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![ASIAN ZEN SPA MUSIC MEDITATION - ZEN SPA [FULL ALBUM]](http://web.archive.org./web/20121020112139im_/http://i.ytimg.com/vi/ET414fo1l6o/0.jpg "Asian Zen Spa Music Meditation 01. Bamboo Flute Wellness 02. Oriental Music 03. Lotus Flower 04. Contemplation 05. Instrumental Music 06. Meditation 07. Relaxation 08. Harmony Background Music 09. Shakuhachi 10. Tokyo Spa Dreams 11. Japanese Flute Music 12. Mindfulness 13. Sushi Modern Japanese Music 14. Oriental Flute 15. Meaning of Life Japanese Music 16. Joga Stillness 17. Study Music 18. Meditation Zen 19. Japanese Massage Music 20. Yoga Meditation 21. Zen Meditation 22. Osho Meditation 23. Tai Chi Music 24. Chinese Music for Well Being 25. Japanese Garden 26. Well Being 27. Relaxation Karma 28. Tantric Massage 29. Shiatsu Relaxing Music 30. Orient Yoga 31. Yoga Music 32. Asian Spa Music")
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Anhai
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Antai-ji
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Big Sur
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Bloomington, Indiana
Bloomington is a city and the county seat of Monroe County in the southern region of the U.S. state of Indiana. According to the 2000 census, the city population was 69,291.
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Bodhi Tree
The Bodhi Tree, also known as Bo (from the Sinhalese Bo), was a large and very old Sacred Fig tree (Ficus religiosa) located in Bodh Gaya (about from Patna in the Indian state of Bihar), under which Siddhartha Gautama, the spiritual teacher and founder of Buddhism later known as Gautama Buddha, achieved enlightenment, or Bodhi. In religious iconography, the Bodhi tree is recognizable by its heart-shaped leaves, which are usually prominently displayed.
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Chicago
Chicago ( or ) is the largest city in the state of Illinois. With over 2.8 million residents, it is the most populous city in the Midwestern United States and the third most populous city in the country. Its metropolitan area, commonly named "Chicagoland," is the 26th most populous in the world, home to an estimated 9.7 million people spread across the U.S. states of Illinois, Wisconsin, and Indiana. Chicago is the county seat of Cook County.
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China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
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Daitoku-ji
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Dunhuang
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Eigen-ji
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Eihei-ji
http://wn.com/Eihei-ji -
Engaku-ji
Not to be confused with Enryaku-ji in Kyoto.
http://wn.com/Engaku-ji -
France
{{Infobox Country
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Goryeo
http://wn.com/Goryeo -
Guiyang
Guiyang () is the capital of Guizhou Province, the People's Republic of China.
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Hokkaido
http://wn.com/Hokkaido -
Hong Kong
Hong Kong () is one of two special administrative regions (SARs) of the People's Republic of China (PRC), the other being Macau. Situated on China's south coast and enclosed by the Pearl River Delta and South China Sea, it is renowned for its expansive skyline and deep natural harbour. With a land mass of and a population of seven million people, Hong Kong is one of the most densely populated areas in the world. Hong Kong's population is 95 percent ethnic Chinese and 5 percent from other groups. Hong Kong's Han Chinese majority originate mainly from the cities of Guangzhou and Taishan in the neighbouring Guangdong province.
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Huế
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Hōkō-ji (Shizuoka)
near Hamamatsu, Shizuoka Prefecture dates from the 14th century.[http://zen.rinnou.net/head_temples/08hoko.html][http://www.houkouji.or.jp/]
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India
India (), officially the Republic of India ( ; see also official names of India), is a country in South Asia. It is the seventh-largest country by geographical area, the second-most populous country with over 1.18 billion people, and the most populous democracy in the world. Mainland India is bounded by the Indian Ocean on the south, the Arabian Sea on the west, and the Bay of Bengal on the east; and it is bordered by Pakistan to the west; Bhutan, the People's Republic of China and Nepal to the north; and Bangladesh and Burma to the east. In the Indian Ocean, mainland India and the Lakshadweep Islands are in the vicinity of Sri Lanka and the Maldives, while India's Andaman and Nicobar Islands share maritime border with Thailand and the Indonesian island of Sumatra in the Andaman Sea. India has a coastline of .
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Japan
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Kenchō-ji
http://wn.com/Kenchō-ji -
Kennin-ji
, is a historic Zen Buddhist temple in Higashiyama, Kyoto, Japan, near Gion. It is considered to be one of the so-called Kyoto Gozan or "five most important Zen temples of Kyoto".
http://wn.com/Kennin-ji -
Kokutai-ji
, originally , is one of fourteen autonomous branches of the Rinzai school of Japanese Zen, founded in 1300 by the monk Jiun Myoi in Toyama, Japan. In 1327 Emperor Go-Daigo gave the temple the name Kokutai-ji, and Jiun Myoi became Seisen Zenji.
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Korea
http://wn.com/Korea -
Kyoto University
, or is a major national university in Kyoto, Japan. It is the second oldest university in Japan, and formerly one of Japan's Imperial Universities. The university has about 22,000 students enrolled in its undergraduate and graduate programs.
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Kōgaku-ji
http://wn.com/Kōgaku-ji -
Lumbini
:For the zone of Nepal, see Lumbini Zone.
http://wn.com/Lumbini -
Ming Dynasty
The Ming Dynasty (; ), or Empire of the Great Ming (, also anachronistically ), was the ruling dynasty of China from 1368 to 1644, following the collapse of the Mongol-led Yuan Dynasty. The Ming, "one of the greatest eras of orderly government and social stability in human history", was the last dynasty in China ruled by ethnic Hans. Although the Ming capital Beijing fell in 1644 to a rebellion led by Li Zicheng who established the Shun Dynasty, which was soon replaced by the Manchu-led Qing Dynasty, regimes loyal to the Ming throne (collectively called the Southern Ming Dynasty) survived until 1662.
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Myoshin-ji
http://wn.com/Myoshin-ji -
Myōshin-ji
http://wn.com/Myōshin-ji -
Nanhua Temple
http://wn.com/Nanhua_Temple -
Nanzen-ji
, or Zuiryusan Nanzen-ji, formerly , is a Zen Buddhist temple in Kyoto, Japan. Emperor Kameyama established it in 1291 on the site of his previous detached palace. It is also the headquarters of the Nanzen-ji branch of Rinzai Zen. Zenkei Shibayama, who provided a popular commentary on the Mumonkan, was an abbot of the monastery.
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Nobel Peace Prize
The Nobel Peace Prize (Swedish and Norwegian: Nobels fredspris) is one of the five Nobel Prizes bequeathed by the Swedish industrialist and inventor Alfred Nobel.
http://wn.com/Nobel_Peace_Prize -
Pine Bush, New York
Pine Bush is a hamlet (and census-designated place) located in the Town of Crawford, in Orange County, New York, U.S., roughly coterminous with the 12566 ZIP code and 744 telephone exchange in the 845 area code (both of which spill over into adjacent regions of the Town of Shawangunk in Ulster County (Another regional identifier, the Pine Bush Central School District, takes in part of the Town of Mamakating in Sullivan County as well). The population was 1,539 at the 2000 census.
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Qing Dynasty
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Queens, New York
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San Francisco
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Shōkoku-ji
, formally identified as , is a Buddhist temple in northern Kyoto, founded in 1382 by Ashikaga Yoshimitsu.
http://wn.com/Shōkoku-ji -
Silla
http://wn.com/Silla -
Soji-ji
http://wn.com/Soji-ji -
Songgwangsa
Songgwangsa is one of the most important Seon Buddhist monasteries in Korea, and is considered one of the Three Jewel Temples of Korea. It serves as the head temple for the 21st district of the Jogye Order.
http://wn.com/Songgwangsa -
Stanford University
The Leland Stanford Junior University, commonly referred to as Stanford University or Stanford, is a private research university located in Stanford, California, United States. The university is located on an campus in northwestern Santa Clara Valley approximately southeast of San Francisco and approximately northwest of San Jose.
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Sōji-ji
http://wn.com/Sōji-ji -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
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Tenryū-ji
http://wn.com/Tenryū-ji -
Tofuku-ji
http://wn.com/Tofuku-ji -
Tripitaka Koreana
The Tripitaka Koreana (lit. Goryeo Tripitaka) or Palman Daejanggyeong ("Eighty-Thousand Tripitaka") is a Korean collection of the Tripitaka (Buddhist scriptures, and the Sanskrit word for "three baskets"), carved onto 81,340 wooden printing blocks in the 13th century. It is the world's most comprehensive and oldest intact version of Buddhist canon in Hanja script, with no known errors or errata in the 52,382,960 characters which are organized in over 1496 titles and 6568 volumes. Each wood block measures 70 centimeters in width and 24 centimeters in length. The thickness of the blocks range from 2.6 to 4 centimeters and each weighs about three to four kilograms. The work is stored in Haeinsa, a Buddhist temple in South Gyeongsang province, in South Korea.
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Tōfuku-ji
http://wn.com/Tōfuku-ji -
Ukiah, California
Ukiah ( ; formerly, Ukiah City) is the county seat and largest city of Mendocino County, California. With its accessible location (along the U.S. Route 101 corridor several miles south of CA 20), Ukiah serves as the city center for Mendocino County and much of neighboring Lake County. In 1996, Ukiah was ranked the #1 best small town to live in California and the sixth-best place to live in the United States.
http://wn.com/Ukiah_California -
United States
The United States of America (also referred to as the United States, the U.S., the USA, or America) is a federal constitutional republic comprising fifty states and a federal district. The country is situated mostly in central North America, where its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Caribbean and Pacific.
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Viet Nam
http://wn.com/Viet_Nam -
Vietnam
Vietnam ( ; , ), officially the Socialist Republic of Vietnam (, ), is the easternmost country on the Indochina Peninsula in Southeast Asia. It is bordered by People's Republic of China (PRC) to the north, Laos to the northwest, Cambodia to the southwest, and the South China Sea, referred to as East Sea (), to the east. With a population of over 86 million, Vietnam is the 13th most populous country in the world.
http://wn.com/Vietnam
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Ahl-e Haqq
http://wn.com/Ahl-e_Haqq -
Alan Watts
http://wn.com/Alan_Watts -
Allen Ginsberg
http://wn.com/Allen_Ginsberg -
Ananda
http://wn.com/Ananda -
Asanga
http://wn.com/Asanga -
Ashoka the Great
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Atisha
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Bankei Yōtaku
was a well-known Rinzai Zen Buddhist master, and the abbot of the Ryomon-ji and Nyoho-ji. Bankei is most well known for his talks on the Unborn as he called it. Bankei's brilliance and directness reminds one of the style and approach of the ancient masters of the Ch'an tradition during the T'ang Dynasty.
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Bassui Tokushō
http://wn.com/Bassui_Tokushō -
Bodhidharma
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Buddhaghosa
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Buddhism
http://wn.com/Buddhism -
Chan Khong
http://wn.com/Chan_Khong -
Charles Luk
http://wn.com/Charles_Luk -
Charlotte Joko Beck
http://wn.com/Charlotte_Joko_Beck -
China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
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D.T. Suzuki
http://wn.com/DT_Suzuki -
Dalai Lama
http://wn.com/Dalai_Lama -
Daman Hongren
http://wn.com/Daman_Hongren -
Daoxin
http://wn.com/Daoxin -
Dennis Genpo Merzel
Dennis Genpo Merzel-roshi (born 1944) is a Zen teacher and founder of the Kanzeon International Sangha. He developed the "Big Mind process", a composite of Zen and western psychological techniques. He is the author of five books and several DVDs. He lives in Salt Lake City, Utah with his wife, Stephanie Young Merzel. He has two children.
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Dogen
http://wn.com/Dogen -
Dōgen
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http://wn.com/Dōgen -
Eido Shimano
http://wn.com/Eido_Shimano -
Enni Ben'en
http://wn.com/Enni_Ben'en -
Gary Snyder
Gary Snyder (born May 8, 1930) is an American poet (often associated with the Beat Generation and the San Francisco Renaissance), as well as an essayist, lecturer, and environmental activist (frequently described as the "poet laureate of Deep Ecology"). Snyder is a winner of a Pulitzer Prize for Poetry. His work, in his various roles, reflects an immersion in both Buddhist spirituality and nature. Snyder has also translated literature into English from ancient Chinese and modern Japanese. For many years, Snyder served as a faculty member at the University of California, Davis, and served for a time on the California Arts Council.
http://wn.com/Gary_Snyder -
Gautama Buddha
http://wn.com/Gautama_Buddha -
Gihwa
http://wn.com/Gihwa -
Guifeng Zongmi
http://wn.com/Guifeng_Zongmi -
Hakuin
http://wn.com/Hakuin -
Hakuin Ekaku
http://wn.com/Hakuin_Ekaku -
Heinrich Dumoulin
http://wn.com/Heinrich_Dumoulin -
Hjalmar Sundén
http://wn.com/Hjalmar_Sundén -
Hong Kong
Hong Kong () is one of two special administrative regions (SARs) of the People's Republic of China (PRC), the other being Macau. Situated on China's south coast and enclosed by the Pearl River Delta and South China Sea, it is renowned for its expansive skyline and deep natural harbour. With a land mass of and a population of seven million people, Hong Kong is one of the most densely populated areas in the world. Hong Kong's population is 95 percent ethnic Chinese and 5 percent from other groups. Hong Kong's Han Chinese majority originate mainly from the cities of Guangzhou and Taishan in the neighbouring Guangdong province.
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Hsing Yun
Hsing Yun (; born August 30, 1927) is a well-known Buddhist monk, as well as an important figure in modern reformation of Mahayana Buddhism in Taiwan and China. Hsing Yun is the founder of the Fo Guang Shan Buddhist order and the affiliated Buddha's Light International Association, one of the largest international Buddhist organizations in the world and one of the few Mainland teachers still teaching abroad today. Hsing Yun is a forty-eighth generation lineage holder of the Linji Chan (Rinzai Zen) school through Master Zhi Kai, his teacher. He served as the first, second and third term director and abbot of the order before resigning his position in 1985.
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Hsu Yun
http://wn.com/Hsu_Yun -
Hsuan Hua
http://wn.com/Hsuan_Hua -
Huangbo Xiyun
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Hui Neng
http://wn.com/Hui_Neng -
Hui-neng
http://wn.com/Hui-neng -
Huike
http://wn.com/Huike -
Huineng
http://wn.com/Huineng -
Ikkyū
was an eccentric, iconoclastic Japanese Zen Buddhist priest and poet. He had a great impact on the infusion of Japanese art and literature with Zen attitudes and ideals.
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Jack Kerouac
Jean-Louis "Jack" Kerouac (; March 12, 1922 – October 21, 1969) was an American novelist and poet. He is considered a literary iconoclast, and alongside William S. Burroughs and Allen Ginsberg, a pioneer of the Beat Generation. Kerouac is recognized for his spontaneous method of writing covering topics such as jazz, promiscuity, Buddhism, drugs, poverty, and travel. His writings have inspired other writers, including Hunter S. Thompson, Tom Robbins, Thomas Pynchon, Lester Bangs, Will Clarke, Richard Brautigan, Ken Kesey, Haruki Murakami, Jon Foreman, and Bob Dylan. Unsympathetic critics of his work have labeled it "slapdash", "grossly sentimental", and "immoral". Kerouac became an underground celebrity and, with other beats, a progenitor of the Hippie movement. At age 47 in 1969 Kerouac died from internal bleeding due to long-standing abuse of alcohol. Since his death Kerouac's literary prestige has grown and several previously unseen works have been published. All of his books are in print today, among them: On the Road, The Dharma Bums, Mexico City Blues, The Subterraneans, Desolation Angels, Visions of Cody and ''Big Sur.
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Jinul
http://wn.com/Jinul -
John Daido Loori
http://wn.com/John_Daido_Loori -
Katyayana (Buddhist)
Katyayana was a disciple of Gautama Buddha.
http://wn.com/Katyayana_(Buddhist) -
Keido Fukushima
http://wn.com/Keido_Fukushima -
Keiji Nishitani
was a Japanese philosopher of the Kyoto School and a disciple of Nishida Kitaro. In 1924 Nishitani put forward his dissertation Das Ideale und das Reale bei Schelling und Bergson and studied under Martin Heidegger in Freiburg during 1937-9.
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Khema
Khema was one of the two chief female disciples of Buddha (the other being Uppalavanna).
http://wn.com/Khema -
Kodo Sawaki
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Kyozan Joshu Sasaki
Kyozan Joshu Sasaki, Roshi (born April 1, 1907) is a Japanese Rinzai Zen teacher who has lived in the United States since 1962. Joshu Sasaki is the founder and head abbot of the Mount Baldy Zen Center, near Mount Baldy in California, and of the Rinzai-Ji order of affiliated Zen centers. As of , he is still actively teaching at the age of 103. Joshu Sasaki regularly offers formal training sessions at both the Mount Baldy Zen Center and the Bodhi Manda Zen Center, occasionally offering sesshin at the Rinzai-Ji Zen Center in Los Angeles and Haku-un-ji Zen Center in Tempe, AZ. Roshi's teaching schedule greatly depends on his health, however.
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Mahapajapati Gotami
http://wn.com/Mahapajapati_Gotami -
Mahākāśyapa
http://wn.com/Mahākāśyapa -
Mandaeism
http://wn.com/Mandaeism -
Manichaeism
http://wn.com/Manichaeism -
Masao Abe
was a Japanese Buddhist and professor in religious studies, who became well-known for his work in Buddhist-Christian interfaith dialogue.
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Matsuo Bashō
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Mazdak
http://wn.com/Mazdak -
Mazu Daoyi
:Also, ''"Baso" redirects here. For the island, see Baso (island).
http://wn.com/Mazu_Daoyi -
Moggallana
http://wn.com/Moggallana -
Muho Noelke
http://wn.com/Muho_Noelke -
Musō Soseki
http://wn.com/Musō_Soseki -
Myōan Eisai
http://wn.com/Myōan_Eisai -
Nagarjuna
http://wn.com/Nagarjuna -
Nanda (Buddhist)
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Nhat Hanh
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Nichiren
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Nichiren Buddhism
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Nyogen Senzaki
http://wn.com/Nyogen_Senzaki -
Omori Sogen Roshi
http://wn.com/Omori_Sogen_Roshi -
Philip Kapleau
http://wn.com/Philip_Kapleau -
Punna
', also called ', was an arahant and one of the ten leading disciples of the Buddha.
http://wn.com/Punna -
Robert Baker Aitken
Robert Baker Dairyu Chotan Aitken Roshi (June 19, 1917 – August 5, 2010) was a Zen teacher in the Harada-Yasutani lineage. He co-founded the Honolulu Diamond Sangha in 1959
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Rāhula
http://wn.com/Rāhula -
Samaritan
http://wn.com/Samaritan -
Sariputta
http://wn.com/Sariputta -
Sengcan
http://wn.com/Sengcan -
Seongcheol
Seongcheol (April 10, 1912 – November 4, 1993) is the dharma name of a Korean Seon (Zen) Master. He was a key figure in modern Korean Buddhism, being responsible for significant changes to it from the 1950s to 1990s.
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Seung Sahn
http://wn.com/Seung_Sahn -
Shakyamuni Buddha
http://wn.com/Shakyamuni_Buddha -
Sheng Yen
http://wn.com/Sheng_Yen -
Sheng-yen
http://wn.com/Sheng-yen -
Shin'ichi Hisamatsu
http://wn.com/Shin'ichi_Hisamatsu -
Shohaku Okumura
http://wn.com/Shohaku_Okumura -
Shunryu Suzuki
http://wn.com/Shunryu_Suzuki -
Silla
http://wn.com/Silla -
Soeng Hyang
Soeng Hyang Soen Sa Nim (born April 15, 1948) is a Zen Master and the Guiding Teacher of the international Kwan Um School of Zen, and successor to the late Seung Sahn Soen Sa Nim.
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Soyen Shaku
http://wn.com/Soyen_Shaku -
Steven Heine
Steven Heine, Ph.D., is a Professor of Religion and History as well as Director of the Institute for Asian Studies at Florida International University (FIU). He specializes in East Asian and comparative religions, Japanese Buddhism and medieval intellectual history, Buddhist studies, and religion and social sciences. His research interests include Zen Buddhism and Japanese culture. Heine teaches a variety of courses including Japanese Religion and Culture, Zen Buddhism, Asian Values in Business, and Religions of the Silk Road.
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Suzuki Shōsan
http://wn.com/Suzuki_Shōsan -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
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Taizan Maezumi
http://wn.com/Taizan_Maezumi -
Thich Nhat Hanh
http://wn.com/Thich_Nhat_Hanh -
Thich Thanh Tu
Summary
http://wn.com/Thich_Thanh_Tu -
Tozan
http://wn.com/Tozan -
Tung-shan
http://wn.com/Tung-shan -
Upali
http://wn.com/Upali -
Uppalavanna
http://wn.com/Uppalavanna -
Vasubandhu
http://wn.com/Vasubandhu -
Vietnam War
http://wn.com/Vietnam_War -
Yasutani hakuun
http://wn.com/Yasutani_hakuun -
Yoshitoshi
Tsukioka Yoshitoshi (1839 - June 9, 1892) (; also named Taiso Yoshitoshi ) was a Japanese artist.
http://wn.com/Yoshitoshi -
Yunmen
http://wn.com/Yunmen -
Śuddhodana
King Suddhodana () was the father of Siddhartha Gautama, later known as the Buddha. He was a leader of the Shakya people, who lived in southern Nepal. Suddhodana's father was Sinahana. The Sakyans were monogamous and believed that a man can only have one consort so when Suddhodana won a battle against his father, he asked permission to marry the two princesses, Mayadevi and Mahapajapati Gotami of Devadaha Kingdom located in southern Nepal and northern India on the bank of the river Anoma.
http://wn.com/Śuddhodana
Zens, Will Filmography
- Rescue Force (1990)
- The Fix (1984)
- Coach (1978)
- The Crater Lake Monster (1977)
- Help Me... I'm Possessed (1976)
- Truckin' Man (1975)
- Hot Summer in Barefoot County (1974)
- Hell on Wheels (1967)
- The Road to Nashville (1967)
- The Road to Nashville (1967)
- To the Shores of Hell (1966)
- To the Shores of Hell (1966)
- To the Shores of Hell (1966)
- The Starfighters (1964)
- The Starfighters (1964)
- The Starfighters (1964)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
Zen Filmography
- Blood Gnome (2004)
- Baberellas (2003)
- Auto Focus (2002)
- Thirteen Erotic Ghosts (2002)
- Purgatory Blues (2001)
Zen Filmography
karaoke
Oh, did you think that I was kidding
Oh, did you think that I was
Oh, too late, too late...
Aw, too late motherfucker
Must remember to keep both feet on the ground
Everything in my life is turning around
Then... we're the only ones
We're gods, not demons
Zen
Zen
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
On we go...we're waiting now...
Are you looking at me
Why do you keep looking at me
Am I not merciful
Yes
We're the only ones
We're gods and demons
Zen
Zen
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
Connect now and emerge.
Un canard dans le café.
J'ai du mal à digérer, parfois,
Tous les papiers mâchés
Qui se prennent à mon filet
De voix. Pauvre pêcheur,
Fallait lire entre mes lignes,
Pas mordre à mes sautes d'humeur
Même si je n'en suis pas digne.
Fallait rester Zen.
Soyons Zen,
Du sang froid dans les veines
Soyons Zen
Et de chacun la chaîne.
Zen, restons Zen,
Du calme à la vie comme un larsen,
Sans amour et sans haine.
J'suis pas dans l'vent des guignols,
De ces joueurs en fond de court,
De ceux qui, pour un p'tit bout d'atoll,
Sont prêts à larguer les amours,
Tous ces maîtres-chanteurs
Qui manquent de coffre et de hauteur.
C'est facile de compter les erreurs
Quand on ne joue pas la scène.
L'erreur est humaine.
Soyons Zen.
Du sang froid dans les veines.
Soyons Zen
Et de chacun la chaîne.
Zen, restons Zen.
Du calme à la vie comme un larsen,
Sans amour et sans haine.
Zen, Zen,
Zen, Zen.
Zen, restons Zen.
Du sang froid dans les veines, Zen
Et de chacun à la chaîne, Zen.
Du calme à la vie comme un larsen,
Sans amour et sans haine,
Zen,
Sans amour et sans haine,
Zen,
Sans amour et sans haine,
Soyons Zen,
Zen.
It's the end of the beginning
All I want is to begin again
now it's over
I'm cold and I'm sober
and we are so far from Zen
Free me
Free me this time
Leave me
Leave me to unwind
So far away so far away
Without you it cannot stay the same
So far away so far away
Without you it cannot stay the same
I wish I could see the future
I'd put myself in the same place again
With the memories of you behind me
I can be who I was back then
Free me
Leave me to unwind
So far away so far away
Without you it cannot stay the same
So far away so far away
Without you it cannot stay the same
Somewhere (x2)
So far away so far away
Without you it cannot stay the same
So far away so far away
Without you it cannot stay the same
(Without you it cannot be the same)
So far away so far away
Without you it cannot be the same
So far away so far away
RELEASE
ALBUMS
- Lust (The Devil's Night Out)
- Play It Fast
- Takin'Outside
- Borderline
- Harvey Keitel
- Rules, Jewels, Fools
- The Metronomical Side Of Life
- What Does a Fight Taste Like?
- Pressure
- The Old Great Billy Boy
- Morning Light
- Esperanza
- Redog
- Step On
- U.N.L.O.
- Trouble Man
- Cold as Water
- Mutant
- Not Gonna Give Up
- Mass
- 11:00a.m.
- Power Is Evil
- Golden Fools
- Time Cross Flow
- The New Sunrise
- Gaze Into the Light
- Water Can Cover the Next
- Divine
- 137.999 - Welcome to Zuffenhousen
- Tales From the Deep
- Invisible Horizon
- Aphasia
- Hair (from the Musical 'Hair')
- Take It
- I've Been Drowned
- You Better Start Running Away From Me
- I Want You
- I'm Tired Again
- Aquarius (from the Musical 'Hair')
- Tiny Little Bee
- Don't Try Reincarnation
- Please Accept My Invitation
- I Love Your Sigh
- Sad Song
- Dark Days of December
- Bye Bye Heart
- Everyday Around You
- Get Me Down
- Wayfaring Stranger
- Take Me Down to the Riverside
- Let Me Try to Cry
- Birds Can See My Tears
- I Love Your Sigh (alt)
- Sad Song (alt)
- Jingles t.b.v. Radio Veronica
RELEASE
ALBUMS
- The Sound of Shit Happening
- Losin
- No Iou's
- In the Shade
- Soulcollector
- Save Me
- Modern Sex Machine
- Dreamin
- On My Way
- Suncircle
RELEASE
ALBUMS
- Arıza Oyun Havası
- Derdimi Anla
- Düz Gel
- Tanbul
- Ağır Hasta
- Yalan
- İki Teker
- Ben de Yalnızım
- Baaartma Beni
- Yavaştan Gel
- Uzun Düş
- Bu dünya benim dünyam
- Mazhar Neyzen ve köpeği
- Burda bizden başkası yok ki
- Arkadaşım ateş
- Dut Ali
- Bakırköy Havası
- Birozdan
- Evelenme Develenme
- Bugün Senden Mektup Aldım
- Bu da Geçer
- DuB
- Çalmakla Çalışmanın Ne Farkı Var
- Jever (When You Hit Me)
- Uzun Yolun Hikayesi Bol Olur
- İspanyol Kerranesi
- Koyun Kızı Derya
- Badi Badi
- Hidayet Abi
- Gaz
- Çok Su İçtim
- Suda Balık
- Aman Dur Bekle
- Seslen Bana
- Ses Nefes
- İnkilap Vapuru
- Çaktır
- Karşılama
- Acıklı Ama Aldatıcı
- Plaj Havası
- Dadidi
- Yalı Çiftetellisi
- Bu Yol Hiç Bitmiycek
- [untitled]
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Meditation (Zen Music)
- Order: Reorder
- Duration: 60:33
- Published: 04 Mar 2012
- Updated: 20 Oct 2012
Download Link (music): www.mediafire.com Download Link (picture): www.mediafire.com Song 1 Link: www.youtube.com Song 2 Link: www.youtube.com Song 3 Link: www.youtube.com Song 4 Link: www.youtube.com Song 5 Link: www.youtube.com Song 6 Link: www.youtube.com Song 7 Link: www.youtube.com Song 8 Link: www.youtube.com Song 9 Link: www.youtube.com Song 10 Link: www.youtube.com Song 11 Link: www.youtube.com Song 12 Link: www.youtube.com Song 13 Link: www.youtube.com Song 30:40 To 36:00 Link: www.youtube.com
http://wn.com/Meditation_Zen_Music
THE ZEN MIND - An Introduction by Empty Mind Films
- Order: Reorder
- Duration: 3:28
- Published: 24 Oct 2006
- Updated: 19 Oct 2012
This is a clip from The Zen Mind documentary, filmed in Japan. It serves as a nice overview of zen - a topic very few people can fully understand. EmptyMind Films. emptymindfilms.com
http://wn.com/THE_ZEN_MIND_An_Introduction_by_Empty_Mind_Films
Zen: Music for Balance and Relaxation
- Order: Reorder
- Duration: 112:01
- Published: 22 Jul 2012
- Updated: 20 Oct 2012
Zen: Music for Balance and Relaxation CD1 01. Dawn 02. Flower 03. Moon 04. Feng Shui 05. Daylight 06. Stone Garden 07. Snow 08. Twilight 09. Birds 10. Fire 11. Wind 12. The Milky Way 13. Dusk CD2 01. Path to Enlightnement 02. Satori 03. Ambrosial Dew 04. Zazen 05. Azure Skies 06. The Songbird 07. Love and Devotion 08. Reunion of Joy 09. Amidst the Cherry Blossoms 10. Answered by Silence 11. The Sacred Shrine 12. The Gateless Gate 13. Perpetual Peace
http://wn.com/Zen_Music_for_Balance_and_Relaxation
Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi
- Order: Reorder
- Duration: 7:09
- Published: 01 Feb 2008
- Updated: 19 Oct 2012
www.yusuf-yusuf85.blogspot.com ALBUM Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi - Da New AGe - Chill Out - Lounge Music www.yusuf-yusuf85.blogspot.com Zen Garden [SINGLE] [IMPORT] Kokin Gumi (Artist) $15.99 http
http://wn.com/Relax_Buddhist_Meditation_Music_Zen_Garden_Kokin_Gumi
♥Vivre Paysage Zen Garden ♥
- Order: Reorder
- Duration: 54:34
- Published: 24 Sep 2011
- Updated: 19 Oct 2012
Experience the serene beauty in quiet solitude of a traditional Japanese garden, filmed throughout the year in high-definition. Immerse yourself in the beauty of nature as the garden transforms itself from spring to summer to fall. A meditative soundtrack, blended with ambient natural sounds, accompanies the tranquil scenery. Spring Cherry Blossoms Enjoy bright and colorful displays of blossoming cherry trees, set among peaceful surroundings in springtime. Summer Textures Discover the patterns & textures of a karesansui ("dry landscape") garden, made of raked sand and stone, surrounded by colorful flowers, quaint water features, koi ponds, and lush foliage of summer. Fall Splendor Immerse yourself in the vibrant & stunning scenery of autumn in the Japanese garden, with it's varied hues of reds & yellows. "Zen" means "to think about anything" and "arrive at the contemplation of" The purpose of the mini-garden of Zen - give you the "feel the moment", freeing up time from life's troubles and fleeting domestic troubles.
http://wn.com/♥Vivre_Paysage_Zen_Garden_♥
ASIAN ZEN SPA MUSIC MEDITATION - ZEN SPA [FULL ALBUM]
- Order: Reorder
- Duration: 114:00
- Published: 17 Jul 2012
- Updated: 20 Oct 2012
Asian Zen Spa Music Meditation 01. Bamboo Flute Wellness 02. Oriental Music 03. Lotus Flower 04. Contemplation 05. Instrumental Music 06. Meditation 07. Relaxation 08. Harmony Background Music 09. Shakuhachi 10. Tokyo Spa Dreams 11. Japanese Flute Music 12. Mindfulness 13. Sushi Modern Japanese Music 14. Oriental Flute 15. Meaning of Life Japanese Music 16. Joga Stillness 17. Study Music 18. Meditation Zen 19. Japanese Massage Music 20. Yoga Meditation 21. Zen Meditation 22. Osho Meditation 23. Tai Chi Music 24. Chinese Music for Well Being 25. Japanese Garden 26. Well Being 27. Relaxation Karma 28. Tantric Massage 29. Shiatsu Relaxing Music 30. Orient Yoga 31. Yoga Music 32. Asian Spa Music
http://wn.com/ASIAN_ZEN_SPA_MUSIC_MEDITATION_ZEN_SPA_FULL_ALBUM_
Introduction to Zen Meditation: The Still Point
- Order: Reorder
- Duration: 9:23
- Published: 24 Jan 2008
- Updated: 19 Oct 2012
Zazen is a particular kind of meditation, unique to Zen, that functions centrally as the very heart of the practice. In fact, Zen Buddhists are generally known as the "meditation Buddhists." Basically, zazen is the study of the self.
http://wn.com/Introduction_to_Zen_Meditation_The_Still_Point
Zen Garden
- Order: Reorder
- Duration: 61:04
- Published: 27 Feb 2012
- Updated: 20 Oct 2012
Relaxing Zen music.
http://wn.com/Zen_Garden
Zen Buddhism
- Order: Reorder
- Duration: 3:22
- Published: 18 May 2009
- Updated: 12 Oct 2012
An introduction to Zen, a form of Buddhism that emphasizes seeking one's own Buddha nature through meditation.
http://wn.com/Zen_Buddhism
Life at a Japanese Zen monastery
- Order: Reorder
- Duration: 27:20
- Published: 21 Nov 2011
- Updated: 19 Oct 2012
Peter Barakan interviews Muho Noelke, the German abbot of Antaiji, a Zen monastery that is located deep in the mountains, close to the Japanese sea. The community commits itself to the practice of zazen and the study of the Buddha's teaching, while cultivating the fields around the temple, cutting grass and trees and doing construction work to keep self-sufficient. Muho explains about zazen, community life and the relation between teacher and student. antaiji.dogen-zen.de
http://wn.com/Life_at_a_Japanese_Zen_monastery
Sex and Zen
- Order: Reorder
- Duration: 105:23
- Published: 06 Dec 2011
- Updated: 15 Oct 2012
"On discovering the carnal delights of first love, a young scholar sets out to the Pavilion of Ultimate Bliss to pursue a life of wild orgies and pure sexual pleasure. Here he begins an erotic odyssey to reach the height of sexual prowess - but perfection comes at a high price and what begins as an arousing adventure is soon revealed to be a deadly path of destruction... Featuring absolutely everything from jaw-dropping sexual feats to mind-bending martial arts, this stunning new film is an eye-opening adventure that you'll never forget!
http://wn.com/Sex_and_Zen
THE MOST RELAXING MUSIC GUARANTEED! (de-stress yourself)
- Order: Reorder
- Duration: 7:09
- Published: 19 Apr 2009
- Updated: 19 Oct 2012
For a great range of massage tables check out www.mytouchmassagesupplies.com I was having trouble sleeping so I limewired this Zen track it helped me a lot. I want to share this, its much better if you had an earphone so you wont be distracted with the noise within your area. i suggest that you close your eyes and reclined your chair. if you dont want to close your eyes I had some nice scenery I googled just for you (thanks google!) made this video in 2006 with windows movie maker, clark, pampanga during my break time its not that prissy but hope you'll like it! rj
http://wn.com/THE_MOST_RELAXING_MUSIC_GUARANTEED!_de-stress_yourself
Zen and the Brain
- Order: Reorder
- Duration: 66:29
- Published: 14 Oct 2011
- Updated: 18 Oct 2012
Google Tech Talk (more below) November 8, 2010 Zen and the Brain Presented by Dr James Austin ABSTRACT What has been learned about the brain that helps understand how selfless insight-wisdom can develop on the long-term meditative path? Recent brain-imaging research clarifies the relationships between two key issues: 1) How we use both top-down and bottom-up modes of attentive processing; and 2) How we constructed an egocentric Self so strong that it so often generates suffering. Speaker Info: James H. Austin James H. Austin is Emeritus Professor of Neurology, University of Colorado Health Sciences Center. Austin is the author of his well known book Zen and the Brain, which aims to establish links between the neurological workings of the human brain and meditation. Austin has written two sequels to it: Zen-Brain Reflections (February, 2006), and Selfless Insight (2009). He was student of the late Rinzai roshi Kobori Nanrei Sohaku.
http://wn.com/Zen_and_the_Brain
Zen - Introduction to zen practice / full version - Taigen Shodo Harada Roshi
- Order: Reorder
- Duration: 23:01
- Published: 11 Dec 2010
- Updated: 19 Oct 2012
Zen Meditation Breathing A short film for beginners about zen meditation by Taigen Shodo Harada Roshi, who is the abbot of Sogen-ji zen monastery in Okayama. subtitles: Danish,English, French,German,Hungarian,Spanish Button cc!
http://wn.com/Zen_Introduction_to_zen_practice_full_version_Taigen_Shodo_Harada_Roshi
Instant zen
- Order: Reorder
- Duration: 5:57
- Published: 21 Apr 2009
- Updated: 08 Oct 2012
What is Zen Buddhism?(1/7)
- Order: Reorder
- Duration: 13:28
- Published: 27 Oct 2011
- Updated: 09 Oct 2012
Hyun Gak (of American origin) Snim's Dharma Talk with Columbia University students
http://wn.com/What_is_Zen_Buddhism?1_7
Sex and Zen 2 (1996) - Shu Qi Scene
- Order: Reorder
- Duration: 3:15
- Published: 24 Jun 2012
- Updated: 18 Oct 2012
bon99.com
http://wn.com/Sex_and_Zen_2_1996_Shu_Qi_Scene
Zen Master Seung Sahn: "Wake up!" (part 1 of 6)
- Order: Reorder
- Duration: 10:00
- Published: 31 Mar 2008
- Updated: 13 Oct 2012
Zen Master Seung Sahn's teaching documentary "Wake up! On the Road with a Zen Master". A professional and entertaining documentary that captures Zen Master Seung Sahn's energy while presenting the core of his teaching. Wake Up! is not only a rare portrait of an unusual and provocative teacher, but also an introduction to Zen Buddhism today. Wake Up! was shot on location during a teaching trip in Europe by award-winning independent filmmaker Brad Anderson from Boston. This video was originally uploaded by Kwan Um School of Zen at: video.google.com More info at: www.kwanumzen.org
http://wn.com/Zen_Master_Seung_Sahn_Wake_up!_part_1_of_6
Music Zen Garden
- Order: Reorder
- Duration: 61:04
- Published: 13 Apr 2012
- Updated: 19 Oct 2012
Zen Getaway
- Order: Reorder
- Duration: 7:11
- Published: 13 Jul 2006
- Updated: 29 Sep 2012
www.myspace.com/thepracticecollective
http://wn.com/Zen_Getaway
Buddhist Meditation Music Zen Garden
- Order: Reorder
- Duration: 6:01
- Published: 28 Sep 2008
- Updated: 19 Oct 2012
free tibet
http://wn.com/Buddhist_Meditation_Music_Zen_Garden
Orientation to Zen 01 - Zazen (Zen Meditation)
- Order: Reorder
- Duration: 24:30
- Published: 30 Apr 2012
- Updated: 18 Oct 2012
Instruction on posture and technique for Zen meditation practice (zazen). The first video in the Victoria Zen Centre's Orientation to Zen Buddhist Practice Online Course. For details www.zenwest.ca
http://wn.com/Orientation_to_Zen_01_Zazen_Zen_Meditation
Bush - Everything Zen (w/lyrics)
- Order: Reorder
- Duration: 4:39
- Published: 14 May 2010
- Updated: 19 Oct 2012
Lyrics: There must be something we can eat Maybe find another lover Should I fly Los Angeles Find my asshole brother Mickey Mouse has grown up a cow Dave's on sale again We kissy kiss in the rear view We're so bored you're to blame Chorus: Try to see it once my way Everything zen (x2) I don't think so Everything zen (x2) I don't think so Raindogs howl for the century A million dollars a steak As you search for your demi-god And you fake with a saint There's no sex in your violence (x4) Repeat Chorus I don't believe that Elvis is dead, yes I don't believe that Elvis is dead I don't believe that Elvis is dead,no I don't believe that Elvis is, Elvis is There's no sex in your violence (x3) There's no sex in your violence! Repeat Chorus (x2) + Zen,Zen, I don't think so, Idon't think so
http://wn.com/Bush_Everything_Zen_w_lyrics
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Three Times Shu Qi Live From The Movie 最好的时光
- Order: Reorder
- Duration: 4:12
- Published: 19 Sep 2006
- Updated: 26 Aug 2012
From Hou Hsiao Hsien's movie "Three Times"
http://wn.com/Three_Times_Shu_Qi_Live_From_The_Movie_最好的时光
A Beautiful Life movie trailer
- Order: Reorder
- Duration: 2:03
- Published: 19 Apr 2011
- Updated: 10 Oct 2012
"A Beautiful Life" starring Shu Qi and Liu Ye and directed by Andrew Lau.. A US35mill romantic drama about the triumph of hope over adversity - in Australian & NZ cinemas from May 26. Distributed by China Lion Film. Mandarin and Cantonese with Chinese & English subtitles.
http://wn.com/A_Beautiful_Life_movie_trailer
Shu Qi Goes For A Ride
- Order: Reorder
- Duration: 2:15
- Published: 11 Apr 2009
- Updated: 17 Oct 2012
Beom-su Lee and Shu Qi enjoy a wonderful ride together. =D
http://wn.com/Shu_Qi_Goes_For_A_Ride
Shu Qi at the Golden Horse Awards
- Order: Reorder
- Duration: 2:28
- Published: 02 May 2006
- Updated: 09 Aug 2012
She won best actress for her role in the movie "Three Times". Got to love that yellow dress.
http://wn.com/Shu_Qi_at_the_Golden_Horse_Awards
Mistake # 2 ~ Shu Qi
- Order: Reorder
- Duration: 2:30
- Published: 14 Feb 2007
- Updated: 09 Oct 2012
I Love this! NO COPYRIGHT INFRINGEMENT INTENDED
http://wn.com/Mistake_2_~_Shu_Qi
HeroHeroine - Jay Chou and Shu Qi
- Order: Reorder
- Duration: 3:43
- Published: 22 May 2007
- Updated: 13 Jun 2012
Synopsis: Jay lives in the past and Shu lives in the future. When you see two people in sepia they are both in the past together. When you see Shu wake up behind a boy they both live in the present. Sometimes Shu is in the past and Jay in the future. But they are separated - Different times same place...
http://wn.com/HeroHeroine_Jay_Chou_and_Shu_Qi
EVENT - SHUQI / @IamShuqi @ Music Bar Live - KNW ME TV
- Order: Reorder
- Duration: 9:18
- Published: 21 May 2012
- Updated: 17 Oct 2012
Shuqi performs at the Music Bar Live @ Brixton For any bookings or queries email info@knwmetv.co.uk @KNWMETV
http://wn.com/EVENT_SHUQI_@IamShuqi_@_Music_Bar_Live_KNW_ME_TV
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival
- Order: Reorder
- Duration: 5:59
- Published: 16 Oct 2011
- Updated: 17 Sep 2012
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival
http://wn.com/Qi_Shu_Fang_Peking_Opera_live_at_the_2011_Richmond_Folk_Festival
A Beautiful Life Trailer《不再讓你孤單》5月20日北美心碎感動上映
- Order: Reorder
- Duration: 2:03
- Published: 05 May 2011
- Updated: 10 Oct 2012
When they first meet, no one can see this coming. She is a young, aggressive Beijing-based real estate agent from Hong Kong carrying an affair with a married man who also happens to be her boss. He is an honest but way too rigid policeman in his midlife crisis, who remains single to take care of his kid brother. A chance encounter in a karaoke lounge leads to an unlikely friendship. While he becomes infatuated with her, finding her pronunciation of his name the most dulcet tune he has ever heard, she is wrestling with being dumped by her boss and fired from her job at the same time. She eventually runs off to Hong Kong after borrowing almost his entire savings. Several years have gone by before she realizes he is the one for her. She comes back to Beijing to look for him, only to find out he is dying of vascular dementia. She decides to live with him and take care of the rest of his life. When she discovers she is pregnant, she keeps a diary for him, so that the baby will know who his father is after he is born. On one rainy day, he is out walking and forgets the road home. By the time he is eventually admitted to the hospital, he is already terminally ill and cannot even remember his own name. Only when she comes to his bedside and starts whispering his name in his ear does he remember distinctly her voice -- and her -- again.
http://wn.com/A_Beautiful_Life_Trailer《不再讓你孤單》5月20日北美心碎感動上映
Evanescence-Bring Me To Life (So Close)
- Order: Reorder
- Duration: 3:57
- Published: 14 Jan 2006
- Updated: 23 Sep 2012
a music video i made using clips from the movie SO CLOSE (starring Shu Qi and Vicki Zhao) with a song by Evanescence called Bring Me To Life
http://wn.com/Evanescence-Bring_Me_To_Life_So_Close
So Close - Sexy Femme Fatale Parking Garage Standoff Shootout Fight Scene
- Order: Reorder
- Duration: 5:07
- Published: 10 Apr 2009
- Updated: 08 Oct 2012
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION" www.youtube.com So Close - Sexy Femme Fatale Parking Garage Standoff Shootout Fight Scene So Close (2002) Chik yeung tin si Shu Qi Vicky Zhao Wei Karen Mok Man-Wai Corey Yuen Kwai Corey Yuen Zhao Wei Karen Mok Song Seung-Hun Michael Wai Chi-Ho Kurata Yasuaki Hong Kong action film assassin cop police sword fight The Transporter Better than The Matrix, Kill Bill and Charlie's Angels shows that sex isn't everything to killing bad guys Despite the fact that this is a super-slick action thriller with guns, swords, cars and martial arts, So Close is a refreshing and unusual movie So Close is not a skin flick So Close (Chik yeung tin see) is a 2002 action-adventure Hong Kong film directed by Corey Yuen and starring Shu Qi, Karen Mok and Zhao Wei. The English title is derived from the The Carpenters' song Close to You, which has a prominent role in the film Ai Lin (Shu Qi) and her sister Ai Quan (Zhao Wei) are computer hackers and espionage specialists who use their late father's advanced secret satellite technology to give them the field advantage over their enemies and the local law enforcement. At the start of the movie they assassinate the chairman of a top Chinese company. In the aftermath of their successful mission, an intelligent Police Detective named Kong Yat Hung (Karen Mok) is assigned to their case and is able to track them down. The cat-and-mouse chase becomes more complicated when Lin <b>...</b>
http://wn.com/So_Close_Sexy_Femme_Fatale_Parking_Garage_Standoff_Shootout_Fight_Scene
SHUQI @ Let Me Live (Nomad London) 21/08/2012.m4v
- Order: Reorder
- Duration: 5:05
- Published: 23 Aug 2012
- Updated: 29 Aug 2012
Shuqi performing at Let Me Live (Nomand London) 21st August 2012 Follow her on twitter: @iamshuqi
http://wn.com/SHUQI_@_Let_Me_Live_Nomad_London_21_08_2012m4v
If You Are The One II - Official Trailer
- Order: Reorder
- Duration: 1:30
- Published: 07 Dec 2011
- Updated: 08 Sep 2012
Now available on DVD: www.newvideo.com IF YOU ARE THE ONE: LOVE & MARRIAGE follows the comedic courtship saga of wealthy, middle-aged retiree Qin Fen (Ge You, To Live) and serious-minded young air hostess Xiaoxiao (Shu Qi, The Transporter). After an amusing prelude in which Qin presides over a lavish divorce ceremony for an amicably splitting married couple, he and Xiaoxiao decide to address their own relationship barriers by entering into a "trial marriage" and living together full-time in a secluded, tropical villa. On the island of Hainan, Qin and Xiaoxiao begin their daily life together, learning more about each other, themselves and what it takes to make romance blossom. He's captivated by her beauty and youth and is hopeful that his dream of marriage will become a reality. But Xiaoxiao still has reservations about Qin's cynical and childish sense of humor and uses their "trial marriage" getaway to determine what's needed in life and love.
http://wn.com/If_You_Are_The_One_II_Official_Trailer
Andre Bently and Lady Shuqi- BRIXTON
- Order: Reorder
- Duration: 2:19
- Published: 17 Nov 2011
- Updated: 14 Sep 2012
Andre Bently Drops a quick freestlye as does Lady Shuqi for Tazer Productions in Brixton
http://wn.com/Andre_Bently_and_Lady_Shuqi_BRIXTON
陳冠希bobo陳文媛影片流出edison chen sexy video porn xxx
- Order: Reorder
- Duration: 5:46
- Published: 08 Mar 2010
- Updated: 23 Aug 2012
Join Doctors Pedro T. Ramirez and David M. Kushner in a live webcast presentation about "Novel Gynecologic Oncology Procedures" using Harmonic™ energy technology. Dr. Ramirez is Associate Professor, Director of Shu Qi is a victim in Edison Chen's Scandal? Un...Minimally Invasive Surgical Research & Education Department of Gynecologic Oncology, at The University of Texas MD Anderson Cancer Center in Houston, Texas. Dr. Kushner is Director, Division of Gynecologic Oncology and Assistant Professor, Department of Obstetrics and Gynecology, at the University of Wisconsin School of Medicine and Public Health in Madison, WI. The live presentation will feature techniques in total laparoscopic hysterectomy with BSO,...Get More Videos: www.youtube.com Subscribe! ---------------------- ---------------------- ---------------------- THIS IS THE LINK YO: www.youtube.com Tania's Twitter: twitter.com I Power: www.youtube.com TANIA UNCENSORED: www.youtube.com Soundtrack partially by Brad Sucks: www.bradsucks.net Athene www.WorldOfAthene.com Athene movie www.wrathofthe1337king.com Category Gaming Tags: youtube hot sexy tania uncensored channel how to get girlfriend best favorite free tip ipower console ps3 xbox 360 computer gamer games community athene tips aka CAT mom legend hero love derveaux girl funny paladin world ever video comdey humor sketch clips blizzard wow warcraft chiren furious athenewins talent brad sucks dance music guitar song pwn noob McCain Ice Ice baby - Stephen Colbert <b>...</b>
http://wn.com/陳冠希bobo陳文媛影片流出edison_chen_sexy_video_porn_xxx
RaStar 'V' -Shuqi, Certz + J-Dapz @ Keno's at Island Fusion Open Mic Night
- Order: Reorder
- Duration: 9:30
- Published: 30 Sep 2011
- Updated: 21 Nov 2011
www.facebook.com twitter.com
http://wn.com/RaStar_'V'_-Shuqi,_Certz_+_J-Dapz_@_Keno's_at_Island_Fusion_Open_Mic_Night
So Close - Uncensored femme fatale Trailer
- Order: Reorder
- Duration: 1:22
- Published: 12 Nov 2008
- Updated: 04 Sep 2012
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION" www.youtube.com ....So Close - Uncensored femme fatale Trailer So Close (2002) Chik yeung tin si Shu Qi Vicky Zhao Wei Karen Mok Man-Wai Corey Yuen Kwai Corey Yuen Zhao Wei Karen Mok Song Seung-Hun Michael...
http://wn.com/So_Close_Uncensored_femme_fatale_Trailer
Hou Hsiao-Hsien (侯孝贤) - Three times (Zui hao de shi guang, 最好的時光) 2005
- Order: Reorder
- Duration: 4:59
- Published: 26 Jun 2010
- Updated: 03 Oct 2012
A scene from Hou Hsiao-Hsien (侯孝贤)'s Three times (Zui hao de shi guang, 最好的時光) (2005), starring Shu Qi (舒淇) and Chang Chen (張震). Song: Aphrodite's Child - Rain and Tears
http://wn.com/Hou_Hsiao-Hsien_侯孝贤_Three_times_Zui_hao_de_shi_guang,_最好的時光_2005
my wife is a gangster 3 trailer
- Order: Reorder
- Duration: 1:29
- Published: 25 Nov 2006
- Updated: 05 Oct 2012
the 3rd sequel of the one of the most popular korean movie...my wife is a gangster 3 this movie will face kim tae hee and jung woo sung's movie The Restless in the box office sometime soon... let's look forward to these two great movie
http://wn.com/my_wife_is_a_gangster_3_trailer
Corrinne May sings Close to You in Chicago's Chinatown 7-20-2008
- Order: Reorder
- Duration: 3:49
- Published: 22 Jul 2008
- Updated: 07 Aug 2012
Corrinne May sings Close to You in Chicago's Chinatown 7-20-2008 Corrinne has a version on iTunes: itunes.apple.com www.chicagochinatown.com www.john-ng.com
http://wn.com/Corrinne_May_sings_Close_to_You_in_Chicago's_Chinatown_7-20-2008
Zuntata Live '97 / Aquarium (from Raystorm)
- Order: Reorder
- Duration: 6:06
- Published: 27 Mar 2006
- Updated: 11 Aug 2012
This is aZuntata live concert from 1997. The name of the concert and video is "Zuntata Live '97 Cineteque Rave ~Visual File~". Zuntata is Taito's sound team, responsible for such classic games as, "Darius", "Raystorm", "Rayforce", "Night Striker", etc. The performers are: OGR (Hisayoshi Ogura): Keyboard 1 TAMAYO (Tamayo Kawamoto): Keyboard 2 Mar. (Masahiko Takaki): Guitar 1 T.TAKAHASHI (Tomohito Takahashi): Guitar 2 SHU (Shuichiro Nakazawa): Bass & Percussion Mu-Nakanishi (Munehiro Nakanishi): Drums I will be posting this in parts, as it was presented to me by the original provider, Carl.
http://wn.com/Zuntata_Live_'97_Aquarium_from_Raystorm
Hao Xiang Hao Xiang by Vicki Zhao Wei (Live)
- Order: Reorder
- Duration: 3:27
- Published: 13 Sep 2009
- Updated: 10 Oct 2012
Hao Xiang Hao Xiang He Ni Zai Yi Qi He Ni Yi Qi Shu Tian Shang De Xing Xing Shou Ji Chun Tian De Xi Yu Hao Xiang Hao Xiang He Ni Zai Yi Qi Ting Ni Shu Shou Gu Lao De Gu Shi Xi Shu Ni Yan Zhong De Qing Yi Hao Xiang Hao Xiang Hao Xiang Hao Xiang Hao Xiang Hao Xiang He Ni Zai Yi...
http://wn.com/Hao_Xiang_Hao_Xiang_by_Vicki_Zhao_Wei_Live
Making-Of "LE TRANSPORTEUR" (FR) 2002
- Order: Reorder
- Duration: 7:45
- Published: 01 Aug 2011
- Updated: 26 Jul 2012
Coulisses du tournage pour le film "Le Transporteur" (The Transporter) extrait de Ciné Live n° 55 - mars 2002
http://wn.com/Making-Of_LE_TRANSPORTEUR_FR_2002
4:12
Three Times Shu Qi Live From The Movie 最好的时光
From Hou Hsiao Hsien's movie "Three Times"...
published: 19 Sep 2006
Author: jeuceh
Three Times Shu Qi Live From The Movie 最好的时光
From Hou Hsiao Hsien's movie "Three Times"
2:03
A Beautiful Life movie trailer
"A Beautiful Life" starring Shu Qi and Liu Ye and directed by Andrew Lau.. A US3...
published: 19 Apr 2011
Author: ILoveChineseFilms
A Beautiful Life movie trailer
"A Beautiful Life" starring Shu Qi and Liu Ye and directed by Andrew Lau.. A US35mill romantic drama about the triumph of hope over adversity - in Australian & NZ cinemas from May 26. Distributed by China Lion Film. Mandarin and Cantonese with Chinese & English subtitles.
2:15
Shu Qi Goes For A Ride
Beom-su Lee and Shu Qi enjoy a wonderful ride together. =D...
published: 11 Apr 2009
Author: Snowypups
Shu Qi Goes For A Ride
Beom-su Lee and Shu Qi enjoy a wonderful ride together. =D
2:28
Shu Qi at the Golden Horse Awards
She won best actress for her role in the movie "Three Times". Got to love that y...
published: 02 May 2006
Author: fotd
Shu Qi at the Golden Horse Awards
She won best actress for her role in the movie "Three Times". Got to love that yellow dress.
2:30
Mistake # 2 ~ Shu Qi
I Love this! NO COPYRIGHT INFRINGEMENT INTENDED...
published: 14 Feb 2007
Author: kRiStInAluvsZaCeFrOn
Mistake # 2 ~ Shu Qi
I Love this! NO COPYRIGHT INFRINGEMENT INTENDED
3:43
HeroHeroine - Jay Chou and Shu Qi
Synopsis: Jay lives in the past and Shu lives in the future. When you see two people in se...
published: 22 May 2007
Author: kRiStInAluvsZaCeFrOn
HeroHeroine - Jay Chou and Shu Qi
Synopsis: Jay lives in the past and Shu lives in the future. When you see two people in sepia they are both in the past together. When you see Shu wake up behind a boy they both live in the present. Sometimes Shu is in the past and Jay in the future. But they are separated - Different times same place...
9:18
EVENT - SHUQI / @IamShuqi @ Music Bar Live - KNW ME TV
Shuqi performs at the Music Bar Live @ Brixton For any bookings or queries email info@knwm...
published: 21 May 2012
Author: TheProEdit
EVENT - SHUQI / @IamShuqi @ Music Bar Live - KNW ME TV
Shuqi performs at the Music Bar Live @ Brixton For any bookings or queries email info@knwmetv.co.uk @KNWMETV
5:59
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival...
published: 16 Oct 2011
Author: slam630
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival
Qi Shu Fang Peking Opera live at the 2011 Richmond Folk Festival
2:03
A Beautiful Life Trailer《不再讓你孤單》5月20日北美心碎感動上映
When they first meet, no one can see this coming. She is a young, aggressive Beijing-based...
published: 05 May 2011
Author: chinalionfilm
A Beautiful Life Trailer《不再讓你孤單》5月20日北美心碎感動上映
When they first meet, no one can see this coming. She is a young, aggressive Beijing-based real estate agent from Hong Kong carrying an affair with a married man who also happens to be her boss. He is an honest but way too rigid policeman in his midlife crisis, who remains single to take care of his kid brother. A chance encounter in a karaoke lounge leads to an unlikely friendship. While he becomes infatuated with her, finding her pronunciation of his name the most dulcet tune he has ever heard, she is wrestling with being dumped by her boss and fired from her job at the same time. She eventually runs off to Hong Kong after borrowing almost his entire savings. Several years have gone by before she realizes he is the one for her. She comes back to Beijing to look for him, only to find out he is dying of vascular dementia. She decides to live with him and take care of the rest of his life. When she discovers she is pregnant, she keeps a diary for him, so that the baby will know who his father is after he is born. On one rainy day, he is out walking and forgets the road home. By the time he is eventually admitted to the hospital, he is already terminally ill and cannot even remember his own name. Only when she comes to his bedside and starts whispering his name in his ear does he remember distinctly her voice -- and her -- again.
3:57
Evanescence-Bring Me To Life (So Close)
a music video i made using clips from the movie SO CLOSE (starring Shu Qi and Vicki Zhao) ...
published: 14 Jan 2006
Author: david08
Evanescence-Bring Me To Life (So Close)
a music video i made using clips from the movie SO CLOSE (starring Shu Qi and Vicki Zhao) with a song by Evanescence called Bring Me To Life
5:07
So Close - Sexy Femme Fatale Parking Garage Standoff Shootout Fight Scene
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION"...;
published: 10 Apr 2009
Author: HongKongActionFilms
So Close - Sexy Femme Fatale Parking Garage Standoff Shootout Fight Scene
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION" www.youtube.com So Close - Sexy Femme Fatale Parking Garage Standoff Shootout Fight Scene So Close (2002) Chik yeung tin si Shu Qi Vicky Zhao Wei Karen Mok Man-Wai Corey Yuen Kwai Corey Yuen Zhao Wei Karen Mok Song Seung-Hun Michael Wai Chi-Ho Kurata Yasuaki Hong Kong action film assassin cop police sword fight The Transporter Better than The Matrix, Kill Bill and Charlie's Angels shows that sex isn't everything to killing bad guys Despite the fact that this is a super-slick action thriller with guns, swords, cars and martial arts, So Close is a refreshing and unusual movie So Close is not a skin flick So Close (Chik yeung tin see) is a 2002 action-adventure Hong Kong film directed by Corey Yuen and starring Shu Qi, Karen Mok and Zhao Wei. The English title is derived from the The Carpenters' song Close to You, which has a prominent role in the film Ai Lin (Shu Qi) and her sister Ai Quan (Zhao Wei) are computer hackers and espionage specialists who use their late father's advanced secret satellite technology to give them the field advantage over their enemies and the local law enforcement. At the start of the movie they assassinate the chairman of a top Chinese company. In the aftermath of their successful mission, an intelligent Police Detective named Kong Yat Hung (Karen Mok) is assigned to their case and is able to track them down. The cat-and-mouse chase becomes more complicated when Lin <b>...</b>
5:05
SHUQI @ Let Me Live (Nomad London) 21/08/2012.m4v
Shuqi performing at Let Me Live (Nomand London) 21st August 2012 Follow her on twitter: @i...
published: 23 Aug 2012
Author: IAMSHUQI
SHUQI @ Let Me Live (Nomad London) 21/08/2012.m4v
Shuqi performing at Let Me Live (Nomand London) 21st August 2012 Follow her on twitter: @iamshuqi
1:30
If You Are The One II - Official Trailer
Now available on DVD: www.newvideo.com IF YOU ARE THE ONE: LOVE & MARRIAGE follows the...
published: 07 Dec 2011
Author: NewVideoDigital
If You Are The One II - Official Trailer
Now available on DVD: www.newvideo.com IF YOU ARE THE ONE: LOVE & MARRIAGE follows the comedic courtship saga of wealthy, middle-aged retiree Qin Fen (Ge You, To Live) and serious-minded young air hostess Xiaoxiao (Shu Qi, The Transporter). After an amusing prelude in which Qin presides over a lavish divorce ceremony for an amicably splitting married couple, he and Xiaoxiao decide to address their own relationship barriers by entering into a "trial marriage" and living together full-time in a secluded, tropical villa. On the island of Hainan, Qin and Xiaoxiao begin their daily life together, learning more about each other, themselves and what it takes to make romance blossom. He's captivated by her beauty and youth and is hopeful that his dream of marriage will become a reality. But Xiaoxiao still has reservations about Qin's cynical and childish sense of humor and uses their "trial marriage" getaway to determine what's needed in life and love.
2:19
Andre Bently and Lady Shuqi- BRIXTON
Andre Bently Drops a quick freestlye as does Lady Shuqi for Tazer Productions in Brixton...
published: 17 Nov 2011
Author: TazerProductions1
Andre Bently and Lady Shuqi- BRIXTON
Andre Bently Drops a quick freestlye as does Lady Shuqi for Tazer Productions in Brixton
Vimeo results:
0:15
The ghosts of Père Lachaise
Sorry but the pilot of "The Ghosts of Père Lachaise" is no longer available. The film is ...
published: 31 May 2012
Author: ChezEddy
The ghosts of Père Lachaise
Sorry but the pilot of "The Ghosts of Père Lachaise" is no longer available. The film is going into production, see you in 2015!
Sincerely De Films en Aiguille / ChezEddy
For more informations, let's see our blog on chezeddy.com
___________________________________________________________________________
Produced by DE FILMS EN AIGUILLES, In co-production with CHEZ EDDY
For more informations : http://www.chezeddy.com/en/blog/75/les-fantomes-du-pere-lachaise-pilote-de-long
Written and Directed by ANTOINE COLOMB & GUILLAUME RIO
Producers : CAROLE LAMBERT & CARINE RUSZNIEWSKI
Associate Producers and Executive Producers : JEAN-FRANÇOIS BOURREL & NICOLAS DE ROSANBO
Art Direction and Editing : JÉRÔME CALVET
Set Designer : RÉMI SALMON
Character Designer : JULIEN FAURE
Title Designer : MAXIME BRUNEEL
Line Producer : COLINE SIX
Production Coordinators : MARION BAYARD & STEVEN LIGOT
Supervisors : JEAN-CHARLES KERNINON (Lead) & MAXIME GRANGER
Story Board / Animatic : ANTOINE ETTORI
Color Board : RÉMI SALMON
Layout : JÉRÔME CALVET (Lead), GAËTAN LOUËT & YOLAINE CHERRIER
Character Modeling : VINCENT BOUTRY
Set Modeling : MEHDI RAMI (Lead), FLORENCE PUTZOLA, OLIVIER GUEDJ & LAURENT FORTIN
Character Rigging : MAXIME GRANGER
Animation : YANN BOYER (Lead) & RÉMI PARISSE
Character Texturing : VINCENT BOUTRY
Set Texturing : DORIS BACHELIER, CONSTANCE BEILLARD, VINCENT BOUTRY, OLIVIER GUEDJ & LAURENT FORTIN
Matte Painting : YANN BOYER
Lighting - Rendering : JEAN-CHARLES KERNINON (Lead) & JONATHAN COHEN
Compositing : JEAN-CHARLES KERNINON & JONATHAN COHEN
Smoke Operator : GUILLAUME RIBOULET
FX : MAXIME GRANGER, OLIVIER GUEDJ, QUENTIN MARMIER
R&D; : ALAIN BEQUIT, ALEXIS PRAYEZ
Original Music : JÉRÔME REBOTIER
Sound Production : CAPITAINE PLOUF
Sound Producer : GUILLAUME LE GUEN
Sound Mixer : SÉBASTIEN CANNAS
Voices :
Lucie : DIANE DASSIGNY
Chopin : FABRICE SCOTT
Mother : DEBRA REYNOLDS
De Films en Aiguille thanks :
L'agence Charles Neuville
Delphine Lanson
Joe-Lula Karsen
Emmanuel Poulain-Arnaud
Laury Rovelli
Chez Eddy thanks :
Davy Koskas for his daily help.
The Progiss team and more particuarly Boris Zen, Benoit Marie, Philippe Luneau
for their equipment, software lendings and assistance as well as for their support during all these years.
Pixar for their software Renderman and more particularly Peter Moxom for his help,
The Foundry for the software Nuke and finally Ben Hadden for the lending of software Shotgun.
WITH THE SUPPORT OF CNC "Nouvelles technologies en production"
1:54
dENiZEN "Shine a Light for Nature"
We did this light painting video with all our friends in 4 long and cold nights in cologne...
published: 10 Apr 2012
Author: LICHTFAKTOR
dENiZEN "Shine a Light for Nature"
We did this light painting video with all our friends in 4 long and cold nights in cologne (our home town).
For us it was one of the most creative, funny and interesting time, the chinese production company became friends with us. Watch the making of at http://www.lichtfaktor.com/portfolio/light-painting-video-denizen/
Now we hope to come as soon as possible to China...;)
Special thanks to the genius Mr. JJ, Raymond and his Team, dENiZEN and to all our friends/painters, we definitely have to do this again.
The video has won the "the German Web Video Award 2012" in the Jury and Audience Price category AAA (Academy Approved Art).
Thank you all for voting and supporting us. And very special thanks to the German Web Video Award for the fantastic award. We love Duesseldorf!!
Thanks to all our fans & friends.
more at http://www.lichtfaktor.com
sound by http://www.thegreenman.de
3:12
AWFILMS | Team ISO | Import Alliance 2011
Coverage of Import Alliance weeked that i spent with the ISO crew. It was def something di...
published: 06 May 2011
Author: Abbitt Wilkerson
AWFILMS | Team ISO | Import Alliance 2011
Coverage of Import Alliance weeked that i spent with the ISO crew. It was def something different. First met up with Steve and Robbie the night i landed went back to the hotel and found out that Domino's delivered until 3AM IN ATLANTA! WHAT THE! The next day we headed to the car wash. Oh yeah how could i forget "the varsity" that place was freaking nuts! It was similiar to in'n'out etc but way crazier! i have never seeen so many people ordering fast food in my life. My stomach was dead after the first bite. We then headed to Zen Motorsports. Was a cool small meet. Was awesome seeing different cars. Super gangster Lexus. Sunday was the main day. Import Alliance. Car shows in Washington are not very big. When i showed up to this thing all i could say was "HOLY HELL!" Never in my life have I ever seen so many cars! There was a good 6 parking levels full. And speaking of the levels. I was LOST HALF THE TIME with kyle mcmanus trying to find that gold civic.
Anyways goodtimes had and a lot of gay stuff happened to the Crew but it didnt let em down.
Big Thanks to Steve Nguyen for flying me out and letting me film.
Until next time!
Filmed and Edited by: Abbitt Wilkerson
Shot with:
Canon t2i
1:14
Ninja Turtles Tribute (2012 - HD)
A tribute to the Ninja Turtles.. ever since I read the original black and white comics as ...
published: 28 Jun 2012
Author: Malcolm Sutherland
Ninja Turtles Tribute (2012 - HD)
A tribute to the Ninja Turtles.. ever since I read the original black and white comics as a kid I have been a fan. In TMNT Vol. 1 by Mirage Studios they frequently had guest artists and almost every comic was a totally different style. In particular, when I read #37 and #42 By Rick McCollum & Bill Anderson it totally changed my life. No kidding! Those books are so beautiful, and are so intense and full of magic that they left a deep mark on me. Anyway, I always wanted to do a TMNT comic myself, but in the meantime here is a fan animation instead. I know its super nerdy to make fan videos but I don't care, making this was like my 10 year old dreams come true.
Although it's my voice, the line that splinter says; "I am here, my son(s)" is from the first TMNT movie, made in 1990. It is one of my favourite moments because it always hits me as some sort of hidden zen-master-like riddle, as if he is actually saying "here we are, THIS is it" or something.
The music is lovingly borrowed from the awesome 1990 TMNT film score by John Du Prez.
I did the sound effects and the mix, and the voices are as follows;
Leo - Lucas Fehr
Don - Clement Yeh
Mikey - Yoakim Belanger
Raph and Splinter - Malcolm Sutherland
Looks best in HD!!
Youtube results:
5:46
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Join Doctors Pedro T. Ramirez and David M. Kushner in a live webcast presentation about &q...;
published: 08 Mar 2010
Author: yakuppmaltepe
陳冠希bobo陳文媛影片流出edison chen sexy video porn xxx
Join Doctors Pedro T. Ramirez and David M. Kushner in a live webcast presentation about "Novel Gynecologic Oncology Procedures" using Harmonic™ energy technology. Dr. Ramirez is Associate Professor, Director of Shu Qi is a victim in Edison Chen's Scandal? Un...Minimally Invasive Surgical Research & Education Department of Gynecologic Oncology, at The University of Texas MD Anderson Cancer Center in Houston, Texas. Dr. Kushner is Director, Division of Gynecologic Oncology and Assistant Professor, Department of Obstetrics and Gynecology, at the University of Wisconsin School of Medicine and Public Health in Madison, WI. The live presentation will feature techniques in total laparoscopic hysterectomy with BSO,...Get More Videos: www.youtube.com Subscribe! ---------------------- ---------------------- ---------------------- THIS IS THE LINK YO: www.youtube.com Tania's Twitter: twitter.com I Power: www.youtube.com TANIA UNCENSORED: www.youtube.com Soundtrack partially by Brad Sucks: www.bradsucks.net Athene www.WorldOfAthene.com Athene movie www.wrathofthe1337king.com Category Gaming Tags: youtube hot sexy tania uncensored channel how to get girlfriend best favorite free tip ipower console ps3 xbox 360 computer gamer games community athene tips aka CAT mom legend hero love derveaux girl funny paladin world ever video comdey humor sketch clips blizzard wow warcraft chiren furious athenewins talent brad sucks dance music guitar song pwn noob McCain Ice Ice baby - Stephen Colbert <b>...</b>
9:30
RaStar 'V' -Shuqi, Certz + J-Dapz @ Keno's at Island Fusion Open Mic Night
www.facebook.com twitter.com...
published: 30 Sep 2011
Author: RastarTV
RaStar 'V' -Shuqi, Certz + J-Dapz @ Keno's at Island Fusion Open Mic Night
www.facebook.com twitter.com
1:22
So Close - Uncensored femme fatale Trailer
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION"...;
published: 12 Nov 2008
Author: HongKongActionFilms
So Close - Uncensored femme fatale Trailer
Check Out My Sexy Femme Fatale Violent Vigilante Action Film Trailer! "ADDICTION" www.youtube.com ....So Close - Uncensored femme fatale Trailer So Close (2002) Chik yeung tin si Shu Qi Vicky Zhao Wei Karen Mok Man-Wai Corey Yuen Kwai Corey Yuen Zhao Wei Karen Mok Song Seung-Hun Michael...
4:59
Hou Hsiao-Hsien (侯孝贤) - Three times (Zui hao de shi guang, 最好的時光) 2005
A scene from Hou Hsiao-Hsien (侯孝贤)'s Three times (Zui hao de shi ...
published: 26 Jun 2010
Author: mellowfiable
Hou Hsiao-Hsien (侯孝贤) - Three times (Zui hao de shi guang, 最好的時光) 2005
A scene from Hou Hsiao-Hsien (侯孝贤)'s Three times (Zui hao de shi guang, 最好的時光) (2005), starring Shu Qi (舒淇) and Chang Chen (張震). Song: Aphrodite's Child - Rain and Tears
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Photo: AP / Carolyn Kaster
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Iranian and U.S. negotiators have reached an agreement that calls for Iran to halt part of its nuclear program in exchange for the lifting of many of the U.S. sanctions against the Islamic regime,...
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BORACAY, Philippines, Oct. 19 (Xinhua) -- Boracay Island in the central Philippine province of Aklan will likely achieve its target of one million tourist arrivals this month, an offical said Friday....
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The Hindu
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For other uses, see Zen (disambiguation).
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Zen is a school of Mahayana Buddhism[a] and originated in China during the 6th century CE as Chán. From China, Zen spread south to Vietnam, to Korea and east to Japan.[2]
The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 Dzyen (Modern Mandarin: Chán), which in turn is derived from the Sanskrit word dhyāna, which can be approximately translated as "absorption" or "meditative state".[3]
Zen emphasizes the attainment of enlightenment and the personal expression of direct insight in the Buddhist teachings.[4] As such, it de-emphasizes mere knowledge of sutras and doctrine[4][5], and favors direct understanding through zazen and interaction with an accomplished teacher.[6]
The teachings of Zen include various sources of Mahāyāna thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan [7][8]. The Prajñāpāramitā literature[9] and, to a lesser extent, Madhyamaka have also been influential.
Contents
|
Chinese Chán[link]
Main article: Chinese Chán
See also: Silk Road transmission of Buddhism
Six Patriarchs[link]
Main article: Bodhidharma
Traditionally the origin of Chán in China is credited to the Indian monk Bodhidharma. The story of his life, and of the Six Patriarchs, was constructed during the Tang Dynasty to lend credibility to the growing Chán-school.[10]
Bodhidharma is recorded as having come into China from India during the time of Southern and Northern Dynasties to teach a "special transmission outside scriptures" which "did not stand upon words".[11] Only scarce historical information is available about him, but his hagiography developed when the Chan tradition grew stronger and gained prominence in the early 8th century. By this time a lineage of the six ancestral founders of Chán in China was developed.[12] The short text Two Entrances and Four Acts, written by T'an-lín (曇林; 506–574), contains teachings which are attributed to Bodhidharma. The text is known from the Dunhuang-manuscripts.
The actual origins of Chán may lie in ascetic practitioners of Buddhism, who found refuge in forests and mountains.[13] Huike, "a dhuta (extreme ascetic) who schooled others"[13], figures in the stories about Bodhidharma. Huike is regarded as the second Chán patriarch, appointed by Bodhidharma to succeed him. One of Huike's students, Sengcan, to whom is ascribed the Xinxin Ming, is regarded as the third patriarch.
The link between Huike and Sengcan, and the fourth patriarch Daoxin (道信 580–651), "is far from clear and remains tenuous".[13] With Daoxin and his successor, the fifth patriarch Hongren (弘忍 601–674), there emerged a new style of teaching. A large group of students gathered at a permanent residence, and extreme ascetism became outdated.[13] The period of Daoxin and Hongren came to be called the East Mountain Teaching, due to the location of the residence of Hongren at Huamgmei. Hui-neng, a minor student of Hongren, came to be regarded as the Sixth Patriarch, due to the influence of his student Shenhui.[14][10]
Tang dynasty (618–907)[link]
The term "East Mountain Teaching" was used by Shenxiu (神秀 606?-706), the most important successor to Hongren. In 701 he was invited to the Imperial Court by Empress Wu, who paid him imperial reverence. This gave his school the support and the legitimation of the imperial court.[15]
But the Chán-tradition depicts another student of Hongren, Huineng (惠能; 638–713), as the sixth and last patriarch, due to the influence of Shenhui, a successor to Huineng. The dramatic story of Huineng's life, as narrated in the Platform Sutra, tells that there was a contest for the transmission of the title of patriarch. After being chosen by Hongren, the fifth patriarch, Huineng had to flee by night to Nanhua Temple in the south to avoid the wrath of Hongren's jealous senior disciples.
Historic research reveals that this story was created around the middle of the 8th century, beginning in 731 by Shenhui, a successor to Huineng, to win influence at the Imperial Court. He claimed Huineng to be the successor of Hongren's, instead of the then publicly recognized successor Shenxiu. Shenxiu's Northern School was denigrated as "gradual", in opposition to the self-acclaimed "sudden" approach of Shenhui's Southern School. Shenhui's story was so influential that all surviving schools regard Huineng as their ancestor. [10][14]
The An Lushan Rebellion (755-763) led to a loss of control by the Tang-dynasty, and changed the Chan scene again. Metropolitan Chan began to lose its status, while "other schools were arising in out-lying areas controlled by warlords. These are the forerunners of the Chan we know today."[16]
The most important of these schools is the Hongzhou school (洪州宗) of Mazu, to which also belong Shitou, Baizhang, Huangbo and Linji. This school became the archetypal expression of Zen, with its emphasis on the personal expression of insight, and it's rejection of positive statements of this insight.[13] Shitou is regarded as the Patriarch of Caodong (Jp. Sōtō), while Linji is regarded as the founder of Rinzai-Zen.
During the Song Dynasty, when Chán was favoured by the imperial court and became the largest Buddhist scholl in China[10], the period of the Tang Dynasty came to be regarded as the "golden age" of Chan. This proliferation is described in a famous saying:
Look at the territory of the house of Tang —
The whole of it is the realm of the Chán school.[17]
During 845-846 Emperor Wu-tsung persecuted the Buddhist schools in China.[18] This persecution was devastating for metropolitan Chan, but the Chan school of Ma-tsu and his likes survived, and took a leading role in the Chan of the later Tang.[18]
This surviving rural Chan developed into the Five Houses (Ch. 五家) of Zen, or five "schools". These were not originally regarded as "schools" or "sects", but historically they have come to be understood that way. Most Zen lineages throughout Asia and the rest of the world originally grew from or were heavily influenced by the original five houses of Zen.
Song dynasty (960–1297)[link]
After the fall of the Tang-dynasty China was in turmoil during the Five Dynasties and Ten Kingdoms Period. It was followed by the Song Dynasty, which established a strong central government. During the Song Dynasty, Chán (禪) was used by the government to strengthen its control over the country, and Chán grew to become the largest sect in Chinese Buddhism. An ideal picture of the Chán of the Tang-period was produced, which served the legacy of this newly acquired status.[19] With the establishment of the Wu-shan (Gozan) system during the Southern Sung the Chinese bureaucratic system entered into Zen temples throughout the country, and a highly organized system of temple rank and administration developed.[20]
Ming dynasty (1368-1644)[link]
In the Ming Dynasty teachers such as Hanshan Deqing (憨山德清) taught Chán alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time much of the distinction between them was lost, and many masters taught both Chán and Pure Land.
Qing Dynasty (1644-1912) and modern times (after 1912)[link]
After further centuries of decline during the Qing Dynasty (1644–1912), Chán was revived again in the early 20th century by Hsu Yun (虛雲), a well-known figure of 20th century Chinese Buddhism. Many Chán teachers today trace their lineage back to Hsu Yun, including Sheng-yen (聖嚴) and Hsuan Hua (宣化), who have propagated Chán in the West where it has grown steadily through the 20th and 21st century.
Chán was repressed in China during the recent modern era in the early periods of the People's Republic, but has more recently been re-asserting itself on the mainland, and has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese.
Spread of Chán Buddhism in Asia[link]
Thiền in Vietnam[link]
See also: Buddhism in Vietnam
Thiền Buddhism (禪宗 Thiền Tông) is the Vietnamese name for the school of Zen Buddhism. Thiền is ultimately derived from the Chinese Chán Zōng (禪宗).
According to traditional accounts of Vietnam, in 580, an Indian monk named Vinitaruci (Vietnamese: Tì-ni-đa-lưu-chi) traveled to Vietnam after completing his studies with Sengcan, the third patriarch of Chinese Chán. This, then, would be the first appearance of Vietnamese Thiền Buddhism. The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thiền. After a period of obscurity, the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularly so under the patriarch Vạn-Hạnh (died 1018).
Other early Vietnamese Zen schools included the Vô Ngôn Thông, which was associated with the teaching of Mazu, and the Thảo Đường, which incorporated nianfo chanting techniques; both were founded by Chinese monks. A new school was founded by one of Vietnam's religious kings; this was the Trúc Lâm school, which evinced a deep influence from Confucian and Taoist philosophy. Nevertheless, Trúc Lâm's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led by Nguyên Thiều established a vigorous new school, the Lâm Tế, which is the Vietnamese pronunciation of Linji. A more domesticated offshoot of Lâm Tế, the Liễu Quán school, was founded in the 18th century and has since been the predominant branch of Vietnamese Thiền.
Zen master Thích Thanh Từ is credit for renovating Thien Trúc Lâm in Việt Nam. He is one of the most prominent and influential figures of Viet Nam zen masters currently alive. He was a disciple of Master Thích Thiện Hoa.
The most famous practitioner of syncretized Thiền Buddhism in the West is Thích Nhất Hạnh who has authored dozens of books and founded Dharma center Plum Village in France together with his colleague Chan Khong, Bhikkhuni and Zen Master.
Seon in Korea[link]
See also: Buddhism in Korea
File:Monk seon.jpg
Seon monk in Seoul, South Korea
Seon was gradually transmitted into Korea during the late Silla period (7th through 9th centuries) as Korean monks of predominantly Hwaeom (華嚴) and Consciousness-only (唯識) background began to travel to China to learn the newly developing tradition. During his lifetime, Mazu had begun to attract students from Korea; by tradition, the first Korean to study Seon was named Peomnang (法朗). Mazu's successors had numerous Korean students, some of whom returned to Korea and established the nine mountain (九山) schools. This was the beginning of Chán in Korea which is called Seon.
Seon received its most significant impetus and consolidation from the Goryeo monk Jinul (知訥) (1158–1210), who established a reform movement and introduced kōan practice to Korea. Jinul established the Songgwangsa (松廣寺) as a new center of pure practice. It was during the time of Jinul the Jogye Order, a primarily Seon sect, became the predominant form of Korean Buddhism, a status it still holds. which survives down to the present in basically the same status. Toward the end of the Goryeo and during the Joseon period the Jogye Order would first be combined with the scholarly 教 schools, and then be relegated to lesser influence in ruling class circles by Confucian influenced polity, even as it retained strength outside the cities, among the rural populations and ascetic monks in mountain refuges.
Nevertheless, there would be a series of important Seon teachers during the next several centuries, such as Hyegeun (慧勤), Taego (太古), Gihwa (己和) and Hyujeong (休靜), who continued to develop the basic mold of Korean meditational Buddhism established by Jinul. Seon continues to be practiced in Korea today at a number of major monastic centers, as well as being taught at Dongguk University, which has a major of studies in this religion. Taego Bou (1301–1382) studied in China with Linji teacher and returned to unite the Nine Mountain Schools. In modern Korea, by far the largest Buddhist denomination is the Jogye Order, which is essentially a Zen sect; the name Jogye is the Korean equivalent of Caoxi (曹溪), another name for Huineng.
Seon is known for its stress on meditation, monasticism, and asceticism. Many Korean monks have few personal possessions and sometimes cut off all relations with the outside world. Several are near mendicants traveling from temple to temple practicing meditation. The hermit-recluse life is prevalent among monks to whom meditation practice is considered of paramount importance.
Currently, Korean Buddhism is in a state of slow transition. While the reigning theory behind Korean Buddhism was based on Jinul's "sudden enlightenment, gradual cultivation", the modern Korean Seon master, Seongcheol's revival of Hui Neng's "sudden enlightenment, sudden cultivation" has had a strong impact on Korean Buddhism. Although there is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs' stance that is in accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.
Zen in Japan[link]
See also: Buddhism in Japan and Japanese Zen
Kamakura (1185-1333)[link]
Zen was not introduced as a separate school until the 12th century, when Myōan Eisai traveled to China and returned to establish a Linji lineage, which is known in Japan as Rinzai. Decades later, Nanpo Shōmyō (南浦紹明?) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential branch of Rinzai. In 1215, Dōgen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgen established the Sōtō school, the Japanese branch of Caodong. The Soto-school was further expanded by Keizan:
Soto priests say that if Dogen is the father of Japanese Soto Zen, Keizan Jokin (1268-1325) is its mother.[21]
Keizan's Soji-ji temple was a rival to Dogen's Eihei-ji. Others say that Dōgen gave "high religious ideals" while Keizan ensured Sōtō's survival. [22]
Muromachi (or Ashikaga) (1336-1573)[link]
During the Muromachi period the Rinzai school was the most successful of the schools, since it was favoured by the Shogun. Rinzai was organized in the Gozan system. This system was extended throughout Japan, effectively giving control to the central government, which administered this system.[23] The Rinka monasteries, primarily found outside the cities in rural areas, had a greater degree of independence.[24] The O-to-kan lineage, that centered on Daitoku-ji, also had a greater degree of freedom.[25] A well-known teacher from Daytoku-ji was Ikkyū.[26] Another Rinka lineage was the Hotto lineage, of which Bassui Tokushō is the best-known teacher.[27]
Soto too spread out over Japan. Gasan adopted the Five Ranks of Tung-shan as a fit vehicle to explain the Mahayana teachings.[28]
Azuchi-Momoyama (1573-1600) and Edo (or Tokugawa) (1600-1868)[link]
After a period of war Japan was re-united in the Azuchi–Momoyama period. This decreased the power of Buddhism, which had become a strong political and military force in Japan and was seen as a threat by the ruling clan. Neo-Confucianism gained influence at the expense of Buddhism, which came under strict state control. Japan closed the gates to the rest of the world.[26] New doctrines and methods were not to be introduced, nor were new temples and schools. The only exception was the Ōbaku lineage, which was introduced in the 17th century during the Edo period by Ingen, a Chinese monk.
Well-known Zen masters from this period are Bankei Yōtaku (盤珪永琢?, 1622–1693), Matsuo Bashō (松尾 芭蕉?, 1644 – November 28, 1694) and Hakuin Ekaku (白隠 慧鶴?, 1686–1768), who revived the Rinzai school.[26]
Meiji Restoration (1868-1912) and Imperial expansionism[link]
During the Meiji period (1868–1912) Japan abandoned its feudal system and opened up to Western modernism. Shinto became the state religion, and Buddhism was coerced to adapt to the new regime. Rinzai and Soto Zen chose to adapt, with embarrassing consequences when Japanese nationalism was endorsed by the Zen institutions. War endeavours against Russia, China and finally during the Pacific War were supported by the Zen establishment.[29][30]
Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to.[29][31] Parties within the Zen establishment sought to modernize Zen in accord with Western insights, while simultaneously maintaining a Japanese identity.[32]
Present time (after 1945)[link]
Interest in Zen grew in the West after World War II. Westerners such as Philip Kapleau and the Dutchman Janwillem van de Wetering went to Japan to study Zen.[33] Japanese teachers came to the West to share Zen practice and philosophy.[34]
Contemporary Zen organisations[link]
There are three traditional schools of Zen in contemporary Japan are the Sōtō (曹洞?), Rinzai (臨済?), and Ōbaku (黃檗?). Of these, Sōtō is the largest, Rinzai is middle, and Ōbaku the smallest. These are further divided into subschools by head temple, with 2 head temples for Sōtō (Sōji-ji and Eihei-ji, with Sōji-ji having a much larger network), 14 head temples for Rinzai, and 1 head temple (Manpuku-ji) for Ōbaku, for a total of 17 head temples. The Rinzai head temples, which are most numerous, have substantial overlap with the traditional Five Mountain System, and include Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji, among others.
Besides these traditional organizations, there are modern Zen organisations which have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.
Zen in the Western world[link]
See also: Buddhism in the West
Although it is difficult to trace when the West first became aware of Zen as a distinct form of Buddhism, the visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced its profile in the Western world. It was during the late 1950s and the early 1960s that the number of Westerners, other than the descendants of Asian immigrants, pursuing a serious interest in Zen began to reach a significant level. Especially Japanese Zen has gained popularity in the West. The various books on Zen by Reginald Horace Blyth, and Alan Watts published between 1950 and 1975, contributed to this growing interest in Zen in the West, as did the interest from beat poets such as Jack Kerouac, Allen Ginsberg and Gary Snyder.[35].
Western Zen lineages[link]
Over the last fifty years mainstream forms of Zen, led by teachers who trained in East Asia and their successors, have begun to take root in the West.
Derived from Japan[link]
See also: Japanese Zen
In North America, the Zen lineages derived from the Sanbo Kyodan school are the most numerous. The Sanbo Kyodan is a Japan-based reformist Zen group, founded in 1954 by Yasutani Hakuun, which has had a significant influence on Zen in the West. The most widespread are the lineages founded by Hakuyu Taizan Maezumi and the White Plum Asanga. Maezumi's successors include Susan Myoyu Andersen, John Daido Loori, Tetsugen Bernard Glassman, Nicolee Jikyo McMahon, Joan Hogetsu Hoeberichts, and Charlotte Joko Beck.
The San Francisco Zen Center, for Sōtō practice, was established by Shunryu Suzuki. In 1967 it established the first Zen Monastery in America, called Tassajara, in the mountains near Big Sur. This Sōtō-center was followed by other official centers, such as the Sanshin Zen Community (Sanshinji) located in Bloomington, Indiana, established by Shohaku Okumura.
There are also a number of Rinzai Zen centers in the West. In North America, some of the more prominent include Rinzai-ji founded by Kyozan Joshu Sasaki Roshi in California, Dai Bosatsu Zendo Kongo-ji established by Eido Shimano Roshi and Soen Nakagawa Roshi in New York, Chozen-ji founded by Omori Sogen Roshi in Hawaii, Daiyuzenji founded by Dogen Hosokawa Roshi (a student of Omori Sogen Roshi) in Chicago, Illinois, and Chobo-Ji founded by Genki Takabayshi Roshi in Seattle, Washington. In Europe there is Egely Monastery established by a Dharma Heir of Eido Shimano, Denko Mortensen.
Derived from China[link]
See also: Chinese Chán
Hsuan Hua was the first Chinese master to teach Westerners in North America. He taught Chán and other traditions of Chinese Buddhism in San Francisco during the early 1960s. He went on to found the City Of Ten Thousand Buddhas, a monastery and retreat center located on a 237 acre (959,000 m²) property near Ukiah, California.
Another Chinese Chán teacher with a Western following is Sheng-yen, a master trained in both the Caodong and Linji schools. He first visited the United States in 1978 under the sponsorship of the Buddhist Association of the United States, and subsequently founded the CMC Chán Meditation Center in Queens, New York and the Dharma Drum Retreat Center in Pine Bush, New York.[web 1]
The Fo Guang Shan organization, which has branches worldwide, also belongs to the Chán school; its founder, the Venerable Master Hsing Yun is a lineage holder in the Linji (Rinzai) tradition.
Derived from Korea[link]
The Kwan Um School of Zen, one of the largest Zen schools in the West, teaches a form of Seon Buddhism. Soeng Hyang Soen Sa Nim (b. 1948), birth name Barbara Trexler (later Barbara Rhodes), is Guiding Dharma Teacher of the international Kwan Um School of Zen and a successor of the late Seung Sahn Soen Sa Nim.
Derived from Vietnam[link]
Two notable Vietnamese Zen teachers have been influential in Western countries: Thich Thien-An and Thich Nhat Hanh. Thich Thien-An came to America in 1966 as a visiting professor at UCLA and taught traditional Thien meditation. Thich Nhat Hanh was a monk in Vietnam during the Vietnam War, during which he was a peace activist. In response to these activities, he was nominated for the Nobel Peace Prize in 1967 by Martin Luther King, Jr. In 1966, he left Vietnam in exile and now resides at Plum Village, a monastery in France. He has written more than one hundred books about Buddhism, which have made him one of the very few most prominent Buddhist authors among the general readership in the West. In his books and talks, Thich Nhat Hanh emphasizes mindfulness (sati) as the most important practice in daily life.
Pan-lineage organizations[link]
In the United States, two pan-lineage organizations have formed in the last few years. The oldest is the American Zen Teachers Association which sponsors an annual conference. North American Soto teachers in North America, led by several of the heirs of Taizan Maezumi and Shunryu Suzuki, have also formed the Soto Zen Buddhist Association.
Doctrinal background[link]
Though Zen-narrative states that it is a "special transmission outside scriptures" which "did not stand upon words"[11], Zen does have a rich doctrinal background.
Polarities[link]
- See also: Chinese Chán
Classical Chinese Chán is characterised by a set of polarities:[36] absolute-relative,[37] Buddha-nature - sunyata,[38] sudden and gradual enlightenment,[39] esoteric and exoteric transmission.[40]
Absolute-relative[link]
The Prajnaparamita Sutras and Madhyamaka emphasized the non-duality of form and emptiness: form is emptiness, emptiness is form, as the Heart Sutra says.[37] The idea that the ultimate reality is present in the daily world of relative reality fitted into the Chinese culture which emphasized the mundane world and society. But this does not tell how the absolute is present in the relative world. This question is answered in such schemata as the Five Ranks of Tozan[41] and the Oxherding Pictures.
Buddha-nature and sunyata[link]
When Buddhism was introduced in China it was understood in terms of its own culture. Various sects struggled to attain an understanding of the Indian texts. The Tathāgatagarbha Sutras and the idea of the Buddha-nature were endorsed, because of the perceived similarities with the Tao. Sunyata was understood as pointing to an underlying essence, just as the Buddha-nature. It took Chinese Buddhism several centuries to understand that sunyata does not refer to a substance or essence underneath or behind the world of appearances.[web 2] This realisation was discernable in the course that Chán took.
Sudden and gradual enlightenment[link]
In the 8th century CE a doctrinal shift appeared from the Lankavatara Sutra to the prajnaparamita tradition, especially the Diamond Sutra. The Lankavatara Sutra, which endorses the Buddha-nature, emphasized purity of mind, which can be attained in gradations. The Diamond Sutra emphasizes sunyata, which "must be realized totally or not at all".[42] Once this dichotomy was in place, it defined its own logic and rhetoric, which are also recognisable in the distiction between Caodong (Soto) and Lin-ji (Rinzai) Chán.[43]
Esoteric and exoteric transmission[link]
According to Borup the emphasis on 'mind to mind transmission' is a form of esoteric transmission, in which "the tradition and the enlightened mind is transmitted face to face".[40] Metaphorically this can be described as the transmission from a flame from one candle to another candle,[40], or the transmission from one vein to another.[44] In exoteric transmission requires "direct access to the teaching through a personal discovery of one's self. This type of transmission and identification is symbolized by the discovery of a shining lantern, or a mirror."[40]
This polarity is recognizable in the emphasis that the Zen-tradition puts on maintaining the correct Dharma transmission, while simultaneously stressing seeing into one's nature:
The matter of learning from a teacher is most essential. People of old who arrived at the source of seeing nature, passed through many barriers clearly and completely without a dot of doubt, and traveled freely through the world opening big mouths in discussion, only came to know the transcendental message of Zen after they finally ran inti Zen masters of great vision. Then they sincerely sought certainty and wound up with the duty of the teacher's succession, bearing the debt of Dharma, never to forget it for a moment. This is called dharma succession. Since ancient times the designated succession of the ancestral teachers has always been like this.[45][b]
Nevertheless, while the Zen tradition has always stressed the importance of formal Dharma transmission, there are well known examples of Mushi dokugo, such as Nōnin, Jinul and Suzuki Shōsan who attained awakening on their own, though all of them were familiair with the Zen-teachings.
Zen scripture[link]
Main article: Zen and Sutras
The role of scripture in Zen[link]
A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna Buddhist sūtras.[4] Yet Zen is often pictured as anti-intellectual.[47] This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes.[10] The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on "shock techniques", in retrospect was seen as a golden age of Chán.[10] This picture has gained great popularity in the west in the 20th century, especially due to the influence of D.T. Suzuki.[48] This picture has been challenged, and changed, since the 1970s by modern scientific research on Zen.[49][50][10][51][52][53]
The Zen-tradition, especially Rinzai-Zen, says to give a direct transmission of insight, and stresses the impossibility to give any positive statement of this insight.[13] This is famously worded in a 12th century[54] stanza, attributed to Bodhidharma:[c]
An example of this non-dependence on words and scripture in 9th century China is Te-shan (Tokusan 780-865).[57] He became famous for burning his commentaries on the Diamond-sutra, when he realized that his attachment to these commentaries had become a stumbleblock on his way to gaining insight.[58][f]
Masao Abe points out that the role of the intellect in the understanding of Zen should not be misunderstood:
It is clear that Zen is not a philosophy. It is beyond words and intellect and is not, as in the case of philosophy, a study of the processes governing thought and conduct, nor a theory of principles or laws that regulate people and the universe. For the realisation of Zen, practice is absolutely necessary. Nevertheless, Zen is neither a mere anti-intellectualism nor a cheap intuitism nor is it an encouragement to animal-like spontaneity. Rather, it embraces a profound philosophy. Although intellectual understanding cannot be a substitute for Zen's awakening, practice without a proper and legitimate form of intellectual understanding is often misleading.[60]
The importance given to Zen's non-reliance on written words is also often misunderstood as an opposition to the study of Buddhist texts. However, Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism[47][g][4][h], and gradually developed its own literature. What the Zen tradition emphasizes is that enlightenment of the Buddha came not through conceptualization, but rather through direct insight:
Despite its teaching of “no dependence upon words and letters,” Chan did not reject the scriptures of the Buddhist canon, but simply warned of the futility of relying on them for the attainment of emancipating insight. The sacred texts — and much more so the huge exegetical apparatus that had grown up around them in the older scholastic schools — were regarded as no more than signposts pointing the way to liberation. Valuable though they were as guides, they needed to be transcended in order for one to awaken to the true intent of Śākyamuni’s teachings.[62]
Grounding Chán in scripture[link]
The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism.[63] It had to develop a doctrinal tradition of its own to ascertain its position,[12] and to ground it's teachings in a specific sutra. Various sutra's were used for this, even before the time of Hongren: the Śrīmālādevī Sūtra (Huike)[64], Awakening of Faith (Daoxin)[64], the Lankavatara Sutra (East Mountain School)[64][4], the Diamond Sutra[65] (Shenhui)[64], the Platform Sutra.[4][65] Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching.
Other influential sutras are the Vimalakirti Sutra[66][67][68], Avatamsaka Sutra[69], the Shurangama Sutra[70], and the Mahaparinirvana Sutra.[71]
The growing Chán tradition also faced the challenge to put its teachings into words, to bolster its identity and to applicate it in formal teaching settings, without losing the central insight into the "suchness" of reality.[4] One solution to this was the shift of emphasis from the recorded sayings of the historical Buddha, to the sayings of living Buddhas, namely the Chán masters.[72][73] In time, these sayings, from the so-called "encounter-dialogues" between masters and students, but also from sermons, became codified and formed the basis of typical Zen-genres, namely the "yü-lü" (recorded sayings) and the classic koan-collections. These too became formalised, and as such became a subject of disputes on the right way to teach Zen and the avoidance of dependence on words.[74]
Zen literature[link]
The Zen-tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters.
Hui-neng's Platform Sutra[link]
Among the earliest of the specifically Zen texts, dating back to at least the 8th century CE, is the Platform Sūtra of the Sixth Patriarch, attributed to Huineng. It was constructed over a longer period of time, and contains different layers of writing.[10] It is...
...a wonderful melange of early Chan teachings, avirtual respitory of the entire tradition up to the second half of the eight century. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hingren, including the idea that the fundamental Buddha-nature is only made invisble to ordinary humans by their illusions".[75]
It contains the well-known story of the contest for the succession of Hongren. According to the text, Huineng won this contest, but had to flee the monastery to avoid the rage of the supporters of Henxui. The story is not a factual account, but an 8th-century construction, probably by the so-called Oxhead School.
The contest centers on two verses:
Shenxiu:
The body is the bodhi tree;
The mind is like a bright mirror’s stand.
Be always diligent in rubbing it—
Do not let it attract any dust.Huineng:
Bodhi is fundamentally without any tree;
The bright mirror is also not a stand.
Fundamentally there is not a single thing—
Where could any dust be attracted?[76]
According to the traditional interpretation, which is based on Guifeng Zongmi, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach. According to McRae, this is an incorrect understanding:
[T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to a constant practice of cleaning the mirror [...] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal.[77]
Huineng's verse does not stand alone, but forms a pair with Shenxiu's verse:
Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains".[78]
McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of "absolute, relative and middle", or "thesis-antithesis-synthesis".[79] According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute.[78]
The Platform Sūtra cites and explains a wide range of Buddhist scriptures: the Diamond Sūtra, the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), the Vimalakīrti Nirdeśa Sūtra, the Śūraṅgama Sūtra, the Laṅkāvatāra Sūtra, the Awakening of Faith in the Mahayana-sutra, and the Mahaparinirvana Sutra.
Transmission of the Lamp[link]
The Chán-tradition developed from the established tradition of "Canonical Buddhism"[80], which "remained normative for all later Chinese Buddhism".[80] It was established by the end of the sixth century, as a result of the Chinese developing understanding of Buddhism in the previous centuries.[81][71] One of the inventions of this Canonical Buddhism were transmission lists, called "Transmission of the Lamp", a literary device to establish a lineage. Both T'ien Tai and Chán took over this literary device, to lend authority to those developing traditions, and guarantee it's authencity:[82][83]
Chan texts present the school as Buddhism itself, or as the central teaching of Buddhism, which has been transmitted from the seven Buddhas of the past to the twenty-eight patriarchs, and all the generations of Chinese and Japanese Chan and Zen masters that follow.[84]
Another literary device for establishing those traditions was given by the Kao-seng-chuan (Biographies of Eminent Monks), compiles around 530.[82] The Chán-tradition developed its own corpus in this genre, with works as Anthology of the Patriarchal Hall (952) and the Jingde Records of the Transmission of the Lamp (published 1004). McRae considers Dumoulin's A History of Zen to be a modern example of this genre, disguished as scientific history.[51]
Recorded Sayings and Encounter Dialogue[link]
From the "question-and-answer format that had been developed as a means of conveying Buddhist teachins" developed the "yü-lü" genre[85], the recorded sayings of the masters, and the encounter dialogues. The best-known example is the "Lin-ji yü-lü".[web 3] It is part of the Ssu-chia yü lu (Jp. Shike Goruku, The Collection of the Four Houses), which contains the recorded sayings of Mazu Daoyi, Baizhang Huaihai, Huangbo Xiyun and Linji.[86]
These recorded sayings are not verbatim recordings of the sayings of the masters, but well-edited texts, written down up to 160 years after the supposed sayings and meetings.[87]
This "encounter dialogue"-genre developed into various collections of kōans, which form itself another extensive literary corpus.
Japanese scriptures[link]
The Japanese Zen-tradition also developed a corpus of its own, such as theShōbōgenzō of Dōgen Zenji. But also Hakuin, one of the most famous Rinzai-teachers, produced a corpus of written texts.
Zen teachings[link]
To point out 'essential Zen-teachings' is almost impossible, given the variety of schools, the extended history of 1500 years, and the emphasis on suchness, reality just-as-it-is, which has to be expressed in daily life, not in words. But common to most schools and teachings is this emphasis on suchness, the Bodhisattva-ideal, and the priority of zazen.
Pointing at the moon[link]
Zen teachings can be likened to "the finger pointing at the moon".[88] Zen teachings point to the moon, awakening, "a realization of the unimpended interpenetration of the dharmadhatu".[89] But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself:[90]
Wujin Chang, a nun, asked the Sixth Zen patriarch, Hui Neng, for help in understanding the Mahanirvana Sutra. The master answered that he could not read, but if the nun would read it aloud for him, he would do his best to help her.
The nun then asked, "If you can't even read the words, how can you understand the truth behind them?"
"Truth and words are unrelated. Truth can be compared to the moon," answered Hui Neng, pointing to the moon with his finger, "And words can be compared to a finger. I can use my finger to point out the moon, but my finger is not the moon, and you don't need my finger in order to be able to see the moon".[web 4][i]
This warning against confusing the finger and the moon resembles the Diamond-sutra:
[E]very disciple who is seeking Anuttara-samyak sambhodi should discard, not only conceptions of one's own selfhood, other selves, living beings and a Universal Selfhood, but should discard, also, all ideas about such conceptions and all ideas about the non-existence of such conceptions.
While the Tathagata, in his teaching, constantly makes use of conceptions and ideas about them, disciples should keep in mind the unreality of all such conceptions and ideas. [92]
The Bodhisattva ideal[link]
As a school of Mahāyāna Buddhism, Zen draws many of its basic driving concepts from that tradition, such as the bodhisattva ideal. Buddhas and bodhisattvas such as Amitābha, Avalokiteśvara, Mañjuśrī, Samantabhadra, and Kṣitigarbha are also venerated alongside Gautama Buddha.[93][j]
The Bodhisattva-ideal is a central theme in the prajnaparamita-sutras.[94] The Diamond Sutra tells
... men and women [how] to follow the Bodhisattva Path and [...] how they should proceed.[web 6]
Part of this Bodhisattva-ideal are the Paramitas, which are also being mentioned in the Diamond Sutra: Dāna (generosity, giving of oneself), Sīla (virtue, morality, proper conduct), Khanti (patience, tolerance, forbearance, acceptance, endurance), Viriya (energy, diligence, vigour, effort), Dhyana (meditation, tranquility), Paññā (wisdom, insight).[92][k]
Varieties in Zen-teaching[link]
The various traditions lay various emphasizes in their teachings and practices.
Rinzai[link]
The Rinzai-tradition emphasises kensho, insight into one's true nature[95], followed by further practice to attain Buddhahood:[96]
Hakuin prefers the term "seeing into one's nature, which for him means ultimate reality. The Buddha nature and the cosmic Buddha body, wisdom (prajna), and emptiness (sunyata), the original countenance one had before one was born, and other expressions from the rich palette of Mahayana terms were all familiar to him from his continued study of the sutras and Zen literature.[95]
To attain this primary insight and to deepen it, zazen and kōan-study is deemed essential. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by linji in his Three mysterious Gates, and the Four Ways of Knowing of Hakuin.[97] Other Zen-teachers have also expressed sudden insight followed by gradual cultivation. Chinul, a 12th-century Koran Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kensho is at the start of the path to full enlightenment.[98] Other example of depiction of stages on the path are the Ten Ox-Herding Pictures which detail the steps on the Path.
This gradual cultivation is described by contemporary Chan Master Sheng Yen as follows:
Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice. Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha.[99]
Soto[link]
This gradual cultivation is also recognized by the Caodong-teacher Tozan, who described the Five ranks of enlightenment.[web 7]
Dogen, the founder of Soto in Japan, emphasised that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed:[100]
Fundamental to Dogen's Buddha-Way is the conviction that every act as a disciple of the Buddha and the ultimate testimony (of enlightenment) are one and inseparable.[101]
For Dogen, zazen, or shikantaza, is the essence of Buddhist practice:
Properly seated meditation is the core of what has been passed down from the Buddha to his disciples, from one master to another down through the generations, without interruption and without modifications.[102]
The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized shikantaza.[103]
Western understanding[link]
In the west, Zen-teachings have tended to become part of a modern version of the Perennial philosophy, "the idea of a common set of truths held by all peoples in all times and places".[104] The writings of D.T. Suzuki have been instrumental in this understanding, but Suzuki in his turn was influenced by western esoteric tarditions.[105] This interpretation emphasizes "spiritual progress"[106], experience[50] and the direct cognition of a "divine, ineffable reality, transcendent yet pervading everything and to which the individual mind is directly connected or even identical".[104] This understanding differs from Japanese Zen, which is basically a monastic training[web 8] in which communal aspects[106] and daily life[web 8] are emphasized.
Zen practice[link]
Zen meditation[link]
Central to Zen-practice is dhyana or meditation. The Zen tradition holds that in meditation practice, notions of doctrine and teachings necessitate the creation of various notions and appearances (Skt. saṃjñā; Ch. 相, xiāng) that obscure the transcendent wisdom of each being's Buddha-nature. This process of rediscovery goes under various terms such as "introspection", "a backward step", "turning-about" or "turning the eye inward".
Zazen[link]
Main article: Zazen
Sitting meditation is called zazen (Jp.: 坐禅, lit. "seated meditation"), and in Chinese it is called zuòchán (坐禅), both simply meaning "sitting dhyāna". During this sitting meditation, practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza postures, using the dhyāna mudrā. To regulate the mind, awareness is directed towards counting or watching the breath or put in the energy center below the navel (see also anapanasati).[web 9] Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.
Shikantaza[link]
Main article: Shikantaza
In the Soto school of Zen, meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Considerable textual, philosophical, and phenomenological justification of this practice can be found throughout Dōgen's Shōbōgenzō, as for example in the "Principles of Zazen"[web 10] and the "Universally Recommended Instructions for Zazen".[web 11]
Sesshin[link]
Main article: Sesshin
Zen traditions[which?] include periods of intensive group meditation in a monastery. While the daily routine in the monastery may require monks to meditate for several hours each day, during this intensive period they devote themselves almost exclusively to the practice of sitting meditation. The numerous 30–50 minute long meditation periods are interleaved with short rest breaks, meals, and sometimes, short periods of work should be performed with the same mindfulness; nightly sleep is kept to a minimum: 7 hours or less. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions, which are typically 1, 3, 5, or 7 days in length. These are held at many Zen centers, especially in commemoration of the Buddha's attainment of Anuttarā Samyaksaṃbodhi. One distinctive aspect of Zen meditation in groups is the use of a flat wooden slat used to keep meditators focused and awake.
Kōan practice[link]
Main article: Kōan
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At the beginning of the Song Dynasty, practice with the kōan method became popular, whereas others practiced "silent illumination."[107] This became the source of some differences in practice between the Linji and Caodong traditions.
A kōan, literally "public case", is a story or dialogue, describing an interaction between a Zen master and a student. These anecdotes give a demonstration of the master's insight. Koans emphasize the non-conceptional insight that the Buddhist teachings are pointing to. Koans can be used to provoke the "great doubt", and test a student's progress in Zen practice.
Responding to a kōan requires a student to let go of conceptual thinking and of the logical way we order the world, so that insight into sunyata arises naturally and spontaneously in the mind. But this does not mean that words are useless, as is demonstrated already by the mere fact that koans are words:
[T]he way to Satori is not through dependence upon words, even if they be words of the Buddha or past Masters; however, one should not reject words, for, imperfect as they are, they are the only means we have of attaining enlightenment. They should use the words and ideas contained in the koans to reach satori, but they should never confuse the two. Conceptualizations, words, logic and reason are means whereby one attains enlightenment, but they must not be equated [w]ith enlightenment.[web 12]
Kōans and their study developed in China within the context of the open questions and answers of teaching sessions conducted by the Chinese Zen masters. The recorded encounter dialogues, and the koan collections which derived from this genre, mark a shift from solitary practice to interaction between master and student:
The essence of enlightenment came to be identified with the interaction between masters and students. Whatever insight dhyana might bring, its verification was always interpersonal. In effect, enlightenment came to be understood not so much as an insight, but as a way of acting in the world with other people[108]
This mutual enquiry of the meaning of the encounters of masters and students of the past gave students a role model:
Koan practice developed from a literary practice, styling snippets of encounter-dialogue into well-edited stories. It arose in interaction with "educated literati".[110] There were dangers involved in such a literary approach, such as fixing specific meanings to the cases.[110] Dahui Zonggao is even said to have burned the woodblocks of the Blue Cliff Record, for the hindrance it had become to study of Chán by his students[111]
Today, the Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan (独参), daisan (代参), or sanzen (参禅)). Zen teachers advise that the problem posed by a kōan is to be taken quite seriously, and to be approached as literally a matter of life and death. While there is no unique answer to a kōan, practitioners are expected to demonstrate their understanding of the kōan and of Zen through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. There are also various commentaries on kōans, written by experienced teachers, that can serve as a guide. These commentaries are also of great value to modern scholarship on the subject. Kōan-inquiry may be practiced during sitting meditation (zazen), walking meditation (kinhin), and throughout all the activities of daily life. Kōan practice is particularly emphasized by the Japanese Rinzai school, but it also occurs in other schools or branches of Zen depending on the teaching line.[112]
Interaction with a teacher[link]
Another important, though easily overlooked aspect of the Zen-tradition, is the interaction with a Zen-teacher. This importance is reflected in the private interrogations. Even the literary devices and traditions on which this koan-study is based, are regarded inadequate:
Thus, even the kung-an that had been redacted and commented upon by earlier masters were perceived as inadequate. All props are taken away and no texts or hermeneutical methods are left, except for recourse to religious practice under an enlightened master. In this way, the use of scripture, transmission lineages, yu-lu, and kung-an collections is relegated to a secondary level, as hermeneutical variations on the recurring Ch'an challenge to seek enlightenment oneself through a face-to-face encounter with a Ch'an master.[113]
Yet, it is this same accent on interaction which makes Zen-practice, at least in the west, also vulnerable to misunderstanding and exploitation.[114]
Zen chanting and liturgy[link]
See also: Buddhist chant
A practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as the Heart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel Mirror Awareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.
The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. The same term is also used in Japanese homes for the altar where one prays to and communicates with deceased family members. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past. Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernatural powers.[citation needed]
Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. According to Mahayana Buddhism, Bodhisattvas are beings who have taken vows to remain in Samsara to help all beings achieve liberation from the cycle of birth, death and rebirth. Since the Zen practitioner's aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings and realize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品, Kanzeon Bosatsu Fumonbon?) (chapter 25 of the Lotus Sutra[web 13]), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given in the end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one with Avalokiteshvara". Through the realization of emptiness and the Mahayana notion that all things have Buddha-nature, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom and compassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of the practitioner. Thus, the duality between subject and object, practitioner and Bodhisattva, chanter and sutra is ended.
Lay services[link]
Though in western Zen the emphasis is on zen-meditation, and the application of Zen-teachings in daily life, Japanese Zen also serves a function in public religion. Funerals play an important role as a point of contact between the monks and the laity. Statistics published by the Sōtō school state that 80 percent of Sōtō laymen visit their temple only for reasons having to do with funerals and death, while only 17 percent visit for spiritual reasons and a mere 3 percent visit a Zen priest at a time of personal trouble or crisis.[115]
Zen institutions[link]
Though the iconoclastic picture of Zen is emphasised in the western world, the Zen-tradition reflects a high degree of institutionalisation.
Training[link]
Main article: Zen ranks and hierarchy
In modern soto and Rinzai, monasteries serve as training facilities to educate Zen priests, most of whom move on to run their own temple.
Zen monasteries and temples[link]
Since the East Mountain Teaching, Zen has centered on monastic life. Only since the Meiji-restauration exists the possibility for laity in Japan to participate in Zen-training.
Japanese Soto and Rinzai arge organized in a system of head-temples and sub-temples.
Soto[link]
Contemporary Soto-shu has four classes of temples:[116]
- Honzan (本山?), head temples, namely Eihei-ji and Sōji-ji;
- Kakuchi, teaching monasteries, where at least once a year an ango (ninety-day retreat) takes place;
- Hōchi, dharma temples;
- Jun hōchi, ordinary temples.
The two head temples or honzan (本山?) of the Sōtō sect are Eihei-ji and Sōji-ji. While Eihei-ji owes its existence to Dōgen, throughout history this head temple has had significantly fewer sub-temple affiliates than the Sōji-ji. During the Tokugawa period, Eiheiji had approximately 1,300 affiliate temples compared to Sōji-ji's 16,200. Furthermore, out of the more than 14,000 temples of the Sōtō sect today, 13,850 of those identify themselves as affiliates of Sōji-ji. Additionally, most of the some 148 temples that are affiliates of Eiheiji today are only minor temples located in Hokkaido— founded during a period of colonization during the Meiji period. Therefore, it is often said that Eiheiji is a head temple only in the sense that it is "head of all Sōtō dharma lineages.[117]
In an advice to western practitioners, Kojun Kishigami Osho, a dharma heir of Kodo Sawaki, writes:
Every year, about 150 novices arrive. About 90 percent of them are sons of temple heads, which leaves only 10 percent who chose this path for themselves. For the autumn session, about 250 monks come together. Essentially what they are learning in these temples is the ability to officiate all kinds of ceremonies and rites practiced by the Soto School – the methods for fulfilling their role. Apart from this aspect, practicing with the idea of developing one’s own spirituality is not prevalent.[web 14]
Rinzai[link]
The Rinzai-school has 14 main-temples, to which subsidiary temples are attached. The 14 branches of Rinzai, by head temple, are:[web 15]
- Myōshin-ji (founded in 1342 by Kanzan Egen Zenji)
- Nanzen-ji (founded by Musō Soseki)
- Kenchō-ji
- Tōfuku-ji (founded by Enni Ben'en, 1202–1280)
- Engaku-ji
- Daitoku-ji (founded by Shūhō Myōchō)
- Hōkō-ji
- Eigen-ji
- Tenryū-ji (founded by Musō Soseki)
- Shōkoku-ji
- Kennin-ji
- Kōgaku-ji
- Kokutai-ji
Sometimes a 15th is included:
- Manpuku-ji, properly part of Ōbaku instead
Dharma transmission[link]
Main article: Dharma transmission
In the western understanding, dharma transmission is the affirmation of awakening by a teacher.[114] In Japan, it is part of the maintanance of Zen-institutions.
In Soto, dharma transmission establishes a life-long relation between teacher and student. To quaily as a Zen priest, further traing is required.[web 8][web 16][web 17]
In Rinzai, the most common form of transmission is the acknowledgement that one has stayed in the monastery for a certain amount of time, and may later become a temple priest.[118] The common transmission does not include inka shōmei, which is being used for the transmission of the "true lineage" of the masters (shike) of the training halls.[118] Training halls are temples which are authorised for further training after being qualified as a temple priest. There are only about fifty[web 18] to hunderd of such inka shōmei-bearers in Japan.
Although the formal transmission of the dharma-lineage, from Shakyamuni Buddha to the present day, is preserved in this way, it is also seen as problematical in contempary Zen.[114][119]
Zen Universities[link]
- See also: Buddhist universities and colleges
Both Soto and Rinzai have educational institutions, such as Komazawa University and Hanazono University, which stand in strong competetion. Several Zen-teachers known in the west have studied there, such as Shohaku Okumura and Keido Fukushima. The Kyoto University was the centre of activities for the Kyoto School, to which belong Keiji Nishitani and Masao Abe.
Western Zen[link]
Western Zen is mainly a lay-movement, though grounded in formal lineages. It's main Japanese background is in lay-oriented new religious movements, especially the Sanbo Kyodan. Though a number of zen-buddhist monasteries exist in the western world, most practice takes place in Zen centers throughout the western world.
Zen Narratives[link]
Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN),[120][web 19] Buddhist Modernism (BM),[31] Historical and Cultural Criticism (HCC).[120]
Traditional Zen Narrative (TZN)[link]
The Traditional Zen Narrative developed in phases in China during the Tang Dynasty and the beginning of the Song Dynasty, from the 7th to 11th century. It became dominant during the Song Dynasty, when Chán was the dominant form of Buddhism in China, due to support from the Emperial Court.[10]
Its main phases were the development of the traditional Chan lineage, culminating in the "Transmission of the Lamp"-genre,[12] the encounter dialogue culminating in the kōan collections,[12] and the "climax-paradigm of the Song period, when Chan became the dominant Buddhist school in China.[12]
The Traditional Zen Narrative bases its self-understanding especially on the encounter stories of the well-known teachers of the later Tang-period, such as Mazu Daoyi and Linji.[121] This period is seen as the "golden age" of Chan, a "romantic coloring"[121] discarded by McRae:
"...what is being referred to is not some collection of activities and events that actually happened in the 8th through 10th centuries, but instead the retrospective re-creation of those activities and events, the imagined identities of the magical figures of the Tang, within the minds of Song dynasty Chan devotees"[121][121][...]"This retrospective quality pervades the Chan tradition. Time and again we find we are dealing, not with what happened at any given point, but with what people thought happened previously"[122]
Buddhist Modernism (BM)[link]
In the 20th century the Traditional Zen Narrative was transformed into a modern narrative, due to the power of the Western colonial forces and the modernisation of Japan,[29][31] and the popularization in the Western world.[31]
Romanticism and transcendentalism[link]
As a consequence of the adaptation of Zen to the modern world a romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized, especially by D.T. Suzuki,[123][124] who, though known as a Zen Buddhist, was also influenced by Theosophy.[125] Further popularization was due to the writings of Heinrich Dumoulin.[126][127][128] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta.[129] This romantic vision fits into Western romantic notions of self-realization and the true self, being regarded as a substantial essence being covered over by social conditioning:
Westerners do have a preconception of what ought to happen in mystical insight and in the attainment of enlightenment. True mystical insight, they will object, is not something that can be imposed from outside by a social system; instead it is a welling up of psychic energy from within, a breakthrough in which the true self erupts through the shell imposed by intellect, self-images,a nd socialization.[130]
Historical and Cultural Criticism (HCC)[link]
Contemporary research on Buddhism has shed new light on the history of Chan and Zen.
Since the 1960s the scientific research on Zen has created another narrative of Zen.[128] The "grand saga"[131] of Zen appears not to be an accurate historical documentation, but a skillfully created narrative, meant to lend authority to the Zen school.[12] The consequences of this critical narrative seem hardly to be recognized in the Western world.[32][web 20]
Enlightenment as timeless transcendence[link]
The romantic notion of enlightenment as a timeless insight into a transcendental essence has been thoroughly criticized.[123] According to critics it doesn't contribute to a real insight into Buddhism:
"...most of them labour under the old cliché that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.[132]
Teacher scandals[link]
The introduction of Zen in the West has been accompanied by problems which seem to be connected to this "grand saga". The teacher scandals which have occurred in Western Zen have been explained as being caused by a misinterpretation of the meaning of dharma transmission and the position of a roshi.
In Western Zen dharma transmission is highly esteemed. In the Japanese monastery system dharma transmission is a formal notification that someone is fully qualified to take a leading role in this system[123][133] In the USA and Europe dharma transmission is linked to the unofficial title roshi, older teacher. In the Western world roshis have been given an archetypal status as wise old man, someone who has realized an infallible insight into the true self, and a perfect personality. In daily life this appears to be an idealized view, give the repeated cases of abuse of power, and financial and sexual misbehaviour.[133][134]
Zen and World War II[link]
Japanese Zen organisations supported Japanese nationalism and its endeavours during the Pacific War. This support has been made widely known in the Western world by Brian Victoria in his groundbreaking study Zen at War, though in Japan this was already more common knowledge.[29] D.T. Suzuki too supported these endeavours.[30][32][135] This Japanese nationalism, and the Japanese uniqueness was also a reaction to perceived western imperialism during the 19th century.[136]
See also[link]
Notes[link]
- ^ Dumoulin writes in his preface to "Zen"A History. Part One: India and China": "Zen (Chin. Ch'an, an abbreviation of ch'an-na, which transliterates the Sanskrit dhyana or its Pali cognate jhana, terms meaning "meditation") is the name of a Mahayana Buddhist school of meditation originating in China and characterized by the practice of meditation in the lotus position (Jpn., zazen; Chin., tso-ch'an and the use of the koan (Chin., kung-an), as well as by the enlightenment experinece of satori[1]
- ^ The modern framing of Zen as the experience of 'ultimate truth' or reality[46] may influence the institutional shape western Zen is going to take, where individual freedom is highly appraised. See also Bodiford 2008, pp 277-279
- ^ According to Whalen Lai, this stanza "point[s] more directly to the Zen of the Hung-chou school" of Ma-tsu[13]
- ^ Whalen Lai translates this line as "No postulating (li) of (any positive) thesis in words"[13]
- ^ In The Essential Determination, a text by Chih-ta (d. 714), a student of Shen-hui, "contemplative analysis" is applied to a line from the Diamond Sutra:
"Should view the locus of non-being".
The text then proceeds:
Question: "What thing does one see?"
Answer: "The [Nirvana] Sutra says: 'See the [Buddha]-nature and achieve the enlightenment of Buddhahood'."[56] - ^ Tokusan is being mentioned in case 13 and 28 of the Mumonkan, and case 4 of the Blue Cliff Record[59]
- ^ Albert Low: "It is evident that the masters were well versed in the sutras. Zen master Tokusan, for example, knew the Diamond Sutra well and, before meeting with bhis own Zen master, lectured upon it extensively; the founder of the Zen sect, Bodhidharma, the very one who preached selfrealization outside the scriptures, nevertheless advocated the Lankavatara Sutra; Zen master Hogen knew the Avatamsaka Sutra well, and koan twenty-six in the Mumonkan, in which Hogen is involved, comes out of the teaching of that sutra. Other koans, too, make reference directly or indirectly to the sutras. The autobiography of yet another Zen master, Hui Neng, subsequently became the Platform Sutra, one of those sutras so condemned by those who reject intellectual and sutra studies"[61]
- ^ Poceski: "Direct references to specific scriptures are relatively rare in the records of Mazu and his disciples, but that does not mean that they rejected the canon or repudiated its authority. To the contrary, one of the striking features of their records is that they are filled with scriptural quotations and allusions, even though the full extend of their usage of canonical sources is not immediately obvious and its discernment requires familiarity with Buddhist literature." See source for a full-length example from "one of Mazu's sermons", in which can be found references to the Vimalakīrti Scripture, the Huayan Scripture, the Mahāsamnipata-sūtra, the Foshuo Foming Scripture 佛說佛名經, the Lankāvatāra scripture and the Faju jing.[4]
- ^ This anecdote refers to a passage from the Lankavatara Sutra: "As the ignorant grasp the finger-tip and not the moon, (224) so those who cling to the letter, know not my truth." [web 5]
The phrase can also be found in the Surangama Sutra: "The Buddha said: You are still using your clinging mind to listen to the Dharma; since, however, this Dharma is also causal, you fail to realize the Dharma-nature. This is like a man pointing a finger at the moon to show it to others who should follow the direction of the finger to look at the moon. If they look at the finger and mistake it for the moon, they lose (sight of) both the moon and the finger. Why? Because the bright moon is actually pointed at; they both lose sight of the finger and fail to distinguish between (the states of) brightness and darkness. Why? Because they mistake the finger for the bright moon and are not clear about brightness and darkness.[91] - ^ Lathouwers 2000:221 mentions: Blofeld, John (1988), Bodhisattva of compassion - the mystical tradition of kuan Yin. Boston: Shanbhala
- ^ Wai-tao and Goddard re-arranged theit translation of the Diamond Sutra topically, using the six paramitas as a framework[35]
- ^ This role-taking is described by the Swedish psychologist of religion Hjalmar Sundén, though McRae does not seem to be aware of this
References[link]
- ^ Dumoulin-A 2005, p. xvii.
- ^ Harvey 1995, p. 159-169.
- ^ Kasulis 2003, p. 24.
- ^ a b c d e f g h Poceski Year unknown.
- ^ Borup 2008, p. 8.
- ^ Yampolski 2003-A, p. 3.
- ^ Dumoulin 2005-A, p. 48.
- ^ Lievens 1981, p. 52-53.
- ^ Dumoulin 2005-A, p. 41-45.
- ^ a b c d e f g h i McRae 2003.
- ^ a b Dumoulin 2005-A, p. 85-94.
- ^ a b c d e f McRae 2003
- ^ a b c d e f g h Whalen Lai Year unknown B.
- ^ a b Dumoulin 2005-A.
- ^ McRae 2003, pp. 33–36.
- ^ Yampolski 2003-A:11
- ^ Huaijin 1997:95
- ^ a b Yampolski 2003-A:15
- ^ McRae 1993:119–120
- ^ Yampolski 2003-B:266
- ^ Matthiessen 1987, p. 198.
- ^ Bodiford 1993, p. 21, 81–84.
- ^ Dumoulin 2005-B:151–152
- ^ Dumoulin 2005-B:185
- ^ Dumoulin 2005-B:185–186
- ^ a b c Snelling 1987.
- ^ Dumoulin 2005-B:198
- ^ Dumoulin 2005-B:208–209
- ^ a b c d Victoria 2006
- ^ a b Victoria 2010
- ^ a b c d McMahan 2008
- ^ a b c Sharf 1993
- ^ Wetering 1999
- ^ Suzuki 2011
- ^ a b Aitken 1994.
- ^ McRae 2003, pp. 138–142.
- ^ a b Liang-Chieh 1986:9
- ^ Kasulis 2003, pp. 26–29.
- ^ McRae 2003, pp. 123–138.
- ^ a b c d Borup 2008, p. 9.
- ^ Kasulis 2003:29
- ^ Kasulis 2003:26–28
- ^ McRae 2003:123
- ^ Faure 2000, p. 58.
- ^ Torei 2010, p. 88.
- ^ Sharf 2005-B.
- ^ a b Low 2000.
- ^ McMahan 2008.
- ^ Sharf 1993.
- ^ a b Sharf 1995.
- ^ a b McRae 2005.
- ^ Heine 2007.
- ^ Jorgensen 1991.
- ^ Dumoulin 2005-A, p. 102.
- ^ Dumoulin 2005-A, p. 85.
- ^ McRae 1991, p. 270, footnote 81.
- ^ Sekida 1996, p. 56.
- ^ Sekida 1996, p. 93-96.
- ^ Sekida 1996.
- ^ Abe 1989, p. 4.
- ^ Low 2000, p. 4.
- ^ Yanagida 2009, p. 62.
- ^ Ferguson 2000:17
- ^ a b c d Lai Year unknown, p. 17.
- ^ a b McRae 2003, p. 62.
- ^ Domoulin-2005-A, p. 49-51.
- ^ Snelling 1987, p. 157-158.
- ^ Low 2000, p. 83-112.
- ^ Dumoulin 2005-A, p. 45-49.
- ^ Low 2000, p. 135-154.
- ^ a b Lai Year unknown.
- ^ Buswell 1991.
- ^ Kasulis 2003.
- ^ Haskel 1984.
- ^ McRae 2003, p. 65-66.
- ^ McRae 2008.
- ^ McRae 2003, p. 63-65.
- ^ a b McRae 2003, p. 65.
- ^ McRae 2003, p. 60, 65.
- ^ a b Chappell 1993, p. 177.
- ^ Chappell 1993, p. 177-184.
- ^ a b Chappell 1993, p. 181.
- ^ McRae, p. 2-9.
- ^ McRae 2003, p. 4.
- ^ Chappell 1993, p. 192.
- ^ Dumoulin 2005-A, p. 179.
- ^ Welter Year unknown.
- ^ Suzuki 1997, p. 154.
- ^ Buswell 1993, p. 245.
- ^ Abe 1996, p. 19.
- ^ Luk Year unknown, p. 59-60.
- ^ a b Wai-tao 1994.
- ^ Lathouwers 2000
- ^ Dumoulin 2005-A, p. 41.
- ^ a b Dumoulin 2005-B, p. 380.
- ^ Sekida (translator) 1996.
- ^ Low 2006.
- ^ Kapleau 1989.
- ^ Yen 2006, p. 54).
- ^ Tomoaki 2003.
- ^ Tomoaki 2003, p. 280.
- ^ Tomoaki 2003, p. 284.
- ^ Heine 2000, p. 245.
- ^ a b McMahan 2008, p. 71.
- ^ McMahan 2008, p. 72.
- ^ a b Bodiford 2008, p. 331 note 41.
- ^ Blyth 1966.
- ^ Kasulis 2003:30
- ^ McRae 2003, p. 130.
- ^ a b McRae 2003:131
- ^ Yampolski 2003-A:20
- ^ Loori 2006.
- ^ Chappell 1993, p. 198.
- ^ a b c Lachs 2006.
- ^ Bodiford 1992.
- ^ Bodiford 2008, p. 330, note 29.
- ^ Bodiford 1993.
- ^ a b Borup 2008, p. 13.
- ^ Tetsuo 2003.
- ^ a b Heine 2008:6
- ^ a b c d McRae 2003:19
- ^ McRae 2003:14
- ^ a b c Sharf 1995
- ^ Hu Shih 1953
- ^ Tweed 2005
- ^ Dumoulin 2005-A
- ^ Dumoulin 2005-B
- ^ a b McRae 2005
- ^ Dumonlin 2000
- ^ Hori 1994, p. 25-26.
- ^ Jaksch 2007
- ^ Kalupahana 1992:xi
- ^ a b Lachs 2006
- ^ Ford unknown
- ^ Sato unknown
- ^ Hori 2005
- Web references
- ^ Ven. Master Sheng Yen, The Founder of Dharma Drum Mountain
- ^ Whalen Lai, Buddhism in China: A Historical Survey
- ^ Translation of the Lin-ji yü-lü by Fuller-Sasaki
- ^ Pointing at the moon
- ^ Lankavatara Sutra, chapter LXXXII, p.192 Suzuki-translation, p.223/224 in brackets
- ^ Diamond Sutra (Vajracchedika Prajna Paramita)
- ^ The Five Ranks of Tozan
- ^ a b c What does it take to become a full-fledged Soto-shu priest and is it really worth the whole deal? Part 1
- ^ Sheng, Yen. "Fundamentals of Meditation". http://www.chancenter.org/chanctr/ddp/talks/zuochan.html.
- ^ Soto Zen Text Project. "Zazengi translation". Stanford University. http://hcbss.stanford.edu/research/projects/sztp/translations/shobogenzo/translations/zazengi/zazengi.translation.html. Retrieved 2008-03-26.
- ^ Soto Zen Text Project. "Fukan Zazengi". Stanford University. http://www.stanford.edu/group/scbs/sztp3/translations/gongyo_seiten/translations/part_3/fukan_zazengi.html. Retrieved 2008-03-26.
- ^ John F. Fisher (1978), An Analysis Of The Koans In The Mu Mon Kwan. In: Numen, Vol. 25, Fasc. 1. (Apr., 1978), pp. 65-76
- ^ Avalokiteśvara Sutra
- ^ Kojun Kishigami Osho, Of roots and branches
- ^ Head Temples,/ref>,ref group=web>Rinzai-Obaku zen
- ^ Ten points to keep in mind about dharma transmission
- ^ Ten-e and some words about Zui-se
- ^ Muho Noelke, Part 10: What does it take to become a full-fledged Sōtō-shu priest and is it really worth the whole deal?
- ^ Andre van de Braak, ZEN SPIRITUALITY IN A SECULAR AGE. Charles Taylor and Zen Buddhism in the West
- ^ Weblog of David Chapman
Sources[link]
- Abe, Masao (1989), Zen and Western Thought, University of Hawaii Press
- Abe, Masao; Heine, Seteven (1996), Zen and Comparative Studies, University of Hawaii Press
- Aitken, Robert (1994), Foreword to "A Buddhist Bible", Boston, Massachusetts: Beacon Press
- Arokiasamy, Arul M. (2005), Zen: Awakening to Your Original Face, Chennai, India: Thiruvanmiyur
- Bodiford, William M. (1992), Zen in the Art of Funerals: Ritual Salvation in Japanese Buddhism. In: 'History of Religions' 32, no. 2 (1992): 150
- Bodiford, William M. (1993), Sōtō Zen in Medieval Japan, University of Hawaii Press, ISBN 0-8248-1482-7
- Borup, Jørn (2008), Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion, Brill
- Buswell, Robert E. (1991), The "Short-cut" Approach of K'an-hua Meditation: The Evolution of a Practical Subitism in Chinese Ch'an Buddhism. In: Peter N. Gregory (editor) (1991), Sudden and Gradual. Approaches to Enlightenment in Chinese Thought, Delhi: Motilal Banarsidass Publishers Private Limited
- Buswell, Robert E (1993), Ch'an Hermeneutics: A Korean View. In: Donald S. Lopez, Jr. (ed.)(1993), Buddhist Hermeneutics, Delhi: Motilal Banarsidass
- Blyth, R. H. (1966), Zen and Zen Classics, Volume 4, Tokyo: Hokuseido Press
- Chappell, David W. (1993), Hermeneutical Phases in Chinese Buddhism. In: Donald S. Lopez, Jr. (ed.)(1993), Buddhist Hermeneutics, Delhi: Motilal Banarsidass
- Collins, Randall (2000), The Sociology of Philosophies: A Global Theory of Intellectual Change, Harvard University Press
- Dumonlin, Heinrich (2000), A History of Zen Buddhism, New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.
- Dumoulin, Heinrich (2005-A), Zen Buddhism: A History. Volume 1: India and China, World Wisdom Books, ISBN 978-0-941532-89-1
- Dumoulin, Heinrich (2005-B), Zen Buddhism: A History. Volume 2: Japan, World Wisdom Books, ISBN 978-0-941532-90-7
- Faure, Bernard (2000), Visions of Power. Imaging Medieval Japanese Buddhism, Princeton, New Jersey: Princeton University Press
- Ferguson, Andy (2000), Zen's Chinese Heritage, Boston, MA: Wisdom Publications, ISBN 0-86171-163-7
- Ford, James Myoun (unknown), A Note On Dharma Transmission And The Institutions Of Zen, http://www.thezensite.com/ZenEssays/CriticalZen/Dharma_Transmission_Institutions.html
- History of the Soto Zen School, Year unknown, http://www.thezensite.com/ZenEssays/DogenStudies/History_Soto_Zen_School.html
- Gregory, Peter N. (1991), Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of mind. In: Peter N. Gregory (editor)(1991), Sudden and Gradual. Approaches to Enlightenment in Chinese Thought, Delhi: Motilal Banarsidass Publishers Private Limited
- Gregory, Peter N. (1993), What Happened to the "Perfect Teaching"? Another lOok at Hua-yen Buddhist hermeneutics. In: Donald S. Lopez, Jr. (ed.)(1993), Buddhist Hermeneutics, Delhi: Motilal Banarsidass
- Harvey, Peter (1995), An introduction to Buddhism. Teachings, history and practices, Cambridge University Press
- Haskel, Peter (1984), Bankei Zen. Translations from The Record of Bankei, New York: Grove Weidenfeld
- Heine, Steven; Wright, Dale S. (2000). The Koan: Texts and Contexts in Zen Buddhism. Oxford University Press. ISBN 0-19-511748-4. http://www.worldcat.org/search?qt=worldcat_org_all&q=0195117484.
- Heine, Steven (2007), "A Critical Survey of Works on Zen since Yampolsky.", Philosophy East & West Volume 57, Number 4 October 2007 577–592
- Heine, Steven (2008), Zen Skin, Zen Marrow
- Hisamatsu, Shin'ichi; Gishin Tokiwa; Christopher Ives (2002), Critical Sermons of the Zen Tradition: Hisamatsu's Talks on Linji, University of Hawaii Press
- Hori, Victor Sogen (1994), Teaching and Learning in the Zen Rinzai Monastery. In: Journal of Japanese Studies, Vol.20, No. 1, (Winter, 1994), 5-35, http://www.essenes.net/pdf/Teaching%20and%20Learning%20in%20the%20Rinzai%20Zen%20Monastery%20.pdf
- Hori, Victor Sogen (2005), Introduction. In: Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 2: Japan. World Wisdom Books. ISBN 978-0-941532-90-7. Pagina xiii - xxi, http://www.thezensite.com/ZenEssays/HistoricalZen/HoriIntroduction.pdf
- Hu Shih (1953), "Ch'an (Zen) Buddhism in China. Its History and Method", Philosophy East and West, Vol. 3, No. 1 (January, 1953), pp. 3-24, http://www.thezensite.com/ZenEssays/HistoricalZen/Chan_in_China.html
- Huaijin, Nan (1997), Basic Buddhism: Exploring Buddhism and Zen, York Beach: Samuel Weiser
- Isshū, Miura; Sasaki, Ruth F. (1993), The Zen Koan, New York: Harcourt Brace & Company, ISBN 0-15-699981-1
- Jaksch, Mary (2007), The Road to Nowhere. Koans and the Deconstruction of the Zen Saga, http://www.thezensite.com/ZenTeachings/KoanStudies/the-road-to-nowhere.pdf
- Jorgensen, John (1991), "Heinrich Dumoulin's Zen Buddhism: A History", Japanese Journal of Religow Studies 1991 18/4
- Kalupahana, David J. (1992), The Principles of Buddhist Psychology, Delhi: ri Satguru Publications
- Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited
- Kapleau, Philip (1989), The three pillars of Zen
- Kasulis, Thomas P. (2003), Ch'an Spirituality. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Lachs, Stuart (2006), The Zen Master in America: Dressing the Donkey with Bells and Scarves, http://www.thezensite.com/ZenEssays/CriticalZen/Zen_Master_in_America.html
- Lachs, Stuart (2012), Hua-t’ou : A Method of Zen Meditation, http://zennist.typepad.com/files/lachszen_2012_02_11.docx.pdf
- Lai, Whalen (Year unknown), Buddhism in China: A Historical Survey, http://www.thezensite.com/ZenEssays/HistoricalZen/Buddhism_in_China.pdf
- Lai, Whalen (Year unknown B), Ma-Tsu Tao-I And The Unfolding Of Southern Zen, http://www.thezensite.com/ZenEssays/HistoricalZen/MaTsu_and_Unfolding_of_Southern_Zen.html
- Lathouwers, Ton (2000), Meer dan een mens kan doen. Zentoespraken, Rotterdam: Asoka
- Liang-Chieh (1986), The Record of Tung-shan, Kuroda Institute
- Lievens, Bavo (1981), Ma-tsu. De gesprekken, Bussum: Het Wereldvenster
- Loori, John Daido (2006), Sitting with Koans: Essential Writings on Zen Koan Introspection, Wisdom Publications, ISBN 0-86171-369-9
- Low, Albert (2000), Zen and the Sutras, Boston: Turtle Publishing
- Low, Albert (2006), Hakuin on Kensho. The Four Ways of Knowing, Boston & London: Shambhala
- Luk, Charles (translator) (Year unknown), The Surangama Sutra, Buddha Dharma Education Association Inc., http://www.buddhanet.net/pdf_file/surangama.pdf
- Matthiessen, Peter (1987), Nine-headed dragon river: Zen journals, 1969-1985, Shambhala
- McCauley, Charles (2005), Zen and the Art of Wholeness, iUniverse
- McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 978-0-19-518327-6
- McRae, John (1991), Shen-hui and the Teaching of Sudden Enlightenment in Early Ch'an Buddhism. In: Peter N. Gregory (editor)(1991), Sudden and Gradual. Approaches to Enlightenment in Chinese Thought, Delhi: Motilal Banarsidass Publishers Private Limited
- McRae, John (2003), Seeing Through Zen, The University Press Group Ltd
- McRae, John (2005), Critical introduction by John McRae to the reprint of Dumoulin's A history of Zen, http://www.thezensite.com/ZenEssays/HistoricalZen/McRaeIntroduction.pdf
- McRae, John (2008), THE PLATFORM SUTRA OF THE SIXTH PATRIARCH. Translated from the Chinese of Zongbao (Taishō Volume 48, Number 2008) by John R. McRae, http://www.thezensite.com/ZenTeachings/Translations/PlatformSutra_McRaeTranslation.pdf
- Pajin, Dusan (1988), On Faith in Mind - Translation and Analysis of the Hsin Hsin Ming. In: Journal of Oriental Studies, Vol. XXVI, No. 2, Hong Kong 1988, pp. 270-288
- Poceski, Mario (Year unknown), Attitudes Towards Canonicity and Religious Authority in Tang Chan, http://www.thezensite.com/ZenEssays/HistoricalZen/Attitudes_Towards_Canonicity.htm
- Sato, Kemmyō Taira (unknown), D.T. Suzuki and the Question of War, http://www.thezensite.com/ZenEssays/CriticalZen/Suzuki_and-Question_of-War.pdf
- Sasaki, Ruth Fuller (2009), The Record of Linji. Translation and commentary by Ruth Fuller Sasaki. Edited by Thomas Yūhō Kirchner, Honolulu: University of Hawai‘i Press, http://info.stiltij.nl/publiek/meditatie/leraren/_historisch/linji-sasaki.pdf
- Sekida, Katuski (1996), Two Zen Classics. Mumonkan, the gateless gate. Hekiganroku, the blue cliff record, New York & Tokyo: Weatherhill
- Sharf, Robert H. (1993), "The Zen of Japanese Nationalism", History of Religions, Vol. 33, No. 1. (Aug., 1993), pp. 1-43., http://www.thezensite.com/ZenEssays/HistoricalZen/Zen_of_Japanese_Nationalism.html
- Sharf, Robert H. (1995), Whose Zen? Zen Nationalism Revisited, http://www.thezensite.com/ZenEssays/CriticalZen/whose%20zen_sharf.pdf
- Sharf, Robert H. (1995-B), "Buddhist Modernism and the Rhetoric of Meditative Experience", NUMEN, vol.42 (1995), http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf1995,%20Buddhist%20Modernism.pdf
- Shimano, Eido T. (1991), Points of Departure: Zen Buddhism With a Rinzai View, Livingston Manor, NY: The Zen Studies Society Press, ISBN 0-09-629460-1
- Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks
- Suzuki, Shunryu (1997), Branching streams flow in the darkness: Zen talks on the Sandokai, University of California Press, http://books.google.nl/books?id=Y_5rgHVvHCUC&pg=PA154&dq=s+sandokai+%22finger+pointing+at+the+moon%22uzuki&hl=nl&sa=X&ei=k_EoT-LNLZGc-wacnIigBQ&ved=0CDYQ6AEwAA#v=onepage&q&f=false
- Swanson, Paul L. (1993), The Spirituality of Emptiness in Early chinese Buddhism. In: Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese; edited by Takeuchi Yoshinori, New York: Crossroad
- Tetsuo, Otani (2003), To Transmit Dogen Zenji's Dharma, http://www.thezensite.com/ZenEssays/DogenStudies/ToTransmitDogenZenji%27sDharma.pdf
- Tomoaki, Tsuchida (2003), The Monastic spirituality of Zen Master Dogen. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Torei (2010), The Undying Lamp of Zen. The Testament of Zen Master Torei, Boston & London: Shambhala
- Tweed, Thomas A. (2005), "American Occultism and Japanese Buddhism. Albert J. Edmunds, D. T. Suzuki, and Translocative History", Japanese Journal of Religious Studies 32/2: 249–281, http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/721.pdf
- Victoria, Brian Daizen (2006), Zen at war (Second Edition ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.
- Victoria, Brian Daizen (2010), "The "Negative Side" of D. T. Suzuki’s Relationship to War", The Eastern Buddhist 41/2: 97–138, http://www.thezensite.com/ZenEssays/CriticalZen/DTSuzukiandWar.pdf
- Wai-tao (translator) (1994), The Diamond Sutra. In: A Buddhist Bible, Boston, Massachusetts: Beacon Press
- Wayman, Alex and Hideko (1990), The Lion's roar of Queen Srimala, Delhi: Motilal Banarsidass Publishers
- Welter, Albert (Year unknown), The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments, http://www.thezensite.com/ZenEssays/HistoricalZen/welter_Linji.html
- Yampolski, Philip (1967), The Platform Sutra of the Sixth Patriarch. Translated with notes by Philip B. Yampolsky, Columbia University Press, ISBN 0-231-08361-0
- Yampolski, Philip (2003-A), Chan. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Yampolski, Philip (2003-B), Zen. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Yanagida, Seizan (2009), Historical Introduction to The Record of Linji. In: The record of Linji, translated by Ruth Fuller Sasakia e.a. Pages 59-115, University of Hawaii Press, http://info.stiltij.nl/publiek/meditatie/leraren/_historisch/linji-sasaki.pdf
- Yen, Chan Master Sheng (2006), Boston & London: Shambhala
Further reading[link]
Modern classics
- D.T. Suzuki, Essays in Zen Buddhism, First Series (1927), Second Series (1933), Third Series (1934)
- R. H. Blyth, Zen and Zen Classics, 5 volumes (1960–1970; reprints of works from 1942 into 1960's)
- Paul Reps & Nyogen Senzaki, Zen Flesh, Zen Bones (1957)
- Alan Watts, The Way of Zen (1957)
- Lu K'uan Yu (Charles Luk), Ch'an and Zen Teachings, 3 vols (1960, 1971, 1974), The Transmission of the Mind: Outside the Teaching (1974)
- Philip Kapleau, The Three Pillars of Zen (1966)
- Shunryu Suzuki, Zen Mind, Beginner's Mind (1970)
- Katsuki Sekida, Zen Training: Methods & Philosophy (1975)
Classic history
- Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 1: India and China. World Wisdom Books. ISBN 978-0-941532-89-1
- Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 2: Japan. World Wisdom Books. ISBN 978-0-941532-90-7
Critical Zen studies
- Mcrae, John (2003), Seeing through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. The University Press Group Ltd . ISBN 978-0-520-23798-8
- McMahan, David L. (2008), The Making of Buddhist Modernism. Oxford University Press. ISBN 978-0-19-518327-6
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External links[link]
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Wikiquote has a collection of quotations related to: Zen proverbs |
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Look up zen in Wiktionary, the free dictionary. |
- Zen Guide
- Zen Buddhism WWW Virtual Library
- Sweeping Zen: Who's who in Zen
- Glossary of Japanese Zen terms
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| Shodo Harada | |
|---|---|
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| Religion | Zen Buddhism |
| School | Rinzai |
| Other name(s) | Harada Roshi |
| Personal | |
| Nationality | Japanese |
| Born | c. 1940 Nara, Japan |
| Senior posting | |
| Based in | Sogenji One Drop Zendo (Tahoma One Drop Zen Monastery) |
| Title | Rōshi |
| Predecessor | Mumon Yamada |
| Religious career | |
| Website | http://onedropzendo.org/ http://www.ensohouse.org/ |
Shodo Harada (原田 正道, Harada Shōdō?, c. 1940), or Harada Rōshi, is a Rinzai priest, author, and head abbot of Sōgen-ji — a three hundred year old temple in Okayama, Japan. He has become known as a teacher of teachers, with masters from various lineages coming to sit sesshin with him in Japan or during his trips to the United States and Europe. He began his training in 1962 under Rinzai master and Japanese calligrapher Mumon Yamada, from whom he received Dharma transmission in 1982. He frequently holds retreats at One Drop Zendo on Whidbey Island in Island County, Washington. Were he to take residence there, as has been planned over the years, it would mark a major step for the establishment of the Rinzai sect in the United States. Among those Western teachers that study with Harada Roshi are Hogen Bays, Jan Chozen Bays, and Paul Haller.[1][2][3]
Contents |
Biography[link]
Shodo Harada was born into a Zen temple in 1940 in Nara, Japan. While still in high school he encountered his teacher, Mumon Yamada, while running an errand for his father to Myōshin-ji. He was impressed by how little he knew of Buddhism at this encounter, so after college he entered Shofukuji and trained under Mumon. Sometime during the 1980s he was sent by Mumon to Sogen-ji to help an elderly abbot tend to the building and training schedules. In 1989, Harada came to the United States to provide instruction for students and in 1995 founded One Drop Zendo (or, Tahoma One Drop Zen Monastery) on Whidbey Island in Island County, Washington (where the practice mirrors the practices found at Sogen-ji). Nearby the Tahoma One Drop Monastery, Harada has opened a hospice known as Enso House in 2001.[4]
Bibliography[link]
- Harada, Shodo (1993). Morning Dew Drops of the Mind: Teachings of a Contemporary Zen Master. Frog Books. ISBN 1-883319-10-2. http://www.worldcat.org/oclc/28183680&referer=one_hit.
- Harada, Shodo; Jane Lago; Priscilla Daichi Storandt (2000). The Path to Bodhidharma: Teachings of Shodo Harada Roshi. Tuttle Publishing. ISBN 0-8048-3216-1. http://www.worldcat.org/oclc/43615614&referer=one_hit.
See also[link]
Notes[link]
References[link]
- Ford, James Ishmael (2006). Zen Master Who?: A Guide to the People and Stories of Zen. Wisdom Publications. ISBN 0-86171-509-8. http://www.worldcat.org/oclc/70174891&referer=one_hit.
- King, Robert Harlen; Elizabeth M. King (2004). Autumn Years: Taking the Contemplative Path. Continuum International Publishing Group. ISBN 0-8264-1639-X. http://www.worldcat.org/oclc/54803561&referer=one_hit.
- Seager, Richard Hughes (1999). Buddhism In America. Columbia University Press. ISBN 0-231-10868-0. http://www.worldcat.org/oclc/40481142&referer=one_hit.
- Senauke, Hozan Alan (Winter 2006). "Shodo Harada Roshi: Nuclear Reactor of Zen". Buddhadharma: The Practitioner's Quarterly. http://www.thebuddhadharma.com/issues/2006/winter/nuclear.html. Retrieved 2008-03-15.
External links[link]
- Video about zen, Teaching of zen, Shodo Harada Roshi in America
- Video of a public talk by Harada Roshi
- http://onedropzendo.org/
- http://www.ensohouse.org/
- Website Shodo Harada english
- Website Shodo Harada danish
- Website Shodo Harada hungarian
- Website Shodo Harada germany
- One Drop Zen Hamburg, Germany
- Website Shodo Harada germany
- Website Shodo Harada russian
- One Drop India - The International Buddhist Youth Organization, Nagpur, India
- One Drop Mazatlan Mexico
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| Persondata | |
|---|---|
| Name | Harada, Shodo |
| Alternative names | |
| Short description | |
| Date of birth | |
| Place of birth | Nara, Japan |
| Date of death | |
| Place of death | |
 |
This Zen-related article is a stub. You can help Wikipedia by expanding it. |
| This Buddhist biography-related article is a stub. You can help Wikipedia by expanding it. |
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This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
| Shu Qi | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
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| Chinese name | 舒淇 (Traditional) | ||||||||||||
| Chinese name | 舒淇 (Simplified) | ||||||||||||
| Birth name | 林立慧 (Lín Lìhuì) | ||||||||||||
| Born | (1976-04-16) April 16, 1976 (age 36) Xindian, Taiwan |
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| Years active | 1992 - present | ||||||||||||
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Awards
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Shu Qi (Chinese: 舒淇; pinyin: Shū Qí; Wade–Giles: Shu Ch'i; born April 16, 1976) is the stage name of a Taiwanese actress born Lin Li-Hui (林立慧). Her stage name is occasionally romanized as Hsu Chi or Shu Kei (Cantonese/Japanese). Her name is sometimes seen in the Western order as Qi Shu.
Contents |
Early life[link]
Born in Xindian, Taipei County (now New Taipei City), the young Shu Qi moved to Hong Kong at the age of 17. She began in the softcore porn modelling industry, appearing on the cover of Penthouse Hong Kong for February 1995 issue and the Chinese edition of Playboy magazine. She eventually came under the management of Hong Kong producer Manfred Wong, who signed her on to several softcore Hong Kong films such as Sex & Zen II in 1996.
Career[link]
She starred in Derek Yee's 1996 film, Viva Erotica, which was about the erotic film industry in Hong Kong, opposite Karen Mok and the late Leslie Cheung. At the Hong Kong Film Awards, she received the Best Supporting Actress award for the film. Since then, she has appeared in mainstream Hong Kong films such as Gorgeous (1998) opposite Jackie Chan, Stanley Kwan's The Island Tales (1999) and Hou Hsiao-Hsien's critically acclaimed Millennium Mambo (2000).
In 2002, she appeared in the French blockbuster film The Transporter and the Asian action film So Close. In 2004, she played the main role in the Hong Kong horror film The Eye 2.
In 2005, she won the Best Actress Award at the 2005 Golden Horse Awards for her three roles in Hou Hsiao-Hsien's Three Times.
From 2006-2009, she was selected by Kenzo to be part of the third advertising campaign for its successful fragrance, Flower by Kenzo . She also worked as a spokesperson for Shiatzy Chen.
In 2008, she was member of the jury of the Berlinale, the Berlin International Film Festival. In that same year, she starred in a romantic comedy film If You Are the One directed by acclaimed director Feng Xiaogang alongside Ge You. The film has been very successful at the Chinese box office earning over ¥364 million (US$53.7 million) at the box office.
In 2009, she was member of the jury at the Cannes Film Festival.
Reputation[link]
Despite her involvements in softcore films during her early stage of career, Shu Qi successfully overcame the pressure stemming from conservative Chinese culture and gained her popularity through her acting talent and attractive appearance.
Shu Qi represents Frederique Constant in Asia as brand ambassador since 2008. Shu Qi, Frederique Constant and Paint-a-Smile Foundation transformed the murals on the walls of the cardiology department at the Beijing Children's Hospital in 2009.[1][2]
Shu Qi has also been Emporio Armani's Asian ambassador since its Fall/Winter 2010 collection.
Filmography[link]
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Other works[link]
"Hong Kong" (2008)--an audio walking tour by Louis Vuitton and Soundwalk[3][4][5][6]
Awards and nominations[link]
| Year | Award | Film | Category | Result |
|---|---|---|---|---|
| 1996 | 33rd Golden Horse Awards | Viva Erotica | Best Supporting Actress | Nominated |
| 1997 | 2nd Golden Bauhinia Awards | Viva Erotica | Best Supporting Actress | Won |
| 34th Golden Horse Award | Fei Yat Boon Oi Ching Siu Suet | Best Actress | Nominated | |
| 16th Hong Kong Film Awards | Viva Erotica | Best Supporting Actress | Won | |
| Best New Performer | Won | |||
| 1998 | 35th Golden Horse Awards | Portland Street Blues | Best Supporting Actress | Won |
| 1999 | 18th Hong Kong Film Awards | Best Supporting Actress | Won | |
| City of Glass | Best Actress | Nominated | ||
| The Storm Riders | Best Supporting Actress | Nominated | ||
| 2001 | 38th Golden Horse Awards | Millennium Mambo | Best Actress | Nominated |
| 2005 | 42nd Golden Horse Awards | Three Times | Best Actress | Won |
| 2010 | 30th Hundred Flowers Awards | If You Are the One | Best Actress | Nominated |
| 29th Hong Kong Film Awards | Look for a Star | Best Actress | Nominated | |
| 2011 | 48th Golden Horse Awards | A Beautiful Life | Best Actress | Nominated |
| 12th Ming Pao Anniversary Awards | Outstanding Actress in Film | Won | ||
| 2012 | 31st Hong Kong Film Awards | Best Actress | Pending |
References[link]
- ^ "Watchmaker Frederique Constant teams up with movie star Shu Qi in a children's charity initiative". http://www.moodiereport.com/document.php?c_id=1134&doc_id=21695. Retrieved December 13, 2009.
- ^ "Shu Qi To Front Paint A Smile Campaign". http://www.looktothestars.org/news/1837-shu-qi-to-front-paint-a-smile-campaign. Retrieved December 13, 2009.
- ^ Soundwalk. Accessed Sept. 17, 2009.
- ^ Louis Vuitton Soundwalk. Accessed Sept. 20, 2009.
- ^ "Shu Qi". imdb.com. http://www.imdb.com/name/nm0795517/. Retrieved April 8, 2010.
- ^ "Shu Qi". chinesemov.com. http://chinesemov.com/actors/Shu%20Qi.html. Retrieved April 8, 2010.
External links[link]
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Wikimedia Commons has media related to: Shu Qi |
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This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters. |
- Shu Qi at the Internet Movie Database
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| Persondata | |
|---|---|
| Name | Shu, Qi |
| Alternative names | |
| Short description | |
| Date of birth | April 16, 1976 |
| Place of birth | Xindian, Taiwan |
| Date of death | |
| Place of death | |
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| Seung Sahn 숭산 |
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.jpg) Dae Soen Sa Nim shortly before his death (photo by Joan Halifax) |
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| Religion | Jogye Order of Korean Buddhism |
| School | Kwan Um School of Zen |
| Other name(s) | Dae Soen Sa Nim Soen sa Nim |
| Personal | |
| Nationality | Korean |
| Born | August 1, 1927 Seun Choen, Korea |
| Died | November 30, 2004 (age 77) Seoul, South Korea |
| Senior posting | |
| Title | Dae Soen Sa Nim (Great Zen Master) |
| Predecessor | Ko Bong |
| Successor | Soeng Hyang Won Gwang |
| Religious career | |
| Website | www.kwanumzen.org |
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Seung Sahn Haeng Won Dae Soen-sa (Korean: 숭산행원대선사, Hanja: 崇山行願大禪師) (August 1, 1927—November 30, 2004), born Dok-In Lee, was a Korean Jogye Seon master and founder of the international Kwan Um School of Zen—the largest Zen institution present in the Western world[citation needed]. He was the seventy-eighth teacher in his lineage. As one of the early Korean Zen masters to settle in the United States, he opened many temples and practice groups across the globe. He was known for his charismatic style and direct presentation of Zen, which was well tailored for the Western audience. Known by students for his many correspondences with them through letters, his utilization of Dharma combat, and expressions such as "only don't know" or "only go straight" in teachings, he was conferred the honorific title of Dae Soen Sa Nim in June 2004 by the Jogye order for a lifetime of achievements. Considered the highest honor to have bestowed upon one in the order, the title translates to mean Great honored Zen master. He died in November that year at Hwa Gae Sah in Seoul, South Korea, at age 77.
Contents |
Biography[link]
Seung Sahn was born Dok-In Lee in Seun Choen, Korea (now North Korea) in 1927 to Presbyterian parents. In 1944 he joined an underground resistance movement in response to the ongoing Japanese occupation of Korea. He was captured by Japanese police shortly after, avoided a death sentence, and spent time in prison. Upon release, he studied Western philosophy at Dongguk University in South Korea. One day, a monk friend of his lent him a copy of the Diamond Sutra. While reading the text, he became inspired to ordain as a monk and left school—receiving the Vinaya precepts in 1948.[1][2] Seung Sahn then performed a one-hundred day solitary retreat in the mountains of Korea, living on a diet of pine needles and rain water. It is said he attained enlightenment on this retreat. While seeking out a teacher who could confirm his enlightenment he found Ko Bong Soen Sa Nim, who told him to keep a not-knowing mind. In the fall of 1948 Seung Sahn learned Dharma combat while sitting a one-hundred day sesshin at Su Dok Sa—where he was known to stir up mischief, nearly being expelled from the monastery. After the sesshin was concluded he received inka from two masters, Keum Bong and Keum Oh. He then went to see Ko Bong, who confirmed Seung Sahn's enlightenment on January 25, 1949 (giving Seung Sahn Dharma transmission). Seung Sahn is the only person Ko Bong gave Dharma transmission to. He spent the next three years in observed silence.[3][4][5]
Drafted into the South Korean army in 1953—he served as an army chaplain and then as captain for almost five years, taking over for Ko Bong as abbot of Hwa Gae Sah in Seoul, South Korea in 1957. In the next decade he would go on to found temples in Hong Kong and Japan. While in Japan he was acquainted with the kong-an tradition of the Rinzai sect, likely undergoing kong-an study with a Rinzai master.[1][3][6] Coming to the United States in 1972, he settled in Providence, Rhode Island and worked at a laundromat as a repairman—spending much of his off time improving upon his English. Shortly after arriving, he found his first students at nearby Brown University—most of whom came by way of a recommendation from a professor there. Among these first students was Jacob Perl, who helped to found the Providence Zen Center with the others.[3][4]
In 1974 Seung Sahn began founding more Zen centers in the United States—his school still yet to be established—beginning with Dharma Zen Center in Los Angeles, California—a place where laypeople and the ordained could practice and live together. That following year he went on to found the Chogye International Zen Center of New York City, and then in 1977 Empty Gate Zen Center. Meanwhile, in 1979, the Providence Zen Center moved from its location in Providence to its current space in Cumberland, RI.[7] [1][2][3]
The Kwan Um School of Zen was founded in 1983 and—unlike more traditional practice in Korea—Seung Sahn allowed the laity in the lineage to wear the robe of a Buddhist monk. Celibacy was not required, and the rituals of the school are unique. For instance: although the Kwan Um School does utilize traditional Seon and Japanese Zen ritual, elements of their practice also closely resemble rituals found often in Pure Land, Ch'an and Huayen traditions. In 1986, along with a former student and Dharma heir Dae Gak, Seung Sahn founded a retreat center and temple in Clay City, Kentucky called Furnace Mountain—the temple name being Kwan Se Um San Ji Sah (or, Perceive World Sound High Ground Temple). The center functions independently of the Kwan Um organization today.[3][8]
Over his tenure as Guiding Teacher, Seung Sahn appointed many Dharma heirs. He created the title Ji Do Poep Sa Nim (JDPSN) for those not ready for full Dharma transmission but capable of teaching at a higher capacity. In 1977 Seung Sahn was hospitalized for having irregular heartbeats, and it was then discovered that he had advanced diabetes. He had been in and out of hospitals for heart complications for years preceding his death, and in 1987 began spending much less time at his residence in the Providence Zen Center.[9] Starting in 1990, and under invitation from Mikhail Gorbachev, Seung Sahn began making trips to the USSR to teach. His student, Myong Gong Sunim, later opened a practice center in the country (Novgorod Center of Zen Meditation).[10] Throughout the 90s he also made trips to Israel, which led to the 1999 opening of the Tel Aviv Zen Center. His remaining years were spent in particularly poor health—first having a pacemaker put in his chest in 2000, followed by kidney failure in 2002.[11] In June 2004 he was given the honorific title Dae Soen sa Nim by the Jogye order in commemoration of his accomplishments, the utmost of titles the order can grant. Dae Soen sa Nim translates as "Great honored Zen master." Seung Sahn died shortly after on November 30, 2004 at age 77 in his homeland of Korea at Hwa Gae Sah, the first temple he served as abbot for starting in 1957.[3][12][13][14]
Teaching style[link]
Seung Sahn implemented the use of simple phraseology to convey his messages, delivered with charisma, which helped make the teachings easier to consume for Western followers. Some of his more frequently employed phrases included "only go straight" or "only don't know".[15] He even went so far as to call his teachings "Don't Know Zen", which was reminiscent of the style of Ch'an master Bodhidharma.[16] Seung Sahn used correspondences between himself and his students as teaching opportunities. Back-and-forth letters allowed for a kind of Dharma combat via the mail, and made him more available to the school's students in his absence. This was another example of his skillful implementation of unorthodox teaching methods, adapting to the norms of Western culture and thus making himself more accessible to those he taught. He was a supporter of what he often termed "together action"—encouraging students to make the lineage's Zen centers their home and practice Zen together.[14][17]
He also developed his own kong-an study program for students of the Kwan Um School, known today as the Twelve Gates. These twelve kong-ans are a mixture of ancient cases and cases which he developed. Before receiving inka to teach (in Kwan Um inka is not synonymous with Dharma transmission), students must complete the Twelve Gates—though often they will complete hundreds more. One of the more well known cases of the Twelve Gates is Seung Sahn's Dropping Ashes on the Buddha (the Sixth Gate)—which is also the title of one of his books. In the book The Compass of Zen, this kong-an is transcribed as follows: "Somebody comes to the Zen center smoking a cigarette. He blows smoke and drops ashes on the Buddha." Seung Sahn then poses the question, "If you are standing there at that time, what can you do?"[1][18] Not included in this version of the kong-an is the Kwan Um School of Zen's following side note on the case, "...here is an important factor in this case that has apparently never been explicitly included in its print versions. Zen Master Seung Sahn has always told his students that the man with the cigarette is also very strong and that he will hit you if he doesn't approve of your response to his actions."[19]
When Seung Sahn first began teaching in the United States, there was an underemphasis in his message on the significance of zazen (or, Zen meditation). Under advice from some students, however, he soon came to incorporate zazen into the curriculum more frequently. More than a few of his earliest students had practiced Zen previously under the Sōtō priest Shunryu Suzuki, laying out a convincing argument about how zazen and Zen were seen as inseparable in the Western psyche. [14]
Criticisms[link]
According to one former student, Seung Sahn was "most interested in gaining a large number of students, even if they turn out to be short-term catches. This striving for numbers for numbers' sake has left a parallel impression that Seung Sahn has been remarkably unconcerned with the spiritual training of those who might come into contact with the groups within his organization.[20] There is a belief that he also made too many students Dharma teachers. He also upset some in the Jogye Order by allowing lay Dharma teachers to wear long robes; while the Korean Jogye Order also gives the title poep sa (Dharma teachers) to laypeople, in Korea long robes are reserved for monks.[9][14] It was true in the beginning of the Kwan Um School of Zen for people to become Dharma Teachers rather quickly mostly out of need in order to run practice. The current requirement is that a person must take the five precepts after at least four days of retreat or an agreed upon time by the guiding teacher of a Zen Center. To become a Dharma Teacher in Training will take the individual the minimum of two years after taking the five precepts. This also can only be approved of by the guiding teacher. The student will then take the ten precepts. To become a Dharma Teacher one must complete a minimum of two years of training as a Dharma Teacher in Training that includes a course of study and certain amount of time attending retreats and serving certain practice roles. To become a Senior Dharma Teacher will take a minimum of five years after becoming a Dharma Teacher and must be approved by the guiding teacher. At this time the person will take the sixteen precepts. Receiving inga (inka) only comes when a student has proven satisfactorily in further training sactioned by a Zen Master and members of the school. Becoming a Zen Master will require the sanction of several Zen Masters in and outside the school.
Seung Sahn was accused of carrying out sexual relationships with students secretly while supposedly celibate. The first accusations of sexual relationships between Seung Sahn and students came about in 1988. Sonia Alexander, former director of Cambridge Zen Center, has claimed that Seung Sahn had carried out long-term sexual relationships with a number of his female followers.[21] Journalist Rick Fields confirms this, writing “the supposedly celibate Korean Zen master Seung Sahn (Seon-sa-nim) revealed long-term relationships with two students.”[22] One former student claims that when confronted with the issue, Seung Sahn stated that he engaged in such behavior to find people he could trust and that he was beyond lust.[21] These alleged relationships caused Alexander to end her involvement with the Kwan Um School, believing in retrospect that she had been used over the years only to help build more Zen Centers for the lineage. Notwithstanding, Alexander still has reverence for Seung Sahn and feels her time spent in the school was to her benefit.[1][21]
According to author Timothy Miller, “the Kwan Um organization has had to struggle with disclosures of controversial sexual conduct on the part of its leader; Seung Sahn was generally understood by his followers to be a celibate monk, and the revelation that he had had affairs with female students caused some members to leave the movement.”[23]
Zen Master Seung Sahn did admit publicly the nature of the relationships and did two repentance ceremonies. The Kwan Um School of Zen has since then developed and enforced an ethics committee that has very strict guidelines for teacher/student relationships and consequences for unethical behavior of any member of the school.
Gallery[link]
Dharma heirs[link]
- Bo Mun
- Bon Haeng
- Bon Shim
- Bon Soeng
- Bon Yeon
- Bon Yo
- Dae Bong
- Dae Gak
- Dae Kwan
- Dae Kwang
- Hae Kwang
- Ji Bong
- Soeng Hyang
- So Bong
- Su Bong
- Won Gwang
- Wu Bong
- Wu Kwang
Bibliography[link]
- Gak, Hyon (2006). Wanting Enlightenment Is a Big Mistake: Teachings of Zen Master Seung Sahn. Shambhala Publications. ISBN 1-59030-340-7. http://www.worldcat.org/oclc/62896424&referer=brief_results.
- Sahn, Sueng (2003). Zen: The Perfect Companion (Perfect Companions! Series). Black Dog & Leventhal Publishing. ISBN 1-57912-279-5. http://www.worldcat.org/oclc/52075077&referer=brief_results.
- Seung Sahn; Hyon Gak (1997). The Compass of Zen. Shambhala Publications. ISBN 1-57062-329-5. http://www.worldcat.org/oclc/123275104&referer=brief_results.
- Sahn, Seung; Hyon Gak (1992). The Whole World Is a Single Flower. C. E. Tuttle Company. ISBN 0-585-06104-1. http://www.worldcat.org/oclc/42855442&referer=brief_results.
- Sahn, Seung (1987). Ten Gates: The Kong-An Teaching of Zen Master Seung Sahn. Primary Point Press. ISBN 0-942795-01-6. http://www.worldcat.org/oclc/40618475&referer=brief_results.
- Kwan Um School of Zen (1987). Only Doing It For Sixty Years. Kwan Um School of Zen. OCLC 39712155. http://www.worldcat.org/oclc/39712155&referer=brief_results.
- Sahn, Seung (1985). Zen Dialogue in China. Hong Bup Won Publishing. http://www.amazon.com/Dialogue-China-Master-Seung-Sahn/dp/B000NPL7N6.
- Sahn, Seung (1983). Chanting with English Translations and Temple Rules. Kwan Um School of Zen. OCLC 79625070. http://www.worldcat.org/oclc/79625070&referer=brief_results.
- Sahn, Seung; Stanley Lombardo (1982). Bone of Space: Poems. Four Seasons Foundation. ISBN 0-87704-053-2. http://www.worldcat.org/oclc/8281660&tab=editions.
- Sahn, Seung; David O'Neal (1982). Only Don't Know: Selected Teaching Letters of Zen Master Seung. Primary Point Press. ISBN 0-942795-03-2. http://www.worldcat.org/oclc/28576745&referer=brief_results.
- Sahn, Seung; Stephen Mitchell (1976). Dropping Ashes on the Buddha. Grove Press. ISBN 0-8021-4015-7. http://www.worldcat.org/oclc/2542074&tab=editions.
Other media[link]
Audio[link]
- 2000 Chanting Instructional CD
- Perceive World Sound Zen Chanting CD (from 1978)
Video[link]
- 1992 Wake Up! On the Road with a Zen Master (DVD and VHS) - Watch at Google Video
- 1993 Sun Rising East (VHS)
See also[link]
- Buddhism in the United States
- Buddhist Patriarch
- Seung Sahn Soen Sa Nim's lineage chart
- The Compass of Zen
- Timeline of Zen Buddhism in the United States
References[link]
- ^ a b c d Ford, James Ishmael (2006). Zen Master Who?. Wisdom Publications. pp. 99, 100, 101. ISBN 0-86171-509-8.
- ^ Weishaus, Joel. "Paratext". University of Iowa. http://www.uiowa.edu/~iareview/tirweb/hypermedia/joel_weishaus/para-1.htm. Retrieved 2008-01-03. [dead link]
- ^ a b c d e Prebish, Charles S (1999). Luminous Passage: The Practice and Study of Buddhism in America. University of California Press. pp. 32, 33, 34. ISBN 0-520-21697-0.
- ^ a b "Coming Empty Handed: Zen Master Seung Sahn in Ann Arbor". Cutting Edge, American Zen Arts Quarterly. Spring 1985. http://www.kwanumzen.com/primarypoint/v02n2-1985-spring-dssn-comingemptyhanded.html. Retrieved 2008-01-03.
- ^ Sahn, Seung; Hyon Gak (editor) (1992). The Whole World is a Single Flower. Tuttle Publishing. pp. 229–232. ISBN 0-8048-1782-0.
- ^ Batchelor, Stephen (1994). The Awakening of the West: The Encounter of Buddhism and Western Culture. Parallax Press. p. 222. ISBN 0-938077-69-4.
- ^ http://www.dharmazen.com/center.htm
- ^ Strecker, Zoe Ayn (2007). Kentucky Off the Beaten Path, 8th edition. Globe Pequot. pp. 106, 107. ISBN 0-7627-4201-1.
- ^ a b Ho Youn Kwon; Kwang Chung Kim, R. Stephen Warner (2001). Korean Americans and Their Religions. Penn State Press. pp. 124, 125. ISBN 0-271-02073-3.
- ^ http://www.kwanumzen.spb.ru/about_eng.htm
- ^ http://members.virtualtourist.com/m/83f37/10267a/
- ^ "Zen Master Seung Sahn". Kwan Um School of Zen. http://www.kwanumzen.org/. Retrieved 2008-01-03.
- ^ Sahn, Seung (1997). The Compass of Zen. Shambhala Publications. p. 391. ISBN 1-57062-329-5.
- ^ a b c d Prebish, Charles S.; Martin Baumann (2002). Westward Dharma: Buddhism Beyond Asia. University of California Press. p. 183. ISBN 0-520-23490-1.
- ^ Simpkins, C. Alexander;, Simpkins, Annellen M. (1999). Simple Zen: A Guide to Living Moment by Moment. Tuttle Publishing. p. 41. ISBN 0-8048-3174-2.
- ^ Seager, Richard Hughes (2000). Buddhism In America. Columbia University Press. p. 172. ISBN 0-231-10868-0.
- ^ Hayes, Richard (1998). Land of No Buddha. Windhorse Publications. ISBN 1-899579-12-5.
- ^ Sahn, Seung (1997). The Compass of Zen. Shambhala Publications. ISBN 1-57062-329-5.
- ^ "Seung Sahn's Twelve Gates". Kwan Um School of Zen. http://www.kwanumzen.com/misc/12gates.html. Retrieved 2008-01-25.
- ^ The Faces of Buddhism in America by Charles Prebish. Pg 125
- ^ a b c Boucher, Sandy (1993). Turning the Wheel: American Women Creating the New Buddhism. Beacon Press. p. 226. ISBN 0-8070-7305-9.
- ^ How the Swans Came to the Lake: A Narrative History of Buddhism in America, 3rd ed. by Rick Fields. Shambhala:1992) ISBN 0-87773-631-6 pg 364
- ^ The 60s communes: Hippies and Beyond by Timothy Miller. Syracuse University Press: 1999. ISBN 0-8156-0601-X pg 112
External links[link]
- www.kwanumzen.org
- When two masters meet Kalu Rinpoche of Tibet and the Korean Zen master Seung Sahn
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| Persondata | |
|---|---|
| Name | Seung, Sahn |
| Alternative names | |
| Short description | Buddhist monk and writer |
| Date of birth | August 1, 1927 |
| Place of birth | Seun Choen, Korea |
| Date of death | November 30, 2004 |
| Place of death | Seoul, South Korea |
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http://es.wn.com/Seung Sahn
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This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Seung_Sahn
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
