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Buddhism in America
Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. -
The Ven. Eido Tai Shimano Roshi, Founder of Two American Rinzai Zen
The Ven. Eido Tai Shimano Roshi, founder of two American Rinzai Zen temples, died February 18 shortly after presenting teachings at Shogen-ji Junior College in Gifu, Japan. He was 85. He moved to Hawaii in 1960 after many years of intensive practice at Ryutaku-ji in Mishima, Japan with the late Soen Nakagawa Roshi. He settled in New York City in 1965, and was asked to become president of the Zen Studies Society, which had been established in 1956 to assist the Buddhist scholar D.T. Suzuki in his pioneering efforts to introduce Zen to the West. He established New York Zendo Shobo-Ji, on the Upper East Side of Manhattan, on Sept. 15, 1968, and International Dai Bosatsu Zendo Kongo-Ji, in the Catskill Mountains of Upstate New York, on July 4, 1976. Eido Roshi received Dharma Transmission from Soen Nakagawa Roshi on Sept. 15, 1972, and served as the abbot of New York Zendo and Dai Bosatsu Zendo until his retirement in 2010. He was the author of Points of Departure; Golden Wind; and Zen Word, Zen Calligraphy. He brought out a translation of The Book of Rinzai: the Recorded Sayings of Master Rinzai, and translated several volumes of Eihei Dogen’s Shobogenzo. He gave teachings and held retreats throughout the world, and was the recipient of the Bukkyo Dendo Kyokai award, honoring his remarkable achievements and contributions in bringing the teachings of Buddhism to the West. In the Postscript to his section of the book Namu Dai Bosa: A Transmission of Zen Buddhism to America, edited by Louis Nordstrom, Eido Roshi wrote: “On the Way to Dai Bosatsu I met many travelers. -
Fall 1969 Wind Bell
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. -
The Zen Studies Society
T H E N E W S L E T T E R O F THE ZEN STUDIES SOCIETY View of Mt. Fuji from Mt. Dai Bosatsu W I N T E R / S P R I N G 2006 Teisho on Rinzai Roku, The Book of Rinzai, Chapter 14 Eido T. Shimano Roshi 2 Dharma talk on Mumonkan, Gateless Gate Case 19 Roko ni-Osho Sherry Chayat 8 Dogyo-ninin (We Two Together) Shoshin Anne Hughes 13 Diary of Our Pilgrimage 2005 Seigan Ed Glassing 18 Dream? Fujin Zenni 25 My Impressions of the Pilgrimage to Japan Doshin David Schubert 26 Yamakawa Roshi performing Dai-Hannya View from inside the Genkan of Shogen-ji Our Trip October 2005 Yayoi Karen Matsumoto 27 Sesshin at Shogen-ji Saiun Atsumi Hara 29 Mandala Memories Banko Randy Phillips 31 Dai Bosatsu Zendo Kongo-ji News 33 New York Zendo Shobo-ji News 36 Zen Studies Society News 37 Dai Bosatsu Zendo 2006 Calendar 39 New York Zendo 2006 Calendar 40 Published twice annually by The Zen Studies Society, Inc. Eido T. Shimano Roshi, Abbot Offices: New York Zendo Shobo-ji 223 East 67th Street New York, NY 10021-6087 Tel (212)861-3333 Fax 628-6968 offi[email protected] Dai Bosatsu Zendo Kongo-ji 223 Beecher Lake Road Livingston Manor, NY 12758-6000 Tel (845)439-4566 Fax 439-3119 Roshi stands on top of Mount Dai Bosatsu offi[email protected] Editor: Seigan Edwin Glassing; News: Aiho-san Y. Shimano, Seigan Edwin Glassing, Fujin Zenni, Jokei Megumi Kairis; Graphic design:Banko Randy Phillips; Editorial Assistant and Proofreading: Myochi Nancy O’Hara; Teisho Transcription and Editing: Jimin Anna Klegon; Final Editing: Myochi Nancy O’Hara Photo Credits: Junsho Shelley Bello (pp. -
04 2019 ONLINE April Light of Dharma V4 7 2.Pptx
LIGHT of DHARMA April, 2019 Vol. 1, No. 4 仏法の光 Buddhist Church of San Francisco 1881 Pine St., San Francisco, CA 94109 (415) 776-3158 buddhistchurchofsanfrancisco.org Rev. Duncan Ryken William Introduces American Sutra to BCSF and the Day of Remembrance At BCSF on Feb. 17th, Rev. Duncan Williams delivered a dharma talk introducing his new book American Sutra: A Story of Faith and Freedom in the Second World War. The discovery of notes written by his mentor’s father, Rev. Shinj Nagatomi, a minister of the Manzanar Buddhist Church and before that of BCSF, launched Rev. Williams’ seventeen year journey to write American Sutra. Rev. Williams was honored to be giving a Dharma talk in the same hondo as Rev. Nagatomi. (Right) Rev. Duncan Williams showed a slide (Left) of Rev. Nagatomi officiating a service at Manzanar in 1943, before an interfaith monument inscribed with the kanji for I-Rei- To, “Monument to Venerate the Spirits of the Deceased.” (Left) Later, that afternoon at the annual Day of Remembrance interfaith event, sponsored by JARF, Rev. Williams read a poem called “Parting” by Nyogen Senzaki, a Zen priest in LA, which he considered an “American Sutra” as he would characterize the stories of Japanese American Buddhists. (Right) The program concluded with a vigil from the theater to the JCCCNC building. Visit: https://www.duncanryukenwilliams.com Buddhist Church of San Francisco April 2019 Light of Dharma Light of Dharma (formerly titled “Geppo”) is a monthly newsletter of the Buddhist Church of San Francisco. Please send any communications for Light of Dharma to: [email protected] The deadline for submissions is the tenth of each month for the next month’s issue. -
Buddhism and Zen
GOVERNMENT OF INDIA DEPARTMENT OF ARCHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY « M BUDDHISM AND ZEN 'sm and Zen Compiled, Edited and Translated by NYOGEN SENZAKI 6008 and RUTH STROUT kcCANDLESS rS"/^ '■(■■> 29^-y 952 PHILOSOPHICAL UBRARY NEW YORK MUNS«I RAM fAMOMAR LAl ft I!!, r'^O*;**"!*'Vs COPYRIGHT 1953 »Y PHlLOSOPHKl^L UBRARY 15 E. 40th ST., NEW YORE CENTRAL ARCHAEOLOGIGAI LIBRARY, NEW DELHI. A*o. ... DsM.., OftHMs.. PUNTED IN THE UNtTED STATES OF AMERICA FOREWORD It is now a number of years since 1 first met the Zen Buddhist monic, Nyogen Senzaki. By that time I had read scn|>cures and commentaries of several religions and many sects in my guest for infoimation, and was familiar with the writings of Dr. D. T. Suzuki, whose analysis of Zen and translations of its literature held especial interest. In following this interest in an elusive and little known phase of Buddhism, 1 met Mr. Senzaki, who passed his days in comparative obscurity transbdng from old manu' scripts and talking with visitors. As time passed, 1 was allowed to copy the work he had done as well as work with him on some of the current translations. This book contains a few of the shorter and more simple of the translations together with comments to elucidate their meaning, and a few notes on the principles and practice of Zen given to students. To the best of our knowledge there is no material available at present for a begixuier. The notes in this book have been gathered and arranged as an elementary introduction to Zen Bud^ism as well as a pracrica] guide to its further understanding. -
Hakuun Yasutani Roshi
Hakuun Yasutani Roshi 10 ZEN MOUNT AlN CENTER REPORT VASUTANI ROSHl ANDSOEN ROSH! VISITTASSAJARA In July Zen Mountain Center was visited by the masters and teachers of the Zen Studies Society and affiliated zendos, and of rhe lineage of Nyogen Senuld, the fuse Zen teacher in western America. In the gTOUp were Hakuun Vasutani Roshi., successor of Harada Roshi; Soen Nakagawa Roshi, abbot of Ryurakuji and Senzaki Scnsei's choice as his successor in America: Eido Tai Shimano Sensci, resident monk of the Zen Studies Society and disciple of Soen Roshi; Robert Aiken, Chairman of the Diamond Sangha in Honolulu and a former disciple of Seniaki Sensci; Charles Gooding, President of the Los Angeles Bosatsu-kai, the organization of the students of Senzaki Sensei; Ryoju Yasutani Sensei, the son of Yasutani Roshi; and Hakuyu Maezumi Scnsei, teacher at the Los Angeles Zen Center. Suzuki Rosbi bad not known Socn Roshi and had only briefly met Vasutani Roshl, so this coming together in America was both unique and significant. Their feeling was that Zen should not be sectarian. that, as Vasutani Roshi suggested, "ancient Chinese Zen shouJd be our model." Suzuki Roshl explained to the srudents later that "in China the Zen schools were formed by the disciples and descendants of the Sixth Patriarch. These disciples and descendants knew each other and considered themselves dharma brothers and would advise their srudents to leave them and go srudy with another of the Sixth Patriarch's disciples and descendantS. Most of them came back co their reacher, but some did not. It is a good idea to give students freedom to Hudy whatever teaching they want," Most of the Zen center students had not met masters from other schools before, though some had attended sesshins conducted by Yasutani Roshi and one had studied with Soen Roshi at Ryutakuji. -
Brother David Steindl-Rast Papers
Special Collections and University Archives : University Libraries Brother David Steindl-Rast Papers 1926-2010 22 boxes (33 linear ft.) Call no.: MS 892 Collection overview Brother David Steindl-Rast was born Franz Kuno in Vienna, Austria, in 1926. He discovered The Rule of St. Benedict as a young man, which sent him on a search for an authentic version of Benedictine practice. This search brought him through the Second World War in Vienna, where he earned a Ph.D from the University of Vienna in 1952 and to the Mount Savior Monastery in Elmira, New York, where he became a monk in 1953. Along with his friend Thomas Merton, Brother David is one of the most important figures in the modern interfaith dialogue movement, leaving Mount Savior in the mid-1960s to study Zen Buddhism with Hakuun Yajutami, Shunayu Suzuki, and Soen Nakagawa. He was the first Benedictine to learn directly from Buddhist teachers and received Vatican support for his bridge-building work in 1967. Through Merton, Brother David met Thich Nhat Hanh, who introduced him to the peace movement and grounded Brother David's spirituality in a tradition of activism. When not in seclusion, Brother David has served as a teacher of contemplative prayer, the intersection of Zen and Catholicism, and gratefulness as a spiritual practice. Through many books and articles, lectures, and residencies in spiritual centers like Tassajara and the Esalen Institute, Brother David has developed an influential philosophy and much of the current popularity of mindfulness and Zen-influenced living and activism owes a debt to his teachings. -
Zen Master in America
The Zen Master in America: Dressing the Donkey with Bells and Scarves Stuart Lachs1 Paper delivered at the Annual Meeting of the American Academy of Religion, Washington D.C., Nov. 18, 2006. “It is almost always instructive to look at the actual evidence for what are taken to be ‘established facts’….”2 Modern day Zen masters/roshi,3 while enjoying the decided advantage of being part of a tradition that imputes to them quasi-divine qualities, suffer the disadvantage of living in an age of widespread information. Thus, while the image of the Zen masters of the past bask in the unquestioned glow of hagiography, modern day Zen masters risk charges of alcoholism, sexual harassment, and the threat of lawsuits, all of which can end up in books, newspapers or on the web. The accessibility to the lives of modern masters allows us to examine them more accurately than their counterparts, the ancient masters of China, Japan and Korea.4 1 I welcome comments from the reader. Please send to [email protected]. 2 Schopen, Gregory, “Monks and the Relic Cult in the Mahaparinibbasutta: An Old Misunderstanding in Regard to Monastic Buddhism,” in From Benares to Beijing: Essays on Buddhism and Chinese Religion, ed. by Koichi Shinohara and Gregory Schopen, Mosaic Press, 1991, p.187. 3 The terms Zen master and roshi while technically may have different meanings, for the purposes of this paper they will be used interchangeably. Most American Zen students use the terms interchangeably. 4See Downing, Michael, Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center, Counterpoint, 2001, and Butler, Katy, “Events are the Teacher,” The CoEvolution Quarterly, winter 1983, pp. -
“Zen Has No Morals!” - the Latent Potential for Corruption and Abuse in Zen Buddhism, As Exemplified by Two Recent Cases
“Zen Has No Morals!” - The Latent Potential for Corruption and Abuse in Zen Buddhism, as Exemplified by Two Recent Cases by Christopher Hamacher Paper presented on 7 July 2012 at the International Cultic Studies Association's annual conference in Montreal, Canada. Christopher Hamacher graduated in law from the Université de Montréal in 1994. He has practiced Zen Buddhism in Japan, America and Europe since 1999 and run his own Zen meditation group since 2006. He currently works as a legal translator in Munich, Germany. Christopher would like to thank Stuart Lachs, Kobutsu Malone and Katherine Masis for their help in writing this paper. 1 “Accusations, slander, attributions of guilt, alleged misconduct, even threats and persecution will not disturb [the Zen Master] in his practice. Defending himself would mean participating again in a dualistic game that he has moved beyond.” - Dr. Klaus Zernickow1 “It is unfair to conclude that my silence implies that I must be what the letters say I am. Indeed, in Japan, to protest too much against an accusation is considered a sign of guilt.” - Eido T. Shimano2 1. INTRODUCTION Zen Buddhism was long considered by many practitioners to be immune from the scandals that occasionally affect other religious sects. Zen’s iconoclastic approach, based solely on the individual’s own meditation experience, was seen as a healthy counterpoint to the more theistic and moralistic world-views, whose leading proponents often privately flouted the very moral codes that they preached. The unspoken assumption in Zen has always been that the meditation alone naturally freed the accomplished practitioner from life's moral quandaries, without the need for rigid rules of conduct imposed from above. -
Dai Bosatsu Zendo
International Dai Bosatsu Zendo A Zen Buddhist Monastery in the Catskill Mountains, New York Ill i "As I was a new monk, I did not know why Of his first ten years in New York, Eido Roshi has N yogen Senzaki had come to Japan. I did not even said that "Bodhisattvas appeared everywhere." In know who he was." The "new monk," in 1956, ten years he had known uncertainty and hardship, was Eido Tai Shiinano. Nyogen Senzaki had come but in those years he had revived the Zen Studies to visit his teacher, Soen Nakagawa Roshi , the Ab- Society, established a Zendo in rnid-town Manhat- bot of Ryutaku-Ji. The next year, 1957, Soen Roshi tan (New York Zendo Shobo-Ji],and in 1972 was asked Eido if he would be willing to "live in embarked on building Dai Bosatsu Zendo Kongo- America" for a year as an attendant monk to Ji. That year Soen Roshi recognized him as a Dhar- Nyogen Senzaki . Eido Tai Shimano corresponded ma Heir, and installed him as Abbot of The Zen with Nyogen Senzaki; he read the letters of Studies Society. Nyogen Senzaki in preparation for his new life as Soen Roshi died in 1984, two years after his last a monk in America. visit to the United States. He had sent one of his N yogen Senzaki died in the spring of 1958, in the monks to America. It was his way of teaching, of midst of Eido Tai Shinlano's preparations to leave bridging East to West. In his lifetime he could say Japan. -
To Forget the Self
Forget An Illustrated Guide to the Zen Meditation Self John Daishin Buksbazen TO FORGET THE SELF An Illustrated Guide to Zen Meditation The Zen Writings Series To study the Buddha way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all things. To Forget the Self An Illustrated Guide to Zen Meditation John Daishin Buksbazen Photography by John Daido Loori Foreword by Peter Matthiessen Preface by Chotan Aitken Roshi ZEN WRITINGS SERIES. This book is dedicated to my teachers, parents, wife, country On Zen Practice: The Foundations of Practice and all beings everywhere. On Zen Practice II: Body, Breath and Mind To Forget the Self: An Illustrated Guide to Zen Meditation Enlightenment: On Zen Practice III (1978) Series Editors: Hakuyu Taizan Maezumi, Bernard Tetsugen Glassnwn Publishing Editor: John Daishin Buksbazen Editors for this volume: Steplian Ikko Bodian, Helen Glassnwn Design: John Daido Loori Graphics Staff: jan Norris, Lam/ Watson, Fran Ziegler To Forget the Self is one volume in the Zen Writings series, a monographic series comprising two new titles a year with occasional supplementary releases. Subscription rate for two volumes a year: $10.00 in the U.S., $15.00 foreign. For information about subscriptions or distribution, contact: Zen Writings, 927 South Normandie Avenue, Los Angeles, California 90006, ISBN: 0-916820-03- 3. Library of Congress Catalog Number: 76-9475. Published by Zen Center of Los Angeles, Inc., 927 South Normandie Avenue, Los Angeles, California 90006, a non-profit religious corporation. Copyright ® 2977 by Zen Center of Los Angeles, Inc.