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Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton
“What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales. -
The Pāṃsukūlacīvara ! Towards an Anthropology of a Trans-Traditional Buddhist Robe ! ! ! !
! ! ! ! ! ! Faculty of Arts and Philosophy SIMON BULTYNCK ! ! ! ! The Pāṃsukūlacīvara ! Towards an anthropology of a trans-traditional Buddhist robe ! ! ! ! Master’s dissertation submitted to obtain the degree of Master of Asian Languages and Cultures ! 2016 ! ! ! ! ! Supervisor! ! Prof.!dr.!Ann!Heirman! ! ! ! Department!of!Languages!and!Cultures! ! Dean! ! Prof.!dr.!Marc!Boone! Rector! ! Prof.!dr.!Anne!De!Paepe! ! ! ! ! ! ! ! iii! ! ! iv! ! ! ! ! ! ! ! ! ! ! ! ! while striving for death’s army’s rout the ascetic clad in rag-robe clout got from a rubbish heap, shines bright mārasenavighātāya as mail-clad warrior paṃsukūladharo yati in the fight. sannaddhakavaco yuddhe ! khattiyo viya sobhati this robe the world’s great teacher wore, pahāya kāsikādīni leaving rare Kási cloth varavatthāni dhāritaṃ and more; yaṃ lokagarunā ko taṃ of rags from off paṃsukūlaṃ na dhāraye a rubbish heap who would not have tasmā hi attano bhikkhu a robe to keep? paṭiññaṃ samanussaraṃ ! yogācārānukūlamhi minding the words paṃsukūle rato siyāti he did profess ! when he went ! ! into homelessness, ! let him to wear ! such rags delight ! as!one!! ! in!seemly!garb!bedight.*! ! ! ! ! ! ! ! ! ! ! ! v! ! ! ! ! vi! ! Abstract Superlatives in academics are scarce; in humanities they are almost taboo. And yet it is probably fair to say that one of the most significant robes of all Buddhist monastic attire is the pāṃsukūlacīvara. Often poorly translated as ‘robe from the dust-heap’, this trans- tradition monastic type of dress, patched from cast-off rags, has been charged with du- bious symbolism and myth throughout Buddhist literature. This thesis aims to bridge the gap between anthropological and text-critical research on the topic and to further widen both the scope of its study. -
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. -
Deepest Practice, Deepest Wisdom
“A magnificent gift for anyone interested in the deep, clear waters of Zen—its great foundational master coupled with one of its finest modern voices.” —JISHO WARNER, former president of the Soto Zen Buddhist Association FAMOUSLY INSIGHTFUL AND FAMOUSLY COMPLEX, Eihei Dōgen’s writings have been studied and puzzled over for hundreds of years. In Deepest Practice, Deepest Wisdom, Kshō Uchiyama, beloved twentieth-century Zen teacher, addresses himself head-on to unpacking Dōgen’s wisdom from three fascicles (or chapters) of his monumental Shōbōgenzō for a modern audience. The fascicles presented here from Shōbōgenzō, or Treasury of the True Dharma Eye, include “Shoaku Makusa” or “Refraining from Evil,” “Maka Hannya Haramitsu” or “Practicing Deepest Wisdom,” and “Uji” or “Living Time.” Daitsū Tom Wright and Shōhaku Okumura lovingly translate Dōgen’s penetrating words and Uchiyama’s thoughtful commentary on each piece. At turns poetic and funny, always insightful, this is Zen wisdom for the ages. KŌSHŌ UCHIYAMA was a preeminent Japanese Zen master instrumental in bringing Zen to America. The author of over twenty books, including Opening the Hand of Thought and The Zen Teaching of Homeless Kodo, he died in 1998. Contents Introduction by Tom Wright Part I. Practicing Deepest Wisdom 1. Maka Hannya Haramitsu 2. Commentary on “Maka Hannya Haramitsu” Part II. Refraining from Evil 3. Shoaku Makusa 4. Commentary on “Shoaku Makusa” Part III. Living Time 5. Uji 6. Commentary on “Uji” Part IV. Comments by the Translators 7. Connecting “Maka Hannya Haramitsu” to the Pāli Canon by Shōhaku Okumura 8. Looking into Good and Evil in “Shoaku Makusa” by Daitsū Tom Wright 9. -
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. -
Pratica E Illuminazione in Dôgen
ALDO TOLLINI Pratica e illuminazione in Dôgen Traduzione di alcuni capitoli dello Shôbôgenzô PARTE PRIMA INTRODUZIONE A DÔGEN La vita e le opere di Dôgen Dôgen fu uno dei più originali pensatori e dei più importanti riformatori religiosi giapponesi. Conosciuto col nome religioso di Dôgen Kigen o Eihei Dôgen, nel 1227 fondò la scuola Sôtô Zen, una delle più importanti e diffuse scuole buddhiste giapponesi che ancora oggi conta moltissimi seguaci. Fondò il monastero di Eiheiji nella prefettura di Fukui e scrisse lo Shôbôgenzô (1231/1253, il "Tesoro dell’occhio della vera legge"), diventato un classico della tradizione buddhista giapponese. Pur vivendo nel mezzo della confusione della prima parte dell’era Kamakura (1185-1333) egli perseguì con grande determinazione e profondità l’esperienza religiosa buddhista. Nacque a Kyoto da nobile famiglia, forse figlio di Koga Michichika (1149-1202) una figura di primo piano nell'ambito della corte. Rimase orfano da bambino facendo diretta esperienza della realtà dell’impermanenza, che diventerà un concetto chiave del suo pensiero. Entrò nella vita monastica come monaco Tendai nell’Enryakuji sul monte Hiei nei pressi della capitale nel 1213. Dôgen era molto perplesso di fronte al fatto che sebbene l’uomo sia dotato della natura-di-Buddha, debba ugualmente impegnarsi nella disciplina e nella pratica e ricercare l’illuminazione. Con i suoi dubbi irrisolti e colpito dal lassismo dei costumi dei monaci del monte Hiei, Dôgen nel 1214 andò in cerca del maestro Kôin a Onjôji (Miidera) il centro Tendai rivale nella provincia di Ômi. Kôin mandò Dôgen da Eisai, il fondatore della scuola Rinzai e sebbene non sia certo se Dôgen riuscisse a incontrarlo fu molto influenzato da lui. -
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. -
Koans, Part 3: Selections from the Book of Equanimity Page 1 of 27 April 2020 Koans, Part 3: Selections from the Book of Equanim
Koans, part 3: Selections from the Book of Equanimity Page 1 of 27 April 2020 Koans, part 3: Selections from the Book of Equanimity Comment by student t Public Domain, No Copyright The following Zen koans are selected from Shoyo-roku / Book of Serenity / The Book of Equanimity / The Book of Composure / Encouragement (Hermitage) Record by Wanshi Shogaku (Hongzhi Zhengjue) 1091–1157 with Introductions by Bansho Gyoshu (Wansong Xingxiu) 1166-1246. Translated by Sanbo Kyodan Society, 6 September 2014 version (from <https://terebess.hu/zen/shoyo-roku.html>). Introductions are omitted here; see the original for introductions and the complete collection of 100 koans. Preliminary note: Noun = a word that names something (person, animal, place, thing, quality, idea or action). Verb = a word that expresses existence, an act, or occurrence. In the Book of Equanimity, 'is' is the most common verb used in interrogative phrases: what is, when is, where is, who is, how is, is this, are you and are there. Is (be, am, are, was, were) = to equal in meaning, to have identity with, to have objective existence, to live, to take place. The ‘is’ interrogatives used by monks and students usually pertain to noun(1) equivalent to noun(2). The ‘equivalent’ question focus on nouns. Whereas, Zen teachers’ reply usually focus on verb: ‘is’ as an expression of existence, this, thus, now, to be, be here now, be in the moment, this moment, just simply be. At times, a Zen teacher demonstrates ‘is’ by raising a fist, or hold up a whisk, staff or bamboo stick. The difference between the equivalent-is (focusing on nouns) and existence-is (focusing on verb) points to 2 different spiritual paths: (1) ‘the path of salvation’, to finds salvation through noun: person (savior), place (paradise), thing (sacred object), or idea (knowledge, data, fact, gospel, information, law, scripture, sutra); and (2) ‘the path of being‘, to be, be here now, be in the moment, be at one with all things. -
How Poetry Became Meditation in Late-Ninth-Century China
how poetry became meditation Asia Major (2019) 3d ser. Vol. 32.2: 113-151 thomas j. mazanec How Poetry Became Meditation in Late-Ninth-Century China abstract: In late-ninth-century China, poetry and meditation became equated — not just meta- phorically, but as two equally valid means of achieving stillness and insight. This article discusses how several strands in literary and Buddhist discourses fed into an assertion about such a unity by the poet-monk Qiji 齊己 (864–937?). One strand was the aesthetic of kuyin 苦吟 (“bitter intoning”), which involved intense devotion to poetry to the point of suffering. At stake too was the poet as “fashioner” — one who helps make and shape a microcosm that mirrors the impersonal natural forces of the macrocosm. Jia Dao 賈島 (779–843) was crucial in popularizing this sense of kuyin. Concurrently, an older layer of the literary-theoretical tradition, which saw the poet’s spirit as roaming the cosmos, was also given new life in late Tang and mixed with kuyin and Buddhist meditation. This led to the assertion that poetry and meditation were two gates to the same goal, with Qiji and others turning poetry writing into the pursuit of enlightenment. keywords: Buddhism, meditation, poetry, Tang dynasty ometime in the early-tenth century, not long after the great Tang S dynasty 唐 (618–907) collapsed and the land fell under the control of regional strongmen, a Buddhist monk named Qichan 棲蟾 wrote a poem to another monk. The first line reads: “Poetry is meditation for Confucians 詩為儒者禪.”1 The line makes a curious claim: the practice Thomas Mazanec, Dept. -
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Advances in Social Science, Education and Humanities Research, volume 356 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019) The Sectarian Characteristics of Rinzai-Zen Songgu Poetry in the Song Dynasty* Benta Hou Jinan University Guangzhou, China Abstract—The number of Rinzai-Zen Songgu poems in the Master in the Song Dynasty. They have successively created Song Dynasty is very large, which aslo shows remarkable the "one hundred Songgu", including Yunmen Zen Master sectarian characteristics. On the one hand, Rinzai-Zen Masters Xuedou Chongxian ( 雪窦重显), Caodong Zen Master are good at using metaphors, and most of their ancestor Tiantong Zhengjue ( 天 童 正 觉 ), and Rinzai-Zen Master metaphors, self-nature metaphors and illustration metaphors Xutang Zhiyu (虚堂智愚) and so on. The creation of the Zen in the Songgu poetry are special metaphors belonging to Master of the Rinzai-Zen was always the main force of the Rinzai-Zen. On the other hand, the methods that regarding Songgu poetry in the Song Dynasty. According to my depreciation as praise, being uninhibited and violent style statistics, there are more than 5,000 Rinzai-Zen Songgu features and the use of predecessors' overbearing verses are all poetry in the Song Dynasty with more than 300 authors; direct presentation of the inarguable and lively spiritual appearance of Rinzai-Zen. there were seven authors who had more than 100 Songgu works, including Shanzhao (善昭), Shouduan (守端), Huiqin Keywords—Rinzai-Zen; Songgu poetry; metaphor system; (慧勤), Keqin (克勤), Shigui (士珪), Zonggao (宗杲) and regarding depreciation as praise; uninhibited and violent style Zhiyu (智愚). -
Readings of Dōgen's Treasury of the True Dharma
Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics Volume 28, 2021 Readings of Dōgen’s Treasury of the True Dharma Eye Reviewed by Zuzana Kubovčáková Masaryk University [email protected] Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected] A Review of Readings of Dōgen’s Treasury of the True Dharma Eye Zuzana Kubovčáková 1 Readings of Dōgen’s Treasury of the True Dharma Eye. By Steven Heine. New York: Columbia University Press, 2020, 312 pp., ISBN 978-0-231-18229-4 (paperback), $35.00. For those acquainted with the scholarship of Steven Heine, Readings of Dōgen’s Treasury of the True Dharma Eye comes as another of several of his outstanding volumes on the Japanese Zen master Dōgen 道元 (1200-1253) and the Zen tradition of the Sōtō school. As one of the leading figures in Dōgen studies cooperating widely across the field with both Japanese and Western scholars, Heine has in this recent publication aimed for the mas- terwork of Dōgen, the Treasury of the True Dharma Eye, or Shōbōgenzō 正法 眼蔵 in Japanese. Dōgen’s Treasury of the True Dharma Eye is a compilation of informal sermons-turned-essays, intended for his disciples and the community, that are largely based on citations of Chinese masters and passages from kōan collections. -
Gongan Collections I 公案集公案集 Gongangongan Collectionscollections I I Juhn Y
7-1 COLLECTED WORKS OF KOREAN BUDDHISM 7-1 GONGAN COLLECTIONS I COLLECTIONS GONGAN 公案集公案集 GONGANGONGAN COLLECTIONSCOLLECTIONS I I JUHN Y. AHN JUHN Y. (EDITOR) JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I Collected Works of Korean Buddhism, Vol. 7-1 Gongan Collections I Edited by John Jorgensen Translated by Juhn Y. Ahn Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-10-2 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I EDITED BY JOHN JORGENSEN TRANSLATED AND ANNOTATED BY JUHN Y. AHN i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. Buddhism has always taught that the world is inherently unstable and its teachings are rooted in the perception of the three marks that govern all conditioned existence: impermanence, suffering, and non-self.