By Hafiz, Daniel Ladinsky
From the popular translator of The present, a wealthy assortment that brings the good Sufi poet to Western readers
To Persians , the poems of Hafiz usually are not "classical literature" from a distant previous yet loved knowledge from a pricey and intimate buddy that stay quoted in lifestyle. With uncanny perception, Hafiz captures the various types and phases of affection. His poetry outlines the phases of the mystic's "path of love"—a trip within which love dissolves own limitations and obstacles to hitch higher approaches of progress and transformation.
Read or Download I Heard God Laughing: Poems of Hope and Joy PDF
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Extra resources for I Heard God Laughing: Poems of Hope and Joy
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.