May 2021 in This Issue Mother’S Day and Buddha Day Service 2
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Chapter 5 Buddhist Illusion and the Landscape Arts
Page 155 Chapter 5 Buddhist Illusion and the Landscape Arts Truths are illusions that we have forgotten are illusions. —Friedrich Nietzsche Practice illusion by means of illusion. —The Perfect Enlightenment Sutra While the Kitayama Zen views of landscape paintings we have surveyed were grounded in the venerable Chinese Mahayana and Zen Buddhist traditions, they also developed their own distinctive vision of the landscape arts. Chinese Zen monks and nuns had modified classical Indian and Chinese Buddhist ontology to emphasize the two premises of the illusory, ultimately empty character of reality and the nondualistic interplay of the realms of samsaric suffering and the enlightened bliss of nirvana. 1 The Kitayama Five Mountains monks applied these premises to artistic creation and interpretation through such canonical Buddhist terms describing meditative states as "the samadhi of [seeing that all is] like an illusion" (C. juhuan sanmei; J. nyogen zammai), and "the samadhi of playfulness" (C. yuge san mei; J. yuge zammai). In this and the final chapter we explore the central role played by these two Buddhist themes in the Kitayama religioaesthetic vision of the landscape arts: Mahayana ontological and heuristic theories of illusion; and a mode of Zen enlightened activity characterized by unimpeded playfulness. It was through syncretic integration of these Buddhist theories of reality and of artistic interpretation with both Chinese painting theory and Taoist and other conceptions of landscape that the Japanese Zen monks developed their -
Hanamatsuri, the Birth of Shakyamuni Buddha Hawaii Buddhist Council Service 1727 Pali Highway Honolulu, Hawaii 96813 Scheduled for April 7Th at the Betsuin
Hanamatsuri, the Birth of Shakyamuni Buddha Hawaii Buddhist Council Service 1727 Pali Highway Honolulu, Hawaii 96813 Scheduled for April 7th at the Betsuin The Honpa Hongwanji Hawaii Betsuin and the Higashi Honganji Mission will host the 2019 Hawaii Buddhist Council observance of Buddha Day on April 7, 2019 at the Honpa Hongwanji Hawaii Betsuin. The guest speaker will be Prof. Willa Tanabe. GOJI Buddha Day, also known as Hanamatsuri celebrates the birth of Vol. 74, No. 04 the founder of Buddhism Shakyamuni Buddha. Shakyamuni Bud- dha was born in Lumbini Garden in what is present day Nepal to King Suddhodhana and Queen Maya. The Buddha’s story of his birth is one steeped in tradition and folklore. Legends of the Buddha’s birth say that on the day he was born,flowers bloomed, and sweet rain fell from the sky to bathe the new born baby. The APRIL 2019 legends also described how the baby Shakyamuni took7 steps and proclaimed: “ I am chief of the world, Eldest am I in the world, NEWSLETTER Foremost am I in the world. This is the last birth. There is now no of the more coming to be.” Honpa Hongwanji Hawaii Betsuin Although the legends surrounding the Buddha’s birth seem fan- tastic and the statement He uttered after birth seems egoistic or hawaiibetsuin.org arrogant, it is not so much the authenticity of the stories that is important but rather what Shakyamuni Buddha had accomplished during his life of being a prince, renunciation of 2019 Slogan: the world, doing ascetic practices and Embrace Change: finally attaining Supreme Awakening or Enlightenment. -
Denkoroku – the Transmission of the Light Case 34 – Hui – Neng ( Daikan Eno Daiosho) the Case the Thirty-Third Ancestor…
Denkoroku – The Transmission of the Light Case 34 – Hui – Neng ( Daikan Eno Daiosho) The Case The thirty-third ancestor… China’s sixth ancestor, was Zen Master Hui – Neng. He worked in the rice hulling shed at Huang – Mei Temple. Once, Zen Master Hung – Jen entered the shed and asked. “Is the rice white yet?” Hui – Neng answered, “Its white but it hasn’t been sifted.” Hung – Jen struck the mortar three times with his staff. Hui – Neng shook the sifting basket three times and entered his teacher’s room, where he received the robe, the bowl and the teaching. If you’ve read or heard teachings from Platform Sutra, you’ll remember a little about Hui – Neng. He lived a very long time ago, between 638 – 718. He was the illiterate son of a wood cutter. After his father had passed away, he took over his dads work in order to support his mother and himself. While selling wood in the market one day, he heard someone recite a verse from the Diamond Sutra…and it’s told that he was, in that moment, enlightened! Of course, he wanted to know immediately where this teaching had come from, and he was directed to the monastery at Huang – Mei and to the teacher there, Hung – Jen. On his travel there, he met a nun who constantly quoted Buddhist Scripture. Hui – Neng would listen and comment on the meaning of her words. He had a gift in understanding the true essence of the teachings. The nun was seriously impressed and asked him to help her with certain parts of these sutras which she didn’t understand. -
1 Kensho and the Unborn Buddha Mind; Shingaku
Kensho and the Unborn Buddha Mind; Shingaku, Enlightenment Intensive and ‘Big Mind TM’ ©Ron Henshall April 2008 www.theunborn.org.uk 1 Table of Contents Introduction 3 Kensho or Seeing the nature 5 Shingaku Sekimon 9 Enlightenment Intensive 18 Big Mind TM 24 Conclusion 26 Postscript 28 Bibliography 29 2 Introduction In 18th century Japan there sprung up a new religious movement named Shingaku Sekimon which is translated as ‘heart learning’. Perhaps one of the most remarkable facts that emerge from the studies of Shingaku is the large number of people that were issued with papers that certified that they ‘had attained enlightenment’. In the hundred years following on from the late 1780’s, over 36,000 people received such certificates (Bellah;170). This averages out at some 360 people per year that experienced a kensho or breakthrough, which Baigan, the founder of Shingaku called ‘knowing the heart’, or ‘knowing the nature’. Having been personally involved in Chan/Zen meditation schools for many years, the expectations for a kensho or breakthrough experience appears to be much lower in the schools that I have had dealings with than the Shingaku figures presented above which appear to be radically prolific. By way of comparison, The Western Chan Fellowship, a UK Chan/Zen Buddhist Sangha that runs regular 5,7, 14 and 21 day retreats throughout the year, services about 170 retreatants per year at Maenllywd, its mid-Wales retreat centre. Of those, up until recently, there were very few kenshos. There have been many ‘one- mind’ or unified mind type of experiences, some very deep, but few occurrences of ‘seeing the nature’. -
October, 2020
Stringing a Lei of Peace Education Newsletter Daifukuji Soto Mission 79-7241 Mamalahoa Hwy., Kealakekua, HI 96750 October, 2020 (808) 322-3524 www.daifukuji.org See “archives” on our website for previous newsletters. ONLINE Bodhidharma Service October 4 from 9:00 a.m. “Building a Foundation of Peace in Our Lives” — A Dharma Talk by Rev. Jiko At Daifukuji, each year in October two services are normally held on the same Sunday: (1) Daruma-ki, a memorial service held in honor of the great Zen teacher Bodai Daruma Daishi, also known as Daruma-sama, and (2) an Eitaikyo service, an annual service held in memory of those whose names have been recorded in Daifukuji’s Eitaikyo record book. The word eitaikyo means “chanting the sutras in perpetuity.” This annual service ensures that prayers are offered for the departed, even when family members of the deceased cannot be present for the service. This year, due to the Covid-19 situation, no in-person service will be held at our temple. However, the Daruma-ki service will be available via the internet on Sunday, October 4 starting at 9:00 a.m. You may go either to Daifukuji’s Facebook page for the link or directly to Daifukuji’s YouTube page. We cordially invite you to join the service. Once it’s open for viewing, you may enjoy watching it at your convenience. Facebook: https://www.facebook.com/konadaifukujitemple/ YouTube: https://www.youtube.com/channel/UCni_mBKgI4u1A1k4P8mvckw For privacy purposes, the Eitakyo service will be conducted by Rev. Jiko and Deacon Jikai, but not shown on the internet. -
What Is Buddha Nature?
Vol. 7 No. 2 March/April 2006 2548 BE Water Wheel Being one with all Buddhas, I turn the water wheel of compassion. —Gate of Sweet Nectar What is Buddha Nature? By Roshi Wendy Egyoku Nakao to us humans. A pine tree, a chair, a dog—these have no Our study of the fundamental aspects of Zen practice problem being pine begins with an exploration of buddha-nature. In the Sho- tree, chair, and dog bogenzo fascicle “Bussho,” Dogen Zenji writes: respectively. Only human beings are All sentient beings without exception have the Buddha under the false illu- nature. The Tathagata abides forever without change. sion of a permanent, fixed “I” or ego, or small self. We are so deeply attached Let us examine the first line, which is often expounded to “me-myself” that it seems impossible to even consider in the Mahayana sutras. This statement points directly to that this is an illusion to be seen through as universal the essential nature of this very life that we are now living. whole-being. It is our task to understand this nature, to experience it directly for ourselves, and to live it in our daily lives. Have the. Although this translation uses the words “have the,” Dogen Zenji says that it is more to the point All sentient beings. We can distinguish between human to say “are.” All beings are buddha-nature. You, the pine, the beings, sentient beings, and whole-being. The word rocks, the dog, already are complete, whole, perfect as is. “sentient” means “responsive to sensations,” so it includes Buddha-nature is not something that you have, or can humans, plants, and animals. -
Richard Karl Payne
RICHARD KARL PAYNE office: Institute of Buddhist Studies, 2140 Durant Avenue Berkeley, California 94704 home: 16216 Kennedy Road, Los Gatos, California 95032 mobile: 650.796.8983 z email: [email protected] EDUCATION AND TRAINING Ph.D., History and Phenomenology of Religion, Graduate Theological Union, Berkeley, California, in conjunction with the University of California, Berkeley. 1985. Dissertation: “Feeding the Gods, The Shingon Fire Ritual” (published). Ajari, ordained Shingon Buddhist priest, Yochi-in, Kōyasan, Japan: 1983. Graduate Degree, Tibetan Buddhist Studies, Nyingma Institute, Berkeley, California. 1981. Thesis: “The Theory of Meaning in the Buddhist Logician: The Historical and Intellectual Context of Apoha” (published). M.A., Philosophy, San José State University, San José, California. 1975. B.A., Philosophy/Psychology, San José State University, San José, California. 1972. PROFESSIONAL EXPERIENCE Professor (Yehan Numata Professor of Japanese Buddhist Studies, 2009), Institute of Buddhist Studies, Berkeley, California, 1993 to present. Dean, Institute of Buddhist Studies, Berkeley, California, 1994 to 2016. Acting Dean, 1993. Administrative Assistant to the Dean, 1991 to 1992 (concurrent). Member of the Graduate Theological Union Core Doctoral Faculty. 1994 to present. Convener of the doctoral program in the Cultural and Historical Studies of Religions. 1996 to 2002, and 2010-11. Lecturer, Religious Studies Program, San José State University, San José, California. 1988 to 1993 (concurrent). Lecturer, Religious Studies Program, University of California, Berkeley, California. 1988 to 1993 (concurrent). Adjunct Professor, Japanese Buddhism and Religion, Institute of Buddhist Studies, Berkeley, California. 1986 to 1993 (concurrent). Faculty representative to Academic Council, 1986 to 1991. Instructor of Philosophy and Religion, part-time, Philosophy Department, West Valley College, Saratoga, California. -
Praise for Faces of Compassion
Praise for Faces of Compassion “I appreciate Taigen Dan Leighton’s elucidation of the bodhisattvas as archetypes embodying awakened spiritual human qualities and his examples of individuals who personify these aspects. In naming, describing, and illustrating the individual bodhisattvas, his book is an informative and valuable resource.” —Jean Shinoda Bolen, M.D., author of Goddesses in Everywoman and Gods in Everyman “Vigorous and inspiring, Faces of Compassion guides the reader into the clear flavors of the awakening life within both Buddhist tradition and our broad contemporary world. This is an informative, useful, and exhilarating work of deeply grounded scholarship and insight.” —Jane Hirshfield, editor of Women in Praise of the Sacred “Such a useful book. Mr. Leighton clarifies and explains aspects of Buddhism which are often mysterious to the uninformed. The concept of the bodhisattva—one who postpones personal salvation to serve others—is the perfect antidote to today’s spiritual materialism where ‘enlightened selfishness’ has been enshrined as dogma for the greedy. This book is as useful as a fine axe.” —Peter Coyote, actor and author of Sleeping Where I Fall “In Faces of Compassion, Taigen Leighton provides us with a clear-as-a- bell introduction to Buddhist thought, as well as a short course in Far Eastern iconography and lore that I intend to use as a desk reference. What astonishes me, however, is that along the way he also manages, with surprising plausibility, to portray figures as diverse as Gertrude Stein, Bob Dylan, and Albert Einstein, among many likely and unlikely others, as equivalent Western expressions of the bodhisattva archetype. -
The Development of Koans in Chan Buddhism and Their Adoption in Japan and Western Modernity
The development of koans in Chan Buddhism and their adoption in Japan and Western modernity. A survey of their origins and applications. An essay by Arno Hess, 23.5.2019 Introduction The central research question taken up here simply asks: how and why did cases (Chin: gong-an; Jap: kōan) develop as a practice in Chan Buddhism and how were they promulgated as a practice model in Japan and in the West? Since the word “koan” has now entered common English parlance I will hereafter use the term koan to designate Chan cases or gong-an. In order to survey the development of cases in Chan Buddhism and beyond, this essay aims to explicate their functions and soteriological purpose in Zen-Buddhist practice across cultures and over a 1000- year time span. Scholars typically date the development of koans proper, to late Song dynasty (960-1279) Chan (Jpn: Zen) schools, which Schlütter termed “mature Chan”, as also being the catalyst for framing subsequent developments in Japanese Zen-Buddhism and Korean Sõn schools (Schlütter 2008, p.3). As such, koans are a Chinese innovation, used as a method that developed as a highly distinctive form of literature, which is used as an applied form of “spiritual” engagement between a teacher and a student to both elicit awakening experiences and to gauge spiritual insight in practitioners. There is, at least to this author, no other apparent parallel known in other religions or traditions that offers a similar concept. While koan engagement, is often described as an intellectual puzzle or scriptural exegesis, it is, according to Hori, a profound religious practice undertaken primarily to “awaken to wisdom and selfless compassion” (Hori 2003 p.6). -
Volume 63, Issue 9 September 2019
September 2019 Volume 63, Issue 9 Monthly Newsletter of the Aiea Hongwanji Mission Embrace Change - Transformation (Walk in Peace) NEED THE Minister’s Message. Ohigan services are conducted yearly in the Spring and the Fall. The ASSISTANCE OF devotion lasts one week. During this seven day period, the middle of the week marks the Spring and Autumn equinoxes. Although its THE MINISTER? dates may differ slightly from year to year, this middle day, known Please call Rev. as “chu-nichi,” is considered to be significant because the lengths of day and night are equal. Generally, the “middle day” falls on March 21st for Spring Shawn Yagi at nd 488-5685 Ohigan and September 22 for Autumn Ohigan. (residence), or Higan is an abbreviation of “To-higan”-literally meaning “to arrive at the other shore.” In the original Sanskrit, it is “Paramita” which has the same meaning. In 487-2626 (office). Buddhism, the world of illusion is referred to as this shore and the world of enlight- If he is not enment is called the other shore. Transcending the life of birth and death and cross- available, leave a ing over the sea of worldly passions means to reach the other shore of enlighten- message on the ment. Buddhism, indeed, is dedicated to turning illusion into enlightenment and all answering the Buddhist practices are essentially directed to this noble purpose. machine. The various sutras teach the Six Paramitas as the way of reaching the other shore For religious from this shore. The Six Paramitas consist of the following: emergencies Dāna - Giving May I be generous and helpful. -
Honpa Hongwanji Mission of Hawaii CIP Redacted.Pdf
THE THIRTIETH LEGISLATURE APPLICATION FOR GRANTS CHAPTER 42F, HAWAII REVISED STATUTES Type of Grant Request: D Operating Ii) Capital Legal Name of Requesting Organization or Individual: Oba: Honpa Hongwanji Hawaii Betsuin Same Amount of State Funds Requested: $_1_so_.o_o_o ______ Brief Description of Request (Please attach word document to back of page if extra space is needed): In order to meet the demand for larger downtown meeting and gathering facilities available to the general public in downtown Honolulu's financial I capitol district, Honpa Hongwanji Hawaii Betsuin is seeks a Grant in Aid from the State of Hawaii to commence the renovations of its Community Conference Center as a public facility, which will serve as a community-based venue for non-profit, interfaith, corporate and governmental organizations to host conferences, Igatherings and public events. Amount of Other Funds Available: Total amount of State Grants Received in the Past 5 State: $ Fiscal Years: ~~~~~~~~~~~ $ None Federal: $ ~~~~~~~~~~~ Unrestricted Assets: Councy: $~~~~~~~~~~- $376,134.24 Private/Other: $293,000 ~~~~~~~~~~~ New Service (Presently Does Not Exist): D Existing Service (Presently in Operation): l•I Type of Business Entity: Mailing Address: l•l so1 (C)(3) Non Profit Corporation 1727 Pali Highway D Other Non Profit City: State: Zip: Oother Honolulu HI 96813 Contact Person for Matters Involving this Application Name: Title: Stacy R. Bradshaw Executive Director Email: Phone: [email protected] (808) 536-7044 STACY R. BRADSHAW, Exec. Director -
Did Dogen Go to China? Problematizing Dogen5s Relation to Ju-Ching and Chinese Ch’An
Japanese Journal of Religious Studies 30/1-2: 27-59 © 2003 Nanzan Institute for Religion and Culture Steven H e i n e Did Dogen Go to China? Problematizing Dogen5s Relation to Ju-ching and Chinese Ch’an According to traditional accounts, the foundation of Dogen^s 道元 approach to Zen was formed during ms travels to Cnina from 1223 to 1227 and through the attainment of enlightenment under the tutelage of master Ju-ching 如淨. How much do we really know about this trip that is not rooted in Soto 曹ネ同 sect hagiography? Why are there contradictions in modern biographical stud ies of Dogen about whether he traveled between the Five Mountains temples in China by land or by a sea route? Are accounts of Dogen5s trip not similar to the “Travels” of Marco Polo, another thirteenth-century visitor of China and observer of Chinese religions, which has been questioned by recent historio graphical studies? This paper examines a variety of documents and materials, including the Tokugawa-era Teiho Kenzeiki zue fl i# 建撕 g己図,絵 as interpreted by Nara Yasuaki and the recent award-winning book by He Yansheng on Dogen5s relation to China, in addition to cataloguing a variety of works by Dogen dealing with his journey and impressions of Ju-ching. k e y w o r d s : Dogen - Cnina - Ju-ching - hagiography - Shobogenzo - historiography - Eihei koroku Steven Heine is Professor of Religious Studies and History at Florida International University and Director of the Institute for Asian Studies. 27 I n sending them away [Ju-ching] said, “If they are lacking in the essentials,