Tuesday, August 30, 2011
Monday, August 15, 2011
Kinsaku
MATSUO BASHO (1644-1694)
Translations of Kono michi ya / yuku hito mashi ni / aki no kure [along this road / goes no one / this autumn evening]
Translations of Fuku ike ya! / Kawazu tobikomu /Mizu no oto [An old pond! / A frog jumps in / Splaaash!!!]
Basho's haiku
Called Kinsaku, in childhood ,and Matsuo Munefusa in his later days, the poet adopted the name Basho (lit., banana tree) around 1681, after moving into a hut with a banana tree alongside. His father was a low-ranking samurai from the Iga Province. To be a samurai, Basho serviced for the local lord Todo Yoshitada (Sengin). who was not really fond of writing haikaii. Thus, his first haiku were published ubder a pseudonim Sobo. Basho made many journeus through Japan, and one of the most famous went to the north, where he wrote Oku no hosomichi (1694). He fell wery ill in Osaka, during his last trip. His students asked him to leave a parting poem but Vasho replied that each of his poem is a poems of death. Nevertheless, he wrote one more haiku that indicates that, even dying, he was still thinking of traveling and writing poetry:
Fallen sick on a journey
In dreams I run wildly
Over a withered moor.
At the time of his death, Basho had more than 2000 students.
Kono michi ya
yuku hito mashi ni
aki no kure
Lit:
along this road
goes no one
this autumn evening
(translatied by Eido Shimano Roshi, the abbot of Dai Bosatsu Zendo Kongo-Ji, the first American Rinzai Zen monastery; found on the "Gate Rock," on the way to this monastery)
This road!
with no one going -
Autumn evening.
(translated by Robert Aitken Roshi
the author of Zen Wave)
all along this road
not a single soul
only autumn evening
this road
no one goes down it
autumn evening
this road
with no man traveling on it
autumn darkness falls
no one travels
along this way but I
this autumn evening
Fuku ike ya!
Kawazu tobikomu
Mizu no oto
Lit: Old pond!
frog jumps in
water of sound
An old pond!
A frog jumps in
Splaaash!!!
The old pond, ah!
A frog jumps in:
The water's sound
(translated by D.T. Suzuki
Zen and Japanese Culture)
The old pond;
A frog jumps in
The sound of the water
(translated by Robert Aitken Roshi
the author of Zen Wave)
The old pond,
A frog jumps in:.
Plop!
(translated by Allan Watts)
Old pond,
leap-splash--
a frog
The first soft snow!
Enough to bend the leaves
Of the jonquil
In the cicada's cry
No sign can foretell
How soon it must die.
In all the rains of May
there is one thing not hidden -
the bridge at Seta Bay.
The years first day
thoughts and loneliness;
the autumn dusk is here.
Clouds appear
give men a chance to rest
from looking at the moon.
Harvest moon:
around the pond I wander
the night's gone.
Poverty's child
he starts to grind the rice,
and gazes at the moon.
No blossoms no moon,
he's drinking sake
alone!
Won't you come and see
loneliness? Just one leaf
from the kiri tree.
Come, let's go
Snow-viewing
Till we're buried
Wintry day
On my horse
A frozen shadow
Temple bells die out.
The fragrant blossoms remain.
A perfect evening!
Cool crescent moon
shining faintly high above
farther Black Mountain
Under a crescent moon
the field grows hazy
bright wheat flowers
now I see her face
the old woman abandoned
the moon her only companion
Translations of Kono michi ya / yuku hito mashi ni / aki no kure [along this road / goes no one / this autumn evening]
Translations of Fuku ike ya! / Kawazu tobikomu /Mizu no oto [An old pond! / A frog jumps in / Splaaash!!!]
Basho's haiku
Called Kinsaku, in childhood ,and Matsuo Munefusa in his later days, the poet adopted the name Basho (lit., banana tree) around 1681, after moving into a hut with a banana tree alongside. His father was a low-ranking samurai from the Iga Province. To be a samurai, Basho serviced for the local lord Todo Yoshitada (Sengin). who was not really fond of writing haikaii. Thus, his first haiku were published ubder a pseudonim Sobo. Basho made many journeus through Japan, and one of the most famous went to the north, where he wrote Oku no hosomichi (1694). He fell wery ill in Osaka, during his last trip. His students asked him to leave a parting poem but Vasho replied that each of his poem is a poems of death. Nevertheless, he wrote one more haiku that indicates that, even dying, he was still thinking of traveling and writing poetry:
Fallen sick on a journey
In dreams I run wildly
Over a withered moor.
At the time of his death, Basho had more than 2000 students.
Kono michi ya
yuku hito mashi ni
aki no kure
Lit:
This road!
goes person without it
autumn of evening
autumn of evening
along this road
goes no one
this autumn evening
(translatied by Eido Shimano Roshi, the abbot of Dai Bosatsu Zendo Kongo-Ji, the first American Rinzai Zen monastery; found on the "Gate Rock," on the way to this monastery)
This road!
with no one going -
Autumn evening.
(translated by Robert Aitken Roshi
the author of Zen Wave)
all along this road
not a single soul
only autumn evening
this road
no one goes down it
autumn evening
this road
with no man traveling on it
autumn darkness falls
no one travels
along this way but I
this autumn evening
Fuku ike ya!
Kawazu tobikomu
Mizu no oto
Lit: Old pond!
frog jumps in
water of sound
An old pond!
A frog jumps in
Splaaash!!!
The old pond, ah!
A frog jumps in:
The water's sound
(translated by D.T. Suzuki
Zen and Japanese Culture)
The old pond;
A frog jumps in
The sound of the water
(translated by Robert Aitken Roshi
the author of Zen Wave)
The old pond,
A frog jumps in:.
Plop!
(translated by Allan Watts)
Old pond,
leap-splash--
a frog
The first soft snow!
Enough to bend the leaves
Of the jonquil
In the cicada's cry
No sign can foretell
How soon it must die.
In all the rains of May
there is one thing not hidden -
the bridge at Seta Bay.
The years first day
thoughts and loneliness;
the autumn dusk is here.
Clouds appear
give men a chance to rest
from looking at the moon.
Harvest moon:
around the pond I wander
the night's gone.
Poverty's child
he starts to grind the rice,
and gazes at the moon.
No blossoms no moon,
he's drinking sake
alone!
Won't you come and see
loneliness? Just one leaf
from the kiri tree.
Come, let's go
Snow-viewing
Till we're buried
Wintry day
On my horse
A frozen shadow
Temple bells die out.
The fragrant blossoms remain.
A perfect evening!
Cool crescent moon
shining faintly high above
farther Black Mountain
Under a crescent moon
the field grows hazy
bright wheat flowers
now I see her face
the old woman abandoned
the moon her only companion
Mindfulness Meditation Course
http://www.urbandharma.org/udharma12/GilMed07.html
Introduction to Mindfulness Meditation - Gil Fronsdal
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Several times a year Gil Fronsdal offers a 5-week instructional series for beginning meditators. These classes provide a good overview of insight meditation practice as well as many guided meditation sessions which help the student learn how to establish and sustain a daily meditation practice.
Gil Fronsdal - is the primary teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. He was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Collective. He is a husband and a father of two boys.
The Insight Meditation Center (IMCenter) - is a community-based urban meditation center for the practice of Vipassana or Insight meditation. We are a non-residential center in Redwood City, California, dedicated to the study and practice of Buddhist teachings.
IMC offers a broad range of practice and community activities. This includes a weekly schedule of meditation sessions, dharma talks (talks on Buddhist teaching and practice), classes, group discussions, yoga practice and a variety of meditation and study retreats.
IMC began in 1986 as a gathering of individuals who meet in order to learn, support and deepen their mindfulness practice. It is an informal group, and those interested in mindfulness meditation are heartily welcome to participate whenever they wish.
IMC does not require payment for any of our teachings or meetings. The support of our teachers and all our center expenses is done through the voluntary donations of our community.
Topic
Date
File
Length
Introduction to Meditation - (1 of 5)
10/03/07
[Download]
MP3
1:11:56
Introduction to Meditation - (2 of 5)
10/10/07
[Download]
MP3
1:21:27
Introduction to Meditation - (3 of 5)
10/17/07
[Download]
MP3
1:23:28
Introduction to Meditation - (4 of 5)
10/24/07
[Download]
MP3
1:26:18
Introduction to Meditation - (5 of 5)
10/31/07
[Download]
MP3
1:21:41
"The recording for Week 6 is not available. However, the entry below proivides a talk delivered on the topic for Week 6"
Mindfulness of Heart-Mind Quality
11/04/07
[Download)
MP3
43:08
The handouts for the course, which are given at the end of each class, are available here:
Week 1 - homework : Mindfulness of Breathing (PDF / download)
Week 2 - homework : Mindfulness of the Body (PDF / download)
Week 3 - homework : Mindfulness of Emotions (PDF / download)
Week 4 - homework : Mindfulness of Thoughts (PDF / download)
Week 5 - homework : Mindfulness of the Mind (PDF / download)
Walking Meditation Instructions (PDF / download)
- Special Thanks to © Insight Meditation Center -
audio
http://www.dharmanet.org/audiobdk.htm
The Teaching of Buddha is a collection of writings on the essence of Buddhism, selected and edited from the vast Buddhist canon, presented in a concise, easy-to-read, and nonsectarian format. It also includes a brief history of Buddhism, a listing of the source texts, a glossary of Sanskrit terms, and an index.
The Teaching of Buddha was first published in 1925. Originally edited by Japanese scholars of Buddhism before WWII and distributed widely throughout Japan, the first English edition was published in 1934. The Reverend Dr. Yehan Numata brought out another English edition in 1962, and in 1966, after the establishment of the Bukkyo Dendo Kyokai (BDK) (Society for the Promotion of Buddhism), Dr. Numata assembled a committee of Buddhist scholars to substantially revise and edit a new English-Japanese edition. The Teaching of Buddha has undergone minor revisions and numerous reprintings since. It is now available in fourty-one languages and over 7 million copies have been distributed.
Under construction - to be edited
Theravada - Mahayana Buddhism
Ven. Dr. W. Rahula
(From: "Gems of Buddhist Wisdom",
Buddhist Missionary Society, Kuala Lumpur, Malaysia, 1996)
Let us discuss a question often asked by many people: What is the difference between Mahayana and Theravada Buddhism? To see things in their proper perspective, let us turn to the history of Buddhism and trace the emergence and development of Mahayana and Theravada Buddhism.
The Buddha was born in the 6th Century B.C. After attaining Enlightenment at the age of 35 until his Mahaparinibbana at the age of 80, he spent his life preaching and teaching. He was certainly one of the most energetic man who ever lived: for forty-five years he taught and preached day and night, sleeping for only about 2 hours a day.
The Buddha spoke to all kinds of people: kings and princes, Brahmins, farmers, beggars, learned men and ordinary people. His teachings were tailored to the experiences, levels of understanding and mental capacity of his audience. What he taught was called Buddha Vacana, i.e. word of the Buddha. There was nothing called Theravada or Mahayana at that time.
After establishing the Order of monks and nuns, the Buddha laid down certain disciplinary rules called theVinaya for the guidance of the Order. The rest of his teachings were called the Dhamma which included his discourses, sermons to monks, nuns and lay people.
The First Council
Three months after the Buddha's Mahaparinibbana, his immediate disciples convened a council at Rajagaha. Maha Kassapa, the most respected and elderly monk, presided at the Council. Two very important personalities who specialised in the two different areas - the Dhamma and the Vinaya - were present. One was Ananda, the closest constant companion and disciple of the Buddha for 25 years. Endowed with a remarkable memory, Ananda was able to recite what was spoken by the Buddha. The other personality was Upali who remembered all the Vinaya rules.Only these two sections - the Dhamma and the Vinaya - were recited at the First Council.
Though there were no differences of opinion on the Dhamma (no mention of the Abhidhamma) there was some discussion about the Vinaya rules. Before the Buddha's Parinibbana, he had told Ananda that if the Sanghawished to amend or modify some minor rules, they could do so. But on that occasion Ananda was so overpowered with grief because the Buddha was about to die that it did not occur to him to ask the Master what the minor rules were. As the members of the Council were unable to agree as to what constituted the minor rules, Maha Kassapa finally ruled that no disciplinary rule laid down by the Buddha should be changed, and no new ones should be introduced. No intrinsic reason was given. Maha Kassapa did say one thing, however: "If we changed the rules, people will say that Ven. Gotama's disciples changed the rules even before his funeral fire has ceased burning."
At the Council, the Dhamma was divided into various parts and each part was assigned to an Elder and his pupils to commit to memory. The Dhamma was then passed on from teacher to pupil orally. The Dhammawas recited daily by groups of people who often cross check with each other to ensure that no omissions or additions were made. Historians agree that the oral tradition is more reliable than a report written by one person from his memory several years after the event.
The Second Council
One hundred years later, the Second Council was held to discuss some Vinaya rules. There was no need to change the rules three months after the Parinibbana of the Buddha because little or no political, economic or social changes took place during that short interval. But 100 years later, some monks saw the need to change certain minor rules. The orthodox monks said that nothing should be changed while the others insisted on modifying some rules, Finally, a group of monks left the Council and formed the Mahasanghika -the Great Community. Even though it was called the Mahasanghika, it was not known as Mahayana, And in the Second Council, only matters pertaining to the Vinaya were discussed and no controversy about theDhamma is reported,
The Third Council
In the 3rd Century B.C. during the time of Emperor Asoka, the Third Council was held to discuss the differences of opinion among the bhikkhus of different sects. At this Council the differences were not confined to the Vinaya but were also connected with the Dhamma. At the end of this Council, the President of the Council, Moggaliputta Tissa, compiled a book called the Kathavatthu refuting the heretical, false views and theories held by some sects. The teaching approved and accepted by this Council was known asTheravada. The Abhidhamma Pitaka was included at this Council.
After the Third Council, Asoka's son, Ven. Mahinda, brought the Tripitaka to Sri Lanka, along with the commentaries that were recited at the Third Council. The texts brought to Sri Lanka were preserved until today without losing a page. The texts were written in Pali which was based on the Magadhi language spoken by the Buddha. There was nothing known as Mahayana at that time.
Coming of Mahayana
Between the 1st Century B.C. to the 1st Century A.D., the two terms Mahayana and Hinayana appeared in the Saddharma Pundarika Sutra or the Sutra of the Lotus of the Good Law.
About the 2nd Century A.D. Mahayana became clearly defined. Nagarjuna developed the Mahayanaphilosophy of Sunyata and proved that everything is Void in a small text called Madhyamika-karika. About the 4th Century, there were Asanga and Vasubandhu who wrote enormous amount of works on Mahayana.After the 1st Century AD., the Mahayanists took a definite stand and only then the terms of Mahayana andHinayana were introduced.
We must not confuse Hinayana with Theravada because the terms are not synonymous. TheravadaBuddhism went to Sri Lanka during the 3rd Century B.C. when there was no Mahayana at all. Hinayanasects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka. Today there is no Hinayana sect in existence anywhere in the world. Therefore, in 1950 the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hinayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc. This is the brief history of Theravada, Mahayana and Hinayana.
Mahayana and Theravada
Now, what is the difference between Mahayana and Theravada?
I have studied Mahayana for many years and the more I study it, the more I find there is hardly any difference between Theravada and Mahayana with regard to the fundamental teachings.
- Both accept Sakyamuni Buddha as the Teacher.
- The Four Noble Truths are exactly the same in both schools.
- The Eightfold Path is exactly the same in both schools.
- The Paticca-samuppada or the Dependent Origination is the same in both schools.
- Both rejected the idea of a supreme being who created and governed this world.
- Both accept Anicca, Dukkha, Anatta and Sila, Samadhi, Panna without any difference.
These are the most important teachings of the Buddha and they are all accepted by both schools without question.
There are also some points where they differ. An obvious one is the Bodhisattva ideal. Many people say thatMahayana is for the Bodhisattvahood which leads to Buddhahood while Theravada is for Arahantship. I must point out that the Buddha was also an Arahant. Pacceka Buddha is also an Arahant. A disciple can also be an Arahant. The Mahayana texts never use the term Arahant-yana, Arahant Vehicle. They used three terms: Bodhisattvayana, Prateka-Buddhayana, and Sravakayana. In the Theravada tradition these three are called Bodhis.
Some people imagine that Theravada is selfish because it teaches that people should seek their own salvation. But how can a selfish person gain Enlightenment? Both schools accept the three Yanas or Bodhisbut consider the Bodhisattva ideal as the highest. The Mahayana has created many mystical Bodhisattvaswhile the Theravada considers a Bodhisattva as a man amongst us who devotes his entire life for the attainment of perfection, ultimately becoming a fully Enlightened Buddha for the welfare of the world, for the happiness of the world.
Three Types of Buddhahood
There are three types of Buddhahood: the Samma Sambuddha who gains full Enlightenment by his own effort, the Pacceka Buddha who has lesser qualities than the Samma Sambuddha, and the Savaka Buddha who is an Arahant disciple. The attainment of Nibbana between the three types of Buddhahood is exactly the same. The only difference is that the Samma Sambuddha has many more qualities and capacities than the other two.
Some people think that Voidness or Sunyata discussed by Nagarjuna is purely a Mahayana teaching. It is based on the idea of Anatta or non-self, on the Paticcasamuppada or the Dependent Origination, found in the original Theravada Pali texts. Once Ananda asked the Buddha, "People say the word Sunya. What isSunya?" The Buddha replied, "Ananda, there is no self, nor anything pertaining to self in this world. Therefore, the world is empty." This idea was taken by Nagarjuna when he wrote his remarkable book,"Madhyamika Karika". Besides the idea of Sunyata is the concept of the store-consciousness in Mahayana Buddhism which has its seed in the Theravada texts. The Mahayanists have developed it into a deep psychology and philosophy.
Ven. Dr. W. Rahula
http://www.urbandharma.org/udharma3/theramaya.html
Resources on WWW
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M vs T buddhism
http://www.buddhanet.net/e-learning/buddhistworld/schools1.htm
The different forms of Buddhism can be understood by becoming familiar with the two major schools that arose out of the Buddha's basic teachings:
The two major schools of Buddhism, Theravada and the Mahayana, are to be understood as different expressions of the same teaching of the historical Buddha. Because, in fact, they agree upon and practice the core teachings of the Buddha’s Dharma. And while there was a schism after the first council on the death of the Buddha, it was largely over the monastic rules and academic points such as whether an enlightened person could lapse or not. Time, culture and customs in the countries in Asia which adopted the Buddha-dharma have more to do with the apparent differences, as you will not find any animosity between the two major schools, other than that created by healthy debate on the expression of and the implementation of the Buddha's Teachings.
Theravada (The Teachings of the Elders)
In the Buddhist countries of southern Asia, there never arose any serious differences on the fundamentals of Buddhism. All these countries - Sri Lanka, Cambodia, Laos, Burma, Thailand, have accepted the principles of the Theravada school and any differences there might be between the various schools is restricted to minor matters.
The earliest available teachings of the Buddha are to be found in Pali literature and belongs to the school of the Theravadins, who may be called the most orthodox school of Buddhism. This school admits the human characteristics of the Buddha, and is characterised by a psychological understanding of human nature; and emphasises a meditative approach to the transformation of consciousness.
The teaching of the Buddha according to this school is very plain. He asks us to ‘abstain from all kinds of evil, to accumulate all that is good and to purify our mind’. These can be accomplished by The Three Trainings: the development of ethical conduct, meditation and insight-wisdom.
The philosophy of this school is straight forward. All worldly phenomena are subject to three characteristics - they are impermanent and transient; unsatisfactory and that there is nothing in them which can be called one's own, nothing substantial, nothing permanent. All compounded things are made up of two elements - the non-material part, the material part. They are further described as consisting of nothing but five constituent groups, namely the material quality, and the four non-material qualities - sensations, perception, mental formatives and lastly consciousness.
When an individual thus understands the true nature of things, she/he finds nothing substantial in the world. Through this understanding, there is neither indulgence in the pleasures of senses or self-mortification, following the Middle Path the practitioner lives according to the Noble Eightfold Path which consist of Right View, Right Resolve, Right Speech, Right Actions, Right Occupation, Right Effort, Right Mindfulness and Right Concentration. She/he realises that all worldly suffering is caused by craving and that it is possible to bring suffering to an end by following the Noble Eight Fold Path. When that perfected state of insight is reached, i.e.Nibanna, that person is a ‘worthy person’ an Arhat. The life of the Arhat is the ideal of the followers of this school, ‘a life where all (future) birth is at an end, where the holy life is fully achieved, where all that has to be done has been done, and there is no more returning to the worldly life’.
Mahayana (The Great Vehicle)
The Mahayana is more of an umbrella body for a great variety of schools, from the Tantra school (the secret teaching of Yoga) well represented in Tibet and Nepal to the Pure Land sect, whose essential teaching is that salvation can be attained only through absolute trust in the saving power of Amitabha, longing to be reborn in his paradise through his grace, which are found in China, Korea and Japan. Ch’an and Zen Buddhism, of China and Japan, are meditation schools. According to these schools, to look inward and not to look outwards is the only way to achieve enlightenment, which to the human mind is ultimately the same as Buddhahood. In this system, the emphasis is upon ‘intuition’, its peculiarity being that it has no words in which to express itself at all, so it does this in symbols and images. In the course of time this system developed its philosophy of intuition to such a degree that it remains unique to this day.
It is generally accepted, that what we know today as the Mahayana arose from the Mahasanghikas sect who were the earliest seceders, and the forerunners of the Mahayana. They took up the cause of their new sect with zeal and enthusiasm and in a few decades grew remarkably in power and popularity. They adapted the existing monastic rules and thus revolutionised the Buddhist Order of Monks. Moreover, they made alterations in the arrangements and interpretation of the Sutra (Discourses) and the Vinaya (Rules) texts. And they rejected certain portions of the canon which had been accepted in the First Council.
According to it, the Buddhas are lokottara (supramundane) and are connected only externally with the worldly life. This conception of the Buddha contributed much to the growth of the Mahayana philosophy.
Mahayana Buddhism is divided into two systems of thought: the Madhyamika and the Yogacara. The Madhyamikas were so called on account of the emphasis they laid on the middle view. Here, the middle path, stands for the non-acceptance of the two views concerning existence and nonexistence, eternity and non eternity, self and non-self. In short, it advocates neither the theory of reality nor that of the unreality of the world, but merely of relativity. It is, however, to be noted that the Middle Path propounded at Sarnath by the Buddha had an ethical meaning, while that of the Madhyamikas is a metaphysical concept.
The Yogacara School is another important branch of the Mahayana. It was so called because it emphasised the practice of yoga (meditation) as the most effective method for the attainment of the highest truth (Bodhi). All the ten stages of spiritual progress of Bodhisattvahood have to be passed through before Bodhi can be attained. The ideal of the Mahayana school, therefore, is that of the Bodhisattva, a person who delays his or her own enlightenment in order to compassionately assist all other beings and ultimately attains to the highest Bodhi.
Theravada vs Mahayana Buddhism
http://www.religionfacts.com/buddhism/fastfacts/differences_theravada_mahayana.htm
8 major schools: four practice-based (Zen, Pure Land, Vajrayana, Vinaya); four philosophy-based (Tendai, Avamtasaka, Yogacara and Madhyamika)
8 major schools: four practice-based (Zen, Pure Land, Vajrayana, Vinaya); four philosophy-based (Tendai, Avamtasaka, Yogacara and Madhyamika)
Theravada | Mahayana | |
| Location | Southern (Sri Lanka, Thailand, Burma, Laos, Cambodia, parts of Southeast Asia) | Northern (Tibet, China, Taiwan, Japan, Korea, Mongolia, parts of Southeast Asia ) |
| Schools and Sects | One surviving school (as many as 18 existed at one time) | |
| Buddhist Scriptures | Pali Canon/Tripitaka only | Books of the Theravada Tripitaka plus many other sutras (e.g. Lotus Sutra) |
| Buddhas | Historical Buddha (Gautama) and past Buddhas only | Gautama Buddha plus Amitabha, Medicine Buddhas, and others |
| Bodhisattvas | Maitreya only | Maitreya plus Avalokitesvara, Mansjuri, Ksitigarbha and Samanthabadra |
| Goal of Training | Arhat | Buddhahood via bodhisattva-path |
| 3 Buddha Bodies (Trikaya) | Very limited emphasis; mainly on nirmana-kaya and dharma-kaya | Emphasized, including the samboga-kaya or reward/enjoyment body |
| Original Language | Pali | Sanskrit |
| Language of Transmission | Tripitaka is only in Pali. Teaching in Pali supplemented by local language. | Scriptures translated into local language. |
| Buddha's Disciples | Historical disciples described in Scriptures | Many bodhisattvas that are not historical figures |
| Mantras and Mudras | Some equivalent in the use of Parittas | Emphasized in Vajrayana; sometimes incorporated in other schools |
| Bardo (Limbo) | Rejected | Taught by all schools |
| Non-Buddhist Influences | Mainly pre-Buddhist Indian influences like concepts of karma, sangha, etc. | Heavily influenced by local religious ideas as transmitted to new cultures (China, Japan, Tibet). |
| Buddha Nature | Not taught | Emphasized, especially in practice-based schools |
| Rituals | Very few; not emphasized | Many, owing to local cultural influences |
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Ethics lectures to review
METAETHICS (Updated, September 2003)
- Ethics as a Part of Philosophy
- Parts and Structure of Ethical Inquiry
- The Concept of Morality (or What Counts as a Moral Judgment),
- Morality as a Normative System
- VARIOUS KINDS OF JUDGMENTS (summary and classification of various kinds of judgments as descriptions, norms, meta-judgments, etc.)
- RATIONALITY OF MORALITY (September 25, 2003)
- ETHICAL RELATIVISM, UNIVERSALISM, AND ABSOLUTISM
- Do Animals Have Compassion? (An experiment on animals)
- NORMATIVE ETHICS (I) (October 2000)
- Intrinsic Value and the Isolation Test (September 12, 2001)
- NORMATIVE ETHICS (II) -- B.Gert on Morality (Link to Gert's article) (August 2000)
- ENVIRONMENTAL ETHICS
- (1) A short Guide to (August 2000)
- (2) Singer On Animal Liberation (November 2000)
- (3) The Moral Basis for Environmental Ethics (November 2000)
This is stuff from Texas A&M University
Link to Sterba
Link to Singer-Regan Exchange
Ethical Diet
VEGETARIAN DIET
Buddhism and Vegetarianism
Seppo Ed Farrey, et al, 3 Bowls : Vegetarian Recipes from an American Zen Buddhist Monastery.
David Scott, Tom Pappas, Three Bowl Cookbook : The Secrets of Enlightened Cooking from the Zen Mountain.
Ethics
Read:
- Feldman, Morality and Ethics
- Shaw, The Nature of Morality
- Regan, Ethical Thinking and Theory
- Rachels, "A Short Introduction to Moral Philosophy" (in Armstrong and Botzler, Environmental Ethics)
- Suggested: William Graham Sumner: Folkways (excerpt) (Password, "hobbes")
- Suggested:Emil Brunner: The Divine Imperative, John Arthur, Morality Without God (password "hobbes")
- Suggested: Plato, The Myth of Gyges and Rand: The Virtue of Selfishness; (password "hobbes")
- Rachels, Some Basic Points about Arguments" (in Armstrong and Botzler, Environmental Ethics)
- Holmes Rolston III, "Environmental Ethics: Values in and Duties to the natural World" (in Armstrong and Botzler, Environmental Ethics)
Poets
Baczynski, Krzysztof Kamil (1921-1944)
"Elegy"
"Tropical Dream"
"Night"
"O you my silent sadness"
"Where To?"
"White Magic"
"Melody"
"Erotic"
"The Glipmpse"
Basho Matsuo (1644-1694)
Translations of "along this road . . .
Translations of "the old pond . . .
Haiku poems
Ch'an Poems of Death
Borowski, Tadeusz Night over Birkenau
Ròzewicz, Tadeusz Pigtail
Sixth Dalai Lama, The -- Tsangyang Tshomo Gyatso (1683-1706)
Soen Nakagawa Roshi (1907-1984)
Taygu ("Great Fool") Ryokan (1758-1832)
Thich Nhat Hanh (contemporary), "Please Call Me By My True Names"
Frederic and Mary Ann Brussat, "Rest in Peace"
Yamada Roshi's poem celebrating his 77th birthday (contemporary)
Zen and Buddhist Poetry on the Web
ZEN BUDDHISM -- RINZAI STYLE
ZEN PATRIARCHS (RINZAI LINE BEGINS WITH LIN-CHI)
Buddha (563-484 B.C)
Mahakashyapa
Ananda . . . (27 Indian Patriarchs)
Bodhidharma (470-543)
Hui-k'o
Seng-ts'an
Tao-hsin
Hung-jen
Hui-neng (638-713)
four patriarchs
Huang Po (Obaku) (?-850)
Lin-chi (Rinzai Gigen) (?-866)
33 masters
Shoju Rojin (1642-1721)
Hakuin Ekaku (19 Jan 1686 - 18 Jan 1769)
SCHOOLS OF BUDDHISM
BUDDHA SHAKYAMUNI (563-484 B.C)
awakened one
tathagatha
thus gone one
thus perfected one
BODDHISATVAS
in Sanskrit, lit. , “enlightenment being”
one who practices the perfect virtues (paramita) including
wisdom (prajna)
compassion (karuna)
FOUR GREAT BODHISATTVA'S VOWS
The sentient beings are numberless, I vow to save them all;
Greed, hatred, and ignorance rise endlessly, I vow to abandon them;
Dharma gates are countless, I vow to wake to them;
The Buddha's way is unsurpassed, I vow to embody it fully.
TOREI ZENJI: BODHISATTVA'S VOW (see also here)
When I regard the true nature of the many dharmas,
I find them all to be sacred forms of the Tathagata's never-failing essence.
Each particle of matter, each moment, is no other than the Tathagata's inexpressible radiance.
With this realization, our virtuous ancestors gave tender care to beasts and birds with compassionate minds and hearts.
Among us, in our own daily lives, who is not reverently grateful for the protections of life:
food, drink, and clothing! Though they are inanimate things, they are nonetheless the warm flesh and blood, the merciful incarnations of Buddha.
All the more, we can be especially sympathetic and affectionate with foolish people,
particularly with someone who becomes a sworn enemy and persecutes us with abusive language.
That very abuse conveys the Buddha's boundless loving-kindness.
It is a compassionate device to liberate us entirely from the mean-spirited delusions
we have built up with our wrongful conduct from the beginningless past.
With our open response to such abuse we completely relinquish ourselves,
and the most profound and pure faith arises.
At the peak of each thought a lotus flower opens, and on each flower there is revealed a Buddha.
Everywhere is the Pure Land in its beauty.
We see fully the Tathagata's radiant light right where we are.
May we retain this mind and extend it throughout the world
so that we and all beings become mature in Buddha's wisdom.
SCHOOLS OF ZEN BUDDHISM
BODDHIDHARMA (The First Patriarch of Ch'an)
“What is the merit of building monasteries,” asked the emperor Wu-ti.
“No merit,” answered Bodhidharma.
“But what is the most sacred truth of Buddhism.”
the vast emptiness shunyatta and nothing sacred.”
“But then, who are you?”
“I do not know.”
As a result Boddhidharma was sitting in zazen for “nine years in front of the wall”
SATORI / KENSHO / ANNUTARA-SAMYAK-SAMBODHI
awakening
knowing
intuitive looking into
As opposed to (but not excluding) intellectual understanding
"If you are not there even for an instant, you are just like a dead person."
NIRVANA / EXTINCTION
Eextinguishing of greed . . . ignorance . . . hatred . . .
ZEN
A special transmission outside the scriptures;
Not depending on words or letters;
Directly pointing at one's mind;
Seeing into one's true nature and the attainment of Buddhahood.
HAKUIN (19 Jan 1686 - 18 Jan 1769) ABOUT HIMSELF
“Among an assembly of Buddhas, all Buddhas dislike him,
In a congregation of demons, all demons detest him,
This decrepit old baldy who appears here again on paper!”
HIS KOAN SYSTEM
Hosshin (universal oneness)
Kikan (dynamism, spontaneity)
Gonsen (investigation of words)
Nanto (difficult to pass through; especially hard to penetrate)
Kojo (”crowning” koans)
Tozan’s Five Ranks (see Isshu Miura and Ruth Fuller Sasaki, The Zen Koan)
Ten Cardinal Precepts
The Last Barrier
Ten Cardinal Precepts
Do not kill.
Do not steal.
Do not misuse sex.
Do not speak falsely.
Do not use (give or take) drugs.
Do not discuss the faults of others.
Do not praise yourself while abusing others.
Do not spare the Dharma Assets.
Do not indulge in anger.
Do not defame the Three Treasures.
SOME CONTEMPORARY RINZAI TEACHERS
Soen Nakagawa Roshi (Mitta Kutsu Soen); 19 Mar 1907-11 Mar 1984). Endless Vow: The Zen Path of Soen Nakagawa (Shambala)
Suzuki D.T., 18 Oct 1870 - 12 Jul 1966, senior student of Soen Shaku (1859-1919), not a Zen maser
Suzuki’s Lineage
Bodhidharma (470-543)
. . .
Lin-chi (Rinzai) (?-866)
. . .
Shoju Rojin (1642-1721)
Hakuin Ekaku (19 Jan 1686 - 18 Jan 1769)
Daikyu Eho, Genshu (1716-1776)
Gasan Jito (1727-1797)
Inzan Ien, Shoto Ensho (1751-1814)
Torin Shoju, Dorin Soju (?-1837)
Taigen Gisan (1768-1837)
Gisan Zenrai (1802-1878)
Imakita Kosen, Kosen So'on (1816-1892)
Shaku Soen
D.T. Suzuki
ZEN PATRIARCHS (RINZAI LINE BEGINS WITH LIN-CHI)
Buddha (563-484 B.C)
Mahakashyapa
Ananda . . . (27 Indian Patriarchs)
Bodhidharma (470-543)
Hui-k'o
Seng-ts'an
Tao-hsin
Hung-jen
Hui-neng (638-713)
four patriarchs
Huang Po (Obaku) (?-850)
Lin-chi (Rinzai Gigen) (?-866)
33 masters
Shoju Rojin (1642-1721)
Hakuin Ekaku (19 Jan 1686 - 18 Jan 1769)
SCHOOLS OF BUDDHISM
BUDDHA SHAKYAMUNI (563-484 B.C)
awakened one
tathagatha
thus gone one
thus perfected one
BODDHISATVAS
in Sanskrit, lit. , “enlightenment being”
one who practices the perfect virtues (paramita) including
wisdom (prajna)
compassion (karuna)
FOUR GREAT BODHISATTVA'S VOWS
The sentient beings are numberless, I vow to save them all;
Greed, hatred, and ignorance rise endlessly, I vow to abandon them;
Dharma gates are countless, I vow to wake to them;
The Buddha's way is unsurpassed, I vow to embody it fully.
TOREI ZENJI: BODHISATTVA'S VOW (see also here)
When I regard the true nature of the many dharmas,
I find them all to be sacred forms of the Tathagata's never-failing essence.
Each particle of matter, each moment, is no other than the Tathagata's inexpressible radiance.
With this realization, our virtuous ancestors gave tender care to beasts and birds with compassionate minds and hearts.
Among us, in our own daily lives, who is not reverently grateful for the protections of life:
food, drink, and clothing! Though they are inanimate things, they are nonetheless the warm flesh and blood, the merciful incarnations of Buddha.
All the more, we can be especially sympathetic and affectionate with foolish people,
particularly with someone who becomes a sworn enemy and persecutes us with abusive language.
That very abuse conveys the Buddha's boundless loving-kindness.
It is a compassionate device to liberate us entirely from the mean-spirited delusions
we have built up with our wrongful conduct from the beginningless past.
With our open response to such abuse we completely relinquish ourselves,
and the most profound and pure faith arises.
At the peak of each thought a lotus flower opens, and on each flower there is revealed a Buddha.
Everywhere is the Pure Land in its beauty.
We see fully the Tathagata's radiant light right where we are.
May we retain this mind and extend it throughout the world
so that we and all beings become mature in Buddha's wisdom.
SCHOOLS OF ZEN BUDDHISM
BODDHIDHARMA (The First Patriarch of Ch'an)
“What is the merit of building monasteries,” asked the emperor Wu-ti.
“No merit,” answered Bodhidharma.
“But what is the most sacred truth of Buddhism.”
the vast emptiness shunyatta and nothing sacred.”
“But then, who are you?”
“I do not know.”
As a result Boddhidharma was sitting in zazen for “nine years in front of the wall”
SATORI / KENSHO / ANNUTARA-SAMYAK-SAMBODHI
awakening
knowing
intuitive looking into
As opposed to (but not excluding) intellectual understanding
"If you are not there even for an instant, you are just like a dead person."
NIRVANA / EXTINCTION
Eextinguishing of greed . . . ignorance . . . hatred . . .
ZEN
A special transmission outside the scriptures;
Not depending on words or letters;
Directly pointing at one's mind;
Seeing into one's true nature and the attainment of Buddhahood.
HAKUIN (19 Jan 1686 - 18 Jan 1769) ABOUT HIMSELF
“Among an assembly of Buddhas, all Buddhas dislike him,
In a congregation of demons, all demons detest him,
This decrepit old baldy who appears here again on paper!”
HIS KOAN SYSTEM
Hosshin (universal oneness)
Kikan (dynamism, spontaneity)
Gonsen (investigation of words)
Nanto (difficult to pass through; especially hard to penetrate)
Kojo (”crowning” koans)
Tozan’s Five Ranks (see Isshu Miura and Ruth Fuller Sasaki, The Zen Koan)
Ten Cardinal Precepts
The Last Barrier
Ten Cardinal Precepts
Do not kill.
Do not steal.
Do not misuse sex.
Do not speak falsely.
Do not use (give or take) drugs.
Do not discuss the faults of others.
Do not praise yourself while abusing others.
Do not spare the Dharma Assets.
Do not indulge in anger.
Do not defame the Three Treasures.
SOME CONTEMPORARY RINZAI TEACHERS
Soen Nakagawa Roshi (Mitta Kutsu Soen); 19 Mar 1907-11 Mar 1984). Endless Vow: The Zen Path of Soen Nakagawa (Shambala)
Suzuki D.T., 18 Oct 1870 - 12 Jul 1966, senior student of Soen Shaku (1859-1919), not a Zen maser
Suzuki’s Lineage
Bodhidharma (470-543)
. . .
Lin-chi (Rinzai) (?-866)
. . .
Shoju Rojin (1642-1721)
Hakuin Ekaku (19 Jan 1686 - 18 Jan 1769)
Daikyu Eho, Genshu (1716-1776)
Gasan Jito (1727-1797)
Inzan Ien, Shoto Ensho (1751-1814)
Torin Shoju, Dorin Soju (?-1837)
Taigen Gisan (1768-1837)
Gisan Zenrai (1802-1878)
Imakita Kosen, Kosen So'on (1816-1892)
Shaku Soen
D.T. Suzuki
| Syllabus, Spring 2008 (PHIL 4390.002) | Syllabus (2001) Zen Buddhism -- Rinzai Style | Dai Bosatsu Zendo Kongo-ji (the first American Zen monastery)What is Zen Zazen (Zen meditation)
Recommended Additional Readings |
Philosophy involves rigorous, persistent reflection on a wide range of issues, such as how one ought to live, the existence of God and the problem of evil, the relation between mind and body, the ways in which beliefs may be justified, and many others. Students in philosophy courses explore philosophical issues by examining and responding to the ideas of important historical and contemporary contributors to the discipline.
The study of philosophy can be a valuable part of a liberal arts education. It may have a significant impact on one's beliefs and values, and it helps develop a variety of intellectual skills and abilities which students can put to use in their lives, whatever they choose to do after they graduate. Among those skills and abilities are the capacities to engage in thinking which is critical, disciplined and creative; to express oneself effectively and appreciate the ideas and perspectives of others; to uncover and examine assumptions; to understand, construct and evaluate arguments on both sides of issues; and to deal reasonably with questions to which there are no easy answers.
While the primary objective of the philosophy program is to contribute to liberal arts education, studying philosophy also prepares students well for professional careers in such fields as law, ministry, psychology, business, and medicine, and for postgraduate work in philosophy. In recent years, philosophy majors scored higher on average than business majors on admissions tests to business schools (GMAT), higher than any other humanities or social science areas on the GRE's, and third of all disciplines on the law school admissions test (LSAT); and they have been more likely than almost all other majors to gain admission to medical schools.
Philosophy courses are offered as electives for students in all fields of study. Students may also select Philosophy as a minor field of study for the Bachelors of Arts and Bachelor of Science degrees.
Schools of Buddhism
http://www.ciolek.com/WWWVLPages/ZenPages/ZenSchools.html
Google rank #3 among the 774,000 results zen buddhism pages world-wide (Nov 2010).
Created: 5 Sep 1994. Last updated: 14 Aug 2011.
16 years online and counting
Edited by Dr T. Matthew Ciolek and Vladimir Keremidschieff.
This document is a part of the Buddhist Studies WWW Virtual Library
Schools of Zen Buddhism, according to T. Matthew Ciolek
LINEAGES
Chinese Fuke Line
[Originating with Chen-chou P'u-k'o (J. Chinshu Fuke)]
Chinese Rinzai Line
[Notes to be supplied]
Chinese Soto Line
[Originating with Tung-shan Liang-chieh (J. Tozan Ryokai) and Ts'ao-shan Pen-chi (J. Sozan Honjaku)]
Early Rinzai Line
[Originating with Lin-chi I-hsüan (J. Rinzai Gigen)]
Hinayana Zen Line
[Originating in India around 3 c. AD, represented in China by Buddhabhadra and Hui-kuan]
Hogen Line
[Originating with Fa-yen Wen-i (J. Hogen Bun'eki)]
Igyo Line
[Originating with Wei-shan Ling-yü (J. Isan Reiyu) and Hsiang-yen Chih-hsien (J. Kyogen Chikan)]
Indian Line
[28 Indian Patriarchs from Shakyamuni Buddha to Bodhidharma]
Japanese Fuke Line
[Originating with Kakushin, ending (by the Emperor's decree) in 1871]
Japanese Rinzai Line
[Originating with Eisai and Daio, and leading to Hakuin Ekaku and his successors]
Japanese Soto Line
[Originating with Dogen Kigen]
Korean Line
[Originating with Chinul.
NOTE: The current graphical representation of the history of the Korean Line of Zen is oversimplified. More detailed and more accurate drawing will be provided at a later date.]
Nangaku Ejo Line
[Originating with Nan-yüeh Huai-jang (J. Nangaku Ejo)]
Northern Line
[Originating with Shen-hsiu (J. Jinshu)]
Obaku Line
[Originating with Yin-yüan Lung-chi (J. Ingen Ryuki)]
Ox-head Line
[Originating with Niu-tou Fa-yung (J. Hoyu)]
Patriarchal Line
[6 Chinese Patriarchs from Bodhidharma to Hui-neng (J. Eno)]
Rinzai-Oryo Line
[Originating with Huang-lung Hui-nan (J. Oryo E'nan)]
Rinzai-Yogi Line
[Originating with Yang-ch'i Fang-hui (J. Yogi Hoe)]
Sanbo Kyodan Line
[Originating with D. S. Harada and H. Yasutani]
Seigen Gyoshi Line
[Originating with Ch'ing-yüan Hsing-ssu (J.Seigen Gyoshi)]
Szechwan Line
[Originating with Chih-hsien (J. Chisen)]
Unmon Line
[Originating with Yün-men Wen-yen (J. Unmon Bun'en)]
Vietnamese Thao-Duong Line
[Originating with Thao-Du'o'ng (C. Ts'ao-tang)]
Vietnamese Lam-Te Line
[Originating with Nguyen-Thieu]
Vietnamese Lieu-Quan Line
[Originating with Lieu-Quan]
Vietnamese Truc-Lam Line
[Originating with Tran-Nhan-Ton]
Vietnamese Ty-Ni-Da-Lu'u-Chi Line
[Originating with Ty-Ni-Da-Lu'u-Chi (S. Vinitaruchi)]
Vietnamese Vo-Ngon-Thong Line
[Originating with Vo-Ngon-Thong (C. Wu-yen Tung)]
See also
Ferguson, Andrew. 2000. Zen's Chinese Heritage: The Masters & Their Teachings
(544 pp., the book includes a poster-size lineage chart of the 25 generations of ancestors.)
[Alphabetical || Category Subtree || WWW VL database]
Schools of Zen BuddhismEst.: 8th Apr 1995. Last revised: 15 May 1998.
This document is a part of the Buddhist Studies WWW Virtual Library and of the Zen Buddhism WWW Virtual Library
This document provides an overview of schools and lineages belonging to the Zen Buddhism tradition.
Corrections and comments will be appreciated. Please send email to Dr T.Matthew Ciolek tmciolek@ciolek.com
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