Okumura's Fukanzazengi Translations
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Deepest Practice, Deepest Wisdom
“A magnificent gift for anyone interested in the deep, clear waters of Zen—its great foundational master coupled with one of its finest modern voices.” —JISHO WARNER, former president of the Soto Zen Buddhist Association FAMOUSLY INSIGHTFUL AND FAMOUSLY COMPLEX, Eihei Dōgen’s writings have been studied and puzzled over for hundreds of years. In Deepest Practice, Deepest Wisdom, Kshō Uchiyama, beloved twentieth-century Zen teacher, addresses himself head-on to unpacking Dōgen’s wisdom from three fascicles (or chapters) of his monumental Shōbōgenzō for a modern audience. The fascicles presented here from Shōbōgenzō, or Treasury of the True Dharma Eye, include “Shoaku Makusa” or “Refraining from Evil,” “Maka Hannya Haramitsu” or “Practicing Deepest Wisdom,” and “Uji” or “Living Time.” Daitsū Tom Wright and Shōhaku Okumura lovingly translate Dōgen’s penetrating words and Uchiyama’s thoughtful commentary on each piece. At turns poetic and funny, always insightful, this is Zen wisdom for the ages. KŌSHŌ UCHIYAMA was a preeminent Japanese Zen master instrumental in bringing Zen to America. The author of over twenty books, including Opening the Hand of Thought and The Zen Teaching of Homeless Kodo, he died in 1998. Contents Introduction by Tom Wright Part I. Practicing Deepest Wisdom 1. Maka Hannya Haramitsu 2. Commentary on “Maka Hannya Haramitsu” Part II. Refraining from Evil 3. Shoaku Makusa 4. Commentary on “Shoaku Makusa” Part III. Living Time 5. Uji 6. Commentary on “Uji” Part IV. Comments by the Translators 7. Connecting “Maka Hannya Haramitsu” to the Pāli Canon by Shōhaku Okumura 8. Looking into Good and Evil in “Shoaku Makusa” by Daitsū Tom Wright 9. -
Pratica E Illuminazione in Dôgen
ALDO TOLLINI Pratica e illuminazione in Dôgen Traduzione di alcuni capitoli dello Shôbôgenzô PARTE PRIMA INTRODUZIONE A DÔGEN La vita e le opere di Dôgen Dôgen fu uno dei più originali pensatori e dei più importanti riformatori religiosi giapponesi. Conosciuto col nome religioso di Dôgen Kigen o Eihei Dôgen, nel 1227 fondò la scuola Sôtô Zen, una delle più importanti e diffuse scuole buddhiste giapponesi che ancora oggi conta moltissimi seguaci. Fondò il monastero di Eiheiji nella prefettura di Fukui e scrisse lo Shôbôgenzô (1231/1253, il "Tesoro dell’occhio della vera legge"), diventato un classico della tradizione buddhista giapponese. Pur vivendo nel mezzo della confusione della prima parte dell’era Kamakura (1185-1333) egli perseguì con grande determinazione e profondità l’esperienza religiosa buddhista. Nacque a Kyoto da nobile famiglia, forse figlio di Koga Michichika (1149-1202) una figura di primo piano nell'ambito della corte. Rimase orfano da bambino facendo diretta esperienza della realtà dell’impermanenza, che diventerà un concetto chiave del suo pensiero. Entrò nella vita monastica come monaco Tendai nell’Enryakuji sul monte Hiei nei pressi della capitale nel 1213. Dôgen era molto perplesso di fronte al fatto che sebbene l’uomo sia dotato della natura-di-Buddha, debba ugualmente impegnarsi nella disciplina e nella pratica e ricercare l’illuminazione. Con i suoi dubbi irrisolti e colpito dal lassismo dei costumi dei monaci del monte Hiei, Dôgen nel 1214 andò in cerca del maestro Kôin a Onjôji (Miidera) il centro Tendai rivale nella provincia di Ômi. Kôin mandò Dôgen da Eisai, il fondatore della scuola Rinzai e sebbene non sia certo se Dôgen riuscisse a incontrarlo fu molto influenzato da lui. -
Introduction
Introduction The Fozu tongji 佛祖統紀 (T 2035, Comprehensive History of the Buddhist Patriarchs) is a massive work of Buddhist historiography composed by the Southern Song monk Zhipan 志磐 (ca. 1220–1275). The present translation project, which is intended to have three volumes, refers to a part of the Fozu tongji entitled “Fayun tongsai zhi” 法運通塞志 (Monograph on Success and Obstructions in the Spread of the Dharma). The “Fayun tongsai zhi,” covering Fozu tongji, juan 34–48, is an annalistic chronicle of Buddhism in China. It goes through Chinese history dynasty by dynasty, ruler by ruler, and year by year, list- ing events following the chronological order. With the present project I intend to offer a complete translation of the “Fayun tongsai zhi.” In the present vol- ume, I translate the first five juan (i.e. Fozu tongji, juan 34–38), which contain the annals referring to the history of Buddhism in China from the time of the birth of the Buddha in the 26th year of King Zhao of Zhou 周昭王 to the end of the Nanbeichao period. In the second volume I will translate the next four juan of the “Fayun tongsai zhi” (i.e. Fozu tongji, juan 39–42), which have previously been translated by Jan Yün-hua,1 and refer to the history of Buddhism from the Sui dynasty to the end of the Wudai period. In the third volume I will translate the remaining six juan of the “Fayun tongsai zhi” (i.e. Fozu tongji, juan 43–48), which refer to the history of Buddhism in the Song dynasty up to the year 1236, the third year of the duanping 端平 era of the Southern Song emperor Lizong 理宗. -
LU?N ÁN TI?N SI TAN NGOC HO 2009 BOOK.Indd
BEGINNING AND DEVELOPMENT OF BUDDHIST EDUCATION IN VIETNAM BY TAN NGOC HO UNIVERSITY OF THE WEST APRIL 2009 2020 CONTENTS Abstract 11 Acknowledgement 15 Chapter One INTRODUCTION 1.1. Rationale for Study 19 1.2. The Basic Hypothesis 20 1.3. Methodology of Research 21 1.4. Plan of Research 22 1.5. Presentation of results 26 Chapter Two CONTEXTUAL BACKGROUND A. C A E O V B T A O B: T R O V C 2.1. Geography and Early Migrations 27 2.2. Early Historical Dynasties 31 2.3. ntertwined History of Vietnam and China at the Beginning of Vietnamese Cultural Development 33 B. H B C T B I T V 2.4. Sources of Information 35 2.5. ntroduction of Buddhism to Vietnam by Asoka from India: Confl icting Theories and Tentative Conclusion 38 2.6. The Role of Buddhism in the Liberation of Vietnam 44 2.7. Buddhism and Its Two Golden Ages 49 2.8. Buddhism Spreads to the South 52 2.9. Assimilation and diff erentiation 55 BEGINNING AND DEVELOPMENT OF BUDDHIST EDUCATION IN VIETNAM 2.10. Historic Autonomy of the Pagoda 58 2.11. Verifi cation of Contextual Background 60 2.12 Conclusions on Contextual Background 69 Chapter Three BEGINNING OF BUDDHIST EDUCATION IN VIETNAM 3.1. Lack of Information 73 3.2. Impact of Chinese Tradition on Vietnamese Buddhism 73 3.3. Vietnam as Melting Pot of Indian and Chinese Cultures 75 Chapter Four DEVELOPMENT OF BUDDHIST EDUCATION IN VIETNAM 4.1. Buddhism: Origin and Teachings 79 4.2. Early Trends in Vietnamese Education 91 4.3. -
Out of the Shadows: Socially Engaged Buddhist Women
University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster -
Gongan Collections I 公案集公案集 Gongangongan Collectionscollections I I Juhn Y
7-1 COLLECTED WORKS OF KOREAN BUDDHISM 7-1 GONGAN COLLECTIONS I COLLECTIONS GONGAN 公案集公案集 GONGANGONGAN COLLECTIONSCOLLECTIONS I I JUHN Y. AHN JUHN Y. (EDITOR) JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I Collected Works of Korean Buddhism, Vol. 7-1 Gongan Collections I Edited by John Jorgensen Translated by Juhn Y. Ahn Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-10-2 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I EDITED BY JOHN JORGENSEN TRANSLATED AND ANNOTATED BY JUHN Y. AHN i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. Buddhism has always taught that the world is inherently unstable and its teachings are rooted in the perception of the three marks that govern all conditioned existence: impermanence, suffering, and non-self. -
Bowz Liturgy 2011.Corrected
Boundless Way Zen LITURGY BOOK SECOND EDITION _/\_ All buddhas throughout space and time, All honored ones, bodhisattva-mahasattvas, Wisdom beyond wisdom, Maha Prajna Paramita. Page 1 Notation ring kesu (bowl gong) muffle kesu (bowl gong) ring small bell 123 ring kesu or small bell on 1st, 2nd, or 3rd repetition accordingly underlined syllables indicate the point at which underlined bells are rung 1 mokugyo (wooden drum) beat once after then on each syllable taiko (large drum) beat once after then in single or double beats -_^ notation for tonal chanting (mid-low-high shown in this example) WORDS IN ALL CAPS are CHANTED by chant-leader only [Words in brackets & regular case] are spoken by chant-leader only {Words in braces} are CHANTED or spoken or sung !by chant-leader only 1st time, and by everyone subsequently (words in parenthesis) are not spoken, chanted, or sung at all _/\_ ! place or keep hands palm-to-palm in gassho, or hold liturgy book in gassho -(0)-! place or keep hands in zazen mudra, or hold liturgy book open !with little fingers and thumbs on the front of the book and !middle three fingers on the back seated bow at end of chant, or after final repetition Beginning our sutra service I vow with all beings To join my voice with all voices And give life to each word as it comes. —Robert Aitken Language cannot reach it, hearing and seeing cannot touch it. In this single beam of illumination, you genuinely wander in practice. Use your vitality to enact this. -
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan
Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Hsuan-Li Wang All rights reserved ABSTRACT Gushan: the Formation of a Chan Lineage During the Seventeenth Century and Its Spread to Taiwan Hsuan-Li Wang Taking Gushan 鼓山 Monastery in Fujian Province as a reference point, this dissertation investigates the formation of the Gushan Chan lineage in Fujian area and its later diffusion process to Taiwan. From the perspective of religion diffusion studies, this dissertation investigates the three stages of this process: 1. the displacement of Caodong 曹洞 Chan center to Fujian in the seventeenth century; 2. Chinese migration bringing Buddhism to Taiwan in the Qing dynasty (1644-1911) and 3. the expansion diffusion activities of the institutions and masters affiliated with this lineage in Taiwan during the Japanese rule (1895-1945), and the new developments of humanistic Buddhism (renjian fojiao 人間佛教) after 1949. In this spreading process of the Gushan Chan lineage, Taiwanese Buddhism has emerged as the bridge between Chinese and Japanese Buddhism because of its unique historical experiences. It is in the expansion diffusion activities of the Gushan Chan lineage in Taiwan that Taiwanese Buddhism has gradually attained autonomy during the Japanese rule, leading to post-war new developments in contemporary humanistic Buddhism. Table of Contents List of Chart, Maps and Tables iii Acknowledgements iv Chapter 1 Introduction 1 1. Research Motives and Goals 2 2. -
How to Meditate: the Classic Zazen Manual for Today
How to Meditate: The Classic Zazen Manual For Today In Zen Buddhism, a worthy student is never taught. Guided, inspired, challenged – yes. But not taught. Why? It’s essential that each of us directly realize it for ourselves. The real thing cannot be taught. It doesn’t need to be. A genuine “teacher” and Dharma friends, however, offer great support and inspiration on the way. Through mutual respect and trust, valuable guidance naturally emerges. And, when needed, also a real challenge. But we are careful not to let anything get in the way of each one realizing themselves. Common obstacles include over-reliance on the teacher and obsession over perfecting meditation techniques in order to dwell in emptiness or have an enlightenment experience. With this in mind, I will comment on the classic Zazen Manual. It has been used for many centuries and is still used today in Zen training. While its authorship is unclear, it is a Chinese work that took its present form about 1,000 years ago. In Japan it is found in both the popular Four Texts of the Zen School and in the Poison-Painted Drum, the basic handbook for Rinzai monastic practice. It is the zazen manual; other, later writings on zazen, including those by the Japanese Zen master Dôgen (1200-1253), are largely based, word for word, on it. Brief and to the point, it covers the basics of zazen meditation, including physical posture, mental attitude, and problems that may arise. Let us look into this classic Zazen Manual and apply it so that it too can offer, like an old and trusted Dharma friend, the needed guidance, inspiration, and challenge for us today. -
Chinese Letters and Intellectual Life in Medieval Japan: the Poetry and Political Philosophy of Chūgan Engetsu
Chinese Letters and Intellectual Life in Medieval Japan: The Poetry and Political Philosophy of Chūgan Engetsu By Brendan Arkell Morley A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Japanese Language in the Graduate Division of the University of California, Berkeley Committee in charge: Professor H. Mack Horton Professor Alan Tansman Professor Paula Varsano Professor Mary Elizabeth Berry Summer 2019 1 Abstract Chinese Letters and Intellectual Life in Medieval Japan: The Poetry and Political Philosophy of Chūgan Engetsu by Brendan Arkell Morley Doctor of Philosophy in Japanese University of California, Berkeley Professor H. Mack Horton, Chair This dissertation explores the writings of the fourteenth-century poet and intellectual Chūgan Engetsu 中巌円月, a leading figure in the literary movement known to history as Gozan (“Five Mountains”) literature. In terms of modern disciplinary divisions, Gozan literature straddles the interstices of several distinct areas of study, including classical Chinese poetry and poetics, Chinese philosophy and intellectual history, Buddhology, and the broader tradition of “Sinitic” poetry and prose (kanshibun) in Japan. Among the central contentions of this dissertation are the following: (1) that Chūgan was the most original Confucian thinker in pre-Tokugawa Japanese history, the significance of his contributions matched only by those of early-modern figures such as Ogyū Sorai, and (2) that kanshi and kanbun were creative media, not merely displays of erudition or scholastic mimicry. Chūgan’s expository writing demonstrates that the enormous multiplicity of terms and concepts animating the Chinese philosophical tradition were very much alive to premodern Japanese intellectuals, and that they were subject to thoughtful reinterpretation and application to specifically Japanese sociohistorical phenomena. -
Doctrinal Treatises Selected Works Doctrinal Treatises 諸敎學諸敎學 Doctrinaldoctrinal Treatisestreatises Selectedselected Worksworks Richard D
6 COLLECTED WORKS OF KOREAN BUDDHISM 6 SELECTED WORKS DOCTRINAL TREATISES SELECTED WORKS DOCTRINAL TREATISES 諸敎學諸敎學 DOCTRINALDOCTRINAL TREATISESTREATISES SELECTEDSELECTED WORKSWORKS RICHARD D. MCBRIDE II RICHARD D. CHARLES MULLER A. RICHARD D. MCBRIDE II RICHARD D. CHARLES MULLER A. COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 6 諸敎學 DOCTRINAL TREATISES SELECTED WORKS Collected Works of Korean Buddhism, Vol. 6 Doctrinal Treatises: Selected Works Edited by A. Charles Muller Translated by A. Charles Muller, Richard D. McBride II Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-09-6 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 6 諸敎學 DOCTRINAL TREATISES SELECTED WORKS INTRODUCED AND EDITED BY A. CHARLES MULLER TRANSLATED AND ANNOTATED BY A. CHARLES MULLER & RICHARD D. MCBRIDE II i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. -
Chapel Hill Zen Center Chant Book ___Table of Contents
Chapel Hill Zen Center Chant Book _________ Table of Contents Heart Sutra 1 Maka Hannya Hara Mitta Shin Gyo 2 Sho Sai Myo Kichijo Dharani 3 Enmei Jukku Kannon Gyo 3 Merging of Difference and Unity 4 Sandokai 5 Song of the Jewel Mirror Samadhi 6 Hsin Hsin Ming 8 Fukanzazengi 10 Genjo Koan 12 Jijuyu Zammai 14 Maka Hannya Haramitsu 16 Song of the Grass-Roof Hut 18 Lovingkindness Metta Sutta 19 Names of Buddhas and Ancestors 20 Names of Women Ancestors 21 Dai Hi Shin Dharani 22 Three Refuges 23 Ti Sarana 23 Meal Chant 24 The Bodhisattva Ceremony 26 Great Wisdom Beyond Wisdom Heart Sutra Avalokiteshvara Bodhisattva, when practicing deeply the prajna paramita, perceived that all five skandhas in their own being are empty, and was saved from all suff’ring. O Shariputra, form does not differ from emptiness, emptiness does not differ from form; that which is form is emptiness, that which is emptiness form. The same is true of feelings, perceptions, formations, consciousness. O Shariputra, all dharmas are marked with emptiness: they do not appear nor disappear, are not tainted nor pure; do not increase nor decrease. Therefore, in emptiness, no form, no feelings, no perceptions, no formations, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind, no color, no sound, no smell, no taste, no touch, no object of mind; no realm of eyes, until no realm of mind-consciousness; no ignorance, and also no extinction of it, until no old-age-and-death, and also no extinction of it; no suff’ring, no origination, no stopping, no path, no cognition, also no attainment.