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Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
Zenwest Chant Book
Chant Book TABLE OF CONTENTS Morning Service Atta Dipa..........................................................4 Vandana...........................................................4 Tisarana............................................................5 Purification.......................................................5 Opening this Dharma.......................................5 Heart of Perfect Wisdom Sutra........................6 Dharani of Removing Disaster..........................8 Shakyamuni Dedication...................................9 Dharani of the Great Compassionate One.....10 Ancestor Dedication (Short) ..........................12 Offering to the Hungry Ghosts.......................14 Hungry Ghosts Dedication.............................17 Dharani of Temple Protection........................18 Temple Dedication.........................................20 Torei Zenji’s Bodhisattva’s Vow......................22 Four Bodhisattva Vows..................................24 2 Dharma Talk Dharani of the Great Compassionate One.....10 Dharma Talk Dedication.................................26 Hakuin’s Song of Zazen..................................28 Afternoon Service Affirming Faith Mind......................................30 The Verse of Priest Daiei................................36 Ancestor Dedication (Long) ...........................38 Evening Service Heart of Perfect Wisdom Sutra........................6 Final Instruction of Daito Kokushi..................42 Closing Dedication..........................................44 Namu -
Buddhist Bibio
Recommended Books Revised March 30, 2013 The books listed below represent a small selection of some of the key texts in each category. The name(s) provided below each title designate either the primary author, editor, or translator. Introductions Buddhism: A Very Short Introduction Damien Keown Taking the Path of Zen !!!!!!!! Robert Aitken Everyday Zen !!!!!!!!! Charlotte Joko Beck Start Where You Are !!!!!!!! Pema Chodron The Eight Gates of Zen !!!!!!!! John Daido Loori Zen Mind, Beginner’s Mind !!!!!!! Shunryu Suzuki Buddhism Without Beliefs: A Contemporary Guide to Awakening ! Stephen Batchelor The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation!!!!!!!!! Thich Nhat Hanh Buddhism For Beginners !!!!!!! Thubten Chodron The Buddha and His Teachings !!!!!! Sherab Chödzin Kohn and Samuel Bercholz The Spirit of the Buddha !!!!!!! Martine Batchelor 1 Meditation and Zen Practice Mindfulness in Plain English ! ! ! ! Bhante Henepola Gunaratana The Four Foundations of Mindfulness in Plain English !!! Bhante Henepola Gunaratana Change Your Mind: A Practical Guide to Buddhist Meditation ! Paramananda Making Space: Creating a Home Meditation Practice !!!! Thich Nhat Hanh The Heart of Buddhist Meditation !!!!!! Thera Nyanaponika Meditation for Beginners !!!!!!! Jack Kornfield Being Nobody, Going Nowhere: Meditations on the Buddhist Path !! Ayya Khema The Miracle of Mindfulness: An Introduction to the Practice of Meditation Thich Nhat Hanh Zen Meditation in Plain English !!!!!!! John Daishin Buksbazen and Peter -
Taiwan's Tzu Chi As Engaged Buddhism
BSRV 30.1 (2013) 137–139 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v30i1.137 Buddhist Studies Review ISSN (online) 1747-9681 Taiwan’s Tzu Chi as Engaged Buddhism: Origins, Organization, Appeal and Social Impact, by Yu-Shuang Yao. Global Oriental, Brill, 2012. 243pp., hb., £59.09/65€/$90, ISBN-13: 9789004217478. Reviewed by Ann Heirman, Oriental Languages and Cultures, Ghent University, Belgium. Keywords Tzu Chi, Taiwanese Buddhism, Engaged Buddhism Taiwan’s Tzu Chi as Engaged Buddhism is a well-written book that addresses a most interesting topic in Taiwanese Buddhism, namely the way in which Engaged Buddhism found its way into Taiwan in, and through, the Tzu Chi Foundation (the Buddhist Compassion Relief Tzu Chi Foundation). Founded in 1966, the Foundation expanded in the 1990s, and so became the largest lay organiza- tion in a contemporary Chinese context. The overwhelming involvement of the laity introduced a new aspect, and has triggered major changes in Taiwanese Buddhism. The present book offers a most welcome comprehensive study of the Foundation, discussing its context, development, structure, teaching and prac- tices. With its focus on both the history and the social context, the work devel- ops an interesting interdisciplinary approach, offering valuable insights into the appeal of the movement to a Taiwanese public. Nevertheless, some remarks still need to be made. The work is based on research that was completed in 2001, and research updates have not been pro- duced since, apart from a small Afterword (pp. 228-230). Yet not publishing the present work would have been a loss to the scientific community. -
Bridging Worlds: Buddhist Women's Voices Across Generations
BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen. -
EOSG/CENTRAL Dear Mr
UNITED NATIONS NATIONS UNIES POSTAL ADDRESS ADRESSE POST ALE- UNITED NATIONS, N.V. 1OO17 CABLE AODflCSS ADRESSE TELEGRAPHIQUE: I/NATIONS NEWYORK EXECUTIVE OFFICE OF THE SECRETARY-GENERAL CABINET OU SECRETAIRE GENERAL REFERENCE: 26 January, 2000 EOSG/CENTRAL Dear Mr. Sakai, On behalf of the Secretary-General, I should like to thank you for your letter dated 15 December 1999 and the copy of Special Memorial Issue of "Dharma World". The Secretary-General sends his deepest condolences for the passing away of Rissho Kosei-kai on 4 October 1999. He will be surely missed. I have been asked by the Secretary-General to convey to you his best wishes for continued success hi all your endeavors. Yours sincerely, Gillian Martin Sorensen Assistant Secretary-General for External Relations Mr. Norio Sakai Chairperson Board of Directors Rissho Kosei-kai RISSHO KOSEI-KAI C, A BUDDHIST ORGANIZATION 2-11-1 Wada, Suginami-ku, Tokyo 166-8537, Japan, Tel: 03-3383-1111 lilJLU DEC 2 9 I999 December 15, 1999 Dear Sir/Madam, Special Memorial Issue of Dharrna World I would like to express my heartfelt gratitude for your friendship with Rissho Kosei-kai. As you may know, Founder Nikkyo Niwano peacefully passed away on October 4, 1999 at the age of 92. The enclosed Special Memorial Issue of Dharma World carries full details of the Founder's funeral ceremonies and a complete review of his life and work. I am very pleased to present this issue to you as a token of our wholehearted appreciation. Founder's posthumous name is "If^JLEIifc—SfbfcfiirlJ" (Kaiso Nikkyo Ichijo Daishi) in Japanese and "The Founder Nikkyo, Great Teacher of the One Vehicle" in English. -
Wind Bell He Spent Time with Suzuki-Roshi Gathering Material for a Wind Bell About His Life and Practice in Japan As a Boy and a Man Before Coming Co America
4, .. ,_ PURLICATl0"4 Of· Zf 'Cl.N f ER VO LU~IE XI. 1972 Ocean Wind Zendo Gate, gate, paragate, parasamgate! Bodhi! Svaha! Go,ne, gone, gone beyond, beyond beyond! Bodhi! Svaha! ' 3 Our teacher is gone. Nothing can express our feeling for Suzuki-roshi except the complete continuation of his teaching. We continue his existence. in the light of his mind and spirit as our own and Buddha's mind and spirit. He made clear that the Other Shore is here. This time includes past, present and future, our existence, his existence, Buddha's time. It was and is true for Suzuki-roshi. We are him and he is us. He expressed this in teaching us by going away. Gone, gone co the Other Shore! Beyond the Other Shore! Bodhil Svaha! Cyate gyate hara gyate liara so gyate! Boji! Sowaka! 4 JN A LEITER that went out to some of you from Yvonne Rand, President of Zen Center, she wrote: "Suzuki-roshi died early in the morning, Saturday, December 4, 1971 just after the sounding of the opening bell of the five-day sesshin commemorating Buddha's Enlightenment. He left us very gently and calmly. And he left Zen Center very carefully, teaching us in everything he did. There is almost no sense of his being gone, for he continues to live clearly in the practice and community that were his life work. His last appearance in public was on November 21 at the ceremony to install Richard Baker-roshi as his successor, according to his long-standing plan. -
Yamada Mumon (1900-1988)
1 Yamada Mumon (1900-1988) A flower in the heart Tokyo, Kodansha International [1977] UN FIORE NEL CUORE (I-II parte) traduzione di Luciano Dallapè – novembre 2013 (Scaramuccia 1979) 2 UN FIORE NEL CUORE PREFAZIONE Il Reverendo Mumon Yamada è un monaco zen ed è uno degli uomini veramente rappresentativi del Giappone di oggi. Naturalmente, essendo un monaco zen, non ha moglie, non ha figli, non ha casa e non ha proprietà. Però ha molti seguaci e gli introiti che riceve dai libri che ha scritto e dai discorsi che tiene, sono considerevoli, ma li dona con generosità, per esempio a istituzioni come l’Università Hanazono di cui è stato a lungo il presidente. Lo conosco da oltre dieci anni e l’impressione che ho sempre avuto di lui, in tutti questi anni, è quella di un uomo la cui presenza è permeata da un’aria pura e santa. Il fatto è che, dove c’è un monaco, ci dovrebbe sempre essere aria pura intorno, ma invece ben pochi monaci riescono a farcela sentire con la loro presenza. Il Reverendo Yamada è uno di quei rari monaci dalla cui presenza emana un senso di vera santità e, nel suo caso, quest’aria assomiglia a una balsamica brezza primaverile. Alcuni monaci zen ci ricordano più un austero vento autunnale, mentre lo zen praticato dal Reverendo Yamada, per quanto severo con se stesso, possiede il calore che ci ricorda costantemente del Sole che brilla in alto. Egli ha una grande ammirazione per lo zen praticato dal famoso maestro Hakuin (1685 – 1768) e, come Hakuin, da giovane ha sofferto di tubercolosi. -
Religion in the Age of Development
religions Article Religion in the Age of Development R. Michael Feener 1,* and Philip Fountain 2 1 Oxford Centre for Islamic Studies, Marston Road, Oxford OX3 0EE, UK 2 Religious Studies, Victoria University of Wellington, PO Box 600, Wellington 6140, New Zealand; [email protected] * Correspondence: [email protected] Received: 9 October 2018; Accepted: 20 November 2018; Published: 23 November 2018 Abstract: Religion has been profoundly reconfigured in the age of development. Over the past half century, we can trace broad transformations in the understandings and experiences of religion across traditions in communities in many parts of the world. In this paper, we delineate some of the specific ways in which ‘religion’ and ‘development’ interact and mutually inform each other with reference to case studies from Buddhist Thailand and Muslim Indonesia. These non-Christian cases from traditions outside contexts of major western nations provide windows on a complex, global history that considerably complicates what have come to be established narratives privileging the agency of major institutional players in the United States and the United Kingdom. In this way we seek to move discussions toward more conceptual and comparative reflections that can facilitate better understandings of the implications of contemporary entanglements of religion and development. Keywords: Religion; Development; Humanitarianism; Buddhism; Islam; Southeast Asia A Sarvodaya Shramadana work camp has proved to be the most effective means of destroying the inertia of any moribund village community and of evoking appreciation of its own inherent strength and directing it towards the objective of improving its own conditions. A.T. -
'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers
Drive all Blames into One: Rhetorics of 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Author: Glenn Robert Willis Persistent link: http://hdl.handle.net/2345/bc-ir:104051 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2014 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology DRIVE ALL BLAMES INTO ONE: RHETORICS OF ‘SELF-BLAME’ AND REFUGE IN TIBETAN BUDDHIST LOJONG, NIETZSCHE, AND THE DESERT FATHERS a dissertation by GLENN ROBERT WILLIS submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy DECEMBER 2014 © copyright by GLENN ROBERT WILLIS 2014 Abstract Drive All Blames into One: Rhetorics of ‘Self-Blame’ and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Glenn Robert Willis Professor John Makransky, Dissertation Director The purpose of this work is to differentiate the autonomous ‘self-compassion’ of therapeutic modernist Buddhism from pre-therapeutic Mahāyāna Buddhist practices of refuge, so that refuge itself is not obscured as a fundamental Buddhist orientation that empowers the possibility of compassion for self and other in the first place. The work begins by situating issues of shame and self-aversion sociologically, in order to understand how and why self-aversion became a significant topic of concern during the final quarter of the twentieth century. This discussion allows for a further investigation of shame as it has been addressed first by psychologists, for whom shame is often understood as a form of isolating self-aversion, and then by philosophers such as Bernard Williams and Emmanuel Levinas, for whom shame attunes the person to the moral expectations of a community, and therefore to ethical commands that arise from beyond the individual self. -
Western Buddhist Teachers
Research Article Journal of Global Buddhism 2 (2001): 123 - 138 Western Buddhist Teachers By Andrew Rawlinson formerly Lecturer in Buddhism University of Lancaster, England [email protected] Copyright Notes Digitial copies of this work may be made and distributed provided no charge is made and no alteration ismade to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the author. All enquries to [email protected] http://jgb.la.psu.edu Journal of Global Buddhsim 123 ISSN 1527-6457 R e s e a r c h A r t i c l e Western Buddhist Teachers By Andrew Rawlinson formerly Lecturer in Buddhism University of Lancaster, England [email protected] Introduction The West contains more kinds of Buddhism than has ever existed in any other place. The reason for this is simple: the West discovered Buddhism (and in fact all Eastern traditions) at a time when modern communications and transport effectively made the West a single entity. Previously, Buddhism (and all Eastern traditions) had developed in relative isolation from each other. In principle, there is no reason why we could not find every Buddhist tradition in Tokyo, or Bangkok. But we do not. And again the reason is simple: Eastern Buddhist traditions were not looking outside themselves for a different kind of Buddhism. The West, on the other hand, was prepared to try anything. So the West is the only "open" direction that Eastern traditions can take. But when they do, they are inevitably subjected to the Western way of doing things: crossing boundaries and redefining them. -
De Quelque Difficultes Majeures Dans La Reception Du Zen Rinzai En France
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Hosei University Repository De quelque difficultes majeures dans la reception du Zen Rinzai en France 著者 Jordy Philippe 出版者 法政大学国際文化学部 journal or 異文化. 論文編 publication title volume 11 page range 7-37 year 2010-04-01 URL http://hdl.handle.net/10114/5143 Hosei University Repository De quelques difficultés majeures dans la réception du Zen Rinzai en France フランスにおける臨済宗の受容過程での課題 par Philippe Jordy Depuis l’Antiquité gréco-romaine et malgré le miracle d’une tradition gréco-bouddhique longue de plusieurs siècles (empire Kouchan, Gandhâra, etc.), la réception du bouddhisme en Occident ne s’est jamais faite de manière progressive ni même relativement linéaire, mais par fragments, transmis et réinterprétés par divers mouvements de la pensée européenne, au gré des enjeux et débats internes propres à cette pensée : mouvement romantique ; philosophes étayant en partie leur système philosophique sur le bouddhisme, tels Schopenhauer (1788–1860) ou Nietzsche (1844–1900) ; mouvement théosophique, etc. Ce processus de reconnaissance fragmentaire et détournée a donc engendré nombre d’erreurs d’interprétation qui perdurent, malgré la multiplication des études savantes à partir de la deuxième partie du 19e siècle (pour la critique de ces erreurs, voir Frédéric Lenoir, La rencontre du bouddhisme et de l’Occident). A fortiori, la réception du bouddhisme Zen, spécifiquement du Zen Rinzai, n’a été que très tardivement initiée, d’abord essentiellement sur le plan de la connaissance