Zen And Taoism Common And Uncommon Grounds of Discourse
13/07/2010 14:10 (GMT+7)
This  ambitious   paper   should   be  taken   as  merelypreliminary and exploratory in nature.  I cannot obviously dojustice to such a multi- faceted subject in a single essay. Ishould therefore like to present in basic outline a frameworkin which Zen and Taoism  can be seen under a better  light soas to foster  proper perspectives  on each and thereby  theirultimate relationship.
Zen and Some Comments on A Mondo
13/07/2010 14:09 (GMT+7)
Zen is not, certainly, a system of speculative philosophy. Zen is not concerned with an attempt to formulate, systematically and intellectually, answers to questions concerning the ultimate nature of man, the ultimate nature of the totality of reality in which man is caught up, or the ultimate nature of the good life and the good society for man.

Zen and Pragmatism--A Reply (Comment and Disussion)
13/07/2010 14:08 (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.
Zen and Pragmatism
13/07/2010 14:08 (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.

Zen and karman
13/07/2010 14:07 (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.
Zen: A Reply to Hu Shih
13/07/2010 14:07 (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.

Zeami's conception of freedom
13/07/2010 14:05 (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.
Zen and Ethics: Dogen's Synthesis
24/06/2010 13:34 (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
24/06/2010 13:33 (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.
Zen and the Brain: Toward an Understanding of Meditation and Consciousness.
24/06/2010 13:26 (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
24/06/2010 13:25 (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.
Zen Action/Zen Person
24/06/2010 13:24 (GMT+7)
this unique approach has several merits. It acquaints the reader with the Japanese viewpoint, simultaneously denying that Zen need be inscrutable and impenetrable, while cautioning against wholesale translation of Zen ideas into Western :terminology.

Zen: A Reply to Van Meter Ames
24/06/2010 13:24 (GMT+7)
To understand Zen one must abandon all he has acquired by way of conceptual knowledge and stand before it stripped of every bit of the intellection he has patiently accumulated around him. When, for instance, Dewey talks of "the here and the now," as quoted by Dr. Ames, they both neglect to face the problem personally and sec what it experientially tells them.
The Poetics of Ch'an:Upaayic Poetry and Its Taosist Enrichment
16/06/2010 05:29 (GMT+7)
  The inherent suitability  of the poetic form for         communicating  the ineffable  has long been known to         poet-practioners in all mystical traditions.  Poetry         offers  possibilities  of indirection  and evocation         far   beyond   those   of  any  prose   style.  

Explore the secrets of Zen and the Brain
16/06/2010 05:26 (GMT+7)
Zen meditators train attention both during sitting and daily life practice. How else can we conceptualize the process of long-range Zen meditative training? One suggestion is that it involves a deconditioning, the kind that whittles away old maladaptive aspects of the egocentric self.
Why should I experience the Zen?
16/06/2010 05:26 (GMT+7)
In my green years I took refuge in Buddhism the way a young tree regards its place in the external landscape. I looked at the world and the world looked back at me; and I thought that the way that I and the world appeared, each to the other, was all that mattered.

16/06/2010 05:25 (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.   Literally  translated, tso-        ch'an means "sitting  ch'an"   and has a comprehensive        and a specific  meaning.
The Unifying of Rdzogs Pa Chen Po and Ch'an
16/06/2010 05:16 (GMT+7)
  The traditional  accounts of the early history of TibetanBuddhism  are  far  from  unbiased.   They  do  not  portrayaccurately  the history  of Buddhism  as it first moved intothat  country.  The  political/social  context  was far morecomplex than traditional accounts would lead one to believe.

The Role of Zen Buddhism in the Modern Scientific Era
08/05/2010 02:32 (GMT+7)
 The coming 21st century will begin in a chaotic condition with the fever of capitalism and individualism. we tend to interpret the word 'ism' as an expression of will of human beings....However, capitalism and individualism are not 'isms' by which we, human beings, consciously remake our world.
26/04/2010 03:53 (GMT+7)
Seekers of goodness who have gathered here please listen in peace. Listening to the Dhamma in peace means to listen with a one-pointed mind, paying attention to what you hear and then letting go. Listening to the Dhamma is of great benefit. While listening to the Dhamma we are encouraged to firmly establish both body and mind in samadhi, because it is one kind of dhamma practice.

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