Master's Letter to Dharma Protectors and Friends -- 2009
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Academic Catalog Cover Placeholder 2020- 2021
ACADEMIC CATALOG COVER PLACEHOLDER 2020- 2021 2020 • 2021 Fall 2020, Spring 2021, Summer 2021 ACADEMIC CATALOG University of the West has made every effort to ensure the information in this catalog and other published materials is accurate. University of the West reserves the right to change policies, tuition, fees, and other information in this catalog, with prior approval from the WASC Senior College and University Commission (WSCUC) where applicable. University of the West strives to inform students and stakeholders of changes in a timely fashion, but reserves the right to make changes without notice. University of the West is a private, non-profit, WSCUC-accredited campus founded by and affiliated with the Taiwan-based Buddhist order of Fo Guang Shan. The University of the West name, abstract lotus logo, and calligraphic logo are copyrighted to the university. Additional information is available at our website, www.uwest.edu. University of the West does not discriminate on the basis of sex, gender, age, race, color, religion, status as a veteran, physical disability, sexual orientation, gender identity, and/or national and ethnic origin in its educational programs, student activities, 1409 Walnut Grove Avenue, Rosemead, CA 91770 employment, or admission policies, in the administration of its scholarship and loan programs, or in any other school- Telephone 626.571.8811 administered programs. This policy complies with requirements of the Internal Revenue Service Procedure 321-1, Title VI of the Fax 626.571.1413 Civil Rights Act, and Title IX of the 1972 Educational Amendments Email [email protected] as amended and enforced by the Department of Health and Human Services. -
BUDDHISM, MEDITATION, and the NEGOTIATION of the PUBLIC SPHERE by Leana Marie Rudolph a Capstone Project Submitted for Graduatio
BUDDHISM, MEDITATION, AND THE NEGOTIATION OF THE PUBLIC SPHERE By Leana Marie Rudolph A capstone project submitted for Graduation with University Honors May 20, 2021 University Honors University of California, Riverside APPROVED Dr. Matthew King Department of Religious Studies Dr. Richard Cardullo, Howard H Hays Jr. Chair University Honors ABSTRACT This capstone serves to map and gather the oral histories of formerly undocumented Buddhist communities pertaining to their lived experiences in the Inland Empire. The ethnographic fieldwork conducted of 11 sites over the period of 12 months explored the intersection of diaspora, economy, and religious affiliation. This research begins to explore this junction by undertaking a qualitative and quantitative study that will map Buddhist life in the Inland Empire today. It will include interviews, providing oral histories, and will be accessible through a GIS map, helping Religious Studies and Anthropologist scholars to locate these sites and have background information on these locations. The Inland Empire represents many heavily populated, post-agricultural, and manufacturing areas in America today, which since the 1970s and especially since 2008 has suffered from many economic and social crises related to suburban poverty, as well as waves of demographic changes. Taking the Inland Empire as a petri dish for broader trends at the intersection of religion, economy, and the social in the American public sphere today, this capstone project hopes to determine how Buddhism forms at these intersections, what new stories about life in the Inland Empire Buddhist sites and communities help illuminate, and what forms of digital interfacing best brings anthropological analyses to the publics it examines. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
American Buddhists: Enlightenment and Encounter
CHAPTER FO U R American Buddhists: Enlightenment and Encounter ★ he Buddha’s Birthday is celebrated for weeks on end in Los Angeles. TMore than three hundred Buddhist temples sit in this great city fac- ing the Pacific, and every weekend for most of the month of May the Buddha’s Birthday is observed somewhere, by some group—the Viet- namese at a community college in Orange County, the Japanese at their temples in central Los Angeles, the pan-Buddhist Sangha Council at a Korean temple in downtown L.A. My introduction to the Buddha’s Birthday observance was at Hsi Lai Temple in Hacienda Heights, just east of Los Angeles. It is said to be the largest Buddhist temple in the Western hemisphere, built by Chinese Buddhists hailing originally from Taiwan and advocating a progressive Humanistic Buddhism dedicated to the pos- itive transformation of the world. In an upscale Los Angeles suburb with its malls, doughnut shops, and gas stations, I was about to pull over and ask for directions when the road curved up a hill, and suddenly there it was— an opulent red and gold cluster of sloping tile rooftops like a radiant vision from another world, completely dominating the vista. The ornamental gateway read “International Buddhist Progress Society,” the name under which the temple is incorporated, and I gazed up in amazement. This was in 1991, and I had never seen anything like it in America. The entrance took me first into the Bodhisattva Hall of gilded images and rich lacquerwork, where five of the great bodhisattvas of the Mahayana Buddhist tradition receive the prayers of the faithful. -
Hsi Lai Temple Hacienda Heights Hello Again, Everybody! It’S a Little Different This Month – We Visit the Hsi Lai Temple in Hacienda Heights
8 APRIL 2016 City Employees Club of Los Angeles • Alive! Angel Gomez, Club Director of Sales 8 Angel’s Be Alive! Hsi Lai Temple Hacienda Heights Hello again, everybody! It’s a little different this month – we visit the Hsi Lai Temple in Hacienda Heights. If you hike the Hellman trail in Whittier, you can see the very top of the temple, which from there looks about the size of your hand. I always wanted to go see the inside of the temple but never got around to making the trip. So for this month, we did. I told my family, “Today, we are going to the temple in Hacienda Heights.” They all said “okay,” so off we went. That was easy! I should have done it a long time ago. History: The temple was built in 1988 and took more than 10 years to plan and construct. The founder of Hsi Lai Temple is Venerable Master Hsing Yun. This temple serves as a center for people interested in Buddhism and Chinese culture. “Hsi Lai” means “coming to the West.” Architecture found in the temple is loyal to the Ming and Ching dynasties. This includes buildings, gardens and statues. The Hsi Lai Temple covers 15 acres and 102,432 square feet. In the middle of the entire temple there is a cement area that is very open and spacious. The Hsi Lai Temple also has many information centers with Year of the Monkey decorations. detailed knowledge of Buddhism. We happened to go on the last day of the Chinese New Year celebra- tions. -
Humanistic Buddhism from Venerable Tai Xu to Grand Master Hsing Yun1
Humanistic Buddhism From Venerable Tai Xu to Grand Master Hsing Yun1 By Darui Long ABSTRACT The present essay aims at a historical. anal.ysis of Humanistic Buddhism that was preachedby Master Tai.Xu in the 1930s andthe great contribution Grand Master Hsing Yun has madeto the development of HumanisticBuddhism. What is Humanistic Buddhism? Why did Tai. Xu raise this issue of construcfing Humanistic Buddhism as his guiding principle in his reform of Chinese Buddhism? What did he do in his endeavors to realke his goal.? Did he succeed in bringing back the humanistic nature of Buddhism? What contributions has Grand Master Hsing Yun made to this cause? This essay makes attempts to answer these questions. It is divided into four parts. The first deals with the history of Humanistic Buddhism. It was Sakyamuni who first advanced Humanistic Buddhism. He lectured, meditated, propagated his way of life, and finally attained his Nirvana in the world. Hui-neng (638- 713 CE) emphasized that Buddhism is in theworld and thatit is not realiudapart from the world. The second chapter touches upon the historical. background of development and decline of Chinese Buddhism. It ilb4strates in detail how Buddhism declined in the Ming (1368-1644) and Qing (1644-1911) dynasti.es. Corrupt officials vied with one another to confiscate the property of Buddhism in the late Qing and early years of the Republic of China. Even the lay Buddhist scholars made strong commentaries on the illness of Buddhism and Buddhists. Chapter 3 discusses the life and reform career of Venerable Tai. Xu (1889-1947). Being a revolutionary monk, Tai. -
Venerable Master Hsing Yun's 2014 Letter to Dharma Protectors And
Issue No.33 January 2014 Venerable Master Hsing Yun’s 2014 Letter to Dharma Protectors and Friends Abbot and Dharma Transmission Ceremony for the 49th Generation of the Linji School was held with Ven. Hsin Bao as the new Head Abbot, and with Ven. Hui Chuan, Ven Hui Lun, Ven. Hui Kai, Ven. Hui Zhao, and Ven. Hui Feng as Deputy Abbots. It brings me much assurance and comfort to see the new leader of the Fo Guang Shan Order elected by system. My words for them were that Fo Guang Shan is humanistic, is open, is about team effort, and depends on a heritage. It is the entire order’s duty to create a new future, build a new milestone, and disseminate Humanistic Buddhism in every part of the world. On the same day, 72 monastics from all Five Continents including Ven. Ming Guang, Director of the Buddhist Association of Taipei, and Ven. Jing Yao, Director of the China International Offering Ceremony to All Buddhas became the Dharma Descendants. Last year, after I completed Buddhist Affinities Across One Hundred Years under the invitation of Academia Historica, I continued my narrations and published a new edition in April. The new Dear Dharma Protectors and Friends, book set consists of 160 million characters in Chinese, a total of 16 volumes that come with a Auspicious greetings! collection of 1,600 pictures. The book launch took place at the National Taiwan Library in Taipei. As we celebrate Fo Guang Shan’s 48th anniversary, I Later in October, the Simplified Chinese edition myself would also be turning 88 years old. -
19Th Buddha's Birthday Festival
11-12 MAY 2013 (Sat & Sun) DO GOOD DEEDS 做好事, 19th Buddha’s SPEAK GOOD WORDS 說好話, Birthday Festival at Darling Harbour THINK GOOD THOUGHTS 存好心 Organised by: Harbour Foreshore Authority Major sponsors: 96455688 SUNPAC 9890 1111 RESOURCES Nan Tien Temple (IBAA) 180 Berkeley Road, Berkeley,N.S.W. 2506, Australia. Cooperative media: Tel: 61 (2) 4272 0600 Fax: 61 (2) 4272 0601 Email: [email protected] BuddhaBirthdayNtt Charity Trust were also established in 1970, he Founder of 1975 and 1987 respectively to nurture the T young. The Buddha’s Light Television network ne-stroke Calligraphy Fo Guang Shan Grand was established in 1997, and the first Buddhist O “Everyone is a Buddha!”said Venerable Master daily newspaper ‘Merit Times’ was launched Hsing Yun. Putting aside the question of Master Hsing Yun in 2000. Master Hsing Yun was born in 1927, in “who is actually a Buddha? “it can at least Jiangdu, Jiangsu Province, China. At the age For more than a half century, Master Hsing be said that Venerable Master Hsing Yun is of twelve, he became ordained under the Yun has devoted his efforts to transform the a bodhisattva who never tires. Turning 87 eminent Master Zhi Kai in Nanjing and had world through the practice of Humanistic “ years old this year, he has faced 40 years of undertaken studies at various monasteries Buddhism and to realise his vision, diabetes that led to a serious eye condition, and encountered numerous grand masters. Let Buddha’s light illuminate three thousand along with retinal detachment. With unclear visions in both eyes, he can barely see. -
The Great Buddha
The Great Buddha Buddhism in Every Step A4 (英文版) Venerable Master Hsing Yun © 1998, 2005, 2014, 2018, 2019 by Fo Guang Shan International Translation Center All rights reserved. Written by Venerable Master Hsing Yun Translated by Amy Lam and Jeanne Tsai Edited and proofread by Fo Guang Shan International Translation Center Printed in Taiwan Table of Contents I. The Life of the Buddha 2 II. Was the Buddha Ever Displeased? 6 III. Did the Buddha Feel Sorrow? 9 IV. Did the Buddha Feel Happiness? 11 V. Did the Buddha Enjoy Things? 15 VI. Was the Buddha Loving? 19 VII. Would the Buddha Lie? 23 VIII. Did the Buddha Have a Job? 25 IX. Did the Buddha Experience Hardship? 26 X. Was the Buddha Ever Slandered by Others? 28 XI. Did the Buddha Feel Helpless? 30 The Great Buddha Just as children must know their parents, students of the Buddha must know the Buddha. Some may say, “Oh yes, I know the Buddha. I’ve seen his statues all over.” But do we know the Buddha just because we see statues? No, we certainly do not. It is common for Buddhists to feel it unfortunate to have been born so long after the Buddha’s final nirvana and to have not had the opportunity to meet the Buddha. It is most regretful if students of the Buddha do not know what the Buddha was really like. Some may think that the Buddha is an almighty immortal with supernatural powers who can appear and disappear without a trace. If you think this is the Buddha I am going to share with you, you will be dis- appointed. -
The Buddhist Perspective on Women's Rights
The Buddhist Perspective on Women’s Rights Buddhism in Every Step C11 Venerable Master Hsing Yun © 2010 and 2017 Fo Guang Shan International Translation Center All rights reserved. Written by Venerable Master Hsing Yun Translated and edited by Fo Guang Shan International Translation Center Cover design and book layout by Xiaoyang Zhang and Yin Chiu Table of Contents I. Overcoming Discrimination and Discrepancies in Work and Society 1 II. Women and Household Life 9 III. Women in the Workforce and out in the World 14 IV. Preventing Abusive Relationships 19 V. Abortion 23 VI. Changing the Patterns of the Past: the Role of Women in Buddhism 29 VII. The Intrinsic Nature of Women’s Rights and Equality in Buddhist Philosophy 34 The Buddhist Perspective on Women’s Rights I. Overcoming Discrimination and Discrepancies in Work and Society In this world, everything expresses itself on its own terms and in its own way. For example, water is soft, and yet it can also be extremely powerful. Flowers are delicate and beautiful, but this is precisely why they are appealing. When young children cannot get what they want, they often cry to persuade their parents; crying is the way that children express their point of view. Men wear business suits, fine leather shoes, and stride forth charismatically. Women also want to express their innate appeal, their beauty. Beauty is not just a superficial view of the physical. A woman can express her beauty through her gentleness, meticulousness, and industriousness. Each of these traits can be an 1 expression of the uniqueness and inner substance of a woman. -
ORIGINS of BUDDHIST MONASTIC CODES in CHINA
The ORIGINS of BUDDHIST MONASTIC CODES in CHINA AN ANNOTATED TRANSLATION AND STUDY OF THE CHANYUAN QINGGUI Yifa Kuroda Institute Classics in East Asian Buddhism The Origins of Buddhist Monastic Codes in China CLASSICS IN EAST ASIAN BUDDHISM The Origins of Buddhist Monastic Codes in China An Annotated Translation and Study of the Chanyuan qinggui YIFA A KURODA INSTITUTE BOOK University of Hawai‘i Press Honolulu © 2002 Kuroda Institute All rights reserved Printed in the United States of America 07 06 05 04 03 02 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Yifa. The origins of Buddhist monastic codes in China : an annotated translation and study of the Chanyuan qinggui / Yifa. p. cm. Includes bibliographical references and index. ISBN 0-8248-2494-6 (alk. paper) 1. Zongze, d. 1092. Chan yuan qing gui. 2. Monasticism and reli- gious orders, Zen—Rules. I. Title: Annotated translation and study of the Chanyuan qinggui. II. Zongze, d. 1092. Chan yuan qing gui. English. III. Title. BQ9295.Z653 Y54 2002 294.3'657'0951—dc21 2002000245 Figure Credits P. xxv: Walking stick. Butsuzo hyoshikigi zusetsu, by Gikai, 1694. NBZ 73. Guazi. Butsuzo hyoshikigi zusetsu, by Gikai, 1694. NBZ 73. Shoes. Butsuzo hyoshikigi zusetsu, by Gikai, 1694. NBZ 73. P. xxvi: Compartment. Zengaku daijiten. Pianshen. Butsuzo hyoshikigi zusetsu, by Gikai, 1694. NBZ 73. P. xxvii: Bowl set. Zusetsu Zen no subete: ikite iru Zen, by Shinohara Hisao and Sato Tatsugen. Tokyo: Mokujisha, 1989. Sangha hall. Zusetsu Zen no subete: ikite iru Zen, by Shinohara Hisao and Sato Tatsugen. Tokyo: Mokujisha, 1989. -
Seeing Clearly
Seeing Clearly Buddhism in Every Step D4 (英文版) Venerable Master Hsing Yun © 2014, 2018 by Fo Guang Shan International Translation Center All rights reserved. Written by Venerable Master Hsing Yun Translated by Amy Lam Edited and proofread by Fo Guang Shan International Translation Center Printed in Taiwan Table of Contents I. To See Space 1 II. To Know Time 8 III. To Understand Community 17 Seeing Clearly I. To See Space Most of us have an idea of what constitutes the space outside of us; it is the environment in which we live. This includes the house we live in, the city we live in, or even the world we live in. We need to manage the space outside of us. For example, if we wish to travel we need to know which route to use, what kind of transportation we need, how much time it requires, what we need to pack for the trip, and what poten- tial problems we may encounter along the way. If we plan ahead, chances are we will have a wonderful trip. Longer trips, like traveling around the world or into outer space, require much more extensive planning, but the considerations are pretty much the same. If we expend the effort to plan, to understand, we stand a fair chance of being able to manage the space outside of us. But there is a limit to the space that is out- side of us, what we may call our “external space.” 1 Regardless of how powerful or resourceful we are, the extent of our external space is still very limited.