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Academic literature on the topic 'Buddhismo zen'

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Published: 9 March 2023
Last updated: 10 March 2023

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Journal articles on the topic "Buddhismo zen"

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Borup, Jørn. "Galskab og hellighed: Overskridelsens logik og retorik i chan/zen-buddhismen." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 148–63. http://dx.doi.org/10.7146/rt.v0i69.112748.

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ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with ‘the enlightened layman’, been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions’ hermeneutic and performative logic as a contrast to the ‘religion of order’ which is also represented by Buddhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion. DANSK RESUMÉ: Antinomiske overskridelser har spillet en væsentlig rolle i kinesisk chan-buddhisme (og i mindre udstrækning i japansk zen-buddhisme). Vilde, skøre, voldsomme og sære figurer har sammen med den ‘ordinære lægmand’ været brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Nærværende artikel undersøger disse overskridelsers hermeneutiske og performative logik som kontrast til den ‘ordensreligion’, buddhismen også repræsenterer. Jeg argumenterer for, at disse både i religionsfænomenologisk og -historisk perspektiv er udtryk for post-aksial religion.
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Evans, Woody. "If You See a Cyborg in the Road, Kill the Buddha." Journal of Ethics and Emerging Technologies 24, no. 2 (September 1, 2014): 92–97. http://dx.doi.org/10.55613/jeet.v24i2.26.

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A stream in transhumanism argues that the aims of Buddhism and transhumanists are akin. It is the case that transhumanism contains religious tropes, and its parallels to Christianity are readily apparent. It does not share much, however, with Buddhism’s Zen tradition. Zen tends to focus its practitioners on becoming fully present and human, not on becoming transcendent, super-powered, or posthuman. This paper explores some of the tensions between transhumanism and Buddhism through the lens of Zen, and suggests that transhumanist Buddhists should be careful not to conflate moments of spiritual enlightenment with permanent techno-social transcendence.
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Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.
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Seo, jimin. "A Study on the Background of Formation in the Avatamska Vairocana Buddha statues in Zen Buddhism temples in the Latter Part of the Silla Dynasty." Paek-San Society 124 (December 31, 2022): 231–55. http://dx.doi.org/10.52557/tpsh.2022.124.231.

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This paper was intended to explain the reason why the Zen Buddhism temples in the latter part of the Silla Dynasty that built Avatamska Vairocana Buddha statues became to believe in Avatamska Vairocana Buddha statues unlike the discipline of the Zen sect that regards the Buddhist sanctuary where Zen masters preach Buddhist teachings so that complete enlightenment can be obtained on behalf of Buddha as the most important space without building the Buddhist sanctum where the main Buddha statue is created and the rituals such as sutra chanting or prayers to Buddha are held. According to the result of the study, although it has been vaguely assumed that the Avatamska Vairocana Buddha was enshrined in Zen Buddhism temples in the latter part of the Silla Dynasty, when the literature data and excavation investigation results were put together, no clear evidence to conclude such an assumption could be found. In addition, given that the Avatamska Vairocana Buddha statue was not enshrined in the main building of the temple, which is the central Buddhist sanctum of the Zen Buddhism temple, but was enshrined in an attached Buddhist temple or created after a considerable period of time after the temple was built, it was found that the Avatamska Vairocana Buddha statue did not play the role of the main Buddha statue, which was the main object of worship from the beginning. In particular, it was confirmed that Avatamska Vairocana Buddha was not believed as the main Buddha in Zen Buddhism temples in the latter part of the Silla Dynasty from the mention that the iron Vairocana Buddha statue in Borimsa Temple played the role of decorating the place where Chejing stayed, written in the 「Bojo Zen master Changseong stone monument」. The Zen masters who created mountain monasteries in the latter part of the Silla Dynasty must have adapted to the Zen Buddhism temple system of the Tang age through studying abroad and thus it is thought that they followed the Buddhism temple architecture presented in the『Baizhang Qinggui (百丈淸規)』 in the Tang age. However, the Zen Buddhism temples in the latter part of the Silla Dynasty enshrined the Avatamska Vairocana Buddha statue unlike the Zen Buddhism temples of the Tang age, and it is presumed that they could not but respond to the demand from the royal family because the royal family sponsored the operation of Zen Buddhism temples with political purposes. In the latter part of the Silla Dynasty, the Avatamsaka sutra studies were popular such as the creation of the Avatamska Vairocana Buddha statue centered on the royal temple, and it is thought it affected Zen Buddhism temples. It is understood that in the latter part of the Silla Dynasty, the Zen sect supplemented and developed its ideological system while actively developing ideological exchanges with the Huayan sect. In the atmosphere of the Buddhist world where the Zen sect and the Huayan sect communicate, the original theory of the Zen sect that Buddha statues are not the true form of the Tathagata and therefore do not need to be respected was not followed, and Zen Buddhism temples became to enshrine the Avatamska Vairocana Buddha statue, which was most familiar to Buddhists. By analyzing the mention that Buddha statues could not but be created to convey enlightenment written in the 「Dansoksa Temple Shinhaeng Zen master monument」 and the recognition of Avatamska Vairocana Buddha recorded in 「Borimsa Temple Bozo Zen master Changseong stone monument」 which is in line with the Buddha faith view in 「Avatamsaka sutra」 the reason why Zen Buddhism temples in the latter part of the Silla Dynasty became to believe in Avatamska Vairocana Buddha could be concretely understood.
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Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement." Politics and Religion 6, no. 1 (February 6, 2013): 164–85. http://dx.doi.org/10.1017/s1755048312000752.

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AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.

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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Đạt, Thích Nguyên. "GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN." Hue University Journal of Science: Social Sciences and Humanities 129, no. 6E (October 26, 2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.

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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Welter, Albert. "The problem with orthodoxy in Zen Buddhism: Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror)." Studies in Religion/Sciences Religieuses 31, no. 1 (March 2002): 3–18. http://dx.doi.org/10.1177/000842980203100101.

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The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenzi) Chan and a key figure in articulating the "moderate" Chan position. The study suggests how the definition of contemporary Zen orthodoxy has been dominated by representatives from the "rhetorical" Zen tradition, creating a disjuncture between our intellectual understanding of Zen and the principles guiding its actual practice.
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Dąbrowski, Grzegorz. "Po prostu siedzieć. Wymiary siedzenia z perspektywy buddyzmu zen." Prace Etnograficzne 48, no. 1 (2020): 57–73. http://dx.doi.org/10.4467/22999558.pe.20.004.12629.

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Just Sitting. Dimensions of Sitting from a Zen Buddhist Perspective The article deals with the subject of the sitting figure, which seems to be an important element of both practice and reflection in Buddhism. The real inspiration to write this article was the introduction of quarantine in many countries, including Poland, and this fact certainly changed the lifestyle of many people, contributing significantly to the immobilization of many of them. Looking at this situation through the prism of Buddhism, especially Zen Buddhism, to which most of the information contained in this text refers, would be best considered only as a contribution to reflection on the cultural dimensions of the „sitting figure„. This figure, at least from the Buddhist perspective, seems to be an important element conditioning the view of reality.
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van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.

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Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
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Dissertations / Theses on the topic "Buddhismo zen"

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Falcon, Davide <1991&gt. "Nietzsche e il Buddhismo Zen." Master's Degree Thesis, Università Ca' Foscari Venezia, 2018. http://hdl.handle.net/10579/13672.

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Negli ultimi decenni in occidente si è iniziato a prestare sempre più attenzione nei confronti delle filosofie e religioni orientali. Lo Zen, ad esempio, è diventato un fenomeno di costume negli ultimi anni. Vi sono molti richiami a questa religione in parecchi ambiti della nostra vita. Alcuni autori cercarono tratti comuni fra il pensiero orientale e pensatori occidentali, stili di vita (ad esempio la Beat Generation negli anni ’70 ha un notevole “influsso” zen); ma, come sostiene Umberto Eco nel breve saggio “Lo zen e la cultura occidentale”, la maggior parte di questi richiami sono per lo più dettati dalla moda e dalla superficiale comprensione di cosa sia in realtà lo Zen. In questo elaborato intendo costruire una relazione fra il pensiero del filosofo tedesco Friedrch Nietzsche e la religione Zen, sopratutto per quanto riguarda le critiche che queste due differenti correnti di pensiero formulano nei confronti della concezione dell'Io, della relazione Io-tu, dell'eccessivo razionalismo, della metafisica. è mio interesse dunque, svelare i punti di divergenza e convergenza fra questi due stili di pensiero, rifacendomi (e ampliando per quanto è possibile) al capitolo "Nietzsche e il Buddhsmo Zen" contenuto nel testo "Il Tao della fisica" del professor Giangiorgio Pasqualotto.
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NUBILE, GIOVANNI. "I mille corpi di Buddha. Corpo, soggettività e azione rituale in un monastero zen italiano." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2019. http://hdl.handle.net/10281/241059.

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Il presente lavoro si propone di mettere in dialogo, attraverso la trattazione del caso etnografico, alcune linee teoriche della cosiddetta “svolta ontologica” e la fenomenologia culturale. La tesi si precisa attraverso l’analisi delle pratiche e delle rappresentazioni legate alla corporeità all’interno di una comunità monastica italiana, appartenente alla chiesa buddhista giapponese dello Zen Sōtō. La tesi si propone di “prendere sul serio” – al modo della svolta ontologica - due fattori: 1) la molteplicità estensiva dei corpi riscontrata durante la ricerca etnografica; 2) la prassi preponderante d’immanentizzazione del piano divino nei corpi. Si è delineata dunque una tripartizione analitica, strutturante la tesi, riguardo ai “corpi”: il corpo organico del singolo, il corpo sociale della comunità, il corpo architettonico del monastero. Dopo un’introduzione di tipo storico, la tesi si sofferma sulla pratica-madre dello zazen (la meditazione seduta), analizzando le finalità soteriologiche dei processi di oggettivazione e di soggettivazione dei corpi. S’indaga quindi quale sia il rapporto tra la dimensione immediata ed esoterica della trasformazione rituale e i diversi livelli di mediazione simbolica e morale riscontrati durante la pratica etnografica. Dopo aver constatato come l’apparato simbolico venga trasmesso in maniera principiale attraverso l’enactment liturgico, si esplora la concezione monastica di soggettività in relazione al rito dello zazen. All’interno della medesima cornice interpretativa, ci si concentra sui canoni estetici della gestualità rituale, sulle modalità di trasmissione dell’insegnamento, e sul legame tra l’apparato simbolico, lo sfondo soteriologico e la fatticità della carne. Emerge una concezione del corpo che non può essere scissa dall’azione che lo costituisce e dal quid religioso che è pensato sostanziare l’azione rituale tout court. L’analisi antropologica del corpo della comunità e del monastero ha restituito un’immagine della relazione tra i corpi basata su una relazione di contiguità doppia. Il rapporto tra i corpi risulta essere non soltanto molteplice per metonimia (il tutto per la parte) ma anche frattale per sineddoche (la parte per il tutto). In conclusione della tesi, si è analizzato il concetto di corpo cosmico del Buddha, attraverso il quale è emerso la convivenza di una prassi della trascendentalizzazione con una dell’immanenza. Questo doppio regime di pratica ed enunciazione ha evidenziato un fondamentale limite della svolta ontologica, la quale si presenta come un’antropologia dell’immanenza. Di converso il concetto di corpo-soggetto della fenomenologia culturale emerge come sostanziato da un antropocentrismo che si può assumere come pregiudiziale e che non permette di “prendere sul serio” la pratica religiosa dei soggetti studiati. Infine, si rileva una concezione del corpo inteso non come una sostanza (singola o multipla) quanto, piuttosto, come un modo prospettico di sostanziare gli infiniti livelli di cui è inteso essere costituito il cosmo nella sua totalità. Il concetto nella sua generalità non può essere pensato al di fuori della relazione con un’attività cosmica, di tipo sacrificale, che agisce i diversi livelli dell’esistenza, incorporandovisi. Attraverso tale ampia nozione di attività, si è infine cercato di mettere in tensione le dicotomie soggetto/oggetto, immanenza/trascendenza, processo/sostanza da cui si era partiti.
The dissertation tries to relate, through the analysis of ethnographic case study, the so-called ‘ontological turn’ and cultural phenomenology. It focuses on practices and representations of corporeality enacted in an Italian Zen Buddhist monastery. This work aims to “take seriously” – in the same way of ‘ontological’ anthropology – two ethnographic data: 1) the extensive multiplicity of ‘bodies’; 2) the praxis of immanentization of divine realm in the bodies. The thesis is structured on an analytical tripartition: the organic body, the social body, and the architectural body. The present work focuses, first, on the practice of zazen (“sitting meditation”) and analyses the relation between its esoteric interpretation and the several levels of symbolic and moral mediations embodied by Italian practitioners. At the same time, it tries to elucidate the relation between the intersubjective realm of ritual enactment and the immanentization of extra-human realm. In the same fashion, we concentrated on the monastic patterns of ritual gesture and proper deportment, in the context of the transmission between teacher and pupil of bodily knowledge. Besides, we focused on the relation between symbolical apparatus and the facticity of the body. As a result of this analysis, it emerges that the practitioner’s body cannot be separated from the religious character of the ritual action that substantiate it. The anthropological analysis of the social and architectural bodies returns a double image of the relation between bodies, based on the synecdochic and metonymic contiguity, instead of a metaphorical similarity. Finally, we explored the concept of cosmic body of Buddha, through which emerged the coexistence of a trascendentalization praxis with an immanentistic one. By contrast, this double regime of practice and enunciation showed the limits of ontological turn, ascribable to its exclusivist focus on the immanence. At the same time, the immanence of Buddha in the body highlighted the fundamental anthropocentric stance of phenomenological anthropology that doesn’t allow us to “take seriously” the non-human activity that enliven the monastic community. In conclusion, the concept of “body” emerged not as a substance but as a model of ritual operativity through which the divine and the human merges. Through the vast notion of “total activity” (zenki), lastly, we tried to recalibrate the dichotomies for which this dissertation moved.
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Irion, Susan J. "Women in American Zen variations on adaptations of religious authority /." Oxford, Ohio : Miami University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1070483986.

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Yogo, Rinako. "Jung and Buddhism : a hermeneutical engagement with the Tibetan and Zen Buddhist traditions." Thesis, University of Kent, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365210.

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This thesis examines Jung's relation to Buddhism, in particular the Tibetan and Zen Buddhist traditions from a hermeneutic perspective. It addresses the way Jung attempted to make a dialogue between Analytical Psychology and Buddhism and the extent to which he was successful. Jung's approach to Buddhism is sometimes affected by Eurocentric prejudices, which led him to misunderstand some of the concepts of Buddhism. Moreover, from the standpoint of a psychologist, Jung had a tendency to reduce Buddhist thought to its psychological aspects, and not to pay sufficient attention to its traditional meanings. Jung was also highly selective in his use of Buddhist texts and focussed on those texts which appeared to confirm, or conform to, his psychological thinking, but dismissed other Buddhist materials which had no common base with his psychology. To contrast his approach, this thesis examines the theory of the phenomenology of religion, which emphasises the recognition of the irreducibility of religious phenomena and claims that we must understand religion within its own cultural context. From the perspective of the phenomenology of religion, Jung's methodology lacks objectivity and fails to exercise epoche, which means a suspension of one's own judgement or the exclusion of every possible presupposition. Rather, Jung seems to over-emphasise eidetic vision, which is a form of subjectivity that implies an intuitive grasp of the essentials of a situation in its wholeness. There are important achievements in Jung's engagement with Buddhism and indeed Jung should be regarded as a pioneer in this field of research. Jung's writings on Buddhism had a major influence on later studies of the various Buddhist traditions and meditation in relation to Western psychology and its therapeutic techniques. From this more positive perspective, this thesis explores in detail the strengths and shortcomings of Jung's engagement with the different Buddhist traditions, in order to assess its potential contribution to the contemporary dialogue between East and West.
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Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.

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Rhyner, Bruno. "Morita-Psychotherapie und Zen-Buddhismus /." Zürich : Völkermuseum der Universität Zürich, 1988. http://catalogue.bnf.fr/ark:/12148/cb35516087g.

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Kay, David N. "Tibetan and Zen Buddhism in Britain : transplantation, development and adaptation /." London : RoutledgeCurzon, 2004. http://www.loc.gov/catdir/toc/ecip046/2003014995.html.

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Dessì, Ugo. "Ethics and society in contemporary Shin Buddhism." Berlin ; Münster Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012719&prov=M&dokv̲ar=1&doke̲xt=htm.

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Chan, Yiu-wing, and 陳耀榮. "An English translation of the Dharmatrāta-Dhyāna Sūtra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50434135.

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 One of the early texts translated from Sanskrit into ancient Chinese in around 411C.E. is called the Dharmatrāta-dhyāna-sūtra(T15, no.618) which was a detailed account of the meditational methods of Buddhasena and Dharmatrāta who were the two most renowned dhyāna teachers in Kaśmīra around 400C.E. They may be regarded as belonging to the tradition of the Sarvāstivāda Dārṣṭāntika masters who were characterized by their active interest in meditation and popular preaching in which theyexcelled in communicating through poems and allegories. The Dharmatrāta-dhyāna-sūtra exemplifies these features. It is preaching on meditation, written in verses and abounding in similes. Buddhabhadra (359-429), the translator, was also a prominent meditational instructor. This sūtra, despite its unprecedented impact on the development of dhyāna practice and the later proliferation of Ch’an Buddhism in China, has long been under-estimated. It has never been translated from ancient Chinese into modern English for the benefit of the English-speaking world. Hence, the purpose of my thesis is to address this issue, giving appropriate weight to this sūtra with annotation and a critical introduction to clarify the somewhat chaotic background surrounding the compilation of this sūtra. By doing so, I have made painstaking effort in establishing the unshakable claim that the sūtra is a Sarvāstivāda text (Part VII, Introduction). I also compare the methods of meditation expounded in this sūtra with those of the AKB, arriving at the conclusion that they are almost identical (Part XI, Introduction). In addition, the meditation system commonly shared by the Hīnayāna and the Mahāyāna is analysed with a view to demonstrating the fact that whilst the techniques are virtually the same, the interpretation, on the other hand, could be different. In the course of my research, I have also compiled a Chinese-Sanskrit-English glossary, juxtaposing the ancient Chinese terms with Sanskrit and modern English for the benefit of furture researchers. This sūtra essentially preserves the ancient Sarvāstivādin meditation teachniques. But it importantly incorporates Mahāyānistic-Tantric elements, such as the maṇḍala and visualization. This is another important aspect of my text discussed in the introduction of my thesis. As a result, it came to exert a great impact on the subsequent teaching and practice of Chinese Buddhism, particularly those of Buddhist meditation.
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Buddhist Studies
Doctoral
Doctor of Philosophy
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Chung, Kwok-wai Michael. "Zen Buddhism in selected works of J.D. Salinger." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31577593.

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Books on the topic "Buddhismo zen"

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Arena, Leonardo V. Antologia del buddhismo Chʼan. Milano: A. Mondadori, 1994.

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Arena, Leonardo V. Storia del Buddhismo Ch'an: Lo Zen cinese. Milano: A. Mondadori, 1992.

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Arena, Leonardo V. La mente allo specchio: Antologia del buddhismo Ch'an. Milano: A. Mondadori, 2003.

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Zen wisdom: Daily teachings from the Zen masters. New York: Sterling Pub., 1997.

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Empty house: Zen masters and temples of Korea. Seoul, Korea: Eastward Publications, 2002.

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Francis, Haar, and Abe Masao 1915-, eds. A Zen life: D.T. Suzuki remembered. New York: Weatherhill, 1986.

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Zen women: Beyond tea ladies, iron maidens, and macho masters. Boston: Wisdom Publications, 2009.

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Schireson, Grace Jill. Zen women: Beyond tea ladies, iron maidens, and macho masters. Boston: Wisdom Publications, 2009.

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Schireson, Grace Jill. Zen women: Beyond tea ladies, iron maidens, and macho masters. Boston: Wisdom Publications, 2009.

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Zen Buddhism. London: Unwin Paperbacks, 1988.

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Book chapters on the topic "Buddhismo zen"

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Koller, John M. "Zen Buddhism." In Oriental Philosophies, 210–37. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-08237-7_15.

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Sears, Richard W. "Zen Buddhism." In The Sense of Self, 133–62. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-56371-2_6.

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Bresnan, Patrick S. "Zen Buddhism." In Awakening, 492–535. 7th ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003223559-23.

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Verma, Chapla. "Zen." In Buddhism and Jainism, 1405–8. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_10.

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Beyreuther, Sabine. "Zen-Buddhismus." In Metzler Lexikon Religion, 702–8. Stuttgart: J.B. Metzler, 2000. http://dx.doi.org/10.1007/978-3-476-03704-6_199.

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Beyreuther, Sabine. "Zen-Buddhismus." In Metzler Lexikon Religion, 1866–72. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_591.

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Abe, Masao. "Zen and Buddhism." In Zen and Comparative Studies, 3–24. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230375994_1.

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Ishii, Shudo, Akihiko Masuda, and Kayla Sargent. "Zen and Zen Buddhism: An Overview." In Handbook of Zen, Mindfulness, and Behavioral Health, 17–27. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54595-0_2.

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Nolan, Kathleen. "Buddhism, Zen, and Bioethics." In Bioethics Yearbook, 185–216. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1886-6_9.

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Cooper, Seiso Paul. "A Zen Wave." In Psychoanalysis and Zen Buddhism, 69–85. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003289821-8.

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Conference papers on the topic "Buddhismo zen"

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Tang, Haiyun. "Zen Buddhism Origin of Wu Weiye." In Proceedings of the 3rd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icassee-19.2019.127.

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Ming, Lan, and Chung Gun Jang. "The Research of Cultural and Creative Product Design Based on the Zen Buddhism Culture." In 2018 International Seminar on Education Research and Social Science (ISERSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iserss-18.2018.19.

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Zinchenko, Alina V. "The Significance of the “Seven Rituals” Tea Complex in the Context of its Connection to Zen-Buddhism." In Current Issues in the Study of History, Foreign Relations and Culture of Asian Countries. Novosibirsk State University, 2021. http://dx.doi.org/10.25205/978-5-4437-1268-0-131-136.

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Dyakonova, Elena. "THE “WAY OF POETRY” (UTA-NO MICHI) IN THE TREATISES OF MASTERS OF “LINKED VERSE”." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.38.

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Abstract:
The paper analyzes Sasamegoto (Whispered Conversations, 1463–1464), a treatise by Shinkei, the influential Buddhist poet and thinker of the Muromachi period (1392–1568). In this treatise on the collaborative poetry of “linked verse” (renga), the author addresses the category of the “Way” (michi) or the “Way of Poetry” (uta-no michi), which he interprets on the basis of ancient Chinese philosophers (Confucius and Lao Tze) and early Japanese authors of Zen school (e. g., Mujū Ichien, who wrote the Shasekishū — The Collection of Sand and Rocks, 13th century) and even endows it with a new meaning. In Shinkei’s view, the Way is not only mastery and its perfection. This is a sum total of many diverse things: the entire corpus of belles-lettres, theoretical treatises, schools, teachers and disciples, ideal poets, trends, styles, inner discipline, lifestyles, the past and the present.
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