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Buddhism in America
Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. -
Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton
“What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales. -
Fall 1969 Wind Bell
PUBLICATION OF ZEN •CENTER Volume Vilt Nos. 1-2 Fall 1969 This fellow was a son of Nobusuke Goemon Ichenose of Takahama, the province of Wakasa. His nature was stupid and tough. When he was young, none of his relatives liked him. When he was twelve years old, he was or<Llined as a monk by Ekkei, Abbot of Myo-shin Monastery. Afterwards, he studied literature under Shungai of Kennin Monastery for three years, and gained nothing. Then he went to Mii-dera and studied Tendai philosophy under Tai-ho for. a summer, and gained nothing. After this, he went to Bizen and studied Zen under the old teacher Gisan for one year, and attained nothing. He then went to the East, to Kamakura, and studied under the Zen master Ko-sen in the Engaku Monastery for six years, and added nothing to the aforesaid nothingness. He was in charge of a little temple, Butsu-nichi, one of the temples in Engaku Cathedral, for one year and from there he went to Tokyo to attend Kei-o College for one year and a half, making himself the worst student there; and forgot the nothingness that he had gained. Then he created for himself new delusions, and came to Ceylon in the spring of 1887; and now, under the Ceylon monk, he is studying the Pali Language and Hinayana Buddhism. Such a wandering mendicant! He ought to <repay the twenty years of debts to those who fed him in the name of Buddhism. July 1888, Ceylon. Soyen Shaku c.--....- Ocean Wind Zendo THE KOSEN ANO HARADA LINEAOES IN AMF.RICAN 7.llN A surname in CAI':> andl(:attt a Uhatma heir• .l.incagea not aignilleant to Zen in Amttka arc not gi•cn. -
Zen Is a Form of Buddhism That Developed First in China Around the Sixth Century CE and Then Spread from China to Korea, Vietnam and Japan
Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan ( 禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛), the buddha (佛) is the path (dao 道), the path (dao 道) is meditation (chan 禪)." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In Bodhidharma’s Bloodstream Introduction to Asian Philosophy Zen Buddhism Sermon (in the Chan Buddhism online selections) it is evident that Bodhidharma had absorbed something of Daoism after he came to China. The Mahāyāna Buddhist teachings that are most evident in Bodhidharma’s text are the teachings of emptiness (Śūnyatā) from the Prajñāpāramitā Sūtras as well as the notion of the buddha-nature (dharmakāya) that is part of the Mahāyāna teaching of the three bodies (trikāya) of the Buddha. -
(And Tantric?) Approaches of the Rim Gyis 'Jug
The Sudden and Gradual Sū tric (and Tantric?) Approaches of the RiM GYis ’jUG Pa’i bsGOM DON aND CiG car ’jUG Pa rNaM Par Mi rTOG Pa’i bsGOM DON JOEL GRUbER According to the dates provided by the Great History of the Rdzogs chen snying thig (Rdzogs pa chen po snying thig gyi lo rgyus chen mo; hereafter Great History), the renowned saint named Vimalamitra was born in India around the latter half of the fifth century. We are told that he spent a majority of his early years studying Buddhism with some of the most esteemed Indian scholars of his generation, until his studies were interrupted by a visit from the bodhisattva Vajrasattva, who encour- aged Vimalamitra to cease practicing exoteric teachings in order to pur- sue a tantric education in China. After two decades of training with the elusive Śrī Siṃha in China, Vimalamitra returned to his homeland to meditate in India’s sacred charnel grounds. Over two hundred years later, word of Vimalamitra’s tantric proficiency reached the Tibetan king, Khri Srong lde brtsan (Trisong Detsen), who invited the Indian saint to assist with the dissemination of Buddhism throughout the Land of Snows. Though Vimalamitra was purportedly three hundred years of age when he journeyed across the Himalayas, his yogic powers were far from diminished. Shortly after departing India, rumors spread to the Tibetan court that Vimalamitra was a necromantic sorcerer rather than a Buddhist saint. Upon his arrival, Tibetan ministers questioned Vimalamitra’s saintly credentials, prompting the tantric master to disintegrate Tibet’s prized statue of Vairocana through the power of a single prostration. -
Buddhist Bibio
Recommended Books Revised March 30, 2013 The books listed below represent a small selection of some of the key texts in each category. The name(s) provided below each title designate either the primary author, editor, or translator. Introductions Buddhism: A Very Short Introduction Damien Keown Taking the Path of Zen !!!!!!!! Robert Aitken Everyday Zen !!!!!!!!! Charlotte Joko Beck Start Where You Are !!!!!!!! Pema Chodron The Eight Gates of Zen !!!!!!!! John Daido Loori Zen Mind, Beginner’s Mind !!!!!!! Shunryu Suzuki Buddhism Without Beliefs: A Contemporary Guide to Awakening ! Stephen Batchelor The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation!!!!!!!!! Thich Nhat Hanh Buddhism For Beginners !!!!!!! Thubten Chodron The Buddha and His Teachings !!!!!! Sherab Chödzin Kohn and Samuel Bercholz The Spirit of the Buddha !!!!!!! Martine Batchelor 1 Meditation and Zen Practice Mindfulness in Plain English ! ! ! ! Bhante Henepola Gunaratana The Four Foundations of Mindfulness in Plain English !!! Bhante Henepola Gunaratana Change Your Mind: A Practical Guide to Buddhist Meditation ! Paramananda Making Space: Creating a Home Meditation Practice !!!! Thich Nhat Hanh The Heart of Buddhist Meditation !!!!!! Thera Nyanaponika Meditation for Beginners !!!!!!! Jack Kornfield Being Nobody, Going Nowhere: Meditations on the Buddhist Path !! Ayya Khema The Miracle of Mindfulness: An Introduction to the Practice of Meditation Thich Nhat Hanh Zen Meditation in Plain English !!!!!!! John Daishin Buksbazen and Peter -
Hakuin on Kensho: the Four Ways of Knowing/Edited with Commentary by Albert Low.—1St Ed
ABOUT THE BOOK Kensho is the Zen experience of waking up to one’s own true nature—of understanding oneself to be not different from the Buddha-nature that pervades all existence. The Japanese Zen Master Hakuin (1689–1769) considered the experience to be essential. In his autobiography he says: “Anyone who would call himself a member of the Zen family must first achieve kensho- realization of the Buddha’s way. If a person who has not achieved kensho says he is a follower of Zen, he is an outrageous fraud. A swindler pure and simple.” Hakuin’s short text on kensho, “Four Ways of Knowing of an Awakened Person,” is a little-known Zen classic. The “four ways” he describes include the way of knowing of the Great Perfect Mirror, the way of knowing equality, the way of knowing by differentiation, and the way of the perfection of action. Rather than simply being methods for “checking” for enlightenment in oneself, these ways ultimately exemplify Zen practice. Albert Low has provided careful, line-by-line commentary for the text that illuminates its profound wisdom and makes it an inspiration for deeper spiritual practice. ALBERT LOW holds degrees in philosophy and psychology, and was for many years a management consultant, lecturing widely on organizational dynamics. He studied Zen under Roshi Philip Kapleau, author of The Three Pillars of Zen, receiving transmission as a teacher in 1986. He is currently director and guiding teacher of the Montreal Zen Centre. He is the author of several books, including Zen and Creative Management and The Iron Cow of Zen. -
Que Es El Zen?
UNIVERSIDAD DEL AZUAY FACULTAD DE FILOSOFÍA, LETRAS Y CIENCIAS DE LA EDUCACIÓN ESCUELA DE PSICOLOGÍA CLÍNICA ZEN, PSICOANÁLISIS Y PSICOTERAPIA TESIS PREVIA A LA OBTENCIÓN DEL TÍTULO DE PSICÓLOGA CLÍNICA ALUMNA: MARÍA CECILIA SALAZAR ICAZA DIRECTOR: MÁSTER GERARDO PEÑA CASTRO CUENCA, JULIO DEL 2013 1 A mis hijos Alberto e Iván 2 AGRADECIMIENTO Agradezco a toda la Realidad, por mostrarme un camino espiritual auténtico y haberme dado la fortaleza de culminar mis estudios académicos para así poder ayudar a los demás, guiada por la verdadera compasión. A mi esposo y a mis padres, por apoyarme cada momento en mis objetivos de vida y uno de ellos es realizarme como profesional orientada al servicio de los demás. A la Universidad del Azuay, por su excelencia académica, y a mis profesores, ya que sus enseñanzas y valores han contribuido para que mi visión sea clara y enmarcada en la ética y profesionalismo. Finalmente, y de manera muy especial, agradezco a mi director de tesis, Máster Gerardo Peña Castro, quien con su enorme labor académica y su gran valor personal y espiritual me ha guiado para que esta investigación sea un éxito espiritual, personal y profesional. 3 INDICE INTRODUCCION ........................................................................... 7 1. ZEN ................................................................................................ 9 1.1 ¿QUE ES EL ZEN? ...................................................................................................... 9 1.2. DESDE EL BUDISMO HASTA EL ZEN JAPONÉS ............................................. -
Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c. -
Biographical Index
INDEX 771 BIOGRAPHICAL INDEX ’Abdu’l-Bahá: 1844-1921, Iranian Baha’i Leader; Compassion, Adler, Stella: 1902-1992, American Actress, Teacher; Art, 57 137; Differentiation, 229; Diversity, 247; Health, 365; Aeschylus: 525-456 BCE, Greek Tragic Dramatist; Acceptance, Impermanence, 389; Liberation, 451; Meditation, 505; 22; Initiative, 408; Logos, 474; Partnership, 540; Suffering, Suffering, 687 685 Abbott, Berenice: 1898-1991, American Photographer, Writer; Aesop Lochman: fl. c. 550 BCE, Khemetic (Egyptian) Fabulist; Teaching, 699; Wonder, 754 Acceptance, 22; Appearance, 49; Compassion, 136; Abdul-Jabbar, Kareem (Ferdinand Lewis Alcindor): 1947-, Delusion, 208; Desire, 218; Example, 278; Little, 470; African-American Basketball Player, Actor, Writer; Passion, 544; Prudence, 579; Self-Reliance, 633 Centering, 110; Defeat, 203; Expedience, 283; Paradox, 539 Aiken, Conrad Potter: 1889-1973, American Poet; Meaning, Abelard, Peter (Pierre): 1079-1142, Burgundian Theologian; 498; Solitude, 664 Complacency, 141; Questioning, 581 Ailred of Rievaulx: 1109-1166, English Cistercian Monk, Abram, David: 1957-, American Philosopher, Ecologist, Chronicler, Royal Adviser, Saint; Friendship, 322 Magician; Attention, 68; Dance, 189; Delusion, 213; Ajahn Chah: 1917-1992, Thai Buddhist Monk; Mind, 515; Eloquence, 256; Logos, 477; Sensibility, 639; Wonder, 756 Presence, 575 Abu ’Uthman Amr Ibn Bahr Al-Jahiz: c. 788-869, Iraqi Scholar, Ajahn Dhiravamsa: Thai Buddhist Teacher, Writer; Balance, Philosopher, Writer; Disclosure, 238; Little, 470 82; Idea, 380; Love-Agape, -
The Asia-Pacific Journal: Japan Focus In-Depth Critical Analysis of the Forces Shaping the Asia-Pacific...And the World
The Asia-Pacific Journal: Japan Focus In-depth critical analysis of the forces shaping the Asia-Pacific...and the world. T he Asia-Pacif ic Jo urnal, Vo l. 12, Issue 3, No . 2, January 20 , 20 14 . Introductory Note: This is the final article in a three part s eries o n the relatio ns hip o f D.T. Suz uki and o ther Zen figures in wartime Japan to Co unt Karlfried Dürckheim and o ther Naz is . Part I o f this s eries , “D.T. Suz uki, Zen and the Naz is ” is available here. Part II, “The Fo rmatio n and Principles o f Co unt Dürckheim’s Naz i Wo rldview and his interpretatio n o f Japanes e Spirit and Zen” is available here. Readers who have no t yet do ne s o are urged to read at leas t Part II o f this s eries that pro vides crucial backgro und info rmatio n fo r unders tanding Part III. A Z en Naz i in Wart ime Japan: Co unt Dürckheim and his So urces—D.T . Suz uki, Yasut ani Haku’un and Eugen Herrigel 戦中日本におけるあるナチス禅宗徒 デュルクハイム伯爵の情報源 鈴木大拙、安谷白 雲、オイゲン・ヘリゲル Brian Daiz en Vict o ria Int ro duct io n By the late 19 30 s Japan was well o n the way to beco ming a to talitarian s o ciety. True, in Japan there was no charis matic dictato r like Hitler o r Mus s o lini, but there was nevertheles s a po werful “divine pres ence,” i.e., Empero r Hiro hito . -
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism
Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2018 © 2018 Kevin Buckelew All rights reserved Abstract Inventing Chinese Buddhas: Identity, Authority, and Liberation in Song-Dynasty Chan Buddhism Kevin Buckelew This dissertation explores how Chan Buddhists made the unprecedented claim to a level of religious authority on par with the historical Buddha Śākyamuni and, in the process, invented what it means to be a buddha in China. This claim helped propel the Chan tradition to dominance of elite monastic Buddhism during the Song dynasty (960–1279), licensed an outpouring of Chan literature treated as equivalent to scripture, and changed the way Chinese Buddhists understood their own capacity for religious authority in relation to the historical Buddha and the Indian homeland of Buddhism. But the claim itself was fraught with complication. After all, according to canonical Buddhist scriptures, the Buddha was easily recognizable by the “marks of the great man” that adorned his body, while the same could not be said for Chan masters in the Song. What, then, distinguished Chan masters from everyone else? What authorized their elite status and granted them the authority of buddhas? According to what normative ideals did Chan aspirants pursue liberation, and by what standards did Chan masters evaluate their students to determine who was worthy of admission into an elite Chan lineage? How, in short, could one recognize a buddha in Song-dynasty China? The Chan tradition never answered this question once and for all; instead, the question broadly animated Chan rituals, institutional norms, literary practices, and visual cultures.