The Launch of the Kyoto Zen Temple Tour Navigation Service for Rinzai and Obaku School
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Reflections on Zen and Ethics Jan Van Bragt Introduction Quite a Few
Reflections on Zen and Ethics1 Jan Van Bragt Introduction Quite a few years ago already, the fast-growing Zen world in the United States was shocked by the news of scandals discovered in some U.S. Zen halls, sexual and financial abuses committed by Zen Masters. I have forgotten all the details already, but the facts confronted us all with an intriguing question, namely: How is it possible that Zen Masters (Rôshis) – people who are supposed to be enlightened – commit such unethical, immoral acts? From the Zen world two. rather contradictory, answers were soon heard. One, (the answer explicitly voiced by Abe Masao): “A Zen Master who commits such acts proves thereby that he is not enlightened.” The presupposition here seems to be that transcendental wisdom is intrinsically linked to morality and directs the subject to spontaneously lead a highly ethical life. – The problem here is only that doubt is thrown at the system of attestation of the enlightenment of the disciple by the master (inka). The second answer is rather the opposite of the first: “Enlightenment has nothing to do with ethics,” and further: “Zen has nothing to do with ethics.” I must confess that I never heard this answer explicitly formulated, in all its definiteness, by any of my Zen friends. The nearest thing I ever heard directly was a statement made, at the 1991 meeting of the Japan Society for Buddhist-Christian Studies, by Nishimura Eshin, presently president of Hanazono University at Kyoto: “Zen has nothing to do with social engagement.” For the sake of possible later -
ZEN at WAR War and Peace Library SERIES EDITOR: MARK SELDEN
ZEN AT WAR War and Peace Library SERIES EDITOR: MARK SELDEN Drugs, Oil, and War: The United States in Afghanistan, Colombia, and Indochina BY PETER DALE SCOTT War and State Terrorism: The United States, Japan, and the Asia-Pacific in the Long Twentieth Century EDITED BY MARK SELDEN AND ALVIN Y. So Bitter Flowers, Sweet Flowers: East Timor, Indonesia, and the World Community EDITED BY RICHARD TANTER, MARK SELDEN, AND STEPHEN R. SHALOM Politics and the Past: On Repairing Historical Injustices EDITED BY JOHN TORPEY Biological Warfare and Disarmament: New Problems/New Perspectives EDITED BY SUSAN WRIGHT BRIAN DAIZEN VICTORIA ZEN AT WAR Second Edition ROWMAN & LITTLEFIELD PUBLISHERS, INC. Lanham • Boulder • New York • Toronto • Oxford ROWMAN & LITTLEFIELD PUBLISHERS, INC. Published in the United States of America by Rowman & Littlefield Publishers, Inc. A wholly owned subsidiary of The Rowman & Littlefield Publishing Group, Inc. 4501 Forbes Boulevard, Suite 200, Lanham, Maryland 20706 www.rowmanlittlefield.com P.O. Box 317, Oxford OX2 9RU, UK Copyright © 2006 by Rowman & Littlefield Publishers, Inc. Cover image: Zen monks at Eiheiji, one of the two head monasteries of the Sōtō Zen sect, undergoing mandatory military training shortly after the passage of the National Mobilization Law in March 1938. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. British Library Cataloguing in Publication Information Available Library of Congress Cataloging-in-Publication Data Victoria, Brian Daizen, 1939– Zen at war / Brian Daizen Victoria.—2nd ed. -
Zenwest Chant Book
Chant Book TABLE OF CONTENTS Morning Service Atta Dipa..........................................................4 Vandana...........................................................4 Tisarana............................................................5 Purification.......................................................5 Opening this Dharma.......................................5 Heart of Perfect Wisdom Sutra........................6 Dharani of Removing Disaster..........................8 Shakyamuni Dedication...................................9 Dharani of the Great Compassionate One.....10 Ancestor Dedication (Short) ..........................12 Offering to the Hungry Ghosts.......................14 Hungry Ghosts Dedication.............................17 Dharani of Temple Protection........................18 Temple Dedication.........................................20 Torei Zenji’s Bodhisattva’s Vow......................22 Four Bodhisattva Vows..................................24 2 Dharma Talk Dharani of the Great Compassionate One.....10 Dharma Talk Dedication.................................26 Hakuin’s Song of Zazen..................................28 Afternoon Service Affirming Faith Mind......................................30 The Verse of Priest Daiei................................36 Ancestor Dedication (Long) ...........................38 Evening Service Heart of Perfect Wisdom Sutra........................6 Final Instruction of Daito Kokushi..................42 Closing Dedication..........................................44 Namu -
Wind Bell He Spent Time with Suzuki-Roshi Gathering Material for a Wind Bell About His Life and Practice in Japan As a Boy and a Man Before Coming Co America
4, .. ,_ PURLICATl0"4 Of· Zf 'Cl.N f ER VO LU~IE XI. 1972 Ocean Wind Zendo Gate, gate, paragate, parasamgate! Bodhi! Svaha! Go,ne, gone, gone beyond, beyond beyond! Bodhi! Svaha! ' 3 Our teacher is gone. Nothing can express our feeling for Suzuki-roshi except the complete continuation of his teaching. We continue his existence. in the light of his mind and spirit as our own and Buddha's mind and spirit. He made clear that the Other Shore is here. This time includes past, present and future, our existence, his existence, Buddha's time. It was and is true for Suzuki-roshi. We are him and he is us. He expressed this in teaching us by going away. Gone, gone co the Other Shore! Beyond the Other Shore! Bodhil Svaha! Cyate gyate hara gyate liara so gyate! Boji! Sowaka! 4 JN A LEITER that went out to some of you from Yvonne Rand, President of Zen Center, she wrote: "Suzuki-roshi died early in the morning, Saturday, December 4, 1971 just after the sounding of the opening bell of the five-day sesshin commemorating Buddha's Enlightenment. He left us very gently and calmly. And he left Zen Center very carefully, teaching us in everything he did. There is almost no sense of his being gone, for he continues to live clearly in the practice and community that were his life work. His last appearance in public was on November 21 at the ceremony to install Richard Baker-roshi as his successor, according to his long-standing plan. -
Yamada Mumon (1900-1988)
1 Yamada Mumon (1900-1988) A flower in the heart Tokyo, Kodansha International [1977] UN FIORE NEL CUORE (I-II parte) traduzione di Luciano Dallapè – novembre 2013 (Scaramuccia 1979) 2 UN FIORE NEL CUORE PREFAZIONE Il Reverendo Mumon Yamada è un monaco zen ed è uno degli uomini veramente rappresentativi del Giappone di oggi. Naturalmente, essendo un monaco zen, non ha moglie, non ha figli, non ha casa e non ha proprietà. Però ha molti seguaci e gli introiti che riceve dai libri che ha scritto e dai discorsi che tiene, sono considerevoli, ma li dona con generosità, per esempio a istituzioni come l’Università Hanazono di cui è stato a lungo il presidente. Lo conosco da oltre dieci anni e l’impressione che ho sempre avuto di lui, in tutti questi anni, è quella di un uomo la cui presenza è permeata da un’aria pura e santa. Il fatto è che, dove c’è un monaco, ci dovrebbe sempre essere aria pura intorno, ma invece ben pochi monaci riescono a farcela sentire con la loro presenza. Il Reverendo Yamada è uno di quei rari monaci dalla cui presenza emana un senso di vera santità e, nel suo caso, quest’aria assomiglia a una balsamica brezza primaverile. Alcuni monaci zen ci ricordano più un austero vento autunnale, mentre lo zen praticato dal Reverendo Yamada, per quanto severo con se stesso, possiede il calore che ci ricorda costantemente del Sole che brilla in alto. Egli ha una grande ammirazione per lo zen praticato dal famoso maestro Hakuin (1685 – 1768) e, come Hakuin, da giovane ha sofferto di tubercolosi. -
Omori Sogen the Art of a Zen Master
Omori Sogen The Art of a Zen Master Omori Roshi and the ogane (large temple bell) at Daihonzan Chozen-ji, Honolulu, 1982. Omori Sogen The Art of a Zen Master Hosokawa Dogen First published in 1999 by Kegan Paul International This edition first published in 2011 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © The Institute of Zen Studies 1999 All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 10: 0–7103–0588–5 (hbk) ISBN 13: 978–0–7103–0588–6 (hbk) Publisher’s Note The publisher has gone to great lengths to ensure the quality of this reprint but points out that some imperfections in the original copies may be apparent. The publisher has made every effort to contact original copyright holders and would welcome correspondence from those they have been unable to trace. Dedicated to my parents Contents Acknowledgements Introduction Part I - The Life of Omori Sogen Chapter 1 Shugyo: 1904–1934 Chapter 2 Renma: 1934–1945 Chapter 3 Gogo no Shugyo: 1945–1994 Part II - The Three Ways Chapter 4 Zen and Budo Chapter 5 Practical Zen Chapter 6 Teisho: The World of the Absolute Present Chapter 7 Zen and the Fine Arts Appendices Books by Omori Sogen Endnotes Index Acknowledgments Many people helped me to write this book, and I would like to thank them all. -
DHARMA WORLD Vol3'
Cover photo: On March 5, Rissho Kosei May/June 2005 kai celebrated its 67th anniversary with a VoL3' ceremony in Fumon Hall in the organiza DHARMA WORLD tion's headquarters complex in Tokyo. Some 4,800 members took part in the For Living Buddhism and Interfaith Dialogue event, which was relayed by satellite TV to all branches throughout Japan, where simi lar ceremonies were held simultaneously. CONTENTS In Fumon Hall, forty members from young women's groups offered lighted candles and flowers. Photo: Yoshikazu Takekawa From the Advisor's Desk Reflections on the Thirtieth Anniversary of the Donate-a-Meal Campaign by Kinjiro Niwano 3 Essays Healing Our Suffering World by Cheng Yen 7 The Benefits of Haza Karma and Character: Fatalism or Free Will? DHARMA WORLD presents Buddhism as a Counseling Sessions 4 by I. Loganathan 17 practical living religion and promotes in terreligious dialogue for world peace. It The Emerging Euroyana by Michael Fuss 19 espouses views that emphasize the dignity The Real Purpose of Prayer by Kinzo Takemura 30 of life, seeks to rediscover our inner na ture and bring our lives more in accord with it, and investigates causes of human Reflections suffering. It tries to show how religious The Benefits of Hoza Counseling Sessions principles help solve problems in daily life by Nichiko Niwano 4 and how the least application of such The Precept Against Killing and principles has wholesome effects on the Acting Against Violence by Nikkyo Niwano 42 world around us. It seeks to demonstrate are fundamental to all reli truths that Healing Our Suffering World 7 gions, truths on which all people can act. -
Western Buddhist Teachers
Research Article Journal of Global Buddhism 2 (2001): 123 - 138 Western Buddhist Teachers By Andrew Rawlinson formerly Lecturer in Buddhism University of Lancaster, England [email protected] Copyright Notes Digitial copies of this work may be made and distributed provided no charge is made and no alteration ismade 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 enquries to [email protected] http://jgb.la.psu.edu Journal of Global Buddhsim 123 ISSN 1527-6457 R e s e a r c h A r t i c l e Western Buddhist Teachers By Andrew Rawlinson formerly Lecturer in Buddhism University of Lancaster, England [email protected] Introduction The West contains more kinds of Buddhism than has ever existed in any other place. The reason for this is simple: the West discovered Buddhism (and in fact all Eastern traditions) at a time when modern communications and transport effectively made the West a single entity. Previously, Buddhism (and all Eastern traditions) had developed in relative isolation from each other. In principle, there is no reason why we could not find every Buddhist tradition in Tokyo, or Bangkok. But we do not. And again the reason is simple: Eastern Buddhist traditions were not looking outside themselves for a different kind of Buddhism. The West, on the other hand, was prepared to try anything. So the West is the only "open" direction that Eastern traditions can take. But when they do, they are inevitably subjected to the Western way of doing things: crossing boundaries and redefining them. -
Review of Zen War Stories
Journal of Buddhist Ethics ISSN 1076-9005 http://jbe.gold.ac.uk/ Review of Zen War Stories David Loy Professor Faculty of International Studies Bunkyo University Chigasaki, Japan Email: [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] Review of Zen War Stories David Loy Zen War Stories Brian Daizen Victoria. London and New York Routledge- Curzon, 2003. Pp. 268+xviii. Paperback. ISBN: 0700715800. Zen War Stories is a sequel to Victoria’s Zen at War (1997), which ex- plored the relationship between institutional Buddhism (especially Zen) and Japanese militarism before and during World War II. The first book discom- fited many Western students of Zen by showing how almost all Japanese Zen masters and institutions had been fervent supporters of colonialism and the Pacific War. This book supplements the earlier one. There are actually not many battlefield tales, as Victoria acknowledges in the preface, but the additional historical material he has dug up is almost as important and uncomfortable for Western Buddhists. Chapter One summarizes an interview with Nakajima Genj¯o(1915-2000), who had retired as head of the Hakuin branch of Rinzai Zen. After an early kensh¯o or enlightenment experience, he voluntarily enlisted in the Imperial Navy at age 21 and served for ten years. -
De Quelque Difficultes Majeures Dans La Reception Du Zen Rinzai En France
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Hosei University Repository De quelque difficultes majeures dans la reception du Zen Rinzai en France 著者 Jordy Philippe 出版者 法政大学国際文化学部 journal or 異文化. 論文編 publication title volume 11 page range 7-37 year 2010-04-01 URL http://hdl.handle.net/10114/5143 Hosei University Repository De quelques difficultés majeures dans la réception du Zen Rinzai en France フランスにおける臨済宗の受容過程での課題 par Philippe Jordy Depuis l’Antiquité gréco-romaine et malgré le miracle d’une tradition gréco-bouddhique longue de plusieurs siècles (empire Kouchan, Gandhâra, etc.), la réception du bouddhisme en Occident ne s’est jamais faite de manière progressive ni même relativement linéaire, mais par fragments, transmis et réinterprétés par divers mouvements de la pensée européenne, au gré des enjeux et débats internes propres à cette pensée : mouvement romantique ; philosophes étayant en partie leur système philosophique sur le bouddhisme, tels Schopenhauer (1788–1860) ou Nietzsche (1844–1900) ; mouvement théosophique, etc. Ce processus de reconnaissance fragmentaire et détournée a donc engendré nombre d’erreurs d’interprétation qui perdurent, malgré la multiplication des études savantes à partir de la deuxième partie du 19e siècle (pour la critique de ces erreurs, voir Frédéric Lenoir, La rencontre du bouddhisme et de l’Occident). A fortiori, la réception du bouddhisme Zen, spécifiquement du Zen Rinzai, n’a été que très tardivement initiée, d’abord essentiellement sur le plan de la connaissance -
Imperial-Way
BUDDHISM/ZEN PHILOSOPHY/JAPANESE HISTORY (Continued from front flap) IMPERIAL-WAY ZEN IMPERIAL-WAY Of related The Record of Linji his own argument that Imperial-Way Zen interest Translation and commentary by Ruth Fuller Sasaki During the first half of the twentieth centu- can best be understood as a modern instance Edited by Thomas Yūhō Kirchner ry, Zen Buddhist leaders contributed active- 2008, 520 pages of Buddhism’s traditional role as protector ly to Japanese imperialism, giving rise to Cloth ISBN: 978-0-8248-2821-9 of the realm. Turning to postwar Japan, Ives what has been termed “Imperial-Way Zen” examines the extent to which Zen leaders “This new edition will be the translation of choice for Western Zen communities, (Kōdō Zen). Its foremost critic was priest, have reflected on their wartime political college courses, and all who want to know that the translation they are reading is professor, and activist Ichikawa Hakugen stances and started to construct a critical faithful to the original. Professional scholars of Buddhism will revel in the sheer (1902–1986), who spent the decades follow- wealth of information packed into footnotes and bibliographical notes. Unique Zen social ethic. Finally, he considers the ing Japan’s surrender almost single-hand- among translations of Buddhist texts, the footnotes to the Kirchner edition con- resources Zen might offer its contemporary tain numerous explanations of grammatical constructions. Translators of classi- edly chronicling Zen’s support of Japan’s leaders as they pursue what they themselves cal Chinese will immediately recognize the Kirchner edition constitutes a small imperialist regime and pressing the issue have identified as a pressing task: ensuring handbook of classical and colloquial Chinese grammar. -
Nishida Kitaro Memorial Issue
THE EASTERN BUDDHIST NEW SERIES Vol. XXVIII No. 2 Autumn 1995 NISHIDA KITARO MEMORIAL ISSUE THE EASTERN BUDDHIST SOCIETY EDITORIAL BOARD Abe Masao Nagao G adj in Bando Shojun Nagasaki Hojun Richard DeMartino Okamura Mihoko Dennis Hirota Sato Taira William R. LaFleur Tada Minoru Norman Waddell ADVISORY BOARD J. W. de Jong, The Australian National University Kurube Teruo, Otani University SECRETARIAL STAFF Dan Yukie W. S. Yokoyama Contributions, notes, exchanges, business correspondence, and books for review should be addressed to The Eastern Buddhist Society, Otani University, Ko- yama, Kita-ku, Kyoto 603, Japan. - Published twice a year by The Eastern Buddhist Society. INJAPAN ABROAD Annual Subscription Rate 3,000 yen US$ 3>.oo or equivalent Single copy 1,500 yen US$ 12.50 h Subscribers in North America and Europe should send their subscriptions and orders for back numbers to Scholars Press, P.O Box 15399. Atlanta, Georgia 30333-0399- Checks should be made payable to Scholars Press. Other payments from abroad should be remitted either by Mail Transfer, to Acct. No. 4414722, The Eastern Buddhist Society, and addressed to the Mitsubishi Bank Ltd., Shijo Karasurna, Kyoto, Japan, or by Postal Transfer (where available), to Acct. No. 01040*9-4161, Kyoto, Japan. If payment is made by check or Internationa] Money Order (in favor of The Eastern Buddhist Society, Otani Univ., Kita-ku, Kyoto), a five dollar (US) handling charge will be required. Payment in Japan should be made by furikae (postal transfer) to Acct. No. 01040-9-4161. Copyright 1995 by The Eastern Buddhist Society Kyoto, Japan All rights reserved.