This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.

Including nine new translations from the first thousand years of Zen, this collection of sacred Buddhist texts with refreshed commentary is made to be carried with you Dating from the middle of the second century B.C. to the middle of the ninth century A.D., Zen Roots includes the Heart, Diamond, and Platform sutras; selections from the Vimalakirti and Lankavatara sutras; Bodhidharma's Principles & Practice; Sengcan's Trusting the Mind; Yongjia’s Song of Enlightenment; and Huangbo's Transmission of the Mind. These translations are accompanied by introductions and enough notes to explain what needs explaining but not so many as to get in the way. Zen Roots is the perfect companion for travel, to accompany one to the higher elevations, or just to read in the backyard.

'Kennedy shows other Christians a way of integrating Zen Buddhism and Christian belief. He does this convincingly and gracefully... by weaving together Zen poetry and koans, Western poetry and literature, scriptural texts and personal experience.' National Catholic Reporter >

There's a secret to spiritual practice, and it's surprisingly simple: learn to be present with attention. Do that, and the whole world becomes your teacher, you wake up to the sacredness of every aspect of existence, and compassion for others arises without even thinking about it. It's indeed just that simple, says Zen teacher Ezra Bayda, but that doesn't necessarily mean it's easy--especially when being present brings us up against the painful parts of life. Bayda provides a wealth of practical advice for making difficult experiences a valued part of the path and for making mindulness a daily habit. He breaks practice down into three phases: * The Me Phase, in which we uncover our most basic and tightly-clung-to beliefs about ourselves, observe our emotions, and become intimate with our fears * Being Awareness, in which we cultivate a larger sense of what life is, transforming our limited experience into a more spacious sense of being * Being Kindness, in which we learn to connect with the love that is our true nature, and learn to live from that place of kindness and compassion

Religion is the vast sky of existence. Reason is a tiny human phenomenon. The reason has to be lost, has to be dropped. Only by going beyond the mind does one start understanding what is. That’s the radical change. No philosophy can bring that radical change – only religion. Religion is non-philosophic, anti-philosophic, and Zen is the purest form of religion. Zen is the very essence of religion. Hence it is irrational, it is absurd. If you try to understand it logically you will be bewildered. It can only be understood illogically. It has to be approached in deep sympathy and love. YOU CANNOT approach Zen through empirical, scientific, objective concepts. They all have to be dropped. It is a heart phenomenon. You have to feel it rather than think it. You have to BE it to know it. Being is knowing. And there is no other knowing.

No detailed description available for "Zen Action/Zen Person".

This landmark presentation at last makes heard the centuries of Zen's female voices. Through exploring the teachings and history of Zen's female ancestors, from the time of the Buddha to ancient and modern female masters in China, Korea, and Japan, Grace Schireson offers us a view of a more balanced Dharma practice, one that is especially applicable to our complex lives, embedded as they are in webs of family relations and responsibilities, and the challenges of love and work. Part I of this book describes female practitioners as they are portrayed in the classic literature of "Patriarchs' Zen"--often as "tea-ladies," bit players in the drama of male students' enlightenments; as "iron maidens," tough-as-nails women always jousting with their male counterparts; or women who themselves become "macho masters," teaching the same Patriarchs' Zen as the men do. Part II of this book presents a different view--a view of how women Zen masters entered Zen practice and how they embodied and taught Zen uniquely as women. This section examines many urgent and illuminating questions about our Zen grandmothers: How did it affect them to be taught by men? What did they feel as they trying to fit into this male practice environment, and how did their Zen training help them with their feelings? How did their lives and relationships differ from that of their male teachers? How did they express the Dharma in their own way for other female students? How was their teaching consistently different from that of male ancestors? And then part III explores how women's practice provides flexible and pragmatic solutions to issues arising in contemporary Western Zen centers.

During the first half of the twentieth century, Zen Buddhist leaders contributed actively to Japanese imperialism, giving rise to what has been termed "Imperial-Way Zen" (Kodo Zen). Its foremost critic was priest, professor, and activist Ichikawa Hakugen (1902–1986), who spent the decades following Japan’s surrender almost single-handedly chronicling Zen’s support of Japan’s imperialist regime and pressing the issue of Buddhist war responsibility. Ichikawa focused his critique on the Zen approach to religious liberation, the political ramifications of Buddhist metaphysical constructs, the traditional collaboration between Buddhism and governments in East Asia, the philosophical system of Nishida Kitaro (1876–1945), and the vestiges of State Shinto in postwar Japan. Despite the importance of Ichikawa’s writings, this volume is the first by any scholar to outline his critique. In addition to detailing the actions and ideology of Imperial-Way Zen and Ichikawa’s ripostes to them, Christopher Ives offers his own reflections on Buddhist ethics in light of the phenomenon. He devotes chapters to outlining Buddhist nationalism from the 1868 Meiji Restoration to 1945 and summarizing Ichikawa’s arguments about the causes of Imperial-Way Zen. After assessing Brian Victoria’s claim that Imperial-Way Zen was caused by the traditional connection between Zen and the samurai, Ives presents his own argument that Imperial-Way Zen can best be understood as a modern instance of Buddhism’s traditional role as protector of the realm. Turning to postwar Japan, Ives examines the extent to which Zen leaders have reflected on their wartime political stances and started to construct a critical Zen social ethic. Finally, he considers the resources Zen might offer its contemporary leaders as they pursue what they themselves have identified as a pressing task: ensuring that henceforth Zen will avoid becoming embroiled in international adventurism and instead dedicate itself to the promotion of peace and human rights. Lucid and balanced in its methodology and well grounded in textual analysis, Imperial-Way Zen will attract scholars, students, and others interested in Buddhism, ethics, Zen practice, and the cooptation of religion in the service of violence and imperialism.

Eight Zen classics in one book: Perfection of Wisdom, Heart, Diamond, Lotus, Platform, and Blue Cliff Record, Kakuin's Ox-herding, the Gateless Gate.

Augusto Alcalde is an Argentinean Zen teacher and one of the first Dharma Successors of the late Robert Aitken Roshi. He also was fully authorized as a zen teacher by his first teacher the Monk Yuan Chueh in the year 1974.. He lives at the Autumn Bridge Dojo, and directs the Cultural Corner,"" a place for Zen practice, and a center of Traditional Chinese Therapies. He teaches ""Learning the Tao with the Body"" ("Shingaku Do"-Dogen Zenji) which is the practice of the Chinese Internal Arts of Movement in the context and ground of traditional Zen and the Tao practices. Augusto, responding to the suggestions of Aitken Roshi in the Oahu Island of the Hawaii Nation, reincorporated the Internal Arts of Movement to his own teachings into the Soto-Rinzai Zen Lineage in which he is a Dharma successor himself. He taught and guided retreats, intensives, meetings and practices in Hawaii over the years. In 2001 Alcalde resigned from Diamond Sangha and founded the ""Desert Rats Zen Sangha""