Samatha/Vipasyana Reading List

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SOURCES FOR THE STUDY OF BUDDHIST SAMATHA MEDITATIVE STABILIZATION &VIPASSANA INSIGHT Indian Sources: Samdhinirmocana Sutra: tr. John Powers The Wisdom of the Buddha; tr. Thomas Cleary Buddhist Yoga Hopkins, Jeffrey. Meditation on Emptiness, Wisdom Publications, 1983 King, Winston L. Theravada Meditation, Penn. State, 1980 Beyer, Stephan. The Buddhist Experience, Dickenson, 1974. pp. 99-115 Kelsang Gyatso. Meaningful to Behold, Wisdom Publication., 1980 Buddhaghosa. Visuddhimagga The Path of Purification. Sole-Leris, Amadeo. Tranquillity & Insight, Shambala, 1986 Kamalasila "Bhavanakrama", Minor Buddhist Texts. trans. by G. Tucci, Motilal Banarsidass, 1986, pp. 157-182; The Buddhist Experience: Sources and Interpretations, Stephan Beyer, Dickenson Publishing Co., 1974 Bhavanakrama of Kamalasila, tr. Parmananda Sharma, Aditya Prakashan, 1997, pp. 99-115 Surangamasamadhisutra tr.Etienne Lamotte, Curzon Press, 1998 The Surangama Samadhi Sutra, tr. Kumarajiva, Numata Center for Buddhist Translation and Research, 1998 Chinese Sources: Zhi-I. Liu Miao Fa Men: Six Subtle Dharma Gates trans. by Neil Rubenking (unpublished) Zhi-I. Shao Zhi-Guan: The Small Calming and Contemplation, trans. by Neil Rubenking (unpublished) In Secrets of Chinese Meditation, by Charles Luk Zhi-I. Moho Zhi-Guan: The Great Calming and Contemplation, trans. by Neal Donner. Stopping and Seeing, a Comprehensive Course on Buddhist Meditation. tr. by Thomas Cleary, Shambala 1997 Tu Shun "Contemplation of the Realm of Reality", Entry Into the Inconceivable, Thomas Cleary. Fa-Tsang. "Cultivation of Contemplation of the Inner Meaning...", Ibid. Lanxi Daolong "Treatise on Sitting Meditation"The Original Face, trans. Thomas Cleary. Pai Chang Sayings and Doings of Pai-chang, trans. Thomas Cleary, 1978 Cheng Chien Sun Face Buddha,Teachings of Ma-tsu & the Hung-chou Chan school Dayi Daoxin Zen Dawn, trans. J. C. Cleary, 1986 Huangbo Zen Teaching of Huang Po, trans. John Blofeld, 1958 Bodhidharma Zen Dawn, trans. Thomas Cleary 1986 Indo-Tibetan Sources: Hopkins, Jeffrey. Meditative States in Tibetan Buddhism, Wisdom Publications, 1983 Wayman, Alex. Calming the Mind and Discerning the Real, Geshe, Rabten. Echoes of Voidness, Wisdom Publications, 1983 B. Alan Wallace The Bridge of Quiescence, Open Court, 1998 Boundless Heart Japanese Sources: Eihei Dogen Shobogenzo, Treasury of the True Dharma Eye - Zazen Shin, Acupuncture Needle of Zazen - Zammai O Sammai, King of Samadhis Samadhi - Kai In Zammai, Ocean Seal Samadhi - Genjo Koan Eihei Dogen Fukanzazengi. Daio Kokushi Letter to Mediators", The Original Face. Keizan Jobin. "Zazen Yojinki, Timeless Spring. Hakuin Ekaku Zazen Wasan American Sources: Suzuki-roshi. Zen Mind, Beginner's Mind Suzuki-roshi. Lectures Reb Anderson Warm Smiles from Cold Mountains, Rodmell Press. 1998 .

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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.
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An Excursus on the Subtle Body in Tantric Buddhism. Notes
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M.Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, fapan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson FJRN->' Volume 6 1983 Number 2 CONTENTS I. ARTICLES A reconstruction of the Madhyamakdvatdra's Analysis of the Person, by Peter G. Fenner. 7 Cittaprakrti and Ayonisomanaskdra in the Ratnagolravi- bhdga: Precedent for the Hsin-Nien Distinction of The Awakening of Faith, by William Grosnick 35 An Excursus on the Subtle Body in Tantric Buddhism (Notes Contextualizing the Kalacakra)1, by Geshe Lhundup Sopa 48 Socio-Cultural Aspects of Theravada Buddhism in Ne pal, by Ramesh Chandra Tewari 67 The Yuktisas(ikakdrikd of Nagarjuna, by Fernando Tola and Carmen Dragonetti 94 The "Suicide" Problem in the Pali Canon, by Martin G. Wiltshire \ 24 II. BOOK REVIEWS 1. Buddhist and Western Philosophy, edited by Nathan Katz 141 2. A Meditators Diary, by Jane Hamilton-Merritt 144 3. The Roof Tile ofTempyo, by Yasushi Inoue 146 4. Les royaumes de I'Himalaya, histoire et civilisation: le La- dakh, le Bhoutan, le Sikkirn, le Nepal, under the direc tion of Alexander W. Macdonald 147 5. Wings of the White Crane: Poems of Tskangs dbyangs rgya mtsho (1683-1706), translated by G.W. Houston The Rain of Wisdom, translated by the Nalanda Transla tion Committee under the Direction of Chogyam Trungpa Songs of Spiritual Change, by the Seventh Dalai Lama, Gyalwa Kalzang Gyatso 149 III.
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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.
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Gateless Gate Has Become Common in English, Some Have Criticized This Translation As Unfaithful to the Original
Wú Mén Guān The Barrier That Has No Gate Original Collection in Chinese by Chán Master Wúmén Huìkāi (1183-1260) Questions and Additional Comments by Sŏn Master Sǔngan Compiled and Edited by Paul Dōch’ŏng Lynch, JDPSN Page ii Frontspiece “Wú Mén Guān” Facsimile of the Original Cover Page iii Page iv Wú Mén Guān The Barrier That Has No Gate Chán Master Wúmén Huìkāi (1183-1260) Questions and Additional Comments by Sŏn Master Sǔngan Compiled and Edited by Paul Dōch’ŏng Lynch, JDPSN Sixth Edition Before Thought Publications Huntington Beach, CA 2010 Page v BEFORE THOUGHT PUBLICATIONS HUNTINGTON BEACH, CA 92648 ALL RIGHTS RESERVED. COPYRIGHT © 2010 ENGLISH VERSION BY PAUL LYNCH, JDPSN NO PART OF THIS BOOK MAY BE REPRODUCED OR TRANSMITTED IN ANY FORM OR BY ANY MEANS, GRAPHIC, ELECTRONIC, OR MECHANICAL, INCLUDING PHOTOCOPYING, RECORDING, TAPING OR BY ANY INFORMATION STORAGE OR RETRIEVAL SYSTEM, WITHOUT THE PERMISSION IN WRITING FROM THE PUBLISHER. PRINTED IN THE UNITED STATES OF AMERICA BY LULU INCORPORATION, MORRISVILLE, NC, USA COVER PRINTED ON LAMINATED 100# ULTRA GLOSS COVER STOCK, DIGITAL COLOR SILK - C2S, 90 BRIGHT BOOK CONTENT PRINTED ON 24/60# CREAM TEXT, 90 GSM PAPER, USING 12 PT. GARAMOND FONT Page vi Dedication What are we in this cosmos? This ineffable question has haunted us since Buddha sat under the Bodhi Tree. I would like to gracefully thank the author, Chán Master Wúmén, for his grace and kindness by leaving us these wonderful teachings. I would also like to thank Chán Master Dàhuì for his ineptness in destroying all copies of this book; thankfully, Master Dàhuì missed a few so that now we can explore the teachings of his teacher.
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What Is a Koan
WHAT IS A KOAN AND WHAT DO YOU DO WITH IT? Jeff Shore Koan practice is a catalyst to awaken as Gautama Buddha did. Early Chan (Chinese Zen) encounters and statements are precursors of koans. Eventually these impromptu encounters and statements led to the practice of focusing on the koan as one’s own deepest question. The point is to directly awaken no-self, or being without self. This was done through rousing the basic religious problem known as great doubt. This doubt calls into question the very nature of one’s being, and that of all others. Over time, koan cases and commentaries developed to explore and express awakening from a dream world or nightmare of isolation and opposition. Particularly in Japan, koan curricula developed to foster awakening and to refine it in all aspects of life. Scholars have examined koan practice in light of its history, texts, social and political contexts, and sectarian conflicts. The aim here is to clarify what koans are and how they are used in authentic practice. The koan tradition arose out of encounters between teachers and disciples in Tang Dynasty (618-907) China. The koans now used in monastic training and in lay groups worldwide grew out of this tradition. Admirers tend to consider koan practice a unique and peerless spiritual treasure. Critics see koan practice as little more than a hollow shell. There are good reasons for both views. By inviting readers to directly open up to their own great doubt, this paper provides a sense of what koan practice is from the inside.
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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.
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Chanting Book
Samatha Chanting Book Published by the Samatha Trust 1 With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sādhu sādhu sādhu 2 Chanting Book This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity. The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 Second Edition 2014 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution. Printed by: Oxford University Computing Services - Printing Department 3 4 CONTENTS 1 BEGINNINGS THE THREE REFUGES AND FIVE PRECEPTS ....................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so ................................................................................................3 2 PŪJĀ - OFFERING VERSES Vandāmi cetiyaṃ .........................................................................................................................................................4 TRANSFERENCE OF MERIT Ettāvatā ..................................................................................................................6 3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION INVITATION TO THE DEVAS Samantā cakkavāḷesu (or: Pharitvāna mettaṃ) ...................................................8 BUDDHAMAṄGALAGĀTHĀ Sambuddho ............................................................................................................8
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Seon Dialogues 禪語錄禪語錄 Seonseon Dialoguesdialogues John Jorgensen
8 COLLECTED WORKS OF KOREAN BUDDHISM 8 SEON DIALOGUES 禪語錄禪語錄 SEONSEON DIALOGUESDIALOGUES JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 8 禪語錄 SEON DIALOGUES Collected Works of Korean Buddhism, Vol. 8 Seon Dialogues Edited and Translated by John Jorgensen 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: 978-89-94117-12-6 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 8 禪語錄 SEON DIALOGUES EDITED AND TRANSLATED BY JOHN JORGENSEN 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. Indeed, the veracity of the Buddhist worldview continues to be borne out by our collective experience today.
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Scanned Using Xerox Bookcentre 7130
QWYERsli'l OF. HAWAII UBRARJ AN INTRODUCTION TO THE THEORY AND PRACTICE OF TIBETAN BUDDHIST PSYCHOLOGY A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAII IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PSYCHOLOGY DECEMBER 1981 By Joseph Mark Rosenthal Dissertation Committee: S. I. Shapiro, Chairman Abe Arkoff David W. Chappell Lauren E. Ekroth Shigeaki Fuj.itani Walter Nunokawa Rene Tillich We certify that we have read this dissertation and that in our opinion it is satisfactory in scope and quality as a dissertation for the degree of Doctor of Philosophy in Psychology. Chairman ~ • • t ABSTRACT Selected aspects of Tibetan Buddhist theory and practice were introduced and compared with Western formulations from such systems as Gestalt therapy, psychoanalysis, cognitive psychology, and con temporary physics. Generally, the Tibetan Buddhist approach asserts that all forms of diminished functioning (samsara) result from the ego principle's interruption of innate, primordial awareness (rig-pa), which is the experiential pole of Sunyata, unconditioned reality. The ego principle has been defined as a cybernetic system which creates samsara through its struggle to sustain the reification of the self other context in the face of the truth of impermanence and the ego's actual nonsubstantiality. The Four Veils and the Eight Consciousnesses are models which elucidate the mechanisms of the ego principle. The Four Veils are: ma-rig-pa (the basic ground of ego); the actual ego-other dichotomy; the klesa (egocentric emotionality); and karma (egocentric behavior). The Eight Consciousnesses are: the five senses; a sixth "sense" (yid) which functions to synthesize and organize experience coherently; the seventh consciousness (nyBn-yid) which provides the cognitive framework and emotional energy for dichotomizing experience into self and other; and the eighth consciousness (alaya-vijnana), the ultimate phenomenal ground.
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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.
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Zen Masters at Play and on Play: a Take on Koans and Koan Practice
ZEN MASTERS AT PLAY AND ON PLAY: A TAKE ON KOANS AND KOAN PRACTICE A thesis submitted to Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Brian Peshek August, 2009 Thesis written by Brian Peshek B.Music, University of Cincinnati, 1994 M.A., Kent State University, 2009 Approved by Jeffrey Wattles, Advisor David Odell-Scott, Chair, Department of Philosophy John R.D. Stalvey, Dean, College of Arts and Sciences ii TABLE OF CONTENTS Acknowledgements iv Chapter 1. Introduction and the Question “What is Play?” 1 Chapter 2. The Koan Tradition and Koan Training 14 Chapter 3. Zen Masters At Play in the Koan Tradition 21 Chapter 4. Zen Doctrine 36 Chapter 5. Zen Masters On Play 45 Note on the Layout of Appendixes 79 APPENDIX 1. Seventy-fourth Koan of the Blue Cliff Record: 80 “Jinniu’s Rice Pail” APPENDIX 2. Ninty-third Koan of the Blue Cliff Record: 85 “Daguang Does a Dance” BIBLIOGRAPHY 89 iii ACKNOWLEDGEMENTS There are times in one’s life when it is appropriate to make one’s gratitude explicit. Sometimes this task is made difficult not by lack of gratitude nor lack of reason for it. Rather, we are occasionally fortunate enough to have more gratitude than words can contain. Such is the case when I consider the contributions of my advisor, Jeffrey Wattles, who went far beyond his obligations in the preparation of this document. From the beginning, his nurturing presence has fueled the process of exploration, allowing me to follow my truth, rather than persuading me to support his.
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Not Falling, Not Obscuring: Dogen and the Two Truths of the Fox Koan
NOT FALLING, NOT OBSCURING: DOGEN AND THE TWO TRUTHS OF THE FOX KOAN ________________________________________________________________________ A Thesis Submitted to the Temple University Graduate Board ________________________________________________________________________ In Partial Fulfillment Of the Requirements for the Degree MASTER OF ARTS ________________________________________________________________________ By Patrick H. Wyant January, 2013 Thesis Approvals: Shigenori Nagatomo, Thesis Advisor, Religion Marcus Bingenheimer, Religion ABSTRACT Within recent Japanese Buddhist scholarship there is a debate over the interpretation of Karmic causality evidenced in the 75 and 12 fascicle editions of Dōgen‟s Shōbōgenzō, one salient example being that found in the daishugyō and shinjin inga fascicles on the fox kōan from the mumonkon. At issue is whether a Buddhist of great cultivation transcends karmic causality, with the earlier daishugyō promoting a balanced perspective of both “not falling into” and “not obscuring” causality, while shinjin inga instead strongly favors the latter over the former. Traditionalists interpret the apparent reversal in shinjin inga as an introductory simplification to aid novices, while some Critical Buddhists see Dōgen as instead returning to the orthodox truth of universal causality. I argue that Dōgen philosophically favored the view found in daishugyō, but moved away from it in his later teachings due to misinterpretations made by both senior and novice monks alike. ii TABLE OF CONTENTS ABSTRACT .......................................................................................................................
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