By Stephen Batchelor
Stephen Batchelor was once born in Scotland, in 1953. He grew up in a humanist atmosphere along with his mom and brother in Watford, north west of London. After finishing his schooling at Watford Grammar institution, he travelled overland to India in 1972, on the age of eighteen. He settled in Dharamsala, the capital-in-exile of the Dalai Lama, and studied on the Library of Tibetan Works and data. He used to be ordained as a amateur Buddhist monk in 1974. In April 1981 he travelled to Songgwangsa Monastery in South Korea to coach in Zen Buddhism less than the assistance of Ven. Kusan Sunim. he's the writer of se. Read more...
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Stephen Batchelor was once born in Scotland, in 1953. He grew up in a humanist setting along with his mom and brother in Watford, north west of London. After finishing his schooling at Watford Grammar college, he travelled overland to India in 1972, on the age of eighteen. He settled in Dharamsala, the capital-in-exile of the Dalai Lama, and studied on the Library of Tibetan Works and records.
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Extra info for The faith to doubt : glimpses of Buddhist uncertainty
Nan Yüeh. He had six eminent disciples, the foremost of whom was the notable Ma Tsu. Ma Tsu lived and studied with Huai Jang for ten years. While Huai Jang was still alive, he formed his own community and took on the responsibility of teaching Zen. ” He eventually became one of the greatest Zen patriarchs. The teaching for which he is best known is that of his repeated insistence upon the identity between mind and Buddha. “All of you should realize that your own mind is Buddha, that is, this mind is Buddha’s mind .
I find myself trying to make sense of it all, groping yet again for words and meanings. ” Not so much as words any more, rather as the perplexity of being alive. One of the first things I wanted to know was how this method of radical questioning developed in the Chinese Zen tradition. I discovered some of the earliest instances quoted from a text called Records of the Masters and Disciples of the Lankavatara, written between 713 and 716 by a Chinese monk called Ching Chüeh. The first example concerned Gunabhadra (394–468), who was connected with the Zen tradition only indirectly on account of his being the translator of the Lankavatara Sutra, a key text of early Zen, into Chinese.
How can anyone pass their life without responding to it? This experience lasted in its full intensity for only a few minutes. It was not an illumination in which some final, mystical truth became momentarily very clear. For it gave me no answers. It only revealed the massiveness of the question. From that time on my practice of Buddhism has been one of unravelling the perception of life and the world revealed in those moments. One thing that became abundantly clear to me then was that the Buddhist path was only a means to an end.
The faith to doubt : glimpses of Buddhist uncertainty by Stephen Batchelor