DOCSLIB.ORG

Buddhism: a Tale of the Dalai Lama a Teacher’S Resource Guide

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Buddhism: a Tale of the Dalai Lama a Teacher’S Resource Guide 1 Buddhism: A Tale of the Dalai Lama A Teacher’s Resource Guide Content Area Relevance: World History, World Religions Grade Level: Grades K-5 Duration: 4, 60-minute class periods Content Standards: See Appendix C below Authors: Shruthi Nagarajan, Cassidy Charles, and Arjun Kaul Email: [email protected] Driving Question ● How does learning about different religions help us develop our cultural awareness, and increase our understanding of global complexities? Learning Objectives: - Students will be able to identify and locate Tibet on a map. - Students will be able to identify Buddhism as a religion and list at least two or three teachings of Buddhism. - Students will learn about the Dalai Lama and core aspects of his teachings. - Students will learn about the spread of Buddhism to East Asia and the U.S. Quick Facts: - Buddhism began in India after Prince Siddhartha Gautama freed himself from the cycle of desire and suffering over 2500 years ago - The religion is based on the Buddha’s teachings of the Four Noble Truths and The Eightfold Path which allow us to reach Nirvana and end suffering - The three main tiers of the Eightfold Path are Wisdom, Morality, and Meditation - The three main sects of Buddhism are Theravada, Mahayana, and Vajrayana Buddhism which each spread to different regions of Asia - Tibetan Buddhism follows a mix of Mahayana and Vajrayana Buddhism - The Dalai Lama is essential to Tibetan Buddhism as the head monk of the religion and a crucial part in Tibetan politics 2 TABLE OF CONTENTS 1. Background Information………………………..……………………….……3-4 2. Teacher Guidance…………………………………………………………… 5-9 a. Learning Activities 3. Appendix …………………………………………………………………...10-12 a. Appendix A: Resources for Students and Teachers b. Appendix B: Content Standards 3 Background Information Buddhism is an ancient religion based on the teachings of the Buddha. The term Buddha means “Awakened One” and was given to Prince Siddhartha Gautama after freeing himself from the cycle of desire and suffering over 2500 years ago. Buddhism began in India and then spread to central and southeastern Asia, China, Korea, and Japan. The Religion’s main beliefs are shaped around the Buddha’s teachings, known as the Four Noble Truths. The First Noble Truth is that life is made up of pain and suffering. We see this through pain, disease, frustration, and fear. The Second Noble Truth says that the cause for this suffering is craving the need to control things or desires. Examples include the desire to be wealthy or desiring to not be angry. The Third Noble Truth is that there is an end to suffering. By letting go of our desires and learning to live in the moment, then we can live free and happy on our way to reaching a state of Nirvana. The Fourth Noble Truth says that following the Eightfold Path is necessary to ending suffering. The Noble Eightfold Path outlines how followers should live their lives if they hope to free themselves of suffering similarly to how the Buddha did. The Path focuses on being mindful of your actions and thoughts. Also, the Buddha says that we should not live our lives with too much or too little, but instead should live in the middle with a balance. The Path to Nirvana follows the development of Wisdom, Morality, and Meditation. Right Understanding, Right Thought, and Right Speech fit under the category of Wisdom. The branch of Morality covers Right Action, Right Livelihood, and Right Effort. The tier of Meditation focuses on Right Mindfulness and Right Concentration. Through these three categories, the Eightfold Path teaches us to live the right way to reach Nirvana. Buddhism began in India and then spread throughout Asia in countries like Thailand, China, Korea, Japan, Malaysia, and Tibet. There are many different types of Buddhism because the religion blends with the country’s cultures and customs. Theravada Buddhism is the oldest division and is found in countries like Burma, Thailand, Sri Lanka, Laos, and parts of Indonesia, Vietnam, and Malaysia. Mahayana Buddhism is another major sect, and it is found in China, Japan, Korea, and Vietnam. Vajrayana Buddhism is found in Nepal, Mongolia, Tibet, and Bhutan. Tibet’s history with Buddhism dates back to the 7th century under king Songsten Gampo when his marriages led to the introduction of Buddhist scriptures and statues. The teachings started to merge with local culture and in the 10th century, Lamaism, Tibetan Buddhism was founded and spread to other regions. Tibetan Buddhism focuses on Yoga and is categorized under the Mahayana sect but also incorporates the symbolic ritual practices of the Vajrayana sect. The religion also uses features of the local native Tibetan Bon religion in its Buddhist practices. Tibetan Buddhism stands out because of its influences by symbolism from the Vajrayana sect and Bon religions, as well as relying on ritual postures, sacred speech, and sacred art. 4 Tibetan Buddhism is also special through its position of the Dalai Lama. The Dalai Lama, meaning Ocean of Wisdom, is the head monk of the religion and has been responsible for governing Tibet until 1959. Tibetan Buddhists believe that the Dalai Lama is the god of compassion who comes to Earth to help people. Tibetan Buddhism believes in reincarnation, which is the idea that after death, a person’s soul is born again into a new body. Thus, each Dalai Lama is a reincarnation of a past lama who decided to be reborn again to continue his important work, instead of moving on from the wheel of life. When a Dalai Lama dies, high-up government officials search for a boy born around the same time as the death of the Dalai Lama. The officials perform a series of tests to confirm the eligibility of the next reincarnation. The first is a dream in which one of the High Lamas may dream about some mark or location that will identify the boy. If the previous Dalai Lama was cremated, the next test is smoke where High Lamas will watch the direction of the smoke and search accordingly. The third test is Oracle Lake where High Lamas go to a holy lake, called Lhamo Lhatso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search. The current Dalai Lama, Tenzin Gyatso, was identified with the help of a vision from the Oracle Lake test. The vision led the officials to look in the direction of Gyatso’s village as it showed a three-story monastery with a gold and turquoise roof, and another vision of a small house with odd guttering. Once the high Lamas found Gyatso’s house, they presented him with a bell from the previous Dalai Lama to which he identified and shouted, “It’s mine, it’s mine.” Gyatso was enrolled in training and crowned at the age of 15 in 1950. As China planned to bring Tibet under its official rule, the new Dalai Lama fled from Tibet to India with thousands of followers. The Indian government allowed the Dalai Lama to form The Tibetan Government in Exile in Dharamshala in India. This allowed for the further exchange and spread of Tibetan language, culture, and religion in India. The Dalai Lama has gone on to travel to the west and promote ideas of Tibetan independence and peace. In 1989 he received the Nobel Peace Prize for maintaining a policy of non-violence with the Chinese government. References 1. Barrow, M. (2013). Buddhism Religion. Buddhism for Children. http://www.primaryhomeworkhelp.co.uk/religion/buddhism.htm 2. Encyclopædia Britannica, inc. (n.d.). Buddhism. Encyclopædia Britannica. https://kids.britannica.com/kids/article/Buddhism/352887 3. BBC. (n.d.). Buddhist Beliefs. BBC News. https://www.bbc.co.uk/bitesize/guides/zf8g4qt/revision/2 4. BBC. (2006). Religions - Buddhism: Dalai Lama. BBC. https://www.bbc.co.uk/religion/religions/buddhism/people/dalailama_1.shtml 5 Teacher Guidance This lesson will be effective if students already have some background information and familiarity with the Tibet region. Students do not require extensive knowledge as this lesson will be an introductory lesson. This lesson can be one part of a World Religion theme. To help your students build background knowledge, you could share the below videos and readings with them. Videos: ● Is Tibet a country? ● A day in the life of Tibetan Kids Articles: ● The Dalai Lama, BBC. ● All About Buddhism In preparation for this lesson, teachers will need to: ● Ensure students have access to a tablet or a similar device with internet access. ● Ensure students have access to learning materials in the format that suits their learning needs (hard copies or digital copies). ● Accessibility: Please ensure that captions are turned on for YouTube videos to support ESL and other students who might benefit from it. Teachers can also try to look for alternative options for learning materials to support different kinds of learners. Example: Look for software (e.x., Wideo, Kukarela, etc.) to convert an article/text into an audio file for auditory learners. Learning Activity *Note to teacher: The time breakdown is provided as a rough estimate. Please change the times to meet your classroom needs. Topic Student Activity Teacher Guidance Day 1 Students will learn the geographical location of Learning Objectives for this day: Students will be able to locate and 6 About Tibet and some basic facts about Tibet. identify Tibet on a Map. Tibet <20-30 Students will participate in activities as required. Materials: World Map, Tibet’s Map, Glossary list, all readings and Minutes> videos required, activity worksheets. Handouts: ● World Map (Handout 1) ● Tibet’s Map The teacher will begin the class by asking questions about Tibet to ● Tibet Basic Facts (Handout 2) activate students' background knowledge.
Load more

Recommended publications
  • Teaching Letters of Zen Master Seung Sahn • Page 274 © 2008 Kwan Um School of Zen •
    201 The following kong-an is number nine from the Blue Cliff Records: When you have a clear mirror, the beautiful and the ugly reveal themselves. When you hold the legendary sword, you can kill or grant life, as the moment dictates. Chinese come, foreigners go: foreigners come, Chinese go. In death there is already life: in life there is already death. Now tell me, what can you do? Unless your eye can penetrate all barriers and your body is free to make any turn, you can’t do a thing. But what is this eye that can penetrate all barriers? What is this body that is free to make any turn? Read this kong-an and see: A monk asked Jo-ju, “What is Jo-ju?” Jo Ju answered, “ East Gate, West Gate, South Gate, North Gate.” Strange language. We usually think that when a man dies he is dead, and when he lives he is alive. But in this language, life is death, death is life. Where does life come from? Where does death go? Life and death are only thinking. You must go beyond life and death. That is infinite life. It is “like this.” “Like this” is Jo-Ju’s original face. Mountains are mountains, rivers are rivers: yellow is yellow, red is red. Jo-Ju’s teacher, Nam Chan, said that everyday mind is the Way. Everyday mind is the mind that cuts off all thinking. It is the same as a mirror: when the beautiful comes, it is beautiful: When the ugly comes, it is ugly.
    [Show full text]
  • Chan Buddhism During the Times of Yixuan and Hsing Yun
    The JapaneseAssociationJapanese Association of Indian and Buddhist Studies Joumal ofJndian and Buddhist Studies Vol, 64, No. 3, March 2016 (261) Times of Chan Buddhism duringthe and Hsing Yun: Yixuan Applying Chinese Chan Principles to Contemporary Society SHIJuewei i} Lirlji Yixuan uttaXil( (d. 866) and Fo Guang Hsing Yun es)kZg:- (1927-), although separated by rnore than a millennium, innovatively applied Chan teachings to the societies in which they lived to help their devotees discover their humanity and transcend their existential conditions. Both religious leaders not only survived persecution, but brought their faiths to greater heights. This paper studies how these masters adapted Chan Buddhist teachings to the woes and conditions of their times. In particular, I shall review how yixuan and Hsing yun adapted the teachings of their predecessors, added value to the socio-political milieu of their times, and used familiar language to reconcile reality and their beliefs. Background These two Chan masters were selected because of the significance of their contributions. Lirlji Yixuan was not only the founder ofa popular Lirlji2) school in Chan Buddhism but was also posthumously awarded the title of Meditation Master of and Wisdom Illumination(HuizhaoChanshi ue,H", maeM)(Sasaki Kirchner 2oog, s2) by Emperor Yizong em7 of the Tang dynasty (r. 859-873). Hsing Yun, a very strong proponent ofHumanistic Buddhism, is currently the recipient of ls honorary doctorate degrees from universities around the world (Shi and Weng 2015). To have received such accolades, both Chan masters ought to have made momentous contribution to their societies. Although Yixuan and Hsing Yun had humble beginnings, they were well-grounded in Buddhist teachings.
    [Show full text]
  • Sesshin Sutra Book Jikyouji – Cedar Rapids
    Sesshin Sutra Book Jikyouji – Cedar Rapids 2 Table of Contents Robe Verse ………………………………………………………………….... 3 Heart of Great Perfect Wisdom Sutra ……………………………………. 4 Harmony of Difference and Sameness ………………………………….. 6 Song of the Precious Mirror Samadhi ……………………………………. 8 Jijuyu Zammai ………………………………………………………………… 10 Fukanzazengi …………………………………………………………………. 12 Sutra Opening Verse ………………………………………………………… 15 Sutra Closing Verse ………………………………………………………….. 15 Four Vows ……………………………………………………………………… 15 Meal Verses – short ………………………………………………………….. 16 Meal Verses – long (gyohatsu) ……………………………………………. 17 Sutras for Services Morning ― Heart of Great Wisdom Sutra Noon ― Harmony of Difference and Sameness or Song of the Precious Mirror Samadhi Supper ― Jijuyu Zammai End of day ― Fukanzazengi October 2020 3 At end of second period, after the zazen bell rings: (Robe Verse) (for putting on rakusu or okesa) 3 times all: How great, the robe of liberation! A formless field of merit, Wrapping ourselves in Buddha’s teaching We free all beings. Put on rakusu or okesa October 2020 4 Heart of Great Perfect Wisdom Sutra (Maha Prajna Paramita Hridaya Sutra) Avalokiteshvara Bodhisattva, When deeply practicing prajna paramita, Clearly saw that all five aggregates are empty And thus relieved all suffering. Shariputra, form does not differ from emptiness, Emptiness does not differ from form. Form itself is emptiness. Emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all Dharmas are marked by emptiness; They neither arise nor cease, Are neither defiled nor pure, Neither increase nor decrease. Therefore, given emptiness, there is no form, No sensation, no perception, no formation, no consciousness; No eyes, no ears, no nose, no tongue, no body, no mind; No sight, no sound, no smell, no taste, no touch, no object of mind; No realm of sight, and so forth, down to no realm of mind-consciousness.
    [Show full text]
  • Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
    Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China proto­typical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862.
    [Show full text]
  • The Heritage of Non-Theistic Belief in China
    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
    [Show full text]
  • Primary Point, Vol 5 Num 3
    I 'I Non Profit Org. �I 'I U.S. Postage /I J PAID 1 Address Correction Requested i Permit #278 ,:i Return Postage Guaranteed Providence, RI 'I Ii ARY OINT PUBLISHED BY THE KWAN UM ZENSCHOOL K.B.C. Hong Poep Won VOLUME FIVE, NUMBER THREE 528 POUND ROAD, CUMBERLAND, RI 02864 (401)658-1476 NOVEMBER 1988 PERCEIVE UNIVERSAL SOUND An Interview with Zen Master Seung Sahn. we are centered we can control our This interview with Zen Master Seung Sahn strongly and thus our condition and situation. appeared in "The American Theosophist" feelings, (AT) in May 1985. It is reprinted by permis­ AT: When you refer to a "center" do you sion of the Theosophical Society in America, mean any particular point in the body? Wheaton, Illinois. The interviewer is Gary DSSN: No, it is not just one point. To be Doore. Zen Master Sahn is now ,I Seung strongly centered is to be at one with the to his students as Dae Soen Sa referred by universal center, which means infinite time Nim. (See note on 3) page and infinite space. Doore: What is Zen Gary chanting? The first time one tries chanting medita­ Seung Sahn (Dae Soen Sa Nim): Chanting is tion there will be much confused thinking, very important in our practice. We call it many likes, dislikes and so on. This indicates "chanting meditation." Meditation means keep­ that the whole mind is outwardly-oriented. ing a not-moving mind. The important thing in Therefore, it is necessary first to return to chanting meditation is to perceive the sound of one's energy source, to return to a single point.
    [Show full text]
  • The Practice of Together Action and Buddhist Wisdom
    The Practice of Together Action and Buddhist Wisdom BY ZEN MASTER WU BONG One of the most important roles of Providence Zen Center is its residential training program. In the Orient, where the monastic tradition has dominated Zen, residential training has historically been the main reason for the existence of Zen centers and monasteries. While Zen in the West is undergoing a phase of adaptation and experimentation, residential training is still an important part of the practice. To live in a community such as Providence Zen Center is not easy. There is a structure and a set of rules that must be followed. There is less privacy than one would have living outside such a community. There are people living in the community or visiting it with whom one would have nothing to do if given the choice. There is sometimes food one does not like, and often a lack of food that one likes. There is the "getting up in the morning," one of the greatest problems facing a Center resident. And there are other obstacles to a life of leisure. There are, of course, pluses to being a resident. There is a structure and a set of rules that help us put down our checking mind and help our discipline. With less privacy, there is more openness and less need to hide behind one’s image. There are people with whom one learns to deal correctly, notwithstanding feelings of like or dislike. There is the opportunity to learn to appreciate food, and not be hindered by its taste.
    [Show full text]
  • The Three Teachings of Ancient China
    Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry.
    [Show full text]
  • 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.
    [Show full text]
  • Genzo-E Sesshin Registration Page 1
    Chapel Hill Zen Center – Genzo-e Sesshin Registration www.CHZC.org Page 1 Genzo-e Sesshin to those attending the full sesshin. If you can May 4-11 ∙ Registration Form on Page 2 only sit part of the sesshin, please explain clear- ly what part of sesshin you would like to attend We are fortunate to have when you register, and please come to orienta- Daitsu Tom Wright lead a tion on Friday night. It is advisable to sign up for 7-day Genzo-e or teach- sesshin sooner than you might normally, since ing sesshin, beginning at this is such an unusual opportunity and there 7:00 on Friday night, May will be more people attending from out of state 4, and going through Fri- than we usually have. Please return your com- day afternoon, May 11. In pleted registration form (see page 2) no later the Genzo-e sesshin, Dait- than Friday, April 27, with a $40 deposit. su Roshi will give an hour and a half talk each morning and afternoon on Sesshin will begin at 7:00 on Friday evening with Dogen’s last fascicle, Hachi Dainin Gaku or The orientation and job assignments. Following ori- Eight Virtues of a Truly Great Person. Daitsu Ro- entation, silence will be observed. The zendo shi will be using his own translation which will will be open by 4:00 P.M. on Friday; so please be available before sesshin begins. Other trans- try to arrive in time to settle in before 7:00 P.M. lations are included in Kaz Tanahashi’s Enlight- The sesshin day will include zazen, beginning enment Unfolds, and in Nishijima and Cross’s at 6:00 A.M., kinhin, Dharma talks, a work pe- Master Dogen’s Shobogenzo.
    [Show full text]
  • Cjbs 7 Dynamic Appamanas
    The Meditative Dynamics of the Early Buddhist Appamāas Giuliana Martini Abstract: With this article I review distinctive aspects of the early Buddhist practice of the appamāas, the boundless states of benevolence (mett), compassion Dharma Drum Buddhist (karu), sympathetic joy (mudit) and equanimity College, Taiwan (upekkh). My concern is specifically the function and potential of the appamas in relation to the unfolding of the spiritual path of the individual. Quite apart from their beneficial relational and social effects, how are they meant to support the path to liberation? Since I focus on the early phases of Buddhist thought, and its position vis-à-vis the contemporary ancient Indian context, I employ the early Buddhist textual material as my main source, ,anadian -ournal of generally leaving aside commentaries and later Buddhist Studies, developments. A close reading of the texts indicates .umber 7, 0111 that the specifics of appama meditation in the context of the early Buddhist soteriological scheme are the prescription to develop it in dependence on the factors of awakening (sambojjhaÎgas) and the use of this practice as a platform for insight (vipassan) and thereby for the realisation of awakening. 1. Introduction 30111 In order to explore the distinctive aspects of the early by .alanda ,ollege Buddhist practice of the appamā+as vis-à-vis the of Buddhist Studies contemporary ancient Indian context I will begin my discussion by briefly surveying the impact of appam*+a practice on defusing karmic patterns of reactivity etc. against the background of the 138 ,anadian -ournal of Buddhist Studies, .umber 7, 0111 Buddhist conception of karma and liberation.1 In discussing the psychological &pivot point' where the appam*+as karma and liberation meet each other I also critically examine the conclusion reached by some scholars that the appam*+as provide a self-sufficient soteriological path (2).
    [Show full text]
  • BEYOND THINKING a Guide to Zen Meditation
    ABOUT THE BOOK Spiritual practice is not some kind of striving to produce enlightenment, but an expression of the enlightenment already inherent in all things: Such is the Zen teaching of Dogen Zenji (1200–1253) whose profound writings have been studied and revered for more than seven hundred years, influencing practitioners far beyond his native Japan and the Soto school he is credited with founding. In focusing on Dogen’s most practical words of instruction and encouragement for Zen students, this new collection highlights the timelessness of his teaching and shows it to be as applicable to anyone today as it was in the great teacher’s own time. Selections include Dogen’s famous meditation instructions; his advice on the practice of zazen, or sitting meditation; guidelines for community life; and some of his most inspirational talks. Also included are a bibliography and an extensive glossary. DOGEN (1200–1253) is known as the founder of the Japanese Soto Zen sect. Sign up to learn more about our books and receive special offers from Shambhala Publications. Or visit us online to sign up at shambhala.com/eshambhala. Translators Reb Anderson Edward Brown Norman Fischer Blanche Hartman Taigen Dan Leighton Alan Senauke Kazuaki Tanahashi Katherine Thanas Mel Weitsman Dan Welch Michael Wenger Contributing Translator Philip Whalen BEYOND THINKING A Guide to Zen Meditation Zen Master Dogen Edited by Kazuaki Tanahashi Introduction by Norman Fischer SHAMBHALA Boston & London 2012 SHAMBHALA PUBLICATIONS, INC. Horticultural Hall 300 Massachusetts Avenue
    [Show full text]