The Tao of Zen

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The Tao of Zen
The Tao of Zen.jpg
Author Ray Grigg
LanguageEnglish
SeriesTuttle Library of Enlightenment
Subject Chinese philosophy, Taoism, Zen, Chinese Chán
Publisher Charles E. Tuttle Company
Publication date
1994
Publication placeCanada
Media typePrint (Hardcover)
Pages357
ISBN 978-0-8048-1988-6
OCLC 29951933
Preceded byZen Brushpoems 
Followed byThe New Lao Tzu: A Contemporary Tao Te Ching 

The Tao of Zen is a nonfiction book by Canadian religious scholar Ray Grigg. [1] In his reading of Zen, Grigg argues that to attain enlightenment, all that one has to do is "act naturally and spontaneously in accordance with the Tao." [2] The book, which in the early 21st century has been called "influential...but not uncontested", [2] was published by Charles E. Tuttle Company in 1994, and reprinted by Alva Press in 1999.

Contents

Summary

The work argues that what we recognize as traditional Chinese Ch’an/Japanese Zen Buddhism is in fact almost entirely grounded in Chinese Taoist philosophy, though this fact is well shrouded by the persistence of Mahayana Buddhist institutional trappings. Utilizing an array of scholarly commentary on the two traditions and historical deduction from what can be considered to be the best primary source material available, the author traces the development of Taoism and Buddhism in China and Japan for two millennia.

The story unfolds in China as Buddhism appears on the scene and is accepted by the Chinese population as a “simplified version of Taoism” that the Western barbarians (subcontinent Indians and Central Asians, e.g. Tibetans, et al.) could understand. They shared many philosophical similarities that made Chinese acclimation to Buddhism much easier – but the more dogmatic ways in which Buddhism was practiced helped it to get the fast track on becoming the predominant religion in China.

Its predisposition to monastic institutionalization throughout the empire allowed it to eventually assimilate and co-opt Taoist perspectives. The dominance of the Ch’an Buddhist tradition was most responsible for this trend. However, when it was eventually exported to Japan, the Taoist strands had the opportunity in a new cultural framework to once again assert themselves.

Grigg is able to trace the submergence and eventual resurgence of Taoism in Japan and the modern West by identifying how its specific tendencies (paradox, nonduality, aversion to institutionalization, emphasis on informal and varied paths to enlightenment, focus on the practical matters of influencing the social world, etc.) clearly manifested themselves in very different times and places.

What he seeks to do in this book is vindicate the importance of Taoist thought in the Chinese religious history and displace the notion of Zen Buddhism as a coherent whole. To him, these are very different spiritual systems that only coexist today because of the almost wholly unacknowledged lingering of the original Buddhist colonization of Taoist China. The popularity of Zen today owes much more to its persistent Taoist origins than to Buddhist doctrine.

Quotations

Grigg, like Shunryū Suzuki, argues that tzu-jan, or spontaneity, is inherent in human beings and is a natural state when they act without ego. [3] He writes:

When people are naturally themselves, when they are unfashioned by any preconception about what they ought or ought not to be, and who they might or might not be, they inadvertently become one with the wholeness of things. This does not make them “perfect” according to some narrow system of idealistic judgment. But it does give them an integrity of being that intuitively and spontaneously follows a wisdom that is greater than themselves. [3]

Reception

English professor John G. Rudy argues that Grigg "tends, perhaps, to overstate the similarities between Taoism and Zen when he says at the head of his text: 'Zen is Taoism disguised as Buddhism'." [4]

Related Research Articles

<span class="mw-page-title-main">Taoism</span> Religious and philosophical tradition

Taoism or Daoism is a diverse tradition indigenous to China, variously characterized as both a philosophy and a religion. Taoism emphasizes living in harmony with the Tao—generally understood as being the impersonal, enigmatic process of transformation ultimately underlying reality. The concept originates in the Chinese word 道, which has numerous related meanings: possible English translations include 'way', 'road', and 'technique'. Taoist thought has informed the development of various practices within the Taoist tradition and beyond, including forms of meditation, astrology, qigong, feng shui, and internal alchemy. A common goal of Taoist practice is self-cultivation resulting in a deeper appreciation of the Tao, and thus a more harmonious existence. There are different formulations of Taoist ethics, but there is generally emphasis on virtues such as effortless action, naturalness or spontaneity, simplicity, and the three treasures of compassion, frugality, and humility. Many Taoist terms lack simple definitions and have been translated in several different ways.

In various Chinese religions and philosophies, the Tao or Dao is the natural lessons of the universe that one's intuition must discern to realize the potential for individual wisdom and spiritual growth, as conceived in the context of East Asian philosophy, religion, and related traditions. This seeing of life cannot be grasped as a concept. Rather, it is seen through actual living experience of one's everyday being. Its name derives from a Chinese character with meanings including 'way', 'path', 'road', and sometimes 'doctrine' or 'principle'.

Satori (悟り) is a Japanese Buddhist term for awakening, "comprehension; understanding". It is derived from the Japanese verb satoru.

<span class="mw-page-title-main">Guifeng Zongmi</span> Chinese Buddhist monk and scholar

Guifeng Zongmi was a Tang dynasty Chinese Buddhist monk and scholar who is considered a patriarch of both the Huayan school and Chan Buddhism. Zongmi wrote a number of works on several Mahayana Sutras, Chan and Huayan, and he also discussed Taoism and Confucianism. His works are a major source for studying the various Chan schools of the Tang.

Kenshō is an East Asian Buddhist term from the Chan / Zen tradition which means "seeing" or "perceiving" "nature" or "essence", or 'true face'. It is usually translated as "seeing one's [true] nature," with "nature" referring to buddha-nature, ultimate reality, the Dharmadhatu. The term appears in one of the classic slogans which define Chan Buddhism: to see oneʼs own nature and accomplish Buddhahood (見性成佛).

Thomas Cleary was an American translator and author of more than 80 books related to Buddhist, Taoist, Confucian, and Muslim classics, and of The Art of War, a treatise on management, military strategy, and statecraft. He has translated books from Pali, Sanskrit, Arabic, Chinese, Japanese, and Old Irish into English. Cleary lived in Oakland, California.

<span class="mw-page-title-main">Eastern religions</span> Religions that originated in East, South and Southeast Asia

The Eastern religions are the religions which originated in East, South and Southeast Asia and thus have dissimilarities with Western, African and Iranian religions. Eastern religions include:

<span class="mw-page-title-main">Dazu Huike</span>

Dazu Huike is considered the Second Patriarch of Chan Buddhism and the twenty-ninth since Gautama Buddha. He was the successor to Bodhidharma.

<span class="mw-page-title-main">Mazu Daoyi</span> Chinese Buddhist Chan master (709–788)

Mazu Daoyi (709–788) was an influential abbot of Chan Buddhism during the Tang dynasty. He is known as the founder of the Hongzhou school of Zen. The earliest recorded use of the term "Chan school" is from his Extensive Records.

<span class="mw-page-title-main">Buddhism and Eastern religions</span> Overview of the relationship between Buddhism and Eastern religions

Buddhism's rich history spans over 2,500 years, originating from the Indian subcontinent in the 2nd century AD. Teachings of the Buddha were introduced over time, as a response to brahmanical teachings. Buddhism relies on the continual analysis of the self, rather than being defined by a ritualistic system, or singular set of beliefs. The intersections of Buddhism with other Eastern religions, such as Taoism, Shinto, Hinduism, and Bon illustrate the interconnected ideologies that interplay along the path of enlightenment. Buddhism and eastern religions tend to share the world-view that all sentient beings are subject to a cycle of rebirth that has no clear end.

Xinxin Ming, meaning "Faith in Mind", is a poem attributed to the Third Chinese Chán Patriarch Jianzhi Sengcan and one of the earliest Chinese Chan expressions of the Buddhist mind training practice.

<span class="mw-page-title-main">East Asian religions</span>

In the study of comparative religion, the East Asian religions or Taoic religions, form a subset of the Eastern religions. This group includes Chinese religion overall, which further includes ancestor veneration, Chinese folk religion, Confucianism, Taoism and popular salvationist organisations, as well as elements drawn from Mahayana Buddhism that form the core of Chinese and East Asian Buddhism at large. The group also includes Japanese Shinto, Tenrikyo, and Korean Muism, all of which combine Shamanistic elements and indigenous ancestral worship with various influences from Chinese religions. Chinese salvationist religions have influenced the rise of Japanese new religions such Tenriism and Korean Jeungsanism; as these new religious movements draw upon indigenous traditions but are heavily influenced by Chinese philosophy and theology. All these religious traditions generally share core concepts of spirituality, divinity and world order, including Tao ('way') and Tian ('heaven').

<span class="mw-page-title-main">East Mountain Teaching</span> School of Buddhism developed in 8th century China

East Mountain Teaching denotes the teachings of the Fourth Ancestor Dayi Daoxin, his student and heir the Fifth Ancestor Daman Hongren, and their students and lineage of Chan Buddhism.

<span class="mw-page-title-main">Zen</span> Meditation-based school of Mahāyāna Buddhism

Zen is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan School or the Buddha-mind school, and later developed into various sub-schools and branches. From China, Chán spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen.

<span class="mw-page-title-main">Chan Buddhism</span> Chinese school of Mahāyāna Buddhism

Chan, from Sanskrit dhyāna, is a Chinese school of Mahāyāna Buddhism. It developed in China from the 6th century CE onwards, becoming especially popular during the Tang and Song dynasties.

Zen lineage charts depict the transmission of the dharma from one generation to another. They developed during the Tang dynasty, incorporating elements from Indian Buddhism and East Asian Mahayana Buddhism, but were first published at the end of the Tang.

Zen has a rich doctrinal background, despite the traditional Zen narrative which states that it is a "special transmission outside scriptures" which "did not stand upon words."

The Zen tradition is maintained and transferred by a high degree of institutionalisation, despite the emphasis on individual experience and the iconoclastic picture of Zen.

Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN), Buddhist Modernism (BM), Historical and Cultural Criticism (HCC). An external narrative is Nondualism, which claims Zen to be a token of a universal nondualist essence of religions.

Taoist philosophy also known as Taology refers to the various philosophical currents of Taoism, a tradition of Chinese origin which emphasizes living in harmony with the Dào. The Dào is a mysterious and deep principle that is the source, pattern and substance of the entire universe.

References

  1. McDougall, Lori (January 1994). "Get personal: life's struggles and self-help solutions shape non-fiction, when it's not regional". Quill & Quire. Vol. 60, no. 1. Toronto. pp. 12–14. Retrieved 2024-06-16 via ProQuest.
  2. 1 2 Lomas, T.; Etcoff, N.; Van Gordon, W.; Shonin, E. (October 2017). "Zen and the Art of Living Mindfully: The Health-Enhancing Potential of Zen Aesthetics". Journal of Religion and Health. 56 (5): 1720–1739. JSTOR   26749157.
  3. 1 2 Miller, John P.; Li, Xiang; Ruan, Tian (2022). "Chapter Four – Wu-Wei: Teaching with Ease and Grace". Taoism, Teaching, and Learning: A Nature-Based Approach to Education. University of Toronto Press. pp. 48–49. ISBN   9781487540968 via Project MUSE.
  4. Rudy, John G. (1996). Wordsworth and the Zen mind: The poetry of self-emptying. State University of New York Press. p. 242. ISBN   9780585043302.

Bibliography