Tso-Ch'an
11/06/2011 18:09 (GMT+7)
The Chinese term tso-ch'an 坐禅( zazen ) was in        use among  Buddhist  practitioners   even  before  the        appearance of the Ch'an (Zen) School. Embedded in the        term  is the word  ch'an, a derivative  of the Indian        dhyana, which  is the  yogic   practice  of  attaining        samadhi  in  meditation. 
Zen and Some Comments on A Mondo
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.

Zen and Pragmatism--A Reply (Comment and Disussion)
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.
Zen and Pragmatism
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. [1] 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.

Zen and karman
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.
Zen and Ethics: Dogens Synthesis
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.

Zen And Buddhism
04/07/2011 14:15 (GMT+7)
People often ask, "Is Zen a form of Buddhism?" The answer to this question is both yes and no. The answer should be "Yes" because, historically speaking, Zen is a form of Buddhism which was founded by Bodhidharma in China in the sixth century. It developed in China and Japan, later taking the form of the 'Zen sect', with its own particular temples, rituals, priesthoods, and religious orders. In this sense, Zen should be called a form of Buddhism which stands side by side with other forms of Buddhism, such as the T'ien-t'ai sect, the Hua-yen sect, the Chen-yen sect, and the Ching-t'u sect, i.e., Pure Land Buddhism. Further, not only in terms of temples, rituals, priesthood, and religious orders, but also in terms of teaching, thought, and practice, Zen, in the course of its long history, has come to have its own particular forms comparable to the other schools of Buddhism. This may be called the 'traditional Zen sect'.
Zen and the Brain
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 positive efficacy.

Zen and American Philosophy
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.
Zen Action/Zen Person
04/07/2011 14:15 (GMT+7)
Be not misled: Zen Action/Zen Person is not merely another introduction a survey of Zen Buddhism. Kasulis' philosophical project and purview is far grander; he is seeking a new grounds for understanding personhood through a Zen view of self and action. Even scholars with no interest in Zen per se will find much of philosophical interest and stimulation in this creative work. Kasulis' scope is vast indeed: he begins with Socrates and ends with Morita psychotherapy, with frequent references to Heidegger and other contemporary European philosphers.Kasulis quotes Taoist Chinese sages, Indian dialecticians, and German philosophers with equal ease, to illustrate and buttress his arguments.

Zen: A Reply to Van Meter Ames
04/07/2011 14:15 (GMT+7)
WHAT MAKES IT most difficult for a Western thinker to write on Zen is that he tries to understand it from the linguistic, logical, or philosophical point of view. This is inevitable. One cannot transcend his cultural heritage as soon as something new comes to his head.
Zen: A Reply to Hu Shih
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.

Zeamis conception of freedom
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.
Wittgenstein and Zen Buddhism
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.

Chenrezig Meditation
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
What is the Zen master talking about?
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 nothing."

The Buddhist path and social responsibility
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.
Zens & Zensibility
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.

Therapy And Meditation
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.
Beat Zen, Square Zen, And Zen
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.

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