Дзенский патриарх Нагарджуна

  vladimir keremidschieff (thinman10@fastmail.fm)
  AU

Date: Wed, 29 Jan 1997 21:23:38 +0100 (MET)
Subject: Introduction

My name is Vladimir Keremidschieff and I've just subscribed to your group so
I thought a brief introduction is in order.  I'm new to cyberspace, and am
still struggling with some of the technical aspects, so please excuse me if
I err in linking up.
I teach English as a Second Language (ESL) at Insearch Language Cenre,
University of Technology, Sydney, Australia.  I've been studying and
practicing zen for nearly 15 years now.  I began with Robert Aitken's
Diamond Sangha here in Sydney, spent some time in Hawaii with Aitken Roshi
and have visited Bukkokuji in Japan twice to study with Harada Tangen Roshi.
I've also sat in Argentina with Augusto Alcalde Roshi, a dharma heir of
Aitken Roshi.
Well, I guess that briefly sums up my interest in zen.  I look forward to
hearing and participating in your group.

best wishes
Vlad

Почитал вот эту статью некоего Владимира К.
http://www.thezensite.com/zen%20essays/zenteachingsofnagarjuna.pdf

http://commoncontent.org/user/1765

As the eighth century Chinese monk Mo-ho-yen simply stated:

    The state of samsara is merely the result of deluded thoughts. Enlightenment is achieved by not grasping at these thoughts and not dwelling on them, by not bringing them to mind, by not inspecting the mind, but by merely being aware of all thoughts as they arise. (Gomez, 1983:89)

Had Shen-hui (главный движитель "южной школы" которая в последствии и "победила") rejected meditation practice altogether, then the only conclusion one could come to was that his teachings were subsequently ignored.

He (Shen-hui) claimed that Bodhidharma and all subsequent masters in the lineage taught the Diamond Sutra rather than the Lankavatara Sutra, a claim Yampolsky (1967:34) dismisses as “pure fabrication.”

    It is also in the Kuan-hsin lun that Shen-hsiu (т.е. начальник "северной школы постепенного пути") discusses the meaning of the gradual, sudden and perfect teachings, one of the earliest Ch’an texts to discuss these three conjointly, (ibid, p. 211) indicating he was well aware of these concepts (he states unequivocally that the three are different). In Shen-hsiu’s teaching, gradual teaching is attachment to the understanding that the sensory realms are produced by false thoughts of one’s own mind and therefore, ultimately, there are no realms, no limits to before or after. The sudden teachings, on the other hand, are the realization that the mind is without essence and false thoughts themselves are without any essence (see ibid, p. 152); in other words, the comprehension of emptiness, a point taken up in Hui-neng’s verse: “Fundamentally there is not a single thing.”¹⁰
        To see the Northern School teaching as “gradualist” is fundamentally simplistic and incorrect, although this is the interpretation that has come down through the centuries. The Northern School teachings were far more complex than the simplistic dichotomy of “gradual” versus “sudden” implies.

By the end of the eighth century a new and exciting esoteric Buddhism, promising miracles from curing illness to battlefield victories, arose in the capital cities and Ch’an was beginning to look dated among the elites.

¹⁶ In discussing “seeing into the nature” in the essay Shizen-Biku, Dogen appeared to attack the Platform Sutra, saying: “The Sixth Patriarch’s Platform Sutra contains the words seeing the nature, but that text is a fake text; it is not the writing of one to whom the Dharma-treasury was transmitted…It is a text upon which descendants of the Buddhist Patriarch absolutely never rely.” (Nishijima & Cross, 1999:201)

Так этот парень выходит болгарин. Керемедчиев очень распространенная болг. фамилия, переводится как Черепицин. Надо же, у болгар, разбирающихся в буддизме, кармические фамилии - Керемедчиев, Железаров, Тенекеджиев (Жестянкин)...