2020/10/01

The Compass of Zen (Shambhala Dragon Editions): Sahn, Seung: 9781570623295: Amazon.com: Books



The Compass of Zen (Shambhala Dragon Editions): Sahn, Seung: 9781570623295: Amazon.com: Books








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The Compass of Zen (Shambhala Dragon Editions) Paperback – Unabridged, October 28, 1997
by Seung Sahn (Author)
4.8 out of 5 stars 95 ratings

A simple, exhaustive—and often hilarious—presentation of the essence of Zen by a modern Zen Master of considerable renown

In his many years of teaching throughout the world, the Korean-born Zen Master Seung Sahn has become known for his ability to cut to the heart of Buddhist teaching in a way that is strikingly clear, yet free of esoteric and academic language. In this book, based largely on his talks, he presents the basic teachings of Buddhism and Zen in a way that is wonderfully accessible for beginners—yet so rich with stories, insights, and personal experiences that long-time meditation students will also find it a source of inspiration and a resource for study.
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Editorial Reviews

From Library Journal
Zen Maste Sahn is the well-known director of the Kuan Um School of Zen. Active as a teacher in the West for 30 years, Sahn originally wrote this text in the 1970s, as a guide for students with an interest in the fundamentals of Buddhists teaching from a Zen perspective. Much of the Zen teaching with which Westerners are familiar has come from Japanese lineage, but this work has a fresh, Korean Zen slant. For an introductory text, however, Walpole Rahula's classic What the Buddha Taught (Grove, 1987) is probably better. A large part of this volume is given to transcriptions of talks, resulting in repetition and a lack of focus. Viewed as one person's heartfelt expression of his understanding of the teachings, however, this has much to offer. Recommended for academic and public libraries with extensive collections in the areas of Buddhism and Zen.?Mark Woodhouse, Elmira Coll. Lib., N.Y.
Copyright 1997 Reed Business Information, Inc.
Review
"An entertaining and even amusing survey of the varied flavors of Buddhism appears in The Compass of Zen, by Seung Sahn. Based upon his talks, this book presents the basic questions in many short, accessible chapters woven around anecdotes and dialogues. From the Four Noble Truths to the Five Human Dreams, this book seems to cover the whole mathematics of insight."—Michael Sims, Bookpage



"Like two arrows meeting in the air, this extraordinary book meets the mind point. Please relax and enjoy it."—Joan Halifax, author of The Fruitful Darkness

About the Author
Zen Master Seung Sahn (1927–2004) was the first teacher to bring Korean Zen Buddhism to America, having already established temples in Japan and Hong Kong. In 1972 he came to the United States and started what became the Providence Zen Center, the first center in what is now the Kwan Um School of Zen, which now includes more than eighty centers and groups worldwide. His students called him Dae Soen Sa Nim, "Great Honored Zen Teacher," and he was the 78th Zen master in his line of dharma transmission in the Chogye order of Korean Buddhism. His books include The Compass of Zen, Dropping Ashes on the Buddha, Only Don't Know, and The Whole World Is a Single Flower: 365 Kong-ans for Everyday Life.
Excerpt. © Reprinted by permission. All rights reserved.
Buddhism The Purposes of Buddhism

First attain enlightenment, then instruct all beings.

Many centuries ago, the Greek philosopher Socrates used to walk through the streets and marketplaces of Athens, teaching his students. He would say to them, "You must understand yourself! You must understand yourself! You must understand yourself." Then one day a student said, "Sir, you always say we must understand ourselves. But do you understand your self?"

"No, I don't know myself," Socrates replied. "But I understand this 'don't know.'" This is very interesting teaching. Buddhist practice points at the same experience, because most human beings pass through their lives without the slightest sense of what they are.

We understand many things about this world, but we don't understand ourselves. So why do human beings come into this world? Why do we live in this world? For love? For money? For respect or fame? Do you live for your wife, husband, or children? Why do you live in this world? If someone asked you these questions, you might very well answer, "I live for my children. I live to earn enough money for them, or maybe just to have a good life." Most people think like this. They live only for their family, for some fleeting social respectability, perhaps to enjoy art or to get some powerful position. Everyone wants to have a good situation for themselves. If you look at this world very closely, it is easy to see that most people eat and sleep and live merely for their own personal happiness. Yet these things are not the real purpose of human beings' life. They are just temporary means for living in the world. If human beings cannot find out who they are, how can they ever be truly happy? The Buddha came from a royal family in India some twenty-five hundred years ago. He was a prince, named Siddhartha Gautama. He had a very good situation. In the palace he had everything he wanted: good food, good clothes, many beautiful women, a high seat, and a very good position. He was the son of the king, and someday he would inherit a powerful kingdom. That's very wonderful! But inside, Siddhartha was very unhappy, because he could not understand who he was. He could not understand life or death. He was deeply saddened that all beings must eventually get sick, grow old, and die. This gave him a big question about his own nature and the nature of all beings. "What am I? I don't know. . . ." At that time in India, the Brahmin religion of Hinduism was followed by nearly everyone. But Brahmanism could not give the young prince the correct answer to his burning question. So he was even more unhappy. "Why do human beings come into this world? Why do we eat every day? What am I?" He ate food, but there was no taste. Heard music, but it gave him no pleasure. The beautiful palace became like a prison.

One night, Siddhartha left the palace. He left his family, his beautiful wife, and his infant child, cut off all his hair, and became a monk. Then he went to the mountains. For six years he practiced very, very hard. "What am I? Don't know . . ." He courageously kept this question with one-pointed determination. Then one morning, while sitting in meditation under the Bodhi tree, he saw the morning star in the eastern sky. At that moment--BOOM!--Siddhartha and this star completely became one. He realized his true substance. He realized that his mind was the universe--infinite in time and space--and the whole universe was nothing other than his own mind. He realized there is no life and no death. Nothing ever comes or goes. We say that he woke up and attained his true nature. He completely attained human consciousness: he saw that when ignorance appears, mind appears. When mind appears, desire appears. When any kind of desire appears, life and death, coming and going, happiness and sadness all appear. By completely keeping a don't-know mind one hundred percent--only go straight, don't know--the Buddha saw how to completely stop this endless cycle. He attained complete liberation from the eternal round of birth and death in which all beings trap themselves. He completely attained his correct way, he attained truth, and he attained the correct kind of life he should lead. The name for that is enlightenment. But this truth that the Buddha attained was a very high-class realization. How could he make it function to help this suffering world? When he got enlightenment, the Buddha perceived all sentient beings being born, suffering, and dying; being born again, suffering, and dying; being born, again suffering, and again dying in an endless round of torment. He saw billions upon billions of beings caught in the beginningless cycle of birth, old age, sickness, and death, wandering around and around and around and around, nonstop, only following their desire, anger, and ignorance. The name for this is samsara. "I want this. I want that. I like this. I don't like that." When he attained enlightenment, the Buddha perceived every sentient being in a terrible state of suffering. It was a condition to which they had become so accustomed that it seemed normal. How would anyone ever believe what he had seen? "How can I teach this to other people?" he thought. It was like a man with a very high-class Ph.D. trying to teach little children what he'd learned: how would they ever understand? Sentient beings were so controlled by their desire minds, and so attached to their suffering way, he wondered if anyone would ever connect with this teaching. Sutras say that for several moments the Buddha doubted whether he should attempt to teach this. Perhaps people would have laughed at him, or worse, killed him for his heretical insight. The Buddha saw all this too. He could have stayed in this nirvana, his enlightenment, a state of infinite stillness and bliss, and never come out.

But the Buddha had profound compassion for sentient beings. He got up from his seat under the Bodhi tree, he left the stillness and bliss of nirvana, and he went into the contentious cities and towns to teach human beings. He left his "good situation." He did not attach to stillness and quiet. He did not attach to his bliss. He did not stay in nirvana, a state where there is no suffering or life or death. The Buddha returned to the noisy, fractious world to save all beings from suffering by showing them that it was possible to completely attain their own original nature, just as he had done. His enlightenment experience was not for him alone. That is a very important point. The characters for that are dae ja, dae bi: Great Love and Great Compassion. The Buddha attained enlightenment, which means that he attained his great function and the function of all beings. This was the beginning of Buddhism in this world.
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Product details

Item Weight : 1.27 pounds
Paperback : 394 pages
ISBN-10 : 9781570623295
ISBN-13 : 978-1570623295
Product Dimensions : 5.96 x 1.1 x 8.94 inches
Publisher : Shambhala; 1st Edition (October 28, 1997)
Language: : English
ASIN : 1570623295
Best Sellers Rank: #105,760 in Books (See Top 100 in Books)
#468 in Other Eastern Religions & Sacred Texts (Books)
Customer Reviews:
4.8 out of 5 stars 95 ratings



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seung sahn zen master master seung compass of zen zen buddhism zen practice dharma talks wonderful book recommend this book zen center reading this book book i have read book is like buddhism book books on zen understanding buddhist teachings profound words

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Swervelette

5.0 out of 5 stars Would love an audio versionReviewed in the United States on March 6, 2019
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I love this book and have read it multiple times; I would love to see an audio version on Audible.com so I can listen while commuting.

2 people found this helpful
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Amazon Customer

5.0 out of 5 stars Zen2Reviewed in the United States on August 2, 2020
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Great product - will buy this again.

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Dan

5.0 out of 5 stars The best book to explained Zen Buddhism!Reviewed in the United States on September 17, 2020
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I’ve made Zen my way of life and have read dozens of book the subject, the Compass of Zen is the best intro to Zen teachings, concepts and philosophy that I have ever seen!

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John E. Chadwick

5.0 out of 5 stars This is all you need to knowReviewed in the United States on October 18, 2004
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Having read "Dropping Ashes on the Buddha" for years and letting it sit with me for years, this book was like a key opening a door to my mind and letting in a stream of light. This is all the book you will ever need. Sure, you can study theories, stats, and philosophies for decades but in the end, zen master SS will cut to the bone and explain how simple everything is. And you will wonder why in the world you have been making it so difficult.

This book covers all the angles. It gives you history, examples and the rest. But mostly, it gives you a compass to make sure that you are on the right track. After reading a chapter or three on a regular basis, you will succumb to the basic simpleness of the message and it will start to slowly dawn on you. Little by little, how simple things can really be, if you just "Don't know".

17 people found this helpful
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Evagelos Kavouriadis

5.0 out of 5 stars Great insights on ZenReviewed in the United States on May 24, 2020
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I really liked this view - it brought to life some important Zen teachings that were too abstract for me in the past. I highly recommend it.

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Will Corsair

4.0 out of 5 stars Will Change Your Life.Reviewed in the United States on July 16, 2014
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A student in a class I was teaching told me about this book. He's from Korea originally, and is part of a Zen group in, of all places, Oklahoma City.

The author is a Zen master from Korea, and he writes with a direct, light-hearted style that is clear and not at all intimidating or overwhelming. I found myself very drawn to what he was offering.

The book is a transcription of his many Dharma talks, so the text is sometimes a bit choppy. However, that doesn't detract from how well the book is put together. It will change the way you see the world and maybe how you live your life.

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bruno Mithout

5.0 out of 5 stars a highly readable, often humorous way of teaching Buddhism ...Reviewed in the United States on December 16, 2016
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a highly readable ,often humorous way of teaching Buddhism.

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Blu3yy

5.0 out of 5 stars Awesome,Reviewed in the United States on April 9, 2018
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Great read..thank you.

Clear Zen..right there in front of you, clear as day..clear as the cold air after a snow storm.

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Richard the Taijigerheart
5.0 out of 5 stars A masterclass in compassion and awareness...Reviewed in the United Kingdom on May 29, 2019
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The pages of this valuable book are flooded with the precious wisdom, joyful personality and great humour of this true Master of Korean Zen.

Now that Seung Sahn has passed on, nowhere else can be found so directly communicated the living evidence of the fullness, vitality and playfulness of genuine Zen spirit.

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S. G. Walter
5.0 out of 5 stars The best book on buddhism I've come acrossReviewed in the United Kingdom on May 13, 2010
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I would very strongly recommend this to anyone interested in buddhism. It is especially useful if you have come to buddhism through one of the other schools (e.g. Tibetan buddhism, Theraveda) and are wondering how all the different schools relate to eachother. Seung Sahn devotes large sections to Hinayana buddhism, Mahayana buddhism and demonstrates how they all point ultimately in the same direction - hence the compass.

If you read this book, you should be able to use it as a compass to make sure you head in the right direction at all times and don't get sidetracked by the peculiarities of any one way of teaching.

The only negative point I have about this book is the introduction (or possibly the foreword, I can't remember which at the moment); apparently written by Seung Sahn himself, it seems strangely out of character with the rest of this book and his other teachings. So I would skip the intro and jump into the book.

I would also recommend his other books, and if you are particularly interested in Zen practice and teaching, then Dropping Ashes on the Buddha shows how the compass is used in practice, and is also a very fun read into the bargain.

Update 10 years on:
The Compass was really the last book I read on self-help, Buddhism, philosophy etc. Since then I haven't had any questions that weren't already answered. I have actually forgotten most of what is in the book, but it doesn't matter - my compass was set back then and it still points me in the right direction now.
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Michael Rhodes
5.0 out of 5 stars It is a real compass!Reviewed in the United Kingdom on November 19, 2013
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Having studied philosophy at degree level, and read a host of alternative / quantum / new age / spiritual texts, I have to say this is among the very few most enlightened, clear and useful books I have ever read. The author is clearly beyond genius - words fail me! I would recommend this book to everyone, reading it has been a turning point in my life.

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Daniel H.
5.0 out of 5 stars Great insiteReviewed in the United Kingdom on January 26, 2020
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Very well written book, only wanted to read a few pages but ended up reading for an hour as it's so captivating.
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Bryn T.
5.0 out of 5 stars Fantastic ResourceReviewed in the United Kingdom on February 21, 2013
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This is one of the best books on Zen I have seen so far - and I have read quite a few!

Probably not easy without some background in Buddhist thinking, but a very worthwhile read.

Highly recommended.

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『보리수 가지치기』발간, Jamie Hubbard & Paul L. Swanson 편저/ 류제동 역

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류제동

trShl1p4 ocJfnuslnoe fi20orsuea1dr5 ·


국정교과서 반대를 위한 필독서!
“가만히 있으라”는 유체이탈화법 속 침묵의 카르텔에 감연히
맞서는 책,『보리수 가지치기』발간, Jamie Hubbard & Paul L. Swanson 편저/ 류제동 역
http://blog.naver.com/tvam/220385279347

영화 <관상>에서 한명회에 대한 김내경의 명대사...파도만 보았을뿐 바람을 보지 못했소...파도를 만드는것은 바람인데..

https://www.youtube.com/watch?v=0w9thT-ay7M#t=14
如大海水,因風波動,水相風相不相捨離.
바다의 물은 바람으로 인해 파도가 되어 움직인다.
그러므로 파도의 상은 바람의 상과 따로이 떼어 놓을 수가 없다.
- 대승기신론(大乘起信論)-

파도를 만드는 바람이란 『대승기신론(大乘起信論)』의 핵심인 “소언법자, 위중생심(所言法者, 謂衆生心)”의 중생심, 곧 민중의 마음입니다. 『보리수 가지치기』에서 바로 그 민중의 마음을 둘러싼 치열한 논쟁이 전개됩니다.

『보리수 가지치기』의 취지를 권해효씨가 잘 말해주고 있네요.^^
https://youtu.be/3ZqZZqbCUjc

"불자(佛子)는 일본을 사랑해서는 안 된다" - 『보리수 가지치기』 548쪽
일본에서 명망 있는 대표적 불교학자가 이러한 주장을 하여 일본학계에 파란을 일으키며 비판불교운동은 거대한 폭풍이 되어 몰아칩니다. 배신 운운하는 누군가와는 차원이 다른 사람이 특히 일본에 있다는 것이 놀라우면서도 가슴이 아프기도 합니다.

공감하시면, 계시는 지역이나 학교 도서관에 비치하도록 신청해 주시기 바랍니다.(*^^)
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Pruning the Bodhi Tree: The Storm Over Critical Buddhism

by Jamie Hubbard (Editor), Paul L. Swanson (Editor)

4.7 out of 5 stars    6 ratings



What is Buddhism? According to Hakamaya Noriaki and Matsumoto Shiro, the answer lies in neither Ch’an nor Zen; in neither the Kyoto school of philosophy nor the non-duality taught in the Vimalakirti Sutra. Hakamaya contends that “criticism alone is Buddhism.”

This volume introduces and analyzes the ideas of “critical Buddhism” in relation to the targets of its critique and situates those ideas in the context of current discussions of postmodern academic scholarship, the separation of the disinterested scholar and committed religious practitioner, and the place of social activism within the academy.

Essays critical of the received traditions of Buddhist thought―many never before translated―are presented and then countered by the work of respected scholars, both Japanese and Western, who take contrary positions.

9 new from $38.04  4 used from $14.71

13 used & new from $14.71



Editorial Reviews

About the Author

Paul L. Swanson is a Permanent Research Fellow at the Nanzan Institute for Religion and Culture, Nanzan University.

Paperback : 544 pages

Publisher : University of Hawaii Press (July 1, 1997)





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Prajna

5.0 out of 5 stars Five Stars

Reviewed in the United States on February 14, 2018

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bojangleshiker

4.0 out of 5 stars Four Stars

Reviewed in the United States on March 8, 2018

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Hakuyu

4.0 out of 5 stars Cut the weeds, but not the root!

Reviewed in the United States on May 10, 2005

This is a difficult book to review, because the primary issue at stake - the abuse or misuse of Buddhist doctrine does need to be addressed (viz. the substitution of nationalist or dubious self-serving agendas) - but, I question the wisdom of locating the problem in Buddhist doctrine per se, as Hakamaya Noriaki and Matsumoto Shiro would have it. Messrs Hakamaya and Matsumoto - have found a ready body of supporters in the halls of academia - and, the essays in this book are an attempt to put the issue in clearer perspective.



I would be happy if the problematic issue central to this book were simply an academic one - but, it isn't. If Hakayama and Matsumoto are right in their assumptions, there is a serious flaw running through our received perception of Mahayana and Zen Buddhism etc. - arguably the Buddhist schools which have been the most influencial in the West. In short, if Hakamaya and Matsumoto are correct, we have embodied a fallacious distortion of Buddhism.



Needless to say, this is a strong claim to make, and not everyone agrees with it. The essays by Sallie B. King, Peter Gregory, Yamabe Nobuyoshi et al. - go some way to revise the rather harsh strictures delivered by the 'Critical Buddhist' fraternity. Regrettably, the case made by Hakamaya, Matsumoto -amplified again by their supporters in this book, seems to have been based on generalisations - even a dogmatic refusal to see that the key terms in question (e.g. Dharmadhatu, Dhatu-vada, Tathagata-garbha, Hongaku etc.) - admit of alternative interpretations. Peter Gregory's carefully written chapter - 'Is Critical Buddhism Really Critical'? - fairly turns the tables on Hakamaya and Matsumoto, pointing out that their arguments are - paradoxically, a kind of 'substantialism' and thus self-defeating. Thankfully, Peter took the trouble to reappraise what is actually stated in the sources, deemed so questionable by the 'Critical' Buddhist fraternity.



That said, it is undeniably true that terms such as 'inherent enlightenment' (hongaku) are open to misunderstanding, and may even have been exploited to produce results running counter to their authentic context. When it comes to the context of Japanese Buddhism, this has clearly been the case. The whole thing about 'Imperal Way Buddhism' has been put in fresh perspective by Brian Victoria (cf. 'Zen at War.' Zen to Senso). Yanagida Seizan, Ichikawa Hakugen et al, have also stated the problem. In their case, they touched on the moral or ethical failings which led to disaster. What worries me about the arguments of Hakamaya and Matsumoto - is that by locating the blame in abstract doctrinal positions and historically remote sources, they have conveniently avoided the contemporary moral or ethical issues raised by Japan's Imperialist aspirations in the 20th c. Let's face it, when thousands of Buddhists were busy copying out the Hannya-haramita Shingyo in war-time Japan, to generate merit for the military, they were deceiving themselves.



To be objective here, this is no more (or less) bizarre than 'Christian' prayers for victory, as thousands of tons of bombs rained down on innocent non-combatants in cities. This is the madness of modern war. It is ourselves we should blame, not the religions we have exploited to justify it. Hence, there is an irony to this book. When even the Hua-yen Ching (Jpn. Kegon Kyo) has been cited as a latent source of 'totalitarian' thinking, something has gone seriously wrong with the Buddhist scholarship. Not Buddhism - or Buddhist scriptures, but human delusion and duplicity have been responsible for the evils of concern to Messrs Hakamaya and Matsumoto. We all know that during the rise of the Third Reich, the Pope tacitly supported Adolf Hitler, but in post-war Europe, people did not try to place the blame on Thomas Aquinas or Augustine. If half the arguments in this book were true, that is exactly what people in Europe should have done. If the doctrines singled out by 'Critical Buddhist' fraternity are as pernicious as they say, why have they not given rise to similar, totalitarian tendencies - in other Mahayana lands? The Chinese Buddhists under Mao were very reluctant to embrace the totaliarian communist doctrine, expressly because it went against their spiritual sensitivities. They were persecuted for their reluctance. Tibetan Buddhists, now under Chinese occupation, have also had the thin end of the wedge, for appearing less than amenable to a totalitarian doctrine. Petty Nationalism and doctrinaire attitudes do not fit in that well with Mahayana Buddhism. If it has been 'squeezed' in, then that has been by way of coercion and human weakness, not by virtue of anything explicitly stated in Mahayana Buddhism.



It strikes the reviewer that the primary problem here, stems from mixing up the claims of samvrti-satya and paramartha-satya. It has always been incumbent upon Buddhists to recognise the difference, but if the former is confounded with the latter, the door is wide open to a myriad misunderstandings. It is no secret that during the Vietnam War, the late Yasutani Roshi railed against Westerners in the anti-war movement and their notion of 'equalitarian' politics, calling it 'evil equality.' In feudal societies, the Sangha was more or less obliged to leave matters of polity to the ruling elite - and, Yasutani's thinking of such matters was certainly a legacy of the feudal age. It is anachronistic to look for democratic instincts and politically autonomous individuals, in societies which had no place for them. In this respect, it is hard to believe that modern scholars are prepared to waste their breath, pointing out the obvious - viz., that Prince Shotoku's 'Constitution' did not empower individuals, as a modern, democratic constitution might. The challenge, then, for us latter day Buddhists, is to translate an equalitarian awareness into action - in Buddhist terms. The Dharma banner is not bounded by nationalistic creeds - and, if truth be told, nothing stated in the Buddhist Sutras, Vinaya regulations etc., inculcates blind adherence to the like. Admittedly, you won't find buckets of advice about what to do, when confronted with conflict scenarios on the modern scale, because they would have been inconceivable. In that sense, perhaps this book is a 'wake up' call. Studies like Prof. Ling's "Buddhism, Imperalism and War'(OUP) - puts certain things in perspective. But as I say, it is not so much Buddhist doctrine which has been at fault here, as the failure to make better sense of it - socially.

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jiko

4.0 out of 5 stars now I get it

Reviewed in the United States on November 24, 2004

After reading this book, I understand what happened when I was at a Zendo. If you've had some problems with a Japanese teacher I would suggest that you try reading this book. Some of the Dharma is open for discussion, but the racism is very much present at zendos.

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French legal translator

5.0 out of 5 stars Rather extraordinary book about a rather pointless debate going on ...

Reviewed in the United Kingdom on December 20, 2016

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Rather extraordinary book about a rather pointless debate going on between Japanese philosophers about Buddha Nature doctrine. Unfortunately all these authors miss the point, namely that Buddha Nature doctrine is a support to help one practise and gain realisation. Much of this is about distortions and misunderstandings of BN doctrine in Japan, and also the misuses of this doctrine to promote nihilistic and even militaristic ideologies in Japan. The notion of "dhatu-vada" or substantialism is a deliberate misinterpretation of BN doctrine. The term dhatu-vada doesn't even exist in Sanskrit.

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Lynette

5.0 out of 5 stars Five Stars

Reviewed in Canada on December 7, 2016

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1812 Chang-Seong Hong 일본의 도원道元(Dogen)선사

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Chang-Seong Hong18to nnDsgamlfelnoctciermbeerid n2u0t1g8  ·
일본의 도원道元(Dogen)선사 

철학자 가운데도 문장이 훌륭해서 읽을 때마다 그 지성의 예리함뿐 아니라 문장의 수려함에도 감탄을 자아내게 하는 사람들이 있다. 17세기 프랑스의 데카르트 같은 이는 ‘이렇게 명문을 구사하는 철학자였기에 근대철학을 더 성공적으로 시작했을 것’이라는 찬사가 붙을 정도로 맑고 매력적인 문장을 구사했다. 유럽에서 유명했던 많은 귀족 여성들이 –스웨덴의 여왕까지 포함해서– 평생 독신이었던 데카르트를 흠모했던 이유를 알 것도 같다.^^ 미국에서의 대학원생 시절 나는 근대철학이 전공은 아니지만 그의 라틴어 및 불어 원전 영어번역을 읽고서 그 아름다움에 감탄해 그의 책 <명상 Meditations> 영역본을 철학전공도 아닌 친구들에게 선물했을 정도였다. 물론 명문장은 그 영향력 때문에 가끔은 위험한 결과를 초래하기도 했다. 나는 한때 독일어가 영어보다 쉬웠던 적이 있었는데, 10대와 20대 초반에 천하의 명문인 철학자 니체의 글을 읽을 때마다 심장이 뛰어 잠을 못 이룬 날도 많았다. 그런 니체의 철학과 바그너의 음악이 나치 독일의 국가 이데올로기와 음악이 되어 불행한 역사의 일부분을 구성하기도 했다. 
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나는 불교 공부를 주로 영어로 된 책들을 통해서 해 왔는데, 지금까지 읽은 모든 책들 가운데 지적으로 가장 세련되고 또 문장이 가장 훌륭한 것은 13세기 일본의 도원道元(Dogen) 선사의 글이다. 비록 영어번역을 통해서만 읽었지만, 발췌된 영문번역만 보아도 그의 글은 정말 숨 막힐 정도로 아름답다. 글의 내용은 중국이나 한국에 이미 몇 세기 전부터 존재하고 있었던 것이 많지만, 도원은 같은 내용이라도 비교가 되지 않을 정도로 아름답게 표현해 내고 있어서 그의 글은 한번 자리에 앉으면 다 읽지 않고서는 자리를 뜨기 어렵게 한다. 최소한 영어권에서 가장 주목을 받는 동아시아 역사상의 위대한 선사라면 단연 도원이라고 보아야 할 것이다. 그의 책들 영어번역본을 구해 놓고도 분량이 많아 아직 체계적으로 읽지는 못하고 있는데, 내 전공인 형이상학과 심리철학 공부가 바빠서 이번 생에 시간을 낼 수 있을지 모르겠다.

그런데 나를 더 놀라게 한 사실은 도원의 저술 상당부분이 한문이 아닌 중세 일본어로 쓰여졌다는 점이다. 한글이 창제된 시기가 15세기 중엽이었고 한글로 된 중요한 학술서가 나오기 시작한 때는 솔직히 20세기 이후라고 보아야 하는데, 역사에 길이 남을 일본어로 된 도원의 저술이 나온 것이 13세기였다는 점에 나는 대단히 충격받았다. 기적처럼 훌륭한 최고의 글인 한글을 가지고서도 오백년 동안 아무 제대로 된 독창적 저술도 완성하지 않았던 한국이 일본에 비해 어쩔 수 없는 인구나 영토 그리고 경제의 크기에서뿐이 아니라 문화적으로도 뒤지게 되었다는 점은 전혀 이상할 것이 없다. 16세기의 퇴계와 율곡은 훌륭했지만, 그들이 한글로 저술을 완성했다면 얼마나 더 많은 사람들이 읽고서 모두가 다 얼마나 많이 학문을 발전시킬 수 있었을까. 왜 그렇게 한글과 같은 최고의 자산을 가지고도 활용하지 않는 고집을 부렸을까, 어리석게도! 우리 정말 무명無明을 떨치고 분발해야 한다.
도원선사의 글 다섯 줄을 영어번역과 함께 소개해 보겠다. 비판불교의 마츠모토 시로는 도원이 기체론基體論(dhatuvada)을 결국 떨치지 못했다고 보고 있지만 그와 같은 대학 선배 교수인 하카마야 노리야키는 도원은 말년으로 갈수록 비판불교 입장에서 보아도 무리 없는 사상을 전개했다고 본다. 밑의 다섯 줄만 보면 하카마야 교수가 옳은 것처럼도 보인다.
“To study the Buddha’s Way is to study oneself. To study oneself is to forget oneself. To forget oneself is to be enlightened by all things. To be enlightened by all things is the dropping away of one’s mind and body, and the mind and body of others. No trace of Awakening remains, and this no-trace leaves traces endlessly.”
“불도佛道를 공부한다는 것은 스스로를 공부한다는 것이다. 스스로를 공부한다는 것은 스스로를 잊는 것이다. 스스로를 잊는다함은 만물萬物에 의해 깨닫게 된다는 것이다. 만물에 의해 깨닫는다는 것은 스스로의 몸과 마음을 그리고 다른 이들의 몸과 마음을 내려놓아 여읜다는 것이다. 깨쳤다는 자취는 아무 곳에도 남지 않지만, 이 무無자취는 끝없이 자취를 남긴다.”
한국에서 유행하는 마음공부가 지향해야 할 목표가 사실은 아뜨만이 아니라 무아無我라는 점을 분명히 하고 있다. 또 화엄의 법계연기法界緣起와 중관의 <윤회가 열반> 그리고 금강경金剛經의 향취가 물씬 풍기는 구절들이 뒤따른다. 선문 및 대승의 후기 견해가 점점 더 소급해서 초기 대승의 견해로 귀결되는 듯한 숨은 논리전개가 흥미롭다. 위에서 비판불교론자들의 타겟인 불성론佛性論을 읽을 수도 있겠지만, ‘불성’을 창조적으로 재해석해서 기체론(dhatuvada)이 아닌 방향으로 받아들인다면 그리 나쁠 것도 없겠다.
한편 도원이 한국 선문禪門의 주류인 간화선 계통의 임제종이 아니라 묵조선 계통인 일본 조동종의 창시자라고 해서 무조건 깔보아서는 안 되겠다. 그런데 한국에서는 아직도 일본 사람의 업적을 인정해 주면 친일매국노라는 소리를 듣는가? 나는 미국에 사니까 친미일지는 몰라도 친일한 적도 매국한 적도 없다. 오히려 이곳에서 강의할 때 일본 흉 봤다가 나중에 항의 받은 적이 있다.







90정승국, Gokin Moo-Young and 88 others
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손찬국

일본어를 못하는 입장에서 도겐 선사의 한국어 번역본이 달랑 얇은 단행본 한권뿐이라는 것이 아쉬웠던 적이 많았습니다. 교수님의 글을 읽고나니 일본어를 배우기 전에 영어로나마 속히 읽어봐야겠다는 셀레임이 듭니다!

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Chang-Seong Hong

제가 이곳 학생들에게 소개하는 도원선사의 다른 구절도 하나 더 올립니다. Awakening is like the moon reflected in water. The moon does not get wet, nor is the water broken. Though its light is vast and great, it is reflected in a tiny bit of water. The whole moon and the sky are reflected in dewdrops on the grass, or in just a drop of water. Awakening does not obstruct people, just as the moon does not break the water. A person does not obstruct Awakening, just as the drop of water does not obstruct the moon. The depth of the water is equal to the height of the moon. However long or short is the duration of the reflection, one realizes in the vastness or smallness of the water, the breadth and brightness of the moonlight in the sky.

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손찬국

Yumaa Hill 이리 아름다운 문장을 바로 옮겨주셔서 참 감사합니다.

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류제동

손찬국 제가 번역한 <보리수가지치기:비판불교를 둘러싼폭풍>(2015,씨아이알)도 도겐에 관한 중요 쟁점을 논하고 있는 필독서입니다.ㅎㅎ 그리고 기호의 문제일 수도 있지만 일본인 인명은 일본음으로 읽어서 도겐이라고 표기하는 것이 낫지 않을까 싶습니다.ㅎㅎ

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류제동

그리고 지난 여름에 일본 동양대학에서 제1회 도겐연구국제심포지움에 저도 발표자로 참여했는데 제 다음 차례로 발표하신 UCLA의 William Bodiford 교수님이 최근에 <정법안장> 판본을 본격적으로 재검토하면서 영역을 새롭게 하고 있고 얼마 안 있어서 출간한다고 하셨습니다.ㅎㅎ

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JiYong Na

공과 연기에 대한 명문입니다. 영문이라도 구해서 번역해보고 싶습니다.

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이감천

묵조가 진짜 불교이죠.




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Young-Bin Park

도겐선사의 생애를 다룬 영화 zen을 보고 너무나 감명을 받아서 한국어 자막을 만들어 돌린 적 있습니다. 거기에도 교수님께서 소개하신 글이 잠깐 나오지요.
도겐선사의 정법안장을 가려뽑은 <수증의>는 제가 마음을 가다듬기 위해 한 번씩 읽곤 합니다. 첫 서문부터 명문장입니다.
"삶을 밝히고, 죽음을 밝히는 것은 불가의 일대사 인연이다. 삶과 죽음 가운데 부처가 있다면, 삶과 죽음이 없다. 다만 삶과 죽음이 곧 열반임을 마음에 새겨서 삶과 죽음으로써 싫어할 것도 없으며, 열반으로써 기뻐할 것도 없느니라. 이때에 처음으로 삶과 죽음에서 벗어나는 것이 있다."

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Chang-Seong Hong

또 다른 멋진 단락을 이곳에 소개해 주셔서 고맙습니다. 저도 비슷한 취지의 단락 영문번역을 제 학생들에게 소개해 줍니다. 불교문화에 익숙치 않은 미국학생들도 도원선사에 대한 강의를 세 시간 정도 듣고 나면 학기말에 멋드러진 에세이들로 과제물을 제출하곤 합니다.

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Junho Jang

박영빈 어허...이런 글을 800년 전에. 감사.

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Beom-Soo Kim

한글자막은 여기에 있는데 CD1 CD2 라고 되어 있어서 어떻게 하나 했는데 찾아 보니 유튜브에
딱 맞는 동영상이 두개 올려져 있군요. 다음 댓글에 있습니다.
http://m.blog.daum.net/cj2614/6253947



BLOG.DAUM.NET
불교영화 - ZEN(2009) 자막 (수정본)불교영화 - ZEN(2009) 자막 (수정본)


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Beom-Soo Kim

다운로드해서 위의 한글자막과 맞추니.. 한글자막이 뜹니다.
CD1 과 CD2 유튜브 주소는 다음 댓글에.







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Beom-Soo Kim

이건 CD2 인데 유튜브 검색때 올린 사람 이름과 같은 이름의 CD1 으로 하면 처음 것도 검색됩니다.
다운로드 후 한글 자막과 이름을 꼭 같이 하면 한글 자막이 뜰 것입니다.
아래 링크는 일본어.
https://youtu.be/gBLyWGqIkJY



YOUTUBE.COM
Zen, La vida de Dogen - cd2Zen, La vida de Dogen - cd2


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Beom-Soo Kim

지막 만들어 주신 분께 감사드립니다.




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허만항

브레이즈박사 필링붓다를 번역하면서 도겐 선사의 수증의 문장에 감탄한 기억이 새롭습니다

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Sun Kyeong Yu

왜 나에게는 도원선사의 그 다섯줄이 진정한 사랑에 대한 글로 읽히는걸까.

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허만항

마지막 문장 31. 이른바 모든 부처님이란 석가모니 부처님이다. 석가모니 부처님은 "마음 그대로가 부처[卽心是佛]" 이다. 과거·현재·미래의 모든 부처님들은 함께 성불할 때 반드시 석가모니 부처님이 된다. 이것이󰡒마음 그대로가 부처이다가 가리키는 참뜻이다.󰡒마음 그대로가 부처이다󰡓라 말하는 것은 누구를 의미하는가? 응당 주의 깊게 참구하여야 한다. 이것이 바로 우리가 부처님의 은혜에 보답하는 길이다.

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Chang-Seong Hong

제가 과거에 한번 쓴 영어로 된 불교철학강독 교재에서도 인용한 구절이네요. 감사합니다. 한가지 덧붙일 것은, 이 교재의 편집자들은 한자문화권에서는 '마음'이라는 단어의 뜻이 너무도 다양하게 쓰여 왔어서 그 정확한 뜻을 헤아릴 길이 없다(hopeless)고 불평아닌 불평을 하고 있습니다. 물론 이것은 서양 사람들의 반응입니다. 경우에 따라서는 단어의 뜻을 분명히 하지 않는 것이 그 단어의 제대로된 쓰임새를 보전하는 길이 될 수도 있으니까요. 저는 한국출신이어서 그 정도는 압니다.^^

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Yong Un Sunim

몇 년전 도원선사 열반 550년을 맞아 일본 조동종의 대본산인 총지사에 초청되어 방문했던 적이 있습니다. 그때는 자세히 알지 못했던 도원선사의 가르침을 듣게 되니 새롭네요. 한국 불교의 역사에서도 도원선사 못지 않은 고승들의 저술이 적지 않다고 생각하는데요. 다만 도원선사는 영문번역가들이 한 몫을 했지 싶습니다.

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Keun Reu

고맙습니다~^^

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Halla Kim

I think Dogen is interesting and profound. By the way in the phrase, dropping off the mind and body, what does mind here efer to and what does body denote? if there is no distinction between them, what remains? thanks

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· 1 y



Chang-Seong Hong

좋은 질문 고맙습니다. 언어를 어느 차원에서 사용하느냐에 대한 질문으로 이해해 보겠습니다. 선문의 전통에서는 주로 우리 일상에서 사용하는 언어로 대화가 이루어지기 마련이니, 여기서도 우리가 보통 말하는 몸과 마음, 심신으로 쉽게 받아들이는 쪽이 적절하다고 봅니다. 선은 일상의 대화로 '심오한' 진리를 다루는 매력 만점의 수행법이기도 하니까요. 위의 대화에서 도겐이 공, 진제와 속제, 법계연기 같은 단어를 써서 가르침을 폈다면 모든 매력이 사라졌겠지요. 김선생님이나 저같은 철학교수들이 인기가 없는 이유와도 관련있을 겁니다.^^ (물귀신 작전 죄송합니다.^^)

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· 1 y



김광현

도겐 선사에 대하여, 일본 조동종의 개조라는 것, 그리고 저 영화 한편 본 것 말고는 아는 것이 없었는데 이렇게 또 교수님 올려주신 글을 보고 관심이 생기네요.
다른 얘기입니다만 서구화 근대화 이전에도 일본의 지적 풍토는 좀 놀라운 데가 있었던 것 같습니다. 우리나라에서는 빨리어 경전이 소개된 이후에야 ‘대승비불설’이 논란이 되고 그랬는데, 일본에서는 이미 18세기 초에 상공인 집안 출신 지식인 도미나가 나카모토가 아함의 일부가 붓다의 친설이고 대승경전은 아니라는 연구를 해서 논란을 일으켰던 일이 있었구요. 이런것들도 그 시대 일본의 인쇄, 출판문화가 꽤나 발달했기 때문에 가능했지 않았나 싶습니다.






3



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· 1 y



Junho Jang

https://m.facebook.com/story.php?story_fbid=10156989628362059&id=728397058

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· 1 y



Junho Jang

도원선사 소개감사.

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· 1 y



Why Moon

출가생활도 강조 하셨죠. 그 출가란 염리심과 자비심이 철처히 바탕이 된 출가.그래서 그런가 계율수행도 훌륭하신분으로 더욱 다가 옵니다.