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Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c. -
Meeting of Minds.Pdf
ACKNOWLEDGMENTS Translation:Wang Ming Yee Geshe Thubten Jinpa, and Guo-gu Editing:Lindley Hanlon Ernest Heau Editorial Assistance:Guo-gu Alex Wang John Anello Production: Guo-gu Cover Design:Guo-gu Chih-ching Lee Cover Photos:Guo-gu Kevin Hsieh Photos in the book:Kevin Hsieh Dharma Drum Mountain gratefully acknowledges all those who generously contributed to the publication and distribution of this book. CONTENTS Foreword Notes to the Reader 08 A Brief Introduction to Tibetan Buddhism By His Holiness the 14 th Dalai Lama 22 A Dialogue on Tibetan and Chinese Buddhism His Holiness the 14 th Dalai Lama and Venerable Chan Master Sheng Yen 68 Glossary 83 Appendix About His Holiness the 14th Dalai Lama About the Master Sheng Yen 2 Meeting of Minds Foreword n May 1st through the 3rd, 1998, His Holiness the O 14th Dalai Lama and Venerable Chan Master Sheng Yen presented In the Spirit of Manjushri: the Wisdom Teachings of Buddhism, at the Roseland in New York City. Tibet House New York and the Dharma Drum Mountain Buddhist Association sponsored the event, which drew some 2,500 people from all Buddhist traditions, as well as scholars of medicine, comparative religion, psychology, education, and comparative religion from around the world. It was a three-day discourse designed to promote understanding among Chinese, Tibetan, and Western Buddhists. His Holiness presented two-and-a-half days of teaching on Tibetan Buddhism. A dialogue with Venerable Master Sheng Yen, one of the foremost scholars and teachers of Chinese Chan (Zen) Buddhism, followed on the afternoon of the third day. -
Zen Buddhism: Volume 2: a History (Japan) Free
FREE ZEN BUDDHISM: VOLUME 2: A HISTORY (JAPAN) PDF Heinrich Dumoulin | 520 pages | 31 Mar 2006 | World Wisdom Books | 9780941532907 | English | Bloomington, IN, United States Heinrich Dumoulin, S.J. () Though Zen is said to be based on a "special transmission outside scriptures" which "did not stand upon words", [1] the Zen-tradition has a rich doctrinal and textual background. It has been influenced by sutras such as the Lankavatara Sutra[2] [3] the Vimalakirti Sutra[4] [5] [6] the Avatamsaka Sutra[7] and the Lotus Sutra. Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching, including the Platform Sutra[3] [8] lineage charts, collected sayings of Zen-masters, and the koan-literature. Contrary to the popular image, literature does play a role in the Zen-training. UnsuiZen-monks, "are expected to become familiar with the classics of the Zen canon". Nevertheless, Zen is often pictured as anti-intellectual. Zen Buddhism: Volume 2: A History (Japan) use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes. One view was that of jiaowai biechuan"a special transmission outside the teaching". The famous saying "do not establish words and letters", attributed in this period to Bodhidharma, [14]. The Zen tradition, especially Rinzai Zen, aims to give a direct transmission of insight, and stresses the impossibility of giving any positive statement of this insight. Not founded upon words and letters. It lets one see into [one's own true] nature and [thus] attain Buddhahood. An example of this non- dependence on words and scripture in 9th century China is Teshan Tokusan From the Zen perspective, scriptures are nothing but scraps of paper for wiping up filth. -
The Record of Linji
(Continued from front fl ap) EAST ASIAN RELIGION SASAKI the record of translation and appeared contain the type of detailed his- and The Linji lu (Record of Linji) has been “This new edition will be the translation of choice for Western Zen commentary by torical, linguistic, and doctrinal annota- KIRCHNER an essential text of Chinese and Japanese tion that was central to Mrs. Sasaki’s plan. communities, college courses, and all who want to know Ruth Fuller Sasaki Zen Buddhism for nearly a thousand years. that the translation they are reading is faithful to the original. A compilation of sermons, statements, and The materials assembled by Mrs. Sasaki Professional scholars of Buddhism will revel in the sheer edited by acts attributed to the great Chinese Zen and her team are fi nally available in the wealth of information packed into footnotes and bibliographical LINJI master Linji Yixuan (d. 866), it serves as Thomas Yu¯ho¯ Kirchner present edition of The Record of Linji. notes. Unique among translations of Buddhist texts, the footnotes to both an authoritative statement of Zen’s Chinese readings have been changed to basic standpoint and a central source of Pinyin and the translation itself has been the Kirchner edition contain numerous explanations of material for Zen koan practice. Scholars revised in line with subsequent research grammatical constructions. Translators of classical Chinese will study the text for its importance in under- by Iriya Yoshitaka and Yanagida Seizan, immediately recognize the Kirchner edition constitutes a standing both Zen thought and East Asian the scholars who advised Mrs. Sasaki. -
Zen Buddhism: Volume 2: a History (Japan) PDF Book
ZEN BUDDHISM: VOLUME 2: A HISTORY (JAPAN) PDF, EPUB, EBOOK Heinrich Dumoulin | 520 pages | 31 Mar 2006 | World Wisdom Books | 9780941532907 | English | Bloomington, IN, United States Zen Buddhism: Volume 2: A History (Japan) PDF Book Another lOok at Hua-yen Buddhist hermeneutics. Entrance by principle is said to "awaken one to the truth [wu-tsung] in accordance with [scriptural] teaching [chi-chiao]. Westerners do have a preconception of what ought to happen in mystical insight and in the attainment of enlightenment. Browse All Titles. Bookseller Locator. There are no divisions in the totality of reality [ The introduction of Zen in the West has been accompanied by problems which seem to be connected to this "grand saga". Namespaces Article Talk. Main article: Ichibata Yakushi Kyodan. Imakita Kosen Soyen Shaku D. A better editor would have reduced this book's repetition and simplified its chaotic structure. Historical Nine mountain schools. These too became formalised, and as such became a subject of disputes on the right way to teach Zen and the avoidance of dependence on words. Want to Read saving…. Sacred texts. Victor Sogen Hori. Koan practice developed from a literary practice, styling snippets of encounter-dialogue into well-edited stories. New Members. A final Japanese Zen sect that self-identified as descending from the Linji school was the Fuke sect; Fuke Zen was suppressed with the Meiji Restoration in the 19th century and no longer exists. Renowned scholar Alfred Bloom presents the life and teachings of Shinran Shonin, the founder of Shin or Pure Land Buddhism, the most populist form of Buddhism in Japan, drawing extensively on the writings of this influential Japanese religious reformer. -
Dahui Zonggao and Zhang Shangying
Society for Song, Yuan, and Conquest Dynasty Studies Dahui Zonggao and Zhang Shangying: The Importance of a Scholar in the Education of a Song Chan Master Author(s): Miriam Levering Source: Journal of Song-Yuan Studies, No. 30 (2000), pp. 115-139 Published by: Society for Song, Yuan, and Conquest Dynasty Studies Stable URL: http://www.jstor.org/stable/23495825 . Accessed: 12/06/2014 21:21 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Society for Song, Yuan, and Conquest Dynasty Studies is collaborating with JSTOR to digitize, preserve and extend access to Journal of Song-Yuan Studies. http://www.jstor.org This content downloaded from 195.78.108.60 on Thu, 12 Jun 2014 21:21:24 PM All use subject to JSTOR Terms and Conditions Dahui Zonggao and Zhang Shangying: The Importance of a Scholar in the Education of a Song Chan Master Miriam Levering University of Tennessee In 1101 the future Dahui Zonggao 大慧宗呆(1089-1163) aban doned a classical education and decided to become a Buddhist monk.1 Three years later he was ordained. By the time he died in 1163 he had become the preeminent Chan abbot and teacher of the empire. -
Activate Your Self-Nature DNA
Activate Your Self-Nature DNA by Chan Master Guoru Activate Your Self-Nature DNA By Master Guoru Second Edition Published by Chan Grove 198 Fuxing 3rd Road, Beitou District, Taipei City 11248 Taiwan Translator: An-yi Pan Editors: Ernest Heau, Buffe Margaret Laffe Book Cover Photo: Sik Chang Lin Photos: Chiang Ssu-Hsien Originally published in Chinese as 啟動自性 DNA (2010) © Ven. Guoru, 2015 Chan Grove, Taipei, Taiwan All Rights Reserved Printed in Taiwan Layout and Cover Designed by Gateway Visual Creative Co. Ltd. ISBN No. 978 986 89467 7 4 Contents Preface: From Elusiveness to Liberation 1 Acknowledgments 15 Chan: To be Free from Bondage to the Self 21 Siddhartha’s Discovery 31 Everyone Possesses the Self-Nature DNA 39 Everything Begins with the Mind 49 Working Towards a Life of Liberation 59 “Originally There is Not a Thing” is Not True Liberation 67 Every Moment Here and Now is Perfect Revelation 75 Code One: Your Self-Nature is Originally Pure 85 Code Two: Illuminate all Dharmas without Grasping or Rejecting 95 Code Three: Not Estranged from the World 109 Code Four: Investigating Wu 121 Code Five: See the Moon with Your Own Eyes 133 Simultaneously Striking and Shouting 143 Using All Expedient Means 157 Severing Clinging to Establish the Truth 167 After the Barbarians, No Shortage of Salt and Sauce 175 Epilogue: Be No Longer a Confused Person 185 Glossary 191 Soundless Words Carry the Loudest Message 216 V Code Four: Investigating Wu 121 Code Five: See the Moon with Your Own Eyes 133 Simultaneously Striking and Shouting 143 Using All Expedient Means 157 Severing Clinging to Establish the Truth 167 After the Barbarians, No Shortage of Salt and Sauce 175 Epilogue: Be No Longer a Confused Person 185 Glossary 191 Preface: From Elusiveness to Liberation At the age of twelve, I took the vows of a novice under Venera- ble Master Sheng Yen at the Chung-Hwa Institute of Buddhist Culture in Beitou, Taipei. -
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Hsuan-Li Wang All rights reserved ABSTRACT Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Taking Gushan 鼓山 Monastery in Fujian Province as a reference point, this dissertation investigates the formation of the Gushan Chan lineage in Fujian area and its later diffusion process to Taiwan. From the perspective of religion diffusion studies, this dissertation investigates the three stages of this process: 1. the displacement of Caodong 曹洞 Chan center to Fujian in the seventeenth century; 2. Chinese migration bringing Buddhism to Taiwan in the Qing dynasty (1644-1911) and 3. the expansion diffusion activities of the institutions and masters affiliated with this lineage in Taiwan during the Japanese rule (1895-1945), and the new developments of humanistic Buddhism (renjian fojiao 人間佛教) after 1949. In this spreading process of the Gushan Chan lineage, Taiwanese Buddhism has emerged as the bridge between Chinese and Japanese Buddhism because of its unique historical experiences. It is in the expansion diffusion activities of the Gushan Chan lineage in Taiwan that Taiwanese Buddhism has gradually attained autonomy during the Japanese rule, leading to post-war new developments in contemporary humanistic Buddhism. Table of Contents List of Chart, Maps and Tables iii Acknowledgements iv Chapter 1 Introduction 1 1. Research Motives and Goals 2 2. -
Zen and Japanese Culture Free
FREE ZEN AND JAPANESE CULTURE PDF Daisetz T. Suzuki,Richard M. Jaffe | 608 pages | 22 Sep 2010 | Princeton University Press | 9780691144627 | English | New Jersey, United States Influence of Zen Buddhism in Japan - Travelandculture Blog This practice, according to Zen proponents, gives insight into one's true natureor the emptiness of inherent existence, which opens the way to a liberated way of living. With this smile he showed that he had understood the wordless essence of the dharma. Buddhism was introduced to China in the first century CE. He was the 28th Indian patriarch of Zen and the first Chinese patriarch. Buddhism was introduced in Japan in the 8th century CE during the Nara period and the Heian period — This recognition was granted. InEisai traveled to China, whereafter he studied Tendai for twenty years. Zen fit the way of life of the samurai : confronting death without fear, and acting in a spontaneous and intuitive way. During this period the Five Mountain System was established, which institutionalized an influential part of the Rinzai school. In the beginning of the Muromachi period the Gozan system was fully worked out. The Zen and Japanese Culture version contained five temples of both Kyoto and Kamakura. A second tier of the system consisted of Ten Temples. This system was extended throughout Japan, effectively giving control to the central government, which administered this system. Not all Rinzai Zen organisations were under such strict state control. The Rinka monasteries, which were primarily located in rural areas rather than cities, had a greater degree of independence. After a period of war Japan was re-united in the Azuchi—Momoyama period. -
So˘N Master T'oeong So˘Ngch'o˘L's Legacy
So˘n Master T’oeong So˘ngch’o˘l’s Legacy: A Reflection on the Political Background of the Korean Sudden/Gradual Debate Bernard Senécal (So˘ Myo˘ngwo˘n) To reform contemporary Korean Buddhism T’oeong So˘ngch’o˘l proclaimed a return to the Buddha S´a¯kyamuni’s teaching, promoted the sudden/sudden doctrine of awakening to the Middle Path through practice of Keyword Meditation (kanhwaso˘n), and adamantly condemned Pojo Chinul’s (1158-1210) sudden/gradual approach, thus giving rise to the ongoing Korean sudden/gradual debate. Despite So˘ngch’o˘l’s reputation as a world renouncer who steered clear of politics, this essay examines the socio-political underpinnings of his reformation and defines six points of structural resonance between it and the way of the authoritarian state under which it was carried out. Those six points form a constellation suggesting that the famous master’s hermeneutics of Buddhism, i.e. his overall interpretation of the tradition in the second half of the twentieth century, reflect the national as well as the geo-strategic tensions resulting from the division of the Korean peninsula and the Cold War until 1988. Therefore, at the dawn of the 25th anniversary of the ROK’s democratization, when envisaging the future of the Korean peninsula, Korean Buddhism and the worldwide propagation of Keyword Meditation, it is imperative to keep in mind the socio-political context that shaped So˘ngch’o˘l’s approach and continues to inform his legacy. Keywords: Korea, Buddhism, sudden/gradual debate, dictatorship, democratization, So˘ngch’o˘l (1912-1993) Bernard Senécal ([email protected]) is Associate Professor in the Religious Studies Department, Sogang University Seoul Journal of Korean Studies 25, no. -
Inside Book.Indd
Lineage Chart of the Dharma Drum Mountain Line of the Chinese Chan Tradition1 (Revised in 2015 based on the 2010 Founder’s Hall one-year anniversary version from Dharma Drum Mountain) I. Lineage Chart of the Chinese Chan Tradition from the Twenty-eight Indian Lineage Masters to the six Chinese Lineage Masters 祖 Lineage Masters ‒ 1. Mahakashyapa 2. 阿難 Ananda 3. 商那和修 Sanavasa 4. 優波毱多 Upagupta 5. Dhritaka 6. Michaka 7. 婆須密 Vasumitra 8. 佛陀難提 Buddhanandi 9. 伏駄蜜多 Buddhamitra 10. 脅尊者 Parsva 11. 富那夜奢 Punyayasas 12. 馬鳴大士 Bodhisattva Asvaghosa 13. Kapimala 14. 龍樹尊者 Bodhisattva Nagarjuna 15. Kanadeva 16. 羅睺羅多 Rahulata 17. 僧伽難提 Sanghanandi 18. 伽耶舍多 Gayasata (also known as Sanghayasas) 19. 鳩摩羅多 Kumarata 20. 闍夜多 Jayata 2 21. 婆修槃頭 Vasubandhu 22. 摩拏羅 Manura (Manorhita/Manorhata) 23. 鶴勒那 Haklenayasas 24. 師子比丘 Sinha 25. 婆舍斯多 Vasiastia (Vasi-Asita) 26. 不如密多 Punyamitra 27. 般若多羅 Prajnatara 28. 菩提達摩 Bodhidharma (印度第二十八祖中國初祖) (The twenty-eighth Indian lineage master, the first lineage master of Chinese Chan) (d.535) 29. 神光慧可 Shenguang Huike (487-593) 30. 鑑智僧璨 Jianzhi Sengcan (d.606) 31. 雙峰道信 Shuangfeng Daoxin (580-651) 32. 黃梅弘忍 Huangmei Hongren (602-675) 33. 曹溪慧能 Caoxi Huineng (638-713) Note: The above material is based on the entry on the Chan tradition in Mogetsu Shinkyo’s The Dictionary of Buddhism. II. Lineage Chart of Zhigang Weirou (Huikong Shengyen) in the Linji School. 1. 曹溪慧能 Caoxi Huineng (638-713) 2. 南嶽懷讓 Nanyue Huairang (677-744) 3. 馬祖道一 Mazu Daoyi (709-788) 4. 百丈懷海 Baizhang Huaihai (750-814) 5. 黃蘗希運 Huangbo Xiyun (d.850) 6. 臨濟義玄 Linji Yixuan2 (d.866) 7. -
The Formation of the Linji Lu: an Examination of the Guangdeng Lu/Sijia Yulu and Linji Huizhao Chanshi Yulu Versions of the Linji Lu in Historical Context
The Formation of the Linji lu: An Examination of the Guangdeng lu/Sijia yulu and Linji Huizhao Chanshi yulu Versions of the Linji lu in Historical Context Albert Welter I. Introduction The Linji yulu (J. Rinzai goroku), or Discourse Records of Linji (often abbreviated as Linji lu, J. Rinzai roku; Record of Linji) is among the most revered works in the Chan and Zen traditions.1 The most popular version of the text is the one compiled by Yuanjue Zongyan (d.u.) in 1120, over two hundred and fifty years after Linji’s passing. It remains common to read the Record of Linji transparently, as if it contained records of Linji’s actual teachings and activities, eyewitness accounts scribbled down by students and observers, passed down and recorded in a modified form by compilers of later collections of Chan writings. Nothing could be further from the truth. Linji’s reputation as a Chan master, the importance of teachings attributed to him, and the very nature of the teachings themselves, suggest that Linji is the product of a collective Chan consciousness.2 The first mention of Linji occurs in the Zutang ji, compiled in 952, already eighty- six years after Linji’s death in 866. The social and political chaos at the end of the Tang and continuing through the early decades of the tenth century prevented the collection of cultural records, not to mention their survival, and the memory of Linji and his teachings had passed through three or four generations before being recorded. In their first instance, they are not 1 The full title is Zhenzhou Linji Huizhao Chanshi yulu (Discourse Records of Chan Master Huizhao of Linji in Zhenzhou).