Showing posts with label Real Zen for Real Life. Show all posts
Showing posts with label Real Zen for Real Life. Show all posts

2023/03/15

Real Zen for Real Life Course [10] BIBLIOGRAPHY

 BIBLIOGRAPHY

abe, Masao. “The self in Jung and Zen.” in Zen and Comparative Studies, edited by steven heine, 149–160. honolulu: University of hawaii Press, 1997. a characteristically clear treatment of the teachings of no-self and true self in Zen by this philosopher affiliated with the Kyoto school.


———. Zen and Western Thought. edited by William r. Lafleur. honolulu: University of hawaii Press, 1985. The first book by this prolific representative of the Kyoto school in the United states, who took up where D. T. suzuki left off in writing about Zen in english and in relation to Western philosophy and religion.


addiss, stephen. Zen Sourcebook: Traditional Documents from China, Korea, and Japan. edited by stanley Lombardo and Judith roitman. indianapolis: hackett Publishing, 2008. an excellent anthology of traditional Zen texts from these three countries.


———. The Art of Zen: Paintings and Calligraphy by Japanese Monks, 1600–1925. New york: harry N. abrams, inc. Publishers, 1989. Contains beautiful reproductions of representative works with an excellent accompanying text by the premier Western scholar of Japanese Zen art.


aitken, robert. Taking the Path of Zen. san francisco: North Point Press, 1982. a comprehensive introduction to Zen by a seminal american Zen master.


———. The Mind of Clover: Essays in Zen Buddhist Ethics. san francisco: North Point Press, 1984. a landmark work on Zen ethics by a pioneer american Zen teacher.




anderson, reb. Being Upright: Zen Meditation and the Bodhisattva Precepts. Berkeley: rodmell Press, 2001. a thoughtful and insightful book by a contemporary sōtō Zen teacher and former abbot of san francisco Zen Center.


BBC. The Long Search: The Land of the Disappearing Buddha. a 1977 documentary film produced by the British Broadcasting Corporation. in this documentary, ronald eyre interviews prominent Zen masters and Pure Land Buddhists.


Beck, Charlotte Joko. Everyday Zen: Love and Work. san francisco: harperone, 2007. an extraordinarily down-to-earth book by one of the most important female american Zen masters.


Bodhi, Bhikkhu, ed. In the Buddha’s Words: An Anthology of Discourses from the Pāli Canon. somerville, Ma: Wisdom Publications, 2005. an excellent selection of the earliest records of the Buddha’s teachings, arranged and introduced by the foremost translator of the Pali Canon.


Buksbazen, John Daishin. Zen Meditation in Plain English. somerville, Ma: Wisdom Publications, 2002. a very concise and clear introduction to zazen.


Caplow, Zenshin florence, and reigetsu susan Moon, eds.


The Hidden Lamp: Stories from Twenty-Five Centuries of Awakened Women. somerville, Ma: Wisdom Publications, 2013. an eyeopening collection of recorded—yet long-marginalized—stories of enlightened women in the history of Zen, with essays by contemporary female Zen teachers.


Carter, robert. The Japanese Arts and Self-Cultivation. albany: state University of New york Press, 2008. an engaging introduction to the Japanese ways of artistic and spiritual practice.


Chang, garma C. C. The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism. state College, Pa: Penn state University Press, 2001. a comprehensive introduction to the huayan school’s philosophy of the intimate interconnectedness of everything in the universe.


Cleary, Thomas. Minding Mind: A Course in Basic Meditation. Boston:


shambhala, 2009. a lucid translation of eight classical texts on meditation from the Zen tradition.


———, ed. and trans. The Original Face: An Anthology of Rinzai Zen. New york: grove Press, 1978. a good selection and translation of texts by famous Japanese rinzai Zen masters from the 13th to the 18th century.


Cleary, Thomas, and J. C. Cleary, trans. The Blue Cliff Record. Boston: shambhala, 1992. an erudite translation of the complete 12thcentury text, including the verses and commentaries appended to each kōan.


Cobb, John B. Jr,. and Christopher ives, eds. The Emptying God:


A Buddhist-Jewish-Christian Conversation. Maryknoll, Ny: orbis


Books, 1990. Contains Masao abe’s seminal essay, “Kenotic god and Dynamic sunyata,” and essays written in response to it by prominent Jewish and Christian theologians.





Davis, Bret W. “Commuting Between Zen and Philosophy: in the footsteps of Kyoto school Philosophers and Psychosomatic Practitioners.” in Übergänge—Transitions—Utsuriwatari: Crossing


Boundaries in Japanese Philosophy, edited by francesa greco, Leon Krings, and yukiko Kuwayama. Nagoya: Chisokudō Publications, 2020. investigates the relation between embodied-spiritual practice of Zen and the intellectual endeavor of philosophy.


———. “encounter in emptiness: The i-Thou relation in Nishitani


Keiji’s Philosophy of Zen.” in The Bloomsbury Companion to Japanese Philosophy, edited by Michiko yusa, 231–54. New york: Bloomsbury academic, 2017. elucidates and develops this Kyoto school philosopher’s Zen conception of the relationship between self and other.


———. “The enlightening Practice of Nonthinking: Unfolding


Dōgen’s Fukanzazengi.” in Engaging Dōgen’s Zen: The Philosophy of Practice as Awakening, edited by Tetsuzen Jason M. Wirth, shūdō Brian schroeder, and Kanpū Bret W. Davis, 199–224. somerville, Ma: Wisdom Publications, 2017. an elucidation of Dōgen’s instructions on meditation in light of his conception of Zen practice and thought.


———. “expressing experience: Language in Ueda shizuteru’s Philosophy of Zen.” in Dao Companion to Japanese Buddhist


Philosophy, edited by gereon Kopf, 713–738. New york: springer Publishing, 2019. a philosophical treatment of the topic of Zen and language, with a focus on Ueda’s many rich and compelling works on this topic.


———. “forms of emptiness in Zen.” in A Companion to Buddhist Philosophy, edited by steven emmanuel, 190–213. West sussex: Wiley-Blackwell, 2013. introduces the basic teachings of Zen by way of focusing on six interrelated senses in which the key notion of emptiness is used.


——— “The Kyoto school.” in The Stanford Encyclopedia of Philosophy.


summer 2019 edition. edited by edward N. Zalta. available at http://plato.stanford.edu/archives/sum2019/entries/kyoto-school/. an introduction to the Kyoto school with an extensive annotated bibliography of works by and on the Kyoto school philosophers. ———. “Letting go of god for Nothing: Ueda shizuteru’s NonMysticism and the Question of ethics in Zen Buddhism.” in Frontiers of Japanese Philosophy 2, edited by Victor sōgen hori and Melissa anne-Marie Curley, 226–255. Nagoya: Nanzan institute for religion and Culture, 2008. a study of Ueda’s conception of the path of Zen as a path of trans-mysticism that leads us back into the midst of everyday life.


———. “Natural freedom: human/Nature Non-Dualism in Zen and Japanese Thought.” in The Oxford Handbook of Japanese Philosophy, edited by Bret W. Davis, 685–715. New york: oxford University Press, 2020. explores the linguistic, philosophical, and experiential affinities between the concepts for freedom and nature/naturalness in Zen and other traditional and modern schools of Japanese thought.


———. “Naturalness in Zen and shin Buddhism: Before and Beyond self- and other-Power.” Contemporary Buddhism 15, no. 2 (July 2014): 433–447. explores the deep commonalities, as well as the more obvious differences, between Zen and shin (i.e., shinran’s True Pure Land) Buddhism.


———. “The Presencing of Truth: Dōgen’s Genjōkōan.” in Buddhist Philosophy: Essential Readings, edited by Jay garfield and William edelglass, 251–259. oxford University Press, 2009. a translation of and commentary on the most famous text by Zen master Dōgen.


———. “The step Back through Nihilism: The radical orientation of Nishitani Keiji’s Philosophy of Zen.” Synthesis Philosophica 37 (2004): 139–59. an elucidation of the main lines of thought of the central figure of the second generation of the Kyoto school.


———. “Zen after Zarathustra: The Problem of the Will in the


Confrontation between Nietzsche and Buddhism.” Journal of Nietzsche Studies 28 (2004): 89–138. explores both the resonances and dissonances between Nietzsche’s path and that of Zen.


———. “Zen’s Nonegocentric Perspectivism.” in Buddhist Philosophy:


A Comparative Approach, edited by steven M. emmanuel, 123–43. West sussex: Wiley-Blackwell, 2018. shows how Zen moved away from claims of the Buddha’s omniscience and—building on Zhuangzi’s Daoism as well as huayan Buddhist philosophy— developed a dynamic and nonegocentric perspectivism.


Dōgen, Treasury of the True Dharma Eye: Zen Master Dogen’s Shobo Genzo, edited by Kazuaki Tanahashi (Boston: shambhala, 2012). an accessible single-volume edition of the Zen master Dōgen’s most important work.


Dumoulin, heinrich. Understanding Buddhism. New york:


Weatherhill, 1994. see Chapter 2 of this book for an account of the no-self doctrine that takes into account Zen and other Mahayana conceptions of the true self. Dumoulin, a Catholic priest as well as a renowned scholar of Zen, ends the chapter by pointing out some parallels with Christian teachings about the sinful ego and the soul as an image of god.


———. Zen Buddhism: A History. Two volumes. Translated by James W. heisig and Paul Knitter. New york: Macmillan, 1990, 1994. a classic account of the traditional narrative of the history of Zen.


ferguson, andy. Zen’s Chinese Heritage: The Masters and Their Teachings. somerville, Ma: Wisdom Publications, 2000. The most comprehensive anthology of the traditional stories and teachings of the 25 generations of Chinese Zen masters from the 5th through the 13th centuries.


ford, James ishmael. Zen Master Who? A Guide to the People and Stories of Zen. somerville, Ma: Wisdom Publications, 2006. an accessible and engaging introduction to the history and current state of Zen in the United states.


foster, Nelson, and Jack shoemaker. eds. The Roaring Stream: A New Zen Reader. hopewell, NJ: The ecco Press, 1996. an excellent anthology of traditional Zen texts from China and Japan.


glassman, Bernie. Bearing Witness: A Zen Master’s Lessons in Making Peace. New york: Bell Tower, 1998. an inspirational and educative book by a Zen master and american pioneer of engaged Buddhism.


habito, ruben L. f. Living Zen, Loving God. somerville, Ma: Wisdom Publications, 2004. an important book by a former Jesuit priest who has become an influential Zen teacher without ceasing to be a Christian.


hakuin, ekaku. The Essential Teachings of Zen Master Hakuin. Translated by Norman Waddell. Boston: shambhala, 2010. a great book with which to start one’s study of this hugely influential 17th–18th century revitalizer of Japanese rinzai Zen.


halifax, Joan. Being with Dying: Cultivating Compassion and Fearlessness in the Presence of Death. Boston: shambhala, 2009. a deeply thoughtful book by a Zen teacher, anthropologist, peace activist, and founder of the Project on Being with Dying, an organization that trains health-care professionals in the contemplative care of people who are dying.


harada, shodo. The Path of Bodhidharma. Translated by Priscilla Daichi storandt. Boston: Tuttle Publishing, 2000. an excellent collection of teachings by an influential modern rinzai Zen master.


harvey, Peter. An Introduction to Buddhism: Teachings, History, and Practices. Cambridge: Cambridge University Press, 1990. one of the best introductions to the teachings and practices of the various Buddhist traditions.


heine, steven. “Dōgen on the Language of Creative Textual hermeneutics.” in The Oxford Handbook of Japanese Philosophy, edited by Bret W. Davis, 215–229. New york: oxford University Press, 2020. an illuminating interpretation of the subtle, playful, and profound treatment of language by this most prolific and philosophical of Zen masters.


———. “on the Value of speaking and Not speaking: Philosophy of Language in Zen Buddhism.” in A Companion to Buddhist Philosophy, edited by steven emmanuel, 349–365. West sussex: Wiley-Blackwell, 2013. heine shows how Zen uses language in unusual and creative ways to get us to think and experience outside the box of our accustomed everyday speech.


———. Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up? New york: oxford University Press, 2008. an excellent account, moderation, and mediation of debates between upholders of the traditional teachings and narratives of Zen and contemporary scholars who call these into question.


heisig, James W. “sufficiency and satisfaction in Zen Buddhism: recovering an ancient symbolon.” Studies in Formative Spirituality 14, no. 1 (1993): 55–74. an insightful essay on the wisdom of knowing what’s enough.


hershock, Peter D. Chan Buddhism. honolulu: University of hawaii Press, 2005. a lucid and concise introduction to the formative history and teachings of Chan (i.e., Chinese Zen).


hisamatsu, shin’ichi. “oriental Nothingness.” Translated by richard DeMartino. in Japanese Philosophy: A Sourcebook, edited by James W. heisig, Thomas P. Kasulis, and John C. Maraldo, 221–226. honolulu: University of hawaii Press, 2011. an abridged version of the most famous work by this Kyoto school philosopher and modern Zen reformer.


———. Zen and the Fine Arts. Translated by gishin Tokiwa. Tokyo: Kodansha, 1971. a classic introduction to Zen aesthetics by a lay Zen teacher and philosopher associated with the Kyoto school.


hoffmann, yoel, ed. Japanese Death Poems: Written by Zen Monks and


Haiku Poets on the Verge of Death. Tokyo: Charles e. Tuttle Company, 1986. a good collection of the parting verses of dozens of Zen masters and poets.


hori, Victor sōgen. “rinzai Kōan Training: Philosophical intersections.” in The Oxford Handbook of Japanese Philosophy, edited by Bret W. Davis, 231–245. New york: oxford University Press, 2020. an excellent philosophical explanation of kōan practice by a first-rate scholar who practiced for 13 years as a rinzai Zen monk in Japan.


huineng. The Platform Sutra: The Zen Teaching of Hui-neng. Translated with commentary by red Pine. emeryville, Ca: shoemaker & hoard, 2006. The only Zen text designated a sutra, this reconstructed and embellished record of the life and teachings of the sixth Chinese ancestor of Zen is one of the most influential and treasured texts in the tradition.


ives, Christopher. Zen Awakening and Society. honolulu: University of hawaii Press, 1992. The best scholarly book available on the ethical and social dimensions of Zen.


izutsu, Toshihiko. Toward a Philosophy of Zen Buddhism. Boulder: Prajna Press, 1982. an intriguing philosophical interpretation of Zen by one of modern Japan’s most prominent comparative philosophers.


Kapleau, roshi Philip. The Three Pillars of Zen: Teaching, Practice, and Enlightenment. Twenty-fifth anniversary edition. New york:


Doubleday, 1989. a pivotal work in the Western reception of Zen.





Kasulis, Thomas. Zen Action/Zen Person. honolulu: University of hawaii Press, 1981. a concise and engaging philosophical treatment of Zen by a pioneer scholar of Japanese philosophy. also highly recommended is the treatment of Zen in Kasulis’s monumental Engaging Japanese Philosophy: A Short History.


Kennedy, robert e. Zen Spirit, Christian Spirit: The Place of Zen in Christian Life. New york: Continuum, 1995. an important book by a Jesuit priest and Zen teacher.


Kim, hee-Jin. Eihei Dōgen: Mystical Realist. somerville, Ma: Wisdom, 2004. a pioneer and now classic work on this 13th-century founder of Japanese sōtō Zen.


King, sallie B. Socially Engaged Buddhism. honolulu: University of hawaii Press, 2009. a clear, concise, and insightful introduction to the history of the modern movement of engaged Buddhism.


Kitarō, Nishida. “The Logic of Place and the religious Worldview.” in Last Writings: Nothingness and the Religious Worldview, translated by David a. Dilworth, 47–123. honolulu: University of hawaii Press, 1987. The last completed work by Nishida and his most sustained treatment of religion.


Knitter, Paul f. Without Buddha I Could Not Be a Christian. London: oneworld Publications, 2009. an insightful and engaging book by a Christian theologian who became a Buddhist without ceasing to be a Christian.


Kohn, sherab Chödzin. “The Life of the Buddha.” in The Buddha and His Teachings, edited by samuel Bercholz and sherab Chödzin Kohn, 3–44. Boston: shambhala, 2003. an excellent retelling of the traditional account of the life of the Buddha.





Kraft, Kenneth, ed. Zen Tradition and Transition: A Sourcebook by


Contemporary Zen Masters and Scholars. New york: grove Press, 1988. a good combination of chapters by modern Zen teachers and scholars.


Linji, yixuan. The Record of Linji. Translated with commentary by ruth fuller sasaki. edited by Thomas yūhō Kirchner. honolulu: University of hawaii Press, 2009. an excellent and fully annotated translation of this foundational text of the Linji school, which became the rinzai school in Japan.


Loori, John Daido, ed. The Art of Just Sitting: Essential Writings on the Zen Practice of Shikantaza. second edition. somerville, Ma: Wisdom Publications, 2002. an excellent collection of traditional and contemporary writings on zazen as practiced especially in the sōtō school of Zen.


———. The Eight Gates of Zen: A Program of Zen Training. Boston: shambhala, 2002. an introduction to Zen practice by the founder of the Mountains and rivers order, one of the most compelling transplantations of Japanese Zen onto american cultural soil.


———. Finding the Still Point: A Beginner’s Guide to Zen Meditation. Boston: shambhala, 2007. a very accessible and clear step-by-step set of instructions for beginning a practice of Zen meditation.


——— Riding the Ox Home: Stages on the Path of Enlightenment. Boston: shambhala, 2002. a concise and accessible interpretation of the Ten oxherding Pictures.


———, ed. Sitting with Koans: Essential Writings on the Practice of Zen Koan Introspection. somerville, Ma: Wisdom Publications, 2006. an excellent collection of modern (and a few traditional) writings on the rinzai Zen practice of meditating on kōans.


Low, albert. Zen and the Sutras. Boston: Tuttle Publishing, 2000.


illuminating interpretations of the sutras that are most important for the Zen tradition.


Loy, David r. “how to Drive your Karma.” in Money, Sex, War, Karma:


Notes for a Buddhist Revolution, 53–63. somerville, Ma: Wisdom Publications, 2008. Clearly makes the case for an empowering rather than fatalistic understanding of karma.


———. The Great Awakening: A Buddhist Social Theory. somerville,


Ma: Wisdom Publications, 2003. an insightful development of the Buddhist path of personal transformation into a social critique of consumerism and corporate greed.


———. Lack and Transcendence: The Problem of Death and Life in


Psychotherapy, Existentialism, and Buddhism. New york: humanities Books, 1996. Loy, a comparative philosopher and Zen teacher, compellingly argues that underlying even our fear of death is the anxiety caused by our repressed awareness of the fact that at the core of our being there is a lack of any substantial essence.


———. Nonduality: In Buddhism and Beyond, reprint edition. somerville, Ma: Wisdom Publications, 2019. The first book by this important comparative philosopher and Zen teacher; explores various indian and Chinese philosophies of nonduality.


Maezumi, Taizan, and Bernie glassman, eds. On Zen Practice: Body, Breath, Mind. somerville, Ma: Wisdom Publications, 2002. a landmark collection of essays on the basics of Zen practice by leading teachers in the transmission of sōtō and rinzai Japanese Zen to america.


Magid, Barry. Ordinary Mind: Exploring the Common Ground of Zen and Psychotherapy. somerville, Ma: Wisdom Publications, 2002. This practicing psychotherapist and Zen teacher brings the insights of psychotherapy and Zen Buddhism to bear on one another.


Mann, Jeffrey K. When Buddhists Attack: The Curious Relationship between Zen and the Martial Arts. rutland, Vermont: Tuttle Publishing, 2012. an accessible, engaging, and fair treatment of this fascinating— and at times troubling—relationship by a Christian theologian.


McMahan, David L. “repackaging Zen for the West.” in Westward


Dharma: Buddhism Beyond Asia, edited by Charles s. Prebish and


Martin Baumann, 218–229. Berkeley: University of California Press, 2002. a concise look at the problems and possibilities of adopting Zen in the West.


Mcrae, John r. Seeing Through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. Berkeley: University of California Press, 2003. an engaging critical examination of the traditional Zen account of its history.


Miura, isshū and ruth fuller sasaki. The Zen Koan: Its History and Use in Rinzai Zen. New york: harcourt Brace & Company, 1965. a classic introduction to kōans as used in the rinzai school of Zen.


Moore, Meido. The Rinzai Zen Way: A Guide to Practice. Boulder: shambhala, 2018. a good introduction to the basics of rinzai Zen practice by a teacher in the lineage of Ōmori sōgen rōshi.


Nāgārjuna. The Fundamental Wisdom of the Middle Way: Nāgārjuna’s


Mūlamadhyamakakārikā. Translated with commentary by Jay L. garfield. oxford: oxford University Press, 1995. an excellent translation of and commentary on this foundational text of the Madhyamaka Buddhist deconstructive philosophy.


Nhat hanh, Thich. Being Peace. Berkeley: Parallax Press, 1987. a classic book by this modern Vietnamese Zen master and founder of engaged Buddhism.


———. The Heart of the Buddha’s Teaching. Berkeley: Parallax Press, 1988. a very lucid and engaging introduction to basic Buddhist teachings.


———. The Heart of Understanding: Commentaries on the


Prajñaparamita Heart Sutra, revised edition. Berkeley: Parallax Press, 2009. a wonderfully lucid commentary on the heart sutra.


———. Zen Keys: A Guide to Zen Practice. New york: Doubleday, 1995. a great book to start one’s study of the specifically Zen teachings of this most famous and beloved of modern Vietnamese masters.


Nishida, Kitarō. An Inquiry into the Good. Translated by Masao abe and Christopher ives. New haven: yale University Press, 1990. This is the maiden work of the founder of the Kyoto school and the best book with which to begin a study of their philosophies.


Nishitani, Keiji. “The i-Thou relation in Zen Buddhism.” Translated by Norman Waddell. in The Buddha Eye: An Anthology of the Kyoto School and Its Contemporaries, revised edition. edited by frederick frank, 39–53. Bloomington: World Wisdom, 2004. a profound treatment of this topic by this premier modern Zen philosopher.


———. Religion and Nothingness. Translated by Jan Van Bragt. Berkeley: University of California Press, 1982. The main work by the central figure of the second generation of the Kyoto school.


———. “The standpoint of Zen.” Translated by John C. Maraldo. The Eastern Buddhist 17, no. 1 (1984): 1–26. The first half of this essay explains Zen’s “investigation into the self.” The second half examines the “direct pointing at the mind” to which Zen’s selfinvestigation leads.





okumura, shohaku. Living by Vow: A Practical Introduction to Eight Essential Zen Chants and Texts. somerville, Ma: Wisdom Publications, 2012. a very engaging and insightful introduction to Zen in the form of a commentary on traditional chants.


———. The Mountains and Waters Sūtra: A Practioner’s Guide to Dōgen’s “Sansuikyo.” With contributions by Carl Bielefeldt, gary snyder, and issho fujita. somerville, Ma: Wisdom Publications, 2018. a wonderful translation of and set of commentaries on Dōgen’s classic text on natural phenomena as manifestations of the Buddha.


———. Realizing Genjokoan: The Key to Dogen’s Shobogenzo. somerville, Ma: Wisdom Publications, 2010. an illuminating commentary by one of the most important contemporary sōtō Zen masters.


omori, sogen. An Introduction to Zen Training. Translated by Dogen hosokawa and roy yoshimoto. Boston: Tuttle Publishing, 2001. a classic introduction to rinzai Zen by one of the most famous masters of the 20th century. still widely read in Japan.


Parallax Press, ed. True Peace Work: Essential Writings on Engaged Buddhism. second edition. Berkeley: Parallax Press, 2019. an inspiring collection of brief essays by Thich Nhat hanh, the Dalai Lama, bell hooks, Joanna Macy, Bill Kibben, and other leading figures of the modern movement of engaged Buddhism.


rahula, Walpola. What the Buddha Taught. revised and expanded edition. New york: grove Press, 1974. although lately criticized for overly stressing the philosophical and psychological teachings of Buddhism and downplaying its religious rituals and popular beliefs, this book nevertheless remains a classic modern introduction to the basics of the Buddha’s teachings from a Theravada Buddhist perspective.


ray, reginald a. “rebirth in the Buddhist Tradition.” in The Buddha and His Teachings, edited by samuel Bercholz and sherab Chödzin, 301–311. Boston: shambhala, 2003. a clear explanation of momentto-moment rebirth and rebirth between lifetimes from a Tibetan Buddhist perspective.


rosenbaum, robert Meikyo, and Barry Magid, eds. What’s Wrong with Mindfulness (and What Isn’t): Zen Perspectives. somerville, Ma: Wisdom Publications, 2016. a very good set of critical and sympathetic reflections on the uses and abuses of mindfulness in the United states and elsewhere in the contemporary world.


sekida, Katsuki, trans. Two Zen Classics: The Gateless Gate and The Blue Cliff Records. Boston: shambhala, 2005. a lucid translation of these two classic collections of kōans.


seung sahn. The Compass of Zen. Boston: shambhala, 1997. a lively and comprehensive introduction to Buddhist teachings.


sheng-yen. Hoofprint of the Ox: Principles of the Chan Buddhist Path as Taught by a Modern Chinese Master. New york: oxford University Press, 2001. an illuminating and comprehensive introduction to Zen Buddhism by a renowned Chinese Zen master from Taiwan.


shibayama, Zenkei. The Gateless Barrier: Zen Comments on the Mumonkan. Translated by sumiko Kudo. Boston: shambhala, 2000. an excellent translation of this classic 13th-century kōan collection with invaluable commentary by a prominent modern Japanese rinzai Zen master.


shibayama, Zenkei, and gyokusei Jikihara. Zen Oxherding Pictures. osaka: sōgensha, 1975. This wonderful yet unfortunately rare book contains renditions by a modern artist of six different classical versions of Zen oxherding pictures.


slingerland, edward. Trying Not to Try: The Art and Science of Spontaneity. New york: Crown Publishers, 2014. an accessible and engaging treatment of Zen and other ancient east asian teachings paired with insights from contemporary cognitive science on the paradoxical process of cultivating spontaneous naturalness.


stambaugh, Joan. Impermanence Is Buddha-Nature: Dōgen’s Understanding of Temporality (honolulu: University of hawaii Press, 1990). a philosophical exploration of the radical and liberating Zen teaching of embracing impermanence.


suzuki, D. T. Selected Works of D. T. Suzuki, Volume I: Zen. edited by richard M. Jaffe. oakland: University of California Press, 2015. an excellent selection of essays from the person who, more than anyone, is responsible for introducing Zen to the West.


———. The Zen Doctrine of No-Mind. London: rider and Company, 1958. a modern classic treatment of this topic by the pioneer interpreter and ambassador of Zen to the West.


suzuki, shunryu. Zen Mind, Beginner’s Mind. New york: Weatherhill, 1970. a now-classic book on the beginner’s mind and other essentials of Zen by the beloved teacher who established the sōtō school in the United states.


Thera, Nyanaponika. “Karma and its fruit.” in The Buddha and His


Teachings, edited by samuel Bercholz and sherab Chödzin Kohn, 122–129. Boston: shambhala, 2003. a very good treatment of karma.


Uchiyama, Kosho. Opening the Hand of Thought: Foundations of Zen Buddhist Practice. Translated and edited by Tom Wright, Jisho Warner, and shohaku okumura. somerville, Ma: Wisdom Publications, 2004. an illuminating introduction to Zen meditation by one of the foremost modern sōtō Zen masters.


Ueda, shizuteru. “emptiness and fullness: Śūnyatā in Mahāyāna Buddhism.” Translated by James W. heisig and frederick greiner. The Eastern Buddhist 15, no. 1 (1982): 9–37. Until his two Japanese books on the Ten oxherding Pictures become available in english translation, this is the best article to read for this premier Kyoto school philosopher and lay Zen master’s groundbreaking philosophical as well as practical interpretation of this classic text.


———. “Language in a Twofold World.” Translated by Bret W. Davis. in Japanese Philosophy: A Sourcebook, edited by James W. heisig, Thomas P. Kasulis, and John C. Maraldo, 766–784. honolulu: University of hawaii Press, 2011. Ueda’s most comprehensive text on this topic available in english.


———. “‘Nothingness’ in Meister eckhart and Zen Buddhism: With


Particular reference to the Borderlands of Philosophy and Theology.” Translated by James W. heisig. in The Buddha Eye: An Anthology of the Kyoto School and Its Contemporaries, edited by frederick frank, 157–169. Bloomington: World Wisdom, 2004. a good place to begin a study of Ueda’s illuminating interpretation of Zen in relation to the radical Christian mysticism of Meister eckhart.


———. “The Practice of Zen.” Translated by ron hadley and Thomas L. Kirchner. The Eastern Buddhist 27, no. 1 (1994): 10–29. Describes and philosophically interprets the experience of going back and forth between the silent practice of meditation and the verbal practice of one-on-one interviews with a teacher in a rinzai Zen monastery.


———. Wer und was bin ich? Zur Phänomenologie des Selbst im ZenBuddhismus. freiburg: Verlag Karl alber, 2011. a collection of articles written in german by this central figure of the third generation of the Kyoto school. for an overview in english, see this course’s instructor’s review in Monumenta Nipponica 68, no. 2 (2013): 321–327.


———. “Zen and Philosophy in the Thought of Nishida Kitarō.” Translated by Mark Unno. Japanese Religions 18, no. 2 (1993): 162–193. elucidates and interprets the relation between Nishida’s philosophy and his Zen practice.


———. “The Zen experience of the Truly Beautiful.” Translated by John C. Maraldo. The Eastern Buddhist 22, no. 1 (1989): 1–36. Philosophically interprets Zen by way of comparison with Western mystics such as Meister eckhart and angelus silesius, philosophers such as Martin heidegger, and poets such as reiner Maria rilke.


Victoria, Brian. Zen at War. second edition. Lanham, MD: roman & Littlefield, 2006. shows how some Japanese Zen masters misused teachings such as no-mind to support Japanese militarism leading up to and during the Pacific War. also see Brian Daizen Victoria’s Zen War Stories (New york: routledgeCurzon, 2003).


Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. New york: routledge, 1989. This is the best introduction to the most important teachings and schools in the various traditions of Mahayana Buddhism.


Williams, rev. angel Kyodo, and Lama rod owens, with Jasmine syedullah. Radical Dharma: Talking Race, Love, and Liberation. Berkeley: North atlantic Press, 2016. a timely collection of writings that challenge us to root out discrimination within our Zen communities as well as in our society at large.


Wirth, Jason M. Mountains, Rivers, and the Great Earth: Reading


Gary Snyder and Dōgen in an Age of Ecological Crisis. albany: state University of New york Press, 2017. a philosophically rich and powerful wake-up call to rediscover our intimate relation with nature before it is too late.


Wirth, Tetsuzen Jason M. shūdō Brian schroeder, and Kanpū Bret W. Davis, eds. Engaging Dōgen’s Zen: The Philosophy of Practice as Awakening. somerville, Ma: Wisdom Publications, 2017. Consists of philosophical and practical commentaries on Shūshōgi, a modern compendium of passages from Dōgen’s masterwork Shōbōgenzō, and Fukanzazengi, his instructions on Zen meditation.


Wright, Dale s. Philosophical Meditations on Zen Buddhism. Cambridge: Cambridge University Press, 1998. a both sympathetic and critical interpretation of Zen that aims to debunk earlier “romantic” Western interpretations and to replace them with a more hermeneutically sophisticated philosophical interpretation.


yamada, Kōun. Zen: The Authentic Gate. somerville, Ma: Wisdom Publications, 2015. a lucid and engaging introduction to Zen written for lay people by a Japanese lay Zen master.


yamada, Mumon. Lectures on The Ten Oxherding Pictures. Translated by Victor sōgen hori. honolulu: University of hawaii Press, 2004.


an excellent translation of dharma talks on this classic text by one of the most famous modern rinzai Zen masters.


2023/03/14

Real Zen for Real Life Course [9][23-24]

 Real Zen for Real Life Course Lecture Notes


TABLE OF CONTENTS

INTRODUCTION

Professor Biography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i

Course scope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
LESSON GUIDES
===[1]
Lesson 1 What is Zen? recovering the Beginner’s Mind . . . . . . . . . 3
Lesson 2 The Zen Way to Know and forget Thyself . . . . . . . . . . 10 
Lesson 3 Zen Meditation: Clearing the heart-Mind . . . . . . . . . . 17 
Lesson 4 how to Practice Zen Meditation . . . . . . . . . . . . . . . 26 
Lesson 5 The Middle Way of Knowing What suffices . . . . . . . . . 34 
Meditation Checkup: The Middle Way of Meditation . . . . . . . . . . 42 
===[2]
Lesson 6 embracing the impermanence of Life . . . . . . . . . . . . 45 
Lesson 7 The True self is egoless . . . . . . . . . . . . . . . . . . . . . 53 
Meditation Checkup: Lead with the Body and Physical stillness . . . . 62 
===[3]
Lesson 8 Loving others as yourself . . . . . . . . . . . . . . . . . . . 64 
Lesson 9 Taking Turns as the Center of the Universe . . . . . . . . . 71 
Meditation Checkup: from Mindless reacting to Mindful responding 77 
===[4]
Lesson 10 Who or What is the Buddha? . . . . . . . . . . . . . . . . . 79
Lesson 11 Mind is Buddha: if you Meet him, Kill him! . . . . . . . . . 87 
Meditation Checkup: Dealing with Unavoidable Pain . . . . . . . . . . 95
===[5]
Lesson 12 Dying to Live: Buddhism and Christianity . . . . . . . . . 97
Lesson 13 Zen beyond Mysticism: everyday even Mind . . . . . . . .104 
Lesson 14 engaged Zen: from inner to outer Peace . . . . . . . . . 112
Meditation Checkup: Dealing with Distractions . . . . . . . . . . . . . 118 
===[6]
Lesson 15 The Dharma of Karma: We reap What We sow . . . . . . 120
Lesson 16 Zen Morality: follow and Then forget rules . . . . . . . . 127 
Lesson 17 The Zone of Zen: The freedom of No-Mind . . . . . . . . 133
Lesson 18 Zen Lessons from Nature: The giving Leaves . . . . . . . 138 
Meditation Checkup: Three Ways of Breathing in and out . . . . . . .144
===[7]
Lesson 19 Zen art: Cultivating Naturalness . . . . . . . . . . . . . . . 148 
Lesson 20 Zen and Words: Between silence and speech . . . . . . . 154 
Meditation Checkup: Chanting as a Meditative Practice . . . . . . . .160
===[8]
Lesson 21 Zen and Philosophy: The Kyoto school . . . . . . . . . . . 162
Lesson 22 Just sitting and Working with Kōans . . . . . . . . . . . .168
Meditation Checkup: Walking Meditation . . . . . . . . . . . . . . . . . 173

===[9]
Lesson 23 Death and rebirth: or, Nirvana here and Now . . . . . . 175 
Lesson 24 reviewing the Path of Zen: The oxherding Pictures . . .180 
finding a Zen Community . . . . . . . . . . . . . . . . . . . . . . . . . 189
===

=======
DEATH AND REBIRTH: OR, NIRVANA HERE AND NOW
LESSON 23


Death is, quite literally, the business of Buddhist temples in 
Japan, including Zen temples. Most of their income comes 
from conducting funerals and memorial services. Yet 
these services do provide real comfort and community to grieving 
families. Doctrinally speaking, they are thought to transfer 
karmic merit to the departed person so that he or she goes to 
a better place. 








The Six Realms


• Traditionally in Buddhism, and still in many Buddhist countries, the better place one goes to after death has been thought of as one of the higher of the six realms of rebirth in samsara. The higher three realms are those of human beings, heavenly beings, and fighting spirits. The lower three realms are those of animals, hungry ghosts, and hell beings.


Rebirths

• Japanese Buddhists use a term, reikon, that can be translated as the “soul” of the deceased person. however, if pressed, a Japanese Buddhist priest would say that this does not refer to an independent and unchanging entity.

for Buddhists, the rebirth that is thought to happen after death is not totally unlike the constant rebirth people undergo during this life. This moment-to-moment rebirth is going on all the time.

• a person’s personality is constantly developing along with thoughts and emotions, just as the cells of the person’s body are constantly dying off and being replaced. one’s childhood self has to disappear for his or her adult self to come into existence.

• Changes can be looked at from the perspective of discontinuity or from the perspective of continuity. if we focus on the greatest ruptures of discontinuity, we can speak of physical, psychological, or spiritual death. if we turn our attention to their aspects of continuity, we can also speak of rebirth.

• Undergoing a spiritual death and rebirth is at the heart of all the great religious traditions. it is the only way to enter the kingdom of heaven in Christianity, and it is the only way to resolve the one great matter of life and death here on earth for Zen Buddhists.

Transmigration through the Six Realms

• after the demise of the physical form of the body, Buddhists have traditionally thought that the bundle of the other four aggregates—the collection of psychological factors that makes up the mental and emotional aspects of our life-stream—eventually finds an appropriate new physical body in which to be reincarnated.

Usually, this rebirth as reincarnation is determined by karma.

• Karma can be good or bad, but, insofar as karma is at bottom based on ignorance and egoistic craving, it propels one to be reborn in one of the six realms of rebirth in samsara. even a great philanthropist, insofar as he or she gives out of a desire to be recognized as a giver, will at best be reborn as a heavenly being, which is merely the happiest form of life in samsara.



enlightened beings—Buddhas and bodhisattvas—are no longer driven by karma. however, they can voluntarily choose to be reborn in samsara out of the compassionate desire to endlessly work on behalf of liberating all sentient beings from suffering.

Zen Masters and Hell

• “abandon all hope, ye who enter here.” according to Dante, those words are written over the gates of hell. Zen masters, by contrast, have high hopes for going to hell. for them, out of bottomless compassion, we should want to go to hell.

• When Zen masters do talk about life after death, they generally talk in parables about being reborn wherever they can be of the most service. The 9th-century Chinese Zen master Zhaozhou said that, when he dies, he “will be the first to fall to hell.” an astonished monk asked, “how can it be that such a great priest as you should fall to hell ahead of us all?” Zhaozhou responded, “Who will save you when you fall to hell unless i arrive there first and wait for you?”

A ZEN MASTER’S
CONFESSION

We need to be reminded of our impermanence, and we need to face up to our mortality, not primarily so that we can prepare for the afterlife but so that we can undergo the great spiritual death that allows us to live fully here and now.

When Confucius was asked about death, he replied: “We do not yet understand life—how could we possibly understand death?” Like the Buddha and Confucius, when asked questions about death, Zen masters are likely to turn the questioner’s attention back to life.



When Zhaozhou’s teacher, Nanquan, was asked by a disciple where he will go after he dies, he responded: “i am going to the foot of the hill to be reborn as an ox,” presumably so that he could work tirelessly in the fields in service of the poor farmers. These stories stress the central message of Mahayana Buddhism:

the vow to work on behalf of liberating all sentient beings from suffering.

SUGGESTED READING

halifax, Being with Dying. hoffmann, Japanese Death Poems.

ray, “rebirth in the Buddhist Tradition.”

QUESTIONS TO CONSIDER

1 What does Zen teach about death and the afterlife?

2 how does Zen suggest that nirvana is to be found in the here and now?====


===

REVIEWING THE PATH OF ZEN:
THE OXHERDING PICTURES
LESSON 24



This lesson comments on a classic and beloved text of the Zen tradition: the ten oxherding Pictures. the text consists of a set of pictures together with a preface and

poem appended to each one. the original pictures and poems were composed by the 12th-century chinese Zen master Kuoan. the prefaces were written by Kuoan’s successor Ziyuan. Kuoan’s original pictures no longer exist, but over the centuries, many artists have recreated them. the most famous rendition is that of the 15th-century Japanese artist shūbun, who established the Japanese tradition of ink painting.

Overview of the Pictures

• in Kuoan’s pictures, the biggest breakthrough comes in picture 8, when everything suddenly disappears, leaving only an empty circle. Before that, in picture 7, the ox suddenly disappears. The ox did not come on the scene until picture 3, which depicts the first breakthrough moment. This means that the ox is actually pictured in only four of the pictures.

• The quest the oxherder embarks on in picture 1 is a search for the true self; it is a journey of self-realization. The oxherder is the seeking self, while the ox is the self that is sought. in other words, the deluded self wants to awaken to its true self, and so sets out in search of it.

• The oxherder finds footprints of the ox in picture 2, and then first catches a glimpse of it in picture 3. in the next three pictures, he catches, tames, and rides the ox home.

Pictures 1 and 2

• The spiritual path in general, and the path of Zen in particular, begins with waking up to the problem that we do not truly know ourselves. in his preface to the first picture, Ziyuan tells us that we have turned our backs on our own true self; we have covered over our own originally enlightened mind.

in the first picture, the oxherder realizes that he has lost the ox; the deluded self realizes that he is deluded. he is still lost, but since now he knows that he is lost, he has become a seeker. Nevertheless, although he has now set out in search of the ox, he does not yet know where to search.

• in Ziyuan’s preface to the second picture, we read: “relying on the sutras, you understand the principles; by studying the teachings, you come to know the traces left behind.” That refers to traces left behind by those who have awakened to the true self. These traces are tracks that tell you which way to go on the path toward self-awakening.

• additionally, Ziyuan says that at this stage, the oxherder is still not able to “distinguish right from wrong” or to “differentiate true and false.” This suggests that an intellectual understanding of the unity of the universe all too easily falls into a one-sided grasp of oneness.

Picture 3

• initial awakening—one’s first experience of kenshō, or seeing into the true nature of the self—takes place in picture 3, which shows the oxherder catching a glimpse of the ox. When the oxherder first lays eyes on his lost ox, he is overjoyed.



still, at this stage, there has been only a glimpse of the true self. having found the ox, the oxherder must now catch and tame it.
Pictures 4–6

• The oxherder catches hold of the ox in picture 4, but now a struggle is taking place. Ziyuan’s preface states: “More stubborn than

ever and still wild, if you wish to tame it you must use your whip.”

• The philosopher Ueda says that although the text attributes stubbornness and wildness to the ox, these are characteristics of the oxherder at this stage. in fact, Ueda says it is the ox that appears to be pulling the oxherder onto the homeward bound path of awakening.

• however, there is another compelling interpretation given by the modern Chinese Zen master sheng-yen. he suggests that “the ox represents the mind and its activities.” as a matter of fact, the ox is referred to in many commentaries as the “ox-mind,” and it is not a stretch to understand this to mean the mind in all its unenlightened as well as enlightened activities.

Kuoan’s version of the Ten oxherding Pictures has the great merit of clearly depicting both the gradual and sudden aspects of training and awakening. accordingly, the ambiguity of the symbolism of the ox in Kuoan’s pictures can be understood as intentional. This intentional ambiguity is especially at play in the middle stages of the path—the stages depicted in pictures 4, 5, and 6—where it appears that the practitioner is both taming and being tamed by the ox.

• in picture 4, we witness an intensely ambivalent struggle. in picture 5, the oxherder is leading the now docile ox. yet in picture 6, he is leisurely riding on the back of the ox, playing a tune and letting the ox take him wherever he wishes. effort is giving way to effortlessness as practice becomes a way of life.

• in the many years it generally takes a Zen practitioner to go from stage 4 to stage 6, the great effort of practicing to become enlightened transforms into the wondrously effortless practice of enlightenment. This enlightened effortlessness is not a matter of lazily zoning out but rather a matter of living fully engaged in the zone of Zen.
Picture 7

• a major—though still not complete—breakthrough happens

in picture 7, which is entitled Ox Forgotten, Self Remains. in this picture, the ox has disappeared, and the oxherder sits alone by a mountain hut, at peace with himself and the world.

Ziyuan’s preface to this picture begins with the words: “The Truth is not two; the ox was just posited as a provisional topic.” The truth—the dharma—

is the ultimate truth about reality that Buddhist teachings are meant to express. for Zen, this is the true self—that is, the self that understands itself to exist as a part of the worldwide web of reality.

• one can imagine the story ending with picture 7. indeed, some spiritual paths do end with a sage at peace with himself on a mountaintop. such solitary sages leave the world behind or, at least, leave it as it is. for Zen, this is to have climbed to the top of a 100-foot pole, and yet to be unable or unwilling to leap off—to leap, that is, back into the world filled with dust as well as flowers.

Picture 8

• Picture 8 is entitled Person and Ox Both Forgotten. it is simply an empty circle, not a picture of anything at all. it is a great negation, an absolute emptying, of all forms.

it is said that there are 100 ways to draw this circle and countless ways to understand it. While the ways to understand the circle may be infinite, one of those ways is to understand it as a symbol of infinity. here, that means infinite possibility, a formlessness pregnant with all possible forms.

• The empty circle is often drawn so as to leave it open, reminding us that it symbolizes a dynamic way that never reaches a static completion. The empty circle can be understood and experienced as the creative source—as well as the peacefully encompassing abode—of all the multifarious things we experience.

Picture 9

• 
in picture 7 the seeker found his higher, truer self. in picture 8, even that needed to be let go of. Picture 9, which simply depicts a mountain stream flowing under a tree in bloom—without

an objectified self in sight—shows how it is easiest to do this in nature.

• it is relatively easy to let beautiful flowers and meandering brooks show themselves in all their natural splendor without getting in their way. as the open heart-mind of the empty circle, the true self makes room for the wonders of nature to manifest as they present themselves. alas, it is much harder to be enlightened and to enlighten others amid the hustle and bustle of the human world.


Picture 10

• Picture 10 shows an old sage coming down from the mountain, returning to the marketplace, and greeting a young man. it is a Zen depiction of the bodhisattva returning to the world to work on behalf of liberating and enlightening others.

• The figure with outstretched hands who appears in this last picture is a traditional forerunner not only of the modern proponents of engaged Buddhism but of all those persons, past and present, who bring the peace they have found to others.

• The long journey of the oxherder had reached a premature peak when he, no longer needing the provisional symbol of the ox, become a solitary sage on a mountaintop. in the end, however, his journey leads to a sacrifice of that solitude to bring solace to others.

• The enlightened and enlightening figure in picture 10 is traditionally associated with Budai, a 10th-century Chinese Zen monk who was nicknamed the Laughing Buddha. as legend has it, Budai was a wandering monk who would give away anything that was given to him.

• The Budai-like figure in picture 10 is shown with outstretched hands, offering gifts to the young boy in the scene—including, of course, the greatest gift of pointing the boy down the pathway toward his own enlightening journey. he is, as it were, passing the enlightening torch to the next generation of oxherder.

SUGGESTED READING

Loori, Riding the Ox Home. Ueda, “emptiness and fullness.” yamada, Lectures on The Ten Oxherding Pictures.

QUESTIONS TO CONSIDER

1 if the ox that the boy is searching for represents the true self, why does it disappear in the last four pictures?

2 Who is the older man in the last picture, and why does the story end with him coming down from the mountain and entering the city?

Finding a Zen Community

this course concludes with tips on finding a Zen center near your home. a teacher and a community are invaluable aids to any meditator and student of Zen, and they are ultimately necessary for any committed Zen practitioner.
Three Things to Think About

• When checking out a Zen center, think about three things: the teacher, the school, and the community. These three attempt to emulate and embody what in Buddhism are called the three jewels: the Buddha, the dharma, and the sangha.

• To be a Buddhist means to take refuge in these three jewels. To take refuge in them means that they are your go-to resources for understanding what life is about and how to best live it. They are what you trust.

• at a Zen center, the teacher, the teachings and practices of the school he or she represents, and the community of practitioners that gather there together constitute the local portal or gateway through which you can access the three jewels. you should take care to find the gateway to the three jewels that you find most inspiring and trustworthy.
Finding a School

• you can do some research on the different Zen schools that have centers in your area. The two main Japanese schools are rinzai and sōtō. Many of the Zen centers in the United states and other Western countries belong to or derive from these two Japanese schools, although there are also many centers that are affiliated with Korean, Vietnamese, and Chinese schools.



• The Zen that was originally introduced to the West by D. T. suzuki and others is rinzai Zen. however, in the meantime, sōtō Zen centers have become more prevalent in the United states. Part of the reason for this is the relative lack of qualified rinzai Zen teachers because of the rigors, the linguistic challenges, and the sheer length of the kōan curriculum used in the rinzai school. Many of the centers which do offer kōan practice in the West are affiliated with a new school that synthesized sōtō with elements of rinzai Zen: sanbō Kyōdan, later renamed sanbo-Zen.

• it is highly regrettable that two of the historically most prominent rinzai centers in the United states have both been rocked by scandals involving the sexual misconduct of their masters. sadly, such scandals have plagued some sōtō, sanbo, White Plum, and other Zen centers as well.

• on the bright side, some Zen centers have risen to the occasion and taken the lead in reevaluating the role of ethical precepts, rethinking the authority of the teacher, and reconfiguring institutions for coed monastic and lay practice. This course recommends that you investigate scandals and pay close attention to how centers have responded to them.

• There is no such thing as a good Zen center with a bad teacher. The teacher is at least as important as the school and tradition she or he represents. read what they have written and especially go and listen to them speak. see how they lead the group. Talk to them in person. No one is perfect, but you should have the sense that this is someone with whom you could practice and from whom you could learn.







Real Zen for Real Life Course [8][21-22]

 Real Zen for Real Life Course Lecture Notes


TABLE OF CONTENTS

INTRODUCTION

Professor Biography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i

Course scope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
LESSON GUIDES
===[1]
Lesson 1 What is Zen? recovering the Beginner’s Mind . . . . . . . . . 3
Lesson 2 The Zen Way to Know and forget Thyself . . . . . . . . . . 10 
Lesson 3 Zen Meditation: Clearing the heart-Mind . . . . . . . . . . 17 
Lesson 4 how to Practice Zen Meditation . . . . . . . . . . . . . . . 26 
Lesson 5 The Middle Way of Knowing What suffices . . . . . . . . . 34 
Meditation Checkup: The Middle Way of Meditation . . . . . . . . . . 42 
===[2]
Lesson 6 embracing the impermanence of Life . . . . . . . . . . . . 45 
Lesson 7 The True self is egoless . . . . . . . . . . . . . . . . . . . . . 53 
Meditation Checkup: Lead with the Body and Physical stillness . . . . 62 
===[3]
Lesson 8 Loving others as yourself . . . . . . . . . . . . . . . . . . . 64 
Lesson 9 Taking Turns as the Center of the Universe . . . . . . . . . 71 
Meditation Checkup: from Mindless reacting to Mindful responding 77 
===[4]
Lesson 10 Who or What is the Buddha? . . . . . . . . . . . . . . . . . 79
Lesson 11 Mind is Buddha: if you Meet him, Kill him! . . . . . . . . . 87 
Meditation Checkup: Dealing with Unavoidable Pain . . . . . . . . . . 95
===[5]
Lesson 12 Dying to Live: Buddhism and Christianity . . . . . . . . . 97
Lesson 13 Zen beyond Mysticism: everyday even Mind . . . . . . . .104 
Lesson 14 engaged Zen: from inner to outer Peace . . . . . . . . . 112
Meditation Checkup: Dealing with Distractions . . . . . . . . . . . . . 118 
===[6]
Lesson 15 The Dharma of Karma: We reap What We sow . . . . . . 120
Lesson 16 Zen Morality: follow and Then forget rules . . . . . . . . 127 
Lesson 17 The Zone of Zen: The freedom of No-Mind . . . . . . . . 133
Lesson 18 Zen Lessons from Nature: The giving Leaves . . . . . . . 138 
Meditation Checkup: Three Ways of Breathing in and out . . . . . . .144
===[7]
Lesson 19 Zen art: Cultivating Naturalness . . . . . . . . . . . . . . . 148 
Lesson 20 Zen and Words: Between silence and speech . . . . . . . 154 
Meditation Checkup: Chanting as a Meditative Practice . . . . . . . .160
===[8]
Lesson 21 Zen and Philosophy: The Kyoto school . . . . . . . . . . . 162
Lesson 22 Just sitting and Working with Kōans . . . . . . . . . . . .168
Meditation Checkup: Walking Meditation . . . . . . . . . . . . . . . . . 173

===[9]
Lesson 23 Death and rebirth: or, Nirvana here and Now . . . . . . 175 
Lesson 24 reviewing the Path of Zen: The oxherding Pictures . . .180 
finding a Zen Community . . . . . . . . . . . . . . . . . . . . . . . . . 189
===


====


ZEN AND PHILOSOPHY:  THE KYOTO SCHOOL
LESSON 21

This lesson focuses on the relation between Zen and 
philosophy. By the time Zen started developing in China 
in the 6th century, Chinese Buddhists had already largely 
mastered the complex philosophies of the Buddhist schools that 
had been imported from India starting some 500 years earlier. 
Chinese Buddhists had even started developing some of their own 
philosophical schools, such as the Huayan school.












Zen Practice and Intellection

• it is sometimes said that huayan provides the philosophical theory for Zen practice. however, Zen does not understand itself to be simply the practical application of a theory. for Zen, this would be to put the cognitive cart before the holistic horse.

• abstract theory is seen as derivative of concrete practice, not the other way around. accordingly, for centuries Zen has emphasized embodied-spiritual practice over merely cerebral intellection. at times, however, this emphasis has unfortunately derailed the holistic path of Zen into the muddy waters of anti-intellectualism.

D. T. Suzuki and the Kyoto School

• More than anyone else, D. T. suzuki is responsible for having introduced Zen to america and the rest of the world over the course of his long and productive life. his writings on Zen span from the 1910s to the 1960s.

• especially in his earlier works, he often stressed the need to go beyond, or dig down beneath, cerebral intellection. suzuki viewed the intellect as subordinate to, or rather as lying on the surface of something deeper.

• however, suzuki increasingly stressed the need to develop what he called a “Zen thought” that would philosophically express “Zen experience.” as richard Jaffe points out, “suzuki was very deliberate in his project to create a modern Zen, or as he put it, ‘to elucidate its ideas using modern intellectual methods.’”

• suzuki even stressed the need to develop a “logic” of Zen, and he praised his lifelong friend and the founder of the Kyoto school, Nishida Kitarō, for his great achievements in this regard.

• The Kyoto school is a group of 20th- and 21st-century Japanese philosophers who have sought to bring Zen and Pure Land Buddhism into dialogue with Western philosophy and religion. Nishida’s most prominent successor was Nishitani Keiji, and Nishitani’s most prominent successor was Ueda shizuteru.

• all three of them were committed Zen practitioners as well as academic philosophers. Both Nishitani and Ueda were recognized as lay rinzai Zen masters. other philosophers associated with the Kyoto school who were also accomplished Zen practitioners and teachers include hisamatsu shin’ichi and abe Masao (known in the West as Masao abe). according to Ueda and other Kyoto school philosophers, Zen and philosophy should be related but not conflated.
Nishida’s Early Philosophy

• in the preface to his first book, An Inquiry into the Good, Nishida writes that, for him, “religion … constitutes the consummation of philosophy.” The book culminates with a section on religion in which he develops a dialectical and panentheistic conception of god.

• yet throughout, Nishida understands his method to be thoroughly philosophical. he sometimes even calls his method thoroughly scientific, not only because it is rational but also because he attempts to base his reflections purely on unadulterated empirical evidence.

• for Nishida, scientific accounts of reality are true, but they are not the whole truth. science does not even give us the whole truth of our experience of nature. Nishida thought that spirit

and nature—or mind and matter—are two halves of a whole, and that we only grasp half of reality if we separate one from the other.
Nishida’s View of God

• in An Inquiry into the Good, Nishida says that god is “the unifier of pure experience that envelops the universe.” The more we get back in touch with our own pure experience at each moment of our lives, the more we get back in touch with god as “an infinite unifying power that functions directly and spontaneously from within each individual.”

• Nishida does not look for the most profound religiosity in supernatural miracles. Like einstein, he thinks that the laws of nature are themselves god’s revelation, so there is no need for them to be broken for god to be revealed. rather, Nishida finds the most profound religiosity in a trans-mystical experience of the here and now, the experience of what he later calls “radical everydayness.”

• although Nishida’s view of god or Buddha—names which he often uses interchangeably—might seem closer to a monistic pantheism than to a dualistic theism, Nishida rejects both of these labels. in his last essay, written just before his death in 1945, he says that his understanding of the relation between god, the world, and the self could perhaps be understood in terms of “panentheism,” meaning not simply that “all is god” but rather that “all is in god.”

• however, Nishida goes on to say that even panentheism falls short of expressing the dynamically dialectical relation between god and the self. That relation ultimately occurs through what he calls “inverse correspondence,” which means that god and the self are both self-negating. god and the self enter into one another by way of negating or emptying themselves.
Stepping Back through Nihilism

• Nishida’s successor Nishitani was the first Kyoto school philosopher to take seriously the problem of nihilism. Like other thinkers, Nishitani associates the rise of modern nihilism with the ramifications of Nietzsche’s horrifying—yet also, Nietzsche thought, potentially liberating—proclamation that “god is dead.”

• Today, we must confront the swelling sense that god does not exist at all. atheists may celebrate the demise of belief in god, while theists may bemoan it. But everyone must come to grips with the fact that modern science and the materialism of secular society have at least decentered the role of religion for many in the modern world.

• Nishitani views the crisis of nihilism as an opportunity to rediscover a more profound and more genuine religiosity, which many people would call spirituality. Nishitani claims that we must not flee from nihilism, closing our eyes and ears and just shouting our dogmatic beliefs to ourselves and at others.

• rather, we must go all the way through the bottom of nihilism. only if we “overcome nihilism by way of passing through nihilism,” he suggests, can we awaken to the true nature and home-ground of our existence.

• Nishitani speaks of this home-ground in Zen Buddhist terms as “the field of emptiness.” insofar as we think of the self and other beings as independent and unchanging substances, we are bound to experience the relative nothingness of nihilism as a threat to everything we believe we are and everything we believe we possess. however, if we “trans-descend” from what Nishitani calls the “field of being” through the “field of nihility” all the way to the “field of emptiness,” we can discover a creative and encompassing place of absolute nothingness of which Nishida spoke.

• in an essay titled “The issue of Practice,” Nishitani writes that the modern world has lost an understanding of the importance of holistic ways of practice in which the whole person—body, heart, mind, and spirit—are engaged and educated. We cannot, as it were, simply think our way through nihilism. The step back through nihilism needs to be done with the entirety of the self.

• Nishitani suggests that while the Japanese and other easterners have much to learn from the Western intellectual way of philosophical thinking, Westerners have much to learn from eastern ways of holistic practice. These ways include Zen meditation.

SUGGESTED READING

Davis, “Commuting Between Zen and Philosophy.” Nishida, An Inquiry into the Good.

Nishitani, Religion and Nothingness.

QUESTIONS TO CONSIDER

1 What is the Kyoto school, and how have some of its members connected the practice of Zen to the study of Western philosophy and religion?

2 What does Nishida Kitarō mean by pure experience and the place of absolute nothingness?






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JUST SITTING AND 
WORKING WITH KŌANS
LESSON 22


The first part of this lesson discusses Dōgen’s teachings 
regarding the strikingly and stringently simple method of 
shikantaza, which means “just sitting.” Then, the lesson 
moves on to look at Hakuin’s and other Zen masters’ teachings 
regarding the method of kōan practice. 






Just Sitting and Nonthinking

• Dōgen highly valued kōans. Legend has it that the night before returning to Japan from China, he copied by hand the entire text of The Blue Cliff Record. he also assembled his own collection of 300 kōans, and many of Dōgen’s own writings consist of insightful and creative commentaries on kōan literature.

• however, despite his prolific and profound commentaries on kōans, Dōgen expressly discourages “looking at phrases” while sitting in zazen. as one settles into “steady, immovable sitting,” rather than focus on the central term or phrase of a kōan, Dōgen instructs us to: “Think of notthinking. how do you think of not-thinking? Nonthinking.” These pithy and perplexing words are taken from a dialogue between the 8thcentury Chinese Zen master yaoshan and a monk.

THE KEISAKU

The silence and stillness of hours of meditation is occasionally broken by the sharp sound of the keisaku, which is sometimes called in english the warning stick or encouragement stick. The slaps on the back—which sound more painful than they really are—can have three different purposes. To begin with, they can be disciplinary. second, the slaps on the back are meant to help keep one alert and focused. finally, the slaps can be used to assist someone who appears to be on the brink of a breakthrough. The slaps are then intended and experienced as an encouragement to push onward. all three of these uses of the keisaku require great attentiveness and maturity on the part of the person wielding the stick, and so only advanced practitioners and teachers are allowed to act as monitors during zazen.



• The kind of thinking we are instructed not to engage in during zazen is the accustomed habit of the mind to look away from itself and toward things. The mind represents these things as objects. The habitually egocentric mind then weighs, measures, calculates, and evaluates these objects according to our interests, preferences, and plans.

• The question is this: how do we let go of this constant stream of egocentric, calculative thinking? Dōgen tells us to “just sit”— shikantaza. Just sitting entails neither chasing after thoughts nor chasing them off. rather, one should just let passing sensations, perceptions, thoughts and feelings come and go as they will. over time, they will naturally cease to command one’s attention.

• Nonthinking is not opposed to thinking. Zen is sometimes mistaken—by misguided proponents as well as mistaken opponents—as entailing and even promoting an antiintellectualism. Dōgen himself was a remarkably creative and critical thinker as well as an avid reader and prolific writer of texts, even though he advocated regularly stepping back from these activities to just sit at rest in the open awareness of nonthinking.
Just Sitting and Kōan Practice

• some rinzai Zen masters have expressed appreciation for shikantaza as the highest and hardest kōan. it gives you nothing in particular to focus on. The point of shikantaza is not to become enlightened but rather to realize that you already are enlightened. you do not need to become a Buddha because you already are one. however, you do need to realize this fact; you do need to awaken to your original Buddha-nature.



• if shikantaza is the slow-simmer approach to this realization, kōan practice is the pressurecooker approach. in both approaches, trust in the reality of one’s Buddha-nature leads to the confidence that arises from actually awakening to it. Initial-Barrier Kōans

• This lesson now turns to what

THE RIGHT TEACHER

if and when you ever become interested in engaging in kōan practice, you will need to find a Zen teacher to work with. he or she must be an authorized teacher whose personality and style are a good fit for you.



rinzai Zen masters like hakuin have had to say about working on a kōan, including the initial-barrier kōans used in rinzai training. hakuin formulated his own initial-barrier kōan: “What is the sound of one hand?” We know the clapping sound that two hands can make, but what sound does one hand make?

• The answer is not to slap one’s hand on the table or to snap one’s fingers. Kōans are not gamey riddles, and kōan practice is no joke. it is, physically and psychologically, an extremely demanding endeavor. indeed, spiritually speaking, it must become a matter of life and death.

• initial-barrier kōans prod one to dig down beneath all dualities. The one hand is the absolute oneness that embraces and pervades all dualities and differences. it is the absolute nonduality that does not even stand over against dualities, which would, after all, just create one more meta-duality. it is the one dimension, as it were, in which all differences exist.

• To awaken to it, one needs to put all dualistic intellection aside. and yet, when one awakens to it, one realizes that it does not annihilate differences or compete with them in any way. it is rather what lets them be in the first place.
The Rinzai Zen Kōan Curriculum

• While the initial barrier-kōans are crucial, they are but a first step on the very long road of an extensive kōan curriculum in rinzai Zen. after one has passed an initial barrier kōan, one is assigned many sassho. This term is often loosely translated as “checking questions,” but these are more similar to follow-up kōans in their own right.

• early kōans push one to go beyond and beneath words and doctrines to experience more directly the nondual reality they are meant to express. it is like being asked to actually taste a food rather than just read about how it tastes. Later kōans are often more concerned with cultivating an experiential understanding of the so-called dharma reason of Zen teachings. here, the intellect is reengaged, yet in a manner that allows it to remain rooted in and inseparable from the whole of one’s awakened self.

SUGGESTED READING

Loori, The Art of Just Sitting.
———, Sitting with Koans.
Miura and sasaki, The Zen Koan.

QUESTIONS TO CONSIDER

1 What is meant by nonthinking, and why is it not just a matter of zoning out or a state of unconsciousness?
2 What is a kōan, and what is one supposed to do with it?







Meditation Checkup: Walking Meditation

the conclusion of Lesson 22 is a meditation checkup that introduces walking meditation, which is known as kinhin in Japanese. the following information serves as a summary of the checkup. to experience it in full, refer to the audio or video lesson.

BACKGROUND ON KINHIN

Kinhin is more than just a break from sitting. in fact, walking meditation should be understood as a gateway into the most difficult and important practice of all—the practice of daily life. Kinhin is a matter of taking baby steps toward bringing the energized stillness and peaceful clarity awakened and cultivated in zazen into all the activities of our lives.

Tips for Kinhin

• Walking is one of the most common and supposedly simple movements we do. however, when you do it mindfully, you will discover its almost infinite complexity. at first, that discovery can also make it strangely difficult. suddenly you may feel clumsy; it may feel surprisingly unnatural. it will take some practice to be able to walk fully attentively yet utterly naturally.

• The other problem you may face during walking meditation is that the monkey-mind easily gets bored and tries to stir up trouble. Walking slowly around a room is not enough stimulation for it. it will demand some juicier mind candy than just walking slowly around a room.

MedItatIon checKuP: WaLKIng MedItatIon

• Kinhin is still a cold turkey approach to weaning ourselves off our mind-candy addiction. The point is to return to the present, not to exchange a worldly distraction for a spiritual one.

• This cold turkey approach can be tough. it is hard not to start daydreaming about dinner or start glancing at something or someone across the room. The following three-stage method can help.

• stage 1: as you walk, take each step as if it were the very first step you have ever taken in your life. imagine you had never— until right now—been able to walk. With each brand new step, completely forget about the previous step and take this one as if it were your very first. Be full of joyful awareness of just how wonderful it feels to actually walk. Practice this for five minutes or more.

• stage 2: as you walk, take each step as if it were the very last step you’ll ever take. reversing the last story, imagine that you are about to lose your ability to walk. fully take it in each step, and fully appreciate the experience. Practice this for five minutes or more.

• stage 3: as you walk, take each step as if it were both the first step you’ve ever taken and the last step you’ll ever take. in truth, each step is the first and last of its exact kind. every step is unique. Practice this for at least five minutes or for however long you can attentively sustain it.

• having practiced this three-stage method, you will be better prepared to walk out of the meditation hall into the wonder of the world. Taking each step as if it were your first and last is walking meditation.

MedItatIon checKuP: WaLKIng MedItatIon