DOCSLIB.ORG

UNIVERSITY of CALIFORNIA Los Angeles Myōan Eisai And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
UNIVERSITY of CALIFORNIA Los Angeles Myōan Eisai And UNIVERSITY OF CALIFORNIA Los Angeles Myōan Eisai and Conceptions of Zen Morality: The Role of Eisai's Chinese Sources in the Formation of Japanese Zen Precept Discourse A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Asian Languages and Cultures by Dermott Joseph Walsh 2018 ABSTRACT OF THE DISSERTATION Myōan Eisai and Conceptions of Zen Morality: The Role of Eisai's Chinese Sources in the Formation of Japanese Zen Precept Discourse by Dermott Joseph Walsh Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2018 Professor William M. Bodiford, Chair The focus of this dissertation is Myōan Eisai, considered by scholarship as the founder of the Rinzai Zen lineage in Japan. This work aims to answer two interrelated questions: what is Eisai's Zen? and how does Eisai's Zen relate to other schools of Buddhism? Through an analysis of Eisai's texts composed following his return from his second trip to China in 1187, I illustrate the link between Eisai's understanding of Zen and the practice of morality im Buddhism; moreover this dissertation shows clearly that, for Eisai, Zen is compatible with both Tendai and the study of the precepts. This work analyzes the Eisai's use of doctrinal debates found in Chinese sources to argue for the introduction of Zen to Japan. Through this analysis, we see how Eisai views ii Zen, based on his experience in Chinese monasteries, not as a distinct group of practitioners rebelling against traditional forms of practice, but rather as a return to fundamental Buddhist positions concerning the importance of morality and its relationship to meditative practices. The conclusions reached in this dissertation have doctrinal, historical and philosophical implications. Doctrinally and historically, this work brings into focus the origins of Zen in Japan and its relationship with other schools; we see how a comprehensive textual analysis of Eisai's Chinese sources highlights the key relationship between Zen and morality, and how this relationship relates to Buddhist practice. Philosophically, this work provides an example of a new methodological approach to comparative philosophical problems in Buddhism, and reveals potential areas of interest for a revival in comparative studies of Buddhist ethics. iii iii The dissertation of Dermott Joseph Walsh is approved. Richard Von Glahn Natasha Heller Robert E. Buswell William M. Bodiford, Committee Chair University of California, Los Angeles 2018 iv iv Table of Contents Introduction......................................................................................................1 Models for the Study of Kamakura Buddhism.............................................4 Eisai: Life and Context...............................................................................15 Images of Eisai in Scholarship...................................................................19 Eisai's Texts................................................................................................25 On Translation and Analytic Philosophy of Language...............................29 Philosophical Structure and Significance...................................................35 Overview of the Chapters...........................................................................40 1 Soteriological Context to Eisai's Discourse on Morality.......................45 The Concept of the Latter Age.................................................................. 46 Eisai and Tiāntái Conceptions of the Latter Age........................................54 The Influence of Zhìyǐ................................................................................61 Zen and the Mahāparinirvāṇa sūtra.........................................................,68 Conclusion.................................................................................................72 2 The Relationship between Ritual and Morality.....................................73 Abstract Precepts in Tiāntái: Zhìyǐ on the Bodhisattva Precepts...............74 Abstract Precepts in Tiāntái: Zhànrán and Míngkuàng..............................79 Eisai on Abstract Morality..........................................................................86 Eisai on Bodhisattva Precepts and Self Ordination....................................96 Conclusion................................................................................................102 v v 3 The Practical Content of Zen Morality................................................104 Zen and Vinaya in Shukke taikō...............................................................105 Shukke taikō and the Crisis of Monastic Discipline.................................114 Pure Morality: Food and Fasting in Eisai's Works...................................121 The Practical Importance of Pure Rules...................................................128 Conclusion................................................................................................133 4 Doctrine and Moral Practice.................................................................134 Eisai and the Nature of the Vinaya...........................................................135 A Comparison of Dàoxuān and Eisai's Zen..............................................142 Eisai on Vinaya and Bodhisattva Morality...............................................148 Eisai and Dōgen on Morality....................................................................161 Conclusion................................................................................................168 Conclusion.....................................................................................................169 Notes..............................................................................................................178 Bibliography..................................................................................................195 vi vi Acknowledgements I am often asked how I ended up leaving a village in rural Ireland to study Buddhism in Los Angeles. If I may echo the sentiments of one of my esteemed mentors at UCLA, it is because of the generosity of the taxpayers of California; it has been my privilege to live here and my thanks go to the hard- working residents of this wonderful city and state. I knew nothing about Buddhism before arriving here, and still due to my own ignorance, suffer from various errors of understanding. Everything I do know that is correct I learned primarily from my committee members, and most notably my committee chair, Professor William M. Bodiford, whose knowledge of premodern Japanese Buddhism continues to amaze his students. Special thanks also to the other members of my committee: Professor Robert E. Buswell, Professor Natasha Heller and Professor Richard Von Glahn. I have been fortunate enough during my six years at UCLA to encounter several people who, in one way or another, provided support, assistance and friendship: Professor Gregory Schopen, Professor Torquil Duthie and the Terasaki Center for Japanese studies who provided generous summer funding year after year, Professor Jack Chen, graduate students Matthew Hayes, Eric Yue Tojimbara, Phillip Hsu, Casey Martin, Britt Marlowe and Thomas Newhall. Thanks also to the staff members at the Department of Asian Languages and Cultures. The path to the end of a doctorate is rarely simple, with twists and turns along the way, both personal and academic. Those who helped me find the vii vii smoothest path include: Professor Lilian Alweiss, Dr. Myles Balfe, Dr. Donal Cahill, Professor Chris Chapple, Leonard Clampitt, Linda Claros, Professor Fujita Masakatsu, Michelle Garvey, Professor Chris Goto-Jones, Professor Paul Groner, Professor Hareyama Shun'ei, Francis Hogg, Dr. Javier Iribarren, Dr. Benoit Jacquet, Professor Paul O'Grady, Jordi Ortega, Professor Kiri Paramore, Professor Sugimoto Koichi, Professor Paul Swanson and Sadhbh Walsh. My thanks to all. Finally, thanks to my family. My siblings Stephen, Afric, Ross and Cian who never fail to remind me that the ivory tower of academics is not so far from Kilnaleck. And my parents, my late father Dermott and mother Margaret, who never wavered in their support of my curious path, even in the midst of their own struggles. To them I owe a debt I cannot repay. viii viii Vita Dermott Joseph Walsh received a BA in Philosophy from Trinity College Dublin in 2003, and an MA in Japanese Studies from Leiden University, the Netherlands in 2009. His main research interests focus on the beginnings of Zen in Japan, with particular emphasis on morality and its relationship to meditative practices. Other interests include the evolution of precept discourse in Chinese Buddhism, the practical impact of meditative practices, and comparative philosophy of ethics. ix ix Introduction The focus of this study, Myōan Eisai 明菴榮西 (a.k.a Yōsai; 1141–1215), defies the neat sectarian categorizations that are often retroactively applied to Kamakura period 鎌倉時代 (1185–1333) religious figures. Without question, the image of Eisai as "founding ancestor" of the Rinzai 臨済 (C. Línjì) lineage of Zen 禪 (C. Chán) remains the dominant popular conception. The scholarly search for the most appropriate understanding of Eisai's life and thought reveals several other images: that of an esoteric ritual master with close links with the ecclesiastical and political hierarchy, a conservative who supports traditional Buddhist practices, a vinaya advocate, a radical who risks persecution
Load more

Recommended publications
  • 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
    [Show full text]
  • THE Buddhist Thinker and Reformer Nichiren (1222–1282) Is Consid
    J/Orient/03 03.10.10 10:55 AM ページ 94 A History of Women in Japanese Buddhism: Nichiren’s Perspectives on the Enlightenment of Women Toshie Kurihara OVERVIEW HE Buddhist thinker and reformer Nichiren (1222–1282) is consid- Tered among the most progressive of the founders of Kamakura Bud- dhism, in that he consistently championed the capacity of women to achieve salvation throughout his ecclesiastic writings.1 This paper will examine Nichiren’s perspectives on women, shaped through his inter- pretation of the 28-chapter Lotus Sutra of Gautama Shakyamuni in India, a version of the scripture translated by Buddhist scholar Kumara- jiva from Sanskrit to Chinese in 406. The paper’s focus is twofold: First, to review doctrinal issues concerning the spiritual potential of women to attain enlightenment and Nichiren’s treatises on these issues, which he posited contrary to the prevailing social and religious norms of medieval Japan. And second, to survey the practical solutions that Nichiren, given the social context of his time, offered to the personal challenges that his women followers confronted in everyday life. THE ATTAINMENT OF BUDDHAHOOD BY WOMEN Historical Relationship of Women and Japanese Buddhism During the Middle Ages, Buddhism in Japan underwent a significant transformation. The new Buddhism movement, predicated on simpler, less esoteric religious practices (igyo-do), gained widespread acceptance among the general populace. It also redefined the roles that women occupied in Buddhism. The relationship between established Buddhist schools and women was among the first to change. It is generally acknowledged that the first three individuals in Japan to renounce the world and devote their lives to Buddhist practice were women.
    [Show full text]
  • Speech by Ōno Genmyō, Head Priest of the Horyu-Ji Temple “Shōtoku Taishi and Horyu-Ji” (October 20, 2018, Shinjuku-Ku, Tokyo)
    Speech by Ōno Genmyō, Head Priest of the Horyu-ji Temple “Shōtoku Taishi and Horyu-ji” (October 20, 2018, Shinjuku-ku, Tokyo) MC Ladies and gentlemen, thank you for coming today. The town of Ikaruga, where the Horyu-ji Temple is located, is very conveniently located: just 10 minutes by JR from Nara, 20 minutes from Tennoji in Osaka, and 80 minutes from Kyoto. This historical area is home to sites that include the Horyu-ji , the Horin-ji, the Hkki-ji, the Chugu- ji, and the Fujinoki Kofun tumulus. The Reverend Mr. Ōno will be speaking with us today in detail about the Horyu-ji, which was founded in 607 by Shotoku Taishi, Prince Shotoku, a member of the imperial family. As it is home to the oldest wooden building in the world, it was the first site in Japan to be registered as a World Heritage property. However, its attractions go beyond the buildings. While Kyoto temples are famous for their gardens, Nara’s attractions are, more than anything, its Buddhist sculptures. The Horyu-ji is home to some of Japan’s most noted Buddhist statues, including the Shaka Sanzon [Shaka Triad of Buddha and Two Bosatsu], the Kudara Kannon, Yakushi Nyorai, and Kuse Kannon. Prince Shotoku was featured on the 10,000 yen bill until 1986, so there may even be people overseas who know of him. Shotoku was the creator of Japan’s first laws and bureaucratic system, a proponent of relations with China, and incorporated Buddhism into politics. Reverend Ōno, if you would be so kind.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Omori Sogen the Art of a Zen Master
    Omori Sogen The Art of a Zen Master Omori Roshi and the ogane (large temple bell) at Daihonzan Chozen-ji, Honolulu, 1982. Omori Sogen The Art of a Zen Master Hosokawa Dogen First published in 1999 by Kegan Paul International This edition first published in 2011 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © The Institute of Zen Studies 1999 All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 10: 0–7103–0588–5 (hbk) ISBN 13: 978–0–7103–0588–6 (hbk) Publisher’s Note The publisher has gone to great lengths to ensure the quality of this reprint but points out that some imperfections in the original copies may be apparent. The publisher has made every effort to contact original copyright holders and would welcome correspondence from those they have been unable to trace. Dedicated to my parents Contents Acknowledgements Introduction Part I - The Life of Omori Sogen Chapter 1 Shugyo: 1904–1934 Chapter 2 Renma: 1934–1945 Chapter 3 Gogo no Shugyo: 1945–1994 Part II - The Three Ways Chapter 4 Zen and Budo Chapter 5 Practical Zen Chapter 6 Teisho: The World of the Absolute Present Chapter 7 Zen and the Fine Arts Appendices Books by Omori Sogen Endnotes Index Acknowledgments Many people helped me to write this book, and I would like to thank them all.
    [Show full text]
  • Zen and Integrated Buddhist Studies (IBS) 2020
    Transformative Learning, Experience and Cultivation Zen and Integrated Buddhist Studies (IBS) 2020 Main Course Online 18 September – 17 December Jikishoan Zen Buddhist Community Inc. is a non-profit charitable organization founded in 1999. Jikishoan’s vision is to offer Transformative Buddhist Learning, Experience and Cultivation for Everyone. As part of our commitment to this vision, Jikishoan offers Zen and Integrated Buddhist Studies (IBS) based on Soto Zen Buddhism and its teaching lineage through India, China, Japan and Australia. In its 11th year since inception, the IBS comprises a three-fold Main Course program in basic Buddhist concepts and practice. The program includes meditation instruction and workshops based on Zen training in Ekayana, the ultimate Mahayana tradition. Through tutorials, consultation and practice interviews with the Teacher and Course Coordinators, students are assisted with their course planning, work, practice and independent study and projects. The Main Course Program offers A, B and C courses that are integral to Zen education and discipline. These three programs integrate with one another like the Root, Stem and Blossom of a lotus plant growing in muddy water. COURSE A The Western education model is used systematically while Buddhist perspectives are tested and cultivated during meditation, practice, and in-class discussions. Course A integrates implicitly with the other two courses, B and C. Director Ekai Korematsu leads qualified coordinators for these three courses to support students with their training, practice, objectives and administration. Participants are encouraged to examine their own cultural and intellectual assumptions as they pursue these studies in a supportive environment. Mid-year and during the final month of their IBS year, students are invited to submit a report paper on a topic of their choice in order to complete the Main Course work and/or as an Independent Study Project.
    [Show full text]
  • Soto Zen: an Introduction to Zazen
    SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts.
    [Show full text]
  • The Popular Teachings of Tendai Ascetics
    Western Michigan University ScholarWorks at WMU Comparative Religion Publications Comparative Religion 2004 Learning to Persevere: The Popular Teachings of Tendai Ascetics Stephen G. Covell Western Michigan University, [email protected] Follow this and additional works at: https://scholarworks.wmich.edu/religion_pubs Part of the Buddhist Studies Commons WMU ScholarWorks Citation Covell, Stephen G., "Learning to Persevere: The Popular Teachings of Tendai Ascetics" (2004). Comparative Religion Publications. 4. https://scholarworks.wmich.edu/religion_pubs/4 This Article is brought to you for free and open access by the Comparative Religion at ScholarWorks at WMU. It has been accepted for inclusion in Comparative Religion Publications by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. Japanese Journal of Religious Studies 31/2: 255-287 © 2004 Nanzan Institute for Religion and Culture Stephen G. Covell Learning to Persevere The Popular Teachings of Tendai Ascetics This paper introduces the teachings of three contemporary practitioners of Tendai Buddhism. I argue that the study of Japanese Buddhism has focused on doctrine and the past to the detriment of our understanding of contempo­ rary teaching. Through an examination of the teachings of contemporary practitioners of austerities, I show that practice is drawn on as a source more than classical doctrine, that conservative values are prized, and that the teach­ ings show strong similarities to the teachings of the new religions, suggesting a broad-based shared worldview. k e y w o r d s : Tendai - kaihogyo - morals - education - new religions Stephen G. Covell is Assistant Professor in the Department of Comparative Religion, Western Michigan University.
    [Show full text]
  • Japanese Buddhism. W
    ^be ^^cn Court A MONTHLY MAGAZINE Devoted to tbc Science ot IReU^lon, tbe IReliaton ot Science, anb tbe Bitension ot tbe IReliaious parliament fbea Founded by Eowaso C. Hecklek Volume XXXIX (No. 7) JULY, 1925 (No. 830) CONTENTS PACK Frontispiece. Japanese Buddha. Japanese Buddhism. W. G. Blaikie Murdoch 385 Knowledge Interpreted as Language Behavior. Leslie A. White 396 Utopia Rediscovered. William Loftus Hare 405 The Earliest Gospel Writings as Political Documents. Wm. W. Martin .... 424 The Greek Idea of Sin. Alexander Kadison 433 Morel. B. U. Burke 436 The Organized Religion of Churches and Social Work. June P. Guild 440 The Significance of Manaism. George P. Conger 443 ^be 0pen Court tPublidbing Companig 122 S. Michigan Ave. Chicago, Illinois Per con, 20 cents (1 shiUing). Yearly, $2.00 (in tbe U.P.U^ 9i. 6d.) Entered as Second-Class Matter March 26, 1887, at the Post Office at Chlcaso, lU., under Act of March 3, 1879. Copyright by The Open Codrt Publishing Company. 1924. Xlbe ©pen Court A MONTHLY MAGAZINE ©cvote^ to the Science of IReliQion, tbe IRelfgfon of Science, and tbe Extension of tbe IReligious parliament fOea Founded by Eowako C. Hicnxk Volume XXXIX (No. 7) JULY, 1925 (No. 830) CONTENTS PACK Frontispiece. Japanese Buddha. Japanese Buddhism. W. G. Blaikie Murdoch 385 Knowledge Interpreted as Language Behavior. Leslie A. White 396 Utopia Rediscovered. William Loftus Hare 405 The Earliest Gospel Writings as Political Documents. Wm. W. Martin .... 424 The Greek Idea of Sin. Alexander Kadison 433 Morel. B. U. Burke 436 The Organized Religion of Churches and Social Work.
    [Show full text]
  • Watanabe, Tokyo, E
    Edition Axel Menges GmbH Esslinger Straße 24 D-70736 Stuttgart-Fellbach tel. +49-711-574759 fax +49-711-574784 Hiroshi Watanabe The Architecture of Tokyo 348 pp. with 330 ill., 161,5 x 222 mm, soft-cover, English ISBN 3-930698-93-5 Euro 36.00, sfr 62.00, £ 24.00, US $ 42.00, $A 68.00 The Tokyo region is the most populous metropolitan area in the world and a place of extraordinary vitality. The political, economic and cultural centre of Japan, Tokyo also exerts an enormous inter- national influence. In fact the region has been pivotal to the nation’s affairs for centuries. Its sheer size, its concentration of resources and institutions and its long history have produced buildings of many different types from many different eras. Distributors This is the first guide to introduce in one volume the architec- ture of the Tokyo region, encompassing Tokyo proper and adja- Brockhaus Commission cent prefectures, in all its remarkable variety. The buildings are pre- Kreidlerstraße 9 sented chronologically and grouped into six periods: the medieval D-70806 Kornwestheim period (1185–1600), the Edo period (1600–1868), the Meiji period Germany (1868–1912), the Taisho and early Showa period (1912–1945), the tel. +49-7154-1327-33 postwar reconstruction period (1945–1970) and the contemporary fax +49-7154-1327-13 period (1970 until today). This comprehensive coverage permits [email protected] those interested in Japanese architecture or culture to focus on a particular era or to examine buildings within a larger temporal Buchzentrum AG framework. A concise discussion of the history of the region and Industriestraße Ost 10 the architecture of Japan develops a context within which the indi- CH-4614 Hägendorf vidual works may be viewed.
    [Show full text]
  • Journal of the Oxford Centre for Buddhist Studies, Vol. 2, May 2012
    VOLUME 2 (MAY 2012) ISSN: 2047-1076! ! Journal of the ! ! Oxford ! ! ! Centre for ! ! Buddhist ! ! Studies ! ! ! ! ! ! ! ! ! ! The Oxford Centre for ! Buddhist Studies A Recognised Independent http://www.ocbs.org/ Centre of the University of Oxford! JOURNAL OF THE OXFORD CENTRE FOR BUDDHIST STUDIES May Journal of the Oxford Centre for Buddhist Studies Volume May : - Published by the Oxford Centre for Buddhist Studies www.ocbs.org Wolfson College, Linton Road, Oxford, , United Kingdom Authors retain copyright of their articles. Editorial Board Prof. Richard Gombrich (General Editor): [email protected] Dr Tse-fu Kuan: [email protected] Dr Karma Phuntsho: [email protected] Dr Noa Ronkin: [email protected] Dr Alex Wynne: [email protected] All submissions should be sent to: [email protected]. Production team Operations and Development Manager: Steven Egan Production Manager: Dr Tomoyuki Kono Development Consultant: Dr Paola Tinti Annual subscription rates Students: Individuals: Institutions: Universities: Countries from the following list receive discount on all the above prices: Bangladesh, Burma, Laos, India, Nepal, Sri Lanka, ailand, Cambodia, Vietnam, In- donesia, Pakistan, all African Countries For more information on subscriptions, please go to www.ocbs.org/journal. Contents Contents List of Contributors Editorial. R G Teaching the Abhidharma in the Heaven of the irty-three, e Buddha and his Mother. A Burning Yourself: Paticca. Samuppāda as a Description of the Arising of a False Sense of Self Modeled on Vedic Rituals. L B A comparison of the Chinese and Pāli versions of the Bala Samyukta. , a collection of early Buddhist discourses on “Powers” (Bala).
    [Show full text]