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D. T. Suzuki From Wikipedia, the free encyclopedia Jump to: navigation, search Part of a series on Buddhism Outline · Portal History Timeline · Councils Gautama Buddha Disciples Later Buddhists Dharma or Concepts Four Noble Truths Dependent Origination Impermanence Suffering · Middle Way Non-self · Emptiness Five Aggregates Karma · Rebirth Samsara · Cosmology Practices Three Jewels Precepts · Perfections Meditation · Wisdom Noble Eightfold Path Aids to Enlightenment Monasticism · Laity Nirvāṇa Four Stages · Arhat Buddha · Bodhisattva Traditions · Canons Theravāda · Pali Mahāyāna · Chinese Vajrayāna · Tibetan Countries and Regions Related topics Comparative studies Cultural elements Criticism v • d • e Daisetsu Teitaro Suzuki (鈴木 大拙 貞太郎 Suzuki Daisetsu Teitarō, October 18, 1870 – July 12, 1966[1]) was a Japanese author of books and essays on Buddhism, Zen and Shin that were instrumental in spreading interest in both Zen and Shin (and Far Eastern philosophy in general) to the West. Suzuki was also a prolific translator of Chinese, Japanese, and Sanskrit literature. Suzuki spent several lengthy stretches teaching or lecturing at Western universities, and devoted many years to a professorship at Otani University, a Japanese Buddhist school. Contents 1 Early life 2 Career 3 "New Buddhism," Japanese nationalism, and Buddhist modernism 4 Criticism 5 See also 6 Notes 7 References 8 Bibliography 9 External links [edit] Early life D. T. Suzuki was born Teitarō Suzuki in Honda-machi, Kanazawa, Ishikawa Prefecture, the fourth son of physician Ryojun Suzuki. (The Buddhist name Daisetz, meaning "Great Humility" (The kanji of which can also mean "Greatly Clumsy"), was given to him by his Zen master Soyen Shaku[2].) Although his birthplace no longer exists, a humble monument marks its location (a tree with a rock at its base). The Samurai class into which Suzuki was born declined with the fall of feudalism, which forced Suzuki's mother, a Jodo Shinshu Buddhist, to raise him in impoverished circumstances after his father died. When he became old enough to reflect on his fate in being born into this situation, he began to look for answers in various forms of religion. His naturally sharp and philosophical intellect found difficulty in accepting some of the cosmologies to which he was exposed.[3] Suzuki studied at Tokyo University and simultaneously took up Zen practice at Engakuji in Kamakura studying with Soyen Shaku.[4] Under Soyen Shaku, Suzuki's studies were essentially internal and non-verbal, including long periods of sitting meditation (zazen). The task involved what Suzuki described as four years of mental, physical, moral, and intellectual struggle. During training periods at Engaku-ji, Suzuki lived a monk's life. He described this life and his own experience at Kamakura in his book The Training of the Zen Buddhist Monk. Suzuki was invited by Soyen Shaku to visit the United States in the 1890s. Suzuki acted as English-language translator for a book written by him (1906). Though Suzuki had by this point translated some ancient Asian texts into English (e.g. Awakening of Faith in the Mahayana), his role in translating and ghost-writing aspects of this book was more the beginning of Suzuki's career as a writer in English.[5] [edit] Career While he was young, Suzuki had set about acquiring knowledge of Chinese, Sanskrit, Pali, and several European languages. Soyen Shaku was one of the invited speakers at the World Parliament of Religions held in Chicago in 1893. When a German scholar who had set up residence in LaSalle, Illinois, Dr. Paul Carus, approached Soyen Shaku to request his help in translating and preparing Eastern spiritual literature for publication in the West, the latter instead recommended his disciple Suzuki for the job. Suzuki lived at Dr. Carus’s home, the Hegeler Carus Mansion, and worked with him, initially in translating the classic Tao Te Ching from ancient Chinese. In Illinois, Suzuki began his early work Outlines of Mahayana Buddhism. Carus himself had written a book offering an insight into, and overview of, Buddhism, titled The Gospel of Buddha. Soyen Shaku wrote an introduction for it, and Suzuki translated the book into Japanese. At this time, around the turn of the century, quite a number of Westerners and Asians (Carus, Soen, and Suzuki included) were involved in the worldwide Buddhist revival that had begun slowly in the 1880s. Besides living in the United States, Suzuki traveled through Europe before taking up a professorship back in Japan. In 1911, Suzuki married Beatrice Erskine Lane, a Radcliffe graduate and Theosophist with multiple contacts with the Bahá'í Faith both in America and in Japan[6]. Later Suzuki himself joined the Theosophical Society Adyar and was an active Theosophist.[7] Dedicating themselves to spreading an understanding of Mahayana Buddhism, they lived in a cottage on the Engaku-ji grounds until 1919, then moved to Kyoto, where Suzuki began professorship at Otani University in 1921. While he was in Kyoto, he visited Dr. Hoseki Shinichi Hisamatsu, a famous Zen Buddhist scholar, and discussed Zen Buddhism together at Shunkoin temple in the Myoshinji temple complex. In the same year he joined Otani University, he and his wife, Beatrice, founded the Eastern Buddhist Society; the Society is focused on Mahayana Buddhism and offers lectures and seminars, and publishes a scholarly journal, The Eastern Buddhist. Suzuki maintained connections in the West and, for instance, delivered a paper at the World Congress of Faiths in 1936, at the University of London (he was an exchange professor during this year). Besides teaching about Zen practice and the history of Zen (Chinese Chán) Buddhism, Suzuki was an expert scholar on the related philosophy called, in Japanese, Kegon, which he thought of as the intellectual explication of Zen experience. Still a professor of Buddhist philosophy in the middle decades of the 20th century, Suzuki wrote some of the most celebrated introductions and overall examinations of Buddhism, and particularly of the Zen school. He went on a lecture tour of American universities in 1951, and taught at Columbia University from 1952 to 1957. Suzuki was especially interested in the formative centuries of this Buddhist tradition, in China. A lot of Suzuki's writings in English concern themselves with translations and discussions of bits of the Chan texts the Biyan Lu (Blue Cliff Record) and the Wumenguan (Gateless Passage), which record the teaching styles and words of the classical Chinese masters. He was also interested in how this tradition, once imported into Japan, had influenced Japanese character and history, and wrote about it in English in Zen and Japanese Culture. Suzuki's reputation was secured in England prior to the U.S. In addition to his popularly oriented works, Suzuki wrote a translation of the Lankavatara Sutra and a commentary on its Sanskrit terminology. Later in his life he was a visiting professor at Columbia University. He looked in on the efforts of Saburō Hasegawa, Judith Tyberg, Alan Watts and the others who worked in the California Academy of Asian Studies (now known as the California Institute of Integral Studies), in San Francisco in the 1950s. Suzuki is often linked to the Kyoto School of philosophy, but he is not considered one of its official members. Suzuki took an interest in other traditions besides Zen. His book Zen and Japanese Buddhism delved into the history and scope of interest of all the major Japanese Buddhist sects. In his later years, he began to explore the Jodo Shinshu faith of his mother's upbringing, and gave guest lectures on Jodo Shinshu Buddhism at the Buddhist Churches of America. D.T. Suzuki also produced an incomplete English translation of the Kyogyoshinsho, the magnum opus of Shinran, founder of the Jodo Shinshu school. However, Suzuki did not attempt to popularize the Shin doctrine in the West, as he believed Zen was better suited to the Western preference for Eastern mysticism[citation needed], though he is quoted as saying that Jodo Shinshu Buddhism is the "most remarkable development of Mahayana Buddhism ever achieved in East Asia".[8] Suzuki also took an interest in Christian mysticism and in some of the most significant mystics of the West, for example, Meister Eckhart, whom he compared with the Jodo Shinshu followers called Myokonin. Suzuki was among the first to bring research on the Myokonin to audiences outside Japan as well. Suzuki's books have been widely read and commented on by many important figures. A notable example is An Introduction to Zen Buddhism, which includes a 30-page commentary by famous analytical psychologist Carl Jung. Other works include Essays in Zen Buddhism (three volumes), Studies in Zen Buddhism, and Manual of Zen Buddhism. Additionally, American philosopher William Barrett has compiled many of Suzuki's articles and essays concerning Zen into a volume entitled Studies in Zen. Suzuki's Zen master, Soyen Shaku, who also wrote a book published in the United States (English translation by Suzuki), had emphasized the Mahayana Buddhist roots of the Zen tradition. Suzuki's contrasting view was that, in its centuries of development in China, Zen (or Chan) had absorbed much from indigenous Chinese Taoism. Suzuki believed that the Far Eastern peoples had a more sensitive or attuned to nature than either the people of Europe or those of Northern India.[citation needed] Suzuki subscribed to the idea that religions are each a sort of organism, an organism that is (through time) subject to "irritation" and having a capacity to change or evolve.[citation needed] It was Suzuki's contention that a Zen satori (awakening) was the goal of the tradition's training, but that what distinguished the tradition as it developed through the centuries in China was a way of life radically different from that of Indian Buddhists. In India, the tradition of the mendicant (holy beggar, bhikku in Pali) 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 (or community direction), 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.[9][10] Interestingly, later in life Suzuki was more inclined to Jodo Shin (True Pure Land) practice on a personal level, seeing in the doctrine of Tariki, or other power as opposed to self power, an abandonment of self that is entirely complementary to Zen practice and yet to his mind even less willful than traditional Zen. Suzuki received numerous honors, including Japan's national Cultural Medal. [edit] "New Buddhism," Japanese nationalism, and Buddhist modernism Scholars such as Martin Verhoeven[citation needed] and Robert Sharf, as well as Japanese Zen monk G. Victor Sogen Hori, have argued that the breed of Japanese Zen that was propagated by New Buddhism ideologues, such as Imakita Kosen and Soen Shaku, was not typical of Japanese Zen during their time, nor is it typical of Japanese Zen now. Although greatly altered by the Meiji restoration, Japanese Zen still flourishes as a monastic tradition. The Zen Tradition in Japan, in its customary form, required a great deal of time and discipline from monks that laity would have difficulty finding. Zen monks were often expected to have spent several years in intensive doctrinal study, memorizing sutras and poring over commentaries, before even entering the monastery to undergo koan practice in sanzen with the roshi.[11] The fact that Suzuki himself was able to do so (as a layman) was largely the invention of New Buddhism. At the onset of modernization in the Meji period, in 1868, when Japan entered into the international community, Buddhism was briefly persecuted in Japan as "a corrupt, decadent, anti-social, parasitic, and superstitious creed, inimical to Japan's need for scientific and technological advancement."[12] The Japanese government intended to eradicate the tradition, which was seen as a foreign "other", incapable of fostering the nativist sentiments that would be vital for national, ideological cohesion. In addition to this, industrialization led to the breakdown of the parishioner system that had funded Buddhist monasteries for centuries.[12] However, a group of modern Buddhist leaders emerged to argue for the Buddhist cause.[13] These leaders stood in agreement with the government persecution of Buddhism, accepting the notion of a corrupt Buddhist institution in need of revitalization. This movement, known as shin bukkyo, or "New Buddhism", was led by university-educated intellectuals who had been exposed to a vast body of Western intellectual literature. Advocates of New Buddhism, like Suzuki's teachers Kosen and his successor Soen Shaku, saw this movement as a defense of Buddhism against government persecution, and also saw it as a way to bring their nation into the modern world as a competitive, cultural force.[14] Several scholars have identified Suzuki as a Buddhist Modernist. As scholar David McMahan describes it, Buddhist Modernism consists of "forms of Buddhism that have emerged out of an engagement with the dominant cultural and intellectual forces of modernity."[15] Most scholars agree that the influence of Protestant and Enlightenment values have largely defined some of the more conspicuous attributes of Buddhist Modernism.[16] McMahan cites "western monotheism; rationalism and scientific naturalism; and Romantic expressivism" as influences.[17] Buddhist Modernist traditions often consist of a deliberate de-emphasis of the ritual and metaphysical elements of the religion, as these elements are seen as incommensurate with the discourses of modernity. Buddhist Modernist traditions have also been characterized as being "detraditionalized," often being presented in a way that occludes their historical construction. Instead, Buddhist Modernists often employ an essentialized description of their tradition, where key tenets are described as universal and sui generis. Suzuki's depiction of Zen Buddhism can be classified as Buddhist Modernist in that such traits can be found in it. That he was a university-educated intellectual steeped in knowledge of Western philosophy and literature allowed him to be particularly successful and persuasive in presenting his case to a Western audience. As Suzuki portrayed it, Zen Buddhism was a highly practical religion whose emphasis on direct experience made it particularly comparable to forms of mysticism that scholars such as William James had emphasized as the fountainhead of all religious sentiment.[18] McMahan states, "In his discussion of humanity and nature, Suzuki takes Zen literature out of its social, ritual, and ethical contexts and reframes it in terms of a language of metaphysics derived from German Romantic idealism, English Romanticism, and American Transcendentalism."[19] Drawing on these traditions, Suzuki presents a version of Zen that can be described as detraditionalized and essentialized: Zen is the ultimate fact of all philosophy and religion. [edit] Criticism Despite Suzuki's pioneering efforts, he has been criticized on the grounds that: He was not an ordained Zen monk He was not an academic historian working within a secular academic institution His conceptions of Zen were often overly inclusive and general, and His work merely employed the Zen Buddhist tradition to rewrite nativist Kokugaku ideas characteristic of Shintoist studies, and use these ideas to define Japanese identity as a unique one (cf.nihonjinron). Robert H Sharf has written "The nihonjinron [cultural exceptionalism] polemic in Suzuki's work—the grotesque caricatures of 'East' versus 'West'—is no doubt the most egregiously inane manifestation of his nationalist leanings"[20] and that "one is led to suspect that Suzuki's lifelong effort to bring Buddhist enlightenment to the Occident had become inextricably bound to a studied contempt for the West."[21] However, some clearly credible Western scholars, such as Heinrich Dumoulin, have acknowledged some degree of debt to Suzuki's published work, and, quite significantly, some of the most important figures of the 20th century have praised him unreservedly (see below — "About D. T. Suzuki") Nevertheless, Suzuki's view of Zen Buddhism is certainly his very own; as philosopher Charles A. Moore said: "Suzuki in his later years was not just a reporter of Zen, not just an expositor, but a significant contributor to the development of Zen and to its enrichment." This is echoed by Nishitani Keiji, who declared: "...in Dr. Suzuki's activities, Buddhism came to possess a forward-moving direction with a frontier spirit... This involved shouldering the task of rethinking, restating and redoing traditional Buddhism to transmit it to Westerners as well as Easterners... To accomplish this task it is necessary to be deeply engrossed in the tradition, and at the same time to grasp the longing and the way of thinking within the hearts of Westerners. From there, new possibilities should open up in the study of the Buddha Dharma which have yet to be found in Buddhist history... Up to now this new Buddhist path has been blazed almost single-handedly by Dr. Suzuki. He did it on behalf of the whole Buddhist world".[citation needed] Carl G. Jung said of him: "Suzuki's works on Zen Buddhism are among the best contributions to the knowledge of living Buddhism… We cannot be sufficiently grateful to the author, first for the fact of his having brought Zen closer to Western understanding, and secondly for the manner in which he has achieved this task."[22] [edit] See also Cambridge Buddhist Association Timeline of Zen Buddhism in the United States Zen Studies Society Masao Abe [edit] Notes ^ Stirling 2006, pg. 125 ^ Fields 1992, pg. 138> ^ D.T. Suzuki "Introduction: Early Memories" in The Training of the Zen Buddhist Monk. New York: University Books. 1965 ^ Andreasen 1998, pg. 56 ^ Fields 19892 Chapter Ten ^ Tweed, Thomas A. (2005), "American Occultism and Japanese Buddhism", Japanese Journal of Religious Studies 32 (2): 249–281, http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/721.pdf  ^ Adele S. Algeo: Beatrice Lane Suzuki and Theosophy in Japan. in Theosophical History. Volume XI, Fullerton, July 2005. ^ D.T. Suzuki Buddha of Infinite Light: The Teachings of Shin Buddhism: the Japanese Way of Wisdom and Compassion Boulder: Shambhala; New Ed edition. 2002 isbn 1570624569 ^ D.T. Suzuki Studies in Zen, pp. 155-156. New York:Delta. 1955 ^ D.T. Suzuki Zen and Japanese Culture. New York: Bollingen/Princeton University Press, 1970 ISBN 0-691-09849-2 ^ See Giei Sato, Unsui: a Diary of Zen Monastic Life (Honolulu: University Press of Hawaii, 1973), amongst others ^ a b Robert Sharf "The Zen of Japanese Nationalism," in History of Religions (1993): 3 ^ Robert Sharf “The Zen of Japanese Nationalism,” in History of Religions (1993): 4 ^ Robert Sharf "The Zen of Japanese Nationalism," in History of Religions (1993): 7 ^ David McMahan "The Making of Buddhist Modernism" (Oxford: Oxford University Press, 2008), 6 ^ See Tomoko Masuzawa "The Invention of World Religions" (Chicago: University of Chicago Press, 2005), amongst others ^ David McMahan "The Making of Buddhist Modernism" (Oxford: Oxford University Press, 2008), 10 ^ William James "The Varieties of Religious Experience" (New York: Collier Books, 1981) ^ David McMahan "The Making of Buddhist Modernism" (Oxford: Oxford University Press, 2008), 125 ^ Sharf, Robert H. (1995). "Who's Zen: Zen Nationalism Revisited," in Rude Awakenings: Zen, the Kyoto school & Zen nationalism, J. W. Heisig & J. C. Maraldo eds., Nanzen Institute for Religion and Culture, University of Hawaii Press, Honolulu ^ "The Zen of Japanese Nationalism," by Robert H. Sharf, in Curators of the Buddha, edited by Donald Lopez, pg 131 ^ D.T. Suzuki An Introduction to Zen Buddhism , Foreword by C. Jung. New York: Grove Press, p.9. 1964 ISBN 0-8021-3055-0 [edit] References Andreasen, Esben. Popular Buddhism in Japan: Shin Buddhist Religion & Culture (1998) University of Hawaii Press. ISBN 0-8248-2028-2 Fields, Rick. How the Swans Came to the Lake: A Narrative History of Buddhism in America (1992) Shambhala Publications. ISBN 0-87773-631-6 Stirling, Isabel. Zen Pioneer: The Life & Works of Ruth Fuller Sasaki (2006) Shoemaker & Hoard. ISBN 978-1-59376-110-3 [edit] Bibliography These essays were enormously influential when they came out, making Zen known in the West for the very first time: Essays in Zen Buddhism: First Series (1927), New York: Grove Press. Essays in Zen Buddhism: Second Series (1933), New York: Samuel Weiser, Inc. 1953-1971. Edited by Christmas Humphreys. Essays in Zen Buddhism: Third Series (1934), York Beach, Maine: Samuel Weiser, Inc. 1953. Edited by Christmas Humphreys. Dr. Suzuki also completed the translation of the Lankavatara Sutra from the original Sanskrit. Boulder, CO: Prajña Press, 1978, ISBN 0-87773-702-9, first published Routledge Kegan Paul, 1932. Shortly after, a second series followed: An Introduction to Zen Buddhism, Kyoto: Eastern Buddhist Soc. 1934. Republished with Foreword by C.G. Jung, London: Rider & Company, 1948. The Training of the Zen Buddhist Monk, Kyoto: Eastern Buddhist Soc. 1934. New York: University Books, 1959. Manual of Zen Buddhism, Kyoto: Eastern Buddhist Soc. 1934. London: Rider & Company, 1950, 1956.A collection of Buddhist sutras, classic texts from the masters, icons & images,including the "Ten Ox-Herding Pictures". After WWII, a new interpretation: The Zen Doctrine of No-Mind,London: Rider & Company, 1949. York Beach, Maine: Red Wheel/Weiser 1972, ISBN 0-87728-182-3. Living by Zen. London: Rider & Company, 1949. Mysticism: Christian and Buddhist: The Eastern and Western Way, Macmillan, 1957. "A study of the qualities Meister Eckhart shares with Zen and Shin Buddhism". Includes translation of myokonin Saichi's poems. Zen and Japanese Culture, New York: Pantheon Books, 1959. A classic. Zen Buddhism and Psychoanalysis, Erich Fromm, D. T. Suzuki, and De Martino. Approximately one third of this book is a long discussion by Suzuki that gives a Buddhist analysis of the mind, its levels, and the methodology of extending awareness beyond the merely discursive level of thought. In producing this analysis, Suzuki gives a theoretical explanation for many of the swordsmanship teaching stories in Zen and Japanese Culture that otherwise would seem to involve mental telepathy, extrasensory perception, etc. Miscellaneous: An anthology of his work until mid-1950s: Zen Buddhism: Selected Writings of D.T. Suzuki, Doubleday, New York: 1956. Edited by William Barrett. Very early work on Western mystic-philosopher.Swedenborg: Buddha of the North, West Chester, Pa: Swedenborg Foundation, 1996. Trans. by Andrew Bernstein of Swedenborugu, 1913. Transcription of talks on Shin Buddhism.Buddha of Infinite Light. Boston: Shambhala Publications, 1998. Edited by Taitetsu Unno. Tribute; anthology of essays by great thinkers.D.T. Suzuki: A Zen Life Remembered. Wheatherhill, 1986. Reprinted by Shambhala Publications. See also the works of Alan Watts, Paul Reps et al. [edit] External links Wikiquote has a collection of quotations related to: D. T. Suzuki Biography of D.T. Suzuki at Otani University (archived) Eastern Buddhist Society Shunkoin Temple D.T. Suzuki Documentary Biographical Sketch "An ambassador of enlightenment: The man who brought Zen to the West", Japan Times, Thursday, Nov. 16, 2006. Whose Zen? Zen Nationalism Revisited by Robert H. Sharf "The Question of God: Other Voices: D.T. Suzuki", PBS series, WGBH, Boston, September 2004. v • d • e Buddhism • Portal Articles: Glossary • History – Timeline • Schools • Texts • Countries – Regions • Culture • Lists: Temples – People – Index – Outline v • d • e Modern Dharma/Dhamma writers (1875 to date) Buddhist Rahul Sankrityayan · B. R. Ambedkar · Stephen Batchelor · Stephan Bodian · Lokesh Chandra · Chogyam Trungpa Rinpoche · Pema Chödrön · Edward Conze · Lama Surya Das · Alexandra David-Néel · Henepola Gunaratana · Kelsang Gyatso · Dalai Lama · Thrangu Rinpoche · Walpola Rahula · C.A.F. 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Bhaktivedanta Swami Prabhupada · Aurobindo · Satsvarupa dasa Goswami · A. Coomaraswamy · Bankim · Alain Daniélou · Dayananda · Sita Ram Goel · Ramana Maharshi · The Mother · Swami Ramdas · Sivananda · Ram Swarup · Tilak · Vivekananda · Yogananda Jain Satish Kumar · Claudia Pastorino · Yashodev Suri · Jayantsain Suri Sikh Bhai Vir Singh · Harjot Oberoi · G.S. Talib · Khushwant Singh Syncretic and others Annie Besant · Ram Dass · Eknath Easwaran · Sathya Sai Baba · Georg Feuerstein · H.S. Olcott · Meher Baba · Osho · Alan Watts  · Ken Wilber  · David Frawley Persondata Name Suzuki, Daisetz Teitaro Alternative names Teitarō Suzuki Short description Writer, philosopher and traslator Date of birth 18 October 1870 Place of birth Honda-machi, Kanazawa, Ishikawa Prefecture, Japan Date of death 12 July 1966 Place of death Kamakura, Kanagawa Prefecture, Japan || Lankavatara Sutra From Wikipedia, the free encyclopedia Jump to: navigation, search Rāvaṇa as depicted in Yakshagana, popular folk art of Karnataka. Mahāyāna Buddhism Lands India • China • Japan Vietnam • Korea Singapore • Taiwan Tibet • Bhutan • Nepal Mongolia Doctrine Bodhisattva • Śīla Samādhi • Prajñā Śunyatā • Trikāya Mahāyāna Sūtras Prajñāpāramitā Sūtras Lotus Sūtra Nirvāṇa Sūtra Saṃdhinirmocana Sūtra Avataṃsaka Sūtra Śūraṅgama Sūtra Mahāyāna Schools Mādhyamaka Yogācāra Esoteric Buddhism Pure Land • Zen Tiantai • Nichiren History Silk Road • Nāgārjuna Asaṅga • Vasubandhu Portal • Outline view • talk • edit The Laṅkāvatāra Sūtra (Sanskrit: लंकावतारसूत्र Laṅkāvatāra Sūtra; Traditional Chinese: 楞伽經; pinyin: léngqié jīng) is a sutra of Mahāyāna Buddhism. The sūtra recounts a teaching primarily between the Buddha and a bodhisattva named Mahāmati ("Great Wisdom"). The sūtra is set in Laṅkā, the island fortress capital of Rāvaṇa, the king of rākṣasas. The Laṅkāvatāra Sūtra figured prominently in the development of Chinese, Tibetan and Japanese Buddhism. It is also an important sūtra in Chinese Chán and its Japanese version, Zen. Contents 1 Sūtra Doctrine 2 Extant ancient editions 3 English translations 4 References 5 External links [edit] Sūtra Doctrine The Laṅkāvatāra Sūtra draws upon the concepts and doctrines of Yogācāra and Tathāgatagarbha.[1] The most important doctrine issuing from the Laṅkāvatāra Sūtra is that of the primacy of consciousness (Skt. vijñāna) and the teaching of consciousness as the only reality. The sūtra asserts that all the objects of the world, and the names and forms of experience, are merely manifestations of the mind. The Laṅkāvatāra Sūtra describes the various tiers of consciousness in the individual, culminating in the "storehouse consciousness" (Skt. Ālayavijñāna), which is the base of the individual's deepest awareness and his tie to the cosmic.[citation needed] [edit] Extant ancient editions A number of ancient translations of the Laṅkāvatāra Sūtra were made from Sanskrit into the Chinese language, as early as the 3rd century CE with a translation by the Indian monk Dharmarakṣa.[2] Of these, only three are now extant. The first extant Chinese translation is Taisho Tripitaka 670 (楞伽阿跋多羅寶經). This is the earliest edition which was translated by Guṇabhadra in 443 CE, and divided into four fascicles.[3] This edition by Guṇabhadra is said to be the one handed down from the founder of Chinese Zen, Bodhidharma, to the Second Patriarch, Huike, saying:[4][5] I have here the Laṅkāvatāra in four fascicles which I now pass to you. It contains the essential teaching concerning the mind-ground of the Tathagata, by means of which you lead all sentient beings to the truth of Buddhism. The second extant Chinese translation is Taisho Tripitaka 671 (入楞伽經). This second edition was translated by Bodhiruci in 671 CE, and divided into ten fascicles.[6] This edition is criticized in the imperial preface to the later translation, which says that it contains extra words and sentences mixed in that detract from the original meaning.[7] The third extant Chinese translation is Taisho Tripitaka 672 (大乘入楞伽經). This third edition was translated by Śikṣānanda in 700-704 CE, and divided into seven fascicles.[8] This final translation was made at the behest of Empress Wu Zetian, after Śikṣānanda had completed his 80-fascicle translation of the Avataṃsaka Sūtra.[9] This translation is said to have employed five separate Sanskrit editions for accuracy.[10] Before the final edits to this version had been made, Śikṣānanda returned to India, and another Indian monk came to China who had studied the Buddhist sutras for 25 years in India, and who knew the Laṅkāvatāra Sūtra. He was then given the task of revising the translation made by Śikṣānanda.[11] In addition to these Chinese translations, an extant Sanskrit edition of the Laṅkāvatāra Sūtra is available, as well as a Tibetan edition. [edit] English translations The Laṅkāvatāra Sūtra has been translated from Sanskrit into Japanese and English by D.T. Suzuki. [edit] References ^ Youru Wang, Linguistic Strategies in Daoist Zhuangzi and Chan Buddhism: The Other Way of Speaking. Routledge, 2003, page 58. ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 5 ^ "The Korean Buddhist Canon: A Descriptive Catalog (T 670)". http://www.acmuller.net/descriptive_catalogue/files/k0159.html.  ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 5 ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 59 ^ "The Korean Buddhist Canon: A Descriptive Catalog (T 671)". http://www.acmuller.net/descriptive_catalogue/files/k0160.html.  ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 9 ^ "The Korean Buddhist Canon: A Descriptive Catalog (T 672)". http://www.acmuller.net/descriptive_catalogue/files/k0161.html.  ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 8 ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 9 ^ Suzuki, D.T. Studies in the Laṅkāvatāra Sūtra. 1930. p. 9 [edit] External links Online version of full text of the Sutra translated and introduced by D. T. Suzuki (710K) Lankavatara Sutra, translated into English from the Sanskrit by D.T. Suzuki. Boulder, CO: Prajña Press, 1978, ISBN 0-87773-702-9, first published Routledge Kegan Paul, 1932. Studies in the Lankavatara Sutra, by D. T. Suzuki The Lankavatara Sutra : An Epitomized Version, (Provenance Editions) by D.T. Suzuki The Lankavatara Sutra BIONA online version at the Buddhist Information of North America website. Version française du Lankavatara Sutra version of the Suzuki/Goddard translation of the Lankavatara Sutra Collection of materials for studying the Lankavatara sutra. 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Suzuki (Out-takes) JapanInterCulture 2 videos Subscribe Subscribed Sign In or Sign Up now! Loading... Upgrade to Flash Player 10 for improved playback performance. Upgrade Now or More Info. close 19,730 Like Add to Share Embed Short URL Email MySpace orkut hi5 Blogger Live Spaces Bebo StumbleUpon Loading... This feature is not available right now. Please try again later. Sign In or Sign Up now! JapanInterCulture | September 29, 2008 | 30 likes, 1 dislikes Parts of the feature documentary "A ZEN LIFE - D.T. Suzuki," that w... JapanInterCulture | September 29, 2008 | 30 likes, 1 dislikes Parts of the feature documentary "A ZEN LIFE - D.T. Suzuki," that were left out of the final edit. Category: Education Tags: Daisetz Suzuki Zen Buddhism Shin Link to this comment: Share to: Uploader Comments (JapanInterCulture) frompaulatoyou 4 months ago Capture the wise Women of our time alive! frompaulatoyou 4 months ago JapanInterCulture 4 months ago Good point. Part of the NBC "Wisdom" series, done between 1957 and 1965, was called "Conversations with Elder Wise Men;" in another part the title was "Conversations with Distinguished Persons." Among those interviewed (in the latter, I assume) were Eleanor Roosevelt, Nadia Boulanger & Margaret Mead. I wouldn't say the (mostly) men running the network at the time were sensitive to women's rights, nor that D.T. Suzuki was disrespectful of women. It IS true that Zen lineage was patriarchal. JapanInterCulture 4 months ago throwpopcorn 1 year ago So time is imaginary. Makes sense as he explains it. Looking at ourselves in time involves a great deal of imagination and effort. throwpopcorn 1 year ago JapanInterCulture 1 year ago Daisetz Suzuki was very practical, and wore a watch. The point he was making is that, in Zen, one lives every infinitesimal moment to the maximum. The past is gone, and the future is not yet here. Objectively, only the present "really exists," or perhaps better put, we exist IN it. "Reality" is a question that philosophers have struggled with over the ages. Zen warns us that much of what we take for granted as "true" or "real" is subjective and illusory, including the concept of our "self." JapanInterCulture 1 year ago Highest Rated Comments chokerry 1 year ago 6 You know, I live in rural Japan. Every year the rice gets planted and, almost to the day, harvested. After this, we eat 'new' rice. Jesus said, "observe the lilies, they do not strive etc." I observe the rice. I can literally see it growing at its natural pace. So shall I slow down and grow and live at a natural pace. chokerry 1 year ago 6 JapanInterCulture 3 months ago 2 Cassyan, I was truly dismayed when one Torrent "libertarian" announced he had "created the rip" of my documentary and uploaded it. This rip-off is a slap in the face of the real creator (me). "Giving it away free will lead to MORE sales, TV producers and film distributors will come knocking on your door, and we'll make you famous," the Webmeister argued. I'm not a Hollywood producer, and need DVD sales to get out of debt. Please don't support Torrent uploads of independent productions. JapanInterCulture 3 months ago 2 see all All Comments (27) Respond to this video... Sign In or Sign Up now to post a comment! catandpiddle 2 weeks ago @MrJami123 I cannot agree. See for yourself the caution, wariness the ordinary Japanese feel towards 'any' buddhism. It's a business, and a lucrative ones as tax free institutions for funerals and the ongoing visits to the homes of the bereaved (for many years) to offer prayers and deliver earnest homilies on 'dharma'. Something nobody quiet believes anymore ... You're right, Japan was cautious about western imperialism. But that's the only point and certainly it didn't justify the evil mayhem. catandpiddle 2 weeks ago MrJami123 2 weeks ago @catandpiddle I am mildly amused that modern Japan see 'Zen' as a tradition for misfits, neurotics etc. Perhaps these are ahistorical, hedanistic, liberal elements in this very modermised culture. As to Victoria's thesis, it is shockingly superficial as a historical study. Japan's famines, poverty; the country's reasonable fears of Western Imperialism; none of this is mentioned. His new edition weakens his case: it shows that the 'Buddha' himself ws not entirely against a just 'War'. MrJami123 2 weeks ago proyectohispanaya 3 weeks ago Excelente presentacion de D.T. Suzuki, conjunta la filosofia oriental con la occidental en los conocimientos de Emanuel Swedenborg. Muchas gracias por estos mensajes. proyectohispanaya 3 weeks ago proyectohispanaya 3 weeks ago Excelente presentacion de D.T. Suzuki, conjunta la filosofia oriental con la occidental en los conocimientos de Emanuel Swedrnborg. Muchas gracias por estos mensajes. proyectohispanaya 3 weeks ago catandpiddle 3 weeks ago @MrJami123 well, my opinion is that both the rinzai and soto schools prefer that westerners remain in the dark about this period of their histories, 'zen at war' smashed the illusion of zen-as-pacifists wide open. zen is held at arms length by contemporary japanese in this society. something for neurotics, misfits, malcontents. in the west, we've given them way too much respect without examination. catandpiddle 3 weeks ago MrJami123 4 weeks ago @catandpiddle Mr Victoria's book is weak to the point of misleading. 'Zen At War' ws in fact Japan at war. State & Buddhism is sometimes an unhappy alliance. In Burma, the monks tend to be against the State, in Sri Lanka for the State. In Japan, a few Priest (Soto sect) were socialist, even radicals. Most were pro-Emperor. The War against the 'White Imperialist was regarded as a defensive one. Suzuki's views clearly were nuanced, logical, and persuasive. MrJami123 4 weeks ago MrJami123 4 weeks ago @JapanInterCulture yep MrJami123 4 weeks ago catandpiddle 2 months ago a fascinating man indeed. he was also a fascist, strong proponent of the war and just a real double character. do your research on these people before buying into what these people say. suggested reading. 'zen at war' by brian daizen victoria. more fancy talk, unfounded, repeating all the old zen stuff. nothing new here at all and known by the wise in other traditions, particularly yoga from which zen comes. catandpiddle 2 months ago Cassyan 3 months ago @JapanInterCulture If I was living somewhere else and had the money, I would wholeheartedly pay for anything that I consider is good and valuable. I can understand that at the end of the day you still have to pay your bills, but please understand that we are not some idiots pricks, trying to get away stealing. We try to learn new useful things by the means that we have available to us. I'm not defending intellectual theft, but I'd say you have to make some distinctions. Cassyan 3 months ago Cassyan 3 months ago @JapanInterCulture I totally understand your argument and I agree to it to some degree. Why not 100%? Because without the torrents rips that you mention, it would be no way for the rest of us living in poor countries (Eastern Europe, to be exact) to get a chance of seeing these kind of materials. And that would be a shame, really, because especially the spiritual information should be accessible to as many as possible. I'm sorry for you, but I can't afford your DVD. Cassyan 3 months ago View all Comments » 1 2 3 Next Reply Block UserUnblock User Loading... 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Add to queue Sign in to add this to a playlist || || About WSF - Team WSF - Contact Us - Competitions - Charter Boats - WSF TV Homeback to the homepage SWATangling tactics Blogs diaries & tips Marks places to fish Features out & about angling Forumschat to anglers Reviews kit used & abused Shoptackle shop WSF SHOPPING - RODS | REELS | HOOKS | RIG BITS | LURES | LINES | SHORE RIGS | BOAT RIGS | LUGGAGE | CLOTHING | MORE User Name Remember Me? Password Register All AlbumsBlogs Help Calendar Notices Welcome to the World Sea Fishing online sea angling magazine, tackle shop and forum community, where you can join many thousands of anglers from around the UK discussing all things related to sea angling. To gain full access to the World Sea Fishing boards you must register for a free account. As a registered member you will be able to: Read our catch report forums for every region of the UK and Ireland. Participate in all of our sea angling forums and browse and search over a million posts. 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This means that all messages appear on the forum first and are checked afterwards or if a complaint is made about a post. To report a post, click the report a post icon next to the post , to read our house rules, click here. Rules Updated 20th April 2009. « Previous Thread | Next Thread » Thread Tools Display Modes 02-06-2010, 21:08 #1 elliemaebruce WSF Hardcore Poster Join Date: Oct 2009 Location: Cheshire Interests: My boat , D I Y , Enjoying life , Grandsprogs , Etc ! Favourite Rod: Ugly stick lite Favourite Reel: Abu 9000 c.. Best Catch: 15 rays in an hour Favourite Fishing: Boat Favourite Boat: Sowerby marine fisherman 18 Posts: 608 Post Thanks / Like Thanks: 0 Time(s) Thanked: 1 Time(s) Likes: 0 Time(s) Liked: 7 Time(s) Mentioned: 0 Post(s) Tagged: 0 Thread(s) Tiller handle for Suzuki DT 15 C An uncussesful repair means I need a tiller for the above engine . Anyone ?? elliemaebruce View Public Profile Send a private message to elliemaebruce Find More Posts by elliemaebruce Add elliemaebruce to Your Ignore List 02-06-2010, 22:32 #2 psychocabbie WSF Hardcore Poster Join Date: Oct 2007 Location: Cheshire Favourite Rod: penn affinity Favourite Reel: 525 supermag Best Catch: 11lb 4oz thornback (shore) Favourite Fishing: Shore Favourite Boat: CJR 16 Posts: 276 Post Thanks / Like Thanks: 34 Time(s) Thanked: 8 Time(s) Likes: 19 Time(s) Liked: 2 Time(s) Mentioned: 0 Post(s) Tagged: 0 Thread(s) this might be worth a look http://outboardspares.net/acatalog/index.html __________________ 2010 Species list Species Caught:- 20: Dab, Thornback, Ballan and Corkwing wrasse, Pollock, Tompot Blenny, LSSS, Codling, Whiting.LSD, Bass, Bull Huss, Mackeral,Starry Smoothound, Black Bream, Coalfish, Spurdog, Butterfish, Goldsinny Wrasse, 3B Rockling, psychocabbie View Public Profile Send a private message to psychocabbie Find More Posts by psychocabbie Add psychocabbie to Your Ignore List Bookmarks Digg del.icio.us StumbleUpon Google World Sea Fishing Forums > Advice and Help Forums > Boat Owning, Equipment and Maintenance Tiller handle for Suzuki DT 15 C World Sea Fishing Forums > Advice and Help Forums > Boat Owning, Equipment and Maintenance Tiller handle for Suzuki DT 15 C WSF Tackle - The WSF Sea Angling Tackle Shop Fishing Rods Fishing Reels Hooks Rig Components Leads Plugs, Lures, Plastics Lines, Braid, Leaders Shore Fishing Rigs Feathers & Lure Rigs Tackle n Bits Boxes Rig Storage Tools & Accessories Reel Seats & Coasters Rod Rests Luggage Sunglasses Clothing & Hats WSF Tackle - Authorized Dealers for and Stockists of « Previous Thread | Next Thread » User Tag List Input each user name separated by a comma, like so: User1,User2,User3. 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