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| '''Kenshō''' (見性), literally "seeing the nature" in Japanese, is the experience of ] described in the context of ] ]. The term is often used to denote an initial awakening experience, seeing one's ], that can be enlarged and clarified through further practice in daily life. | '''Kenshō''' (見性), literally "seeing the nature" in Japanese, is the experience of ] described in the context of ] ]. The term is often used to denote an initial awakening experience, seeing one's ], that can be enlarged and clarified through further practice in daily life. | ||
| ==The Kensho experience== | ==The Kensho experience== | ||
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| The direct ''experiencing'' of that which is Unborn, Undying, Uncreated, Unchanging; The Eternal Flow/Flux. One ''knows'', with the whole of ones being, that one was not, is not, and forever will not ever be separate from the whole of the Universe. Afterward, one will always know that one ''has'' changed. | The direct ''experiencing'' of that which is Unborn, Undying, Uncreated, Unchanging; The Eternal Flow/Flux. One ''knows'', with the whole of ones being, that one was not, is not, and forever will not ever be separate from the whole of the Universe. Afterward, one will always know that one ''has'' changed. | ||
| For a much more through |
For a much more through explanation, see How To Grow A Lotus Blossom (or How A Zen Buddhist Prepares For Death) by Rev. Master P.T.N.H. Jiyu-Kennett, M.O.B.C. ,Shasta Abbey Press | ||
| See also ] | See also ] | ||
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| ==See also== | ==See also== | ||
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Kenshō (見性), literally "seeing the nature" in Japanese, is the experience of enlightenment described in the context of Zen Buddhism. The term is often used to denote an initial awakening experience, seeing one's True-Nature or Buddha-Nature, that can be enlarged and clarified through further practice in daily life.
The Kensho experience
In Kensho, one experiences the illusionary nature of the separate self ("I"). Because of the nature of the mind, any perception seems to involve a perceived object, the process of perception, and a perceiving subject. For example, 'I see you': I - the subject (which appears to be separate from the perceived objects), see - the process of perception, you - the object. Trying to find the "I," the subject, through introspection leads to the realisation that this "I" is completely dependent on the process of perception, the associated thought/feeling complex, and the memories tied to them.
Contemporary accounts of kensho experience have been documented in the book The Three Pillars of Zen by Philip Kapleau roshi.
From the SoTo Zen Perspective: The direct experiencing of that which is Unborn, Undying, Uncreated, Unchanging; The Eternal Flow/Flux. One knows, with the whole of ones being, that one was not, is not, and forever will not ever be separate from the whole of the Universe. Afterward, one will always know that one has changed.
For a much more through explanation, see How To Grow A Lotus Blossom (or How A Zen Buddhist Prepares For Death) by Rev. Master P.T.N.H. Jiyu-Kennett, M.O.B.C. ,Shasta Abbey Press See also Houn Jiyu-Kennett
Seeking kensho
Working towards this realisation is usually a lengthy process of meditation and introspection under guidance of a Zen or other Buddhist teacher, usually in intensive sesshin retreats.
However, Kensho may also be spontaneous, upon hearing or reading some significant phrase, or as result of a profound dream. For example, Zen lore describes the Sixth Patriarch Hui Neng's spontaneous experience of kensho upon hearing a phrase of the Diamond sutra.
Koans are often used as meditation aids, (particularly in the Rinzai tradition). For example, one koan is known as: 'Who am I', since it is this question that guides the enquiry into one's true nature. The realization that there is no 'I' that is doing the thinking, but rather that the thinking process brings forth the illusion of an 'I', is a step on the way to Kensho.
It is not unusual for various hallucinations and psychological disturbances to arise prior to true kensho, these are referred to as makyo. Distinguishing these delusions from actual kensho is the primary function of the teacher, as the student may be erroneously convinced they have realized kensho.