Search results

(present-day Nara prefecture), Japan Japanese Tendaishū monk, scholar, and artist, popularly known as Eshin Sōzu (Head Monk of Eshin) because he spent much

the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference

Kūkai(774 - 835)  Born in: Sanuki Province, Shikoku Island, Japan In Japanese, “Sea of Emptiness”; monk who is considered the founder of the tradition, often

frequented the lectures of the monk Falang (507–581) with his father, who was also [an] ordained monk. Jizang eventually was ordained by Falang, under whom he

Buddha-nature and the nonduality of mind and material, he eliminates the absolute distinction between sentient and insentient beings and contends that

Buddha-nature and the nonduality of mind and material, he eliminates the absolute distinction between sentient and insentient beings and contends that

recommended the monk Nanyin Weizhong (d. 821) as a suitable teacher. In 810, Zongmi met the monk Lingfeng (d.U.), a disciple of the Huayan monk Chengguan, at

Foundation, Lopen Dr. Karma Phuntsho and Rev. Kokyo Henkel discuss buddha-nature in early Chan and Japanese Zen and comparisons with Tibetan Dzogchen. They

decline in the potency and practicality of the teachings espoused. Shinran left his role as a dosō ("practice-hall monk") at Mount Hiei and undertook a 100-day

California, and founder of the Order of Buddhist Contemplatives. Prior to becoming a monk, he was a scholar and translator of medieval Japanese texts and was a

engaged a monk by the name of Chongyuan (d.u.) and publicly criticized the so-called Bei zong (Northern school) of Shenxiu’s disciples Puji and Xiangmo Zang

"Study" (Part I-IV) and "Translation" (Part V). Part I sets out and clarifies the problems involved in the study of Tao-sheng, the aims and method of the present

Saichō entered the local Kokubunji and studied under the monk Gyōhyō (722-797), a disciple of the émigré Chinese monk Daoxuan (702—766). In 785, Saichō

school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊

the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers:

China and came under the influence of its immemorial culture and practical good sense, it took on forms of Taoist naturalism and kindly humanism, and there

bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts