By Ajahn Brahm
Snigger aloud at the same time you examine existence anew with those tales from the bestselling writer of Who Ordered This Truckload of Dung?
In 108 short tales with titles like "The undesirable Elephant," "Girlfriend Power," and "The Happiness License," Ajahn Brahm deals up extra undying knowledge that might converse to humans from all walks of existence. Drawing from his personal stories, tales shared through his scholars, and outdated chestnuts that he grants with a clean twist, Ajahn Brahm indicates he is familiar with his means round the funny parable, delighting while he surprises us with unforeseen intensity and thought.
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Extra info for Don't Worry, Be Grumpy: Inspiring Stories for Making the Most of Each Moment
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.