|04/01/2013 21:23 (GMT+7)|
From beginningless time we have been building, reinforcing and storing these habits in the alaya consciousness. They can be broken through, however, by getting used to positive habits in the practice of meditation. This will allow us to experience the nature of our mind, our Buddhanature, which has always been pure.
|02/01/2013 13:31 (GMT+7)|
One of the most important questions we come to in spiritual practice is how to reconcile service and responsible action with a meditative life based on nonattachment, letting go, and coming to understand the ultimate emptiness of all conditioned things. Do the values that lead us to actively give, serve, and care for one another differ from the values that lead us deep within ourselves on a journey of liberation and awakening? To consider this question, we must first learn to distinguish among four qualities central to spiritual practice--love, compassion, sympathetic joy, and equanimity--and what might be called their "near enemies." Near enemies may seem to be very close to these qualities and may even be mistaken for them, but they are not fundamentally alike.
|01/01/2013 16:46 (GMT+7)|
A Path To Wholeness A Buddhist psychiatrist who has been meditating for decades elegantly describes how psychotherapy and meditation can help us manage our most powerful emotions--and make us feel more alive and whole in the process.
|21/12/2012 20:45 (GMT+7)|
Forget promise keepers. Promise keepers are over. No real
staying power. Promise Keepers had their week in the media and went home. Let's
just hope they keep their promises and stay there.
|17/10/2012 09:38 (GMT+7)|
A guided Chenrezig meditation and talk by Mana Waite given at Dhammaloka
Buddhist Centre in Perth Western Australia. Dr. Waite is a meditation
teacher from the Tibetan (Vajrayana) Karma Kagyu tradition. He operates
Open Mind Meditation School: www.openmindmeditation.com.au
|12/07/2012 05:05 (GMT+7)|
Intend in the following to make
sense of Zen non-sense. Fundamental Zen terms like "naturalness" and
"emptiness" and "nothingness" are used in disregard of the
COIK principle: Clear Only If Known. For example, Shunryu Suzuki, a Zen master,
said, "It is absolutely necessary for everyone to believe in
|15/06/2012 04:37 (GMT+7)|
to the Pali-Vietnamese Dictionary, Sati or Mindfulness is Sammasati
(p)—Samyaksmrti (skt). In fact, Right remembrance (Sati), the seventh of
the eightfold noble path, means remembering correctly and thinking
correctly. The looking or contemplating on the body and the spirit in
such a way as to remain ardent, self-possessed and mindful. Right
remembrance means looking on the body and spirit in such a way as to
remain ardent, self-possessed and mindful, having overcome both
hankering and dejection. With the eightfold noble path, right
mindfulness means the one-pointedness of the mind.
|15/06/2012 04:34 (GMT+7)|
This essay attempts to articulate
an understanding of the goal of freedom' in classical Gh'an Buddhism by setting
concerns for 'liberation' in relation to the kinds of authority and regulated
structure characteristic of Sung dynasty Ch'an monasteries.
|07/02/2012 11:32 (GMT+7)|
It is as difficult for Anglo-Saxons
as for the Japanese to absorb anything quite so Chinese as Zen. For though the
word "Zen" is Japanese and though Japan
is now its home, Zen Buddhism is the creation of T'ang dynasty China.
|31/10/2011 05:26 (GMT+7)|
D. T. SUZUKI HAS, in his writings, insisted again and again that Zen
is not a philosophy and that Zen is not a religion, but that it is
essentially different from both philosophy and religion, and yet,
relevant to both as a significant alternative. Unless this much is
understood one does not even approach Zen on the right foot, let alone
in the right direction.
|30/09/2011 01:35 (GMT+7)|
WHEN I READ Dr. Ames's able and stimulating article,"Zen and Pragmatism,"(1) I regretted that I had not made my points clear enough in my Zen articles, but at the same time I was thankful for having incited him to prepare such an illuminating paper. I realize that I make many inconsistent statements in my presentation of Zen, which unfortunately cause my readers some trouble in understanding Zen, In the following I will try to give--in brief-as much light as I can on my views so far made public. The one most-needed point in coming. around to the Zen way of viewing reality is that, negatively stated, Zen is where we cannot go any further in our ordinary way of reasoning, and that, positively, Zen is "pure subjectivity." "Pure subjectivity" requites a great deal of explanation, but I must be brief here.
|30/09/2011 01:34 (GMT+7)|
It is a rare treat find in the April, 1953, number of Philosophy
East and West a controversy between such learned scholars as Hu Shih and
Daisetz Teitaro Suzuki about the philosophy which one calls Ch'an and
the other Zen.  Suzuki is a Buddhist and Hu a pragmatist. The one
finds transcendentalism and the other finds naturalism in the same
masters, even in the same passages. For Hu, the "Chinese reformation of
revolution within Buddhism" of the eighth century consisted in the Ch'an
men's renunciation of ch'an as meditation in some celestial sense, and
their celebration of what is "plain and profane." He interprets these
men as saying, both when they were clear and when they became enigmatic,
that life and nature, on the level of their actual immediacy, have a
worth beyond words -- as far beyond as if transcendent.
|04/08/2011 01:37 (GMT+7)|
Japanese Buddhism has been enriched by the lives of a goodlynumber of dynamic, perceptive, often dramatic and sometimeserratic saints. I think there is little doubt that the mostgifted mind among them was that of Doogen Kigen, who lived inthe first half of the thirteenth century.
|04/08/2011 01:37 (GMT+7)|
American interest in Zen Buddhism is growing. This response to an
Oriental outlook must answer to a need. Some people seem to feel that
here is the whole answer to what ails the West. There is no hiding the
fact that Western civilization, and the United States in particular,
confronts not only problems which its science can cope with but also
troubles for which more than science is required. There is "more" in the
traditional religion and philosophy of the West, but this heritage must
be reinterpreted to be adequate now. Wisdom cannot be simply hoarded
and inherited. It must ever be sought afresh, with new impetus. Today
wise men of the East are stimulating the Western mind, apparently by
infusing it with something foreign, but perhaps more by awakening it to
resources of its own.
|25/07/2011 00:18 (GMT+7)|
Freedom, as it has been propounded in the rich variety of theories to
be found in Western philosophy, has seldom been conceived as an
achieved quality of a person. In this article I would like to
demonstrate that "freedom" can best be understood in this manner and
that one of the most interesting expressions of this view may be found
in the work of the Japanese "critic" Zeamia (1363-1443), the "founder"
of the aesthetics of the traditional Nohb drama. Freedom, in his view―as
I will reconstruct it―admits of degrees; and moreover, since it is an
achieved quality, it announces a qualitative dimension of action.
|16/07/2011 02:36 (GMT+7)|
practice of mindfulness/awareness meditation is common to all Buddhist
traditions. Beyond that, it is common to, inherent in, all human beings.
|16/07/2011 01:57 (GMT+7)|
In recent years there have been those who assert that the philosophy
of Wittgenstein resembles Zen Buddhism and those who deny it on the
ground that any supposed resemblances are only apparent. But, so far as I
know, neither party has made any serious attempt to substantiate his
claim. Normally this is understandable because their main purposes lie
in a different directions. It is, for instance, quite common for the
latter merely to locate Wittgenstein in a different philosophical
tradition and pin a label such as Logical Positivism or Logical
Empiricism on him. I think the matter is much more complex than this or
indeed than either party seems to allow.
|13/07/2011 09:08 (GMT+7)|
In the Zen school great significance is attributed to the realization of emptiness (`suunyataa) through meditation (zazen). In this article I will discuss the relationship between such realization and the concept of karman. In the first section, this relationship will be dealt with on a more or less theoretical level; in the second, the characteristically Zen move will be made away from the theoretical toward the level of practice and spiritual attainment.
|04/07/2011 14:16 (GMT+7)|
One of my first impressions after reading Dr. Hu Shih's learned
and instructive paper on Zen Buddhism in China is that he may know a
great deal about history but nothing about the actor behind it. History
is a kind of public property accessible to everybody who is at liberty
to handle it according to his judgment. To this extent history is
something objective, and its materials or facts, though these are quite
an indefinite element in the make-up of history, are like scientific
objects ready to be examined by the students.
|04/07/2011 14:15 (GMT+7)|
A great deal has been written by medical doctors on the
functioning of the brain/ and by mediators on the effects of meditation
on the human personality. Medical researchers/ who have attempted to
bridge this gap through scientific studies on the efficacy of meditation
in bringing about physiological and mental changes in the human
personality, have been downright skeptical concerning meditation's