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1
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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Choy, Young-Ho. "Buddhist activity & personality of the Jeong Gong－Kwon(鄭公權) in the late 14th century." Institute of Korean Cultural Studies Yeungnam University 81 (August 31, 2022): 543–72. http://dx.doi.org/10.15186/ikc.2022.08.31.17.
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This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century.
A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺).
His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives.
Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek.
Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks.
His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.
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Barrett, T. H. "Zen and the Art of Librarianship." Journal of Chan Buddhism 1, no. 1-2 (December 22, 2020): 3–16. http://dx.doi.org/10.1163/25897179-12340002.
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Abstract This paper explores widely held misconceptions about the publishing of East Asian religious books, bibliographies and canons connected to a tradition that appears to foreswear books altogether – Zen Buddhism in China and Japan. Zen and East Asian Buddhist librarianship are also considered here in terms of a rich history of book collecting, printing, and distributing in China and in Europe.
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Kimura, Takeshi. "Masahiro Mori’s Buddhist philosophy of robot." Paladyn, Journal of Behavioral Robotics 9, no. 1 (April 1, 2018): 72–81. http://dx.doi.org/10.1515/pjbr-2018-0004.
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Abstract Masahiro Mori is a well-known Japanese robotics scholar whose notion of Uncanny Valley is worldly famous. Mori is also an initiator of the Robot Contest and a student of Buddhism and a practitioner of Zen. He constructs his original Buddhist philosophy of robotics throughout his career. His robotics work and his learning of Buddhism develop together side by side in an interesting intertwined manner. This paper will take up the issues such as the ethical personality, quality of minds, and experiences of engineers as key components in and for an “ethical design” of robots by examining Mori’s Buddhist philosophy of robotics. This paper is divided into four sections. After an introductory part, in the second section, we will explore Mori’s view of Zen as aspiritual source for technological creativity. In Section 3, we will examine his view into a robot-contest as a location of a realized teaching of Buddhism, especially, in relationship to the Diamond Sūtra, in order to see Mori’s educational contribution. In Section 4, we will examine how Mori became engaged to learn and practice Buddhism and came to the realization of Buddhahood in relation to robotics.
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Copeliovitch, Andrea. "Dançar o Zen: Aprendizado e poéticas de um processo." Todas as Artes Revista Luso-Brasileira de Artes e Cultura 3, no. 3 (2020): 85–99. http://dx.doi.org/10.21747/21843805/tav3n3a6.
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This article discusses an experimental creative process that relates Zen Buddhism, Antonin Artaud, Jerzy Grotowski and Brazilian dances (bumba-meu-boi, cavalo marinho, and coco), using the study of a symbolic body proposed by Graziela Rodrigues; taking as an example the choreography The Bull and the Void, based on the Buddhist tale, The Monk and the Bull (by Monja Coen Roshi and Fernando Zenshô Figueiredo). The choreography is a composition that incorporates zen buddhist rites elements, Japanese anime aesthetics and dances from Brazilian north and northeast, organized by theatre techniques, where the impulse towards physical action is the starting point of the score. This union of techniques and apprenticeships translates the history of the dancing body. The dancer, the Zen Buddhist practitioner andthe bull meet in poiesis´ circular movement, always in search of a poetic happening.
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Holohan, Kevin. "Breath by Breath: Reconsidering the Project of Critical Pedagogy Through the Lens of Zen Buddhist Thought and Practice." Journal of Transformative Education 17, no. 4 (March 25, 2019): 353–70. http://dx.doi.org/10.1177/1541344619838463.
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This article examines how Zen Buddhism conceives of human suffering, the causes of suffering, and the method by which human suffering can be alleviated and compares these with similar notions within critical social theory and its educational manifestation in the critical pedagogy movement. While both Zen Buddhist and critical theories/discourses aim to uncover the roots of human suffering and offer particular methods to help alleviate it, these systems of thought differ in fundamental ways. Consideration of significant concepts within Buddhist thought and practice can address some of the criticisms that have been leveled against the foundations and project of critical pedagogy. Ultimately, the article illustrates how a Zen Buddhist–oriented critical pedagogy based upon notions of interdependence, impermanence, and “no-self” can be a more humane, inclusive, relevant, and applicable approach to working toward a more just and equitable social order.
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Pokorny, Lukas. "Japanese Buddhism in Austria." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.
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Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Buddhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria.
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Ochilov, O. "CHINESE NEW POETRY AND BUDDHISM." Builders Of The Future 02, no. 02 (May 1, 2022): 277–81. http://dx.doi.org/10.37547/builders-v2-i2-42.
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The article is about the influence of Buddhism on Chinese literature, especially poetry, the uniqueness of the verses in Buddhist scriptures, their emergence as a new genre, the peculiarities of Zen poetry, which began to spread in the late and early Sung dynasties as well as about the state of poetry in the late 19th century, which promoted Buddhist ideas and culture.
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Li, Xican. "Guangxiao Temple (Guangzhou) and its Multi Roles in the Development of Asia-Pacific Buddhism." Asian Culture and History 8, no. 1 (September 2, 2015): 45. http://dx.doi.org/10.5539/ach.v8n1p45.
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<p class="1Body">Guangxiao Temple is located in Guangzhou (a coastal city in Southern China), and has a long history. The present study conducted an onsite investigation of Guangxiao’s precious Buddhist relics, and combined this with a textual analysis of <em>Annals of Guangxiao Temple</em>, to discuss its history and multi-roles in Asia-Pacific Buddhism. It is argued that Guangxiao’s 1,700-year history can be seen as a microcosm of Chinese Buddhist history. As the special geographical position, Guangxiao Temple often acted as a stopover point for Asian missionary monks in the past. It also played a central role in propagating various elements of Buddhism, including precepts school, Chan (Zen), esoteric (Shingon) Buddhism, and Pure Land. Particulary, Huineng, the sixth Chinese patriarch of Chan Buddhism, made his first public Chan lecture and was tonsured in Guangxiao Temple; Esoteric Buddhist master Amoghavajra’s first teaching of esoteric Buddhism is thought to have been in Guangxiao Temple. It was also a translation center in Southern China, where Buddhist scriptures were translated by Yijing and the Shurangama-sūtra was translated by Paramitiin – these texts served to promote the establishment of Mahāyāna Buddhism as the mainstream philosophy of Chinese (even Asia-Pacific) Buddhism. With the development of globalization, Guangxiao Temple is now exerting even more positive effects on the propagation of Buddhism via international communications and Buddhist tourism. Our onsite investigation also identificated the words in the mantra pillar (826 B.C). This significant finding suggests the popularity of esoteric Buddhism in Sourthern China, and will be helpful for Buddhist study in the future.</p>
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Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (December 23, 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.
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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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Trenson, Steven. "Buddhism and Martial Arts in Premodern Japan: New Observations from a Religious Historical Perspective." Religions 13, no. 5 (May 13, 2022): 440. http://dx.doi.org/10.3390/rel13050440.
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This article investigates two issues regarding the Buddhism of premodern Japanese martial arts. The first issue concerns the historical channels through which Buddhist elements were adopted into martial lineages, and the second pertains to the general character of the Buddhism that can be found in the various martial art initiation documents (densho). As for the first issue, while previous scholarship underscored Shugendō (mountain asceticism) as an important factor in the earliest phases of the integration process of Buddhist elements in martial schools, this study focuses on textual evidence that points to what is referred to as “medieval Shinto”—a Shinto tradition that heavily relied on Esoteric Buddhist (Mikkyō) teachings—in scholarship. Regarding the second issue, although numerous studies have already shown the indebtedness of premodern martial schools to Buddhist teachings drawn mainly from the Esoteric Buddhist or Zen traditions, this article sheds more light on the nature of these teachings by drawing attention to the fact that they often emphasize the Buddhist thought of isshin or “One Mind”. The article illustrates how this thought was adopted in premodern martial art texts and in doing so clarifies the reasons why Buddhism was valued in those arts.
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Jung, Dong-lak. "The Zen monks of Silsangsanmun(實相山門) in the Late Silla period." Institute of Korean Cultural Studies Yeungnam University 82 (December 31, 2022): 613–42. http://dx.doi.org/10.15186/ikc.2022.12.31.22.
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The activities of Silsangsanmun Zen monks in the Late Silla period have crucial meaning in the history of the Zen Buddhism. Hong cheok was one of the Zen monks in the period of accepting the Zen Buddhism and has been regarded as one of ‘the initial monks(初傳僧)’ along with Doui(道義) since then. Silsangsanmun was ‘the first Zen sect’ opened first among so-called Nine Zen sect. In particular, Hongcheok was a special Zen monk who achieved both the acceptance of the Zen Buddhism in Silla and the outset of Zen sect.
Hyeonuk(玄昱, 787~868) was outset of Bongrimsanmun and returned a little later than the initial monks like Doui or Hongcheok to spread the Zen Buddhism widely. Returning about 10 years later than Hongcheok, he stayed in Silsang sa Temple for three years. Presumably, Hyeonuk’s stay in Salsangsa Temple did not mean the change of religious tradition in Zen sect but was attributed to Silla’s royal family devoting to it with the mediation of Hongcheok.
After Hong cheok, Silsang sanmun was handed down to Sucheol(秀澈, 815~893) and Pyeonun(片雲, ?~910). Sucheol was the second progenitor of Silsangsanmun following Hongcheok and installed as the national monk of Silla after Hongcheok. Particularly, he had ties with Silla’s loyal family in the line of King Gyeongmun leading from King Gyeongmun to Queen Jinseong.
About Pyeonun, research was done centering around prestigious writings on stupas. He competed with Sucheol about the main line of descent and was connected to the reign of Gyeonhwon in the Post Baekje in terms of political power. Sucheol and Pyeonun were the second-generation Zennists following Hongcheok. These two were the disciples under the same master, and they were combined with Silla and Post Baekje each, which well reveals severe competition developed around the world of Buddhists then.
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Wintrobe, Ronald. "Adam Smith and the Buddha." Rationality and Society 31, no. 1 (July 19, 2018): 3–39. http://dx.doi.org/10.1177/1043463118787498.
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Economics is a powerful way of thinking. While there may occasionally be major errors in its application, at its core the principles of economics remain the strongest paradigm in the social sciences. Buddhism is also a powerful way of thinking. The central question in Buddhist philosophy is the same as that in economics: what is the key to human happiness? How can human suffering be reduced? But the answer to this question in the Buddhist way of thinking is exactly the opposite of that given by economics. Can Adam Smith learn from the Buddha? Can Buddhism learn from economics? This essay explores these topics. I first present an interpretation of what I take to be the core of Buddhist thinking in economic terms, and then show how that could be incorporated into economic thinking, and how economics would change as a result. I then try to do the reverse, and show how the economic way of thinking can clarify Buddhist thinking. I apply simple economic theory to develop a model of rational Zen Buddhism.
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Chatraporn, Surapeepan. "Landscape and Rhetoric: The Marriage of Native American Traditions and Zen Buddhism in Selected Poems by Gary Snyder." MANUSYA 14, no. 1 (2011): 63–78. http://dx.doi.org/10.1163/26659077-01401004.
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This paper examines certain similarities between Native American beliefs and Zen Buddhist teachings and demonstrates how Gary Snyder fuses these two traditions in his poetry. Through the analysis it has been found that the Native American wisdom of the interrelatedness of humans and nature has an affinity with the fundamental Buddhist principle of the interpenetration and interdependence of all existence or as Thich Nhat Han calls it “the inter being nature of things.” Gary Snyder has developed his love of nature concurrently with his respect for Native American traditions and his interest in Zen Buddhism. Snyder draws on the primitive oral traditions of chants, incantations and songs to communicate his experiences. Like the shaman-poet of primitive cultures and in imitation of Buddhist teachings, Snyder seeks to restore reverence for nature and reestablish a harmonious relationship with the universe. Apart from emulating certain Native American beliefs and Zen Buddhist principles, Gary Snyder makes use of Zen Buddhist poetic techniques which bear some resemblance to the oral poetic tradition of the Native Americans that precedes the influence of the white man. The precision of tersely worded images reminiscent of imagistic poetry, conciseness, concreteness, simple and ordinary language, as well as an abundant use of nature and animal imagery, which are common characteristics of both poetic traditions, find their way into the poetry of Gary Snyder.
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Swanson, Paul L. ""Zen Is Not Buddhism" Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://dx.doi.org/10.1163/156852793x00112.
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AbstractHongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings suchs as plants and rocks-which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal-was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shiro of the Sōtō Zen sect Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.
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Davies, Bronwyn. "INTERSECTIONS BETWEEN ZEN BUDDHISM AND DELEUZIAN PHILOSOPHY." Psyke & Logos 32, no. 1 (July 31, 2011): 18. http://dx.doi.org/10.7146/pl.v32i1.8792.
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This paper teases out some of the common threads between two separate traditions: zen buddhist thought as it is interpreted by Thich Nhat Hanh and by Allan Watts, and poststructuralist thought as it is interpreted by Gilles Deleuze, and by Henri Bergson. Despite some semantic differences, zen buddhism and deleuzian thought are found to have a great deal in common. Both open up new ways of thinking and of being that challenge the apparent inevitabilities of todayss neoliberal world. The inter-related areas I will etplore in this paper, in which deleuzian scholars and buddhist thinkerslpractitioners can fruitfully be put in dialogue with each other, include abandoning the self-as-entity or ego, resisting the pull of binary thinking, and the interconnectedness of being.
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Hung, Ha Dinh. "Zen Masters in the Ly Dynasty - Tran Dynasty in Thanh Hoa." Journal of Humanities and Education Development 4, no. 1 (2022): 231–36. http://dx.doi.org/10.22161/jhed.4.1.23.
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Buddhism and the ideas that promote tolerance are of great significance to Vietnam's cultural history. The position and influence of Buddhism have been proven since its introduction, especially under the Ly dynasty under the Tran dynasty, an important period that was meant to shape Vietnamese cultural identity during the independence period free. Buddhism with the land of Thanh Thanh is an issue that has not been adequately evaluated by researchers due to the meager nature of documents remaining to this day. The article focuses on clarifying aspects of Buddhism's influence on various aspects of social life in the historical and cultural context of Ai Chau (Thanh land) at the time from historical documents and epitaphs. remains to this day. Gives us a full picture of a special historical-cultural period of Thanh land under the Ly-Tran dynasties.
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Apud, Ismael. "Modern Buddhism and its Cultural Translations. Reflections from a Qualitative Case Study of Two European Zen Monks." Arxiu d'Etnografia de Catalunya, no. 23 (December 21, 2021): 207–32. http://dx.doi.org/10.17345/aec23.207-232.
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Buddhism has expanded around the world as a variety of schools and branches. In Western countries, the encounter between modernity and Buddhism has resulted in a heterogenic cultural product called ‘Modern Buddhism.’ For several authors, it is a recent invention, quite different from ‘Traditional Buddhism.’ But is Modern Buddhism an exception in the history of Buddhism? The current article critically reflects on this question, using the notion of ‘cultural translation’ and, to do so, presents a qualitative case study of two European Zen monks. One is a Catalan monk from Spain; the other is a German abbot living in Japan. Interpretations and cultural translations of Buddhist ideas and practices are regarded as being influenced by the background of Modern Buddhism and by the singular personal biographical trajectories of the two monks. It will be argued that the cultural translations described in Modern Buddhism are not an exception but an expected interpretation.
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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Zuber, Devin. "The Buddha of the North: Swedenborg and Transpacific Zen." Religion and the Arts 14, no. 1-2 (2010): 1–33. http://dx.doi.org/10.1163/107992610x12598215383242.
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AbstractThe Scandinavian scientist-mystic Emanuel Swedenborg (1688-1772) has had a curious relationship to the history of how Western literature has responded to Buddhism. Since Honoré de Balzac’s claim in the 1830s that Swedenborg was “a Buddha of the north,” Swedenborg’s mystical teachings have been consistently aligned with Buddhism by authors on both sides of the pacific, from D. T. Suzuki to Philangi Dasa, the publisher of the first Buddhist journal in North America. This essay explores the different historical frames that allowed for this steady correlation, and argues that the rhetorical and aesthetic trope of “Swedenborg as Buddha” became a point of cultural translation, especially between Japanese Zen and twentieth-century Modernism. Swedenborg’s figuration in the earlier work of Ralph Waldo Emerson and William Blake, moreover, might begin to account for the peculiar ways those two Romantics have particularly affected modern Japanese literature. The transpacific flow of these ideas ultimately complicates the Orientalist critique that has read Western aesthetic contact with Buddhism as one of hegemonic misappropriation.
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Timmerman, Peter. "Boundary Matters: Buddhism and the Genetic Prospect." Worldviews: Global Religions, Culture, and Ecology 14, no. 1 (2010): 68–82. http://dx.doi.org/10.1163/156853510x498069.
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AbstractThis paper considers genetic engineering in the context of Buddhist ethics. Rather than considering a standard set of ethical approaches, this paper instead uses the “fox koan” of Zen Buddhism to explore the dynamics and consequences of the “genetic project”. Focussing particularly on the prospect of an unbounded and unlimited dissolution of hitherto assumed boundaries, it argues that current “disembedding” of genetic information is analogous to the denial of karma as presented in the fox koan. This provides a different entry into ethical evaluation from a Buddhist perspective,
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(Thich nu Vien Giac), Thi Dong Dang, Quang Hoai Le (Thich Chan Niem), and Le Hanh Dinh. "Social security activities of the Lien Tong Tinh Do Non Bong sect." Ministry of Science and Technology, Vietnam 64, no. 10 (October 25, 2022): 55–58. http://dx.doi.org/10.31276/vjst.64(10).55-58.
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Under the leadership of the Vietnam Buddhist Sangha, the Lien Tong Tinh Do Non Bong Buddhist (LTTDNB) practices based on the Buddha’s teachings with an inclination towards the practice of the pure land method of Mahayana Buddhism. The founder of the sect is Venerable Thien Phuoc Nhat Y, founded at Linh Son Pagoda (Ba Ria - Vung Tau province) in 1957. The social welfare activities of the LTTDNB sect over the past 60 years have positively influenced people, Buddhist monks and nuns living in the Southeast region, as well as many other parts of the country, especially the multi-faceted contributions to the social security movement since its inception. The LTTDNB sect has left its own mark on Vietnamese Buddhism, focusing on Mahayana sutras and upholding the Zen way of life in the spirit of the six precepts. The contributions of the LTTDNB contributed to national security and people’s safety, and joined hands to reduce the problems of society, all are rooted in the Buddhist spirit of compassion and selflessness. This study provided a brief introduction to the LTTDNB sect and the active activities of the sect in ensuring social security, and at the same time drawing the meaning of practice and service of the sect for Vietnamese Buddhism in modern times.
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Moriya, Tomoe. "D.T. Suzuki at the World Congress of Faiths in 1936." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 135–60. http://dx.doi.org/10.1163/22118349-01002001.
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Abstract This paper examines the speeches that D.T. Suzuki presented at the World Congress of Faiths in London in 1936 and analyzes his interactions with Buddhists, sympathizers, and critics in the West during the interwar period. It will uncover how various reactions and historical contexts constructed Suzuki’s discourses, which prepared Suzuki for popularizing Zen in postwar Western countries. Compared to his early years and post-1949 lectures in the United States, as well as his English publications on Mahayana Buddhism, his half-year journey through Europe in 1936 is understudied. With limited access to primary sources in Japanese and English, previous studies tended to label him a “nationalist.” Instead, I analyze Suzuki’s discourses and other newly discovered primary sources from a historical perspective. Through this analysis, this paper will clarify Suzuki’s scheme to present Mahayana Buddhism, particularly Zen, to Westerners during the interwar period.
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Keyworth, George A. "‘Study Effortless-Action’." Journal of Religion in Japan 6, no. 2 (2017): 75–106. http://dx.doi.org/10.1163/22118349-00602003.
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Today there is a distinction in Japanese Zen Buddhist monasticism between prayer temples and training centers. Zen training is typically thought to encompass either meditation training or public-case introspection, or both. Yet first-hand accounts exist from the Edo period (1603–1868) which suggest that the study of Buddhist (e.g., public case records, discourse records, sūtra literature, prayer manuals) and Chinese (poetry, philosophy, history) literature may have been equally if not more important topics for rigorous study. How much more so the case with the cultivation of the literary arts by Zen monastics? This paper first investigates the case of a network of eminent seventeenth- and eighteenth-century scholar-monks from all three modern traditions of Japanese Zen—Sōtō, Rinzai, and Ōbaku—who extolled the commentary Kakumon Kantetsu 廓門貫徹 (d. 1730) wrote to every single piece of poetry or prose in Juefan Huihong’s 覺範恵洪 (1071–1128) collected works, Chan of Words and Letters from Stone Gate Monastery (Ch. Shimen wenzichan; Jp. Sekimon mojizen). Next, it explores what the wooden engravings of Study Effortless-Action and Efficacious Vulture at Daiōji, the temple where Kantetsu was the thirteenth abbot and where he welcomed the Chinese émigré Buddhist monk Xinyue Xingchou (Shin’etsu Kōchū 心越興儔, alt. Donggao Xinyue, Tōkō Shin’etsu 東皐心越, 1639–1696), might disclose about how Zen was cultivated in practice? Finally, this paper asks how Kantetsu’s promotion of Huihong’s “scholastic” or “lettered” Chan or Zen might lead us rethink the role of Song dynasty (960–1279) literary arts within the rich historical context of Zen Buddhism in Edo Japan?
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Juwono, Firman Adi. "MAKNA PENCERAHAN DALAM ZEN BUDDHISME." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 14, no. 27 (October 26, 2015): 1–10. http://dx.doi.org/10.32795/ds.v14i27.39.
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Within the Zen Buddhism, there is satori, a term used to designate the essence of the Zen’s teachings. According to the Japanese, the term satori is taken as the teaching concerned about illumination or enlightenment. The enlightenment is the achievement as what spiritually discerned by the Gautama Buddhist. It is an experience that implies meaning beyond the common sense where words are not enough to explain. The human being that afford to climb until this satori state after particular Zen’s exercises may only experience some inner changes. Hence, he/ she would view the world and the sur- rounding in a wider horizon, as it is, and able to feel like he has going through a rebirth with a new personality.
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Yoon, Young-Hae, and Sherwin Jones. "Ecology, Dharma and Direct Action: A Brief Survey of Contemporary Eco-Buddhist Activism in Korea." Buddhist Studies Review 31, no. 2 (January 15, 2015): 293–311. http://dx.doi.org/10.1558/bsrv.v31i2.293.
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Over the last few decades there has emerged a small, yet influential eco-Buddhism movement in South Korea which, since the turn of the millennium, has seen several S?n (J. Zen) Buddhist clerics engage in high-profile protests and activism campaigns opposing massive development projects which threatened widespread ecological destruction. This article will survey the issues and events surrounding three such protests; the 2003 samboilbae, or ‘threesteps- one-bow’, march led by Venerable Suky?ng against the Saemangeum Reclamation Project, Venerable Jiyul’s Anti-Mt. Ch?ns?ng tunnel hunger-strike campaign between 2002 and 2006, and lastly Venerable Munsu’s self-immolation protesting the Four Rivers Project in 2010. This article will additionally analyze the attempts by these clerics to deploy innovative and distinctively Buddhist forms of protest, the effects of these protests, and how these protests have altered public perceptions of the role of Buddhist clergy in Korean society. This study will additionally highlight issues relevant to the broader discourse regarding the intersection of Buddhism and social activism, such as the appropriation of traditional Buddhist practices as protest tactics and the potential for conflict between social engagement and the pursuit of Buddhist soteriological goals.
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Netland, Harold A. "Professor Hick on Religious Pluralism." Religious Studies 22, no. 2 (June 1986): 249–61. http://dx.doi.org/10.1017/s0034412500018242.
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The major religious traditions clearly seem to be making very different claims about the nature of the religious ultimate and our relation to this ultimate. For example, orthodox Christians believe in an infinite creator God who has revealed himself definitively in the Incarnation in Jesus. But while affirming that there is one God who is creator and judge, devout Muslims reject as blasphemous any suggestion thatJesus was God incarnate. Theravada Buddhists, on the other hand, do not regard the religious ultimate as an ontologically distinct creator at all. And even within, say, the Buddhist family of traditions sharp differences emerge: followers of Jodo-Shinshu (True Sect of the Pure Land) Buddhism maintain that salvation/enlightenment is attainable simply through exercising faith in the Amida Buddha and the recitation of the nembutsu, whereas Zen monks reject as illusory any worldview which implies dualism and hold that enlightenment or satori (viz, a direct, unmediated apprehension of the ultimate nature of reality which transcends all distinctions) is to be attained only through rigorous self-discipline.
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Lin, Pei-ying. "A Survey of the Japanese Influence on Buddhist Education in Taiwan during the Japanese Colonial Period (1895–1945)." Religions 11, no. 2 (January 28, 2020): 61. http://dx.doi.org/10.3390/rel11020061.
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This paper analyses the Japanese influence upon Taiwanese Buddhist communities during the Colonial Period. I will discuss the interplay between monasticism, education, and politics by examining the process of institutionalisation of monastics and Buddhist educational programs in Taiwan between 1895 and 1945. In accord with pertinent historical developments, this paper is divided into five sections: (1) the Sōtō Zen lineage, (2) the Rinzai Zen lineage, (3) the Pure Land (Jōdo) lineage, (4) Taiwanese monastics who studied in Japan, and (5) Taiwanese nuns. Based on the strong Japanese sectarian tradition, different sects had disparate strategies in Taiwan. The Sōtō lineage arrived first, engaged in precept ceremonies, and started up a well-run Buddhist college. The Myōshinji Sect of Rinzai took Kaiyuansi in Tainan as the main headquarters in southern Taiwan for teaching Buddhist classes as well as holding monumental precept-conferral ceremonies. As for the Pure Land lineage, they came slightly later but eventually established 37 branches across Taiwan, implementing social-educational programs actively. Finally, the nuns and monks who went abroad to study Buddhism in Japan matured and took important roles in advancing Buddhist education in Taiwan. All of these cases demonstrate a profound Japanese influence upon Taiwanese Buddhist education and monastic culture.
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Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.
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AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Columbian Exposition. In staking their claims to Zen, in other words, Philip Whalen and Gary Snyder—the Beat poets on whom this essay focuses—along with Alan Watts expressed the views not of cultural imperialists, as one might suppose, but of converts to what they regarded as a superior way of life.The Beat adoption of Zen intersected with a broadly libertarian and specifically anarchist social milieu in San Francisco that congregated around Kenneth Roxroth's Libertarian Club and Anarchist Circle. The individualist, anti-statist, and anarchist political outlooks of Beat Zen anarchists were directly confirmed by the writings of D. T. Suzuki, who presented Zen as a practice of personal liberation from cultural conditioning. Suzuki's rhetorical approach—which treated Japanese Zen as both a pinnacle of Asian civilization and a key to the liberation of Western humanity from its stifling and destructive rationalism—was informed by Meiji-era Japanese nationalism and exceptionalism and by the universalism that Buddhist missionaries brought to their explanations of Zen to Westerners. Arguing that Beat Zen poets, in adopting Buddhism as it was presented to them, were foremost Occidentalist rather than Orientalist in outlook, this essay concludes that the Beat Zen anarchist cultural formation suggests a libertarian alternative to Orientalism and also reconfigures common conceptions of American radical literary history as primarily Marxistinflected.
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Dąbrowski, Grzegorz. "Droga Herbaty. Część I." Wrocławskie Studia Wschodnie 25 (December 30, 2022): 9–34. http://dx.doi.org/10.19195/1429-4168.25.1.
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The aim of the article is to point out that the numerous cultural behaviours — usually those of secular nature — which in Japanese culture fall into the category of chadō (its sense seems to be best conveyed precisely by the notion of the “Way of Tea”) are largely a manifestation of putting the Buddhist philosophy into practice. In this tale of Buddhism through a symbol, that is tea, an important element is also the notion of “Zen,” which should be linked to the form of Buddhism rooted in Japan and known as Zen Buddhism.
The strategy used to illustrate the problem in question is to introduce and discuss successive concepts, figures or cultural texts that are inextricably linked to Japanese tea culture and that clearly correspond to the many dimensions of Buddhist thought, which originated in India around the 6th century BC. One of the dimensions of this thought is the law of interdependent emergence, which, finding its expression in chadō, not only serves to celebrate culturally established behaviours, but sensitises those following the Way of Tea to their cognitive capacities, which — according to this law — never depend solely on the subject or the method used.
The article is divided into two parts. The first contains an introduction, information about the literature and discussion of categories associated with chadō and described by means of terms like “master,” “roji,” “emptiness” and “tokonoma.” In the second part, the categories discussed are those of “host and guest,” “four noble truths” and “suchness.” The second part of the article also includes a conclusion.
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Nizhnikov, Sergei, and Le Phuong. "Peculiarity of the Concept of Liberation in Vietnamese Buddhism." Logos et Praxis, no. 1 (June 2019): 15–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.1.2.
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One of the most important concepts of Buddhism is the idea of liberation, on the basis of which Buddhist ethical thought was built. Vietnamese monks defined the concept of liberation in their works and strove to put it into practice during a long historical time. Along with taking the "Noble Eightfold Path" of Mahayana Buddhism as the basis, the unique feature of the idea of liberation of Vietnamese Buddhism is that it is simultaneously influenced by both Chinese Buddhism and the ideas of Confucianism and Taoism. The authors analyze the concept of liberation in Vietnamese Buddhism by three main ideas: liberation as a revelation of the Buddha in self-awareness; liberation as self-reflection; release, requiring a positive incarnation in life. Peculiarity of the liberation concept in Vietnamese Buddhism is the spirit of "unconcern" (absence of the fear before samsara), unconditional (independence from writings, dogmas, words), embodiments (harmony with life, making people free from sufferings caused by war and acts of nature), "turn inside" (looking into the heart in searches of liberation) and "a direction outside" (liberation of the people, the country). The Vietnamese Zen-Buddhism asserts, that the way of liberation is an experience of acceptance by each person of absolute truth in the consciousness. The purpose of liberation is the nirvana surpassing all dualistic contradictions. Liberation is the returning to Buddha in the heart. Paying attention to a social origin of suffering, heart of the monk really released only then when people and the country do not suffer any more, do not live in misery. The unique features of the Vietnamese Buddhism in many respects define by synthesizing of three religions values: an idea on renunciation - from Taoism, spiritual practice - from Mahayana Buddhism and spirit of an embodiment through sociopolitical activity - from Confucianism. Whereupon Mahayana Zen-Buddhism keeps the forming role.
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Sienaert, M. "Zen-Boeddhistiese selfloosheid as sentrale interteks van die Breytenbach-oeuvre." Literator 14, no. 1 (May 3, 1993): 25–46. http://dx.doi.org/10.4102/lit.v14i1.688.
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The aim of this article is twofold:• To postulate the Buddhist notion of selflessness as central to the art and writing of Breyten Breytenbach.• To provide an overview of the philosophy this implies and of the way in which it offers a reading of the Breytenbach-oeuvre.The Buddhist concept of selflessness as expressed in the work of Breytenbach is by way of contrast firstly set against the background of the more familiar Western philosophical tradition, and then analysed within the context of Buddhist experiences such as Sunyata, Satori, Zazen and the Taoist principle of relativity to which it is inexorably linked. In doing so an attempt is made to fulfil a need that became apparent from discussions with colleagues and (post)graduate students: Although Zen -Buddhism in general has long been accepted as a primary intertext of the Breytenbach oeuvre, and although it is common practice to refer to notions such as Satori, Zazen and the Void when studying his work, it is not always clear in which way the Buddhist philosophy is pertinent to the creative process as such, be it that of creative writing or painting. To construe the presence of Buddhist terminology in the Breytenbach text as a mere tool for the unfolding of plot or as an attempt to define his writing as moralistic or mystical is an unfortunate misconception. In addition to the focus on Buddhist selflessness and the way in which it is reflected in Breytenbach’s work, this article therefore offers some suggestions on the way in which an understanding of Buddhist principles can serve as elucidation of the nature of the Breytenbach oeuvre and the creative experience as such.
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Lin, Hang. "A Sinicised Religion Under Foreign Rule: Buddhism in the Jurchen Jin Dynasty (1115–1234)." Medieval History Journal 22, no. 1 (December 6, 2018): 23–52. http://dx.doi.org/10.1177/0971945818806991.
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Buddhism in the Jurchen Jin (1115–234) dynasty has been regarded as a peripheral phenomenon; as such, it remains largely overlooked by traditional historiography. When placed into a broader context, however, both Buddhism under Jin rule and the dynasty itself functioned as a significant link in the long chain of Chinese cultural history. The Jin witnessed a crucial time period during which Chan (Zen) Buddhism, later the most popular Buddhist school in China, gained dominance and began its transmission of several major lines. Jin Buddhism also created a large corpus of material culture, thereby providing invaluable primary sources for the study of Buddhism in China. Based on an analysis of historical writings and archaeological evidence, this article examines the development and various characteristics of Buddhism during the Jin, its relationship with the Jurchen rulers and its influence on the Jin society as a whole. To a large extent, the Jin was at least as important to the development of Buddhism as the Southern Song (1127–276). Moreover, knowledge of Jin Buddhism is indispensable to understanding the Jin culture which, in turn, is essential to understanding the general development of the multifaceted cultural traditions in medieval China.
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VASIĆ, NEBOJŠA. "SOCRATES’ ZEN BUDDHISM." ARHE 11, no. 21 (November 26, 2015): 33. http://dx.doi.org/10.19090/arhe.2014.21.33-43.
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<p>Zen budizam je samo jedan od mnogih puteva prosvećenja koji, kao snažan pokušaj direktnog kretanja ka cilju, sve prepreke ostavlja po strani. Poput Sokratove filozofije, zen budizam odbacuje verbalizam i puka opisivanja; on nema strpljenja za akademske finese dok, lišen doktrinarnosti, insistira na dijalogu umesto na racionalnom izlaganju metafizičkih pitanja. U zen budizmu (kao ni u Sokratovoj filozofiji) uobičajene norme logike i ispravnog rasuđivanja ne igraju presudnu ulogu; povrh toga, tipični <em>ex cathedra </em>pristup napušten je u korist premošćivanja jaza između pojma i neposrednog iskustva. Reči i prikazi samo nagovešćuju ono „nepoznato“, koje je daleko iznad teorije, beseda i poučavanja. Stoga je zen često označen kao</p><p>„direktnost”, odnosno kao neposredna svesnost o večito menjajućem toku života, miljama udaljenom od pukih racionalizacija, koje kao takve nisu ništa drugo nego mrtvi simboli žive zbiljnosti. Sokratovo učenje i zen neguju ideju neposrednosti čina, čime izražavaju kako ideju „duhovnog siromaštva“, tako i besmislenost definicija koje velom prekrivaju „konačnu istinu“, a tražioca odvraćaju od najkraćeg puta ka <em>satoriju</em>. Ideja posedovanja je iluzorna (bilo da je reč o materijalnom ili duhovnom posedu), a sledstveno tome, život nikada ne može biti pojmljen, niti precizno definisan – drugim rečima, neuhvatljiva supstancija života bliska je pojmu ne-vezanosti. Duhovna sloboda se otkriva u čovekovoj urođenoj sposobnosti da sledi večito promenljivi tok života izbegavajući obe krajnosti – onu slepog prihvatanja sudbine, kao i jalove, grozničave užurbanosti našeg modernog sveta.</p>
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Dubakov, Leonid V. "Zen Buddhist Motifs in A. Makushinsky’s novel ‘The Stopped World’." Вестник Пермского университета. Российская и зарубежная филология 14, no. 3 (2022): 78–86. http://dx.doi.org/10.17072/2073-6681-2022-3-78-86.
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The article aims to comprehend the impact of Zen Buddhism, its philosophical positions and practices on the problems and poetics of the novel by A. Makushinsky The Stopped World. The Buddhist influence in the novel is manifested in the literary implementation of the principles of the emptiness of reality, the illusory nature of the human ‘I’, the relativity of time and space, and also in the features of the created characters, landscapes and interiors, in the organization of the chronotope. Based on the results of the study, it can be stated that in The Stopped World A. Makushinsky not only depicts the world perceived in meditation by means of a thorough and detailed analysis of all components of reality but also literally depicts the world from meditation. The writer draws attention to the principle of universal connections of things showing the similarities of various characters in the novel. The Stopped World is looking for parallels that would most adequately explain what Zen and human consciousness are. Such parallels are sky and water, photography, architecture. Each of them expresses the dynamics that have become static, the fuss that has become peace, or the ‘stopped world’. The theoretical and methodological base of the work rests on the research conducted by V. Toporov (on the ‘Petersburg text’) and P. Alexeev (on the ‘Muslim text’): the precedent translation of the structural-semiotic approach from the urban-cultural into the religious sphere allows us to apply it also to the literary study of the presence of Buddhist ideas and motifs in the text. The relevance of the article is determined by the low level of knowledge of the presence of Buddhism in Russian literature as one of the world religions and one of the traditional religions of Russia. The article is novel in that it attempts to provide a consistent and broad study of the ‘Buddhist text’ of modern Russian literature based on thenovel The Stopped World by A. Makushinsky taking into account the writer’s poetic work.
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Donets, Oleksandr. "Spiritual practices of zen buddhism in the conditions of globalization challenges of modern times." Skhid 3, no. 4 (December 25, 2022): 57–62. http://dx.doi.org/10.21847/1728-9343.2022.3(4).269723.
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The article studies the specifics of Zen Buddhism spiritual practices that influence the spread of their popularity in the contemporary Western globalised world. Zen Buddhism insists on the need for inner spiritual experience, which is directly opposed to authority and external revelation. Zen Buddhism primarily emphasises individual effort in overcoming the separation of the world into opposites, which is the result of the thinking activity. The difference between the religious system of Zen Buddhism is that Zen Buddhism, with its enlightenment, does not depend on sacred books and texts (as, for example, in Christianity, which formed the Western world system); Zen is also primarily non-verbal. The experience of enlightenment cannot be shared with others. Zen practice is a cultivated path, which at the same time has no ultimate goal or meaning; here the path (life in the inevitable) is already a "satori" here and now, which constantly flows through human existence. The relevance and novelty of the study are due to the highlighting of the features of spiritual practices of Zen Buddhism as a way of self-knowledge of a person, "returning to oneself", which ensures its active spread in modern Western society. It is determined that the essence of Zen Buddhism mysticism is that the most real is the abstract, and vice versa. The whole system of spiritual practices is the product of this essential inner spiritual experience. This mysticism often prevents us from measuring the depth of the Eastern mind in terms of Western rationalism because it denies logical analysis by its very nature. The Eastern mind is synthetic. It does not attach too much importance to insignificant trivialities. Still, it strives for an intuitive understanding of the whole, which reaches the spiritual philosophy of Zen in the daily practical challenges of the globalised world. The features of the influence of the spiritual system of Zen Buddhism on Japanese art are also analysed. The conclusions underline that Zen Buddhism has had a significant impact both directly on the religious and cultural life of the Japanese and world culture in general. The popularity of the spiritual practices of Zen Buddhism in Western society is due to their idea of breaking a person out of the subject-object dichotomy, which leads to the separation of the spiritual essence of man, and causes social conflicts. Zen has unique aesthetics, which include a high appreciation of moderation, asymmetry, imperfection, simplicity, and naturalness. In simple beauty and simplicity (transformation of "poverty" into a kind of minimalism), the Japanese find a unique charm and a source of true beauty.
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Fan, Penghua, and Senlin Yu. "Stephen Mitchell’s Version of the Tao Te Ching: A Spiritual Interpretation." Literature and Theology 34, no. 4 (December 2020): 486–93. http://dx.doi.org/10.1093/litthe/fraa023.
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Abstract This article analyses Stephen Mitchell’s interpretation of the Taoist classic Tao Te Ching. With his adoption of the concepts from Zen Buddhism and his borrowing of ideas from Christianity, Mitchell’s version of the Tao Te Ching is not a scholarly faithful translation but rather a spiritual interpretation that is heavily improvised. The importance of this spiritual interpretation lies in the way Mitchell fuses the horizon of Chinese Taoism with his own Zen practice and the English-speaking reader's horizon of Christianity. However, this contribution is offset by the limitation of Mitchell’s work. His version of the Tao Te Ching risks estranging itself from the sociocultural context of the Chinese original, misleading English-speaking readers, and displacing Taoist thought with Buddhist and Christian teachings.
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Skrzyński, Przemysław. "Działalność wspólnoty buddyjskiej „Koło Zen” w latach 1978–1980 w kontekście politycznych i administracyjnych uwarunkowań PRL." Studia Religiologica 54, no. 3 (December 1, 2021): 235–47. http://dx.doi.org/10.4467/20844077sr.21.015.16552.
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Activity of the Buddhist Community „Zen Circle” in 1978–1980 in the Context of Political and Administrative Conditions of the Polish People’s Republic The article attempts to present the beginnings of the first Buddhist community in Poland, the „Zen Circle”, which crystallized and legalized its activity in the conditions of a state with an undemocratic political system. In the chronological aspect, it is a continuation of the content contained in the article entitled The Realization of the Buddha-dharma in the Construction of Socialist Society. On the Beginnings of the Path to the Legalization of the First Buddhist Community in the People’s Republic of Poland, focusing on the period when the painter Andrzej Urbanowicz (1938–2011) was the leader of the community. This text presents and analyzes the further efforts of Buddhists who, under the leadership of Andrzej Janusz Korbel (1946–2015), developed effective forms of religious and popularizing activity, and led to the registration of the community (1980), despite police and administrative repressions that began almost a decade earlier. In the second part of the article, I pre- sent some possible reasons for the decision taken by the Office for Religious Affairs to enter the „Zen Buddhist Community in Poland – Religious Association” into the register of associations. The lack of preserved documentation containing the formal argumentation of this decision prompts us to formule hypotheses that will be discussed in more detail in the doctoral dissertation being prepared.
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Veras, Roberto Peres. "Ilumina-Ação: diálogos entre a Gestalt-terapia e o Zen-Budismo." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 135. http://dx.doi.org/10.18065/rag.2008v14n1.18.
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The main purpose of this study is to establish the relationship between Gestalt-therapy and Zen-Buddhism universes, based on a conceptual analysis for contributing to Gestalt-therapy theoretical development. Gestalt model has been adopted as investigation methodology using the creation and destruction figures (gestalten). Initially it was determined Perls as the start up reference or initial figure, due to his interest in Zen-Buddhism. The analysis of his collected works and auto-biography has defined his contact with Buddhism and, as consequence, its reverberation in Gestalt-therapy creation. Within Gestalt-therapy theoretical content, some concepts are related to Zen and others illustrate a close interaction, as the awareness flow/continuum awareness and meditation. Both Gestalt-therapy and Zen-Buddhism have been investigated on the human being conceptual analysis perspective, as well as self, I, here and now, temporality, addressing their similarities and differences. Situations captured from Gestalt-Therapy clinical practice, stories and Zen-Buddhism mondos have contributed for the understanding of concepts presented in this study. This relationship establishment has allowed the identification of main articulation structures between Gestalt-therapy and Zen-Buddhism, pointing out the fundamental topics that differentiate their identities
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ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Cho, Myungje. "The significance of acceptance of 『Dadian he shang zhu xin jing(大顚和尙注心經)』 in the late Goryeo period." Korean Institute for Buddhist Studies 57 (August 31, 2022): 181–213. http://dx.doi.org/10.34275/kibs.2022.57.181.
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『Dadian he shang zhu xin jing』 is the most published and valued annotation book in Korean Buddhism. Previous research on 『Dadian he shang zhu xin jing』 has remained at the level where bibliographic research on identifying the author of the book as well as clarifying the meaning of several editions is presented.
The received idea that the author of the book was DadianBaotong[大顚寶通] in the Tang dynasty, needs to be re-examined. On the basis of the review of the preface record of 『Dadian he shang zhu xin jing』 as well as the fact that lots of phrases of the Chan Sect in the Song dynasty were cited in the book, it is reasonable to conclude that the author was DadianLiaotong[大顚了通], who belonged to the line leading to the CaoDong sect[曹洞宗]'s TouziYiqing[投子義靑]-FurongDaokai[芙蓉道楷]-ChzntiWeizhao[闡提惟照]-DadianLiaotong. In short, it is clear that 『Dadian he shang zhu xin jing』 was written before Zhang Jiucheng[張九成]'s annotation, which was written between the end of Northern Song and the beginning of Southern Song dynasty.
The background of Dadian's writing of 『Dadian he shang zhu xin jing』 is related to the intellectual trends of the CaoDong sect after the Northern Song period. It is worth noting that a number of scripture annotations, including 『Bore boluomiduo xinjing(般若心經)』 and 『The Diamond Sutra(金剛經)』, were written in the CaoDong sect. In addition, the CaoDong sect also presented Songgojip(頌古集) and Pyungchangrok(評唱錄) as Gongan chan[公案禪] became popular.
The result of examining what kind of zen monk’s works were quoted in the 『Dadian he shang zhu xin jing』 also shows the characteristics of the trend that was prominent in the CaoDong sect. For example, Dadian cited a lot of Odosong(悟道頌) and Gongan of the monks of Shitou(石頭) sect, and valued Songgo(頌古) works that were championed by the CaoDong sect in the Song period. In addition, unlike other annotation documents, which consisted of didactic stories, the 『Dadian he shang zhu xin jing』 was written in the way that Dadian carefully selected and cited the zen monks’ Chakeo(著語) during the Song period.
It is possible that 『Dadian he shang zhu xin jing』 was handed down to Goryeo in the 12th and 13th centuries in the process of vast acceptance of zen monk’s works in the Song period. However, was first published and enthusiastically received at the end of the Goryeo Dynasty, when the Shidafu[士大夫] increasingly levelled criticism at Buddhism.
In order to respond to such trend, the Buddhist community proposed the Consistency of Three Religion(三敎一致論), that is, Confucianism, Buddhism and Daoism. 『Dadian he shang zhu xin jing』 had a deep influence on the Quanzhenjiao[全眞敎] during the Song and Yuan period. The book was accepted in earnest at the end of the Goryeo Dynasty as it had content consistent with the theory of unity.
In addition, there was an intellectual demand for the critique of Gongan[公案] amid the popularity of Ganwhaseon(看話禪) at the end of Goryeo dynasty. It is also worth noting that the writings of zen Buddhist monks were more widely accepted than those presented in the non-Zen Buddhism[敎宗] during the time when Zen Buddhism led the Buddhist world. In conclusion, the acceptance and popularity of 『Dadian he shang zhu xin jing』 from the late Goryeo Dynasty to the Joseon Dynasty can be attributed to this ideological trend.