By Menzan Zuiho, Peter Haskel
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object family members concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
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- Studies in Pali and Buddhism: A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap
- The Path to No-Self: Life at the Center
Additional resources for Letting Go: The Story of Zen Master Tosui (Topics in Contemporary Buddhism)
82 The Dharma, like the light of the sun, can never be extinguished, Takuan insists, but it can become temporarily obscured. It need not depend on an unbroken transmission from teacher to disciple; it is always waiting to be rediscovered, by the right man at the right time. This combination of pessimism about the state of Japanese Zen as a whole with optimism about the individual’s potential to experience enlightenment and revive the teaching seems to have characterized many of the teachers with whom Tòsui came into contact and contributed to the distinctive atmosphere of early Tokugawa Zen.
But despite his accomplishments, Ungo found himself at age fifty beset by concerns that his understanding of Zen was merely intellectual and superficial. He was debating how to resolve his doubts when, early that autumn, the bodhisattva Kannon71 appeared to him in a dream, declaring that Ungo would realize enlightenment if he climbed Mount Ochi in Echizen (Fukui Prefecture) and undertook a period of solitary practice. When Ungo reached the mountain in late fall of 1631, snow had already blanketed the slopes and passes, and the priest-custodian of the shrine attempted to discourage him from proceeding with his retreat.
108 Such syncretism was not wholly unknown among Japanese Zen teachers. Esoteric Buddhist elements, it will be recalled, had been incorporated in late-medieval koan transmissions, and esoteric rites (kitò), too, had been performed by various medieval Zen priests, both those affiliated with and outside the official temples. 109 Yin-yüan110 was already an important figure in Chinese Ch’an when he arrived in Nagasaki in 1654 aboard a merchant vessel. Yin-yüan had come to Japan at the invitation of Kòfukuji’s Chinese patrons, but he created an instant sensation in the broader Japanese Zen community.
Letting Go: The Story of Zen Master Tosui (Topics in Contemporary Buddhism) by Menzan Zuiho, Peter Haskel