By Ajahn Chah
Popular for the sweetness and ease of his teachings, Ajahn Chah used to be Thailand's best-known meditation instructor. His air of mystery and knowledge encouraged many American and eu seekers, and contributed to shaping the yankee Vipassana neighborhood. This assortment brings jointly for the 1st time Ajahn Chah's strongest teachings, together with these on meditation, liberation from anguish, calming the brain, enlightenment and the 'living dhamma'. almost all these talks have formerly in simple terms been to be had in restricted, deepest variants and the book of Food for the Heart hence represents a momentous celebration: the highly elevated accessibility of his phrases and knowledge. Western lecturers akin to Ram Dass and Jack Kornfield have extolled Chah's teachings for years and now readers can adventure them at once during this e-book.
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Additional info for Food for the Heart: The Collected Teachings of Ajahn Chah
While their remaining writings are not especially extensive, T'aego, Hyegun, and Hyegun's famous student Muhak (Chach'o ; 13271405) had large numbers of disciples and their Imje kong'ancentered teaching methods, especially the focus on Chaochou's mu, had a deep impact on the later Son tradition. The high quality and broad scope of Kihwa's writings would lead him to be later recognized as one of Korean Buddhism's most important scriptural commentators, as well as one of the best poets and essayists of the combined Koryo and Chos6n periods.
If a practitioner has been studying the ramifications of Buddhanature theory for a decade or so in the course of research on the major Mahayana sutras, then Chaochou's pronouncement of the nonexistence of the Buddhanature in a sentient being is naturally going to have a deeply unsettling effect on his consciousness, and the "mu" kong'an can become the "barrier" that Wumen intended it to be. The SPE offers all of these, along with a discussion of the grounding theories of Zen soteriology, in relatively compact form.
91 He makes no note, however, of the far greater role that the sutra played in Korean Buddhism. Since the SPE was Tsungmi's favorite text, there is discussion of the text in numerous places, as well as a bibliography of Tsungmi's commentarial works on the sutra. This is a thoroughly mistaken misrepresentation of the actual Ch'an/Son/Zen message. It is also evident from the biographical material of the Chinese Ch'an and Korean Son masters that a significant percentage of them gave regularly scheduled lectures on the sutras and sastras.