DOCSLIB.ORG

2010 01 Winter Vol 58

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
2010 01 Winter Vol 58 anjusri with wisk M These wabbit ears are confused... THE SUTRA OF Tuned to 2011, but picking up 2010? PERFECT AWAKENING The thwee times are twuly mysterious... FIFTY-THIRD LECTURE Wednesday October 4th, 1939 "O Obedient One! Because of great compassion alone, bodhisattvas suffer themselves to return to the various lives of the world. In order to cultivate the minds of unenlight- ened sentient beings, by such expedients as manifesting many kinds of appearances and circumstances, either fa- vorable or unfavorable to their wishes; and mutually coop- erating with them in the pursuit of their daily life, the bodhisattvas cause the sentient beings to attain Buddha's A limited number of complete sets of Zen Notes enlightenment. The bodhisattvas, as the result of the pure (from Vol. I, 1954 to Vol. LV, 2008) vows which they have taken in the beginningless past, re- are available for sale. Price - $300.00. gard living beings thus compassionately. If the sentient be- ings of the future world desire to make further and further If you are interested, contact the Institute at the phone progress in the attainment of the great Perfect Awakening, number below. they must vow thus: 'May we reside in the Buddha's Perfect Awakening, and may we meet a good friend who possesses true knowledge.'" SOKEI-AN SAYS: In this part of the sutra are many important Mahayana doc- trines. The sutra was written in India, according to chronologists, about six or seven hundred years after the Buddha's death—so it Copyright 2010 was written between the second and third centuries A.D. The Bud- PUBLISHED BY dha was born 2,500 years ago and he died in his eightieth year. "O Obedient One!" —The Buddha is addressing his disciple FIRST ZEN INSTITUTE OF AMERICA, INC. Maitreya. The significance of this name is the meaning "sympathetic friend.” Maitreya knows that the law in the universe, 113 East 30th Street in nature, an in man are operated within the same law—and Mai- New York City, New York 10016 treya obeys the law. Therefore the Buddha calls this enlightened (212) 686-2520 gentleman "Obedient One." VOLUME LVII, NUMBER 1 Winter 2010 "Because of great compassion alone, bodhisattvas suffer Editor, usually anonymous artist, poet... Peeter Lamp themselves to return to the various lives of the world." —European scholars think "bodhisattvas” are Buddhist angels or demigods! ALL RIGHTS RESERVED But to us, bodhisattvas are enlightened gentlemen and ladies. "Bodhi” means "enlightenment” and "sattva” means "human being.” Europeans translate this word from the Christian How a Comic Book led me to the Zen Institute viewpoint—but to us, the bodhisattvas are living right here among by Naomi J. Reyes us. People come to Zen in many ways. Sometimes they’re seek- The line "suffer themselves to return to the various lives of the ing, sometimes a friend introduces them, and sometimes they just world” suggest that the bodhisattvas are waiting somewhere in the walk by the building and get curious. I found Zen twice – when I sky—but the meaning is not so metaphysical or mythological as was younger and my dad took me to Zen meditation at the uni- that. These bodhisattvas were ignorant men in the beginning, lead- versity, and in a comic book. One of my best friends gave me Ka- ing the usual worldly life. Then they attained enlightenment, Per- buki – The Alchemy- by David Mack during an extremely tumul- fect Knowledge—not some queer knowledge—but Perfect Knowl- tuous time in my life – my dear father had just been killed by my edge. They are now living among the people. mother, and I had dropped out of engineering school to both get a break and to pursue fashion design. The Alchemy is not your av- When you have gone through primary school and high school erage super-hero, beat-em-up comic… it is actually the last chap- and the university, have become a teacher—you will come back ter in a story about a fictional Japanese black ops agent. With the again among the children. You must not harbor some queer notion help of the mysterious letter-writer Akemi, she escapes a world of about enlightened men. Many of you have superstitious ideas killing for a living to ultimately become a children’s book author. about supernatural powers; you carry them from Christianity into The book is more like a portable gallery of watercolor collages, Buddhism. poetry, and David Mack’s various treatises on the Artist’s Way. It helped steel my resolve to come to New York and study fashion The Bodhisattva re-enters the world as you return again to the design as I had always dreamed. immature children; he does not attain knowledge and shine some- where in the sky! If you think in this way, the latter, you will distort After I moved to New York, I was flipping through The Al- your Buddhism. chemy and my eyes fell upon one of the many fan letter envelopes David Mack incorporated within the pages. The return address These sutras are written in an impressive, elevated style and the read “First Zen Institute of America”. I realized that the address people of that day understood. was mere blocks from my new abode, and in an unusual fit of bold curiosity, I walked over. When I came to the weekly open "In order to cultivate the minds of unenlightened sentient be- house, I was delighted to meet so many interesting people who ings, "—In these days we have University education—and then have dedicated their time to studying Zen… as well as some inter- you study by yourself the rarer cultures and the highest philoso- esting background to the comic. It turns out that Mr. Mack and phy. But in those days there were no schools; the people lived al- Miss Fumiko, the granddaughter of the founder, Sokei-an, had most like animals. However, there were shining men among them. exchanged letters for a while. In fact, some of the folks at the Zen Institute remembered David, but they had no idea they’d made it "... by such expedients as manifesting many kinds of appear- into his comic book! I started coming every week, making it part ances and circumstances, either favorable or unfavorable to their of my routine of rest, learning more. I wrote David a letter, telling wishes;" —The bodhisattvas work in the most advantageous ways him what I’d learned… which ultimately led to us meeting! It was to give the sentient beings perfect awakening. They will sometimes amazing to talk casually with someone who had inspired me so appear as a fish-monger, a warrior—sometimes as a monk or a much. I am so thankful that this book and the Institute came to- diplomat. As Avalokitesvara, the bodhisattva appears in many ways, gether to give me new friends and one more perspective on life both male and female—transforms into thirty-two different shapes. and the mind. This is "manifesting many kinds of appearances." Universal knowledge, knowledge itself, exists and it appears in The Cover a man as the light appears in a lamp. Knowledge is a power that exists in the universe and appears in many different forms. And in "circumstances either favorable or unfavorable.” Sometimes we The coverpicture is a scroll of Manjusri, gifted to the First are living in very favorable circumstances, and sometimes they are Zen Institute by the late Anthony Tudor who was a former presi- unfavorable. Today, it is unfavorable because there is war every- dent of the Institute. where and there are no jobs in the city; but it is favorable that you and I are good friends and that we love one another. "... and mutually cooperating with them in the pursuit of their many show a similar pattern, with mondo containing common or daily life, the bodhisattvas make the sentient beings attain Bud- analogous capping words and glosses. While a large number of dha's enlightenment." —The Bodhisattva has four ways to ap- the missancho are of unknown origin, those identified as belong- proach the human beings: the first is charity, giving; the second is ing to Myoshinji teaching lines for the most part offer similar an- affability, to know the right word spoken tenderly; the third is to swers to the same koans. These, in turn, are very close to answers help and to share with people; the fourth is to be together as provided in Daitokuji-line missancho, which are also generally friends. So there are four ways, and giving is the first. alike. "The bodhisattvas, as the result of their pure vows which they As previously noted, missan Zen seems to have been strongly took in the beginningless past, regard the living beings thus com- influenced by Esoteric Buddhism. Outwardly, missan teachings passionately." —The "thus” means as written in the previous preserved many of the distinctive features of Chinese Zen, such as lines. And the "beginningless past" —they begin with the vow; it is koans, capping words and mondo; but the animating spirit behind intrinsic—it is not taking any vow in this life as, all of a sudden, "I missan study, with its ritualized transmission of esoteric "secrets," take a vow to enlighten all sentient beings.” It does not spring was often closer to Esoteric Buddhist than to Zen traditions. There from a desire, "Oh, take all this agony away!” It is natural. Other- seems to have been a progressive "esotericization" of missan Zen, wise it will not be pure. such that in the sixteenth century, certain Zen transmissions in Ja- pan completely assumed the form of an Esoteric Buddhist initia- Artificiality must not come into your relationship with others.
Load more

Recommended publications
  • 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.
    [Show full text]
  • TAOISM the Quest for Immortality
    TAOISM The Quest For Immortality JOHN BLOFELD MANDALA UNWIN PAPERBACKS London Boston Sydney Wellington To Huang Chung-liang ( Al Huang) of the Living Tao Foundation and to my daughter Hsueh-Ch'an (Susan), also called Snow Beauty John Blofeld devoted a lifetime to the study of Eastern traditions, was fluent in Chinese c;1nd wrote several books. He is well known for his translations from Chinese, including his popular I Ching: The Chinese Book of Change. He died in Thailand in 1987. Foreword Taoism - ancient, mysterious, charmingly poetic- born amidst the shining mists that shroud civilisation's earliest beginnings, is a living manifestation of an antique way of life almost vanished from the world. Now that the red tide has engulfed its homeland, who knows its further destiny or whether even tiny remnants of it will survive? For people who recognise the holiness of nature and desire that spirit should triumph over the black onrush of materialism, it is a treasure­ house wherein, amidst curiously wrought jewels of but slight intrinsic value, are strewn precious pearls and rare, translucent jades. Folklore, occult sciences, cosmology, yoga, meditation, poetry, quietist philosophy, exalted mysticism- it has them all. These are the gifts accumulated by the children of the Yellow Emperor during no less than five millenia. The least of them are rainbow-hued and the very stuff of myth and poetry; the most precious is a shining fulfilment of man's spiritual destiny, a teaching whereby humans can ascend from mortal to immortal state and dwell beyond
    [Show full text]
  • The Householder Elite: Buddhist Activism in Shanghai, 1920-1956
    The Householder Elite: Buddhist Activism in Shanghai, 1920-1956 by James Brooks Jessup A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Wen-hsin Yeh, Chair Professor Andrew Barshay Professor Robert Sharf Summer 2010 © 2010 – James Brooks Jessup All rights reserved. Abstract The Householder Elite: Buddhist Activism in Shanghai, 1920-1956 by James Brooks Jessup Doctor of Philosophy in History University of California, Berkeley Professor Wen-hsin Yeh, Chair This dissertation is a social history of the urban community of lay Buddhist elites, known as “householders,” that vigorously pursued a mission of Buddhist activism in Shanghai during the first half of the twentieth century. The Shanghai householders were capitalists, doctors, lawyers, intellectuals and party members who chose to make a formal commitment to Buddhism and its goals of salvation yet retained their status as regular members of society with families and careers. They comprised the largest and most influential of the elite lay Buddhist communities that sprang up in cities across China during the Republican era. This study analyzes the social significance of the Shanghai householder community as it transitioned through a series of social and political upheavals from its emergence in the 1920s to its eventual demise amidst the transition to socialism in 1956. I argue that throughout these years Buddhist activism
    [Show full text]
  • Obituaries Peter James Bee 1927-1982
    OBITUARIES PETER JAMES BEE 1927-1982 Members and friends of the Siam Siam Society will be saddened to learn of the death of Peter James Bee, Lecturer in Thai Studies at SOAS, University of London (1964-82) and former Lecturer in English at the Faculty of Arts, Chulalongkom Uni­ versity (1955-64). Peter, who had suffered from a serious heart condition in recent recent years, died quietly in his office on May 4, 1982. His colleague, Stuart Simmonds, had stopped by to join Peter for tea and discovered that he had passed away. Peter was born on July 12, 1927 in Leicester, England where he also received his primary education. He later went on to Clare College, Cambridge, where he received both his B.A. (Modem and Medieval Languages, 1951) and M.A. (Oriental Languages, principally Chinese Literature, 1953). In 1954, he studied Thai for a year at SOAS, and then came to Chula where he joined such stalwarts as John Blofeld, Victor Sassoon, and Robert Swann, and for almost a decade participated in what has come to be known as the "golden age of farang archam" at Chula's Department of English. Peter's years at Chula were memorialized in the 1965 book, mai pen rai means never mind by the late Carol Hollinger. Although Hollinger drew excellent portraits of all her characters (all of whom were identified by name) her descriptions of Peter's spar­ kling wit and infectious camaraderie, as well as his brilliance as a teacher, were uner­ ring in their accuracy. During this period, he also shared a house with J.
    [Show full text]
  • Reinventing Chinese Tea Rituals
    Reinventing Chinese Tea Rituals Amber DeSantis Dr. Blumenfield Chinese Thesis-470 April 19, 2018 2 “An old Chinese saying goes; when you open the door in the morning [you] are confronted with the task of providing [the] seven daily necessities; wood, soy, rice, salt, sauce, vinegar, and tea.”1 Tea has been a main focal point within Chinese culture for centuries, shaping and developing Chinese culture as a whole. Tea within China tends to be associated with medication, rituals, religion, and the economy. The complex customs behind culture have been molded by the progression of tea in China. This paper aims to review variances between the historical tea background and current tea culture in China. Looking at the historical background and present experiences of tea within Chinese culture, we are able to understand that tea has retained its social centrality. Although tea has been manipulated and transformed through many dynasties, it still remains a central focal point of Chinese society. As we magnify the origins of tea cultivation, we begin to understand the importance of how tea culture has been adapted to play a major role as a focal point of society, both socially and culturally. Not only has the idea of tea influenced all aspects of society for commoners and emperors, it has also captured the attention of attention of artists, writers, and philosophers.2 Their attention has been enthralled by the philosophy behind the spiritual aspects of tea culture. The hidden philosophical meaning behind tea culture has been discovered over multiple generations of Chinese culture. 1 Ling Wang, Tea and Chinese Culture (San Francisco: Long River Press, 2005), 1.
    [Show full text]
  • 2020Tibetological Anthropology
    Tibetological Anthropology Chen nai- hua Course overview and planning design Tibetological Anthropology is perspective or research method. It is an Anthropological approach to the study of Tibet society. It is the first hand information obtained in the Tibetan, Tibetan and its surrounding countries through a long period of observation, or the first hand information obtained in the field, or the combination. The research path of Ethnography, a historical document, can be said to originate from ethnology and anthropology. Does the area around the Tibet share some common historical and sociological features? What useful insights can Anthropology provide to the historical and cultural processes of the region? The various societies in these zones have close contacts with other countries or societies, such as the central Plains and the Han, Muslim society, and the civilizing Southeast Asian countries in India, and thus have a more complex historical and cultural landscape. Tibet civilization is mixed in two ideological forms, one is the form of sage, the one is the model in the feudal system, which can be referred to as the superimposed mode of "holy king". It can be said that the core of Tibet's civilization deals with the relationship between the three elements of knowledge, religion and politics. The whole Tibetan area has diverse political, religious and social structures. And what needs to be emphasized is the system structure of the monastery, the exchange between the mother temple and the monastery in the aspects of teaching, knowledge, and ritual, and the foundation of Carlisle Mar (Charisma) behind the political and teaching regime.
    [Show full text]
  • China Council Quarterly 127 NW 3Rd Avenue, Portland, OR 97209
    July-September 2011 - Issue 119 China Council Quarterly 127 NW 3rd Avenue, Portland, OR 97209 www.nwchina.org this year of the 100th anniversary of the 1911 Chinese LETTER FROM OUR PRESIDENT Revolution led by Dr. Sun Yat-sen that brought about the beginning of modern China, we plan to offer program- Now that our lovely Oregon summer ming to commemorate the special historic event. We is finally upon us, I hope you are would also like to recognize the contributions by earlier enjoying the sunny weather as much generations of Americans and Chinese Americans. If you as I am. This has been a busy time have knowledge of any local residents that contributed to at the Northwest China Council. In Dr. Sun's efforts, please contact us at the Northwest China addition to our normal program- Council. We are most interested in collecting histories of ming, we have devoted much time to the Pacific NW and Oregon involvements. strategic planning and thinking care- - Cathy Chinn, President fully about the organization's future. The Board recently adopted a new strategic plan, following our February retreat and many CHINA BUSINESS CULTURE WORKSHOP thoughtful discussions. If you would like to receive a copy or to share your ideas, please contact me at The Northwest China Council is now offering an inten- [email protected]. sive and practical 4-hour business and cultural intelli- gence workshop, specially designed for busy profession- I would like to share with you our updated mission state- als engaging in business trips and delegation tours to ment, adopted along with the strategic plan.
    [Show full text]
  • 4510372 Xiaoning Song Report1
    Report_1 Daoism and its related architectural forms A literary study from the meaning of Daoism to the ritual life of Daoism and its architectural forms Vivian Song 4510372 [email protected] Irene Cieraad Research Seminar AR3AI055 03.2017 !2/!15 Keywords: Daoism, ritual life, yang and yang, wuwei, equality, meditation, architectural forms. Abstract: Daoism, like Christianity, is one of the most influential religious in Eastern culture. The founder of Daoism, Laotzu, is believed to have lived 500-600 years before the birth of Christ. Daoism began as a philosophy, but evolved into a religious belief system around 440 AD. It contains many philosophies which are alien to the western culture. For instance, the thinking of ‘yin and yang’, the ‘wu wei’ attitude, and the meaning of ‘oneness’…The philosophies and spirits of Daoism decide the typologies of the Daoist temples and buildings. For instance, the equality of the rooms, the layouts of the temples…Also, they shape the ritual life of the followers. As one of the most crucial religion in Eastern culture, it also influenced the renewal and meditation of Christianity after the Protestant Reformation in 17th century. The motivation of the thesis is issuing an idea that converting the Roosenberg Abbey into a study center of Daoism. Thus, It is intriguing to understand the philosophies of Daoism and its spirit rules. The relations between the Daoist temples and Daoist ritual sequences are also referred. In this way, it is very helpful to manage the design of the new program for the Roosenberg Abbey. Also, it is possible to compare Dom Hans van der Laan’s architectural languages with the Daoist buildings, by which way I could find some aspects in common.
    [Show full text]
  • The Zen Teaching of Huang Po on the TRANSMISSION of MIND
    The Zen Teaching of Huang Po ON THE TRANSMISSION OF MIND Being the Teaching of the Zen Master Huang Po as recorded by the scholar P'ei Hsiu of the T'ang Dynasty. Rendered into English by JOHN BLOFELD (Chu Ch'an) From the back cover: This historical text from the direct teaching of the Zen master, Huang Po, allows the Western reader to gain an understanding of Zen from the original source, one of the key works in its teachings; it also offers deepening and often startling insights into the rich treasures of Eastern thought. Huang Po, also known as Hsi Yun, is believed to have died as late as 850 A.D. He is regarded in a sense as the founder of the great Lin Chi sect. He lived below the Vulture Peak on Mount Huang Po, in the district of Kao An. Like most Zen masters, Huang Po taught in parables which were delivered as sermons, anecdotes, and dialogues. These have been collected here to present the teachings of the Master himself. He compares the mind to the sun traveling through the sky, sending forth light uncontaminated by the finest particle of dust. For those who have discovered the nature of Reality, he says, there is nothing old or new, concepts become meaningless and reason leads to error. Nowhere is the use of paradox in Zen illustrated better than in the teachings of Huang Po, who shows how the experience of intuitive knowledge which reveals to a man what he really is, cannot be communicated by words.
    [Show full text]
  • 1968 Vol.1 No.4A: to Read Or Not to Read
    JUNE/JULY 1968 TEL. (716) 473-9180 VOL. I, NO. 4 TO READ OR NOT TO READ? the printed page. In Zen it is em~ phasized, "Hear the truth, believe it, Philip Kapleau practice it." Not read the truth, but HEAR it, for the truth spoken by one If to realize our innate purity and who has experienced it has a detonating wisdom we need to renounce dualistic power unmatched by the written word, thinking, cease playing with concepts, no matter how eloquent or elegant. At and stop clinging to opjnions and be­ all events, the prohibition is against liefs--as the Zen roasters endlessly unrestricted reading before enlighten­ remind us--it follows that indiscri­ minate reading, a potent incubator of ment, not after. random thoughts, must be sharply cur­ To function adequately in society tailed. ·In the Japanese Zen monas­ we all need a certain amount of formal teries novices are encouraged to read education and this of course entails only the life stories of the masters reading and study. Such study and and patriarchs in order to inspire learning can be accomplished much more . them in their own practice. Roshi effectively by a student who has through Yasutani admonishes his students that zazen developed the capacity to restrain the less reading they do before en­ random thoughts and concentrate his lightenment the better, especially mind than by one who has not. That so books ABOUT Zen or philosophy, since many college students and professors this type of reading more than any are now regularly practicing zazen in other fills the ,nind with sticky con­ Zen centers throughout the United States cepts and notions.
    [Show full text]
  • KUAN YIN by John Blofeld
    KUAN YIN By John Blofeld Kuan Yin is an abbreviated form of the name of a Bodhisattva who plays an immensely important part in the Buddhism of China, Korea, Japan and Viet- Nam., i.e, all the major Mahayana Buddhist countries, except those belonging to the branch of Mahayana sometimes known as Vijrayana (namely Tibet, Mongolia, Nepal and Asiatic Russia plus, perhaps, certain parts of Indonesia). Her full Chinese name is Kuan Shih Yin P’u-sa - the Bodhisattva who heeds- the–cries-of-the-world. In Japan, she is known as Kanon Bosatsu. It is generally, but not universally accepted that she is a female form of Avalokitesvara Bodhisattva. The purpose of this article is to answer the question: “How is it that Kuan Yin is so important in Chinese Buddhism although unknown to the Theravadins (Hinayanists)?” We must begin by distinguishing between two meanings of the word “Bodhisattva” (Enlightened Being or Being Destined for Enlightenment). In the Theravadin tradition, the term is used only in the latter sense (although the exact meaning of the Pali or Sanskrit is “Enlightenment Being”). Thus a Bodhisattva is always a future Buddha. The term is applied to the Lord Sakyamuni (Gautama) Buddha in his previous lives and in his final life prior to the moment of his Enlightenment, and also to Maitreya who is expected to achieve Buddhahood in the next Buddha-age. In the Mahayana tradition, Bodhisattva has that same meaning, but also another and more metaphysical connotation. Mahayanists accept as Bodhisattva certain beings who may or may not be connected with historical figures; they are in fact personifications of particular Buddha-qualities, e.g.
    [Show full text]
  • Tibetan Buddhism at Ri Bo Rtse Lnga/Wutai Shan in Modern Times
    Tibetan Buddhism at Ri bo rtse lnga/Wutai shan in Modern Times Gray Tuttle Columbia University Abstract: This article examines the prominent role of Tibetan Buddhism at the major cult center of Mañjuśrī known as Ri bo rtse lnga or Wutai shan (sometimes spelled “Wutaishan”) in Shanxi Province, China. The late imperial presence of Tibetan Buddhism at Ri bo rtse lnga (fourteenth-twentieth centuries) has been studied, but the place of Tibetan Buddhism at Ri bo rtse lnga under the Republican government and the Communist regime has not previously been explored in detail. An examination of written sources and on-site investigations reveal that the twentieth century saw a major renewal of Tibetan Buddhist practice at Ri bo rtse lnga with a significant multi-ethnic following. The presence of ethnic Tibetan, Mongolian, and Chinese Tibetan Buddhists at this important Buddhist pilgrimage place has made Ri bo rtse lnga one of the pre-eminent sites of religious and cultural exchange in China. Many monasteries on the mountain now practice the Dge lugs pa tradition of Tibetan Buddhism. Two ethnic Chinese who were most influential in spreading the Dge lugs pa tradition of Tibetan Buddhism in China had particularly strong connections with the mountain: Dharma-master Fazun and Nenghai Lama. One of Nenghai’s closest disciples, Dharma-master Qinghai, played a major role in reviving the practice of Tibetan Buddhism at Wutai shan since the end of the Cultural Revolution. Yuanzhao Temple (Kun tu khyab pa’i lha khang), the central temple associated with Master Qinghai and the propagation of Tibetan Buddhism among the Chinese at Wutai shan, has been associated with Dge lugs pa and esoteric Buddhism for over five-hundred years.
    [Show full text]