The Platform Sutra of the Sixth Patriarch
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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. -
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. -
California Buddhist Centers - Updated January 1, 2007
California Buddhist Centers - Updated January 1, 2007 - www.BuddhaNet.net -------------------------------------------------------------------------------- Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org -------------------------------------------------------------------------------- All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: -------------------------------------------------------------------------------- American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA -------------------------------------------------------------------------------- American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera -------------------------------------------------------------------------------- American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda -
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. -
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. -
Subjectivity of 'Mu-Shin' (No-Mind-Ness): Zen Philosophy As
No.01503005, March 2015 Journal of Integrated Creative Studies Subjectivity of ‘Mu-shin’ (No-mind-ness): Zen Philosophy as interpreted by Toshihiko Izutsu Tadashi Nishihira1 1 Professor, Graduate School of Education, Kyoto University, Yoshida-honmachi, Sakyo-ku, Kyoto 606-8501, Japan E-mail: [email protected] Abstract. In this paper, we consider whether there is any subjectivity in the state of ‘Mu-shin (No-mindness)’. Dr. Toshihiko Izutsu, a Japanese philosopher, has tried to answer this question with the example of a master musician absorbed in playing his harp. The master musician is so absorbed in playing and so completely one with the music itself, that he is no longer conscious of his fingers or of the instrument. But he is not ‘unconscious’, for he is conscious of himself as identified with the music. Izutsu explained that ‘Paradoxical as it may sound, he is so fully conscious of himself as identified with music that he is not ‘conscious’ of his act of playing in any ordinary sense of the word.’Izutsu called this particular phase of ‘awareness of self in full identification with music’ ‘Mu-shin teki Syutaisei (the subjectivity of Mu-shin)’.We may think of this particular phase as that which is prior to the subject-object bifurcation. However, Izutsu taught us that Zen-text has expressed this phase in four different ways, and it is these four types of ‘Mu-shin’ expression that we consider here. Keywords: Mushin (No-mind-ness), D.T.Suzuki, T.Izutsu, Zen Philosophy, Concureent nature 1 Subjectivity of ‘Mu-shin’ (No-mind-ness): Zen Philosophy as interpreted by Toshihiko Izutsu 1. -
International Interdisciplinary Conference on Middle Period
[CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 1 Thursday June 5, 2014 8:00AM-9:00AM Conference Registration CGIS South, 1st Floor Lobby 9:00AM-10:30AM Opening Plenary Session CGIS South, Tsai Auditorium 10:30AM-11:00AM Coffee Break CGIS South, Concourse 11:00AM-1:00PM Time Period Panels 1. Ninth Century CGIS South, S001 Discussion facilitator: Christopher Nugent (Williams College) 2. Eleventh Century CGIS South, S020 Belfer Discussion facilitator: Heping Liu (Wellesley College) 3. Liao and Xia CGIS South, S050 Discussion facilitator: Nancy Steinhardt (University of Pennsylvania) 4. Southern Song CGIS South, Tsai Auditorium Discussion facilitators: Linda Walton (Portland State University) and Michael Fuller (UC Irvine) 5. Early Ming CGIS South, S040 Discussion facilitator: Alfreda J. Murck (Independent Scholar) 1:00PM-2:00PM Lunch CGIS South, Concourse Sponsored by the Department of East Asian Languages and Civilizations, Harvard University [CONFERENCE ON MIDDLE PERIOD CHINA, 800-1400 | 九至十五世紀的中國會議] 2 2:00PM-4:00PM Time Period Panels 6. Tenth Century CGIS South, S040 Discussion facilitator: Hugh Roberts Clark (Ursinus College) 7. Twelfth Century CGIS South, S050 Discussion facilitator: Morten Schlütter (University of Iowa) 8. Jin-Yuan CGIS South, S020 Belfer Discussion facilitator: Christopher Pratt Atwood (Indiana University) 9. Fourteenth Century CGIS South, S001 Discussion facilitator: Joseph Peter McDermott (University of Cambridge) 10. Northern Song CGIS South, Tsai Auditorium Discussion facilitators: Patricia Ebrey (University of Washington) and Cong Ellen Zhang (University of Virginia) 4:00 PM-4:30PM Coffee Break CGIS South, Concourse 4:30PM-6:00PM Theme Panels 11. Material and Visual Culture CGIS South, S020 Belfer Discussion facilitators: Maggie Bickford (Brown University) and Julia K. -
225 Fathering Your Father: E Zen of Fabrication in Tang Buddhism
Book Reviews / T’oung Pao 97 (2011) 202-262 225 Fathering your Father: e Zen of Fabrication in Tang Buddhism. By Alan Cole. Berkeley: University of California Press, 2009. xix + 340 pp. It is rare to review a book that successfully overturns many of the assumptions held in an area of study. is book achieves this revolution for Chan studies and deserves to be read closely by all researchers in the fi eld. is study of Chan genealogical “histories” of the sixth and seventh centuries, while excluding some texts, inscriptions, and other evidence (p. xv), concludes that early “Chan” was no more than a forgery of lineages of transmission from Bodhidharma and ulti- mately the Buddha in order to gain Tang court approval as the only true Bud- dhism in China, and for the latest patriarch of each text to be recognized as the owner of “the totality of tradition.” Cole suggests that these “histories” were fab- ricated during political crises or “hot-spots” for dynasties which needed symbolic religious legitimization, and that each successive fabrication was made in the light of previous histories to overcome their antecedents. is was a skilful organization of the “triangle of Buddhism, the State, and the populace” (p. 310) to claim that the latest master in the lineage had state sanction to be the sole owner of true Buddhism and that he was available to make universal buddhahood, admittedly of a second order, accessible to his followers. ese texts were thus not products of religious experience, but falsifi cations of history to gain infl uence at court and in religious circles. -
HOW to GET ZEN ENLIGIITENMENT - on MASTER ISHIGURO's FIVE-DAYS' INTENSIVE COURSE for ITS Atfainment
Psydtolollia. 1959. Z. 107-1 E. HOW TO GET ZEN ENLIGIITENMENT - ON MASTER ISHIGURO'S FIVE-DAYS' INTENSIVE COURSE FOR ITS ATfAINMENT- KO]l SATO Kyoto Univmity Westerners have mostly approached Zen Buddhism through the writings of Dr. Daisetz Teitaro Suzuki. Suzuki's contribution in this respect is incomparably great. He is not only the highest Zen philosopher, but also the best example of Zen personality. When Dr. Cla rence H. Graham of Columbia University stayed in Kyoto as a lecturer of the AmeriCan Studies Seminar in the summer of 1952, the writer introduced him to Dr. Suzuki, who was also lecturing at Columbia and who happened to come to Kyoto with Karen Homey. They talked together about one hour, and after that Graham said to me that "he (Suzuki) is one of the most charming persons I ever met." Then the writer said to him, "that is Zen person ality." Suzuki is now in his ninetieth year and still active, continuing his study and writing. When the writer met him in New York in 1956, he asked the writer to get for him Trigant Burrow's book "Science and Mall's BcJwvior" and Franz Alexander's book "Fundamcntals of Psychoanalysis." When the writer met him in December last year, he was physically and mentally in very good condition. He is so-to-say the Zen 'personality' itself. But Dc. Suzuki is not a Zen master who trains disciples in monasteries.* Here arises some limitation in the understanding of Zen among Westerners who have approached Zen through his books. Many of them have read Suzuki's writings, and understood the Zen way of thinking quite well, some of them like Dc. -
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. -
Zen) Buddhism
THE SPREAD OF CHAN (ZEN) BUDDHISM T. Grif\ th Foulk (Sarah Lawrence College, New York) 1. Introduction This chapter deals with the development and spread of the so-called Chan School of Buddhism in China, Japan, and the West. In its East Asian setting, at least, the spread of Chan must be viewed rather dif- ferently than the spread of Buddhism as a whole, for by all accounts (both traditional and modern) Chan was a movement that initially ] ourished within, or (as some would have it) in reaction against, a Buddhist monastic order that had already been active in China for a number of centuries. By the same token, at the times when the Chan movement spread to Korea and Japan, it did not appear as the har- binger of Buddhism itself, which was already well established in those countries, but rather as the most recent in a series of importations of Buddhism from China. The situation in the West, of course, is much different. Here, Chan—usually referred to (using the Japanese pronun- ciation) as Zen—has indeed been at the vanguard of the spread of Buddhism as a whole. I begin this chapter by re] ecting on what we (modern scholars) mean when we speak of the spread of Buddhism, contrasting that with a few of the traditional ways in which Asian Buddhists themselves, from an insider’s or normative point of view, have conceived the transmission of the Buddha’s teachings (Skt. buddhadharma, Chin. fofa 佛法). I then turn to the main topic: the spread of Chan.