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BUDDHISMUS
_B2SPIRIT_
" Zazen je velka cesta, velka stezka. Je to zniceni nazoru, existence a neexistence, zivota, smrti, je to zniceni viry ve vecnost, v zanik. Je to nedualita. To, cemu nas uci zazen, je prava povaha vsech veci. Zazen odtina vsechny nase pochyby. Musime cvicit s velkou radosti. Toto cviceni je hluboke a tajemne, nikdo ho nemuze zmerit. Svetlo zazenu je jako jas slunce. Toto cviceni je nekonecne. "

- Mistr Debailly


"Zazen je nejhlubší odpověď na všechny otázky, které si člověk může položit.“


- Rev. Debailly









Zazen (dhyana) - buddhisticka meditace-koncentrace


Brno


Dódžó Myo ji

po: 18:30; čt: 18:30

Plzeň




15. července otevíráme nové dojo v Plzni na adrese Němejcova 6.
Denní praxe bude probíhat pod vedením zenového mistra Seï Yu Debailly.

Zazeny budou probíhat každý všední den ráno od 6:30 do 7:30 a večer od 18:00 do 19:00.




Zen dojo Plzeň

po, út, čt: 19:00-20:00, ranní praxe po domluvě

Praha


Zen dojo při Česko-Japonské společnosti

út: 6:15 - 8:00, 19:15 - 21:00; čt: 6:15 - 8:00


Daruma

čt: 18:45 - 21:30







Zen-buddhismus v České republice


Škola sótó ( Taisen Deshimaru přenesl praxi zenu v 60.letech do Evropy)

Zazen v česko-japonské společnosti na Můstku

http://www.zazen.cz/

Sangha mistra Kaisena - dojo Praha, Brno, Ostrava

http://www.sotozen.cz/

Sangha mistra Debaillyho

http://www.zen-asociace.cz

Zen Dojo v Plzni

http://www.zendojoplzen.cz/
Máte k tomu co říct? Vložte se do diskuze.
DOKTORX --- 1:25:06 2.8.2011
Na podzim 2011 ma vyjit 20 let pripravovana kniha o umirani od lamy Oleho Nydahla, specialistu na phowu. Ole bude v Praze v rijnu. Doporucuji 21. cislo casopisu Buddhismus dnes..,)

Ole doporucuje tento link vsem, kteri neveri na zadnou kontinuitu vedomi po smrti fyzickeho tela, a mysli si, ze vedomi je produktem mozku, na rozdil od nazoru, ze mozek vedomi transformuje (jako prehravac, napr. jako televizor ktery nam pousti transmitovany televizni signal, pricemz ale mozek funguje na holonomnim, holografickem principu - Karl Pribram)

Pim van Lommel | Eindeloos Bewustzijn
http://www.pimvanlommel.nl/?home_eng

For more than twenty years cardiologist Pim van Lommel has studied near-death experiences (NDEs) in patients who survived a cardiac arrest. In 2001, he and his fellow researchers published a study on Near Death Experiences in the renowned medical journal The Lancet. He, then, wrote the Dutch bestseller Endless Consciousness in 2007; over 100.000 copies were sold in the first year.
The NDE is an authentic experience which cannot be attributed to imagination, psychosis or oxygen deprivation. After such an profound experience, patient’s personalities underwent a permanent change. In Van Lommel’s opinion, the current views on the relationship between the brain and consciousness held by most physicians, philosophers and psychologists is too narrow for a proper understanding of the NDE phenomenon. The author provides examples and ways that our consciousness does not always coincide with brain functions; that consciousness can even be experienced separate from the body.
DOKTORX --- 13:28:56 1.8.2011
SEZA - Zenová asociace
http://www.zen-asociace.cz/

aktualizace, videa, poznamky z deniku mistra Debaillyho, sesshin srpen, denni praxe zazenu s Mistrem v Plzni rano, denni praxe v Praze
DOKTORX --- 20:24:49 31.7.2011
Buddhismus Diamantové cesty - meditace, přednášky, meditační centra - tibetský buddhismus Karma Kagju
http://bdc.cz/index.php?option=content&task=view&id=440&Itemid=2

V jednom ze svých posledních učení Buddha objasnil pojem tathágatagarbha, buddhovskou podstatu. Tato učení zdůrazňují, že tathágatagarbha proniká všemi bytostmi stejně, pokud jde o kvantitu i kvalitu. Tato prvotní podstata je stále čistá a neporušená, ale může být zatemněna, když jedinec jedná negativně. Tím hromadí negativní karmu, která jemu nebo jí zabraňuje tathágatagarbhu rozpoznat. Takoví jedinci jsou nazýváni bytostmi, zatímco ti, kteří rozpoznali buddhovskou podstatu, jsou nazýváni osvícenými bytostmi. Akt rozpoznání je jediným rozdílem mezi neosvícenými a osvícenými bytostmi, protože tathágatagarbha, identická v kvantitě a kvalitě, je přítomná v obou z nich.
DOKTORX --- 23:07:56 20.7.2011
DOKTORX --- 13:16:22 19.7.2011
DOKTORX: pro porozumeni k praxi Mahayana-Vazrayana buddhismu..
DOKTORX --- 16:41:05 18.7.2011
Vyborna kniha od americkeho profesora o Nikaya, Mahayana a Vazrayana buddhismu obecne

Tree of Enlightment

http://www.buddhanet.net/pdf_file/tree-enlightenment.pdf
DOKTORX --- 16:26:38 18.7.2011
DOKTORX --- 16:26:07 18.7.2011
super rozhovor

Buddhismus Diamantové cesty - meditace, přednášky, meditační centra - tibetský buddhismus Karma Kagju
http://bdc.cz/index.php?option=content&task=view&id=443&Itemid=2
DOKTORX --- 16:24:56 18.7.2011
THIRTY YEARS of BUDDHIST STUDIES
Selected Essays by EDWARD CONZE
BRUNO CASSIRER (1967

Quote from p. 10f

No sane man can, in fact, say anything conclusive about the doctrine of the Buddha himself. Even that of the most ancient community is difficult to ascertain.

Some Polish scholars, like St. Schayer (1935-8), Constantin Regamey and Maryla Falk have tried to penetrate at least to what they call "Pre-canonical Buddhism.

They assume that wherever the Canon contains ideas which conflict with the orthodox theories of the Theravadins and Sarvastivadins, and wherever these ideas are taken up and developed by the Mahayana, we have to deal with a very old, "pre-Canonical" tradition, which was too venerable to be discarded by the compilers of the Canon. How otherwise could one account for the numerous references to a "person" (pudgala) or the assumption of an eternal" consciousness" in the saddhdtusutm, or the identification of the Absolute, of Nirvana, with an "invisible infinite consciousness, which shines everywhere" (vinndnam anidassanam anantam sabbato pabham) in Dighanikdya XI 85? Side by side with the oft-repeated negation of an atman there are traces of a belief in consciousness as the nonimpermanent centre of the personality which constitutes an absolute element in this contingent world. Though generally Nirvana is kept transcendentally remote and defined only by negations, there are distinct remnants of a more positive concept, and of an unorthodox ontology, which regards Nirvana as a place (pada) or an entity (and not merely a state), identical with the eternal and absolute reality (dharma), and with the translucent {prabhdsvara) Thought (citta) or consciousness. Deliverance is then conceived as the gradual purification of this consciousness which finally attains to the summit of the "Realm of Dharma" (dharmadhatu), from which it will no longer fall back (aeyuta).

The suggestion that these "aberrant* doctrines represent a "pre-Canonical" stratum of Buddhism, is proffered by our Polish friends as merely a tentative hypothesis, and it is no more than that.

The real issue is this: Did Buddhism originate among an elite of intellectuals, of philosophical ascetics, and then become a popular religion only at the time of Asoka? Or was it, even from the earliest times onwards, a popular religion based on the cult of the Bhagavan, of the Lord Buddha? And if so, was this religious side a part of its very essence, or just as propagandistic concession to laymen?

As Regamey (1957, p. 43) puts it, "is it more probable that a system which was originally a simple religion, developed in time an increasingly subtle and elaborate theology and scholastic philosophy, or that the philosophical doctrines of an elite were, as they gradually spread, vulgarized and diluted into something more accessible to the masses?

Although I personally am inclined to see in Buddhism from the very beginning a popular mass movement, I must admit that no decisive argument can be found for either alternative. Nor is this really surprising. A hundred and forty years after the Nirvana this very same question was already debated, no agreement could be reached on it, and it led to the first split in the community. Now, 2,500 years later, how can we hope to reach any certainty on this issue?

August 14, 2010 2:17 PM
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