Buddhism: What's Hot Now: Buddhism in Japan I

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhism in Japan I Aug 31st 2012, 11:07 It took several centuries for Buddhism to travel from India to Japan. Once Buddhism was established in Japan, however, it flourished. Buddhism had an incalculable impact on Japanese civilization. At the same time, schools of Buddhism imported from mainland Asia became distinctively Japanese. The Introduction of Buddhism to Japan In the 6th century -- either 538 or 552 CE, depending on which historian one consults -- a delegation sent by a Korean prince arrived at the court of the Emperor of Japan. The Koreans brought with them Buddhist sutras, an image of the Buddha, and a letter from the Korean prince praising the dharma. This was the official introduction of Buddhism to Japan. The Japanese aristocracy promptly split into pro- and anti-Buddhist factions. Buddhism gained little real acceptance until the reign of the Empress Suiko and her regent, Prince Shotoku, 592-628 CE. The Empress and the Prince established Buddhism as the state religion. They encouraged expression of the dharma in arts, in philanthropy, and in education. They built temples and established monasteries. In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries Buddhism in China enjoyed a "golden age," and Chinese monks brought the newest developments in practice and scholarship to Japan. The many schools of Buddhism that developed in China were established in Japan also. Nara Buddhism Six schools of Buddhism emerged in Japan in the 7th and 8th centuries, all but two of which have disappeared. Because these schools flourished mostly during the Nara Period of Japanese history (709-795 CE), they are sometimes today lumped together into one category, Nara Buddhism. The two schools that still have some following are Hosso and Kegon. Hosso. The Hosso, or "Dharma Character," school, was introduced to Japan by the monk Dosho (629-700). Dosho went to China to study with Hsuan-tsang, the founder of the Wei-shih (also called Fa-hsiang) school. Wei-shih had developed from the Yogachara school of India. Very simply, Yogachara teaches that things have no reality in themselves. The reality we thnk we perceive does not exist except as as a process of knowing. Kegon. In 740 the Chinese monk Shen-hsiang introduced the Huayan, or "Flower Garland," school to Japan. Called Kegon in Japan, this school of Buddhism is best known for its teachings on the interpenetration of all things -- that is, all things and all beings not only reflect all other things and beings but also the Absolute in its totality. See, for example, Indra's Net. Emperor Shomu, who reigned from 724 to 749, was a patron of Kegon. He began construction of the magnificent Todaiji, or Great Eastern Monastery, in Nara. Todaiji's main hall is the world's largest wooden building to this day. It houses the Great Buddha of Nara, a massive bronze seated figure that is 15 meters, or about 50 feet, tall. Today, Todaiji remains the center of the Kegon school. After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen and Nichiren. Tendai The monk Saicho (767-822; also called Dengyo Daishi) traveled to China in 804 and returned the following year with the doctrines of the Tiantai school. The Japanese form, Tendai, rose to great prominence and was a dominant school of Buddhism in Japan for centuries. Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes. Saicho's other contribution to Japanese Buddhism was the establishment of the great Buddhist education and training center at Mount Hiei, near the new capital of Kyoto. As we'll see, many important historical figures of Japanese Buddhism began their study of Buddhism at Mount Hiei. Shingon Like Saicho, the monk Kukai (774-835; also called Kobo Daishi) traveled to China in 804. There he studied Buddhist tantra and returned two years later to establish the distinctively Japanese school of Shingon and build a monastery on Mount Koya, about 50 miles south of Kyoto. Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student and not made public. Shingon remains one of the largest schools of Buddhism in Japan. Jodo Shu and Jodo Shinshu To honor his father's dying wish, Honen (1133-1212) became a monk at Mount Hiei. Dissatisfied with Buddhism as it was taught to him, Honen introduced the Chinese school of Pure Land to Japan by founding Jodo Shu. Very simply, Pure Land emphasizes faith the Buddha Amitabha, Called Amida Butsu in Japanese, through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism. Honen converted another Mount Hiei monk, Shinran (1173-1263). Shinran was Honen's disciple for six years. After Honen was exiled in 1207, Shinran gave up his monk's robes, married and fathered children. As a layman he founded Jodo Shinshu, a school of Buddhism for laypeople. Jodo Shinshu today is the largest sect in Japan. In Part II: Zen comes to Japan; Nichiren, a fiery reformer, takes on the Japanese Buddhist establishment; a warlord burns Mount Hiei.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Koan

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Koan Aug 31st 2012, 11:07 Definition: The Japanese word koan means "public notice." It is taken from the Chinese kung-an, which is a legal proceeding. Formally, koans are presented as cases, with a "main case" presenting a phrase or fragment of a story, a brief commentary, and a capping verse. In the Rinzai school of Zen, a student is given a particular koan to "solve" in his zazen practice. Most koans involve a paradox that cannot be solved by reason or intellect. The resolution forces the student into a different level of consciousness or comprehension. It's important to understand koans as a means for teachers and students to work together. In private interviews with the teacher called dokusan, the student asks for guidance or for approval of his understanding. The face-to-face work between student and teacher is an essential part of Zen training. Classic koan collections include the Mumonkan, also called The Gateless Gate; the Hekiganroku, or Blue Cliff Record; and the Shoyoroku, The Book of Equanimity.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: The First Precept

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

The First Precept Aug 30th 2012, 11:07 The first precept of Buddhism -- do not kill -- touches on some of today's hotter issues, from veganism to abortion and euthanasia. Let's take a look at this precept and at what some Buddhist teachers have said about it. First, about the precepts -- the Precepts of Buddhism are not the Buddhist Ten Commandments. They are more like training wheels. An enlightened being is said to always respond correctly to every situation. But for those of us who have not yet realized enlightment, keeping the precepts is a training discipline that helps us live harmoniously with others while we learn to actualize the Buddha's teaching. The First Precept in the Pali Canon In Pali, the first precept is Panatipata veramani sikkhapadam samadiyami; "I undertake the training rule to abstain from taking life." According to Theravadin teacher Bikkhu Bodhi, the word pana refers to breathing, or any living being that has breath and consciousness. This includes people and all animal life, including insects, but not include plant life. The word atipata means "striking down." This refers to killing or destroying, but it can also mean injuring or torturing. Theravada Buddhists say that a violation of the first precepts involves five factors. First, there is a living being. Second, there is the perception that the being is a living being. Third, there is the volition thought of killing. Fourth, the killing is carried out. Fifth, the being dies. It is important to understand that the violation of the precept arises in the mind, with the recognition of a living being and the willful thought of killing that being. Also, ordering someone else to do the actual killing does not mitigate responsibility for it. Further, a killing that is premeditated is a graver offense than a killing that is impulsive, such as in self-defense. The First Precept in the Mahayana Brahmajala Sutra The Mahayana Brahajala (Brahma Net) Sutra explains the first precept this way: "A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature. "As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a major offense." In his book Being Upright: Zen Meditation and the Bodhisattva Precepts, Zen teacher Reb Anderson translated this passage this way: "If a Buddha-child kills with his own hand, causes a person to be killed, helps to kill, kills with praise, derives joy from killing, or kills with a curse, these are the causes, conditions, ways, and acts of killing. Therefore, in no case should one take the life of a living being." The First Precept in Buddhist Practice Zen teacher Robert Aitken wrote in his book The Mind of Clover: Essays in Zen Buddhist Ethics, "There are many personal tests of this practice, from dealing with insects and mice to capital punishment." Karma Lekshe Tsomo, a professor of theology and a nun in the Tibetan Buddhist tradition, explains, "There are no moral absolutes in Buddhism and it is recognized that ethical decision-making involves a complex nexus of causes and conditions. ... When making moral choices, individuals are advised to examine their motivation--whether aversion, attachment, ignorance, wisdom, or compassion--and to weigh the consequences of their actions in light of the Buddha's teachings." Buddhism and War Today there are more than 3,000 Buddhists serving in the U.S. armed forces, including some Buddhist chaplains. Buddhism does not demand absolute pacifism. On the other hand, we should be skeptical that any war is "just." Robert Aitken wrote, "The collective ego of the nation-state is subject to the same poisons of greed, hatred and ignorance as the individual." Please see "War and Buddhism" for more discussion. Buddhism and Vegetarianism People often associate Buddhism with vegetarianism. Although most schools of Buddhism encourage vegetarianism, usually it is considered a personal choice, not a requirement. It might surprise you to learn that the historical Buddha was not a strict vegetarian. The first monks obtained all their food by begging, and the Buddha taught his monks to eat whatever food they were given, including meat. However, if a monk knew an animal had been slaughtered specifically to feed monks, the meat was to be refused. See "Buddhism and Vegetarianism" for more on vegetarianism and the Buddha's teachings. Buddhism and Abortion Nearly always abortion is considered to be a violation of the precept. However, Buddhism also avoids rigid moral absolutes. A pro-choice position that enables women to make their own moral decisions is not inconsistent with Buddhism. For further explanation, see "Buddhism and Abortion." Buddhism and Euthanasia Generally, Buddhism does not support euthanasia. Reb Anderson said, "'Mercy killing' temporarily reduces a being's level of misery, but it might interfere with his or her spiritual evolution toward enlightenment. Such actions are not real compassion, but what I would call sentimental compassion. Even if a person asks us to help in her suicide, unless this would promote her spiritual development, it would not be appropriate for us to assist her. And who of us has the ability to see whether such an action would in fact be conducive to to a person's greatest welfare?" What if the suffering being is an animal? Many of us have have been advised to euthanize a pet or have found a grievously injured, suffering animal. Should the animal be put "out of its misery"? There is no hard-and-fast rule. I have heard a prominent Zen teacher say it is selfish not to euthanize a suffering animal out of personal squeamishness. I'm not sure all teachers would agree with that. Many teachers say they would consider euthanasia of an animal only if the animal is extremely distressed, and there is no way to save it or soothe its distress.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Beginner Zen Books

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Beginner Zen Books Aug 30th 2012, 11:07 There are truckloads of books about Zen, but many assume the reader already knows something about Zen. And, unfortunately, many other were written by people who don't know something about Zen. If you are a genuine beginner and don't know a zabuton from zucchini, here are some books for you. 1. The Miracle of Mindfulness, by Thich Nhat Hanh Strictly speaking, this little book by the Vietnamese Zen master Thich Nhat Hanh is not about Zen. It's more of an introduction to mindfulness and Mahayana. But in the West, this seems to be the book that everyone reads before they show up at the Zen center. I read a review of A Miracle of Mindfulness that said it was not about Buddhism. It is; it's just written in such a way that non-Buddhist readers might not recognize that it's about Buddhism. Certainly it's a book that can be appreciated by non-Buddhists. But for me, it was the book that told me Buddhism might be my religion. Most of all, this book holds out the hope that practice can be integrated into anyone's life, no matter how bleeped up it is. 2. The Eight Gates of Zen, by John Daido Loori, Roshi This book is as close as you're going to get to a nuts-and-bolts explanation of formal Zen training. It's wonderfully clear and keeps Zenspeak to a minimum, yet there's depth to it as well. I recommend this book in particular to people in the "why do I need a Zen teacher to do Zen?" phase. Of course, you don't need a Zen teacher. You don't need to brush your teeth or tie your shoes, either, unless you want to keep your teeth or not trip over your shoelaces. It's up to you. This book explains zazen, the Zen teacher-student relationship, Zen literature, Zen ritual, Buddhist morality, Zen arts (including martial arts) and how all of these tie into the everyday life of a Zen student, in or out of a monastery. 3. Taking the Path of Zen, by Robert Aitken, Roshi Robert Aitken is one of my favorite Zen teacher-writers. His explanations of even the most vexatious koan can be wonderfully accessible. Taking the Path of Zen covers much of the same territory as Daido Roshi's Eight Gates of Zen. The difference is that Aitken's book might be better for someone who's already got a foot in the door at a Zen center. In the Preface, the author says "My purpose in this book is to provide a manual that may be used, chapter by chapter, as a program of instruction over the first few weeks of Zen training." It does, however, provide a nice preview of what the first few weeks of Zen training are like. 4. Other Books Not for Beginners Nearly all "beginner" Zen book lists contain some books that I'm not putting on this list, for various reasons. The first is Shunryu Suzuki's Zen Mind, Beginner's Mind. It is a wonderful book, but in spite of the title it is not a good book for beginners. Sit one or two sesshins first, and then read it. I am ambivalent about Philip Kapleau's Three Pillars of Zen. It's very good, but it gives the impression, I think, that the koan Mu is the be-all and end-all of Zen, which is very much not the case. Alan Watts was a great writer, but his writings on Zen don't always reflect a clear understanding of Zen. If you want to read Watts's books on Zen for fun and inspiration that's fine, but don't read him as an authority on Zen.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Tibetan Buddhist History

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Tibetan Buddhist History Aug 30th 2012, 11:07 The history of Buddhism in Tibet begins with Bon. The Bon religion of Tibet was animistic and shamanistic, and elements of it live on today, to one degree or another, in Tibetan Buddhism. Although Buddhist scriptures may have made their way into Tibet centuries earlier, the history of Buddhism in Tibet effectively begins in 641 CE. In that year, King Songtsen Gampo (d. ca. 650) unified Tibet through military conquest and took two Buddhist wives, Princess Bhrikuti of Nepal and Princess Wen Cheng of China. The princesses are credited with introducing their husband to Buddhism. Songtsen Gampo built the first Buddhist temples in Tibet, including the Jokhang in Lhasa and the Changzhug in Nedong. He also put Tibetan translators to work on the Sanskrit scriptures. Guru Rinpoche and Nyingma During the reign of King Trisong Detsen, which began about 755 CE, Buddhism became the official religion of the Tibetan people. The King also invited famous Buddhist teachers such as Shantarakshita and Padmasambhava to Tibet. Padmasambhava, remembered by Tibetans as Guru Rinpoche ("Precious Master"), was an Indian master of tantra whose influence on the development of Tibetan Buddhism is incalculable. He is credited with building Samye, the first monastery in Tibet, in the late 8th century. Nyingma, one of the four major schools of Tibetan Buddhism, claims Guru Rinpoche as its patriarch. According to legend, when Guru Rinpoche arrived in Tibet he pacified the Bon demons and made them protectors of the Dharma. Suppression In 836 King Tri Ralpachen, a supporter of Buddhism, died. His half brother Langdarma became the new King of Tibet. Langdarma suppressed Buddhism and re-established Bon as the official religion of Tibet. In 842, Langdarma was assassinated by a Buddhist monk. Rule of Tibet was divided between Langdarma's two sons. However, in the centuries that followed Tibet disintegrated into many small kingdoms. Mahamudra While Tibet was plunged into chaos, there were developments in India that would be keenly important to Tibetan Buddhism. The Indian sage Tilopa (989-1069) developed a system of meditation and practice called Mahamudra. Mahamudra is, very simply, a methodology for understanding the intimate relation between mind and reality. Tilopa transmitted the teachings of Mahamudra to his disciple, another Indian sage named Naropa (1016-1100). Marpa and Milarepa Marpa Chokyi Lodro (1012-1097) was a Tibetan who traveled to India and studied with Naropa. After years of study, Marpa was declared a dharma heir of Naropa. He returned to Tibet, bringing with him Buddhist scriptures in Sanskrit that Marpa translated into Tibetan. Hence, is he called "Marpa the Translator." Marpa's most famous student was Milarepa (1040-1123), who is remember especially for his beautiful songs and poems. One of Milarepa's students, Gampopa (1079-1153), founded the Kagyu school, one of the four major schools of Tibetan Buddhism. The Second Dissemination The great Indian scholar Dipamkara Shrijnana Atisha (ca. 980-1052) came to Tibet by invitation of King Jangchubwo. At the request of the King, Atisha wrote a book for the the king's subjects called Byang-chub lam-gyi sgron-ma, or "Lamp to the Path of Enlightenment." Although Tibet was still politically fragmented, Atisha's arrival in Tibet in 1042 marked the beginning of what is called the "Second Dissemination" of Buddhism in Tibet. Through Atisha's teachings and writings, Buddhism once again became the main religion of the people of Tibet. Sakyas and Mongols In 1073, Khon Konchok Gyelpo (1034-l 102) built Sakya Monastery in southern Tibet. His son and successor, Sakya Kunga Nyingpo, founded the Sakya sect, one of the four major schools of Tibetan Buddhism. In 1207, Mongol armies invaded and occupied Tibet. In 1244, Sakya Pandita Kunga Gyeltsen (1182-1251), a Sakya master was invited to Mongolia by Godan Khan, grandson of Genghis Khan. Through Sakya Pandita's teachings Godon Khan became a Buddhist. In 1249, Sakya Pandita was appointed Viceroy of Tibet by the Mongols. In 1253, Phagba (1235-1280) succeeded Sakya Pandita at the Mongol court. Phagba became a religious teacher to Godan Khan's famous successor, Kublai Khan. In 1260, Kublai Khan named Phagpa the Imperial Preceptor of Tibet. Tibet would be ruled by a succession of Sakya lamas until 1358, when central Tibet came under control of the Kagyu sect. The Fourth School: Gelug The last of the four great schools of Tibetan Buddhism,the Gelug school, was founded by Je Tsongkhapa (1357-1419), one of Tibet's greatest scholars. The first Gelug monastery, Ganden, was founded by Tsongkhapa in 1409. The third head lama of the Gelug school, Sonam Gyatso (1543-1588) converted the Mongol leader Altan Khan to Buddhism. It is commonly believed that Altan Khan originated the title Dalai Lama, meaning "Ocean of Wisdom," in 1578 to give to Sonam Gyatso. Others point out that since gyatso is Tibetan for "ocean," the title "Dalai Lama" simply might have been a Mongol translation of Sonam Gyatso's name -- Lama Gyatso. In any event, "Dalai Lama" became the title of the highest-ranking lama of the Gelug school. Since Sonam Gyatso was the third lama in that lineage, he became the 3rd Dalai Lama. The first two Dalai Lamas received the title posthumously. It was the 5th Dalai Lama, Lobsang Gyatso (1617-1682), who first became ruler of all Tibet. The "Great Fifth" formed a military alliance with the Mongol leader Gushri Khan. When two other Mongol chiefs and the ruler of Kang, an ancient kingdom of central Asia, invaded Tibet, Gushri Khan routed them and declared himself king of Tibet. In 1642, Gushri Khan recognized the 5th Dalai Lama as the spiritual and temporal leader of Tibet. The succeeding Dalai Lamas and their regents remained the chief administrators of Tibet until the invasion of Tibet by China in 1950 and the exile of the 14th Dalai Lama in 1959.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Women of Zen

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Women of Zen Aug 30th 2012, 11:07 Although male teachers dominate the recorded history of Zen Buddhism, many remarkable women were part of Zen history also. Some of these women appear in the koan collections. For example, Case 31 of the Mumonkan records an encounter between Master Chao-chou Ts'ung-shen (778-897) and a sharp old woman whose name is not remembered. A famous meeting took place between another old woman and Master Te-shan Hsuan-chien (781-867). Before becoming a Ch'an (Zen) master, Te-shan was famous for his scholarly commentaries on the Diamond Sutra. One day he found a woman selling rice cakes and tea. The woman had a question: "In the Diamond Sutra it is written that past mind cannot be grasped; present mind cannot be grasped; and future mind cannot be grasped. Is that right?" "Yes, that is right," said Te-shan. "Then with which mind will you accept this tea?" she asked. Te-shan could not answer. Seeing his own ignorance, he found a teacher and eventually became a great teacher himself. Here are five women who played vital roles in the early history of Zen Buddhism in China. Zongchi (6th century) Zongchi was the daughter of a Liang Dynasty emperor. She was ordained a nun at the age of 19 and eventually became a disciple of Bodhidharma, the First Patriarch of Zen. She was one of four dharma heirs of Bodhidharma, meaning that she completely understood his teachings. Zongchi appears in a well-known story. One day Bodhidharma addressed his disciples, asking them what they had attained. Daofu said, “My present view is, without being attached to the written word or being detached from the written word, one still engages in the function of the Way.” Bodhidharma said, “You have my skin.” Then Zongchi said, “It’s like Ananda seeing the land of the Buddha Akshobhya. Seen once, it isn’t seen again.” Bodhidharma said, “You have my flesh.” Daoyu said, “The four elements are originally empty; the five aggregates are nonexistent. There’s not a single dharma to attain.” Bodhidharma said, “You have my bones.” Huike made three bows and stood still. Bodhidharma said, “You have my marrow.” Huike had the deepest understanding and would become the Second Patriarch. Lingzhao (762-808) Layman Pang (740â€"808) and his wife were both Zen adepts, and their daughter, Lingzhao, surpassed them both. Lingzhao and her father were very close and often studied together and debated each other. When Lingzhao was an adult, she and her father went on pilgrimages together. There are a wealth of stories about Layman Pang and his family. In many of these stories, Lingzhao has the last word. The most famous bit of dialogue is this: Layman Pang said, “Difficult, difficult, difficult. Like trying to scatter ten measures of sesame seed all over a tree.” Hearing this, the layman's wife said, “Easy, easy, easy. Just like touching your feet to the ground when you get out of bed.” Lingzhao responded, “Neither difficult, nor easy. On the hundred grass tips, the ancestors' meaning.” According to legend, one day when Layman Pang was very old, he announced he was ready to die when the sun had reached its height. He bathed, put on a clean robe, and lay on his sleeping mat. Lingzhao announced to him the sun was covered -- there was an eclipse. The layman stepped outside to see, and while he watched the eclipse, Lingzhao took his place on the sleeping mat and died. When Layman Pang found his daughter, he sighed, "She has beaten me once more." Liu Tiemo (ca. 780-859), the "Iron Grindstone" "Iron Grindstone" Liu was a peasant girl who became a formidable debater. She was called the "Iron Grindstone" because she ground her challengers to bits. Liu Tiemo was one of 43 dharma heirs of Guishan Lingyou, who was said to have 1,500 disciples. Read more: Profile of Liu Tiemo. Moshan Liaoran (ca. 800s CE) Moshan Liaoran was a Ch'an (Zen) master and teacher and the abbess of a monastery. Both men and women came to her for teaching. She is the first woman thought to have transmitted the dharma to one of the male ancestors, Guanzhi Zhixian (d. 895). Guanzhi was also a dharma heir of Linchi I-hsuan (d. 867), founder of the Rinzai school. After Guanzhi became a teacher, he told his monks, “I got half a ladle at Papa Linchi’s place, and I got half a ladle at Mama Moshan’s place, which together made a full ladle. Since that time, after having fully digested this, I’ve been satisfied to the full.” Read more: Profile of Moshan Liaoran. Miaoxin (840-895) Miaoxin was a disciple of Yangshan Huiji. Yangshan was a dharma heir of Guishan Lingyou, the teacher of "Iron Grindstone" Liu. This perhaps gave Yangshan an appreciation of strong women. Like Liu, Miaoxin was formidable debater. Yangshan held Miaoxin in such high regard he made her minister of secular affairs for his monastery. He said, "She has the determination of a person of great resolve. She is truly the one qualified to serve as the director of the office for secular affairs." Read more: Profile of Miaoxin.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: The Lotus Sutra

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

The Lotus Sutra Aug 30th 2012, 11:07 Of the countless scriptures of Mahayana Buddhism, few are more widely read or revered than the Lotus Sutra. Its teachings thoroughly permeate most schools of Buddhism in China, Korea and Japan. Yet its origins are shrouded in mystery. The sutra's name in Sanskrit is Saddharma-pundarika Sutra, or "Sutra of the Lotus of the Wonderful Law." It is a matter of faith in some schools of Buddhism that the sutra contains the words of the historical Buddha. However, most historians believe the sutra was written in the 1st or 2nd century CE, probably by more than one writer. A translation was made from Sanskrit to Chinese in 255 CE, and this is the earliest historical documentation of its existence. As with so many of the Mahayana sutras, the original text of the Lotus Sutra is lost. The several early Chinese translations are the oldest versions of the sutra that remain to us. In particular, a translation into Chinese by the monk Kamarajiva in 406 CE is believed to be the most faithful to the original text. In 6th century China the Lotus Sutra was promoted as the supreme sutra by the monk Chih-i, founder of the Tiantai school of Mahayana Buddhism, called Tendai in Japan. In part through Tendai influence, the Lotus became the most revered sutra in Japan. It deeply influenced Japanese Zen and also is an object of devotion of the Nichiren school. The Setting of the Sutra In Buddhism, a sutra is a sermon of the Buddha or one of his principal disciples. Buddhist sutras usually begin with the traditional words, "Thus I have heard." This is a nod to the story of Ananda, who recited all of the historical Buddha's sermons at the First Buddhist Council and was said to have begun each recitation this way. The Lotus Sutra begins, "Thus I have heard. At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta." Rajagriha was a city on the site of present-day Rajgir, in northeastern India, and Gridhrakuta, or "Vulture's Peak," is nearby. So, the Lotus Sutra begins by making a connection to a real place associated with the historical Buddha. However, in a few sentences the reader will have left the phenomenal world behind. The scene opens to a place outside ordinary time and space. The Buddha is attended by an unimaginable number of beings, both human and nonhuman -- monks, nuns, laymen, laywomen, heavenly beings, dragons, garudas, and many others, including bodhisattvas and arhats. In this vast space eighteen thousand worlds are illuminated by a light reflected by a hair between the Buddha's eyebrows. The sutra is divided into several chapters -- 28 in the Kamarajiva translation -- in which the Buddha or other beings offer sermons and parables. The text, partly prose and partly verse, contains some of the most beautiful passages of the world's religious literature. It could take years to absorb all the teachings in such a rich text. However, three principal themes dominate the Lotus Sutra. All Vehicles Are One Vehicle In early passages the Buddha tells the assembly that his earlier teachings were provisional. People were not ready for his highest teaching, he said, and had to be brought to enlightenment by expedient means. But the Lotus represents the final, highest teaching, and supersedes all other teaching. In particular, the Buddha addressed the doctrine of triyana, or "three vehicles" to nirvana. Very simply, the triyana describes people who realize enlightenment by hearing the Buddha's sermons, people who realize enlightenment for themselves through their own effort, and the path of the bodhisattva. But the Lotus Sutra says that the three vehicles are one vehicle, the buddha vehicle, through which all beings become buddhas. All Beings May Become Buddhas A theme expressed throughout the sutra is that all beings may attain buddhahood and attain Nirvana. A significant point is that in the dialogues the Buddha promises several women that they will attain buddhahood without having to be reborn as men. The Buddha is presented in the Lotus Sutra as dharmakaya -- the unity of all things and beings, unmanifested, beyond existence or nonexistence, unbound by time and space. Because the dharmakaya is all beings, all beings have the potential to awaken to their true nature and attain buddhahood. The Importance of Faith and Devotion Buddhahood may not be attained through intellect alone. Indeed, the Mahayana view is that the absolute teaching cannot be expressed in words or understood by ordinary cognition. The Lotus Sutra stresses the importance of faith and devotion as means to realization of enlightenment. Among other significant points, the stress on faith and devotion makes buddhahood more accessible to laypeople, who do not spend their lives in ascetic monastic practice. The Parables A distinctive feature of the Lotus Sutra is the use of parables. The parables contain many layers of metaphor that have inspired many layers of interpretation. This is merely a list of the major parables: The Burning House. A man lures his children out of a burning house (Chapter 3). The Prodigal Son. A poor, self-loathing man gradually learns that he is wealthy beyond measure (Chapter 4). The Medicinal Herbs. Although they grow in the same ground and receive the same rain, plants grow in different ways (Chapter 5). The Phantom City. A man leading people on a difficult journey conjures an illusion of a beautiful city to give them the heart to keep going (Chapter 7). The Gem in the Jacket. A man sews a gem into his friend's jacket. However, the friend wanders in poverty not knowing that he possesses a gem of great value (Chapter 8). The Gem in the King's Top-Knot. A king bestows many gifts but reserves his most priceless jewel for a person of exceptional merit (Chapter 14). The Excellent Physician. A physician's children are dying of poison but lack the sense to take medicine (Chapter 16). Translations Burton Watson's translation of The Lotus Sutra (Columbia University Press, 1993) has gained great popularity since its publication for its clarity and readability. There is a new translation of The Lotus Sutra by Gene Reeves (Wisdom Publications, 2008) that has received very good reviews, although I have not read it myself.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Buddha

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddha Aug 29th 2012, 11:07 Definition: In Buddhism, the Sanskrit word buddha, "awakened one," is used in several different ways. First, a Buddha is someone who has realized the enlightenment (bodhi) that ends the cycle of birth and death (samsara). Sometimes Buddha is used specifically to refer to the historical Buddha, Siddhartha Gautama, whose teachings founded the religion of Buddhism. In Mahayana Buddhism, the word is sometimes used in the context of the Trikaya. In this usage, "Buddha" might be thought of as a principle that is both manifested and unmanifested. Finally, also in Mahayana Buddhism, Buddha is used to mean "Buddha-nature." Buddha-nature is the absolute, unconditioned nature of all things. Read More: What's a Buddha?

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Gandhara part one

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Gandhara part one Aug 29th 2012, 11:07 In 2001 the world mourned the senseless destruction of the giant Buddhas of Bamiyan, Afghanistan. Unfortunately, the Buddhas of Bamiyan are only a small part of a great heritage of Buddhist art that is being destroyed by war and fanaticism. This is the heritage of Buddhist Gandhara. The ancient kingdom of Gandhara stretched across parts of present-day Afghanistan and Pakistan. It was a vital commercial center of the Middle East many centuries before the birth of the Prophet Muhammad. For a time, Gandhara also was a jewel of Buddhist civilization. Scholars of Gandhara traveled east to India and China and were influential in the development of early Mahayana Buddhism. The art of Gandhara included the earliest oil paintings known in human history and the first -- and some of the most beautiful -- depictions of bodhisattvas and the Buddha in human form. However, the artifacts and archaeological remains of Gandhara still are being systematically destroyed by the Taliban. The loss of the Bamiyan Buddhas gained the world's attention because of their size, but many other rare and ancient pieces of art have been lost since. In November 2007 the Taliban attacked a seven-meter tall, 7th century stone Buddha in the Jihanabad area of Swat, severely damaging its head. In 2008 a bomb was planted in a museum of Gandharan art in Pakistan. The explosion damaged more than 150 artifacts. The Significance of Gandharan Art Nearly 2,000 years ago, artists of Gandhara began to sculpt and paint the Buddha in ways that have influenced Buddhist art ever since. Earlier Buddhist art did not depict the Buddha. Instead, he was represented by a symbol or an empty space. But Gandharan artists pictured the Buddha as a human being. In a style influenced by Greek and Roman art, Gandharan artists sculpted and painted the Buddha in realistic detail. His face was serene. His hands were posed in symbolic gestures. His hair was short, curled and knotted at the top. His robe was gracefully draped and folded. These conventions spread throughout Asia and are found in depictions of the Buddha to this day. In spite of its importance to Buddhism, much of the history of Gandhara was lost for centuries. Modern archaeologists and historians have pieced together some of the story of Gandhara, and fortunately much of its wonderful art is safe in the world's museums, away from war zones. Where Was Gandhara? The Kingdom of Gandhara existed, in one form or another, for more than 15 centuries. It began as a province of the Persian Empire in 530 BCE and ended in 1021 CE, when its last king was assassinated by his own troops. During those centuries it expanded and shrank, and its borders changed many times. You can find the general area of Gandhara on this map of present-day Afghanistan and part of Pakistan. The old kingdom included what is now Kabul, Afghanistan and Islamabad, Pakistan. Find Bamiyan (spelled Bamian) west and slightly north of Kabul. The area marked "Hindu Kush" also was part of Gandhara. This map of Pakistan shows the location of the historic city of Peshawar. The Swat Valley, not marked, is just west of Peshawar and is important to the history of Gandhara. How Buddhism Came to Gandhara Although this part of the Middle East has supported human civilization for at least 6,000 years, our story begins in 530 BCE. That year the Persian Emperor Darius I conquered Gandhara and made it part of his empire. Then in 333 BCE Alexander the Great defeated the armies of Darius III and gained control of Persia, and by 327 BCE Alexander controlled Gandhara also. One of Alexander's successors, Seleucus, became ruler of Persia and Mesopotamia. However, Seleucus made the mistake of challenging his neighbor to the east, the Emperor Chandragupta Maurya of India. The confrontation did not go well for Seleucus, who ceded much territory, including Gandhara, to Chandragupta. Chandragupta left the Mauryan Empire, which included the territory of Gandhara, to his son, Bindusara. When Bindusara died, probably in 272 BCE, he left the empire to his son, Ashoka. Ashoka the Great Ashoka (ca. 304â€"232 BCE; sometimes spelled Asoka) originally was a warrior prince known for his ruthlessness and cruelty. According to legend he was first exposed to Buddhist teaching when monks cared for his wounds after a battle. However, his brutality continued until the day he walked into a city he had just conquered and saw the devastation. "What have I done?" he cried, and vowed to observe the Buddhist path for himself and for his kingdom. Ashoka's empire included almost all of present-day India and Bangladesh as well as most of Pakistan and Afghanistan. It was his patronage of Buddhism that left the greater mark on world history, however. Ashoka was instrumental in making Buddhism one of the most prominent religions of Asia. He built monasteries, erected stupas, and supported the work of Buddhist missionaries, who took the dharma into Gandhara and Gandhara's western neighbor, Bactria. King Menander The Mauryan Empire declined after Ashoka's death. The Greek-Bactrian King Demetrius I conquered Gandhara about 185 BCE, but subsequent wars made Gandhara an Indo-Greek kingdom independent of Bactria. One of the most prominent of the Indo-Greek kings of Gandhara was Menander, also called Melinda, who ruled from about 160 to 130 BCE. Menander is said to have been a devout Buddhist. The Pali Canon contains a dialogue, called The Milindapañha, alleged to be between King Menander and a Buddhist scholar named Nagasena. After Menander's death Gandhara was invaded again, first by Scythians and then Parthians. The invasions wiped out the Indo-Greek kingdom. Next page: The rise and decline of Gandharan Buddhist culture; the Buddhas of Bamiyan; Islam comes to Gandhara.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Buddhism and Science

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhism and Science Aug 29th 2012, 11:07 Arri Eisen is a professor at Emery University who has traveled to Dharamsala, India, to teach science to Tibetan Buddhist monks. He writes about his experiences at Religion Dispatches. In "Teaching the Dalai Lama’s Monks: Better Religion Through Science," Eisen writes that a monk told him â€Å"I am studying modern science because I believe it can help me understand my Buddhism better.†It was a statement, Eisen says, that turned his worldview on its head. In an earlier article, "Creationism v. Integrationism," Eisen brought up the famous remark of His Holiness the Dalai Lama about science and sutras: "Buddhism turns modern Judeo-Christian ideas on their heads. In Buddhism, experience and reasoning come first, and then scripture. As we wandered down the path of broken rock fragments, Dhondup told me that when he encounters something that disagrees with his beliefs, he tests the new idea with logical evidence and approaches, and then if it holds up, he accepts it. This is what the Dalai Lama means when he says that if modern science presents good evidence that a Buddhist idea is wrong, he will accept the modern science (he gives the example of the Earth moving around the sun, which runs counter to Buddhist scripture)." Western non-Buddhists react to His Holiness's attitude toward science and scripture as if it were some kind of revolutionary breakthrough. But within Buddhism, it isn't all that revolutionary. The Role of the Sutras For the most part, Buddhists do not relate to the sutras in the same way people of the Abrahamic religions relate to the Bible, the Torah, or the Quran. The sutras are not the revealed words of a God who cannot be questioned, nor are they compilations of claims about the physical or spiritual worlds to be accepted on faith. Rather, they are pointers to an ineffable reality beyond the reach of ordinary cognition and senses. Although one may have faith that the sutras are pointing to truth, merely "believing in" what they say is of no particular value. The religious practice of Buddhism is not based on fidelity to doctrines, but on the very personal, very intimate process of realizing the truth of the doctrines for oneself. It is realization, not belief, that is transformative. The sutras do sometimes speak of the physical world, but they do so to clarify spiritual teaching. For example, the early Pali texts describe the physical world as being made up of Four Great Elements -- solidity, fluidity, heat, and motion. What do we make of that today? I sometimes do reflect on how early Buddhists might have understood the physical world based on the "science" of their time. But "believing in" the Four Great Elements is never the point, and I know of no way that knowledge of modern earth science or physics would conflict with the teachings. Most of us, I suspect, in our own heads automatically interpret and "update" the ancient texts to match our knowledge of earth science. The nature of what we are trying to understand does not depend on believing in Four Great Elements rather than atoms and molecules. The Role of Science Indeed, if there is an article of faith among many present-day Buddhists, it's that the more science discovers, the better scientific knowledge harmonizes with Buddhism. For example, it appears that teachings on evolution and ecology -- that nothing is immutable; that life forms exist, adapt and change because they are conditioned by environment and other life forms -- fits nicely with the Buddha's teaching on Dependent Origination. Many of us also are intrigued by contemporary study into the nature of consciousness and how our brains work to create an idea of "self," in light of Buddhist teaching on anatta. Nope, there's no ghost in the machine, so to speak, and we're OK with that. I do worry a bit about interpreting 2,000-year-old mystical texts as quantum mechanics, which seems to be something of a fad. I'm not saying that's incorrect -- I don't know quantum mechanics from spinach, so I wouldn't know -- but without advanced knowledge of physics and Buddhism such a pursuit could result in junk science and, well, junk Buddhism. I understand there are a few advanced physicists who also practice Buddhism who have turned their attention to this issue, and I will leave it to them to figure out the physics-dharma connection and whether making it is useful. In the meantime, the rest of us probably would do well not to attach to it. The Realm of True Seeing It's a mistake, I think, to "sell" Buddhism to a skeptical public by playing up its apparent agreements with science, as I have seen some Buddhists try to do. This plays into an idea that Buddhism must be validated by science to be "true," which is not at all the case. I think we would do well to remember that Buddhism does not require validation by science any more than science requires validation by Buddhism. After all, the historical Buddha realized enlightenment without knowledge of string theory. Zen teacher John Daido Loori said, "When science goes deeper than the superficial qualities -- and these days science does go much deeper -- it remains constrained to a study of the aggregates. From tree morphology -- trunk, bark, branches, leaves, fruit, seeds -- we dip into tree chemistry, then tree physics; from molecules of cellulose to atoms, electrons, protons." However, "When the true eye functions, it goes beyond looking and enters the realm of seeing. Looking speaks to what things are. Seeing reveals what else things are, the hidden aspect of reality, the reality of a rock, a tree, a mountain, a dog or a person." For the most part the disciplines of science and Buddhism work on entirely different planes that touch each other only lightly. I can't imagine how science and Buddhism could conflict with each other significantly even if they tried. At the same time, there's no reason science and Buddhism can't peacefully co-exist and even, sometimes, illuminate each other. His Holiness the Dalai Lama seems to have seen the possibilities of such illumination.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: When Is Buddha's Birthday?

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

When Is Buddha's Birthday? Aug 29th 2012, 11:07 On what day is Buddha's Birthday? That's simple. Just calculate the first full moon day of the sixth month of the Buddhist lunar calendar, which would be the fourth month of the Chinese calendar, except in years in which there's an extra full moon, and then Buddha's birthday falls in the seventh month. Well, except where it starts a week earlier. And in Tibet it's usually a month later. Oh, and in Japan, Buddha's Birthday always is April 8. Or, you could follow the guide below. For more about how Buddha's birthday is celebrated, see "Buddha's Birthday." Buddha's Birthday in Japan rabbitonigiriinusa / flickr.com, Creative Commons License In Japan, Buddha's birthday is called Hanamatsuri, or “Flower Festival." On this day people bring fresh flowers to temples in remembrance of the Buddha's birth in a grove of blossoming trees. In Japan, Buddha's birthday is observed every year on April 8. For more about Buddhism in Japan, see "Buddhism in Japan: A Brief History." Buddha's Birthday in Korea Chung Sung-Jun/Getty Images In South Korea, Buddha's birthday is a gala week-long celebration that ends on the first full moon day of the lunar month Vesakha, which usually falls in May. This full moon day is the most commonly observed date for Buddha's birthday. Here are upcoming dates for the celebration in South Korea: 2009: May 2-May 8 2010: May 15-May 21 2011: May 4-May 10 Throughout Korea, city streets and temples are decorated with lanterns. At Jogyesa Temple in Seoul, the first day begins with religious ceremonies, followed by a street fair near the temple. In the evening a gala lantern parade stretches for miles through the heart of Seoul. Buddha's Birthday in Southeast Asia Paula Bronstein/Getty Images Theravada is the dominant form of Buddhism in Sri Lanka, Thailand, Cambodia, Burma (Myanmar) and Laos. Theravadins combine observance of Buddha's birth, enlightenment and death into one holiday, called Vesak, Visakha, or Wesak, and sometimes Buddha Day. Vesak Puja is the most holy day of the year for Theravada Buddhists, marked by visits to temples, candlelight processions and observance of Uposatha Precepts. 2009: May 8 2010: May 21 2011: May 10 For more about this holiday see "Vesak Puja." Buddha's Birthday in Tibet China Photos/Getty Images Saga Dawa is the entire fourth month of the Tibetan calendar, which usually begins in May and ends in June. The seventh day of Saga Dawa is the date of the historical Buddha's birth for Tibetans. However, the Buddha's birth, enlightenment and entry into Nirvana at his death are observed together on the 15th day of Saga Dawa, called Saga Dawa Duchen. This is the single most important holiday for Tibetan Buddhism, usually observed with pilgrimages and other visits to temples and shrines. In 2009, Saga Dawa Duchen falls on June 7. In 2010, Saga Dawa Duchen falls on May 27. See also "Tibetan Buddhism: An Introduction." Buddha's Birthday in China and Elsewhere © Kaikai | Dreamstime.com In most of China and most other parts of Asia, Buddha's Birthday coincides with the dates for Vesak Puja, in Southeast Asia (see above). However, most Mahayana Buddhists celebrate the day as Buddha's birthday alone, and observe the Buddha enlightenment and parinirvana on other days.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: About Chanting

Buddhism Get the latest headlines from the Buddhism GuideSite. // via fulltextrssfeed.com

About Chanting Aug 28th 2012, 16:51 I attempted to write a beginner-level introduction to Buddhist chanting. It's tricky to write about chanting, because there must be a gazillion different chants and no two sects seem to do the same ones. So I cannot say "when you go to a Buddhist temple first you will chant this and then you will chant that," or even if you will chant a lot or not at all. Western Zen is having a little bit of an issue with translations. Most of us appear to be using the same basic chanting liturgy, more or less, but no two Zen centers seem to use the same translations. So there can be considerable variation in the chanting between one Zen center and another, even though technically we may be chanting the same things. Maybe someday the teachers will get together and come up with a standardized English Zen chanting service, but I don't expect to live to see that. Chanting seems to annoy a lot of newcomers. They show up expecting to meditate, and then somebody starts beating a drum and everybody chants stuff that makes no sense. And that's the English language chanting; the rest of it seems to be in no recognizable language at all. It grows on you, though. I don't remember any more how I first felt about the chanting. After a couple of meditation periods on the zafu I probably was just happy to be standing up.  I'm fine with the chanting service now, though, especially the dharanis. There is one bit of liturgy that is part of the oryoki service that I particularly enjoy, although I haven't done it for years. It sticks with me, for some reason. Chant Leader: In the midst of the Three Treasures With all sentient beings Let us recite the names of Buddha: All: Pure Dharmakaya Vairochana Buddha Complete Sambhogakaya Vairochana Buddha Numerous Nirmanakaya Shakyamuni Buddhas Future Maitreya Buddha All Buddhas through space and time Mahayana Sadharma Pundarika Sutra Great Manjusri Bodhisattva Mahayana Samantabhadra Bodhisattva Great compassionate Avalokitesvara Bodhisattva All Bodhisattva Mahasattvas Maha Prajna Paramita. I didn't even know what most of those names referred to when I was a newbie, and I still liked the chant.We'd get to the part about "Great com-passion-ate A-va-lo-ki-tesh-va-ra Bod-hi-satt-va" -- that's one name I recognized -- and so much energy had built up it seemed Guanyin herself was bursting out of the walls. Well, maybe you had to be there. Looking back, it's interesting that the Lotus Sutra -- Mahayana Sadharma Pundarika Sutra --is included as a "name of Buddha." Perhaps the chant is from the Heian period of Japanese history, when the Tendai sect dominated Japanese Buddhism. Tendai Buddhism is big on the Lotus Sutra. I'm just guessing, though. Chants translated into English sometimes end up with an entirely different rhythm, or no rhythm at all, which changes the experience of chanting it. On the other hand -- the advantage of chanting in English, even if you don't understand what you are chanting, is that you internalize the words in a very intimate way. And sometimes later on, out of the blue, a line from a chant will pop into your consciousness and tell you something. The deeper meanings have a way of revealing themselves when you are ready.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions