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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. -
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. -
Buddhist Studies
Journal of the International Association of Buddhist Studies Volume 24 • Number 1 • 2001 MINORUHARA In memoriam J.W. de Jong 1 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism 7 NADINE OWEN Constructing Another Perspective for Ajanta's Fifth-Century Excavations 27 PETER VERHAGEN Studies in Indo-Tibetan Buddhist Hermeneutics (1) Issues of Interpretation and Translation in the Minor Works of Si-tu Pan-chen Chos-kyi-'byun-gnas (16997-1774) 61 GLENN WALLIS The Buddha's Remains: mantra in the ManjusrTmulakalpa 89 BOOK REVIEW by ULRICH PAGEL Heinz Bechert [et al.]: Der Buddhismus I: Der Indische Buddhismus und seine Verzweigungen 127 Treasurer's Report 2000 135 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism* Hu Shi asserts that "Chinese" Chan proper first took on complete shape in the Hongzhou school.1 This assertion has been generally accepted, and the Hongzhou school is regarded as the beginning of "classical" or "golden-age" Chan. However, when discussing exactly what marks the beginning of this new type of Chan, or in other words, what kind of reformation Mazu Daoyi JSffill-- (709-88) brought to the Chan tradition, there have been quite different explanations. YANAGIDA Seizan |7PEBIIll[ posits that the m6st salient characteristic of the Hong zhou school is that it is a Chan of everyday life and a religion of humanity.2 IRIYA Yoshitaka A^ilfij regards the ideas, "function is identical with [Buddha-]nature" and "daily activities are wonderful functions," as the core of Daoyi's teaching.3 John McRAE assumes that "encounter dialogue" distinguishes the "classical" Chan of Mazu from the "pre-classical" Chan of the Northern, early Southern, and Niutou schools.4 Bernard FAURE takes the disappearance of one-practice samadhi (yixing sanmei — ffzLW) as "an indicator of the 'epistemologi- cal split' that opened between early Chan and the 'classical' Chan of the * I thank Professors Paul W. -
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. -
The Role of Live Performance in the Gongan Commentary Of
The Role of Live Performance in the Gongan Commentary of the Blue Cliff Record: Reflections on John McRae’s Remarks about a Seminal Chan Buddhist Text Steven Heine Florida International University MCRAE’S REMARKS ON THE TEXT It is widely acknowledged that the Blue Cliff Record 碧巖錄 (Ch. Biyanlu, Jpn. Hekiganroku), a collection in which Yuanwu Keqin (1063–1135) provides various kinds of prose remarks regarding one hundred cases that were originally selected and given poetic comments by Xuedou Chongxian (980–1052), is the seminal Chan Buddhist gongan/kōan 公案 commentary. The text’s innovative discursive structure in relation to its fun- damental religious message concerning the spontaneous yet funda- mentally ambiguous or uncertain quality of Chan enlightenment was a highlight of Song dynasty Chinese cultural and intellectual histori- cal trends. The Blue Cliff Record has long been celebrated for its use of intricate and articulate interpretative devices as the masterpiece or “premier work of the Chan school” 禪門第一書 (or 宗門第一書) that has greatly influenced the development of the tradition for nearly a thousand years since its original publication in 1128. As instrumental and influential as it is regarded, however, theBlue Cliff Record has been shrouded in contention in regard to the value of its approach to the role of language evoked in pursuit of awakening, and it is also clouded by controversy because of legends often accepted uncritically that obscure the origins and significance of the text. This collection is probably best known today for having apparently been destroyed in 1140 by Dahui, Yuanwu’s main disciple yet harshest critic; it is confirmed the collection was left out of circulation before being re- vived and partially reconstructed in the early 1300s. -
The Record of Linji
(Continued from front fl ap) EAST ASIAN RELIGION SASAKI the record of translation and appeared contain the type of detailed his- and The Linji lu (Record of Linji) has been “This new edition will be the translation of choice for Western Zen commentary by torical, linguistic, and doctrinal annota- KIRCHNER an essential text of Chinese and Japanese tion that was central to Mrs. Sasaki’s plan. communities, college courses, and all who want to know Ruth Fuller Sasaki Zen Buddhism for nearly a thousand years. that the translation they are reading is faithful to the original. A compilation of sermons, statements, and The materials assembled by Mrs. Sasaki Professional scholars of Buddhism will revel in the sheer edited by acts attributed to the great Chinese Zen and her team are fi nally available in the wealth of information packed into footnotes and bibliographical LINJI master Linji Yixuan (d. 866), it serves as Thomas Yu¯ho¯ Kirchner present edition of The Record of Linji. notes. Unique among translations of Buddhist texts, the footnotes to both an authoritative statement of Zen’s Chinese readings have been changed to basic standpoint and a central source of Pinyin and the translation itself has been the Kirchner edition contain numerous explanations of material for Zen koan practice. Scholars revised in line with subsequent research grammatical constructions. Translators of classical Chinese will study the text for its importance in under- by Iriya Yoshitaka and Yanagida Seizan, immediately recognize the Kirchner edition constitutes a standing both Zen thought and East Asian the scholars who advised Mrs. Sasaki. -
Buddha-Nature, Critical Buddhism, and Early Chan*
Buddha-nature, Critical Buddhism, and Early Chan* Robert H. Sharf (University of California, Berkeley) 국문요약 이 논문은 불교와 서양 철학에 대한 최근의 비교 연구에서 왜 중세 중국불교 사상이 더 이목을 끌지 않았는지에 대한 반성으로 시작한다. 일본의 “비판 불 교”를 창시한 일본의 마츠모토 시로(松本史朗)와 하카마야 노리아키(袴谷憲 * This paper was originally prepared for the conference “Tathāgatagarbha or Buddha-nature Thought: Its Formation, Reception, and Transformation in India, East Asia, and Tibet,” held in Seoul, August 6-7, 2016. My thanks to the conference organizers and participants, as well as to the anonymous reviewers of this article, for their helpful feedback. Thanks also to Jay Garfield, Elizabeth Sharf, and Evan Thompson for their comments and suggestions on earlier drafts. 불교학리뷰 (Critical Review for Buddhist Studies) 22권 (2017. 12) 105p~150p 106 불교학리뷰 vol.22 昭)는 이러한 경시를 당연한 것으로 볼지 모른다. 그들은, 넓게는 동아시아불 교 전체, 좁게는 중국 선불교가 여래장과 불성사상을 수용하여 철학적으로 불 구가 되었다고 보기 때문이다. 실제로 마츠모토는 남종선의 설계자 중 한 사람 인 하택 신회(670-762)를 선종 입장에서 불성 이론을 옹호한 예로 뽑았다. 이 논문은 불성사상과 여래장사상이 실제로 비판적이고 철학적인 작업에 해로운지는 다루지 않는다. 오히려 이 논문의 관심은 8세기 남종선의 창시자 들이 가진 불성사상에 대한 깊은 관심은 그것을 수용하는 것과 전혀 무관하였 다는 것을 증명하는데 있다. 증거는 다음과 같다. (1) 신회의 저술, 주목할 만한 것은 그가 ‘무정불성’설에 대해 반대했다는 사실, (2) 육조단경, 특히 혜능 ‘오 도송’의 다양한 판본들이다. 그리하여 남종선은 비판불교학자들의 반-‘계일원 론(dhātuvāda)’에 대한 선구자로 간주할 수 있다. 이 논문은 중국불교 주석가들이 유가행파와 여래장의 형이상학적 일원론과 중관과 반야류 문헌의 반-실체론적 경향을 융합하려는데서 지속적으로 발생 하는 문제에 대한 평가로 마무리한다. -
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. -
Shunryū Suzuki-Rōshi the BLUE CLIFF RECORD, Case 43 Saturday, July 26, 1969 Tassajara
Shunryū Suzuki-rōshi THE BLUE CLIFF RECORD, Case 43 Saturday, July 26, 1969 Tassajara A monk asked Tōzan—Zen Master Tōzan1—can you hear me?— "It is so hot," you know. "How is it possible to go somewhere where it is not hot?"2 Tōzan asked to the monk: "Why don't you go," you know, "somewhere it is not so hot?" And Tōzan said—Tōzan asked him—told him, "Why don't you go somewhere it is not so hot?" "But wherever I go, when it is hot, it is hot," he said—the monk said. Tōzan answered the question and said: "When it is hot, you should kill the hot; when it is cold, you should kill the cold." To kill cold or hot—it—I don't know how you understand it. Maybe for beginner it is pretty hard to sit when your legs are painful. I think it is more difficult for the—for someone to sit with painful legs in hot weather. But how you, you know, practice zazen in such a difficulty—with such difficulty, is something you should understand. Whenever I had some pain in my legs I used to think about this kōan, and I try—try not to move, even though my legs are painful. When it is hot, I—when I went to tangaryō—entered tangaryō—it was summertime.3 So it is very hard for me to sit, although I practiced zazen before I go to Eihei-ji monastery. But still it was pretty hard to sit all day long in crossed-legged position. -
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. -
The Blue Cliff Record Free Download
THE BLUE CLIFF RECORD FREE DOWNLOAD Thomas Cleary | 688 pages | 27 Apr 2005 | Shambhala Publications Inc | 9781590302323 | English | Boston, United States Ten Thousand Houses: Two Views of the Blue Cliff Record Hidden categories: CS1 Chinese-language sources zh Articles containing Chinese-language text Articles containing Japanese-language text Articles containing Korean-language text Articles containing Vietnamese-language text Commons category link is on Wikidata. Rather, the differences seem to be more a matter of The Blue Cliff Record, tone and art. The dialogues are brimming over with surprising meanings and insights. When the dragon howls, clouds rise; when the tiger roars, wind picks up. By bringing together scriptural teaching, Buddhist philosophy and practices in the form of stories, poems and commentary, koans were a way Chan teachers could embrace and assimilate traditional Indian teachings and create their own. The Blue Cliff Record is ancient. Recommended by a great friend, will always have a place in my heart. I think each of these responses was intended. The Blue Cliff Record was a subtle and literary text, with wide-ranging philosophical implications, as opposed for example to the more straightforward nature of The Gateless Gate. Koans are to be taken alongside meditation practice and instruction, and can on occasion offer direct insight. There is also a body of commonly used metaphors and phrases that the commentary employs. You'll need familiarity with Chan Buddhism. Add to Cart. Tenkei, on the other hand, meticulously probes and questions, challenges and evokes. Good translation of this classic collection The Blue Cliff Record Zen koans. The end result is that this volume probably appears meaningless or deliberately obscure. -
Chan Rhetoric of Uncertainty in the Blue Cliff Record
Chan Rhetoric of Uncertainty in the Blue Cliff Record Chan Rhetoric of Uncertainty in the Blue Cliff Record Sharpening a Sword at the Dragon Gate z STEVEN HEINE 1 1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America. © Oxford University Press 2016 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. Cataloging-in-Publication data is on file at the Library of Congress ISBN 978–0–19–939776–1 (hbk); 978–0–19–939777–8 (pbk) 1 3 5 7 9 8 6 4 2 Printed by Webcom, Canada Contents Preface vii 1. Prolegomenon to a New Hermeneutic: On Being Uncertain about Uncertainty 1 2. Entering the Dragon Gate: Textual Formation in Historical and Rhetorical Contexts 46 3.