So this was Eno's principle. As I said, he died in 715, and he left five very great disciples,
 who taught substantially the same sort of thing. But as things go, then these disciples
 had disciples, and those disciples had disciples, and there's a genealogy, and Zen broke into
 what are called five houses. And these, some of them didn't go on. Zen went on in two main
 forms. One is called by the Japanese Rinzai Zen, after the great master Rinzai, who lived
 towards the end of the ninth century, and the Soto school comes from another line, and
 they have a slightly different emphasis. Soto is more serene in its approach. Rinzai, more
 gutsy. Rinzai people use the Koan method in Zen study. Soto people don't, at least not
 in the same way. But this period between the death of the sixth patriarch, Eno, and about
 the year 1000 is the golden age of Zen. These were the really formative years. And after
 that Zen began to decline in China. It became mixed up with other forms of Buddhism, and
 it suffered the fate of many, many forms of meditation type or yoga type discipline. It
 got a little bit sidetracked into occult and psychic matters, what are called in Buddhism
 Siddhi, or the development of supernormal powers. For Zen this is completely beside
 the point. But it got involved with Chinese alchemy, with Taoistic alchemy, and all sorts
 of foolishness in that direction. But a very strong strain of Zen went to Japan, the first
 being in about 1130 the monk Eisai, and then about 1200 the monk I told you about, Dogen,
 who founded the great, beautiful, gorgeous, galupshous monastery at Eheji, which exists
 to this day. Now in this golden age of Chinese Zen, the main method of study was walking
 Zen rather than sitting Zen. All monks were great travelers, and they walked for miles
 and miles through fields and mountains, visiting temples to see if they could find a master
 who would cause their spark to flash, to get what is called in Mandarin "wu," or in Japanese
 "satori," or in Cantonese "ng." This always rather fascinates me, the way this character
 is written. The word "I" in Chinese is sometimes represented by this right-hand side of the
 character alone. Five mouths, five senses. This one means your mind or heart, the heart/mind,
 shin. Now when we say something very surprising happened, my heart came into my mouth. Here
 it comes into all five. So this character means awakening. It's the same in a way as
 the Sanskrit "bodhi," awakening from the illusion of being a separate ego locked up in a bag
 of skin, discovering that you are the whole universe. And of course, if you do discover
 that, and you see into it all of a sudden, it's a shock, because your whole common sense
 is turned directly inside out. Everything is the same as you've always seen it, but
 completely different, because you know who you are. You know that what the devil were
 you worrying about? What was all that fuss? What was all that to do? Well, you see, it
 was part of the game. Everything from one point of view is fuss, and to do, to do, to
 do. What is there to do? But when you wake up, you see, and discover that all this to
 do wasn't you, what you thought was you, but was the entire works, which we can just call
 it, that you're it, and it is it, and everything is it, and it does all things that are done,
 then that is a great surprise. But it sounds tasteless. It sounds empty. It sounds void,
 because if I say, well, you're all it, that is a statement without the slightest logical
 sense, because we don't know what is it unless there's something that isn't it. But if it's
 both all is's and all isn't's, then we can't think about it. Nevertheless, it is highly
 possible to see that that's so, in a way that's so vivid it brings your heart into all your
 five mouths.
 Out of Your Mind now continues with the next lecture from the World as Just So lecture
 series.
 [END]
 (upbeat music)
 [BLANK_AUDIO]


{END}
Wait Time : 0.00 sec
Model Load: 0.64 sec
Decoding  : 0.32 sec
Transcribe: 639.20 sec
Total Time: 640.16 sec