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The Path to Bodhidharma
The Path to Bodhidharma The teachings of Shodo Harada Roshi 1 Table of Contents Preface................................................................................................ 3 Bodhidharma’s Outline of Practice ..................................................... 5 Zazen ................................................................................................ 52 Hakuin and His Song of Zazen ......................................................... 71 Sesshin ........................................................................................... 100 Enlightenment ................................................................................. 115 Work and Society ............................................................................ 125 Kobe, January 1995 ........................................................................ 139 Questions and Answers ................................................................... 148 Glossary .......................................................................................... 174 2 Preface Shodo Harada, the abbot of Sogenji, a three-hundred-year-old Rinzai Zen Temple in Okayama, Japan, is the Dharma heir of Yamada Mumon Roshi (1890-1988), one of the great Rinzai masters of the twentieth century. Harada Roshi offers his teachings to everyone, ordained monks and laypeople, men and women, young and old, from all parts of the world. His students have begun more than a dozen affiliated Zen groups, known as One Drop Zendos, in the United States, Europe, and Asia. The material -
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. -
(And Tantric?) Approaches of the Rim Gyis 'Jug
The Sudden and Gradual Sū tric (and Tantric?) Approaches of the RiM GYis ’jUG Pa’i bsGOM DON aND CiG car ’jUG Pa rNaM Par Mi rTOG Pa’i bsGOM DON JOEL GRUbER According to the dates provided by the Great History of the Rdzogs chen snying thig (Rdzogs pa chen po snying thig gyi lo rgyus chen mo; hereafter Great History), the renowned saint named Vimalamitra was born in India around the latter half of the fifth century. We are told that he spent a majority of his early years studying Buddhism with some of the most esteemed Indian scholars of his generation, until his studies were interrupted by a visit from the bodhisattva Vajrasattva, who encour- aged Vimalamitra to cease practicing exoteric teachings in order to pur- sue a tantric education in China. After two decades of training with the elusive Śrī Siṃha in China, Vimalamitra returned to his homeland to meditate in India’s sacred charnel grounds. Over two hundred years later, word of Vimalamitra’s tantric proficiency reached the Tibetan king, Khri Srong lde brtsan (Trisong Detsen), who invited the Indian saint to assist with the dissemination of Buddhism throughout the Land of Snows. Though Vimalamitra was purportedly three hundred years of age when he journeyed across the Himalayas, his yogic powers were far from diminished. Shortly after departing India, rumors spread to the Tibetan court that Vimalamitra was a necromantic sorcerer rather than a Buddhist saint. Upon his arrival, Tibetan ministers questioned Vimalamitra’s saintly credentials, prompting the tantric master to disintegrate Tibet’s prized statue of Vairocana through the power of a single prostration. -
Gandharan Origin of the Amida Buddha Image
Ancient Punjab – Volume 4, 2016-2017 1 GANDHARAN ORIGIN OF THE AMIDA BUDDHA IMAGE Katsumi Tanabe ABSTRACT The most famous Buddha of Mahāyāna Pure Land Buddhism is the Amida (Amitabha/Amitayus) Buddha that has been worshipped as great savior Buddha especially by Japanese Pure Land Buddhists (Jyodoshu and Jyodoshinshu schools). Quite different from other Mahāyāna celestial and non-historical Buddhas, the Amida Buddha has exceptionally two names or epithets: Amitābha alias Amitāyus. Amitābha means in Sanskrit ‘Infinite light’ while Amitāyus ‘Infinite life’. One of the problems concerning the Amida Buddha is why only this Buddha has two names or epithets. This anomaly is, as we shall see below, very important for solving the origin of the Amida Buddha. Keywords: Amida, Śākyamuni, Buddha, Mahāyāna, Buddhist, Gandhara, In Japan there remain many old paintings of the Amida Triad or Trinity: the Amida Buddha flanked by the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta (Fig.1). The function of Avalokiteśvara is compassion while that of Mahāsthāmaprāpta is wisdom. Both of them help the Amida Buddha to save the lives of sentient beings. Therefore, most of such paintings as the Amida Triad feature their visiting a dying Buddhist and attempting to carry the soul of the dead to the AmidaParadise (Sukhāvatī) (cf. Tangut paintings of 12-13 centuries CE from Khara-khoto, The State Hermitage Museum 2008: 324-327, pls. 221-224). Thus, the Amida Buddha and the two regular attendant bodhisattvas became quite popular among Japanese Buddhists and paintings. However, the origin of this Triad and also the Amida Buddha himself is not clarified as yet in spite of many previous studies dedicated to the Amida Buddha, the Amida Triad, and the two regular attendant bodhisattvas (Higuchi 1950; Huntington 1980; Brough 1982; Quagliotti 1996; Salomon/Schopen 2002; Harrison/Lutczanits 2012; Miyaji 2008; Rhi 2003, 2006). -
Avalokiteśvara and Brahmā's Entreaty
Avalokiteśvara and Brahmā’s Entreaty Akira Saito Preamble As is well known, Avalokiteśvara is a bodhisattva representative of Mahāyāna Buddhism, and beliefs in Avalokiteśvara have flourished wherever Buddhism, especially Mahāyāna Buddhism, spread in Asia. Partly because the characteristic of assuming various forms to save people in distress was attributed to Avalokiteśvara, there evolved six, seven, and thirty-three forms of Avalokiteśvara, who also amalgamated with earth goddesses such as Niangniang 娘娘, and in Japan pilgrimages to sites sacred to Avalokiteśvara have been long established among the general populace, typical of which is the pilgrimage to thirty-three temples in the Kansai region (Saigoku sanjūsansho 西國三十三所). There exists much prior research on Avalokiteśvara, who was accepted in various forms in many regions to which Buddhism spread, and on his iconography, concrete representation, and cult. But on the other hand it is also true that there remains much that is puzzling about the name “Avalokiteśvara” and its meaning, origins, and background. In the following, having first provided a critical overview of recent relevant research, I wish to reconsider the meaning and background of his original name (avalokita-īśvara, -svara, -smara, etc.) in relation to the story of Brahmā’s entreaty, a perspective that has been largely missing in past research. 1. Recent Research on Avalokiteśvara’s Original Name Among studies of Avalokiteśvara in recent years, worthy of particular note are those by Tanaka (2010),1 who discusses in detail -
Buddhist Histories
JIABS Journal of the International Association of Buddhist Studies Volume 25 Number 1-2 2002 Buddhist Histories Richard SALOMON and Gregory SCHOPEN On an Alleged Reference to Amitabha in a KharoÒ†hi Inscription on a Gandharian Relief .................................................................... 3 Jinhua CHEN Sarira and Scepter. Empress Wu’s Political Use of Buddhist Relics 33 Justin T. MCDANIEL Transformative History. Nihon Ryoiki and Jinakalamalipakara∞am 151 Joseph WALSER Nagarjuna and the Ratnavali. New Ways to Date an Old Philosopher................................................................................ 209 Cristina A. SCHERRER-SCHAUB Enacting Words. A Diplomatic Analysis of the Imperial Decrees (bkas bcad) and their Application in the sGra sbyor bam po gnis pa Tradition....................................................................................... 263 Notes on the Contributors................................................................. 341 ON AN ALLEGED REFERENCE TO AMITABHA IN A KHARO∑™HI INSCRIPTION ON A GANDHARAN RELIEF RICHARD SALOMON AND GREGORY SCHOPEN 1. Background: Previous study and publication of the inscription This article concerns an inscription in KharoÒ†hi script and Gandhari language on the pedestal of a Gandharan relief sculpture which has been interpreted as referring to Amitabha and Avalokitesvara, and thus as hav- ing an important bearing on the issue of the origins of the Mahayana. The sculpture in question (fig. 1) has had a rather complicated history. According to Brough (1982: 65), it was first seen in Taxila in August 1961 by Professor Charles Kieffer, from whom Brough obtained the photograph on which his edition of the inscription was based. Brough reported that “[o]n his [Kieffer’s] return to Taxila a month later, the sculpture had dis- appeared, and no information about its whereabouts was forthcoming.” Later on, however, it resurfaced as part of the collection of Dr. -
Shodoka Formatted
Shodoka - CHENG-TAO-KO – By Yung-chia Hsuan-chueh [Zhengdaoge] (C.); (J. Shodoka (J.); Song of Enlightenment - .English transl. copyright (c) 1991 by R. Aitken & the Diamond Sangha, Hawaii. There is the leisurely one, Walking the Tao, beyond philosophy, Not avoiding fantasy, not seeking truth. The real nature of ignorance is the Buddha-nature itself; The empty delusory body is the very body of the Dharma. When the Dharma body awakens completely, There is nothing at all. The source of our self-nature Is the Buddha of innocent truth. Mental and physical reactions come and go Like clouds in the empty sky; Greed, hatred, and ignorance appear and disappear Like bubbles on the surface of the sea. When we realize actuality, There is no distinction between mind and thing And the path to hell instantly vanishes. If this is a lie to fool the world, My tongue may be cut out forever. Once we awaken to the Tathagata-Zen, The six noble deeds and the ten thousand good actions Are already complete within us. 1 In our dream we see the six levels of illusion clearly; After we awaken the whole universe is empty. No bad fortune, no good fortune, no loss, no gain; Never seek such things in eternal serenity. For years the dusty mirror has gone uncleaned, Now let us polish it completely, once and for all. Who has no-thought? Who is not-born? If we are truly not-born, We are not un-born either. Ask a robot if this is not so. How can we realize ourselves By virtuous deeds or by seeking the Buddha? Release your hold on earth, water, fire, wind; Drink and eat as you wish in eternal serenity. -
Lineage-Patriarchen-Soto-Zen.Pdf
De lineage van de Patriarchen Sōtō Zen 1. Bibashi Butsu Daioshō 2. Shiki Butsu Daioshō 3. Bishafu Butsu Daioshō 4. Kuruson Butsu Daioshō 5. Kunagommuni Butsu Daioshō 6. Kashō Butsu Daioshō 7. SHAKAMUNI BUTSU DAIOSHO –> (Shakyamuni, Gautama, Siddhata, ca. 563 v.C. - 483 v.C.) 8. Makakashō Daioshō 9. Ananda Daioshō 10. Shōnawashu Daioshō 11. Ubakikuta Daioshō 12. Daitaka Daioshō 13. Mishaka Daioshō 14. Bashumitsu Daioshō 15. Butsudanandai Daioshō 16. Fudamitta Daioshō 17. Barishiba Daioshō 18. Funayasha Daioshō 19. Anabotei Daioshō 20. Kabimora Daioshō 21. Nagyaharajunya Daiosho (Nagarjuna) 22. Kanadaiba Daioshō 23. Ragorata Daioshō 24. Sōgyanandai Daioshō 25. Kayashata Daioshō 26. Kumorata Daioshō 27. Shayata Daioshō 28. Bashubanzu Daioshō 29. Manura Daioshō 30. Kakurokuna Daioshō 31. Shishibodai Daioshō 32. Bashashita Daioshō 33. Funyomitta Daioshō 34. Hannyatara Daioshō 35. BODAIDARUMA DAIOSHO (Bodhidharma, P'u-t'i-ta-mo, Daruma, Bodaidaruma, ca. 470-543) 36. Taisō Eka Daioshō (Hiu-k'o, 487-593) 37. Kanchi Sōsan Daioshō (Seng-ts'an, gest. 606 ?) 38. Daii Dōshin Daioshō (Tao-hsin, 580-651) 39. Daiman Kōnin Daioshō (Gunin, Hung-jen, 601-674) 40. Daikan Enō Daioshō (Hui-neng, 638-713) 41. Seigen Gyōshi Daioshō (Ch'ing-yuan Hsing-ssu, 660-740) 42. Sekitō Kisen Daioshō (Shih-t'ou Hsi-ch'ein, 700-790) 43. Yakusan Igen Daioshō (Yüeh-shan Wei-yen, ca. 745-828) 44. Ungan Donjō Daioshō (Yün-yen T'an-shing, 780-841) 45. Tozan Ryokai Daioshō (Tung-shan Liang-chieh, 807-869) 46. Ungo Doyo Daioshō (Yün-chü Tao-ying, gest. 902) 47. Dōan Dōhi Daioshō 48. Dōan Kanshi Daioshō 49. Ryōzan Enkan Daioshō (Liang-shan Yüan-kuan) 50. -
Shengyan - 2002 - 9781556434280 - the Sword of Wisdom: Commentaries on the Song of Enlightenment, - Dharma Drum Pub., 2002 - 167 Pages
Shengyan - 2002 - 9781556434280 - The Sword of Wisdom: Commentaries on the Song of Enlightenment, - Dharma Drum Pub., 2002 - 167 pages The Sword of Wisdom: Commentaries on the Song of Enlightenment, Song of Mind Dharma Drum Shattering the Great Doubt Subtle Wisdom Getting the Buddha Mind Illuminating Silence The Infinite Mirror Complete Enlightenment Rubrics: Enlightenment (Zen Buddhism) Meditation Zen Buddhism. Download now The sword of wisdom : commentaries on the song of enlightenment Chan Master Sheng- yen.: Download PDF book format. Download DOC book format. Click here to see similar releases: 1. Yong sheng yin xu shi : wo yao xue han yu = Beyond the voices : Chinese learning, I am on my way Cai Liang zhu bian. by Cai Liang zhu bian. ISBN: 9787308116053 ISBN: 7308116050 Author: Cai, Liang,$eeditor. The first commentaries appeared in the 11th century during the Song Dynasty. The first English commentary on the work was written by Charles Luk. The Song deals with the methods of and attitudes towards daily Zen practice. A central theme is the contrast between dharma-nature, or reality as it is, versus buddha-nature, or self-nature. It also emphasizes practice over sutra- study. ^ Yen, Sheng (2002), The sword of wisdom: commentaries on the song of enlightenment, Dharma Drum Publishing Corp, ISBN 978-1-55643-428-0. ^ Senzaki, Nyogen; McCandless, Ruth S. (1988), Buddhism and Zen, Macmillan, ISBN 978-0-86547-315-7. External links[edit]. The Song of Enlightenment, translated by Nyogen Senzaki with commentary. v. t. The Sword of Wisdom: Commentaries on the Song of Enlightenment, Elmhurst, N.Y. : Dharma Drum Publications, p.159. -
The Ten Dream-Awakening Pictures
Awakening on the Chan【Zen】Path ━━Ten Dream-awakening Pictures━━ 禪 道 夢 覺 ━ ( 十夢圖 ) ━ In Grateful Memory Of Venerable Mentor Chan Patriarch Sheng-Yen Author : Beishi Guohan (Old Teacher Tsao) Copyright © 2015 Cosmos Chan (Zen) Community 0 In the Lankavatara Sutra, it says: “When had I attained the great bodhi? When had I entered into the great nirvana (Mahaparinirvana) ? I neither said any word during that period, nor should have said, nor should say, nor should be saying.” After Sakyamuni had attained Buddhahood, the World-Honored One had been expounding Chan (Zen) Dharma and delivering sentient beings for forty-nine years. However, he proclaimed at the end that he had not preached any Dharma at all. Therefore, in transmitting the “Treasury of the True Dharma Eye,” the Second Patriarch Ananda offered up the following verse : Originally, the Dharma had been transmitted, and after transmission it was proclaimed to be “no Dharma.” All practitioners, who had already been accomplishing inner awakening, had truly realized no “no Dharma.” (Verses of Chan Patriarchs; Volume 1) Meanwhile, the “Chapter on Entry into the Dharma Gate of Non-Duality” of the Vimalakirti Nirdesa Sutra also says : “There are no words, no discourse, no demostration, no recognition, nor any need for questions and answers in any of the Dharma.” Each of these examples makes clear that the inconceivable and ineffable essence of Chan is “beyond the form of explanation, names or mental cognition.” Notwithstanding that the highest goal of “pointing directly at the moon with the finger” is “no moon and no finger” (“no Buddha and no sentient beings”), the moon representing “Chan or original nature” is beyond explanation, and the finger, which is “an expedient created to deliver sentient beings,” still can rely on language and words. -
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. -
1 De Lineage Van White Plum Asangha Gesticht Door Taizan
De Lineage van White Plum Asangha gesticht door Taizan Maezumi Roshi (1931-1995) De Indiase Patriarchen Shakyamuni Buddha 1. Makakashō (Mahākāshyapa 摩訶迦葉) 2. Ananda (Ānanda 阿難陀) 3. Shōnawashu (Shanakavāsa/Shānavāsin 商那和修) 4. Ubakikuta (Upagupta 優婆掬多) 5. Daitaka (Dhrtaka/Dhītika 提多迦) 6. Mishaka (Micchaka/Mishaka 彌遮迦) 7. Bashumitsu (Vasumitra 婆須密) 8. Butsudanandai (Buddhanandi 浮陀難提, 佛陀難提) 9. Fudamitta (Buddhamitra 浮陀密多, 佛陀密多) 10. Barishiba (Pārshva 婆栗濕婆, 脅尊者) 11. Funayasha (Puṇyayashas 富那夜奢) 12. Anabotei (Ānabodhi/Ashvaghoṣa 阿那菩提, 馬鳴) 13. Kabimora (Kapimala 迦毘摩羅) 14. Nagyaharajuna (Nāgārjuna 龍樹, 那伽閼樹那) 15. Kanadaiba (Kāṇadeva 迦那提婆 (提婆), 聖天) 16. Ragorata (Rāhulata/Rāhulabhadra 羅睺羅多) 17. Sōgyanandai (Saṃghanandi 僧伽難提) 18. Kayashata (Gayashāta 僧伽舍多) 19. Kumorata (Kumārata/Kumāralāta 鳩摩羅多) 20. Shayata (Jayata/Shayata 闍夜多) 21. Bashubanzu (Vasubandhu 世親, 天親, 婆修盤頭) 1 22. Manura (Manorata/Manorhita/Manothata 摩拏羅) 23. Kakurokuna (Haklenayashas 鶴勒那) 24. Shishibodai (Aryasimha/Simha Bhikshu/Siṃhabodhi 師子菩提) 25. Bashashita (Basiasita/Vasi Astia 婆舍斯多) 26. Funyomitta (Puṇyamitra 不如密多) 27. Hanyattara (Prajñādhāra/Prajñātāra 般若多羅) De Chinese Patriarchen 28. Bodaidaruma (Bodhidharma, Putidamo 菩提 達磨 ?-532/5) 29. Taiso Eka (Dazu Huike 大祖 慧可 487-593) 30. Kanchi Sōsan (Jianzhi Sengcan 鑑智 僧璨 ?-606) 31. Daii Dōshin (Dayi Daoxin 大毉 道信 580-651) 32. Daiman Kōnin (Daman Hongren 大滿 弘忍 601-674) 33. Daikan Enō (Dajian Huineng 大鑑 慧能 638-713) 34. Seigen Gyōshi (Qingyuan Xingsi 青原 行思 660?-740) 35. Sekitō Kisen (Shitou Xiqian 石頭 希遷 700-790) 36. Yakusan Igen (Yaoshan Weiyan 藥山 惟儼 751-834) 37. Ungan Donjō 2 (Yunyan Tansheng 雲巌 曇晟 780-841) De Chinese Sōtō Patriarchen 38. Tōzan Ryōkai (Dongshan Liangjie 洞山 良价 807-869) 39. Ungo Dōyō (Yunju Daoying 雲居 道膺 830-902) 40.