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Buddhism, as a major religion and a way of life, is the subject of numerous books and commentaries. Yet the kernel of its teachings can be expressed in two major concepts: purity of Mind and practice. Traditional Pure Land teachings emphasize the three elements of Faith, Vows and Practice (Buddha Recitation) as the essential conditions for rebirth in the Pure Land -- in the Pure Mind. This approach is presented as the easiest, most expedient path for the majority of people in this day and age. These teachings are in harmony with other Pure Land traditions, such as Jodo Shinshu, in which shinjin, Faith, is ultimately defined as Mind -- the True Mind, encompassing Vows and Practice (Sanshin Jsshin). Pure Land is also in line with Zen, which sees all teachings as expedients, "fingers pointing to the moon" -­ the moon being the True Mind, the Mind of Thusness, always bright, pure and unchanging. In the same vein, the Dhammapada Sutra, a key text of the Theravada School, summarizes the teachings of the Buddha with the words: "Do not what is evil. Do what is good. Keep your Mind pure. Yet, purity of Mind cannot be achieved by study and verbalization alone. It can be attained only through determined practice. There is a story concerning the famous Chinese official and poet Po Chu-i which illustrates this point. One day, the official, passing along the road, saw a Zen monk seated on the branch of a tree preaching the Dharma. The following dialogue ensued: Official: "Old man, what are you doing in that tree, in such a precarious position? One misstep, and you will fall to your death!" Monk: "I dare say, Your Lordship, that your own position is even more precarious. If I make a misstep, I alone may be killed; if you make a misstep, it can cost the lives of thousands." Official: "Not a bad reply. I'll tell you what. If you can explain the essence of Buddhism to me in one sentence, I'll become your disciple. Otherwise, we will go our separate ways, never to meet again." Monk: "What an easy question! Listen! The essence of Buddhism is to do no evil, do what is good, and keep your Mind pure." Official: "ls that all there is to it? Even a child of eight realizes that!" Monk: "True, a child of eight may realize it, but, even a man of eighty cannot practice it!" Buddhism is Mind, Buddhism is practice -- it is praxis.•
This book is a compilation of all major texts of the Buddhist Canon.
Chinese Pure Land Buddhism: Understanding a Tradition of Practice is the first book in any western language to provide a comprehensive overview of Chinese Pure Land Buddhism. Even though Pure Land Buddhism was born in China and currently constitutes the dominant form of Buddhist practice there, it has previously received very little attention from western scholars. In this book, Charles B. Jones examines the reasons for the lack of scholarly attention and why the few past treatments of the topic missed many of its distinctive features. He argues that the Chinese Pure Land tradition, with its characteristic promise of rebirth in the Pure Land to even non-elite or undeserving practitioners, should not be viewed from the perspective of the Japanese Pure Land tradition, which differs greatly. More accurately contextualizing Chinese Pure Land Buddhism within the landscape of Chinese Buddhism and the broader global Buddhist tradition, this work celebrates Chinese Pure Land, not as a school or sect, but as a unique and inherently valuable “tradition of practice.” This volume is organized thematically, clearly presenting topics such as the nature of the Pure Land, the relationship between “self-power” and “other-power,” the practice of nianfo (buddha-recollection), and the formation of the line of “patriarchs” that keep the tradition grounded. It guides us in understanding the vigorous debates that Chinese Pure Land Buddhism evoked and delves into the rich apologetic literature that it produced in its own defense. Drawing upon a wealth of previously unexamined primary source materials, as well as modern texts by contemporary Chinese Pure Land masters, the author provides lucid translations of resources previously unavailable in English. He also shares his lifetime of experience in this field, enlivening the narrative with personal anecdotes of his visits to sites of Pure Land practice in China and Taiwan. The straightforward and nontechnical prose makes this book a standby resource for anyone interested in pursuing research in this lively, sophisticated, and still-evolving religious tradition. Scholars—including undergraduates—specializing in East Asian Buddhism, as well as those interested in Buddhism or Chinese religion and history in general, will find this book invaluable.
In what appears to be a long time ago, in the summer of 1990, a friend drew our attention to a manuscript anthologizing the teachings of two eminent Chinese masters of the sixteenth century. We recall reading through the text with keen interest, hoping that it would soon become widely available. • The matter then skipped our minds as we busied ourselves, in the intervening years, with editing and publishing the four-volume Pure Land Series of the Sutra Translation Committee. One thing leading to another, in early 1993, we were reminded of the manuscript, still unpublished at the time, and opened discussions in earnest with the translator, Dr. J.C. Cleary. One more year would go by, however, before the matter was finally settled, thanks in large part to the assistance of Master Lok To and Mr. Lee Tsu-ku. Causes and conditions having finally met, we believe that the reader will find Dr. Cleary's translation a lucid and inspiring text on Pure Land - a Buddhist tradition widely followed in Asia but little known in the West. The present volume contains Dr. Cleary's original manuscript, except for the section on Master Chu-hung's "Answers to Forty-Eight Questions on the Pure Land," which is being considered for a separate publication. Transcription of names is in the Wade-Giles system to conform to other works in this Pure Land Series. *** To those pressed for time and hungry for solace, Buddha Sakyamuni left behind a treasure trove of 84,000 Dharma gems. All of them are rare, exquisite and priceless, beyond mankind's deepest and wildest dreams; Whatever gem strikes your fancy, be it the brilliant Zen diamond or the fiery Esoteric ruby, do not forget the translucent green jade of Pure Land, bestowed upon Sudhana - the quintessential seeker of the Way. In the words of the Bodhisattva Samantabhadra, Sudhana's fifty­ third and last teacher in the Avatamsaka Sutra: The supreme and endless blessings of Samantabhadra's deeds, I now universally transfer. May every living being, drowning and adrift, Soon return to the Land of Limitless Light -· of Amitabha Buddha!
With more than 150 temples in thirty countries, Foguangshan has developed over the last thirty-five years into one of the world’s largest and most influential Chinese Buddhist movements. The result of two years of fieldwork in Foguangshan temples in Taiwan, the U.S., Australia, and South Africa, this volume is an unprecedented examination of the inner workings of a dynamic and innovative religious movement. Based on direct observations, private interviews, and careful textual and historical analysis, Stuart Chandler looks at the challenges faced by Foguangshan’s leader, Master Xingyun, and his followers as they try to adhere to traditional practices and values while tapping into the advantages afforded by modern, global society. Foguangshan’s slogans (“Humanistic Buddhism” and “Establishing a Pure Land on Earth”) are placed in historical context to reveal their role in shaping the group’s attitudes toward capitalism, women’s rights, and democracy, as well as toward the traditional Chinese virtue of filial piety and the Chinese Buddhist concept of “links of affinity” (jieyuan). Chandler goes on to analyze Foguangshan’s educational system and its understanding of how precepts relate to contemporary problems such as abortion and capital punishment. The book’s final chapters consider the cultural and political dynamics at play in Foguangshan’s ambitious attempt to spread Humanistic Buddhism around the world and how its followers have reinterpreted the Buddhist ideal of homelessness to take advantage of the spiritual potentialities of people’s lives as global citizens.
This is a revised and expanded edition of The Seeker’s Glossary of Buddhism, which first appeared a year ago. The text is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation. The editors have merely organized the material, adding a few connecting thoughts of their own for ease in reading.
The Lord Buddha's world acclaimed, unassailable and ever- excelling prajna (pradnya) was haunting the author ever since. Pradnya has been ever escalated by an ordinary man to a Divine-Pitch never to be dislodged there from. This is not a myth; in fact it has been a vivid extraordinary human effort. Study of human evolution unfolds that we evolve, evolve and evolve over many centuries. It holds a challenge even today to modern organized scientific knowledge, how could life of such organized wisdom evolve in an early period of human evolution. The author has ventured to delve into a challenging subject. Does this mean that the Buddha could possibly stir and activate every possible brain neuron to design an impeccable human behavioral model ahead of many centuries which is not yet excelled? My book is innovative, inspiring, thought-provoking and confidence building, the only one first of its kind and attracts attention at once. Although, "The Kingdom of righteousness" was proclaimed by the Blessed One, some 500-600 years before Christian era, yet that remained obscured from the public glare for a long time. Until Sir Edvin Arnold released his poem "Light of Asia" in July 1879 in London, which flashed on a Master mind from Asia, second to none. "The Light of Asia" brought forth the reformer philosophy of a giant from Asia, which raised expectations of understanding of hope, belief of empire and gave a completely new impetus to the History of World thought. It revolutionized traditional thinking by shaking its very foundation.
This Pure Land treatise is, to our knowledge, the first and only compendium of Pure Land teaching and thought currently available in a Western language. In the tradition of the Avatamsaka Sutra (which D.T. Suzuki described as the epitome of Buddhist thought, sentiment and experience), the author sometimes shifts from one plane of meaning to another, at times down-to-earth, at times metaphysical, so as to reach readers at every level and to sever attachment to his very words. It is in this light that certain paradoxes already familiar to students of Zen (illusory but not non-existent, recitation with no thought of recitation, etc.) should be viewed and understood. While the primary focus of this treatise is Pure Land theory and practice, more than half of the book is devoted to questions of concern to all Buddhist schools. Therefore, we suggest the following approach to reading the text, according to the background of the reader: Zen School: Chap. VII to IX first. Tantrism: Chap. VI to X first. Pure La,nd: Chap. I-V first. The bereaved: Chap. X. All others: Note on Pure Land and Epilogue. The reader might also familiarize himself with a number of key concepts explained in the Glossary (Amitabha, Awakening vs. Enlightenment, Buddha Recitation, Merit and Virtue, Noumenon/phenomena,1 Pure Land, etc.). Whatever his approach, he will be forever enriched. Once reborn in the Pure La,nd, like the proverbial seeker of the Way, he will not only discover the treasure trove (Great Awakening), but also, in time, partake at will of its priceless gems (attain Enlightenment) -- for the common benefit of all sentient beings. (Van Hien Study Group I New York, Vesak '94)
Nishida Kitarō (1870-1945) is considered Japan’s greatest modern philosopher. As the founder of the Kyoto School, he initiated a rigorous philosophical engagement with Western philosophy, including the work of Karl Marx. Bradley Kaye explores the political aspects of Nishida’s thought, placing his work in connection with Marxism and Zen. Developing concepts of self-awareness, Basho, dialectical materialism, circulation, will, nothingness, and the state. Nishida’s thought offers an ethics of personal will that radical awakening that offers clarity in a seemingly hopeless world.