The Eastern Buddhist 1978-1987
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On Recent Readings of Shinran
On Recent Readings of Shinran DENNIS HIROTA 1. Common Readings of Shinran: A Paradigm of Bifurcation Shinran’s thought has received a sparseness of attention in the West quite out of proportion to the originality of his achievement and the place of his Shin movement in Japanese society and in the history of Buddhist tradition as a whole.1 There is widespread agreement among most commentators that the chief reason for this imbalance in modem Western Buddhist studies, even given the early marginalization of Japanese Buddhist traditions as being far removed from the doctrines and practices of ‘original’ Buddhism, lies in the close resemblance of fundamental Shin symbols and concepts to those of Protestant Christianity. Jan van Bragt, a Catholic priest with long experience in Japan, characterizes the common attitude: [T]he West is mainly interested in Buddhism as its antipode, part ly in distrust of its own religious tradition. It is therefore most attracted to these forms of Buddhism wherein that antipodal char acter appears most clearly—Theravada, Zen, Tibetan Buddhism. The Pure Land school, on the other hand, is perceived as very close to Christianity and far removed from the mainstream of Buddhism.2 While this general account of the interests of many Western Buddhist schol ars may be accurate, I believe that further analysis of the dominant views of Shin may be useful, for even in a case like van Bragt’s, awareness of the fun damental predisposition that has colored Western attitudes toward Japanese 1 Regarding Western interpretations of Shin tradition, see Amstutz 1997. 2 Bragt 1993, p. -
Research Article
Research Article Journal of Global Buddhism 2 (2001): 139 - 161 Zen in Europe: A Survey of the Territory By Alione Koné Doctoral Candidate Ecole des Hautes Etudes en Science Sociales (Paris) [email protected] © Copyright Notes Digitial copies of this work may be made and distributed provided no charge is made and no alteration is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the author. All enquries to [email protected] http://jgb.la.psu.edu Journal of Global Buddhism 139 ISSN 1527-6457 Zen in Europe: A Survey of the Territory By Alioune Koné Doctoral Candidate Ecole des Hautes Etudes en Sciences Sociales (Paris) [email protected] Zen has been one of the most attractive Buddhist traditions among Westerners in the twentieth century. Chinese, Vietnamese, Korean, and Japanese teachers have created European organizations in the past forty years, and some of their students have started teaching. While their American counterparts are well documented in the growing literature on the making of a Western Buddhism, the European groups are less known.(1) This paper aims at highlighting patterns of changes and adaptations of Zen Buddhism in Europe. It proposes an overview of European Zen organizations and argues that an institutional approach can highlight important aspects of the transplantation of Zen Buddhism into a new culture. A serious shortcoming of such an endeavor was pointed out in a 1993 conference held in Stockholm. A group -
“Zen Has No Morals!” - the Latent Potential for Corruption and Abuse in Zen Buddhism, As Exemplified by Two Recent Cases
“Zen Has No Morals!” - The Latent Potential for Corruption and Abuse in Zen Buddhism, as Exemplified by Two Recent Cases by Christopher Hamacher Paper presented on 7 July 2012 at the International Cultic Studies Association's annual conference in Montreal, Canada. Christopher Hamacher graduated in law from the Université de Montréal in 1994. He has practiced Zen Buddhism in Japan, America and Europe since 1999 and run his own Zen meditation group since 2006. He currently works as a legal translator in Munich, Germany. Christopher would like to thank Stuart Lachs, Kobutsu Malone and Katherine Masis for their help in writing this paper. 1 “Accusations, slander, attributions of guilt, alleged misconduct, even threats and persecution will not disturb [the Zen Master] in his practice. Defending himself would mean participating again in a dualistic game that he has moved beyond.” - Dr. Klaus Zernickow1 “It is unfair to conclude that my silence implies that I must be what the letters say I am. Indeed, in Japan, to protest too much against an accusation is considered a sign of guilt.” - Eido T. Shimano2 1. INTRODUCTION Zen Buddhism was long considered by many practitioners to be immune from the scandals that occasionally affect other religious sects. Zen’s iconoclastic approach, based solely on the individual’s own meditation experience, was seen as a healthy counterpoint to the more theistic and moralistic world-views, whose leading proponents often privately flouted the very moral codes that they preached. The unspoken assumption in Zen has always been that the meditation alone naturally freed the accomplished practitioner from life's moral quandaries, without the need for rigid rules of conduct imposed from above. -
"Shinran's Rejection of Deathbed Rites" (2012)
pear directly as quotations in Shinran.'s writings, but surely his intent is that they be preserved and read. Shinran's Rejection of Deathbed Rites 6) I follow the reading of Imai Masaharu, who has pointed out that the verb forms employed by Eshinni indicate that she directly witnessed these encounters and sug , gests that she herself had already been a member of H6nen's following at the time. See Imai Masaharu. Shim-an to Eshinni. (Kyoto: ]ish6 Shuppan, 2004). Jacqueline I. Stone 7) In Adriaan T. Peperzak, Simon Critchley, and Robert Bernascont eds., Emmanuel · Levinas: Basic Philosophical Writings, (Bloomington and Indianapolis: Indiana Uni versity Press.l996), p. 104. In 1259 and 1260. famine and disease devastated Japan's eastern provinces. 8) There is a slight difference between Shinran's quotation and the most widespread Shinran (1173-1262)-later revered as the founder of Jodo ShinshU. or the version of H6nen's text, representing perhaps some authorial variation in choice True Pure Land sect-wrote to his follower Joshin-bo expressing sorrow among synonyms. The common text has "foremost'' (saki, )'G) and Shinran's copy that so many people, old and young, had died. Then he added, "Personally, I has ~fundamental" (hon, /.j.l:). Although basically indistingujshable in meaning. Shin attach no significance to the manner of one's death, good or bad. Those in ran's hon is appropriate to the central meaning he emphasizes in HOnen's expres whom faith is established have no doubts; therefore they dwell in the com sion. pany of those certain to be born in the Pure Land (shajoju). -
Le Syndrome Perroquet
JEAN-NOËL BLANCHETTE, M.A. Le syndrome perroquet Explorations critiques de la dimension spirituelle des arts martiaux japonais dans la culture francophone occidentale Thèse présentée à l'Université Laval comme exigence partielle du doctorat en théologie offert à l'Université de Sherbrooke en vertu d'un protocole d'entente avec l'Université Laval pour l'obtention du grade de Philosophiae Doctor (PH.D.) FACULTÉ DE THÉOLOGIE, D'ÉTHIQUE ET DE PHILOSOPHIE UNIVERSITÉ DE SHERBROOKE Octobre 2003 © Jean-Noël Blanchette, 2003 RÉSUMÉ Les arts martiaux japonais proposent différentes approches dont l’une vise le développement spirituel de l’être. Or, en s’acculturant, cette vision originale des arts martiaux n’aurait-elle pas dû s’ouvrir à d’autres horizons spirituels, tel le christianisme, par exemple? Ce n’est malheureusement pas le cas. Dans la culture francophone occidentale, l’approche spirituelle repose sur un rapport exclusif entre l’art martial et la tradition religieuse japonaise, dont le zen. L’objectif de cette recherche est d’amorcer une réflexion critique sur ce type de rapport exclusif. Pour atteindre cet objectif, après avoir exploré certaines avenues, nous avons choisi de référer à un exemple représentatif: Roland Habersetzer. Auteur de nombreux ouvrages sur les arts martiaux, Habersetzer se distingue plus particulièrement dans le domaine du karaté, où il est passé maître. Dans l’un de ses ouvrages, il oriente le discours spirituel du karaté dans un rapport exclusif avec le bouddhisme zen. Nous contestons la thèse d’Habersetzer en nous appuyant sur une relecture de la dimension spirituelle des arts martiaux japonais. À cet effet, nous avons postulé que la dimension spirituelle des arts martiaux est une création culturelle, l’aboutissement d’une tension dynamique entre deux pôles de la culture japonaise: le profane et le sacré. -
Translations
View metadata, citation and similar papers at core.ac.uk brought to you by CORE TRANSLATIONS The Record of Ippen: Letters Translated with an Introduction by Dennis Hirota Introduction Only ten of Ippen’s letters survive, but as concise statements of his nembutsu teaching, they form probably the best introduction to his Record as a whole.* 1 As for the man himself, although he instructed that “the absence of any monu ment be [his] monument,” ten years after his death a biography in word and picture was made that has come down as one of the finest ofJapanese picture scrolls, remarkable for its beauty as well as its apparent accuracy in depicting the details of Ippen’s life and the landscape and fixtures of his times. The Ippen Hijiri-e —with a text by Ippen’s brother2 and disciple, Shdkai is the major source for information about Ippen, and I will quote here from several early sections which present the immediate background of the formation of his teaching. Ippen (1239-69) was bom to an influential family in Iyo province on Shikoku, but when he was ten his mother died and his father had him enter the Buddhist priesthood. In 1251 he went to Dazaifu in Kyushu to study under Sh&tatsu 1 Ippen Shown Goroku —compiled by the 52nd head of the Ji school, Ikkai —Ml, in 1756 (?), edited by the Seizan scholar-monk Shunpfi and published in j8tt. (Two earlier printings were destroyed by fire.) The letters are translated as given in this text, with numbers added. Other sections of the Goroku will appear in future issues of the Easism Buddhist. -
P Int Primary Volume 33 • Number 1 • Spring 2016
PRIMARY POINT® Kwan Um School of Zen 99 Pound Rd Cumberland, RI 02864-2726 CHANGE SERVICE REQUESTED Primary Primary P int P Volume 33 • Number 1 • Spring 2016 2016 Spring • 1 Number • 33 Volume Summer Kyol Che 2016 July 9 - August 5 Silent retreats including sitting, chanting, walking and bowing practice. Dharma talks and Kong An interviews. Retreats Kyol Che Visit, practice or live at the head YMJJ 401.658.1464 Temple of Americas Kwan Um One Day www.providencezen.com School of Zen. Solo Retreats [email protected] Guest Stays Residential Training Rentals PRIMARY POINT Spring 2016 Primary Point 99 Pound Road IN THIS ISSUE Cumberland RI 02864-2726 U.S.A. Telephone 401/658-1476 The Moment I Became a Monk www.kwanumzen.org Zen Master Dae Jin .....................................................................4 online archives: Visit kwanumzen.org to learn more, peruse back Biography of Zen Master Dae Jin ............................................5 issues and connect with our sangha. Funeral Ceremony and Cremation Rites for Zen Master Dae Jin ...................................................................5 Published by the Kwan Um School of Zen, a nonprofit reli- gious corporation. The founder, Zen Master Seung Sahn, 78th Bodhisattva Way Patriarch in the Korean Chogye order, was the first Korean Zen Zen Master Dae Jin .....................................................................6 Master to live and teach in the West. In 1972, after teaching in Korea and Japan for many years, he founded the Kwan Um The True Spirit of Zen sangha, which today has affiliated groups around the world. He Zen Master Dae Jin gave transmission to Zen Masters, and inka (teaching author- .....................................................................8 ity) to senior students called Ji Do Poep Sas (dharma masters). -
Encyclopedia of Buddhism
Encyclopedia of Buddhism J: AF Encyclopedia of Buddhism Encyclopedia of Catholicism Encyclopedia of Hinduism Encyclopedia of Islam Encyclopedia of Judaism Encyclopedia of Protestantism Encyclopedia of World Religions nnnnnnnnnnn Encyclopedia of Buddhism J: AF Edward A. Irons J. Gordon Melton, Series Editor Encyclopedia of Buddhism Copyright © 2008 by Edward A. Irons All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the pub- lisher. For information contact: Facts On File, Inc. An imprint of Infobase Publishing 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Irons, Edward A. Encyclopedia of Buddhism / Edward A. Irons. p. cm. — (Encyclopedia of world religions) Includes bibliographical references and index. ISBN 978-0-8160-5459-6 (alk. paper) 1. Buddhism—Encyclopedias. I. Title. BQ128.I76 2007 294.303—dc22 2007004503 Facts On File books are available at special discounts when purchased in bulk quanti- ties for businesses, associations, institutions, or sales promotions. Please call our Spe- cial Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Facts On File on the World Wide Web at http://www.factsonfile.com Text design by Erika Arroyo Cover design by Cathy Rincon Maps by Dale Williams Printed in the United States of America VB FOF 10 9 8 7 6 5 4 3 2 1 This book is printed on acid-free paper and contains 30% post-consumer recycled content. -
Beyond Frontiers: Meditative Practice, Clinical Practice and Scientific
logy ho & P Almendro and López, J Psychol Psychother 2016, 6:5 yc s s y c P f h DOI: 10.4172/2161-0487.1000281 o o l t h a e n r r a u p o y J Journal of Psychology & Psychotherapy ISSN: 2161-0487 ReviewResearch Article Article OMICSOpen International Access Beyond Frontiers: Meditative Practice, Clinical Practice and Scientific Research Manuel Almendro* and Elena López OXIGEME, Center for a Psychology of Consciousness, Madrid and Barcelona, Spain Abstract In conjunction, meditative practice, clinical practice and scientific research could be a good way to understand the phenomenon of the states that occurs in meditation/mindfulness based on the potential breadth of perception that this conjunction may offer. Based on this triple approach, this paper develops a new way of categorizing the states of consciousness that can occur during the practice of meditation: One Mind (OM), Silent Mind (SM) and Penetrating Consciousness (PC). The authors have been involved for decades in meditation and clinical psychology as well as in nonlinear dynamical systems (NLDS)-based research on the novel way in which these theories partly structure and integrate these new challenges into Western psychology. Keywords: Meditation; Mindfulness; Meditative states of recitations of mantras, breathing techniques, focusing on an object, consciousness; Ventral breathing in hara (VBH); Nonlinear dynamics; objectless meditation, centering oneself on compassion, and so on. The First person perspective; Neurophenomenology difficulty is that, in science, there is a requirement for objectivity on the perceptual level of researchers, empirical measurements, results. The Introduction challenge is how to create boundaries where they seem to be blurred, Beyond concepts given that these meditative states gave rise to a method like mindfulness which has been recognized as valid for health. -
R E S E a R C H a R T I C
R e s e a r c h A r t i c l e The Meeting of Traditions: Inter-Buddhist and Inter-Religious Relations in the West. By Oliver Freiberger Copyright Notice Digital copies of this work may be made and dis- tributed provided no charge is made and no altera- tion is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the author. All enquiries to [email protected]. h t t p : / / j g b . l a . p s u . e d u Journal of Global Buddhism 59 The Meeting of Traditions: Inter-Buddhist and Inter-Religious Relations in the West By Oliver Freiberger Department for the Study of Religion University of Bayreuth, Germany [email protected] THE HISTORICAL BACKGROUND: BUDDHIST MODERNISM From the very beginning of Buddhism, the doctrine of the Buddha, or Dharma, was interpreted and developed in various ways. Certain schools with different views of the discipline of the sangha, of philosophical issues, or of religious practices emerged in the course of time. While spreading over Asia, new alliances were formed with other religious and cultural elements, and new shapes of Buddhism came into being. Unlike (Western) Christianity, Buddhism did not establish a centrally organized institution and authority, and so the various forms of Buddhism were free to develop independently. Thus in ÒtraditionalÓ Buddhism (in pre-modern times)Ó1, there was little ÒofficialÓ contact between Buddhists of different schools or institutions. The situation changed in the nineteenth century with the Buddhist revival movement, when a new form of Buddhism emerged under the condition of the confrontation with Christian missionaries and Western colonialism: the so-called ÒBuddhist modernism.Ó2 In this movement, an awareness of the unity of all Buddhists emerged. -
Gutoku Shinran”
Nishida’s “ Gutoku Shinran” Dennis Hirota Introduction utoku shinran belongs to the earliest period of Nishida’s publica tions. It originally appeared in April, 1911, several months after A Study ofG Good {Zen no Kenkyti), in a book produced in observance of the six hun dred fiftieth anniversary of the death of Shinran (1173-1263). The volume was titled Views of the Founder and included articles by NanjO Bun’yti, Suzuki Daisetz, and a number of other scholars associated with the Tokyo and Kyoto imperial universities.1 Nishida was forty years old at the time. The significance of the essay is concisely indicated in a prefatory note in a selection of Nishida’s works edited by Nishitani Keiji: “ This article already reveals a penetrating insight into the nature of religion, and at the same time clearly expresses, alongside the deep interest in Zen that we see in his diaries, Nishida’s great esteem for Shinran, which he maintained undiminished to the end of his life.’’2 As pointed out here, “Gutoku Shinran” retains importance for its expression of Nishida’s understanding both of the nature of religion and of Shinran’s thought. On the one hand, in viewing Shinran within the broad context of his understanding of religion, Nishida forcefully illuminates the religious transformation that lies at the heart of Shinran’s path. In this way, he provides insight into a side of Shinran’s thought that has received little emphasis in traditional Shin scholastic study. On the other hand, in relation to the corpus of Nishida’s writings, the essay provides evidence of Nishida’s lifelong interest in Shinran’s thought and the importance of Shinran to his philosophy of religion. -
Contents Introduction 9
Contents Introduction 9 Avatamsaka Sutra 11 Book 2: Appearance of the Buddha Avatamsaka Sutra 15 Book 11: Purifying Practice Avatamsaka Sutra 18 Book 26: The Ten Stages Avatamsaka Sutra 20 Book 30: The Incalculable Avatamsaka Sutra 25 Book 36: The Practice of Universal Good Avatamsaka Sutra 27 Book 39: Entry into the Realm of Reality (1) Avatamsaka Sutra 31 Book 39: Entry into the Realm of Reality (2) Pali Canon 33 Minds like the Wild Deer Pali Canon 34 Dhammapada, Chapter 1: Dichotomies Pali Canon 36 The Divine Messengers Pali Canon 38 The First Discourse Pali Canon 40 No Dogmas or Blind Belief Pali Canon 42 Four Kinds of Kamma Pali Canon 43 Mindfulness of Breathing Pali Canon 45 The Domain of Wisdom & The Goal of Wisdom Pali Canon 47 The Tathāgata Lankavatara Sutra 48 Chapter 2: Mahamati’s Questions Lankavatara Sutra 49 Chapter 3: More Questions Vimalakīrti Sūtra 51 Chapter 2: Inconceivable Skill in Liberative Technique Vimalakīrti Sūtra 53 Chapter 3: The Disciples Vimalakīrti Sūtra 55 Chapter 5: Inquiring about the Illness Vimalakīrti Sūtra 57 Chapter 6: Beyond Comprehension Vimalakīrti Sūtra 59 Chapter 7: Regarding Living Beings Vimalakīrti Sūtra 61 Chapter 9: Entering the Gate of Nondualism 3 The Almighty Letter A 62 ‘Sacred Calligraphy of the East’, by John Stevens Diamond Sutra 63 Section 3: The Real Teaching of the Great Way Diamond Sutra 64 Section 5: Understanding the Ultimate Principle of Reality Diamond Sutra 65 Section 6: Rare is True Faith Diamond Sutra 66 Section 26: The Body of Truth Has No Marks Diamond Sutra 67 Section