Bibliografías temáticas / Zeh Buddhism

Literatura académica sobre el tema "Zeh Buddhism"

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Publicado: 25 de julio de 2024
Última modificación: 26 de julio de 2024

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Artículos de revistas sobre el tema "Zeh Buddhism"

1

Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences". Religions 14, n.º 10 (13 de octubre de 2023): 1291. http://dx.doi.org/10.3390/rel14101291.

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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
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2

Borup, Jørn. "Galskab og hellighed: Overskridelsens logik og retorik i chan/zen-buddhismen". Religionsvidenskabeligt Tidsskrift, n.º 69 (5 de marzo de 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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3

Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement". Politics and Religion 6, n.º 1 (6 de febrero de 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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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 (31 de diciembre de 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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Evans, Woody. "If You See a Cyborg in the Road, Kill the Buddha". Journal of Ethics and Emerging Technologies 24, n.º 2 (1 de septiembre de 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, n.º 3-4 (septiembre de 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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TALKO, Tetiana, Iryna GRABOVSKA y Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS". Almanac of Ukrainian Studies, n.º 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.

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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Baskind, James Matthew. "All or Nothing: Polemicizing God and the Buddhist Void in the Jesuit Mission to East Asia". Religions 15, n.º 4 (29 de marzo de 2024): 424. http://dx.doi.org/10.3390/rel15040424.

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The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.
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Swanson, Paul L. ""Zen Is Not Buddhism" Recent Japanese Critiques of Buddha-Nature". Numen 40, n.º 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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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, n.º 10 (25 de octubre de 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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Tesis sobre el tema "Zeh Buddhism"

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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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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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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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Chan, Yiu-wing y 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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Chung, Kwok-wai Michael y 鍾國偉. "Zen Buddhism in selected works of J.D. Salinger". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2005. http://hub.hku.hk/bib/B31577593.

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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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Thomas, Mary M. "Experiential learning : an exploration of the effect of Zen experience on personal transformation". Thesis, Brunel University, 1999. http://bura.brunel.ac.uk/handle/2438/5771.

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This inquiry started by examining my own and others experience of Zen, and comparing it with Self Organised Learning. The aim was to see what effect each system had on the lives of the participants. The thesis plots how I had a tacit reliance on myself as a measuring instrument, and how this became an integrating theme running through my 'finally chosen' methods. The methodological difficulties caused by the paradox of trying to understand Zen and also be scientific converged when I realised that I had treated myself as the central measuring instrument throughout the inquiry. It was this discovery which allowed the thesis to be treated as a koan from a Zen perspective and yet to be a contribution to academic knowledge. The thesis traces how personal authenticity became the defining characteristic informing all my methodology. This inquiry asks and answers the question can research be transpersonal? Initially the research started out looking at a transpersonal issue in the form of asking those who had regular interactions with a Zen master about their experience. This learning curve was contrasted with Learning Conversations with postgraduates at the centre for the Study of Human Learning, using inner directed learning in their research projects. During the research process, several major re-orientations took place which, necessitated changing my method and my interpretation of the data. These shifts of direction were largely driven by a need to find a method of inquiry which was appropriate to uncovering the transpersonal qualities I was investigating. As the inquiry developed I widened my sources of data to include art, fiction, accounts of death and grieving, and satsang (questions and answers with a master) in order to give an in depth picture of the impact of the transpersonal on participants' lives. In treating the thesis as a koan there can be no emphasis placed on which purposes related to which outcomes. It was in the gradual abandonment of such a stance that the deeper insights and resolutions occurred. During the inquiry I eventually identified the qualities of wholeness, authenticity and openness as the defining characteristics which appeared to trigger changes in direction. Such an approach made it necessary to examine the implications for validity that approaching transpersonal issues in this way had uncovered.
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Libros sobre el tema "Zeh Buddhism"

1

Alon, Gil. Zeh mah she-zeh: Śiḥot zen ʼim yo. [Israel]: Metodah, 2010.

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

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

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

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Zen Buddhism. London: Unwin Paperbacks, 1988.

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Ruth, Diana St. Zen Buddhism. London: Simple Guides, 2008.

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M, Sirisena B., ed. Zen Buddhism. New York: Envoy Press, 1988.

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P, Singh L. Zen Buddhism. London: Oriental University Press, 1988.

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Capítulos de libros sobre el tema "Zeh Buddhism"

1

Koller, John M. "Zen Buddhism". En 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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Anesaki, Masaharu. "Zen Buddhism". En History of Japanese Religion, 206–14. London: Routledge, 2023. http://dx.doi.org/10.4324/9781032641607-22.

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Sears, Richard W. "Zen Buddhism". En 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". En Awakening, 492–535. 7a ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003223559-23.

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

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Beyreuther, Sabine. "Zen-Buddhismus". En 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". En 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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Ishii, Shudo, Akihiko Masuda y Kayla Sargent. "Zen and Zen Buddhism: An Overview". En 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". En Bioethics Yearbook, 185–216. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1886-6_9.

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Actas de conferencias sobre el tema "Zeh Buddhism"

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Anping, Gong. "THE CONCEPTS OF “ANAGAMA BUDDHA” AND “CLAY MACHINE GUN” IN THE NOVEL «CHAPAEV AND VOID» BY V. PELEVIN IN THE VIEW OF ZEN BUDDHISM". En VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3718.rus_lit_20-21/169-171.

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The philosophy of Zen Buddhism occupies a very important place in V. Pelevin’s prose. The novel «Chapaev and Void» is a Zen novel that tells the story of the enlightenment process of Peter the Void. Chapaev plays the role of a Zen master, imitating or creating koans to inspire Peter the Void. The original meaning of the word “koan” is a judicial document of the ancient Chinese government. Later, the term “koan” was borrowed from Zen Buddhism, and its content is usually a story about a Zen master, a dialogue between the master and his students, questions and hints from the master. The story of “Anagama Buddha” and the “clay machine gun” is the last koan of the novel. At the same time, Chapaev is the reincarnation of Anagama Buddha, whose pinky is a clay machine gun with the power to turn everything into nothingness. The article discusses the sources of the concepts of “Buddha Anagama” and “clay machine gun” and the role of the koan, composed of these concepts, in the implementation of the ideas of Zen Buddhism in the novel. There is no ideal prototype of Anagama; the clay machine gun is the sarira of Buddha Anagama, which is the result of Buddhist practice. The koan «Buddha Anagama and the Clay Machine Gun» was not only narrated, but also realized by Chapaev, which confirms Pelevin’s appeal to Zen Buddhism at different levels of the novel’s structure organization.
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Tang, Haiyun. "Zen Buddhism Origin of Wu Weiye". En 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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Voytishek, E. E., A. V. Zinchenko y Yao Song. "“Ten virtues of incense” in Buddhist Tradition of China and Japan". En IV Международный научный форум "Наследие". SB RAS, 2023. http://dx.doi.org/10.25205/978-5-6049863-7-0-10-30.

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This article is based on the text known as “Ten Virtues of Incense” (香十德 Xiang shí de) written during the Song dynasty (960–1279). In this text, the fundamental functions of incense, manifesting in everyday life and Buddhist ceremonies, are listed in a metaphorical form. This short text, consisting only of 40 Chinese characters, over time, has become one of the fundamental works of traditional Chinese and Japanese culture, exerting its influence on the Chan and Zen practices of Buddhist masters, as well as on the arts of tea and incense. The question of authorship adds extra intrigue to the phenomenon of this text’s diffusion within East Asian culture: its creation is attributed to the Chinese poet Huang Tingjian (黃庭堅, 1045–1105) as well as to the Japanese Zen master Ikkyū Sōjun (一休宗純, 1394– 1484), and their fellow disciples who played a significant role in the development of tea and olfactory practices, poetry, calligraphy, and painting. Their artworks should also be considered within the context of the Chan/Zen religious philosophy and the Buddhist artistic tradition of the Five Mountains.
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Rockell, Kim. "Noh, Zen and Now". En GLOCAL Conference on Asian Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/cala2022.4-3.

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As part of the broader research project ‘Linking Japan to the world through the Performing Arts’ [JP20K01193], this paper explores the symbolic worldview evoked by the Japanese Noh theatre, Zen Buddhism, together with a contemporary iteration of Noh, set in cyberspace. This research draws on historical sources, and ethnomusicological perspectives gained through firsthand experience in learning to perform traditional Noh in Japan, and in producing contemporary, educational English language Noh-style plays in Fukushima and Tokyo between 2018–2021. I consider the complex semiotic resources combined in Noh as semiotic clusters (SC), to understand how such signs of imagination, identity, and experience connect people to their lifeworlds (Turino 1999). Concurrently, an English language production of Noh in cyberspace also points towards more dystopian aspects of the digital turn, exacerbated during COVID-19, such as sensorial multimedia floods and resultant ‘technological unconsciousness,’ for which Noh, Zen, and ‘now,’ understood as heightened consciousness in the present, may offer a curative offline alternative in the search for new symbolisms in a contemporary Asia.
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Ming, Lan y Chung Gun Jang. "The Research of Cultural and Creative Product Design Based on the Zen Buddhism Culture". En 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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Huang, Yu-Hsiung y Su-Chu Hsu. "The Creative Design and Social Service Practice of zen_Farm". En 28th International Symposium on Electronic Art. Paris: Ecole des arts decoratifs - PSL, 2024. http://dx.doi.org/10.69564/isea2023-65-full-huang-et-al-zen-farm.

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We developed "zen_Farm" through waste recycling and makers, with the aim of guiding people to practice how to calm their minds. Utilize the concept of "Every drop of calm water makes all things green" to remind the world to cherish the natural environment and live in peace with all things. The main purpose of zen_Farm is to emphasize the calmness and concentration of "Mind Meditation". Its special feature is that people use the stability of their heartbeats to drive the water source of zen_Farm. In recent years, the world has gradually developed a new form of creative community that combines digital media to gather community awareness and improve the current situation of the community, which can bring new energy and stimulate new thinking in urban areas. We practically integrate zen_Farm into social practice, including: (1) The installation is located at Dharma Drum Mountain, the most important Buddhist unit in Taiwan. Let the Buddhist masters in the park use the concept of plant irrigation to reflect the natural environment to be sustainable and green. Guide them to finally become one with nature. (2) The installation was installed at Shakeng Elementary School in Taiwan, allowing students to renovate the campus together and irrigate the plants through their own heartbeats to create a common memory on the campus. The zen_Farm is not only an interactive installation art work made by makers, it makes the campus of Buddhist parks and rural schools more friendly and beautiful, and it also supports the concept of environmental protection. We also hope to achieve the long-standing goal of digital art creators - "Media Transparency" through the creative design and social practice of zen_Farm. Participating in meditation activities can connect the emotional memories of the community together and establish a shared memory in the campus.
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Zinchenko, Alina V. "The Significance of the “Seven Rituals” Tea Complex in the Context of its Connection to Zen-Buddhism". En 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”". En 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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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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