DOCSLIB.ORG

California State University, Northridge a Cultural

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

CALIFORNIA STATE UNIVERSITY, NORTHRIDGE A CULTURAL STUDY OF ZEN BUDDHISM IN AMERICA AND JAPAN A thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in Anthropology by Joy Lynn Hathaway August, 1981 The Thesis of Joy Lynn Hathaway is approved: Lynn Mason, Committee Chairman California State University, Northridge ii ACKNOWLEDGEMENTS I would like to express my sincere appreciation to the members of my Graduate Committee--Richard Goldberg, Evalyn Michaelson, and especially my Committee Chairman, Lynn Mason--for their patience and helpful suggestions in the preparation of this thesis. iii TABLE OF CONTENTS ACKNOWLEDGEMENTS iii LIST OF PLATES . vi ABSTRACT . vii INTRODUCTION . 1 PART ONE ZEN BUDDHISM IN JAPAN CHAPTER I. Development of Zen in Japan 27 II. Influence of Zen on Japan . 91 III. Practice of Zen in Japan 139 IV. Zen's Future in Japan 156 PART TWO ZEN BUDDHISM IN THE U.S.A. V. Development of Zen in the U.S.A. 159 VI. Extent of Influence 187 VII. American's Interest in Zen 192 VIII. Zen's Influence on Western Thought 197 IX. Zen's Adaptation to Western Culture . 199 X. Practice of Zen in the U.S.A. 203 ' . I XI. Los Angeles Zen 213 XII. Zen and Christianity 220 .I iv ~ . TABLE OF CONTENTS (continued) CONCLUSION . 227 BIBLIOGRAPHY . 235 APPENDIX .. 242 v LIST OF PLATES Plate 1 Tung-shan (Tozan) crossing the stream 243 2 A solitary angler . 244 3 Hui-neng (Eno) cutting the bamboo . 245 vi ABSTRACT A CULTURAL STUDY OF ZEN BUDDHISM IN AMERICA AND JAPAN by Joy Lynn Hathaway Master of Arts in Anthropology This study analyzes the ways in which Zen Buddhism has adapted itself to each of the countries it has entered. Background information is supplied on the transmission of Zen from India to Chin~ then the transmission of Zen to Japan and the United States, and its later development in both countries is analyzed. As Zen has traveled from country to country, through the process of diffusion, it has adopted new characteristics, while leaving some of its old traits behind. Zen has had to change in order to meet the needs of the people in the countries it has entered. The view that is taken is that Zen must continue to adapt vii itself to each new culture that it enters, in order to survive. Some of the questions that are asked by this study are: 1) Why has Zen been brought to the United States? 2) How has Zen adapted itself to American culture? and 3) What is the future of Zen in both Japan and the United States? Although there are practitioners of Zen in the United States, Zen has not yet acquired an American form. Instead it is part of the movement of new cults, which is operating outside of the mainstream of religion in the United States. Many changes must be made if Zen is to survive and become a part of American culture. viii INTRODUCTION Description of Zen Buddhism Zen is one of the most important schools of the Mahayana branch of Buddhism. It is a discipline that teaches meditation as the most direct route to 'Enlighten- ment' or 'Reality.' Its aim is to direct people to see their own nature; to come into touch with their minds so they can understand and perfect them. The intent of Zen Buddhism is to bring man into union with life and with himself, or in other words, to awaken in him the knowledge of who he really is ( S u z uk i 19 6 2 : xi i i) . It teaches that all forms of life have a Buddha-nature, unrealized through ingnorance . ... one does not practice Zen to become a Buddha; one practices it because one is a Buddha from the begin­ ning--and this 'original realization' is the starting point of the Zen life (Watts 1957:154). Zen is the bridge which lies between the world cognizable by the five senses and the mind, and the world of Reality (Humphreys 1974:102). The individual seeks direct awareness of this 'Reality' through zazen (Layman 1976: 54). Zazen is the Zen style of sitting in medita- tion, which is usually performed sitting cross-legged on a cushion. This practice leads to the 'death of self' 1 2 and the merging of the life within in conscious union with the spiritual life of the universe (Humphreys 1974:107). Enlightenment (satori) occurs when the world of discrim­ ination, or dualism (the world of opposites), is trans­ cended and man, through intuitive knowledge, realizes who he really is. Enlightenment is another name for the com­ plete unfolding of the inner mind (Chen-chi 1959:25). It is a spiritual self-awakening that gives insight into the world beyond that of discrimination and differentiation. When one becomes enlightened, he acquires a new way of looking at the world. Zen stresses 'self-enlightenment'; a personal experience brought about by self-effort, which gives a direct experience of Reality. "We teach ourselves; Zen merely points the way" (Suzuki 1962:9). Because of Zen's insistence on an inner spiritual experience, it does not attach any lasting importance to ceremonial rites, sacred scriptures, commandments, judgments, or concepts like God, sin, or soul. Zen teachers are merely guides who help the students on the most direct route to enlightenment by dis­ carding the student's deluded thoughts, illusory ideals, and personal opinions about 'Reality.' They help their students to walk the way they have gone themselves and help them to see clearly (Schloegl 1976:6). The essence of Zen can be summed up as follows: A special transmission outside the scriptures; p • 3 No dependence upon words or letters; Direct pointing to the mind in every one of us; And seeing into one's own nature, whereby one attains Buddhahood. Description of Zen Sects The two main sects of Zen, in Japan and America, are Soto and Rinzai. Both are methods whereby one may obtain enlightenment, but their techniques and aims dif- fer. In Soto (Chinese Ts'ao-tung), the emphasis is on 'shikan-taza,' or sitting quietly, with an "empty mind," where enlightenment comes gradually through silent illumination. In this type of meditation, as thoughts intrude them­ selves into the mind of the sitter, he permits them to float through his consciousness, neither clinging to them nor trying to forcibly eject them (Layman 1976:57). "It is cross-legged sitting with no gain and no expecta- tion--a way of living in one's own true self" (Humphreys 1974:113). Soto Zen reminds us that satori is not an 'extraordinary experience' (Needleman 1970:46). In addi- tion, this sect shows a more meditative temperament than the other sects, and places more emphasis on study and intellectual understanding. Rinzai (Chinese Lin-chi) is distinguished from Soto by its extensive use of the koan and mondo to attain sudden enlightenment. A koan is a riddle, problem or story handed down from the ancient Zen masters, that is offered to a student to open the student's eyes to the 4 truth of Zen. A mondo is a fast question-answer exchange between Zen masters and their students which guide the students to the true nature of Zen. In Rinzai, zazen is practiced with a koan, or mondo, as 'seed' (Humphreys 1974:112). An example of a koan is 'Why did Joshua an- swer 'Mu!' (literally "no" or "has not") when asked, 'Does even a dog possess the Buddha-nature?' (Kapleau 1980:107). In solving this koan the Zen student must reject logical reasoning and find a solution through the awakening of a deeper level of the mind (Layman 1976:57) Usually the Zen disciple first seeks to solve a koan intellectually. But this is impossible, a fact which is underscored by the severe rebuff and the sharp blows of the master. During his ceaseless intellectual toil anxiety mounts intolerably. The whole conscious psychic life is filled with one thought. Such assault against the walls of human reason inevita­ bly gives rise to distrust of all rational percep­ tion. This gnawing doubt, combined with the futile search for a way out, creates a state of extreme and intense yearnings for deliverance. The tension may persist for days, weeks, and even years, but there must be a reaction (Dumoulin 1963:130). The solution of the koan constitutes enlightenment and results in a new way of seeing the world, in which the perceiver is one with the universe and has an ineffable sense of happiness (Layman 1976:57). Some other slight distinctions in the practices of Soto and Rinzai are: 1) during kinhin (Zen walking medi- tation), the students of Soto Zen walk very slow--only stepping forward one-half step with each breath, while the Rinzai students walk very fast (kinhin is done during periods of rest from zazen, to loosen stiff joints); 2) when practicing zazen, Soto students face the wall, while Rinzai students face each other. Stated Purpose of Thesis This thesis is a study of how Zen Buddhism has changed over time in response to the needs of the people in the countries which have adopted it. The adoption of Zen by both the Japanese and the American people will be covered. The purpose of this thesis is to analyze how and why Zen has been brought to the United States, and what changes have taken place in the practice of Zen since its transplant to American soil. Some of the questions that will be asked are: What is it about the United States that attracted Zen?, Has Zen been assimilated into American society, or does it operate as a culture within a culture?, What is the present function of Zen in Ameri­ can society?, and How might this change over time? In addition, Zen in Japan will be analyzed to establish why Zen was accepted by the Japanese, what its function was in Japanese society, how its function changed over time as the soceity changed, and how Zen itself changed since its introduction to Japan.
Recommended publications
  • Holidays Religion in China

    Holidays Religion in China

    Holidays all passion, hatred, and delusion die out and the soul is released from the body. Buddha also understood the CHINA Chinese traditional holidays are calculated according constant motion of the universe and that everything in to the lunar calendar. Here are some national holidays it is subject to birth and decay. This motion is part of celebrated in China: the Dharma, the laws of nature. One of these laws is of January/February* cause and consequence, or karma, which implies that Spring Festival all actions have a corresponding effect. In essence, the March 8 force generated by a person’s actions is a determining International Women’s Day factor in the nature of his/her next life. Buddhism May 1 emphasizes five regimens: striving not to kill, not to Labor Day steal, not to engage in sexual misconduct, not to speak June 1 falsehoods, and not to use drugs. Buddhist holidays Children’s Day include Bodhi Day (December 8), which celebrates the October 1 enlightenment of Buddha under the Bodhi tree; Buddha National Day Day (April 8), which commemorates the birth of Gautama in Lumbini Garden; and Wesak (April/May), the holiest *date varies of Buddhist holy days, which celebrates Buddha’s birth, enlightenment, and death. Religion in China Population 1.4 billion Christians are followers of Jesus, a carpenter and a Jew China is a primarily Buddhist country. Roughly 3 percent from the city of Nazareth in present-day Israel. Christians Capital City Beijing of the population are Christian, and the remaining 1 believe that Jesus is the only son of God, born of a virgin Official Language Standard Chinese or Mandarin percent is Muslim.
  • Materials of Buddhist Culture: Aesthetics and Cosmopolitanism at Mindroling Monastery

    Materials of Buddhist Culture: Aesthetics and Cosmopolitanism at Mindroling Monastery

    Materials of Buddhist Culture: Aesthetics and Cosmopolitanism at Mindroling Monastery Dominique Townsend Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 © 2012 Dominique Townsend All rights reserved ABSTRACT Materials of Buddhist Culture: Aesthetics and Cosmopolitanism at Mindroling Monastery Dominique Townsend This dissertation investigates the relationships between Buddhism and culture as exemplified at Mindroling Monastery. Focusing on the late seventeenth and early eighteenth centuries, I argue that Mindroling was a seminal religio-cultural institution that played a key role in cultivating the ruling elite class during a critical moment of Tibet’s history. This analysis demonstrates that the connections between Buddhism and high culture have been salient throughout the history of Buddhism, rendering the project relevant to a broad range of fields within Asian Studies and the Study of Religion. As the first extensive Western-language study of Mindroling, this project employs an interdisciplinary methodology combining historical, sociological, cultural and religious studies, and makes use of diverse Tibetan sources. Mindroling was founded in 1676 with ties to Tibet’s nobility and the Fifth Dalai Lama’s newly centralized government. It was a center for elite education until the twentieth century, and in this regard it was comparable to a Western university where young members of the nobility spent two to four years training in the arts and sciences and being shaped for positions of authority. This comparison serves to highlight commonalities between distant and familiar educational models and undercuts the tendency to diminish Tibetan culture to an exoticized imagining of Buddhism as a purely ascetic, world renouncing tradition.
  • The Path to Bodhidharma

    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

    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.
  • The Ven. Eido Tai Shimano Roshi, Founder of Two American Rinzai Zen

    The Ven. Eido Tai Shimano Roshi, Founder of Two American Rinzai Zen

    The Ven. Eido Tai Shimano Roshi, founder of two American Rinzai Zen temples, died February 18 shortly after presenting teachings at Shogen-ji Junior College in Gifu, Japan. He was 85. He moved to Hawaii in 1960 after many years of intensive practice at Ryutaku-ji in Mishima, Japan with the late Soen Nakagawa Roshi. He settled in New York City in 1965, and was asked to become president of the Zen Studies Society, which had been established in 1956 to assist the Buddhist scholar D.T. Suzuki in his pioneering efforts to introduce Zen to the West. He established New York Zendo Shobo-Ji, on the Upper East Side of Manhattan, on Sept. 15, 1968, and International Dai Bosatsu Zendo Kongo-Ji, in the Catskill Mountains of Upstate New York, on July 4, 1976. Eido Roshi received Dharma Transmission from Soen Nakagawa Roshi on Sept. 15, 1972, and served as the abbot of New York Zendo and Dai Bosatsu Zendo until his retirement in 2010. He was the author of Points of Departure; Golden Wind; and Zen Word, Zen Calligraphy. He brought out a translation of The Book of Rinzai: the Recorded Sayings of Master Rinzai, and translated several volumes of Eihei Dogen’s Shobogenzo. He gave teachings and held retreats throughout the world, and was the recipient of the Bukkyo Dendo Kyokai award, honoring his remarkable achievements and contributions in bringing the teachings of Buddhism to the West. In the Postscript to his section of the book Namu Dai Bosa: A Transmission of Zen Buddhism to America, edited by Louis Nordstrom, Eido Roshi wrote: “On the Way to Dai Bosatsu I met many travelers.
  • Fall 1969 Wind Bell

    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.
  • ZEN at WAR War and Peace Library SERIES EDITOR: MARK SELDEN

    ZEN at WAR War and Peace Library SERIES EDITOR: MARK SELDEN

    ZEN AT WAR War and Peace Library SERIES EDITOR: MARK SELDEN Drugs, Oil, and War: The United States in Afghanistan, Colombia, and Indochina BY PETER DALE SCOTT War and State Terrorism: The United States, Japan, and the Asia-Pacific in the Long Twentieth Century EDITED BY MARK SELDEN AND ALVIN Y. So Bitter Flowers, Sweet Flowers: East Timor, Indonesia, and the World Community EDITED BY RICHARD TANTER, MARK SELDEN, AND STEPHEN R. SHALOM Politics and the Past: On Repairing Historical Injustices EDITED BY JOHN TORPEY Biological Warfare and Disarmament: New Problems/New Perspectives EDITED BY SUSAN WRIGHT BRIAN DAIZEN VICTORIA ZEN AT WAR Second Edition ROWMAN & LITTLEFIELD PUBLISHERS, INC. Lanham • Boulder • New York • Toronto • Oxford ROWMAN & LITTLEFIELD PUBLISHERS, INC. Published in the United States of America by Rowman & Littlefield Publishers, Inc. A wholly owned subsidiary of The Rowman & Littlefield Publishing Group, Inc. 4501 Forbes Boulevard, Suite 200, Lanham, Maryland 20706 www.rowmanlittlefield.com P.O. Box 317, Oxford OX2 9RU, UK Copyright © 2006 by Rowman & Littlefield Publishers, Inc. Cover image: Zen monks at Eiheiji, one of the two head monasteries of the Sōtō Zen sect, undergoing mandatory military training shortly after the passage of the National Mobilization Law in March 1938. 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, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. British Library Cataloguing in Publication Information Available Library of Congress Cataloging-in-Publication Data Victoria, Brian Daizen, 1939– Zen at war / Brian Daizen Victoria.—2nd ed.
  • The Zen Koan; Its History and Use in Rinzai

    The Zen Koan; Its History and Use in Rinzai

    NUNC COCNOSCO EX PARTE TRENT UNIVERSITY LIBRARY Digitized by the Internet Archive in 2019 with funding from Kahle/Austin Foundation https://archive.org/details/zenkoanitshistorOOOOmiur THE ZEN KOAN THE ZEN KOAN ITS HISTORY AND USE IN RINZAI ZEN ISSHU MIURA RUTH FULLER SASAKI With Reproductions of Ten Drawings by Hakuin Ekaku A HELEN AND KURT WOLFF BOOK HARCOURT, BRACE & WORLD, INC., NEW YORK V ArS) ' Copyright © 1965 by Ruth Fuller Sasaki All rights reserved First edition Library of Congress Catalog Card Number: 65-19104 Printed in Japan CONTENTS f Foreword . PART ONE The History of the Koan in Rinzai (Un-chi) Zen by Ruth F. Sasaki I. The Koan in Chinese Zen. 3 II. The Koan in Japanese Zen. 17 PART TWO Koan Study in Rinzai Zen by Isshu Miura Roshi, translated from the Japanese by Ruth F. Sasaki I. The Four Vows. 35 II. Seeing into One’s Own Nature (i) . 37 vii 8S988 III. Seeing into One’s Own Nature (2) . 41 IV. The Hosshin and Kikan Koans. 46 V. The Gonsen Koans . 52 VI. The Nanto Koans. 57 VII. The Goi Koans. 62 VIII. The Commandments. 73 PART THREE Selections from A Zen Phrase Anthology translated by Ruth F. Sasaki. 79 Drawings by Hakuin Ekaku.123 Index.147 viii FOREWORD The First Zen Institute of America, founded in New York City in 1930 by the late Sasaki Sokei-an Roshi for the purpose of instructing American students of Zen in the traditional manner, celebrated its twenty-fifth anniversary on February 15, 1955. To commemorate that event it invited Miura Isshu Roshi of the Koon-ji, a monastery belonging to the Nanzen-ji branch of Rinzai Zen and situated not far from Tokyo, to come to New York and give a series of talks at the Institute on the subject of koan study, the study which is basic for monks and laymen in traditional, transmitted Rinzai Zen.
  • The Establishment of State Buddhism in Japan

    The Establishment of State Buddhism in Japan

    九州大学学術情報リポジトリ Kyushu University Institutional Repository The Establishment of State Buddhism in Japan Tamura, Encho https://doi.org/10.15017/2244129 出版情報：史淵. 100, pp.1-29, 1968-03-01. Faculty of Literature, Kyushu University バージョン： 権利関係： - 1 - THE ESTABLISHMENT OF STATE BUDDHISM IN JAPAN Encho Tamura In ancient times, during the Yamato period, it was the custom for each succeeding emperor at the beginning of his reign to seek some site on which to build a new imperial palace and relocate himself. In other words, successive emperors neither inherited their palaces from the previous emperor nor handed them down to the following emperor. Hardly any example is to be found of the same palace being used by more than two emperors successively. The fact that the emperor in ancient times was called by the name of the place where his palace was located* is based on this custom of seeking new sites and founding new palaces. < 1 > This custom was strictly adhered to until the 40th Emperor, Temmu (672-686 A. D.).** The palaces, though at times relocated at Naniwa (the present Osaka Prefecture), or at Cmi (Shiga Prefecture), in most cases were built in different locations within the boundary of the Yamato area (Nara Prefecture). It is true that there is a theory denying the existence of emperors previous to the 14th Emperor, Chuai, but it is clearly stated in both the Kojiki and the Nihonshoki that all of the emperors including Jimmu, the 1st Emperor, strictly adhered to this custom of relocating the palace. This reflects the fact *For example, Emperor Kimmei was called "Shikishima no Kanazashi no Miya ni Arne ga shita Shiroshimesu Sumeramikoto" (The Emperor who rules the whole area under heaven at his Kanazashi Palace in Shikishima).
  • Writing As Aesthetic in Modern and Contemporary Japanese-Language Literature

    Writing As Aesthetic in Modern and Contemporary Japanese-Language Literature

    At the Intersection of Script and Literature: Writing as Aesthetic in Modern and Contemporary Japanese-language Literature Christopher J Lowy A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2021 Reading Committee: Edward Mack, Chair Davinder Bhowmik Zev Handel Jeffrey Todd Knight Program Authorized to Offer Degree: Asian Languages and Literature ©Copyright 2021 Christopher J Lowy University of Washington Abstract At the Intersection of Script and Literature: Writing as Aesthetic in Modern and Contemporary Japanese-language Literature Christopher J Lowy Chair of the Supervisory Committee: Edward Mack Department of Asian Languages and Literature This dissertation examines the dynamic relationship between written language and literary fiction in modern and contemporary Japanese-language literature. I analyze how script and narration come together to function as a site of expression, and how they connect to questions of visuality, textuality, and materiality. Informed by work from the field of textual humanities, my project brings together new philological approaches to visual aspects of text in literature written in the Japanese script. Because research in English on the visual textuality of Japanese-language literature is scant, my work serves as a fundamental first-step in creating a new area of critical interest by establishing key terms and a general theoretical framework from which to approach the topic. Chapter One establishes the scope of my project and the vocabulary necessary for an analysis of script relative to narrative content; Chapter Two looks at one author’s relationship with written language; and Chapters Three and Four apply the concepts explored in Chapter One to a variety of modern and contemporary literary texts where script plays a central role.
  • Yuibutsu Yobutsu 唯佛與佛 – Six Translations

    Yuibutsu Yobutsu 唯佛與佛 – Six Translations

    Documento de estudo organizado por Fábio Rodrigues. Texto-base de Kazuaki Tanahashi em “Treasury of the True Dharma Eye – Zen Master Dogen's Shobo Genzo” (2013) / Study document organized by Fábio Rodrigues. Main text by Kazuaki Tanahashi in “Treasury of the True Dharma Eye - Zen Master Dogen's Shobo Genzo” (2013) 1. Kazuaki Tanahashi e Edward Brown (Treasury of the True Dharma Eye – Zen Master Dogen's Shobo Genzo, 2013) 2. Kazuaki Tanahashi e Edward Brown (Moon in a Dewdrop: Writings of Zen Master Dogen, 1985) 3. Gudo Wafu Nishijima and Chodo Cross (Shobogenzo: The True Dharma-eye Treasury, 1999/2007) 4. Rev. Hubert Nearman (The Treasure House of the Eye of the True Teaching, Shasta Abbey Press, 2007) 5. Kosen Nishiyama and John Stevens (1975) 6. 第三十八 唯佛與佛 (glasgowzengroup.com) 92 唯佛與佛 Yuibutsu yobutsu Eihei Dogen Only a buddha and a buddha Moon in a Dewdrop (1985): Only buddha and buddha 1 1. Undated. Not included in the primary or additional version of TTDE by Dogen. Together with "Birth and Death," this fascicle was included in an Eihei-ji manuscript called the "Secret Treasury of the True Dharma Eye." Kozen included it in the ninety-five-fascicle version. Other translation: Nishiyama and Stevens, vol. 3, pp. 129-35. Kosen Nishiyama and John Stevens (1975): Only a Buddha can transmit to a Buddha Shasta Abbey (2017): On ‘Each Buddha on His Own, Together with All Buddhas’ 1 Translator’s Introduction: The title of this text is a phrase that Dogen often employs. It is derived from a verse in the Lotus Scripture: “Each Buddha on His own,
  • The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla

    The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla

    Japanese Journal of Religious Studies 1993 20/2-3 The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’s Subjugation of Silla Akima Toshio In prewar Japan, the mythical tale of Empress Jingii’s 神功皇后 conquest of the Korean kingdoms comprised an important part of elementary school history education, and was utilized to justify Japan5s coloniza­ tion of Korea. After the war the same story came to be interpreted by some Japanese historians—most prominently Egami Namio— as proof or the exact opposite, namely, as evidence of a conquest of Japan by a people of nomadic origin who came from Korea. This theory, known as the horse-rider theory, has found more than a few enthusiastic sup­ porters amone Korean historians and the Japanese reading public, as well as some Western scholars. There are also several Japanese spe­ cialists in Japanese history and Japan-Korea relations who have been influenced by the theory, although most have not accepted the idea (Egami himself started as a specialist in the history of northeast Asia).1 * The first draft of this essay was written during my fellowship with the International Research Center for Japanese Studies, and was read in a seminar organized by the institu­ tion on 31 January 199丄. 1 am indebted to all researchers at the center who participated in the seminar for their many valuable suggestions. I would also like to express my gratitude to Umehara Takeshi, the director general of the center, and Nakanism Susumu, also of the center, who made my research there possible.