I read a book on “Soto Zen,” and I encountered the names of Huineng and Shen-hsiu in its presentation of the historical origins of Zen. They were both students of the so-called Fifth Ancestor (Zen Patriarch). Huineng became the successor, the 6th ancestor.
“Shen-hsiu believed that all beings possessed the Buddha nature. However, he regarded delusions (Skt. klesa) as something real, teaching that they must be removed gradually through strenuous efforts. His school of Zen is therefore termed ‘gradual enlightenment through real practice.’ The Zen of Hui-neng, on the other hand, holds that the Buddha Heart, which all beings naturally possess, is an indivisible union of the wisdom of enlightenment and meditation found in religious observances. Illusion and affliction are originally non-existent. Therefore, religious observances cannot be regarded as merely a means to rid oneself of illusion, but must be thought of as a practice of enlightenment, or enlightenment in practice. In Zen we call this ‘sudden enlightenment – wonderful practice’ (J. tongomyoshu).”
Anyway, to continue with my rambling:
My research into the meaning of love, of course, led me to the Greek (eros/philia), Christian (eros/agape), and romantic (chivalric/troubadourian) ideas on love. At its core, love (whatever its form/manifestation) involves affirmation or approval or the simple recognition of value/beauty/good. (There is this play “Metamorphoses” that is a collection of Greek myths – based on Ovid’s work of the same title – that we read at Phil. Playhouse. I loved it. It’s very poetic, and I’d say, if executed well, could be a very moving meditation on love, in its various forms. I’d even say that the whole play is a prayer of sorts.)