DOCSLIB.ORG

Zen Masters of China: the First Step East

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Zen Masters of China Zen Masters of China The First Step East ZEN STORIES COLLECTED AND RETOLD BY Richard Bryan McDaniel FOREWORD BY ALBERT LOW DIRECTOR AND TEACHER, MONTREAL ZEN CENTER TUTTLE Publishing Tokyo Rutland | Vermont | Singapore The Tuttle Story: “Books to Span the East and West” Most people are surprised to learn that the world’s largest publisher of books on Asia had its humble beginnings in the tiny American state of Vermont. The company’s founder, Charles E. Tuttle, belonged to a New England family steeped in publishing. And his first love was naturally books— especially old and rare editions. Immediately after WW II, serving in Tokyo under General Douglas MacArthur, Tuttle was tasked with reviving the Japanese publishing industry. He later founded the Charles E. Tuttle Publishing Company, which thrives today as one of the world’s leading independent publishers. Though a westerner, Tuttle was hugely instrumental in bringing a knowledge of Japan and Asia to a world hungry for information about the East. By the time of his death in 1993, Tuttle had published over 6,000 books on Asian culture, history and art—a legacy honored by the Japanese emperor with the “Order of the Sacred Treasure,” the highest tribute Japan can bestow upon a non-Japanese. With a backlist of 1,500 titles, Tuttle Publishing is more active today than at any time in its past—inspired by Charles Tuttle’s core mission to publish fine books to span the East and West and provide a greater understanding of each. Published by Tuttle Publishing, an imprint of Periplus Editions (HK) Ltd. www.tuttlepublishing.com Copyright © 2012 by Richard Bryan McDaniel All rights reserved. No part of this publication may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without prior written permission from the publisher. Library of Congress Cataloging-in-Publication Data Zen masters of China: the first step east: Zen stories / collected and retold by Richard Bryan McDaniel; foreword by Albert Low, LLD, Director and Teacher, Montreal Zen Center. -- First edition. pages cm Includes bibliographical references and index. ISBN 978-1-4629-1050-2 (ebook) 1. Zen stories--China. 2. Koan. I. McDaniel, Richard Bryan, editor of compilation. II. Low, Albert, writer of added commentary. BQ9291.4.C6Z46 2012 294.3’927092251--dc23 2012003310 Distributed by North America, Latin America & Europe Tuttle Publishing 364 Innovation Drive North Clarendon, VT 05759-9436 U.S.A. Tel: 1 (802) 773-8930; Fax: 1 (802) 773-6993 [email protected] www.tuttlepublishing.com Asia Pacific Berkeley Books Pte. Ltd. 61 Tai Seng Avenue #02-12 Singapore 534167 Tel: (65) 6280-1330 Fax: (65) 6280-6290 [email protected] www.periplus.com First edition 16 15 14 13 12 10 9 8 7 6 5 4 3 2 1 1205RP Printed in China TUTTLE PUBLISHING® is a registered trademark of Tuttle Publishing, a division of Periplus Editions (HK) Ltd. Contents List of Illustrations 8 Foreword by Albert Low 10 Preface 15 Prologue in India 25 CHAPTER ONE Bodhidharma 35 CHAPTER TWO Four Patriarchs 47 Huike 48 Jianzhi Sengcan 51 Dayi Daoxin 53 Niutou Farong 54 Daman Hongren 55 CHAPTER THREE Huineng 59 CHAPTER FOUR The Rise of the Southern School 69 Shenxiu 70 Huineng (continued) 72 Nanyang Huizhong 73 Yingzhen 77 Qingyuan Xingshi 78 Nanyue Huairang 79 Heze Shenhui 79 CHAPTER FIVE Mazu Daoyi 83 CHAPTER SIX Shitou Xiqian and His Disciples 93 Shitou Xiqian 94 Layman Pang (Pangyun) 100 Tianhuang Daowu 102 Tanxia Tianran 103 Cuiwei Wuxue 105 CHAPTER SEVEN Yaoshan Weiyan and His Descendants 109 Yaoshan Weiyan 110 Yunyan Tansheng 116 Daowu Yuanjie 116 Chunzi Decheng 119 Jiashan Shanhui 120 CHAPTER EIGHT Dongshan Liangjie 125 Dongshan Liangjie 126 Caoshan Benji 134 CHAPTER NINE The Heirs of Mazu 139 Yanguan Qian 140 Xingshan Weikuan 141 Dazhu Huihai 142 Guizong Zhichang 143 Panshan Baoji 144 Shigong Huicang 146 Damei Fachang 148 CHAPTER TEN The Poets 153 Hanshan 157 Shide 158 CHAPTER ELEVEN Nanquan Puyuan and Baizhang Huaihai 163 Nanquan Puyuan 164 Baizhang Huaihai 169 CHAPTER TWELVE Zhaozhou Congshen 177 Zhaozhou Congshen 178 Zui Jiao 188 CHAPTER THIRTEEN Zhaozhou's Contemporaries 191 Huangbo Xiyun 192 Changsha Jingcen 195 Hangzhou Tianlong 198 Jinhua Juzhi 199 Guishan Lingyou 200 CHAPTER FOURTEEN Guishan's Descendants 205 Yangshan Huiji 207 Xiangyan Zhixian 210 Chanqing Daan 214 CHAPTER FIFTEEN Linji Yixuan 217 CHAPTER SIXTEEN Deshan Xuanjian and His Students 229 Deshan Xuanjian 230 Yantou Quanhuo 235 Xuefeng Yicun 235 Qinshan Wensui 235 CHAPTER SEVENTEEN The Linji Line 243 Dingzhou Shizang 244 Sansheng Huiran 245 Xinghua Cunjiang 246 Nanyuan Huiyong 246 Fengxue Yanzhao 247 Shoushan Xingnian 250 Fenyang Shanzhao 251 Shishuang Chuyuan 253 Yangqi Fanghui 254 Huanglong Huinan 254 CHAPTER EIGHTEEN The Fayan House 257 Xuansha Shibei 258 Luohan Chichen 259 Fayan Wenyi 259 Tiantai Deshao 265 Yongming Yanshou 265 Daoyun 266 CHAPTER NINETEEN Yunmen Wenyan 269 Yunmen Wenyan 270 Muzhou Daozong 270 Xuefeng Yicun 271 Dongshan Shouchu 277 Baling Haojian 278 Xianglin Chengyuan 279 CHAPTER TWENTY The Song Dynasty 283 Huitang Zuxin 285 Wuzu Fayan 287 Yuanwu Keqin 292 CHAPTER TWENTY-ONE Wu! 295 Dahui Zonggao 296 Yuelin Shiguan 298 Wumen Huikai 299 Epilogue in Japan 304 Acknowledgments 306 Appendix: Wade-Giles and Japanese Variants of the Zen Masters' Names 308 Notes 312 Bibliography 314 Index of Stories 316 List of Illustrations Chapter One: Nineteenth-century Japanese woodblock portrait of Bodhidharma Chapter Two: Portrait of Huike by Shi Ke, Song dynasty Chapter Three: Portrait of Huineng Chopping Bamboo by Liang Kai, Southern Song dynasty Chapter Four: Lofty Hermitage in Cloudy Mountains by Fang Fanghu, fourteenth century Chapter Five: The Solitary Angler by Ma Yuan (1170–1260) Chapter Six: Two Zen Masters Chapter Seven: Zen Master and Tiger by Shi Ke, Song dynasty Chapter Eight: Walking on a Path in Spring by Ma Yuan (1170– 1260) Chapter Nine: Monk by Liang Kai, Southern Song dynasty Chapter Ten: Portraits of Shide and Hanshan by Yen Hui (1280–1368) Chapter Eleven: The Ox Herding Pictures, sometimes called the Ten Bulls, are a series of ten pictures portraying the stages of growth in Zen. The set portrayed in this book are copies of now lost twelfth- century Chinese originals by the fifteenth-century Japanese artist, Tensho Shubun. The first picture is entitled Searching for the Ox Chapter Twelve: Second Ox Herding Picture, Finding the Footprints of the Ox Chapter Thirteen: Third Ox Herding Picture, Glimpsing the Ox Chapter Fourteen: Fourth Ox Herding Picture, Catching the Ox Chapter Fifteen: Fifth Ox Herding Picture, Taming the Ox Chapter Sixteen: Sixth Ox Herding Picture, Riding the Ox Home Chapter Seventeen: Seventh Ox Herding Picture, Ox Forgotten Chapter Eighteen: Eighth Ox Herding Picture, Ox and Self Forgotten Chapter Nineteen: Ninth Ox Herding Picture, Returning to the Source Chapter Twenty: Tenth Ox Herding Picture, Going Among the People in the Marketplace Chapter Twenty-One: Southern Song dynasty portrait of a Zen priest Foreword by Albert Low, LLD., Director and Teacher, Montreal Zen Center According to the French philosopher and mathematician Blaise Pascal, “The heart has its reasons that reason knows not of.” The stories that follow in this book address those reasons of the heart. For thousands of years human beings have used stories to convey a message that the intellect can neither grasp nor communicate. Perhaps the earliest of these was the story of Gilgamesh. Since then the Hindus (through the Mahabharata, of which the Bhagavad Gita forms a part), the Sufis (through the stories of Mullah Nasrudin), Jesus (through his many parables), the Hassidic Jews, and the Chinese (through koans and mondo), and countless others have taught the wisdom of the heart to an ever receptive humanity. Why should stories be able to do what even the keenest intellect is unable to achieve? Why do spiritual teachers of all kinds resort to stories to get across subtle yet vitally important teachings? It is a matter of common knowledge that the mind operates on at least two different levels, a so- called “conscious” level and an “unconscious” level. In the West this is a comparatively recent discovery made popular by Sigmund Freud and the psychoanalytical school of psychology. But in the East the idea of a Higher Self, an Over Self, or a True Self that presides over and gives direction to a lower self has been present since the beginning of civilization. Generally speaking, for the Westerner, the unconscious is considered to be inferior to the conscious mind. As Freud would have it, “Where there is id there shall be ego.” The picture that Freud drew of the client’s ego absorbing or reclaiming the unconscious was similar to the one we have of the Dutch with their system of dikes and dams reclaiming the land from the Zuider Zee. Jung drew a radically different picture of the unconscious that was more favorably inclined towards it. The unconscious, according to Freud, was a sea of dark, uncontrolled passions ready to erupt into consciousness with dire results. But Jung saw it more as a repository of ancient wisdom in the form of Archetypes. Nevertheless, he was still inclined to put the conscious mind in the role of the director whose function it was to interpret and make sense of the messages received from the unconscious. For the East the roles of conscious and unconscious are reversed. The “unconscious” mind was the real mind or true self, and the conscious mind, in a well regulated individual, was the servant carrying out the dictates of the real self. Unfortunately, in most people the real self has fallen asleep and the conscious mind has abandoned its role as servant and elevated itself into the role of master and director, to the detriment of the individual.
Recommended publications
  • Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton

    Just This Is It: Dongshan and the Practice of Suchness / Taigen Dan Leighton

    “What a delight to have this thorough, wise, and deep work on the teaching of Zen Master Dongshan from the pen of Taigen Dan Leighton! As always, he relates his discussion of traditional Zen materials to contemporary social, ecological, and political issues, bringing up, among many others, Jack London, Lewis Carroll, echinoderms, and, of course, his beloved Bob Dylan. This is a must-have book for all serious students of Zen. It is an education in itself.” —Norman Fischer, author of Training in Compassion: Zen Teachings on the Practice of Lojong “A masterful exposition of the life and teachings of Chinese Chan master Dongshan, the ninth century founder of the Caodong school, later transmitted by Dōgen to Japan as the Sōtō sect. Leighton carefully examines in ways that are true to the traditional sources yet have a distinctively contemporary flavor a variety of material attributed to Dongshan. Leighton is masterful in weaving together specific approaches evoked through stories about and sayings by Dongshan to create a powerful and inspiring religious vision that is useful for students and researchers as well as practitioners of Zen. Through his thoughtful reflections, Leighton brings to light the panoramic approach to kōans characteristic of this lineage, including the works of Dōgen. This book also serves as a significant contribution to Dōgen studies, brilliantly explicating his views throughout.” —Steven Heine, author of Did Dōgen Go to China? What He Wrote and When He Wrote It “In his wonderful new book, Just This Is It, Buddhist scholar and teacher Taigen Dan Leighton launches a fresh inquiry into the Zen teachings of Dongshan, drawing new relevance from these ancient tales.
  • RODDY-DISSERTATION.Pdf

    RODDY-DISSERTATION.Pdf

    Copyright by Conor Roddy 2011 The Dissertation Committee for Conor Roddy Certifies that this is the approved version of the following dissertation: Nietzsche’s Buddhist Leidmotive: A Comparative Study of Nietzsche’s Response to the Problem of Suffering Committee: Kathleen Marie Higgins, Supervisor Katherine Arens Lars Gustafsson A. P. Martinich Stephen H. Phillips Nietzsche’s Buddhist Leidmotive: A Comparative Study of Nietzsche’s Response to the Problem of Suffering by Conor Roddy, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin December 2011 Dedication In loving memory of my parents Larry and Patricia Roddy Acknowledgements ―For Confucius,‖ as Herbert Fingarette once remarked, ―unless there are at least two human beings, there can be no human beings‖ (217). One cannot become a person on one‘s own in other words, and although it sometimes seems like a lonely process, one cannot write a dissertation by oneself either. There are so many people who made so many things possible for me to whom I wish to express my gratitude, and since I‘m not planning on writing another dissertation in the near future, I‘m going to do so now. I want to thank all my professors in Dublin, Honolulu, and Austin. When I was an undergraduate in Ireland, it was a passing remark by William Lyons that first got me interested in Nietzsche. During my time in Hawaii, Arindam Chakrabarti, Graham Parkes, and Roger Ames were particularly helpful.
  • In the Works of J.M.G. Le Clézio: Their Force, Their Limitations, and Their Relationship to Alterity

    In the Works of J.M.G. Le Clézio: Their Force, Their Limitations, and Their Relationship to Alterity

    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 5-2007 The Complex Ambivalence of ‘Privileged Moments’ in the Works of J.M.G. Le Clézio: Their Force, Their Limitations, and Their Relationship to Alterity Keith Aaron Moser University of Tennessee - Knoxville Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the French Linguistics Commons Recommended Citation Moser, Keith Aaron, "The Complex Ambivalence of ‘Privileged Moments’ in the Works of J.M.G. Le Clézio: Their Force, Their Limitations, and Their Relationship to Alterity. " PhD diss., University of Tennessee, 2007. https://trace.tennessee.edu/utk_graddiss/248 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Keith Aaron Moser entitled "The Complex Ambivalence of ‘Privileged Moments’ in the Works of J.M.G. Le Clézio: Their Force, Their Limitations, and Their Relationship to Alterity." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the requirements for the degree of Doctor of Philosophy, with a major in Modern Foreign Languages. Karen Levy, Major Professor We have read this dissertation and recommend its acceptance: John Romeiser, Stefanie Ohnesorg, Lisi Schoenbach Accepted for the Council: Carolyn R.
  • Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C

    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.
  • What Is a Koan

    What Is a Koan

    WHAT IS A KOAN AND WHAT DO YOU DO WITH IT? Jeff Shore Koan practice is a catalyst to awaken as Gautama Buddha did. Early Chan (Chinese Zen) encounters and statements are precursors of koans. Eventually these impromptu encounters and statements led to the practice of focusing on the koan as one’s own deepest question. The point is to directly awaken no-self, or being without self. This was done through rousing the basic religious problem known as great doubt. This doubt calls into question the very nature of one’s being, and that of all others. Over time, koan cases and commentaries developed to explore and express awakening from a dream world or nightmare of isolation and opposition. Particularly in Japan, koan curricula developed to foster awakening and to refine it in all aspects of life. Scholars have examined koan practice in light of its history, texts, social and political contexts, and sectarian conflicts. The aim here is to clarify what koans are and how they are used in authentic practice. The koan tradition arose out of encounters between teachers and disciples in Tang Dynasty (618-907) China. The koans now used in monastic training and in lay groups worldwide grew out of this tradition. Admirers tend to consider koan practice a unique and peerless spiritual treasure. Critics see koan practice as little more than a hollow shell. There are good reasons for both views. By inviting readers to directly open up to their own great doubt, this paper provides a sense of what koan practice is from the inside.
  • Omori Sogen the Art of a Zen Master

    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.
  • Seon Dialogues 禪語錄禪語錄 Seonseon Dialoguesdialogues John Jorgensen

    Seon Dialogues 禪語錄禪語錄 Seonseon Dialoguesdialogues John Jorgensen

    8 COLLECTED WORKS OF KOREAN BUDDHISM 8 SEON DIALOGUES 禪語錄禪語錄 SEONSEON DIALOGUESDIALOGUES JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 8 禪語錄 SEON DIALOGUES Collected Works of Korean Buddhism, Vol. 8 Seon Dialogues Edited and Translated by John Jorgensen 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: 978-89-94117-12-6 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 8 禪語錄 SEON DIALOGUES EDITED AND TRANSLATED BY JOHN JORGENSEN 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. Indeed, the veracity of the Buddhist worldview continues to be borne out by our collective experience today.
  • Buddhist Studies

    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.
  • Download.Php?File=%2FBB%2FBBS30 01%2FS0 140525X07000891a.Pdf&Code=81285B3b5f33a08f0244640216120c97 Mitchell, S

    Download.Php?File=%2FBB%2FBBS30 01%2FS0 140525X07000891a.Pdf&Code=81285B3b5f33a08f0244640216120c97 Mitchell, S

    15th European Congress of Body Psychotherapy The Embodied Self in a dis-Embodied Society 13 - 16 October 2016Athens-Greece Under the Auspices of: ΠΡΟΛΟΓΟΣ ΑΠΟ ΤΟΥΣ ΠΡΟΕΔΡΟΥΣ ΤΗΣ ΟΡΓΑΝΩΤΙΚΗΣ ΚΑΙ ΕΠΙΣΤΗΜΟΝΙΚΗΣ ΕΠΙΤΡΟΠΗΣ ΠΕΡΙΕΧΟΜΕΝΟΥ 1) «Η αίσθηση που έχω αποκομίσει από την διαδικασία της προετοιμασίας του Συνεδρίου είναι πως αυτό που επιχειρήσαμε να αναδείξουμε μέσα από τον τίτλο του, Ο Ενσώματος Εαυτός στην Κοινωνία της Αποσύνδεσης, συνδέθηκε άμεσα και με την ατμόσφαιρα της διοργάνωσής του. Ατμόσφαιρα που χαρακτηρίστηκε από την σύνθεση, και την αρμονία, ενός δίπτυχου που ευνόησε τις συνθήκες για την μεγαλύτερη επένδυση της δημιουργικότητάς μας με το στοιχείο της χαράς. Νοιώθω ήδη πολύ “γεμάτη” από την συνεργασία ανάμεσα στα μέλη των Επιτροπών και μεταξύ των Επιτροπών. Μια συνεργασία που εμπεριείχε με ωριμότητα την ιδιαιτερότητα του Άλλου, θεωρώντας την πολύτιμο συστατικό της τελικής συλλογικής δημιουργίας. Επιπλέον, νοιώθω πολύ ικανοποιημένη που καταφέραμε να αξιοποιήσουμε στο έπακρο την ευκαιρία που μας έδωσε η διοργάνωση του Συνεδρίου και να δημιουργήσουμε δίκτυα επικοινωνίας και ανταλλαγής απόψεων σχετικά με το περιεχόμενο του Συνεδρίου και την Σωματική Ψυχοθεραπεία γενικότερα, με συναδέλφους από άλλους χώρους.Στα δίκτυα αυτά προσκαλέσαμε να συμμετέχουν συνάδελφοι από όλες τις κατευθύνσεις της Σωματικής Ψυχοθεραπείας καθώς και από συναφείς της κλάδους στην Ελλάδα. Στην ίδια πρόσκλησή μας ανταποκρίθηκαν με μεγάλη διαθεσιμότητα συνάδελφοι μέλη της ΕΑΒΡ, αλλά και Έλληνες Πανεπιστημιακοί οι οποίοι θεώρησαν τον τίτλο του Συνεδρίου ιδιαίτερα
  • The Record of Linji

    The Record of Linji

    (Continued from front fl ap) EAST ASIAN RELIGION SASAKI the record of translation and appeared contain the type of detailed his- and The Linji lu (Record of Linji) has been “This new edition will be the translation of choice for Western Zen commentary by torical, linguistic, and doctrinal annota- KIRCHNER an essential text of Chinese and Japanese tion that was central to Mrs. Sasaki’s plan. communities, college courses, and all who want to know Ruth Fuller Sasaki Zen Buddhism for nearly a thousand years. that the translation they are reading is faithful to the original. A compilation of sermons, statements, and The materials assembled by Mrs. Sasaki Professional scholars of Buddhism will revel in the sheer edited by acts attributed to the great Chinese Zen and her team are fi nally available in the wealth of information packed into footnotes and bibliographical LINJI master Linji Yixuan (d. 866), it serves as Thomas Yu¯ho¯ Kirchner present edition of The Record of Linji. notes. Unique among translations of Buddhist texts, the footnotes to both an authoritative statement of Zen’s Chinese readings have been changed to basic standpoint and a central source of Pinyin and the translation itself has been the Kirchner edition contain numerous explanations of material for Zen koan practice. Scholars revised in line with subsequent research grammatical constructions. Translators of classical Chinese will study the text for its importance in under- by Iriya Yoshitaka and Yanagida Seizan, immediately recognize the Kirchner edition constitutes a standing both Zen thought and East Asian the scholars who advised Mrs. Sasaki.
  • Zen Classics: Formative Texts in the History of Zen Buddhism

    Zen Classics: Formative Texts in the History of Zen Buddhism

    Zen Classics: Formative Texts in the History of Zen Buddhism STEVEN HEINE DALE S. WRIGHT, Editors OXFORD UNIVERSITY PRESS Zen Classics This page intentionally left blank Zen Classics Formative Texts in the History of Zen Buddhism edited by steven heine and dale s. wright 1 2006 1 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 ᭧ 2006 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 Zen classics: formative texts in the history of Zen Buddhism / edited by Steven Heine and Dale S. Wright. p. cm Includes bibliographical references and index. Contents: The concept of classic literature in Zen Buddhism / Dale S. Wright—Guishan jingce and the ethical foundations of Chan practice / Mario Poceski—A Korean contribution to the Zen canon the Oga hae scorui / Charles Muller—Zen Buddhism as the ideology of the Japanese state / Albert Welter—An analysis of Dogen’s Eihei goroku / Steven Heine—“Rules of purity” in Japanese Zen / T.
  • Buddha-Nature, Critical Buddhism, and Early Chan*

    Buddha-Nature, Critical Buddhism, and Early Chan*

    Buddha-nature, Critical Buddhism, and Early Chan* Robert H. Sharf (University of California, Berkeley) 국문요약 이 논문은 불교와 서양 철학에 대한 최근의 비교 연구에서 왜 중세 중국불교 사상이 더 이목을 끌지 않았는지에 대한 반성으로 시작한다. 일본의 “비판 불 교”를 창시한 일본의 마츠모토 시로(松本史朗)와 하카마야 노리아키(袴谷憲 * This paper was originally prepared for the conference “Tathāgatagarbha or Buddha-nature Thought: Its Formation, Reception, and Transformation in India, East Asia, and Tibet,” held in Seoul, August 6-7, 2016. My thanks to the conference organizers and participants, as well as to the anonymous reviewers of this article, for their helpful feedback. Thanks also to Jay Garfield, Elizabeth Sharf, and Evan Thompson for their comments and suggestions on earlier drafts. 불교학리뷰 (Critical Review for Buddhist Studies) 22권 (2017. 12) 105p~150p 106 불교학리뷰 vol.22 昭)는 이러한 경시를 당연한 것으로 볼지 모른다. 그들은, 넓게는 동아시아불 교 전체, 좁게는 중국 선불교가 여래장과 불성사상을 수용하여 철학적으로 불 구가 되었다고 보기 때문이다. 실제로 마츠모토는 남종선의 설계자 중 한 사람 인 하택 신회(670-762)를 선종 입장에서 불성 이론을 옹호한 예로 뽑았다. 이 논문은 불성사상과 여래장사상이 실제로 비판적이고 철학적인 작업에 해로운지는 다루지 않는다. 오히려 이 논문의 관심은 8세기 남종선의 창시자 들이 가진 불성사상에 대한 깊은 관심은 그것을 수용하는 것과 전혀 무관하였 다는 것을 증명하는데 있다. 증거는 다음과 같다. (1) 신회의 저술, 주목할 만한 것은 그가 ‘무정불성’설에 대해 반대했다는 사실, (2) 육조단경, 특히 혜능 ‘오 도송’의 다양한 판본들이다. 그리하여 남종선은 비판불교학자들의 반-‘계일원 론(dhātuvāda)’에 대한 선구자로 간주할 수 있다. 이 논문은 중국불교 주석가들이 유가행파와 여래장의 형이상학적 일원론과 중관과 반야류 문헌의 반-실체론적 경향을 융합하려는데서 지속적으로 발생 하는 문제에 대한 평가로 마무리한다.