As Zen takes root in the West, new forms arise. For centuries Zen masters have tested their students with “koans” and “capping phrases.” A koan is a spiritual paradox that must be solved intuitively. A capping phrase is a trenchant comment. Both are meditative practices that reveal deeper truths about the self and, ideally, lead to enlightenment. In Zen Traces, Buddhist scholar Kenneth Kraft plays off these practices in a new idiom. He selects passages from four sources: traditional Zen, present-day Zen, Henry David Thoreau, and Mark Twain. When a koan-like story about a contemporary Zen teacher is paired with a pithy comment by Mark Twain, something fresh emerges. “In this lovely book, Ken Kraft provides a unique opening for American Buddhism and American wisdom in general. The reader will come to fresh and spacious new insights and enjoyments… Cheers for Zen in America and a deep bow to Ken Kraft!”—POLLY YOUNG-EISENDRATH, Ph.D., author of The Present Heart: A Memoir of Love, Loss and Discovery “I highly recommend this delightful book of East-West wisdom—full of surprise, insight, wit, and piercing beauty.”—KATY BUTLER, author of Knocking on Heaven’s Door: The Path to a Better Way of Death

According to the contributors to this volume, the relationship of Buddhism and the arts in Japan is less the rendering of Buddhist philosophical ideas through artistic imagery than it is the development of concepts and expressions in a virtually inseparable unity. By challenging those who consider religion to be the primary phenomenon and art the secondary arena for the apprehension of religious meanings, these essays reveal the collapse of other dichotomies as well. Touching on works produced at every social level, they explore a fascinating set of connections within Japanese culture and move to re-envision such usual distinctions as religion and art, sacred and secular, Buddhism and Shinto, theory and substance, elite and popular, and even audience and artist. The essays range from visual and literary hagiographies to No drama, to Sermon-Ballads, to a painting of the Nirvana of Vegetables. The contributors to the volume are James H. Foard, Elizabeth ten Grotenhuis, Frank Hoff, Laura S. Kaufman, William R. LaFleur, Susan Matisoff, Barbara Ruch, Yoshiaki Shimizu, and Royall Tyler. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

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.

'In Japan we have an expression, 'Float like Cloud, Flow like Water'. Its meaning is: to live free and unconstrained' In this short introduction to Zen Buddhism, a practising Japanese monk shares the many lessons he has learned from life inside a temple. With charm and humour, he guides us through everything from meditation to tea-drinking ceremonies, the meaning of koans to preparing Zen food. Accompanied by the author's own illustrations, this book invites you to change your perception through the wisdom of monastic life.

Translation, Biopolitics, Colonial Difference, the fourth book in the Traces series, focuses on the problems of translation and the political dynamics surrounding multiplicity -- linguistic, regional, transnational, and civilizational -- today.

This accessible introduction to the philosophy and practice of Zen Buddhism includes a program of study that encompasses practically every aspect of life. The American Zen teacher John Daido Loori shows us that Zen practice should include not only meditation, the study of Zen literature and liturgy, and moral and ethical action, but should also manifest in work, artistic, and everyday activities. The Eight Gates are: 1. Zazen, a type of meditation described as "sitting Zen" 2. Face-to-face meetings between teacher and student 3. Academic study of the sutras related to Zen training, other schools of Buddhism, Buddhist history, psychology, and philosophy 4. Zen rites and rituals and their meaning 5. The moral and ethical requirements set in the Buddhist Precepts 6. Art practice as an extension of Zen practice 7. Body practice as an extension of Zen practice 8. Work as an active function of zazen Beautifully illustrated with Loori's own photographs, this edition also includes a new introduction and an updated reading list.

Vol. 2 of Brad Warner’s Radical but Reverent Paraphrasing of Dogen’s Treasury of the True Dharma Eye In Japan in 1253, one of the great thinkers of his time died — and the world barely noticed. That man was the Zen monk Eihei Dogen. For centuries his main work, Shobogenzo, languished in obscurity, locked away in remote monasteries until scholars rediscovered it in the twentieth century. What took so long? In Brad Warner’s view, Dogen was too ahead of his time to find an appreciative audience. To bring Dogen’s work to a bigger readership, Warner began paraphrasing Shobogenzo, recasting it in simple, everyday language. The first part of this project resulted in Don’t Be a Jerk, and now Warner presents this second volume, It Came from Beyond Zen! Once again, Warner uses wry humor and incisive commentary to bridge the gap between past and present, making Dogen’s words clearer and more relevant than ever before.

First Published in 1996. Routledge is an imprint of Taylor & Francis, an informa company.

Sŏn (Japanese Zen) has been the dominant form of Buddhism in Korea from medieval times to the present. A Handbook of Korean Zen Practice: A Mirror on the Sŏn School of Buddhism (Sŏn'ga kwigam) was the most popular guide for Sŏn practice and life ever published in Korea and helped restore Buddhism to popularity after its lowest point in Korean history. It was compiled before 1569 by Sŏsan Hyujŏng (1520–1604), later famed as the leader of a monk army that helped defend Korea against a massive Japanese invasion in 1592. In addition to succinct quotations from sutras, the text also contained quotations from selected Chinese and Korean works together with Hyujŏng's explanations. Because of its brevity and organization, the work proved popular and was reprinted many times in Korea and Japan before 1909. A Handbook of Korean Zen Practice commences with the ineffability of the enlightened state, and after a tour through doctrine and practice it returns to its starting point. The doctrinal rationale for practice that leads to enlightenment is based on the Mahayana Awakening of Faith, but the practice Hyujŏng enjoins readers to undertake is very different: a method of meditation derived from the kongan (Japanese koan) called hwadu (Chinese huatou), or "point of the story," the story being the kongan. This method was developed by Dahui Zonggao (1089–1163) and was imported into Korea by Chinul (1158–1210). The most famous hwadu is the mu (no) answer by Zhaozhou to the question, "Does a dog have a buddha-nature?" Hyujŏng warns of pitfalls in this practice, such as the delusion that one is already enlightened. A proper understanding of doctrine is required before practicing hwadu. Practice also requires faith and an experienced teacher. Hyujŏng outlines the specifics of practice, such as rules of conduct and chanting and mindfulness of the Buddha, and stresses the requirements for living the life of a monk. At the end of the text he returns to the hwadu, the need for a teacher, and hence the importance of lineage. He sketches out the distinctive methods of practice of the chief Sŏn (Chinese Chan) lineages. His final warning is not to be attached to the text. The version of the text translated here is the earliest and the longest extant. It was "translated" into Korean from Chinese by one of Hyujŏng's students to aid Korean readers. The present volume contains a brief history of hwadu practice and theory, a life of Hyujŏng, and a summary of the text, plus a detailed, annotated translation. It should be of interest to practitioners of meditation and students of East Asian Buddhism and Korean history.

“仙佛奇踪“(”Xian Fo Qi Zong”) “The Sacred Traces of Taoist Immortals and Priests, Buddhas and Zen Masters” was written by Hong Yingming in Ming Dynasty. The book includes the first two volumes of the Taoist affairs, from Laozi to Zhang Sanfeng, a total of 63 Taoist immortals and priests; the second two volumes of the Buddhism, with life stories of a total of 61 Buddhas and Zen masters. It can serve as a gateway to understand the two cultures of Taoism and Buddhism in ancient China. The writer Hong Yingming‘s life story is unknown to modern world. He wrote other great works such as “菜根谭”（"Cai Gen Tan"）.