The Zen monastic experience : Buddhist practice in contemporary Korea
著者
書誌事項
The Zen monastic experience : Buddhist practice in contemporary Korea
Princeton University Press, c1992
大学図書館所蔵 全16件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. [249]-259) and index
内容説明・目次
内容説明
Robert Buswell, a Buddhist scholar who spent five years as a Zen monk in Korea, draws on personal experience in this insightful account of day-to-day Zen monastic practice. Buswell's depiction of Zen reveals a religious tradition that differs radically from the stereotype prevalent in the West. Westerners exposed to Zen through English-language materials have been offered a picture of an iconoclastic religion that is bibliophobic, institutionally subversive, aesthetically sophisticated, devoted to manual labour, and intent solely on sudden enlightenment. Its most revered teachers are depicted as torching their sacred religious icons, bullying their students into enlightenment, rejecting the value of all the scriptures of Buddhism, and even denying the worth of Zen itself. In discussing the activities of the postulants, the meditation monks, the teachers and administrators, and the support monks of Songgwangsa, a major Korean Buddhist monastery, Buswell challenges much of this picture.
In the "counterparadigm" of Zen offered in the daily lives of the monks, Zen's putative iconoclasts are replaced by resolute members of a community dedicated to a methodical regimen of spiritual training. Zen's apparent bibliophobia pales to reveal contemplatives learned in classical Chinese and often having extensive experience in Buddhist seminaries. And the brash challenge allegedly made to systematizations of religion, even to Zen itself, fades before monks with strong faith in the arduous way of life they have undertaken. The author's treatment relates contemporary Zen practice to the historical development of the tradition and to Korean history more generally, and his intimate, sympathetic portrayal of the life of modern Zen monks in Korea provides a look at Zen from the inside.
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