Albert Welter CV
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Asia-Pacific University Ranking 2017
Asia-Pacific University Ranking 2017 Times Higher Education has launched its first Asia-Pacific University Ranking 2017 to reflect the region’s growing strength in the higher education sector. THE’s Asia-Pacific University Ranking 2017 analysed universities across 38 nations in East Asia, Southeast Asia and Oceania. The overall ranking features just over 200 universities from 13 different nations. The ranking uses the same performance indicators as the THE World University Rankings 2016-17, however the weightings were adjusted to reflect the younger profile of some of the universities in the region. Japan is the most-represented nation with 69 universities featured. China is in second place with 52 universities. Other countries with a strong presence in the ranking are Australia (35 universities), Taiwan (26), South Korea (25) and Thailand (nine). Australian and New Zealand universities have been removed from the rankings. Universities from China and Singapore dominate the top five places. The only university outside Asia to appear in the top five is the University of Melbourne in third place. The other four universities are the National University of Singapore (in first place), Peking University (second place), Tsinghua University (fourth place) and Nanyang Technological University (fifth place). Top five universities in Asia-Pacific region Scroll down for the full list of top universities in the region 1. National University of Singapore The National University of Singapore is a highly international university with more than half the student body made up of international students. It has overseas colleges in many different locations including Israel, Germany, the US and Sweden. -
The Path to Bodhidharma
The Path to Bodhidharma The teachings of Shodo Harada Roshi 1 Table of Contents Preface................................................................................................ 3 Bodhidharma’s Outline of Practice ..................................................... 5 Zazen ................................................................................................ 52 Hakuin and His Song of Zazen ......................................................... 71 Sesshin ........................................................................................... 100 Enlightenment ................................................................................. 115 Work and Society ............................................................................ 125 Kobe, January 1995 ........................................................................ 139 Questions and Answers ................................................................... 148 Glossary .......................................................................................... 174 2 Preface Shodo Harada, the abbot of Sogenji, a three-hundred-year-old Rinzai Zen Temple in Okayama, Japan, is the Dharma heir of Yamada Mumon Roshi (1890-1988), one of the great Rinzai masters of the twentieth century. Harada Roshi offers his teachings to everyone, ordained monks and laypeople, men and women, young and old, from all parts of the world. His students have begun more than a dozen affiliated Zen groups, known as One Drop Zendos, in the United States, Europe, and Asia. The material -
FY2019 Results of Accreditation
Results of Accreditations Performed by the Japan University Accreditation Association April 10, 2020 Introduction In 2002, the Certified Evaluation and Accreditation System was introduced in Japan (enforced in 2004), obligating all higher education institutions (universities, junior colleges and technical colleges) to undergo an evaluation once every 7 years, and all professional graduate schools to undergo an evaluation once every 5 years as well. In each case, the evaluating agency certified by the Minister of Education, Culture, Sports, Science and Technology (MEXT) conducts the evaluation process, comprehensively assessing the level of education, and other areas. Since its establishment in 1947, the Japan University Accreditation Association (JUAA) has played a significant role in assuring the quality of higher education. On August 31, 2004, the JUAA was authorized by the Minister of MEXT as the first Certified Evaluation and Accreditation Agency for universities. Authorization for its Certified Evaluation and Accreditation later expanded to several other fields. The JUAA currently performs Certified Evaluation and Accreditation in 11 fields (university, junior college, law school, professional graduate business school, professional graduate public policy school, professional graduate school of public health, professional graduate school of intellectual property studies, professional graduate school of global communications, professional graduate school of digital contents, professional graduate school of global legal studies, and professional graduate school of public relations) and the accreditation for school of veterinary medicine. JUAA has just finalized the results of accreditations for FY 2019 as follows. FY 2019 University Accreditation (Certified Evaluation and Accreditation for University) Results On accepting applications for University Accreditation from 30 universities, the JUAA has undertaken the evaluative process. -
On the Endeavor of the Way Bendō-Wa
1. On the Endeavor of the Way Bendō-wa All buddha tathagatas who individually transmit inconceivable dharma, actualizing unsurpassable, complete enlightenment, have a wondrous art, supreme and unconditioned. Receptive samadhi is its mark; only buddhas transmit it to buddhas without veering off. Sitting upright, practicing Zen, is the authentic gate to free yourself in the unconfined realm of this samadhi. Although this inconceivable dharma is abundant in each person, it is not actualized without practice, and it is not experienced without realization. When you release it, it fills your hand—how could it be limited to one or many? When you speak it, it fills your mouth—it is not bounded by length or width. All buddhas continuously abide in this dharma, and do not leave traces of consciousness about where they are. Sentient beings continuously move about in this dharma, but where they are is not clear in their consciousness. The concentrated endeavor of the way I am speaking of allows all things to come forth in realization to practice going beyond in the path of letting go. Passing through the barrier [of dualism] and dropping off limitations in this way, how could you be hindered by nodes in bamboo or knots in wood [concepts and theories]? * After the aspiration for enlightenment arose, I began to search for dharma, visiting teachers at various places in our country. Then I met priest Myozen, of the Kennin Monastery, with whom I trained for nine years, and thus I learned a little about the teaching of the Rinzai School. Priest Myozen alone, as a senior disciple of ancestor Eisai, authentically received transmittion of the unsurpassable buddha dharma from him; no one can be compared with him. -
Soto Zen: an Introduction to Zazen
SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts. -
Directed Seminar ( Japanese History / International History ) (2) Okamoto, Koichi 50
S Y L L A B U S INTERNATIONAL DIVISION FALL SEMESTER 2003 Center for International Education Waseda University 1 SYLLABUS FALL SEMESTER・AUTUMNTERM 2003 CONTENTS Page Calendar Contents Class Schedule ( Fall / Autumn ) Credits Given Japanese Language (6/5) Kawakami, I & Others 7 Language Development Workshop (1) Kawaguchi, Y & Others 10 Japanese Government (2) Kudo, Hiroko 11 Japanese Politics (4/3) Morikawa,Tomonori 14 Japan and the Pacific Rim Affairs (4/3) Morikawa,Tomonori 16 Comparative Economies (4/3) Suzuki, Hiromasa 18 Economics of Industrial Structure (4/3) Nakamura, Kiyoshi 20 Planning for International Development (4/3) Suzuki, Naoki 23 The Tale of Genji and Its Readers (4/3) Rowley, Gaye 25 Japanese Literature (4/3) Sakakibara, Richi 28 Tokyo in Literature (4/3) Sakakibara, Richi 30 Southeast Asia: A Social History (4/3) Nakahara, Michiko 32 Impunity of the Crimes against Women in the WW II (4/3) Nakahara, Michiko 34 History of Modern Japan (4/3) Okamoto, Koichi 36 Intellectual History of Postwar Japan (in Japanese) (4/3) Okamoto, Koichi 37 Religions of the East AsiaⅠ (2) Saito, Akira 38 Population and the Environment (4/3) Aso, Takenori 39 Practicum in Japanese Arts with Field & Studio Work (4/3) Kosugi, Takuya 41 Performing Arts in Japan (4/3) Emmert, Richard 43 English and Japanese in Contrast: Language and Culture (2) Fukuzawa, Rebecca 45 Intercultural Communication (4/3) Iino, Masakazu 47 Medicine and Society in Japanese History (3) Goble, Andrew 49 2 Directed Seminar ( Japanese History / International History ) (2) Okamoto, Koichi 50 Independent Study (3) 51 3 CLASS FREQUENCY: Length of one Semester Class Meetings Credits Given class period /Term per week (Minutes) Fall 2 4 1 2 Lecture Courses 90 Autumn 2 3 Spring 2 3 1 2 Fall 4 6 Japanese Language 45×3 / day Autumn 4 5 Courses Spring 4 5 Language Development 90 Autumn 1 1 Workshops Spring 1 1 REGISTRATION: International Students of the International Division Program can select any courses from the list of courses to be offered in the academic year 2003-2004. -
UNIVERSITY of CALIFORNIA Los Angeles Myōan Eisai And
UNIVERSITY OF CALIFORNIA Los Angeles Myōan Eisai and Conceptions of Zen Morality: The Role of Eisai's Chinese Sources in the Formation of Japanese Zen Precept Discourse A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Asian Languages and Cultures by Dermott Joseph Walsh 2018 ABSTRACT OF THE DISSERTATION Myōan Eisai and Conceptions of Zen Morality: The Role of Eisai's Chinese Sources in the Formation of Japanese Zen Precept Discourse by Dermott Joseph Walsh Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2018 Professor William M. Bodiford, Chair The focus of this dissertation is Myōan Eisai, considered by scholarship as the founder of the Rinzai Zen lineage in Japan. This work aims to answer two interrelated questions: what is Eisai's Zen? and how does Eisai's Zen relate to other schools of Buddhism? Through an analysis of Eisai's texts composed following his return from his second trip to China in 1187, I illustrate the link between Eisai's understanding of Zen and the practice of morality im Buddhism; moreover this dissertation shows clearly that, for Eisai, Zen is compatible with both Tendai and the study of the precepts. This work analyzes the Eisai's use of doctrinal debates found in Chinese sources to argue for the introduction of Zen to Japan. Through this analysis, we see how Eisai views ii Zen, based on his experience in Chinese monasteries, not as a distinct group of practitioners rebelling against traditional forms of practice, but rather as a return to fundamental Buddhist positions concerning the importance of morality and its relationship to meditative practices. -
China During the Tang-Song Interregnum, 878–978
China during the Tang-Song Interregnum, 878–978 This book challenges the long-established structure of Chinese history around dynasties, adopting a more “organic” approach which emphasises cultural and economic trends that transcend arbitrary dynastic boundaries. It argues that with the collapse of the Tang court and northern control over the holistic empire in the last decades of the ninth century, the now-autonomous kingdoms that filled the political vacuum in the south responded with a burst of innovative energy that helped set the stage for the economic and cultural transformations of the following Song dynasty. Moreover, it argues that these transformations and this economic and cultural innovation deeply affected the subsequent model of holistic empire which continues right up to the present and that therefore the interregnum century of division left a critically important legacy. Hugh R. Clark is Professor Emeritus of History and East Asian Studies at Ursinus College, Pennsylvania Asian States and Empires Edited by Peter Lorge, Vanderbilt University For a full list of available titles please visit: https://www.routledge.com/Asian- States-and-Empires/book-series/SE900. The importance of Asia will continue to grow in the twenty-first century, but remarkably little is available in English on the history of the polities that constitute this critical area. Most current work on Asia is hindered by the extremely limited state of knowledge of the Asian past in general, and the history of Asian states and empires in particular. Asian States and Empires is a book series that will provide detailed accounts of the history of states and empires across Asia from earliest times until the present. -
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 -
Chan Teachings of Huineng
Chan Teachings of Huineng Buddhism in Every Step B1 Venerable Master Hsing Yun © 2014 Fo Guang Shan International Translation Center All rights reserved. Written by Venerable Master Hsing Yun Translated by the Fo Guang Shan International Translation Center Edited and proofread by Venerable Yi Chao, Jonathan Ko, and John Gill Table of Contents I. The Sixth Patriarch’s Platform Sutra 1 II. An Introduction to Chan 6 III. Teaching Methods of the Chan School 12 Chan Teachings of Huineng I. The Sixth Patriarch’s Platform Sutra Who was Huineng? The Sixth Patriarch’s Platform Sutra, often simpli- fied into the Platform Sutra, is a sacred text of the Chan, or meditation, School. Though of particular importance to the Chan School, the sutra’s influ- ence extends to many other Buddhist schools. It is also considered one of the finest works of Chinese literature. The Platform Sutra is a collection of Dharma talks given by Venerable Huineng, the Sixth Patriarch of the Chan School of Buddhism. Huineng’s fasci- nating life is something of a legend in itself. Though the Sixth Patriarch was said to be an illiterate wood- cutter, due to his store of merit from previous lives and his quick grasp of the Dharma, he quickly 1 achieved enlightenment under the guidance of the Fifth Patriarch and became a great master. His influ- ence can still be felt today. I would, however, like to take this opportunity to state that the Sixth Patriarch was far from illiter- ate. On the contrary, he was an extremely well read, and had profound insights regarding many Buddhist sutras. -
Ordinary Mind As the Way This Page Intentionally Left Blank Ordinary Mind As the Way
Ordinary Mind as the Way This page intentionally left blank Ordinary Mind as the Way The Hongzhou School and the Growth of Chan Buddhism Mario Poceski 2007 Oxford University Press, Inc., publishes works that further Oxford University's objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright © 2007 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com 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 Poceski, Mario. Ordinary mind as the way: the Hongzhou school and the growth of Chan Buddhism / Mario Poceski. p. cm. Includes bibliographical references and index. ISBN 978‐0‐19‐531996‐5 1. Hongzhou (Sect)—History. 2. Zen Buddhism—China—History. I. Title. BQ9550.H652P63 2007 294.3′927—dc22 2006021028 987654321 Printed in the United States of America on acid‐free paper Acknowledgments The origins of this book go back about two decades, to my early monastic years in East Asia. The recorded sayings of Mazu, Huangbo, and other medieval Chan monks were among the first Chinese texts I ever read. -
68-10-12-BV.Pdf
Shunryū Suzuki-rōshi THE TRUE DRAGON Saturday, October 12, 1968 Soko-ji, San Francisco [Laughs.] This? [Probably an aside to tape operator.] Dōgen-zenji says, "Don't practice your way as if blind man—blind man— blind men trying to figure out what is elephant."1 The real elephant is not a trunk or rope or fan or wall. But the people thinks blind man— blind man—a blind man may think an elephant is like a wall or rope or trunk. But the real elephant is not—none of those—are not—is not none of those. And he says, "Don't—don't be curious about the true dragon, like Seiko."2 In China there was a man who [was] named Seiko. He loved dragons. All his scroll is—was—were dragons. And he designed his house like a dragon-house. And he had many figures of dragons. But so dragon thought—real dragon thought, "He—if I appear in his house, he will be very pleased." So one day, real dragon appeared in his room, and he was very much scared of it and almost [laughs] draw his, you know, sword and cut him—cut the real dragon. So the real dragon [said], "Oh, my!" [Laughs.] And he escaped from his—hardly escaped from his room. "Don't be like that," Dōgen-zenji says.3 Most of us are practicing our way like a blind man or Seiko. That is why we have to start our practice over and over. You think you are practicing real zazen, but may not be so.