College Station, TX Buddhist Temples - The most mellow and peaceful temples you can find. Check out the Buddhist temples in College Station, TX. Buddhism in College Station, TX

If you are trying to reach nirvana and peace, then College Station, TX's Buddhist temples can help you attain your tranquility. College Station, TX Buddhist temples also can help you to find a way of enlightenment, so shrug off the confusion and uncertainty in life and find inner peace.

Buddhism is a very accepting path in life. We accept people with religious and atheist backgrounds. We can teach you the path to true inner peace and enlightenment -- and no one ever accused a Buddhist of forcing his or her views down someone's throat! If you're looking for a new philosophy, consider Buddhism. Our teachers will calm your raging spirit and show you the way.

College Station, TX Buddhist temples offer a different insight into life and mankind's inner spirit. Find your own path at College Station, TXs Buddhist temples. With over 360 million Buddhism followers in the world, there are bound to be different forms of Buddhism. Local College Station, TX Buddhist temples offer several schools of Buddhism including Mahayana Buddhism, Tantric Buddhism, Tibetan Buddhism, Theravada Buddhism, Western Buddhism, and Zen Buddhism. Although there are several schools of Buddhism, Buddhist ideology does maintain a sense of commonality. There are also Buddhist seminaries and studies that you can join. If this is of interest to you contact a local College Station, TX Buddhist temple to learn more.

Quite often Buddhism is not viewed as a religion because it does not practice the worshiping of a single god, or a god in a physical form. The basic tenets of Buddhist teaching is quite simple, in that nothing is fixed or permanent, change is always possible, and that actions have consequences. If you really think about it, meditation is one way to a peaceful world. Sit, close your eyes, and relax your mind. See? Now if only we could make certain individuals do that...

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College Station TX Buddhist Temples Page 1

Rinzai Zen monks of Nanzenji Temple, Kyoto. MShades/Flickr.com, Creative Commons License

You've heard of Zen. You may have had moments of Zen. But what the bleep is Zen?

The popular idea of Zen is that it's, like, Japanese Dada, with kung fu monks. I regret that the popular idea is a tad romanticized.

The nerdy answer to the question What is Zen? is that Zen is a school of Mahayana Buddhism that emerged in China about 15 centuries ago. In China it is called "Ch'an" Buddhism. Ch'an is the Chinese rendering of the Sanskrit word dhyana, which refers to a mind absorbed in meditation.

"Zen" is the Japanese rendering of Ch'an. Zen is called "Thien" in Vietnam and "Seon" in Korea. In any language, the name could be translated "Meditation Buddhism."

Here I want to provide a bare-bones introduction to Zen. Note that what follows is barely a handshake. I will use the word "Zen" for all schools, just to keep it simple.

This article also assumes you know what Buddhism is. If you aren't sure, read the Introduction to Buddhism.

Zen began to emerge as a distinctive school of Mahayana Buddhism when the Indian sage Bodhidharma (ca. 470-543) taught at the Shaolin Monastery of China. (Yes, it's a real place, and yes, there is a historic connection between kung fu and Zen.) To this day Bodhidharma is called the First Patriarch of Zen.

Bodhidharma's teachings tapped into some developments already in progress, such as the confluence of philosophical Taoism with Buddhism. Taoism so profoundly impacted early Zen that some philosophers and texts are claimed by both religions. The early Mahayana philosophies of Madhyamika (ca.

2nd century CE) and Yogacara (ca. 3rd century CE) also played huge roles in the development of Zen.

Under the Sixth Patriarch, Huineng (638-713), Zen shed most of its vestigial Indian trappings, becoming more Chinese and more, well, Zennish. Some consider Huineng, not Bodhidharma, to be the true father of Zen.

His personality and influence are felt in Zen to this day.

Huineng's tenure was at the beginning of what is still called the Golden Age of Zen. This Golden Age flourished during the same period as China's Tang Dynasty, 618-907. The masters of this Golden Age still speak to us through koans and stories.

During these years Zen organized itself into five "houses," or five schools. Two of these, called in Japanese the Rinzai and the Soto schools, still exist and remain distinctive from each other.

Zen was transmitted to Vietnam very early, possibly as early as the 7th century. A series of teachers transmitted Zen to Korea during the Golden Age. Eihei Dogen (1200-1253), was not the first Zen teacher in Japan, but he was the first to establish a lineage that lives to this day. The West took an interest in Zen after World War II, and now Zen is establishing itself in North America, Europe, and elsewhere.

Bodhidharma's definition:

A special transmission outside the scriptures; No dependence on words and letters; Direct pointing to the mind of man; Seeing into one's nature and attaining Buddhahood.

Zen is sometimes called "the face-to-face transmission of the dharma outside the sutras." Throughout the history of Zen, teachers have transmitted their realization of dharma to students by working with them face-to-face. This makes the lineage of teachers critical. A genuine Zen teacher can trace his or her lineage of teachers back to Bodhidharma, and before that to the historical Buddha, and to those Buddhas before the historical Buddha.

Certainly, large parts of the lineage charts have to be taken on faith. But if anything is treated as sacred in Zen, it's the teachers' lineages. With very few exceptions, calling oneself a "Zen teacher" without having received transmission from another teacher is considered a serious defilement of Zen.

While we're talking about teachers, I should mention Zen masters. In my experience, the phrase "Zen master" is hardly ever heard inside Zen. Popular notions of "Zen master," however smarmy, roughly correspond to what a Zen teacher is. The title "Zen master" in Japanese, "zenji," is only given posthumously. In Zen, living Zen teachers are called "Zen teachers." An especially venerable and beloved teacher is called "roshi," which means "old man." I'm not sure how that works when the teacher is a woman, however. In any event, if you ever run into someone who advertises himself as a "Zen master," be skeptical.

Bodhidharma's definition also says that Zen is not an intellectual discipline you can learn from books. Instead, it's a practice of studying mind and seeing into one's nature. The main tool of this practice is zazen.

Excerpt from:
Zen 101: An Introduction to Zen Buddhism

According to Benjamin Radcliff, the key beliefs of Zen focus primarily on The Four Noble Truths and The Noble Eightfold Path.

In general, Zen is different from other religious groups. Zen is not a religion in the sense that religion is generally understood. Zen has no God to worship, no ceremonial rights to observe, no "future abode" to which the dead are destined. Zen is free of all dogmatic principles that Christianity and other religions are tied to. Zen has no set doctrines which are imposed on its followers for acceptance. Zen teachings come out of one's own mind. It is addressed to the human heart. It is a living experience, a "creative impulse."

All major religions, Buddhism included, have split into schools and sects. But the different sects of Buddhism have never gone to war with each other and they go to each others temples and worship together. This understanding by the different Buddhist sects is vary rare. Buddhism has evolved in different forms so it can be relevant to different cultures. For example, the practice of Zen Buddhism is different among the Chinese, Americans, and Japanese. Becuase Zen Buddhism is the creation of the T'ang dynasty in China (where it originated), it is difficult for Anglo-Saxons and the Japanese to absorb anything quite so chinese as Zen. The Chinese practices involves the achievement and respect for a vision of a universal way of nature, where in good and evil are both considered as parts of existence. Japanese Zen promotes rigid self-discipline and was popular among the Samurai class. Meanwhile, American Zen is self-conscious and subjective and is used to justify life and one's desires. The types of Buddhism all may seem very different but at the center of all of them is the Four Noble Truths and The Eightfold Path.

Zen @ Sunsite If you are wondering what Zen is, this is a link for you. It gives you some direction on what sites to explore based on what you want to discover about the wonderful world of Zen. Included are links to The Electronic Bodhidarma, The Zen Garden, and The Zen Mountain Monastery. Also, one can explore Zen "texts" by taking a peak at this site. http://sunsite.unc.edu/zen/

Journal of Buddhist Ethics Click here to explore the many global resources for Buddhist studies. Connect yourself to the Center for Buddhist Studies in Taiwan or perhaps you want to visit the Albuquerque Zen Center or the Toronto center. Introduce yourself to the study of Buddhism in a "global" way. http://www.psu.edu/jbe/resource.html

Dark Zen: The Teachings of Mystical Zen Watch this website to explore the teachings of Dark Zen. Read the essays and lectures on Mystical Zen and join in on the Zennist e-mail discussion group. Perhaps an on-line chat group would answer your uncertainties about Zen. Come take a trip the Zennist and explore the Buddha mind. http://www.teleport.com/~zennist/zennist.html

Nifty Links to Buddhist Sites This "nifty" link provides connections to "women active in buddhism," a link to additional Buddhist resources, Tibetan Buddhism, Zen Buddhism + links to many more fascinating and educating sites. Come explore some nifty links to enhance your knowledge about Buddhism. http://www.lancs.ac.uk/staff/miltonj/buddhism.htm

The Ultimate Buddhism Glossary A great way to introduce oneself to the Buddhist religion! A large index of Buddhist terms. Differences between Mahayana Buddhism from Theravada. Also The Five Precepts, The Four Noble Truths, and The Eightfold Path are simply defined so anyone can understand these concepts. http://www.uwyo.edu/A&S/RELSTDS/budglent.htm

Rich Resources on Buddhism This is a link to the Buddhist studies database of Taiwan University: a very rich resource in Buddhist text collections and Buddhist scholarly works. An excellent research tool for one interested in doing an in depth examination on the Buddhist faith. Very up-to-date! http://www2.gol.com/users/acmuller/index.html

Buddhism China Established by East Asian Libraries, this megalink provides connections to sites on Buddhism, including the Buddhism Virtual Library. Other links include Buddhist art, journals and periodicals, and an abundance of resource materials and texts. http://www.uoregon.edu/%7Efelsing/cstuff/bud.html

Questions about Zen This link provides those interested in discovering the world of Zen with answers to frequently asked questions. Questions concerning the history of Zen, the spirituality of Zen, Zen writings, and the experience of Zen practices in meditation all are answered and easily understood by those unfamiliar with Zen practices and Zen faith. This link also provides an introductory reading list for those who become interested in further exploring the wonderful world of Zen Buddhism. http://www.teleport.com/~zennist/zenfaq.html

The Buddhist Resource File Take a look at this immense list of Buddhist resources on Buddhist activities and literature. It provides an index that easily accesses the web browser to different Buddhist associations, centers, texts, and more..... Come explore the different schools of Buddhism by clicking on this incredibly resourceful link. http://www.io.com/~cin/bibliography.html

The Buddha Room This site provides links to those who seek more of an understanding of Buddhism. It guides you to Buddhist resources on the internet as well as Zen organizations and sources. http://edge.edge.net/~jimreid/buddha1.htm

Iriz Home Page Boasts one of the largest collections of Buddhist primary texts materials on the internet. Includes Zen art, zen centers, news, and many more interesting topics for the Zen Buddhist navigator. http://www.iijnet.or.jp/iriz/irizhtml/irizhome.htm

Zen: Lineage of Master Deshimaru A great website to find understanding to what is Zen, the posture of Zazen, Zen in western countries, and Master Kosen Thibaut. Also provides links to Zen hot lists, teachings, and even a Zen Master on Line! http:www.cwi.nl/~gruau/

Zen Buddhism Provides links to understanding Zen Buddhism by providing links to resources and information, magazines, and newsletters, and teachings. http://www.math.uic.edu/~dturk/zen.html

A Lighter Side of Buddhism Are you tired of reading dry and dull topics on Buddhism..if so, click on this link. According to this site, Buddha was known to have a good sense of humor. This link presents some funny short stories, comments on Buddhism, and links to another "Buddha World." http://www.cologne.de/~cmtan/buddhism/Lighter/index.html

A Spiritual Quest In search for spirit? This link provides related Zen/Buddhist sites on the web that have much to offer. Some sites that are included are: The Zen Web of Original Mind, Zen Mountain Monastery, and a guide to meditation. http://www.hnt.com/tc/spirit.html

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Zen Buddhism - Primus Canada

Please take some time to read our Zen FAQ (Zen Frequently Asked Questions) that answers the most common questions related to Zen Buddhism.

No he is not and, contrary to Christ, he never claimed to be the son of God or even a messenger from God. He was a human being like you and me, but perfected himself to a state of enlightenment and taught that if we follow his example, we can also perfect ourselves.

Zen Buddhists do not believe in a personal God or in a Divine being that reign on the Universe. Zen Buddhism do not have any sort of worshiping, praying, or praising of a divine being.

In Zen, followers and monks pay respect to images of the Buddha, but do not worship or pray to him. Bowing to a statue representing the Buddha is simply an expression of respect towards the teaching (Dharma) and the teacher (Buddha).

Since Buddhists do not believe in a personal God, they don't pray. In Zen, nothing in the Universe exists independently, separated from the rest. There is not separation between me and the Universe, therefore to whom could I address my prayers to?

Zen goes beyond religion, it is free from all these religious and dogmatic encumbrances that you find in Christianity. Zen masters from old times called Zen the 'Natural Religion' as it includes everything. Call it 'religion', call it 'philosophy', it doesn't matter, Zen is the spirit of man.

Around five centuries after the Buddha passed away, Buddhism traveled to many Asian countries where it often got modified into a dogmatic religion with rituals and ceremony, departing from its true origins. Zen stayed true to the original teaching of the Buddha which lays emphasis on Zazen, and not on rituals and theoretical concepts.

As previously mentioned, bowing is simply an sign of gratefulness and respect towards the teaching of Buddha and the Buddha himself.

Zen is beyond religion, so the choice is entirely up to you. Some Christians priests and nuns practice zazen on a daily basis.

Practice Zazen, here and now. Ideally, find a zen dojo where you can practice with a Master that will guide you, especially at the beginning.

Sexuality is a part of life. Denying sexuality is denying humanity. Avoiding sexual misconduct and attachment to sex will lead you to develop a strong sexual ethic, automatically, naturally.

Desires, like sexuality, are an integral part of the human nature, we could not live without desires. People without ambitions, desires, aspirations or goals are like wandering ghosts. The Buddha never said we must suppress or eradicate desires, but said that we must suppress attachment to desires. Desires and ambitions should not becomes a prison and we should not become its slave.

You live your life normally, you work, you eat, you kiss you children before bed, you do whatever you like! You don't really have to change for Zen, Zen will change you, unconsciously, automatically, naturally. Zazen will make you concentrate on each act of everyday life, so when you will be in bed with your wife, you will concentrate on her, not on work. You will harmonize with the people around you and in return, naturally, they will harmonize with you! Zazen will make you become calm and unshakable.

Zen do not care about the after life, what matters is the present moment, here and now. Furthermore, nobody can tell you what is happening after death, unless they suffer from mental illness. The wood cannot see the ashes, the ashes cannot see the wood.

Zen Buddhism is very tolerant towards other Religions and generally agrees with their moral teachings. Some traditional religions are growing weak because they are no more than mere decorations, relying too much on imagination (dogmas), ceremonies ans texts. Zazen makes you cut away the decorations and look for what is really the core of Religion.

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ZEN BUDDHISM | Zen FAQ (Frequently Asked Questions)

Interbeing: If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are. Interbeing is a word that is not in the dictionary yet, but if we combine the prefix inter- with the verb to be, we have a new verb, inter-be. Without a cloud and the sheet of paper inter-are.

If we look into this sheet of paper even more deeply, we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact, nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. The paper and the sunshine inter-are. And if we continue to look, we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the loggers father and mother are in it too. When we look in this way, we see that without all of these things, this sheet of paper cannot exist.

Looking even more deeply, we can see we are in it too. This is not difficult to see, because when we look at a sheet of paper, the sheet of paper is part of our perception. Your mind is in here and mine is also. So we can say that everything is in here with this sheet of paper. You cannot point out one thing that is not here-time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. That is why I think the word inter-be should be in the dictionary. To be is to inter-be. You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is.

Suppose we try to return one of the elements to its source. Suppose we return the sunshine to the sun. Do you think that this sheet of paper will be possible? No, without sunshine nothing can be. And if we return the logger to his mother, then we have no sheet of paper either. The fact is that this sheet of paper is made up only of non-paper elements. And if we return these non-paper elements to their sources, then there can be no paper at all. Without non-paper elements, like mind, logger, sunshine and so on, there will be no paper. As thin as this sheet of paper is, it contains everything in the universe in it. Thch Nht Hnh

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Quotes About Zen Buddhism (31 quotes) - Goodreads

Zen (), Japanese for "meditation," is a form of Mahyna Buddhism that stresses the practice of meditation as the key to enlightenment. It is characterized by mental discipline, calmness, austerities and effort. It can also be associated with koans, the Japanese tea ceremony and Zen gardens, depending on the sect involved.

According to tradition, Zen originated in India as a non-verbal doctrine communicated directly by the Buddha to his followers. It was later taken to China by the monk Bodhidharma, where it was subsequently transmitted to other parts of Asia including Japan, China (Ch'an in Chinese), Vietnam (Thien) and Korea (Seon).

Though the Zen tradition has spawned numerous lineages, they all share two elements: a metaphysical system postulating that reality is essentially void and empty (sunyata) and the aforementioned stress on the practice of meditation.

Today, Zen is becoming increasingly popular in the West, where it is the most widely practiced sect of Buddhism among non-Asians. The popularity of Zen outside of Asia can perhaps be explained by the universality of its tenet that humbly emptying oneself leads one to go beyond oneself to be aware that all are interconnected, by its rejection of intellectualism that is refreshing in Western culture which makes high demands on the intellect at every moment, and by its simple and natural aesthetic.

According to legend, the beginnings of Zen can be traced back to the life of Siddhartha Gautama, the historical Buddha. One day, the Buddha was asked to summarize his highest teachings in a simple and precise way. The Buddha replied to this request oddly by saying nothing and staying quiet. Simultaneously, he raised a flower in his hand and smiled at his disciples. It is said that one of his disciples, Mahakashapa, understood the Buddha's silence as a non-verbal (or mind-to-mind) transmission of advanced teachings only available to a select few. The sermon, often known as the "Flower Sermon," was the initial impetus and inspiration for the subsequent growth of Zen.

The establishment of the Chan school of Buddhism is traditionally attributed to Bodhidharma, who, according to legend, arrived in China sometime between 460 and 527 B.C.E.[1] Bodhidharma is recorded as having come to China to teach a "special transmission outside scriptures" which "did not rely upon words," which was then transmitted through a series of Chinese patriarchs, the most famous of whom was the Sixth Patriarch, Huineng. The sixth patriarch's importance is attested to in his (likely hagiographical) biography, which states that his virtue and wisdom were so great that Hongren (the fifth patriarch) chose him (a layman) over many senior monks as the next leader of the movement. This appointment led to seething jealousy and bitter recriminations among Hongren's students, which presaged a division between Huineng's followers and those of Hongren's senior pupil (Shenxiu). This rift persisted until the middle of the eighth century, with monks of Huineng's intellectual lineage, who called themselves the Southern school, opposing those followed Hongren's student Shenxiu (). The Southern school eventually became predominant, which led to the eventual disintegration of competing lineages.

It should be noted that, despite the attribution of the tradition to an Indian monk, most scholars acknowledge that Chan was, in fact, an indigenous Chinese development that fused Daoist sensibilities with Buddhist metaphysics. As Wright argues:

the distrust of words, the rich store of concrete metaphor and analogy, the love of paradox, the bibliophobia, the belief in the direct, person-to-person, and often world-less communication of insight, the feeling that life led in close communion with nature is conducive to enlightenmentall these are colored with Taoism. (Wright, 78; see also Ch'en, 213)

Further, since the tradition only entered the realm of fully documented history with the debates between the Southern school and the followers of Shenxiu, many Western scholars suggest that the early Zen patriarchs are better understood as legendary figures.

Regardless of these historical-critical issues, the centuries following the ascendance of the Southern school was marked by the Chan Schools growth into one of the largest sects of Chinese Buddhism. The teachers claiming Huineng's posterity began to branch off into numerous different schools, each with their own special emphases, but who all kept the same basic focus on meditational practice, individual instruction and personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent monks developed specialized teachings and methods, which, in turn, crystallized into the five houses () of mature Chinese Zen: Caodong (), Linji (), Guiyang (), Fayan (), and Yunmen (). In addition to these doctrinal and pedagogical developments, the Tang period also saw a fruitful interaction between Chan (with its minimalistic and naturalistic tendencies) and Chinese art, calligraphy and poetry.

Over the course of Song Dynasty (960-1279), the Guiyang, Fayan, and Yunmen schools were gradually absorbed into the Linji. During the same period, Zen teaching began to incorporate an innovative and unique technique for reaching enlightenment: gong-an (Japanese: koan) practice (described below).[2] While koan practice was a prevalent form of instruction in the Linji school, it was also employed on a more limited basis by the Caodong school. The singular teachings of these Song-era masters came to be documented in various texts, including the Blue Cliff Record (1125) and The Gateless Gate (1228). Many of these texts are still studied today.

Chan continued to be an influential religious force in China, although some energy was lost to the syncretistic Neo-Confucian revival of Confucianism, which began in the Song period (960-1279). While traditionally distinct, Ch'an was taught alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time, much of this distinction was lost, and many masters taught both Chan and Pure Land. In the Ming Dynasty (1368-1644), Chan Buddhism enjoyed something of a revival under luminaries such as Hanshan Deqing (), who wrote and taught extensively on both Chan and Pure Land Buddhism; Miyun Yuanwu (), who came to be seen posthumously as the first patriarch of the Obaku Zen school; as well as Yunqi Zhuhong () and Ouyi Zhixu ().

After further centuries of decline, Chan was revived again in the early twentieth century by Hsu Yun, who stands out as the defining figure of twentieth-century Chinese Buddhism. Many well known Ch'an teachers today trace their lineage back to Hsu Yun, including Sheng-yen and Hsuan Hua, who have propagated Ch'an in the West where it has grown steadily through the twentieth and twenty-first century.

Chan was severely repressed in China with the appearance of the People's Republic, but has recently been reasserting itself on the mainland, and has a significant following in Taiwan and Hong Kong and among Chinese living abroad.[3]

Zen became an international phenomenon early in its history. After being brought to China, the Ch'an doctrines spread to Vietnam, whose traditions posit that in 580, an Indian monk named Vinitaruci (Vietnamese: T-ni-a-lu-chi) arrived in their country after completing his studies with Sengcan, the third patriarch of Chinese Zen. The school founded by Vinitaruci and his lone Vietnamese disciple is the oldest known branch of Vietnamese Zen (Thien (thin) Buddhism).

By the tenth century (and after a period of obscurity), the Vinitaruci School became one of the most influential Buddhist groups in Vietnam, particularly so under the patriarch Vn-Hnh (died 1018). Other early Vietnamese Zen schools included the Vo Ngon Thong (V Ngn Thng), which was associated with the teaching of Mazu (a famed Chinese master), and the Thao Duong (Tho ng), which incorporated nianfo chanting techniques; both were founded by itinerant Chinese monks. These three schools of early Thien Buddhism were profoundly disrupted by the Mongol invasions of the thirteenth century, and the tradition remained nearly dormant until the founding of a new school by one of Vietnam's religious kings. This was the Truc Lam (Trc Lm) school, which evinced a deep influence from Confucian and Daoist philosophy. Nevertheless, Truc Lam's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the seventeenth century, a group of Chinese monks led by Nguyen Thieu (Nguyn Thiu) established a vigorous new school, the Lam Te (Lm T), which is the Vietnamese pronunciation of Linji. A more domesticated offshoot of Lam Te, the Lieu Quan (Liu Qun) school, was founded in the eighteenth century and has since been the predominant branch of Vietnamese Zen.

Chinas Chan Buddhism began to appear in Korea in the ninth century, with the first Korean practitioners traveling to China to study under the venerable Mazu (709-788). These pioneers had started a trend: over the next century, numerous Korean pupils studied under Mazu's successors, and some of them returned to Korea and established the Nine Mountain Schools. This was the beginning of Korean Zen (Seon). Among the most notable Seon masters were Jinul (1158-1210), who established a reform movement and introduced koan practice to Korea, and Taego Bou (1301-1382), who studied the Linji tradition in China and returned to unite the Nine Mountain Schools. In modern Korea, the largest Buddhist denomination is the Jogye Order, a Zen sect named after Huineng (the famed sixth Zen patriarch).

Although the Japanese had known of China's Chan Buddhism for centuries, it was not introduced as a separate school until the twelfth century, when Myan Eisai traveled to China and returned to establish a Linji lineage, which is known in Japan as Rinzai. Decades later, Nanpo Jomyo () also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential branch of Rinzai. In 1215, Dogen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dogen established the Soto school, the Japanese branch of Caodong. Over time, Rinzai came to be divided into several sub-schools, including Myoshin-ji, Nanzen-ji, Tenry-ji, Daitoku-ji, and Tofuku-ji.

These sects represented the entirety of Zen in Japan until Ingen, a Chinese monk, founded the Obaku School in the seventeenth century. Ingen had been a member of the Linji School, the Chinese equivalent of Rinzai, which had developed separately from the Japanese branch for hundreds of years. Thus, when Ingen journeyed to Japan following the fall of the Ming Dynasty, his teachings were seen as representing a distinct and separate school. The Obaku School was named for Mount Obaku (Chinese: Huangboshan), which had been Ingen's home in China.

The three schools introduced above (Soto (), Rinzai (), and Obaku ()) have all survived to the present day and are still active in the Japanese religious community. Of them, Soto is the largest and Obaku the smallest.

Zen, in contrast to many other religions, as a means to deepen the practice could be seen as fiercely anti-philosophical, anti-prescriptive and anti-theoretical. Nonetheless, Zen is deeply rooted in both the teachings of the Buddha Siddhrtha Gautama and Mahyna Buddhist thought and philosophy.

One of the core Soto Zen practices is zazen, or seated meditation, and it recalls both the posture in which the Buddha is said to have achieved enlightenment under the Bodhi tree at Bodh Gaya, and the elements of mindfulness and concentration which are part of the Eightfold Path as taught by the Buddha. All of the Buddha's fundamental teachingsamong them the Eightfold Path, the Four Noble Truths, the idea of dependent origination, the "emptiness" (sunyata) of all phenomena, the five precepts, the five aggregates, and the three marks of existencealso make up important elements of the perspective that Zen takes for its practice.

Additionally, as a development of Mahyna Buddhism, Zen draws many of its basic driving concepts, particularly the bodhisattva ideal, from that school. Uniquely Mahyna figures such as Gun Yn, Majur, Samantabhadra, and Amitbha are venerated alongside the historical Buddha. Despite Zen's emphasis on transmission outside scriptures, it has drawn heavily on the Mahyna stras, particularly the Heart of Perfect Wisdom Stra, the Diamond Sutra, the Lankavatara Stra, and the "Samantamukha Parivarta" section of the Lotus Stra.

Zen has also itself paradoxically produced a rich corpus of written literature which has become a part of its practice and teaching. Among the earliest and most widely studied of the specifically Zen texts, dating back to at least the ninth century C.E., is the Platform Sutra of the Sixth Patriarch, sometimes attributed to Huineng. Others include the various collections of kans and the Shbgenz of Dgen Zenji.

Zen training emphasizes daily life practice, along with intensive periods of meditation. Practicing with others is an integral part of Zen practice. In explaining Zen Buddhism, Japanese Zen teachers have made the point that Zen is a "way of life" and not solely a state of consciousness. D. T. Suzuki wrote that aspects of this life are: a life of humility; a life of labor; a life of service; a life of prayer and gratitude; and a life of meditation.[4] The Chinese Ch'an master Baizhang Huaihai (720-814 C.E.) left behind a famous saying which had been the guiding principle of his life, "A day without work is a day without food."[5]

D. T. Suzuki asserted that satori (awakening) has always been the goal of every school of Buddhism, but that which distinguished the Zen tradition as it developed in China, Korea, and Japan was a way of life radically different from that of Indian Buddhists. In India, the tradition of the mendicant (bhikkhu) prevailed, but in China social circumstances led to the development of a temple and training-center system in which the abbot and the monks all performed mundane tasks. These included food gardening or farming, carpentry, architecture, housekeeping, administration, and the practice of folk medicine. Consequently, the enlightenment sought in Zen had to stand up well to the demands and potential frustrations of everyday life.

Because the Zen tradition emphasizes direct communication over scriptural study, direct person-to-person pedagogical interaction has always been of ultimate importance. Those who conduct this instruction are, generally speaking, people ordained in any tradition of Zen and authorized to perform rituals, teach the Dharma, and guide students in meditation.[6]

An important (and related) concept for all Zen sects in East Asia is the notion of Dharma transmission, the claim of a line of authority that goes back to the Buddha via the teachings of each successive master to each successive student. This concept relates to Bodhidharma's original depiction of Zen:

As a result of this, claims of Dharma transmission have been one of the normative aspects of all Zen sects. John McRaes study Seeing Through Zen (2004) explores these lineage claims as a distinctive and central aspect of Zen Buddhism, and notes that they require a culturally-conservative, interpersonally-pedagogical teaching schema to be coherent. Intriguingly, this transmission history is seen as so important that it is common for daily chanting in Zen temples and monasteries to include the lineage of the school, in whole or in part, including a recitation of the names of all Dharma ancestors and teachers that have transmitted their particular Zen teaching.

In Japan during the Tokugawa period (1600-1868), some came to question the lineage system and its legitimacy. The Zen master Dokuan Genko (1630-1698), for example, openly questioned the necessity of written acknowledgment from a teacher, which he dismissed as "paper Zen." The only genuine transmission, he insisted, was the individual's independent experience of Zen enlightenment, an intuitive experience that needs no external confirmation. Occasional teachers in Japan during this period did not adhere to the lineage system; these were termed mushi dokugo (, "independently enlightened without a teacher") or jigo jisho (, "self-enlightened and self-certified"). They were generally dismissed by established schools and, perhaps by necessity, left no independent transmission. Nevertheless, modern Zen Buddhists have continued to entertain questions about the dynamics of the lineage system, inspired in part by academic research into the history of Zen.

The core of Zen practice, sitting meditation, is called zazen (). During zazen, practitioners usually assume a sitting position such as the lotus, half-lotus, Burmese, or seiza postures. Awareness is directed towards one's posture and breathing. Some small sectarian variations exist in certain practical matters: for example, in Rinzai Zen, practitioners typically sit facing the center of the room, while Soto practitioners traditionally sit facing a wall. Further, Soto Zen practice centers around shikantaza meditation ("just-sitting"), which is meditation with no objects, anchors, or content.[8] Conversely, Rinzai Zen emphasizes attention to the breath and koan practice.

The amount of time each practitioner spends in zazen varies. The generally acknowledged key, however, is daily regularity, as Zen teaches that the ego will naturally resist (especially during the initial stages of practice). Practicing Zen monks may perform four to six periods of zazen during a normal day, with each period lasting 30 to 40 minutes. Normally, a monastery will hold a monthly retreat period (sesshin), lasting between one and seven days. During this time, zazen is practiced more intensively: monks may spend four to eight hours in meditation each day, sometimes supplemented by further rounds of zazen late at night. Even householders are urged to spend at least five minutes per day in conscious and uninterrupted meditation.

For some Zen Buddhists, meditation practice centers around the use of koans: paradoxical sayings thought to provide keys to breaking down egoistic, dualistic thought. These koans (literally "public cases") may take the form of riddles or stories, which are generally related to Zen or other Buddhist history, with the most typical examples involving early Chinese Zen masters. Koan practice is particularly emphasized by the Chinese Linji and Japanese Rinzai schools, but it also occurs in other forms of Zen.

A koan is thought to embody a realized principle or law of reality, though they often appear to be paradoxical or linguistically meaningless sayings or questions. The 'answer' to the koan involves a transformation of perspective or consciousness, which may be either radical or subtle. In this way, they are tools that allow students to approach enlightenment by essentially 'short-circuiting' their learned, logical worldviews, forcing them to change their perspectives to accommodate these "paradoxical" utterances.

In addition to the private, meditational component of koan practice, it also involves active instruction, where the Zen student presents their solution to a given koan to the teacher in a private interview. There is a sharp distinction between right and wrong ways of answering a koanalthough there may be many "right answers," practitioners are expected to demonstrate their understanding of the koan and of Zen through their answers. The teacher analyzes the pupil's response, and, if satisfactory, present them with a new problem, meant to further deepen their insights. In assigning these koans, Zen teachers advise that they are to be taken quite seriously and are to be approached as a matter of life and death.

While there is no single correct answer for any given koan, there are compilations of accepted answers to koans that serve as references for teachers. These collections are of great value to modern scholarship on the subject.

The fortunes of the Zen tradition in twentieth-century Japan have experienced some tumultuous vicissitudes. On one hand, the tradition has gained in intellectual rigor and international esteem (through the efforts of D. T. Suzuki and the Kyoto School). On the other, it has been critiqued for its involvement in "empty ritualism" and expansionistic Japanese militarism. It is essential to acknowledge both streams to get a clear picture of its modern fate.

One of the major influences behind the large-scale Western fascination with Zen (described below) was the availability of erudite and accessible scholarship relating to the tradition, in the form of translations, introductory books and scholarly essays. A large proportion of this scholarship can be credited to one man: D. T. Suzuki. A convert to Buddhism early in life, Suzuki's piercing intellect (and facility with languages) made him a logical candidate to translate various Zen Buddhist texts into English (and other European tongues), often making them available to a Western audience for the first time.

Later in life, D. T. Suzuki became a professor of Buddhist studies, producing accessible introductions to the tradition that were well received (both critically and popularly) in Japan and the West. A related group, known for their intellectual approach to Zen, is the Kyoto school: a loosely organized conclave of philosophers headquartered at Kyoto University. While the philosophers of the "school" shared certain commonalities (namely, an inherited Buddhist metaphysic centering on the concept of Nothingness (sunyata) and a respect for German philosophy), they were not bound by a ruling ideology or paradigm. Instead, they felt free to provide new interpretations of Japanese philosophy and Buddhism derived from these shared resources. Their various theories and perspectives continue to inform East/West philosophical and religious dialogue to this day, especially in academe.

Though Zen continues to thrive in contemporary Japan, it has not been without its critics. Some contemporary Japanese Zen teachers, such as Daiun Harada and Shunryu Suzuki, have attacked Japanese Zen as being a formalized system of empty rituals in which very few Zen practitioners ever actually attain realization (satori). They assert that almost all Japanese temples have become family businesses handed down from father to son, and that the Zen priest's function has largely been reduced to officiating at funerals.

Further, the Japanese Zen establishmentincluding the Soto sect, the major branches of Rinzai, and several renowned teachershas been criticized for its involvement in Japanese militarism and nationalism during the years surrounding the Second World War, a phenomenon notably described in Zen at War (1998) by Brian Victoria, an American-born Soto priest.

Intriguingly, these critiques have made Japanese Zen more open and inclusive than ever before, allowing non-sectarian Buddhists, non-Buddhists and even Christians to involve themselves in Zen praxis. This spirit of inclusiveness and inter-religious dialogue was likely one of the motivating factors behind the large-scale importation of Zen into North America.

The visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 raised the profile of Zen in the Western world. However, it was not until the late 1950s and the early 1960s that a significant number of Westerners (other than the descendants of Asian immigrants) began seriously pursuing Zen teachings.

The American occupation of Japan following the Second World War led to greater exposure of U.S. servicemen and women to Japanese culture and the ideas of Zen. These military personnel returned to America with a new awareness and respect for Zen, which some incorporated in their daily lives. Thus, Zen ideas began to percolate into U.S. consciousness and popular culture.

Zen started to show up in the poetry and writing of the "Beat Zen" movment. In particular, The Dharma Bums, a novel written by Jack Kerouac and published in 1959, detailed the fascination of bohemian American youths with Buddhism and Zen.

In addition to these authors, some Roman Catholic scholars began to take and interest in Zen in the spirit of interreligious dialogue. In particular, Thomas Merton (1915-1968), a Trappist monk and priest [9] was a central figure in the development of dialogue between Christian and Buddhist monastics. This spirit is exemplified in his dialogue with D. T. Suzuki, which explores the many congruencies between Christian mysticism and Zen.[10]

Growing Western interest in Zen was not limited to America. The European expressionist and Dada movements in art discovered that they had much in common with the study of Zen. This connection is demonstrated by the early French surrealist Ren Daumal, who translated D. T. Suzuki as well as Sanskrit Buddhist texts.

The British-American philosopher Alan Watts took a close interest in Zen Buddhism, writing and lecturing extensively on it during the 1950s. He understood it as a vehicle for a mystical transformation of consciousness, and also as a historical example of a non-Western, non-Christian way of life that had fostered both the practical and fine arts.

Over the last 50 years, mainstream forms of Zen, led by teachers who trained in East Asia and by their successors, have begun to take root in the West. In North America, the most prevalent are Zen lineages derived from the Japanese Soto School. Among these are the lineage of the San Francisco Zen Center, established by Shunryu Suzuki; the White Plum Asanga, founded by Hakuyu Taizan Maezumi; Big Mind, founded by Dennis Genpo Merzel; the Ordinary Mind school, founded by Joko Beck, one of Maezumi's heirs; the International Zen Association, founded by Taisen Deshimaru (a student of Kodo Sawaki); and the Katagiri lineage, founded by Dainin Katagiri, which has a significant presence in the Midwestern United States. Note that both Taizan Maezumi and Dainin Katagiri served as priests at Zenshuji Soto Mission in the 1960s.

There are also a number of Rinzai Zen centers in the West, such as the Rinzaiji lineage of Kyozan Joshu Sasaki and the Dai Bosatsu lineage established by Eido Shimano.

Another group that has significantly influenced the development of Zen Buddhism in the West is Sanbo Kyodan, a Japan-based reformist Zen group founded in 1954 by Yasutani Hakuun. Their approach is primarily based on the Soto tradition, but also incorporates Rinzai-style koan practice. One of the reasons for this sect's influence is that it was explored in Philip Kapleau's popular book The Three Pillars of Zen (1965), which was one of the first sources to introduce Western audiences to the actual practice of Zen (rather than its philosophy).

It should be noted that not all the successful Zen teachers in the West have emerged from Japanese traditions. There have also been teachers of Chan, Seon, and Thien Buddhism.

For example, a famous Chinese Buddhist priest was Hsuan Hua, who taught Westerners about Chinese Pure Land, Tiantai, Vinaya, and Vinayana 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 square meters) property near Ukiah, California.

Another Chinese Zen teacher with a Western following is Sheng-yen, a master trained in both the Caodong and Linji schools (equivalent to the Japanese Soto and Rinzai, respectively). He first visited the United States in 1978 under the sponsorship of the Buddhist Association of the United States, and, in 1980, founded the Chan Mediation Society in Queens, New York.

The most prominent Korean Zen teacher in the West was Seung Sahn. Seung Sahn founded the Providence Zen Center in Providence, Rhode Island, which was to become the headquarters of the Kwan Um School of Zen, a large international network of affiliated Zen centers.

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 the University of California-Los Angeles and taught traditional Thien meditation. Thich Nhat Hanh was a monk in Vietnam during the Vietnam War, during which time 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, making him one of the 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.

Although Zen has particularistic elements in its affirmation of Buddhist orthodoxy,[11] nevertheless the fact that it has been welcomed to the Western world is an indication of its universal appeal. Zen meditation has practical value, promoting centeredness and poise in one's daily activities. By emptying oneself in meditation, one can be free from selfish attachment and clinging, and able to face people and events with calmness and wisdom.

The Zen state of emptiness is not alien to Christianity in the West, which has long taught the importance of humility in front of divine grace. The New Testament teaches the way of kenosis (self-emptying) as was shown by Christ (Philippians 2:7). Unlike Zen in the East, however, the West has long been inclined to affirm the priority of the independent identity of each being, thus also making a sharp distinction between God and the world.

The Western emphasis on the self is now seen by many as destructive. Particularly with the rise of ecological thinking, it is becoming evident that human self-aggrandizement, expressed through excessive consumption, is damaging the environment. The ecological standpoint, which views the whole earth as a living organism (Gaia), a community of relationships that flourishes through mutual interaction. This new awareness is largely in agreement with the spirit of Zen. Zen practice, which cultivates a strong sense of interconnectedness of reality and the "emptiness" (sunyata) of self, can thus be of great benefit in aligning humanity with needs of the planet.

Among scientists who study quantum physics, with its theories of the duality of particle and wave and its Heisenberg Uncertainty Principle declaring the indeterminacy of existence, Richard Feynman has remarked that the mind of Zen provides a good doorway into the comprehension of these theories.

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Zen - New World Encyclopedia

(The SZBA board, except for Koun Franz, pictured in inset, who met via Zoom. From left to right, James Ford, Mary Mocine, Daishin McCabe, Taihau Priest, Ryushin Hart, Alan Senauke, Domyo Burke, and Tenku Ruff)

Throughout the year the Board for the Soto Zen Buddhist Association gathers by video conference. Once a year there is a face to face meeting. On alternative years it takes place in conjunction with the bi-annual meeting of the Association at one of the large Soto Zen communities in North America.

The SZBA was created in response to a suggestion from seniors in the Japanese Sotoshu who would rather deal with a daughter institution than with various individuals presenting themselves. So, far that hasnt happened. At this point I would say weve on the cusp moving from a collegial association to a professional association, and with at least some of us looking forward to a denomination. While far from a done deal what is happening is very exciting. And Im honored to have been asked to serve at this crucial period in the development of the organization.

This is one of those non larger gathering years, so we met at the Zen Center of Los Angeles. Today we finish up as much work as we can before the meeting ends at noon. Me, Ill then be taking off directly for a retreat with local Unitarian Universalist clergy.

Too many meetings I attend have the quality of that old saying That was two hours that could have been handled by an email. But thanks to our board president Taihaku Priest I cant say that for our meetings. Clear agenda. And we drive through. Best we can, of course, reality does have that habit of presenting itself. But, this meeting I believe weve broken through a major impasse in our developing standards for membership. Something critical for the largest gathering of Soto lineage ordained Zen priests in our corner of the world. Of course the hundred and fifty or so members will have their say about this. But, I am hopeful.

Taihaku cycles off the board this year, and in a couple of hours we will be saying our thanks to her and welcoming Alan Senauke who moves from member to board president.

I look forward to the next steps as we do our best to serve the healing of the ancient wound through the blessings of Buddhism, of Zen and particularly of Soto Zen Buddhism here on Turtle Island, and environs

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Healing the Ancient Wound: The Soto Zen Buddhist Association ...

Zen Buddhism is becoming very popular in the US due to it very direct, upfront and empirical approach to understanding Buddhism and how it can benefit us. Zen attracts many different people, from all walks of life, because of its non-dogmatic, yet simple way it teaches the dharma through meditation and discussion. Fairfax lacks and formal Zen Center or Zendo, and I see that there is more than enough interest to found a small, friendly and informal Zen meditation and discussion group. The group will focus on the basic teachings of a few styles of Zen Buddhism, and discuss in an open and laid back setting Zen meditation and dharma discussions. We will explore some of the traditional practices such as the tea ceremony, Zazen(seated meditation) and koans. This group is perfect for beginners to Buddhism who wish to learn more, or even those who are just curious what Zen Buddhism is. Also, experienced Zen practitioners, who would like to practice in a group setting and who may want to share their wealth of experience and knowledge are greatly welcome.

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Janie - Fairfax Zen Buddhist Meetup Group (Fairfax, VA) - Meetup

Of all the eastern religions, Zen Buddhism has built itself a solid foundation in the west. If you are interested in learning more about Zen, Meditation, and the practice of Mindfulness, LearnOutLoud.com has collected as many Audio Books as possible to help you on your way. Additionally, we feature several Zen Teachers like D.T. Suzuki, Alan Watts, and Thich Nhat Hanh.

So how do we define Zen in a few sentences? Put briefly, Zen strives to overcome the logical mind in order to link the body, mind, and soul with its source. To rid students of any attachment to dogma, they are told to forget the Buddha exists, disregard terms like Enlightenment, and tear up Zen scripture. In comparison with other religions, Zen offers no sacred book or scripture that is comparable to the Bible, Torah, or Qur'an. Without attachment to one book, one person or one particular rule, the mind is thus free to be filled with the nothing that contains all truth.

Outside of a holy text to use as a guideline, Zen's primary spiritual vehicle is the strict practice of daily meditation. Similar to prayer, meditation is a practice Zen places utmost importance on, especially when compared to other schools of Buddhism. Meditation tunes the mind to the wavelength of creation and by doing so tries to become one with it. The ideal state of enlightenment is nothing if not the shedding of all earthly concerns; you must not be scared of losing your possessions, your loved ones, or even your life.

So why then has the west embraced Zen thought to the extent that it now can be called a viable religious alternative? The answer depends on your point of view, but it may be that Zen is of one the best antidotes to the chatter and noise of the modern world. In any event, there can be no mistaking that Zen has found it's place in the pantheon of major religions and is now a way of life for millions of people regardless of ethnic or religious background.

We Suggest: If you need a place to start with audio books on Zen, It would be good to begin with some primer courses to get you better acquainted with the religion's precepts and how it differs from other strains of Buddhism. D.T. Suzuki's work has stood the test of time as the most accessible way to first get a handle on Zen. The audio book version of "What is Zen" is simple enough for anyone to understand, but poetic enough for even the most practiced Zen student. Here Suzuki talks about how Zen came about, how it is related to Japanese culture in particular and how you can benefit from its practice in your own life.

In a similar vein, we next suggest "Zen Mind, Beginner's Mind" by Shunryu Suzuki, a classic in Zen Literature. This audio book offers more details on the ancient beliefs involved with Buddhism and while it is very concise, it never gives up the subtlety that gives Zen its power either. You, the listener will begin to see how you too can practice Zen daily, regardless of your walk of life.

Next we would suggest an audio book chock-full of Zen quotes, wisdom, and stories: "One Bird, One Stone" by Sean Murphy. This is an American audio book collection of stories and insights drawn from the archives of Zen centers in the United States. Here you will find out how Zen has flourished in the United States over the last century and showcases how Americans have interpreted Zen in the west.

Finally while we're talking about western views of Zen, there's "The Dharma Bums" by Jack Kerouac. Kerouac's autobiographical road trip has been hailed by many as one of their first exposures to Zen in the states. This is only a small selection of the Zen audio books that we have for your perusal at LearnOutLoud.com. There are many different ways to view this particular religion and every view is valuable in our understanding of something that by design is not very concrete. We hope that you use these audio resources as a way searching and in the end finding what you seek spiritually.

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Zen Buddhism - LearnOutLoud.com

Resources. Contents: Zen Buddhism; General Resources; Schools of Zen Buddhism; Hakuin Ekaku School of Zen Buddhism; Harada-Yasutani School of Zen Buddhism; Zen Koans Study Pages 20th c.; Zen People and Their Teachings; Daily Zen Sutras; Zen Documents and Writings; Zen Electronic Newsletters and Journals; Zen Buddhism Electronic Forum; Zen Organizations and Institutions; Directories of Practice Centers; Diamond Sangha Home Page; Zen Names; Zen Calendar; Zen Buddhism Online Bookstore.

The Zen Buddhist Order of Hsu Yun (ZBOHY) was created to spread the teachings of Ven. Master Hsu (Xu) Yun, China's greatest Zen (Chan) master of the 20th Century. Our priests follow in the Southern School (Mahayana) lineage of Hui Neng, the Sixth and last Patriarch of Zen. For a comprehensive overview of Zen history, psychology, and practice, visit The Seventh World of Chan Buddhism, prepared for this site by Rev. Ming Zhen Shakya (a priest of Nan Hua temple in the People's Republic of China. As always, our Temple doors are open, the virtual incense is burning .

The International Zen Association (IZA; in French, l'Association Zen Internationale, or AZI) is composed of Master Deshimaru's disciples, as well as all the dojos and zazen groups whose coordinators practice together regularly at the Zen Temple of La Gendronniere during the major annual sessions. A cultural association founded in 1970 by Master Taisen Deshimaru to support his mission, the International Zen Association has as its goal the dissemination of Zen practice and teaching as transmitted by Master Deshimaru, in an effort to help today's civilization resolve the serious crisis it is facing. The IZA is part of the Soto Zen school and is recognized by the Japanese Zen authorities.

Founded in 1966 by Soto Zen Master Shunryu Suzuki-roshi, comprises three practice places: City Center in San Francisco, Green Gulch Farm in Marin and Tassajara Zen Mountain Center near Monterey - all in California. This website includes descriptions of the centers, provides schedules of events and programs, and offers excerpts of books by Zen Center teachers as well as sutras chanted here. Soon to be added: a photo gallery, a notice board and a page of links.

The Zen Studies Society was established in 1956 to assist the Buddhist scholar D.T. Suzuki in his efforts to introduce Zen to the West. In 1965 it came under the leadership of a Japanese Zen monk, Eido Tai Shimano, who shifted the emphasis towards zazen (Zen meditation) practice. With his dedicated energy, and the help of many Dharma friends and supporters, two centers for Zen practice came into being: New York Zendo Shobo-ji, on the Upper East Side of Manhattan; and Dai Bosatsu Zendo Kongo-ji, deep in the Catskill Mountains of Upstate New York. In 1972, Eido Shimano Roshi received Dharma transmission from Soen Nakagawa Roshi, and today serves as the abbot and spiritual teacher of these two zendos in the Japanese Rinzai Zen tradition.

CiWZC is a Zen community located in the warehouse district of St. Paul, Minnesota, organized around authentic practice realization and Zen training. Amidst a warm and open environment, CiWZC welcomes students at all levels to develop and deepen their spiritual practice through a broad range of programs and offerings. Our website includes schedules for zazen, programs, and retreats; information about our center and teachers; dharma talks and sutras; meditation instructions; and much more!

Located in San Francisco, the Zen Hospice Project is dedicated to the care of people who are approaching death and to increasing our understanding of our own impermanence.

Nestled in the San Jacinto Mountains of Southern California, Zen Mountain Center is dedicated to the teaching and practice of Zen Buddhism. The center welcomes participants at any stage of life or experience. In addition to Zen meditation instruction and practice, the center hosts a variety of retreats and workshops in related disciplines, such as T'ai Chi and Yoga. Founded in 1979 by Taizan Maezumi Roshi as a summer retreat for the Zen Center of Los Angeles, it now serves as a year-round Zen Training Center. Run by co-Abbots Tenshin and Seisen Fletcher, it attracts an international community of practitioners.

The Prairie Zen Center is a group of individuals studying Zen in the lineage established by Charlotte Joko Beck of the Zen Center of San Diego. We offer weekly sittings, periodic workshops, and, six times a year, sesshin led by one of Joko's dharma successors, Elihu Genmyo Smith. Elihu now lives in Champaign, Illinois and serves as our resident teacher.

This site features a translation of The Gateless Gate, which is a famous collection of koans.

This site features the sale of audio and videotapes of lectures by Alan Watts as compiled by his son, Mark.

Minnesota Zen Meditation Center was formed nearly 30 years ago. The founding abbott, Dainin Katagiri Roshi was invited to come from California to teach a small but growing group of students interested in the dharma, among them current head priest Sekijun Karen Sunna. Rev. Sunna studied with Katagiri Roshi until his death in 1990, and was installed as head priest in September, 1997. Today MZMC works to maintain a vibrant, welcoming community committed to the teaching and practice of Zen Buddhism. It offers daily sitting meditation, weekly classes and lectures, and intensive meditation practices such as retreats. MZMC is a member-supported non-profit organization operated by a board of directors and small staff. Its main offices are at its Twin Cities temple, also known as Ganshoji. MZMC also owns and operates country facility called Hokyoji in southern Minnesota near the Iowa border.

Located in Omaha, NZC is a Soto Zen Buddhist temple in the tradition of Zen Master Dogen. Our Head Priest and teacher is Rev. Nonin Chowaney, an American Zen Master ordained and authorized to teach by Rev. Dainin Katagiri. We offer daily meditation, intensive retreats, classes, and workshops. Detailed information, including dharma talks by Rev. Chowaney and current and back issues of our newsmagazine, Prairie Wind.

Pine Mountain Buddhist Temple is a small monastic community on 45 acres in the mountains north of Ventura, California in the Ozena Valley, with retreat facilities for guests. The resident monks are members of the Order of Buddhist Contemplatives, founded by the late Rev. Master Jiyu-Kennett. The daily practice is Serene Reflection Meditation (Soto Zen).

Mt. Baldy Zen Center was founded in 1972 by Joshu Sasaki Roshi and is the main training facility of Rinzai-ji. Joshu Roshi is now in his 93rd year and has been teaching in the United States for 37 years. The website offers information about the center, the activities, formal practice etc. Weekly updates for practitioners connected to the center inform about current events. The news section also contains on-line newsletters, texts of sutras, and a glossary of Japanese terms used at Mt. Baldy.

SWZC is a residential, urban Zen practice community in San Diego couty's South Bay area ... a member of the White Plum sangha. Our head teacher is Anne Seisen Saunders. SWZC is a Zen Buddhist community in San Diego county. SWZC offers opportunities for Zen meditation, koan practice, and explores practices from other traditional and contemporary spiritual paths.

A unique and elegant environment. Profound contemplation of the day, inspiring artwork, seasoned with a dash of humor to en-lighten the day. Come visit this spacious haven steeped in Zen spirit.

Zen-Master Kopp is an enlightened one whose luminous transforming wisdom opens new paths of spiritual realisation to those who truly seek spiritually. He leads the TAO CHAN Centre, Wiesbaden, Germany as the dharma-succesor of the late (1977) Zen-Master Soji Enku Roshi This Homepage is in German and English and the books of Zen-Master Kopp are translated into English.

Dharma Field offers daily meditation, retreats, a three-year curriculum as well as advanced seminars in Buddhist studies which provide a complete background in Zen, the teachings of the Buddha, the Wisdom teachings of Mahayana Buddhism, and the essentials of Buddhist psychology. The head teacher at Dharma Field is Steve Hagen, author of Buddhism Plain and Simple.

Zen Community of Oregon is a zen practice center based in Portland, Oregon. We are affiliated with the Soto Zen lineage of Taizan Maezumi Roshi and the Rinzai Zen lineage of Shodo Harada Roshi. This site provides information about our activities, schedule, and zen training. The Communityemphasizes zen practice in the midst of daily life.

This is ths Web site of a Zen monk-artist in Korea, Ven. SongYoon: "As a contemporary seeker on the Path, I have chosen painting as my own special way of living amongst the people. My training as a monk sutra study, chanting, meditation prepared me well for this experience. Particularly the meditation. Zen meditation is much brighter than the gold and silver of the world, and its scent is more elegant than that of all the flowers in the marketplace. Diamonds are both beautiful and indestructible; yet following the laws of karma, they will inevitably return to dust. The crystallization of Zen, however, is as endless and infinite, as is the scent of a painting."

Hartford Street Zen Center, San Francisco is a small Buddhist center of the Soto Zen tradition. We offer a schedule of traditional Zen Buddhist practice for the lay community in a comfortable and friendly environment.We have three scheduled meditation periods each weekday and one meditation period and a Dharma talk on Saturday. Classes on Buddhism or specifically Zen is offered frequently. One day sittings are available each month. Meditation instruction is available by confirmed appointment.

Zen in daily life the Soto approach to Zen, introduce Zen teacher Dogen teaching and many issues such as Zen and Judo and the Martial Arts, Zen and art, Zen in Japan and Zen in Israel, Dogen on time and death and many other subjects concerning combining Zen meditation, finding true self, activating humanism compassion, and creativity in full function in modern society of the 21 century.

Throssel Hole Buddhist Abbey is a Buddhist monastery and retreat centre in the Serene Reflection Meditation Tradition (J. Soto Zen, C. Tsao Tung) and is within the Order of Buddhist Contemplatives. It is located in Northumberland, England. All are warmly invited to join the Abbeys programme of lay training which include introductory retreats, weekend retreats, week retreats and residential lay training.

Zen Mountain Monastery is an American Zen Buddhist monastery and training center for monastics and lay practitioners of the Mountains & Rivers Order of Zen Buddhism. At all times the training program is devoted to one thing only: the clear and direct realization of enlightenment in practice.

ZENVC is an organization dedicated to fostering the growth of everyday, " real world" compassionate action, by integrating the wisdom of Zen Buddhism with the techniques of Nonviolent Communication (aka NVC, developed by Marshall B. Rosenberg). This site offers resources for anyone wanting to practice in the midst of worldly life.

Dharma Zen Center was founded in 1974 by Zen Master Seung Sahn, and is located in the mid-Wilshire area of Los Angeles. Our Guiding Teachers are Zen Master Ji Bong (Robert Moore) and Paul Park, JDPSN. The Center is an affiliate of the Kwan Um School of Zen.

This site is dedicated to a better understanding of Zen, its history, its teachings and its philosophy. Includes a comprehensive Zen book review section, critiques of Zen, translation of Sutras and writings by and about Dogen and Nagarjuna. A wide-ranging collection of authoritative writings about Zen Buddhism.

We utilize Chan and Zen Buddhist practice methods that resonate with Westerners, including the central practice of sitting meditation (zazen). The Pragmatic Buddhist approach uses modern-day language to explain Buddhism's relevance to the contemporary Western lifestyle.

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