Fall 06 NBA.Indd
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c. -
Buddhist Studies
Journal of the International Association of Buddhist Studies Volume 24 • Number 1 • 2001 MINORUHARA In memoriam J.W. de Jong 1 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism 7 NADINE OWEN Constructing Another Perspective for Ajanta's Fifth-Century Excavations 27 PETER VERHAGEN Studies in Indo-Tibetan Buddhist Hermeneutics (1) Issues of Interpretation and Translation in the Minor Works of Si-tu Pan-chen Chos-kyi-'byun-gnas (16997-1774) 61 GLENN WALLIS The Buddha's Remains: mantra in the ManjusrTmulakalpa 89 BOOK REVIEW by ULRICH PAGEL Heinz Bechert [et al.]: Der Buddhismus I: Der Indische Buddhismus und seine Verzweigungen 127 Treasurer's Report 2000 135 JINHUA JIA Doctrinal Reformation of the Hongzhou School of Chan Buddhism* Hu Shi asserts that "Chinese" Chan proper first took on complete shape in the Hongzhou school.1 This assertion has been generally accepted, and the Hongzhou school is regarded as the beginning of "classical" or "golden-age" Chan. However, when discussing exactly what marks the beginning of this new type of Chan, or in other words, what kind of reformation Mazu Daoyi JSffill-- (709-88) brought to the Chan tradition, there have been quite different explanations. YANAGIDA Seizan |7PEBIIll[ posits that the m6st salient characteristic of the Hong zhou school is that it is a Chan of everyday life and a religion of humanity.2 IRIYA Yoshitaka A^ilfij regards the ideas, "function is identical with [Buddha-]nature" and "daily activities are wonderful functions," as the core of Daoyi's teaching.3 John McRAE assumes that "encounter dialogue" distinguishes the "classical" Chan of Mazu from the "pre-classical" Chan of the Northern, early Southern, and Niutou schools.4 Bernard FAURE takes the disappearance of one-practice samadhi (yixing sanmei — ffzLW) as "an indicator of the 'epistemologi- cal split' that opened between early Chan and the 'classical' Chan of the * I thank Professors Paul W. -
Zen Buddhism: Volume 2: a History (Japan) Free
FREE ZEN BUDDHISM: VOLUME 2: A HISTORY (JAPAN) PDF Heinrich Dumoulin | 520 pages | 31 Mar 2006 | World Wisdom Books | 9780941532907 | English | Bloomington, IN, United States Heinrich Dumoulin, S.J. () Though Zen is said to be based on a "special transmission outside scriptures" which "did not stand upon words", [1] the Zen-tradition has a rich doctrinal and textual background. It has been influenced by sutras such as the Lankavatara Sutra[2] [3] the Vimalakirti Sutra[4] [5] [6] the Avatamsaka Sutra[7] and the Lotus Sutra. Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching, including the Platform Sutra[3] [8] lineage charts, collected sayings of Zen-masters, and the koan-literature. Contrary to the popular image, literature does play a role in the Zen-training. UnsuiZen-monks, "are expected to become familiar with the classics of the Zen canon". Nevertheless, Zen is often pictured as anti-intellectual. Zen Buddhism: Volume 2: A History (Japan) use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes. One view was that of jiaowai biechuan"a special transmission outside the teaching". The famous saying "do not establish words and letters", attributed in this period to Bodhidharma, [14]. The Zen tradition, especially Rinzai Zen, aims to give a direct transmission of insight, and stresses the impossibility of giving any positive statement of this insight. Not founded upon words and letters. It lets one see into [one's own true] nature and [thus] attain Buddhahood. An example of this non- dependence on words and scripture in 9th century China is Teshan Tokusan From the Zen perspective, scriptures are nothing but scraps of paper for wiping up filth. -
Ordinary Mind As the Way This Page Intentionally Left Blank Ordinary Mind As the Way
Ordinary Mind as the Way This page intentionally left blank Ordinary Mind as the Way The Hongzhou School and the Growth of Chan Buddhism Mario Poceski 2007 Oxford University Press, Inc., publishes works that further Oxford University's objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright © 2007 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press 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 Oxford University Press. Library of Congress Cataloging‐in‐Publication Data Poceski, Mario. Ordinary mind as the way: the Hongzhou school and the growth of Chan Buddhism / Mario Poceski. p. cm. Includes bibliographical references and index. ISBN 978‐0‐19‐531996‐5 1. Hongzhou (Sect)—History. 2. Zen Buddhism—China—History. I. Title. BQ9550.H652P63 2007 294.3′927—dc22 2006021028 987654321 Printed in the United States of America on acid‐free paper Acknowledgments The origins of this book go back about two decades, to my early monastic years in East Asia. The recorded sayings of Mazu, Huangbo, and other medieval Chan monks were among the first Chinese texts I ever read. -
Gongan Collections I 公案集公案集 Gongangongan Collectionscollections I I Juhn Y
7-1 COLLECTED WORKS OF KOREAN BUDDHISM 7-1 GONGAN COLLECTIONS I COLLECTIONS GONGAN 公案集公案集 GONGANGONGAN COLLECTIONSCOLLECTIONS I I JUHN Y. AHN JUHN Y. (EDITOR) JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I Collected Works of Korean Buddhism, Vol. 7-1 Gongan Collections I Edited by John Jorgensen Translated by Juhn Y. Ahn Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-10-2 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I EDITED BY JOHN JORGENSEN TRANSLATED AND ANNOTATED BY JUHN Y. AHN i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. Buddhism has always taught that the world is inherently unstable and its teachings are rooted in the perception of the three marks that govern all conditioned existence: impermanence, suffering, and non-self. -
Contested Identities in Chan/Zen Buddhism: the “Lost” Fragments of Mazu Daoyi in the Zongjing Lu Albert Welter
20 Contested Identities in Chan/Zen Buddhism: The “Lost” Fragments of Mazu Daoyi in the Zongjing lu Albert Welter IntroduCtion: Mazu Daoyi and the Hongzhou FaCtion Mazu Daoyi , the founder of the Hongzhou faction is a major figure in the Chinese Chan, Korean Seon and Japanese Zen traditions.i He is especially credited with the unique Chan innovation known as “encounter dialogue.” Encounter dialogues (jiyuan wenda ) constitute one of the unique features of Chan yulu , and served as a defining feature of the Chan movement.ii Until recently, it was commonly assumed that yulu and encounter dialogue were the products of a unique Tang Chan culture, initiated by masters hailing form Chan’s so-called golden age.iii Recent work on the Linji lu exposed how dialogue records attributed to Linji were shaped over time into typical encounter dialogue events that did not reach mature form until the early Song.iv Regarding Mazu, Mario Poceski has shown how his reputation as an i Many of the prevailing assumptions regarding Mazu and the Hongzhou school have been challenged by the work of Mario Poceski, Everyday Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (New York and Oxford: Oxford University Press, 2007), and Jia Jinhua. The Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China (Albany, New York: State University of New York Press, 2006). ii It is important to note that the term jiyuan wenda to describe the phenomena known in English as “encounter dialogue” is a modern expedient devised by Yanagida Seizan , without precedent in original Chan sources. -
Master Yongjue Yuanxian and the Revival of Chinese Buddhism in 17Th Century Fujian Area
Between The Mundane and Super-Mundane: Master Yongjue Yuanxian and the Revival of Chinese Buddhism in 17th Century Fujian Area Item Type text; Electronic Dissertation Authors Glaze, Shyling Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 29/09/2021 02:44:48 Link to Item http://hdl.handle.net/10150/626639 BETWEEN THE MUNDANE AND SUPER-MUNDANE: MASTER YONGJUE YUANXIAN AND THE REVIVAL OF CHINESE BUDDHISM IN 17TH CENTURY FUJIAN AREA by Shyling Glaze _________________________ Copyright © Shyling Glaze 2017 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2017 STATEMENT BY AUTHOR This dissertation has been submitted in partial fulfillment of the requirements for an advanced degree at the University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the library. Brief quotations from this dissertation are allowable without special permission, provided that an accurate acknowledgment of the source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the head of the major department or the Dean of the Graduate College when in his or her judgment the proposed use of the material is in the interests of the scholarship. -
Tangut Chan Buddhism and Guifeng Zong-Mi
中華佛學學報第 11 期 (pp.365-424):(民國87年), 臺北:中華佛學研究所,http://www.chibs.edu.tw Chung-Hwa Buddhist Journal, No. 11, (1998) Taipei: Chung-Hwa Institute of Buddhist Studies ISSN: 1017─7132 Tangut Chan Buddhism and Guifeng Zong-mi K. J. Solonin Aossciate Professor, St. Petersburg University Summary The present paper is an attempt to introduce some of the unique source material covering the aspects of development of Chinese Chan and Huayan Buddhism in the Tangut State of the Great Xia. Insofar, the author has been engaged in the study of the Tangut Chan manuscripts in St. Petersburg collection, which numbers up to 10,000 items. A throughout survey of the Tangut collection, has revealed, that the Chinese Buddhist schools, current in Xi-xia, Huayen-Chan trend, represented with the school of Guifeng Zong-mi was predominant. The present paper's main conclusion was that the Huayan-Chan lineage had not been interrupted after the Huichang Prosecution of Buddhism, but had certain development in the North-Western China and prosperous in Xi-xia at least until the mid. 12th century. The author here goes in much detail concerning the basic shift from Shen-hui to Ma-zu, that occured within Huayan-Chan tradition in Xi-xia and earlier, in China proper, and brings about certian unique Tangut texts as the evidence for that process. Thus the paper contains a translation of Tangut text The Mirror, notes on the‘Basic Intentions of the Hongzhou Masters’ and other lengthy references to the related Tangut texts, faximile reprint of a portion of the Tangut translation of Zong-mi Chan Preface, index of Tangut characters with the Chinese equivalents. -
The Formation of the Linji Lu: an Examination of the Guangdeng Lu/Sijia Yulu and Linji Huizhao Chanshi Yulu Versions of the Linji Lu in Historical Context
The Formation of the Linji lu: An Examination of the Guangdeng lu/Sijia yulu and Linji Huizhao Chanshi yulu Versions of the Linji lu in Historical Context Albert Welter I. Introduction The Linji yulu (J. Rinzai goroku), or Discourse Records of Linji (often abbreviated as Linji lu, J. Rinzai roku; Record of Linji) is among the most revered works in the Chan and Zen traditions.1 The most popular version of the text is the one compiled by Yuanjue Zongyan (d.u.) in 1120, over two hundred and fifty years after Linji’s passing. It remains common to read the Record of Linji transparently, as if it contained records of Linji’s actual teachings and activities, eyewitness accounts scribbled down by students and observers, passed down and recorded in a modified form by compilers of later collections of Chan writings. Nothing could be further from the truth. Linji’s reputation as a Chan master, the importance of teachings attributed to him, and the very nature of the teachings themselves, suggest that Linji is the product of a collective Chan consciousness.2 The first mention of Linji occurs in the Zutang ji, compiled in 952, already eighty- six years after Linji’s death in 866. The social and political chaos at the end of the Tang and continuing through the early decades of the tenth century prevented the collection of cultural records, not to mention their survival, and the memory of Linji and his teachings had passed through three or four generations before being recorded. In their first instance, they are not 1 The full title is Zhenzhou Linji Huizhao Chanshi yulu (Discourse Records of Chan Master Huizhao of Linji in Zhenzhou). -
Zen) Buddhist Texts
Publications of the Institute for Asian and African Studies 16 Anu Niemi Talking about food does not appease hunger food appease does not about Talking Niemi Anu “TALKING ABOUT FOOD DOES NOT APPEASE HUNGER” Phrases on hunger in Chan (Zen) Buddhist texts ISBN 978-951-51-0057-3 (printed) Anu Niemi ISBN 978-951-51-0058-0 (PDF) http://ethesis.helsinki.fi ISSN 1458-5359 Unigrafia Helsinki 2014 Helsinki 2014 _______________________________________________________________________________ Publications of the Institute for Asian and African Studies 16 _______________________________________________________________________________ “TALKING ABOUT FOOD DOES NOT APPEASE HUNGER” Phrases on hunger in Chan (Zen) Buddhist texts Anu Niemi ACADEMIC DISSERTATION To be presented with the permission of the Faculty of Arts of the University of Helsinki, for public examination in Auditorium XII , University Main Building, Unioninkatu 34, on the 20th of September, 2014, at 10 am. Publications of the Institute for Asian and African Studies 16 ISBN 978-951-51-0057-3 (printed) ISBN 978-951-51-0058-0 (PDF) http://ethesis.helsinki.fi ISSN 1458-5359 Unigrafia Helsinki 2014 ABSTRACT Chinese Buddhist texts contain expressions that deal with metaphorical hunger. These phrases appear at different times and in different contexts, beginning with Indian sutras that were translated into Chinese, and ending with Classical Chan (Jap. Zen) Buddhist texts. Each context is new, and one can understand the different expressions in different ways. Some expressions can be understood in the same way despite the context, and others have to be understood differently, depending on the context. At the outset of the study is a group of sayings the content of which is metaphorical hunger. -
M.A. Buddhist Studies Dissertation the Road to Nowhere
M.A. Buddhist Studies Dissertation June 2007 The Road to Nowhere Koans and the Deconstruction of the Zen Saga by Mary Jaksch Acknowledgements I am grateful to those who offered advice and criticism on preliminary versions of this dissertation. In particular I would like to thank Professor Dale S. Wright, Professor Victor Sōgen Hori, Nelson Foster, Roshi, and Arthur Wells, M.A.—all of whom offered detailed and trenchant comments. I also thank Professor Peter Harvey for his guidance and supervision. ii Contents Acknowledgements…………………………………………………………..…….ii Contents………………………………………………………………………...…iii Abstract………………………………………………………………………….....iv 1. Introduction…………………………………………………………………...….1 2. The master narrative of Zen…………………………………….………………..3 2.1. What is the master narrative?……………………………..……3 2.2. The problem of cultural bias…………………………………...6 3. The genesis of koans in the Tang and Song ..………………………………........7 3.1. The origins of the term ‘koan’……………………………...….7 3.2. Blueprints for koans…………………………………………....7 3.3. The Dunhuang find………………………………………….....9 3.4 The ‘Bodhidharma Anthology’…………………………...........9 3.5. ‘Record of the Masters and Disciples of the La≡kāvatāra’......12 3.6. The ‘Anthology of the Patriarchal Hall’………………….…...13 3.7. The ‘Jingde era of the Transmission of the Lamp’ ..………….14 3.8. The ‘Records of the Four Masters’.…………….…………......15 3.9. Did encounter dialogues happen in the Tang?…………….…..16 3.10. Dahui’s Kanhua Chan………………………………….…….22 4. Koan study in the Diamond Sangha……………………………………..…...….25 4.1. Contemporary views on koans ..………………………...….....25 4.2. Koans as paradoxes……………………………………..….….27 4.3. Koans and realisation…………………………………….……29 4.4. Resolving a koan ………………………………………….…. 33 4.5. The process of koan study ………………………………….…35 4.6. The initial koan……………………………………….………..35 4.7. -
528 E Hongzhou School of Chan Buddhism in Eighth
528 Book Reviews / T’oung Pao 93 (2007) 480-558 e Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China. By Jia Jinhua, Albany, State University of New York Press, 2006. xv + 220 pp. 3 Tables, Appendix, Notes, Glossary, Bibliography, Index. ISBN 0-7914-6823-2 (hb) Although the significance of the Hongzhou faction of Chan Buddhism has been acknowledged for some time by modern scholars, it has received little systematic treatment. Assumptions about the influence of the Hongzhou faction over Chan doctrine and practice that have long prevailed in Chan and Zen studies, par- ticularly its iconoclastic and antinomian tendencies, largely resulting from the repetition of traditional accounts, uncritically accepted at face value—assump- tions promoted by modern Japanese Rinzai Zen orthodoxy. Enthralled by the discovery of Chan related Dunhuang manuscripts, scholarly concern for much of the twentieth century was with revealing hitherto unknown aspects in the devel- op ment of early Chan. ese revelations have had a prodigious impact over our knowledge of Chan, its origins and early development, and attuned the scholarly community to the way various orthodoxies shaped the tradition in their own image and likeness. One unfortunate outcome of the focus on early Chan was the relative neglect of later developments and their sources, a neglect reflected not only in Western scholarship but also noticeable in Japanese and Chinese. It is indeed odd that the Hongzhou school received so little attention given its alleged impact over later Chan tradition. Jinhua Jia’s book, e Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China, is thus a welcome addition to the field of Chan and Zen studies.