead swords are one of basic traditional metaphors used in Seon. It looks like we don't have any synopsis for this title yet. Be the first to contribute. All All. Sign In. A historical drama about Yoo Jung, also known as Jung Yi: the first female potter in the Joseon Dynasty, and regarded as the dojo of Shintaro porcelain. Yoo Jung is a girl who dreams to be the top porcelain artist of the Joseon Dynasty.

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