By Tai Sheridan Ph.D.
A One Hour brief & candy Zen Retreat encourages you to get pleasure from quiet, assemble your wits approximately you, relish nature, nourish your self, concentration your awareness, love the realm you inhabit, make clear your non secular intentions, and deepen your reference to the complete of you. it's a basic one hour perform that calls for no detailed trust, education, or specific spiritual association. the straightforward act of being intimate along with your international in a quiet means can't simply refresh your physique, spirit and brain, it might probably result in deep knowledge, loving kindness, peace, and delicate intimacy.
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Additional info for A One Hour Short & Sweet Zen Retreat
This story, we saw, appears in Nan-ch'iian's biography in the Ching-te Record, but versions are also found in a number of other Ch'an records, so there is no way of knowing for certain what Hsueh-t'ou's source was when he selected it for inclusion in his Verses on One Hundred Old Cases. The root case and Hsueh-t'ou's verse commentary read as follows: Raised (phti): At Nan-ch'iian [monastery] one day, the [monks of the] east and west halls were arguing over a cat. " The assembly had no reply. [Nan-] Ch'iian cut the cat into two pieces.
It differs from the Blue Cliff Collection and the Ts'ung-jung Record in that it has but one author, the Ch'an master Wu-men Hui-k'ai (1184-1260). The text consists of 48 old cases which Wu-men himself selected, adding to each a verse (sung) and a prose comment under the heading "Wu-men said" (Wu-men ytieK). 38 If that was indeed the process by which the text as we now have it came into existence, then we could perhaps view it as structurally similar to the other two works in having at its core a collection of old cases with attached verses, to which a secondary comment was subsequently added.
30 Other koan collections, which I shall call "secondary," are basically primary collections that have been taken up and extensively commented on by a second master. " These are secondary collections that have been commented on by contemporary Zen masters or by scholars who have translated them into modern Japanese and other languages. Most primary koan collections remain embedded in discourse records, although a number have circulated as independent texts. All secondary and tertiary koan collections, on the other hand, stand alone as independent works.