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Wyznania Religijne
OPRACOWANIE PUBLIKACJI GUS, Departament Badań Społecznych Preparation of the publication i Warunków Życia CSO, Social Surveys and Living Conditions Department KIERUJĄCY dr Piotr Łysoń Supervisor Dyrektor Departamentu Badań Społecznych i Warunków Życia Director of Social Surveys and Living Conditions Department REDAKCJA Paweł Ciecieląg Edition dr Mikołaj Haponiuk ZESPÓŁ AUTORSKI Team Departament Badań Społecznych Paweł Ciecieląg i Warunków Życia GUS dr Mikołaj Haponiuk Social Surveys and Living Conditions Olga Lewandowska Department of the CSO Małgorzata Krzysztofik Współpraca Grzegorz Gudaszewski Cooperation Urszula Racis Ks. Wojciech Sadłoń Wojciech Kaczmarek Mariusz Chmielewski Aleksandra Faderewska Aleksandra Kosior Elżbieta Balicka Małgorzata Pyszczek Przygotowanie map i schematów Olga Lewandowska Preparation of the maps and the Robert Chmielewski diagrams Halina Sztrantowicz Zdjęcia Robert Chmielewski Photos Paweł Kaczorowski dr Piotr Łysoń Projekt okładki Lidia Motrenko-Makuch Cover design Skład komputerowy Paweł Ciecieląg Typesetting dr Mikołaj Haponiuk ISBN 978-83-7027-519-8 Druk: Zakład Wydawnictw Statystycznych Statistical Publishing Establishment Warszawa Publikacja dostępna na CD oraz na http://www.stat.gov.pl Publication available on CD and on http://www.stat.gov.pl Przedmowa Przekazujemy Państwu kolejne wydanie informatora o wyznaniach religijnych oraz stowarzyszeniach narodowościowych i etnicznych, sporządzonego na podstawie wyników badań Głównego Urzędu Statystycznego. Sfera wyznaniowa, narodowościowa, etniczna czy związana z językiem regionalnym stanowią istotny składnik tożsamości w wymiarze zarówno indywidualnym, jak i zbiorowym. Jednym z przejawów wolności odzyskanej przez Polskę w 1989 roku stała się swoboda stowarzyszeń oraz poszanowanie tożsamości wyznaniowej i narodowościowej lub etnicznej. Polska, mimo iż jest krajem bardziej jednorodnym niż większość innych krajów europejskich, jest wspólnym domem także dla osób zakorzenionych w kulturze mniejszości narodowych, etnicznych czy korzystających z języka regionalnego. -
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 -
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. -
Teaching Letters of Zen Master Seung Sahn • Page 274 © 2008 Kwan Um School of Zen •
201 The following kong-an is number nine from the Blue Cliff Records: When you have a clear mirror, the beautiful and the ugly reveal themselves. When you hold the legendary sword, you can kill or grant life, as the moment dictates. Chinese come, foreigners go: foreigners come, Chinese go. In death there is already life: in life there is already death. Now tell me, what can you do? Unless your eye can penetrate all barriers and your body is free to make any turn, you can’t do a thing. But what is this eye that can penetrate all barriers? What is this body that is free to make any turn? Read this kong-an and see: A monk asked Jo-ju, “What is Jo-ju?” Jo Ju answered, “ East Gate, West Gate, South Gate, North Gate.” Strange language. We usually think that when a man dies he is dead, and when he lives he is alive. But in this language, life is death, death is life. Where does life come from? Where does death go? Life and death are only thinking. You must go beyond life and death. That is infinite life. It is “like this.” “Like this” is Jo-Ju’s original face. Mountains are mountains, rivers are rivers: yellow is yellow, red is red. Jo-Ju’s teacher, Nam Chan, said that everyday mind is the Way. Everyday mind is the mind that cuts off all thinking. It is the same as a mirror: when the beautiful comes, it is beautiful: When the ugly comes, it is ugly. -
Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
Zen Is a Form of Buddhism That Developed First in China Around the Sixth Century CE and Then Spread from China to Korea, Vietnam and Japan
Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan ( 禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛), the buddha (佛) is the path (dao 道), the path (dao 道) is meditation (chan 禪)." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In Bodhidharma’s Bloodstream Introduction to Asian Philosophy Zen Buddhism Sermon (in the Chan Buddhism online selections) it is evident that Bodhidharma had absorbed something of Daoism after he came to China. The Mahāyāna Buddhist teachings that are most evident in Bodhidharma’s text are the teachings of emptiness (Śūnyatā) from the Prajñāpāramitā Sūtras as well as the notion of the buddha-nature (dharmakāya) that is part of the Mahāyāna teaching of the three bodies (trikāya) of the Buddha. -
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. -
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. -
Imagining Ritual and Cultic Practice in Koguryŏ Buddhism
International Journal of Korean History (Vol.19 No.2, Aug. 2014) 169 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism Richard D. McBride II* Introduction The Koguryŏ émigré and Buddhist monk Hyeryang was named Bud- dhist overseer by Silla king Chinhŭng (r. 540–576). Hyeryang instituted Buddhist ritual observances at the Silla court that would be, in continually evolving forms, performed at court in Silla and Koryŏ for eight hundred years. Sparse but tantalizing evidence remains of Koguryŏ’s Buddhist culture: tomb murals with Buddhist themes, brief notices recorded in the History of the Three Kingdoms (Samguk sagi 三國史記), a few inscrip- tions on Buddhist images believed by scholars to be of Koguryŏ prove- nance, and anecdotes in Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and other early Chinese and Japanese literary sources.1 Based on these limited proofs, some Korean scholars have imagined an advanced philosophical tradition that must have profoundly influenced * Associate Professor, Department of History, Brigham Young University-Hawai‘i 1 For a recent analysis of the sparse material in the Samguk sagi, see Kim Poksun 金福順, “4–5 segi Samguk sagi ŭi sŭngnyŏ mit sach’al” (Monks and monasteries of the fourth and fifth centuries in the Samguk sagi). Silla munhwa 新羅文化 38 (2011): 85–113; and Kim Poksun, “6 segi Samguk sagi Pulgyo kwallyŏn kisa chonŭi” 存疑 (Doubts on accounts related to Buddhism in the sixth century in the Samguk sagi), Silla munhwa 新羅文化 39 (2012): 63–87. 170 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism the Sinitic Buddhist tradition as well as the emerging Buddhist culture of Silla.2 Western scholars, on the other hand, have lamented the dearth of literary, epigraphical, and archeological evidence of Buddhism in Kogu- ryŏ.3 Is it possible to reconstruct illustrations of the nature and characteris- tics of Buddhist ritual and devotional practice in the late Koguryŏ period? In this paper I will flesh out the characteristics of Buddhist ritual and devotional practice in Koguryŏ by reconstructing its Northeast Asian con- text. -
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. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
Jirisan-Gure
Jirisan-Gure 1. Hwaeomsa Temple 2. Cheoneunsa Temple 3. Unjoru Hwaeomsa Temple 1. The Building Where the Ritual is Held for Hwaeomsa Temple the Spirit of Jirisan Mountain As you cross the bridge that leads to Hwaeomsa Temple, on the right side you will see a small house. The people who live in this area believe in a god that watches over Jirisan Mountain. This house is the building where the ritual is offered to the mountain spirit. The ritual is held every year around the time that farmers begin planting their crops, and they have been doing this for more than a thousand years. Around 2,000 years ago, the rulers of the Korean Peninsula chose five sacred mountains as the site for the rituals. The mountain in the capital was at the center, while another mountain was chosen for each of the four cardinal directions. The ritual was held at each of these locations as a prayer for the gods to bring peace to the country and the people. Jirisan Mountain was one of those mountains. While dynasties have changed and the capital is different today, this mountain is still considered a holy site. The mountain also plays a role in the ancient Eastern geomantic system known as feng shui. Practitioners of feng shui look at the geographic features of mountains and rivers to predict people's fortunes and to decide where to build a house or dig a grave. According to this system, the mountain is believed to have risen up out of the ground after absorbing energy that shot south across the peninsula from Baekdusan Mountain.