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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. -
A Beginner's Guide to Meditation
ABOUT THE BOOK As countless meditators have learned firsthand, meditation practice can positively transform the way we see and experience our lives. This practical, accessible guide to the fundamentals of Buddhist meditation introduces you to the practice, explains how it is approached in the main schools of Buddhism, and offers advice and inspiration from Buddhism’s most renowned and effective meditation teachers, including Pema Chödrön, Thich Nhat Hanh, the Fourteenth Dalai Lama, Sharon Salzberg, Norman Fischer, Ajahn Chah, Chögyam Trungpa Rinpoche, Shunryu Suzuki Roshi, Sylvia Boorstein, Noah Levine, Judy Lief, and many others. Topics include how to build excitement and energy to start a meditation routine and keep it going, setting up a meditation space, working with and through boredom, what to look for when seeking others to meditate with, how to know when it’s time to try doing a formal meditation retreat, how to bring the practice “off the cushion” with walking meditation and other practices, and much more. ROD MEADE SPERRY is an editor and writer for the Shambhala Sun magazine. Sign up to receive news and special offers from Shambhala Publications. Or visit us online to sign up at shambhala.com/eshambhala. A BEGINNER’S GUIDE TO Meditation Practical Advice and Inspiration from Contemporary Buddhist Teachers Edited by Rod Meade Sperry and the Editors of the Shambhala Sun SHAMBHALA Boston & London 2014 Shambhala Publications, Inc. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com © 2014 by Shambhala Sun Cover art: André Slob Cover design: Liza Matthews All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. -
Buddhist Studies
Journal of the International Association of Buddhist Studies Volume 24 • Number 1 • 2001 MINORUHARA In memoriam J.W. de Jong 1 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism 7 NADINE OWEN Constructing Another Perspective for Ajanta's Fifth-Century Excavations 27 PETER VERHAGEN Studies in Indo-Tibetan Buddhist Hermeneutics (1) Issues of Interpretation and Translation in the Minor Works of Si-tu Pan-chen Chos-kyi-'byun-gnas (16997-1774) 61 GLENN WALLIS The Buddha's Remains: mantra in the ManjusrTmulakalpa 89 BOOK REVIEW by ULRICH PAGEL Heinz Bechert [et al.]: Der Buddhismus I: Der Indische Buddhismus und seine Verzweigungen 127 Treasurer's Report 2000 135 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism* Hu Shi asserts that "Chinese" Chan proper first took on complete shape in the Hongzhou school.1 This assertion has been generally accepted, and the Hongzhou school is regarded as the beginning of "classical" or "golden-age" Chan. However, when discussing exactly what marks the beginning of this new type of Chan, or in other words, what kind of reformation Mazu Daoyi JSffill-- (709-88) brought to the Chan tradition, there have been quite different explanations. YANAGIDA Seizan |7PEBIIll[ posits that the m6st salient characteristic of the Hong zhou school is that it is a Chan of everyday life and a religion of humanity.2 IRIYA Yoshitaka A^ilfij regards the ideas, "function is identical with [Buddha-]nature" and "daily activities are wonderful functions," as the core of Daoyi's teaching.3 John McRAE assumes that "encounter dialogue" distinguishes the "classical" Chan of Mazu from the "pre-classical" Chan of the Northern, early Southern, and Niutou schools.4 Bernard FAURE takes the disappearance of one-practice samadhi (yixing sanmei — ffzLW) as "an indicator of the 'epistemologi- cal split' that opened between early Chan and the 'classical' Chan of the * I thank Professors Paul W. -
Buddhist Modernism and the Rhetoric of Meditative Experience*
BUDDHIST MODERNISM AND THE RHETORIC OF MEDITATIVE EXPERIENCE* ROBERT H. SHARF What we can 't say we can't say and we can't whistle either. Frank Ramsey Summary The category "experience" has played a cardinal role in modern studies of Bud- dhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassana meditation, and these reforms were pro- foundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority. -
A Geographic History of Song-Dynasty Chan Buddhism: the Decline of the Yunmen Lineage
decline of the yunmen lineage Asia Major (2019) 3d ser. Vol. 32.1: 113-60 jason protass A Geographic History of Song-Dynasty Chan Buddhism: The Decline of the Yunmen Lineage abstract: For a century during China’s Northern Song era, the Yunmen Chan lineage, one of several such regional networks, rose to dominance in the east and north and then abruptly disappeared. Whereas others suggested the decline was caused by a doctri- nal problem, this essay argues that the geopolitics of the Song–Jin wars were the pri- mary cause. The argument builds upon a dataset of Chan abbots gleaned from Flame Records. A chronological series of maps shows that Chan lineages were regionally based. Moreover, Song-era writers knew of regional differences among Chan lin- eages and suggested that regionalism was part of Chan identity: this corroborates my assertion. The essay turns to local gazetteers and early-Southern Song texts that re- cord the impacts of the Song–Jin wars on monasteries in regions associated with the Yunmen lineage. Finally, I consider reasons why the few Yunmen monks who sur- vived into the Southern Song did not reconstitute their lineage, and discuss a small group of Yunmen monks who endured in north China under Jin and Yuan control. keywords: Chan, Buddhism, geographic history, mapping, spatial data n 1101, the recently installed emperor Huizong 徽宗 (r. 1100–1126) I authored a preface for a new collection of Chan 禪 religious biogra- phies, Record of the Continuation of the Flame of the Jianzhong Jingguo Era (Jianzhong Jingguo xudeng lu 建中靖國續燈錄, hereafter Continuation of the Flame).1 The emperor praised the old “five [Chan] lineages, each ex- celling in a family style 五宗各擅家風,” a semimythical system promul- gated by the Chan tradition itself to assert a shared identity among the ramifying branches of master-disciple relationships. -
Critical Sermons of the Zen Tradition Dr Hisamatsu Shin’Ichi, at Age 87
Critical Sermons of the Zen Tradition Dr Hisamatsu Shin’ichi, at age 87. Photograph taken by the late Professor Hy¯od¯o Sh¯on¯osuke in 1976, at Dr Hisamatsu’s residence in Gifu. Critical Sermons of the Zen Tradition Hisamatsu’s Talks on Linji translated and edited by Christopher Ives and Tokiwa Gishin © Editorial matter and selection © Christopher Ives and Tokiwa Gishin Chapters 1–22 © Palgrave Macmillan Ltd. Softcover reprint of the hardcover 1st edition 2002 978-0-333-96271-8 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No paragraph of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, 90 Tottenham Court Road, London W1T 4LP. Any person who does any unauthorised act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The authors have asserted their rights to be identified as the authors of this work in accordance with the Copyright, Designs and Patents Act 1988. First published 2002 by PALGRAVE MACMILLAN Houndmills, Basingstoke, Hampshire RG21 6XS and 175 Fifth Avenue, New York, N.Y. 10010 Companies and representatives throughout the world PALGRAVE MACMILLAN is the global academic imprint of the Palgrave Macmillan division of St. Martin’s Press, LLC and of Palgrave Macmillan Ltd. Macmillan® is a registered trademark in the United States, United Kingdom and other countries. -
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. -
06 Session5.Pdf
The 1st World Humanities Forum Proceedings Session 5 Organizers’ Parallel Session A. UNESCO: Towards a New Humanism B. MEST/NRF: Renaissance of Humanities in Korea C. Busan Metropolitan City: Humanities for Locality The 1st World Humanities Forum Proceedings Organizers’ Parallel Session A. UNESCO: Towards a New Humanism 1. Age of Abundance / Alphonso Lingis (Pennsylvania State University) 2. Subjectivity and Solidarity – a Rebirth of Humanism / In Suk Cha (Seoul National University) 3. Reconstructing Humanism / John Crowley (UNESCO) 4. Transversality, Ecopiety, and the Future of Humanity / Hwa Yol Jung (Moravian College) Session 5 Session The Age of Abundance Alphonso Lingis Pennsylvania State University What immense and growing abundance of commodities we see about us, the result of extraordinary technological advances in industry driven by information and communications technologies! Manufacture has acquired new and advanced materials, and daily contrives new inventions and devises new products. Biotechnology is increasing food production with genetically altered plants and animals, and soon, meat not taken from butchered animals but grown from stem cells. Production is no longer bounded by the limitations of human labor; electrical and nuclear energy power the machines and robots shape materials and assemble cars, jet airplanes, computers, and soon everything. Nanotechnology is beginning to assemble molecules atom by atom, on the way to manufacture computer circuitry out of sand, gold out of lead, even living cells out of atoms. We see ourselves beginning an essentially new kind of human existence, acquiring a new nature— postevolutionary, transhuman. We are awed, fascinated, but also bewildered by the prospect with an abundance beyond all our needs and desires; how shall we deal with it? We are watching extraordinary advances in biotechnology, which promise not only to cure and prevent diseases and correct defects, but, with pharmaceuticals, gene therapy and nanotechnology, to endow our bodies and our minds with greater and also new capacities. -
Chan Teachings of Huineng
Chan Teachings of Huineng Buddhism in Every Step B1 Venerable Master Hsing Yun © 2014 Fo Guang Shan International Translation Center All rights reserved. Written by Venerable Master Hsing Yun Translated by the Fo Guang Shan International Translation Center Edited and proofread by Venerable Yi Chao, Jonathan Ko, and John Gill Table of Contents I. The Sixth Patriarch’s Platform Sutra 1 II. An Introduction to Chan 6 III. Teaching Methods of the Chan School 12 Chan Teachings of Huineng I. The Sixth Patriarch’s Platform Sutra Who was Huineng? The Sixth Patriarch’s Platform Sutra, often simpli- fied into the Platform Sutra, is a sacred text of the Chan, or meditation, School. Though of particular importance to the Chan School, the sutra’s influ- ence extends to many other Buddhist schools. It is also considered one of the finest works of Chinese literature. The Platform Sutra is a collection of Dharma talks given by Venerable Huineng, the Sixth Patriarch of the Chan School of Buddhism. Huineng’s fasci- nating life is something of a legend in itself. Though the Sixth Patriarch was said to be an illiterate wood- cutter, due to his store of merit from previous lives and his quick grasp of the Dharma, he quickly 1 achieved enlightenment under the guidance of the Fifth Patriarch and became a great master. His influ- ence can still be felt today. I would, however, like to take this opportunity to state that the Sixth Patriarch was far from illiter- ate. On the contrary, he was an extremely well read, and had profound insights regarding many Buddhist sutras.