After early imagist interest in haiku the genre drew less attention in English, until after World War II, with the appearance of a number of influential volumes about Japanese haiku. In , with the publication in Japan of the first volume of Haiku , Blyth's four-volume work, haiku was introduced to the post-war Western world. His Haiku series —52 was dealing mostly with pre-modern haiku, though including Shiki ; later followed his two-volume History of Haiku — Present-day attitudes to Blyth's work vary: On the one hand, he is appreciated as a populariser of Japanese culture; on the other, his portrayals of haiku and Zen have sometimes been criticised as one-dimensional.
Many contemporary Western writers of haiku were introduced to the genre through his Zen-based haiku explanations. Salinger " Blyth was on them. Blyth is sometimes perilous, naturally, since he's a highhanded old poem himself, but he's also sublime"  and E.
click Hackett born , Eric Amann, William J. Some noted Blyth's distaste for haiku on more modern themes, some his strong bias regarding a direct connection between haiku and Zen  , a connection largely ignored by modern Japanese poets.
In the chapter 'Women Haiku Writers' Blyth writes: "Haiku for women, like Zen for women, - this subject makes us once more think about what haiku are, and a woman is…Women are said to be intuitive, and as they cannot think, we may hope this is so, but intuition…is not enough… [it] is doubtfull Although Blyth did not foresee the appearance of original haiku in languages other than Japanese when he began writing on the topic, and although he founded no school of verse, his works stimulated the writing of haiku in English.
At the end of the second volume of his History of Haiku , he remarked that "The latest development in the history of haiku is one which nobody foresaw Blyth: "How about my own [haiku] explanations? Some say they are better than many of the original haiku.
Some say they should be omitted. I myself agree with both views".
To this, Roshi murmered a long "Hmmmmmmm International, transcendental, pure super-Zen has no existence. Suzuki: Is that so? Tell me, what is Zen? Blyth: As I understand it, there is no such thing D. For the Zen initiate then, this book is an excellent beginning. For the practitioner, further meaningful revelations await.
Lawrence death desire dhyana Diamond Sutra doctrine duality emptiness enlightenment essence eternal existence fact feel flowers give grasp haiku hate Heaven Hinduism history of Zen Hsinhsinming Huike Huineng human illusion Indian infinite Japan Japanese killed Lankavatara Sutra Laotse live look Mahakasyapa Marcus Aurelius meaning meditating monks morality names never Nirvana non-existent ordinary ourselves perfect person philosophical Platform Sutra poem poet poetical poetry primitive Buddhism quiescence R. When the Patriarch saw the stanza the next morning, he instructed that it be read and recited by all the disciples, so that they might realize the Essence of Mind.
This is not a dry scholarly book on Zen. It is a fascinating introduction into a study of self-enlightenment and inner reason that has been a driving force of all Japanese culture. Zen and Zen Classics 1: From the Upanishads to Huineng (Zen & Zen Classics) - Kindle edition by R. Blyth. Download it once and read it on your Kindle device.
At midnight he sent for Shen Hsiu to come to the hall, and asked him if the stanza was written by him or not. So far you have reached the 'door of enlightenment,' but you have not yet entered it. To seek for supreme enlightenment with such an understanding as yours can hardly be successful You had better go back to think it over again for a couple of days, and submit to me another stanza.
I asked him to lead me to the hall and show me the stanza. A petty officer who happened to be there read it out to me.
When he had finished reading, I told him that I had also composed a stanza, and asked him to write it on the wall. If you slight others, you commit a very great sin. Since all is void, Where can the dust alight? When he had written this, the crowd of disciples was overwhelmed with amazement, but the Patriarch rubbed off the stanza with his shoe, lest jealous ones should do me injury. The next night he invited me secretly to his room, and expounded the Diamond Sutra to me.
When he came to the sentence, "One should use one's mind in such a way that it will be free from any attachment," I at once became thoroughly enlightened, and realized that all things in the universe are the Essence of Mind itself. F or him who G ood and learned friends, when I was at Priest Hung-jen's place, I understood immediately as soon as I heard him, and suddenly realized the original nature of True Thusness.
For this reason I propagate this doctrine so that it will prevail among later generations and seekers of the Way will be able to achieve perfect wisdom through sudden enlightenment, each to see his own mind, and to become suddenly enlightened through his own original nature. If they are not able to enlighten themselves, they should seek good and learned friends of high standing to show them the way to see their nature. W hy not seek in one's own mind the sudden realization of the original nature of True Thusness? The P'u-sa chieh ching says, 'We are originally pure in our self-nature. If we understand our minds and see our nature, we shall achieve Buddhahood ourselves.
W hen there is no thought, one's nature is empty of differentiated characters and is tranquil, but when there is thought, that is self-transformation. W hat is meant by the Perfect Reward-body? One light can illuminate the darkness of a thousand years, and one bit of wisdom can destroy the ignorance of ten thousand years.
Never mind looking back to the past; always consider the future, and always make future thoughts good. This is called the Reward-body. The reward of one evil thought will remove the good of a thousand years, and the reward of one good thought will destroy the evil of a thousand years. At all times make the next thought a good one. S elf-nature is always pure, just as the sun and moon are always shining.
It is only when they are obscured by clouds that there is brightness above but darkness below and the sun, the moon, and the stars cannot be seen. But when suddenly a gentle mind blows and scatters all clouds and fog, all phenomena are abundantly spread out before us, all appearing together. Their sagacity and wisdom are always shining.
It is only because externally people are attached to spheres of objects 1 that erroneous thoughts, like floating clouds, cover the self-nature so that it is not clear. This is called taking refuge. G ood and learned friends, you must all go through the experience yourselves and receive the discipline that frees you from the attachment to differentiated characters. Follow me at the same time and repeat my slogans. They will enable you, good and learned friends, to see that the Three Bodies 1 of the Buddha are within you: 'We take refuge in the pure Law-body of the Buddha with our own physical bodies.
Swami Nikhilananda. This interest in the colors and textures of materials remains a Japanese characteristic to this day, perpetuated by Zen and post-Zen aesthetes, who sensibly realized that this outgrowth of their culture surpassed that found anywhere else in the world. Manufactured in the United States of America. Today the one-armed Hui-k'o is remembered as the Second Patriarch of Ch'an. Jack Kerouac. Sri Swami Sivananda.
We take refuge in the Myriad Transformation-body with our own physical bodies. We take refuge in the Perfect Reward-body with our own physical bodies.