The Practice of Compassion
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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. -
Opening the Hand of Thought Goes Directly to the Heart of Zen Practice
To all who are practicing the buddhadharma Sitting itself is the practice of the Buddha. Sitting itself is nondoing. It is nothing but the true form of the self. Apart from sitting, there is nothing to seek as the buddhadharma. Eihei Dōgen Zenji Shōbōgenzō—Zuimonki (“Sayings of Eihei Dōgen Zenji”) Contents EPIGRAPH PREFACES The Story of This Book and Its Author by Jisho Warner Teacher and Disciple by Shohaku Okumura On the Nature of Self by Daitsu Tom Wright The Theme of My Life by Kōshō Uchiyama 1. PRACTICE AND PERSIMMONS How Does a Persimmon Become Sweet? The Significance of Buddhist Practice The Four Seals Practice is for Life 2. THE MEANING OF ZAZEN Depending on Others Is Unstable The Self That Lives the Whole Truth Everything Is Just As It Is Living Out the Reality of Life 3. THE REALITY OF ZAZEN How to Do Zazen Letting Go of Thoughts Waking Up to Life 4. THE WORLD OF INTENSIVE PRACTICE Sesshins Without Toys Before Time and “I” Effort The Scenery of Life 5. ZAZEN AND THE TRUE SELF Universal Self The Activity of the Reality of Life 6. THE WORLD OF SELF UNFOLDS The Dissatisfactions of Modern Life Self Settling on Itself Interdependence and the Middle Way Delusion and Zazen 7. LIVING WIDE AWAKE Zazen as Religion Vow and Repentance The Bodhisattva Vow Magnanimous Mind The Direction of the Universal 8. THE WAYSEEKER Seven Points of Practice 1. Study and Practice the Buddhadharma 2. Zazen Is Our Truest and Most Venerable Teacher 3. Zazen Must Work Concretely in Our Daily Lives 4. -
Opening the Hand of Thought : Approach To
TRANSLATED BY SHOHAKl AND TOM WRIGHT ARKANA OPENING THE HAND OF THOUGHT Kosho Uchiyama Roshi was born in Tokyo in 1911. He received a master's degree in Western philosophy at Waseda University in 1937 and became a Zen priest three years later under Kodo Sawaki Roshi. Upon Sawaki Roshi's death in 1965, he assumed the abbotship of Antaiji, a temple and monastery then located near Kyoto. Uchiyama Roshi developed the practice at Anataiji, including monthly five-day sesshins, and often traveled throughout Japan, lec- turing and leading sesshins. He retired from Antaiji in 1975 and now lives with his wife at N6ke-in, a small temple outside Kyoto. He has written over twenty texts on Zen, including translations of Dogen Zenji into modern Japanese with commentaries, one of which is available in English (Refining Your Life, Tokyo: Weatherhill, 1983). Uchiyama Roshi is also well known in the world of origami, of which he is a master; he has published several books on origami. Shohaku Okumura was born in Osaka, Japan, in 1948. He studied Zen Buddhism at Komazawa University in Tokyo and was ordained as a priest by Uchiyama Roshi in 1970, practicing under him at An- taiji. From 1975 to 1982 he practiced at the Pioneer Valley Zendo in Massachusetts. After he returned to Japan, he began translating Dogen Zenji's and Uchiyama Roshi's writings into English with Tom Wright and other American practitioners. From 1984 to 1992 Rev. Okumura led practice at Shorinji, near Kyoto, as a teacher of the Kyoto Soto Zen Center, working mainly with Westerners. -
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Who? What? Where? When? Why? Uncovering the Mysteries of Monastery Objects by Ven. Shikai Zuiko o-sensei Zenga by Ven. Anzan Hoshin roshi Photographs by Ven. Shikai Zuiko o-sensei and Nathan Fushin Comeau Article 1: Guan Yin Rupa As you enter the front door of the Monastery you may have noticed a white porcelain figure nearly two feet tall standing on the shelf to the left. Who is she? Guan Yin, Gwaneum, Kanzeon, are some of the names she holds from Chinese, Korean, and Japanese roots. The object is called a "rupa" in Sanskrit, which means "form" and in this case a statue that has the form of a representation of a quality which humans hold dear: compassion. I bought this 20th century rupa shortly after we established a small temple, Zazen-ji, on Somerset West. This particular representation bears a definite resemblance to Ming dynasty presentations of "One Who Hears the Cries of the World". Guan Yin, Gwaneum, Kanzeon seems to have sprung from the Indian representation of the qualities of compassion and warmth portrayed under another name; Avalokitesvara. The name means "looking down on and hearing the sounds of lamentation". Some say that Guan Yin is the female version of Avalokitesvara. Some say that Guan Yin or, in Japan, Kannon or Kanzeon, and Avalokitesvara are the same and the differences in appearance are the visibles expression of different influences from different cultures and different Buddhist schools, and perhaps even the influence of Christianity's madonna. Extensive background information is available in books and on the web for those interested students. -
The New Buddhism: the Western Transformation of an Ancient Tradition
The New Buddhism: The Western Transformation of an Ancient Tradition James William Coleman OXFORD UNIVERSITY PRESS the new buddhism This page intentionally left blank the new buddhism The Western Transformation of an Ancient Tradition James William Coleman 1 1 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Singapore Taipei Tokyo Toronto and an associated company in Berlin Copyright © 2001 by James William Coleman First published by Oxford University Press, Inc., 2001 198 Madison Avenue, New York, New York, 10016 First issued as an Oxford University Press paperback, 2002 Oxford is a registered trademark of Oxford University Press 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 Oxford University Press. Library of Congress Cataloging-in-Publication Data Coleman, James William 1947– The new Buddhism : the western transformation of an ancient tradition / James William Coleman. p. cm. Includes index. ISBN 0-19-513162-2 (Cloth) ISBN 0-19-515241-7 (Pbk.) 1. Buddhism—United States—History—20th century. 2. Religious life—Buddhism. 3. Monastic and religious life (Buddhism)—United States. I.Title. BQ734.C65 2000 294.3'0973—dc21 00-024981 1 3 5 7 9 8 6 4 2 Printed in the United States of America Contents one What -
Press Announcement- the Android Kannon(Buddha of Compassion)
Information release permitted as of: February 23, 17:00hrs Japan time Kodaiji Zen Temple Android Kannon Production Committee February 23, 2019 To all members of the press: Press Announcement The Unveiling of and Delivery of a Buddhist Sermon by Mindar - The Android Kannon (Buddha of Compassion) The Android Kannon Production Committee, formed in September, 2017, by Kodaiji Zen Temple (Kyoto, Higashiyama Ward), hereby announces the successful completion of the android Kannon (Buddha of Compassion), named Mindar. Various methods for representing images of the Buddha have been used to provide a foundation for people’s religious beliefs. Images in sculptural relief evolved into freestanding statuary, and after centuries have now evolved for the very first time into an android representation of Kannon, the Buddha of Compassion. It is also the first Kannon to actually deliver Buddhist sermons. This android Kannon speaks to the modern person, expounding on the essence of the Heart Sutra, the most universally familiar of all Buddhist scriptures. The quintessential meaning of the Buddha’s teachings that have been compressed into the 262 Chinese characters that comprise the Heart Sutra are unlocked and explained by Mindar in simple straightforward language to make the sutra more accessible to people in the world today. ◇ Press release outline ・Greeting ・Installation description (General overview, production of the Kannon, commentary on the sutra, the installation environment, translations (English and Chinese), music, creators of the android, creators of the projection mapping) ・Schedule for unveiling to the general public ・Questions and answers ・Closing remarks Please contact public relations personnel for further details and inquiries: Toshiko Hisasue or Yumi Isobe Tel: (075) 561-9966 Fax: (075) 561-9966 Email: [email protected] Press document 1 Android Kannon - Mindar ◆General description of the android Kannon - Mindar After the death of the Buddha, his teachings were gradually spread by his disciples and other believers. -
Daruma Memorial (Darumaki) by Issho Fujita
Sermons October - Daruma Memorial (Darumaki) by Issho Fujita In the Sotoshu tradition, we commemorate the Daruma Memorial on October 5th. Daruma is a Japanese name for the famous Indian monk Bodhidharma who lived during the 5th/6th century A.D. The accounts of his life are largely legendary (see Comics "Bodhidharma" 1-12 at Sotozen-net International website) but according to Denkoroku (The Record of Transmitting the Light) written by Keizan Zenji, he was born as the third son of the king of Koshi in southern India. He became a monk and practiced under the guidance of Venerable Hannyatara(Prajnatara). He is considered to be the 28th Indian Buddhist teacher in a direct line from Gautama Buddha, and also regarded as the first master in Chinese Zen tradition. Following the instruction of his Master to transmit Dharma to China, Bodhidharma traveled east to Southern China in 526 A.D. In Shobogenzo Gyoji (Continuous Practice) Part Two, Dogen Zenji wrote about his journey to China as follows. How severe the wind and snow was throughout his three-year journey! How innumerable the waves of the ocean, under clouds and mist, as he sailed toward an unknown country! This journey is beyond the imagination of those attached to body and life. This continuous practice is due solely to his great compassionate determination to transmit dharma and to save deluded beings I vividly remember what my grandfather master, the late Kosho Uchiyama Roshi, said to me when I visited him right before departing for the USA to live at Pioneer Valley Zendo, a small zendo in Massachusetts, as a resident teacher. -
The Engaged Buddhist Election Retreat Guide
The Engaged Buddhist Election Retreat Guide By Edwin Herzog and the Engaged Buddhist Election Retreat Organizing Committee: Stan Dewey, Rob Lyons, Alan Senauke, Laurie Senauke, Susan Moon, and Edwin Herzog Edited by Susan Moon The Engaged Buddhist Election Retreat Guide Zendo altar from 2006 Election Retreat, Stockton, CA By Edwin Herzog Edited by Susan Moon Photo Editor: Ko Blix The Engaged Buddhist Election Retreat Organizing Committee: Stan Dewey, Rob Lyons, Laurie Senauke, Hozan Alan Senauke, Susan Moon, and Edwin Herzog For more information contact our website electionretreat.org; or email us at [email protected] CONTENTS Preface 2 Introduction 4 Outreach 8 Housing and Hosts 9 The Schedule as a Container 11 Group shot: Election Retreat 2016 in Carson City, NV Why Practice? 12 Dear Political Activists and Engaged Buddhists, Building a Sangha 13 Our intention with this guide is to offer you an Engaged Buddhist Election Retreat framework. This model has helped steer us through five Work Positions 15 election retreats since 2004. We offer it to you to help you define, design, and put in motion your own election retreat. Political Candidates 21 Our election retreats have all been in support of particular Canvassing 23 campaigns and candidates, but this model can also be used to support other actions and coalitions, such as voter registration, gun control, advocating for single-payer health care, or ending fracking. Challenges and Joys 29 Good luck! “We have chanted the Wisdom beyond Wisdom PREFACE Heart Sutra and the Metta prayer of Maylie …Buddhism has been conspicuously ready to accept or ignore the inequalities Scott. -
Senzan Line Formed of Dozens Falls in a Wide Joginyorai Saihoji Temple Ieyasu, the Sendai Toshogu Has Corner Where Sometimes Mount Gassan, Mount Hayama, and Beyond
Yamagata Photo spot The shrine's scroll picture of the Endo-no-Gesoten Photo spot Prefecture Miyagi Strolling Around Amitabha Tathagata is said to Endo at the Uzen-Chitose grant a person one great wish in Station is a supermarket Prefecture Jogi Area map C their lifetime. After visiting the Yamagata ⇔ Sendai specialized in "gesoten," squid shrine, enjoy walking around the leg tempura.There is no end to Jogi garden and trying the different Yamagata citizen's fondness of Gojunoto Pagoda○ gesoten.It is eaten as a toping ① food on offer. 48 map C ○ From Ayashi Station, about a 40 min. ride 279 on soba and ramen, as a snack Yamagata's Best 100 Mountains Joginyorai Saihoji Temple from Ayashiekimae bus stop to the final stop or as an appetizer, and is loved on the bus to Jogi Yasuragi by people of all generations.En- Mt. Ookayama Ariji Kokeshi Store Tea Room○ ① Joginyorai Saihoji Temple do is the leading shop for This impressive mountain has an Photo Homei Shijuhachi spot Cafe Norah○ ○Juri Taira no Sadayoshi, vassal of Taira no Sendai Toshogu Shrine gesoten in Yamagata.Please try trapezoidal shape that conveys a sense of Taki Falls ② Shigemori, lived as a priest at Saihoji 天童 the getosen fried in healthy rice Nikkawa River stability. From the peak, you can see the This series of waterfalls is Temple after being spared by the Minamoto Enshrining the shogun Tokugawa oil!Locals gather in the eat-in Yamagata Basin, the Asahi Mountain Range, Yamagata's Best 100 Mountains Sendai City Clan following the war, changing his name Senzan Line formed of dozens falls in a wide Joginyorai Saihoji Temple Ieyasu, the Sendai Toshogu has corner where sometimes Mount Gassan, Mount Hayama, and beyond. -
The “Separation of Gods and Buddhas” at Omiwa Shrine in Meiji Japan
Japanese Journal of Religious Studies 1995 22/1-2 The “Separation of Gods and Buddhas” at Omiwa Shrine in Meiji Japan Klaus A ntoni The development of Shinto during the Meiji period constitutes one of the most fascinating phenomena of modern Japanese history, especially in view of the far-reaching effect that the State Shinto of the late Meiji period had on many aspects of Japanese life. But although the nature of Meiji- period Shinto has been widely researched, far less attention has been direct ed to the genesis of the movement as an intellectual, political, and reli gious force. Since many of the keys for understanding the later development of State Shinto are found in the years of the Meiji Restoration, research on this period——which could be called the shinbutsu bunri (separation of gods and Buddhas) period— is essential if we are to comprehend the fu ll significance of the Shinto movement. The term shinbutsu bunri refers to the separation of Shinto and Buddhism (actually the expulsion of Buddhism from syncretic Shinto- Buddhist sanctuaries) that occurred from the spring of 1868. This separa tion was one of the central events in the formation of modern Japanese Shinto. The present article analyzes the events of the shinbutsu bunri period at one of Japan’s most important shrines, Omiwa Jinja in Nara Prefecture. The events connected with this shrine from 1868 to the early 1870s provide an interesting reflection of what happened to religious insti tutions throughout Japan during that period. The Nara Basin is sure to impress anyone traveling through its thickly settled plains as a region of deep historic significance. -
Zen and Mindfulness Issho Fujita
24-5 Sakuragaoka-cho, Shibuya-ku, Tokyo 150-0031 Tel: 03-5456-8082 Fax: 03-5456-8388 Mail: [email protected] Newsletter Vol. 8 Summer 2017 http://www.japancivilization.org/ On 26th May, the eighth symposium held by the Japanese Civiliza- tion Institute took place at Japan University of Economics campus in Shibuya, Tokyo on the theme of “Zen and Mindfulness.” The panel- ists were Mr. Issho Fujita, director of the Soto Zen Buddhism Inter- national Center, who is deeply acquainted with both zen and mind- fulness and who has taught zen for 17 years in the United States, Ms. Kimiko Bokura-Shafe, founder of the MiLI (Mindful Leadership Institute), and is introducing an employee orientation program de- veloped by Google’s head office based on neuroscience and mindful- ness to Japanese companies, and writer and director of Japanese Civ- ilization Institution Naoki Inose ,who moderated the panel. Mr. Fu- jita and Ms. Bokura set time aside for meditation during the first and second half of the event. Please enjoy learning about the differences between zen and mindfulness. (Reprinted from “Shukan Dokushojin,” August 4th, 2017, No. 3201) Greetings Ms. Kimiko Tsuzuki—Chairperson of Japanese Civilization Institute We have continued to hold our series of symposiums, and have now reached our eighth round. When we announced the theme of this eighth event, “Zen and Mindfulness,” on the internet,we received such a huge response from people who were eager to attend that we had to limit attendance today. We were delighted to receive such a wonderful response, but also saddened that we could not accommodate everyone who wanted to join us. -
My Zazen Sankyu (San = to Participate Humbly; Kyu = to Inquire Or Explore)
My Zazen Sankyu (san = to participate humbly; kyu = to inquire or explore) Rev. Issho Fujita, Valley Zendo, Massachusetts with assistance from Tansetz Shibata and Tesshin Brooks Notebook (3) Fragmentary Thought X <“Means to Sweep” and “Wandering Here and There to Practice”> “Fukanzazengi” (“The Way of Zazen Recommended to Everyone”) of Dogen Zenji says “The Whole Being (reality as a whole) is free from all dusts (delusion). Why should we believe in the means to sweep them away? We are never separate from the great capital. Why should we wander here and there to practice.” I think that this paragraph is presenting a criterion to distinguish zazen from shamata/vipasyana practices. Let me translate this passage into a modern expression of what I believe Dogen Zenji meant. “Zazen far transcends all dusts (defilement/delusion), because it is not a personal practice, but the practice of the whole universe (whole being). Since we sit at the place which transcends relative differences such as purity vs. impurity, there is no need to rely on a gradual method (with levels, phases, steps and so on) to sweep and purify it. Zazen, as sat in the great capital where all the virtues are perfectly accomplished, is sufficiently fulfilled as it is at each moment and at each place. Therefore, there is no need to fix it with tricks, and there is no point in wandering here and there searching outside for something missing.” In other words, from the viewpoint of zazen, both shamata and vipasyana practices are just the “means to sweep” and “wandering here and there”, and we should not apply them to zazen.