This book is the first socio-intellectual history of the Dharma Drum Lineage of Chan (Zen), a new lineage of Buddhism founded by the late Chinese Buddhist cleric, Sheng Yen (1931-2009)-arguably one of the most influential Chan masters in contemporary times. The book challenges the received academic and popular image of Chan Buddhism as a meditation school that bypasses scriptural learning. Using Sheng Yen's doctrinal classification (Chn. panjiao) chart as an example, the book shows Sheng Yen's Chan as a synthesis of both Indian and Chinese premodern forms of Buddhism, and as the summum bonum of Han transmission of Chinese Buddhism (Chn. Hanchuan fojiao). The book demonstrates how Sheng Yen's presentation of Chan was intimately related to the volatile social and political realities of his life-the Communist takeover of China and the subsequent industrial boom that impacted Taiwanese society. In short, this book presents a historically and culturally embodied approach to the formation of Buddhist doctrine and practice. Drawing on the works of postcolonial theories that integrate the role of the researcher into the research, the book also offers a more integrated approach between emic and etic, insider and outsider perspectives to research. Advancing the field of Buddhist studies, the book will be of interest to scholars of Buddhism in the modern period, twentieth-century religious history of China and Taiwan, Chan/Zen studies, World Religions, Asian civilizations, and Modern Biographies.

Whilst accounting for the present-day popularity and relevance of Alan Watts' contributions to psychology, religion, arts, and humanities, this interdisciplinary collection grapples with the ongoing criticisms which surround Watts' life and work. Offering rich examination of as yet underexplored aspects of Watts' influence in 1960s counterculture, this volume offers unique application of Watts' thinking to contemporary issues and critically engages with controversies surrounding the commodification of Watts' ideas, his alleged misreading of Biblical texts, and his apparent distortion of Asian religions and spirituality. Featuring a broad range of international contributors and bringing Watts' ideas squarely into the contemporary context, the text provides a comprehensive, yet nuanced exploration of Watts' thinking on psychotherapy, Buddhism, language, music, and sexuality. This text will benefit researchers, doctoral students, and academics in the fields of psychotherapy, phenomenology, and the philosophy of psychology more broadly. Those interested in Jungian psychotherapy, spirituality, and the self and social identity will also enjoy this volume.

This book explains a distinctive pluralist account of truth, jointly-rooted perspectivism ('JRP' for short). This explanation unifies various representative while philosophically interesting truth-concern approaches in early Chinese philosophy on the basis of people's pre-theoretic "way-things-are-capturing" understanding of truth. It explains how JRP provides effective interpretative resources to identify and explain one unifying line that runs through those distinct truth-concern approaches and how they can thus talk with and complement each other and contribute to the contemporary study of the issue of truth. In so doing, the book also engages with some distinct treatments in the modern study of Chinese philosophy. Through testing its explanatory power in effectively interpreting those representative truth-concern approaches in the Yi-Jing philosophy, Gongsun Long's philosophy, Later Mohist philosophy, classical Confucianism and classical Daoism, JRP is also further justified and strengthened. Mou defends JRP as an original unifying pluralist account in the context of cross-tradition philosophical engagement, which can also effectively engage with other accounts of truth (including other types of pluralist accounts) in contemporary philosophy. The purpose of this book is dual: (1) it is to enhance our understanding and treatment of the truth concern as one strategic foundation of various movements of thought in classical Chinese philosophy that are intended to capture "how things are"; (2) on the other hand, it is to explore how the relevant resources in Chinese philosophy can contribute to the contemporary exploration of the philosophical issue of truth in philosophically interesting and engaging way.

This book, first published in 1994, is a compendium of new translations of certain works regarded as fundamental texts in the Serene Reflection Buddhist Tradition (Soto Zen). All the texts were in Chinese, either as original works or as translations from Sanskrit. Several of them are central to the ceremonial not only of the Soto Zen Tradition but also of other Mahayana Buddhist traditions as well.

Poetry. Asian Studies. Translated from the Japanese by Soiku Shigematsu. This volume collects the pithy phrases handed down through a distinguished line of Chines and Japanese Zen masters that comprise the essence of Zen. First compiled in the 16th and 17th century Japan, the sayings range from the profound to the mystifying to the comical. A ZEN FOREST, according to the Gary Snyder, the author of the preface, is the meeting place of the highest and the most humble: the great poets and the old women's sayings'."

First to articulate the meditation method known to contemporary Zen practitioners as shikantaza ("just sitting") Chinese Zen master Hongzhi is one of the most influential poets in all of Zen literature. Though he lived in the 12th century, his ideas and words resound throughout modern Zen teachings. Now, this revised translation of Hongzhi's poetry, the only such volume available in English, treats readers to his profound wisdom and beautiful literary gift. In addition to dozens of Hongzhi's religious poems, translator Daniel Leighton offers an extended introduction, placing the master's work in its historical context, as well as lineage charts and other information about the Chinese influence on Japanese Soto Zen. No Zen library would be complete without this definitive collection of Hongzhi's work on its shelves.
-- The only existing English translation of Chinese Zen Master Hongzhi's work
-- Features dozens of poems -- including six new ones since the last publication -- plus an extensive introduction to Hongzhi and his work

Since Zen Buddhism first captivated the attention of Western seekers the dominant discourse about this sect has been romantic, idealistic, and utopian. The essence of Zen has been described as ineffable, holistic, and promoting social harmony. In recent years, however, some scholars have begun to examine Zen through the lenses of historical and cultural criticism, producing a sharp challenge to the traditional view. These clashing viewpoints are now entrenched in two warring camps, and their exponents talk past each other with virtually no constructive interaction. In this book, Steven Heine argues that a constructive compromise is possible. He focuses on three principal areas of disagreement: (1) the role of language and discourse in a tradition that claims to be 'outside words and letters, ' yet has produced a voluminous body of texts, (2) the function of rituals and objects of worship to gain world benefit in a tradition supposedly founded on unmediated experience attained in an iconoclastic and ascetic environment, (3) the impact of a tradition that espouses peace and harmony on social issues such as class and gender discrimination and on nationalism and imperialism in Japan. Avoiding the stagnant polarization that characterizes most encounters between Zen traditionalists and their critics, he suggests ways in which these two perspectives can complement each other in a more balanced and nuanced alternative position.

This book, first published in 1964, concerns the practice of Zen Buddhism. The practice is a particular form of meditation. In Japan, the only country in which it is any longer seriously pursued, the practice is called zazen. The author directs attention to zazen because it is being overlooked in the current interest in Zen.

This book, first published as two volumes in 1977 and 1978, was published purely for the purpose of showing how Buddhist training was done by the Reverend Jiyu-Kennett in the Far East. The material for the book was taken from diaries covering eight years spent by the author in Far Eastern temples, and describe her religious training and her growth of a Zen priest into a teacher, running her own temple.

The sword has played an important role in the Japanese consciousness since ancient times. The earliest swords, made of bronze or stone, were clearly, by their design and form, used for ritualistic purposes rather than as weapons. Later, swords were associated only with the warrior class, and lack of physical strength and battle experience was compensated for by handling the sword in a way that was technically expert. Besides this sacred and artistic status, swordsmanship also acquired a philosophical reinforcement, which ultimately made it one of the Zen 'ways'. Zen Buddhism related the correct practice of swordsmanship to exercises for attaining enlightenment and selfishness, while Confucianism, emphasizing the ethical meaning, equated it to service to the state. This classic text, first published in English in 1978, includes a history of the development and an interpretation of Japanese swordsmanship, now esteemed as an art and honoured as a national heritage. It describes in detail the long, intensive and specialized training and etiquette involved, emphasizing and explaining the importance of both Zen and Confucian ideas and beliefs.

This book, first published as Selling Water by the River in 1972, is a practical and inspirational manual for all who wish to practice Zen. Roshi P.T.N.H. Jiyu-Kennett, the founder and former abbess of Shasta Abbey, expertly combines an introduction to the basic tenets of Buddhism with original translations of the teachings of Zen Masters Dogen and Keizan.

Shoma (Masatake) Morita, M.D. (1874-1938) was a Japanese psychiatrist-professor who developed a unique four stage therapy process. He challenged psychoanalysts who sanctioned an unconscious or unconsciousness (collective or otherwise) that resides inside the mind. Significantly, he advanced a phenomenal connection between existentialism, Zen, Nature and the therapeutic role of serendipity. Morita is a forerunner of eco-psychology and he equalised the strength between human-to-human attachment and human-to-Nature bonds. This book chronicles Morita's theory of "peripheral consciousness", his paradoxical method, his design of a natural therapeutic setting, and his progressive-four stage therapy. It explores how this therapy can be beneficial for clients outside of Japan using, for the first time, non-Japanese case studies. The author's personal material about training in Japan and subsequent practice of Morita's ecological and phenomenological therapy in Australia and the United States enhance this book. LeVine's coining of "cruelty-based trauma" generates a rich discussion on the need for therapy inclusive of ecological settings. As a medical anthropologist, clinical psychologist and genocide scholar, LeVine shows how the four progressive stages are essential to the classic method and the key importance of the first "rest" stage in outcomes for clients who have been embossed by trauma. Since cognitive science took hold in the 1970s, complex consciousness theories have lost footing in psychology and medical science. This book reinstates "consciousness" as the dynamic core of Morita therapy. The case material illustrates the use of Morita therapy for clients struggling with the aftermath of trauma and how to live creatively and responsively inside the uncertainty of existence. The never before published archival biographic notes and photos of psychoanalyst Karen Horney, Fritz Perls, Eric Fromm and other renowned scholars who took an interest in Morita in the 1950s and 60s provide a dense historical backdrop.

In this study, based on both historical evidence and ethnographic data, Paula Arai shows that nuns were central agents in the foundation of Buddhism in Japan in the sixth century. They were active participants in the Soto Zen sect, and have continued to contribute to the advancement of the sect to the present day. Drawing on her fieldwork among the Soto nuns, Arai demonstrates that the lives of many of these women embody classical Buddhist ideals. They have chosen to lead a strictly disciplined monastic life over against successful careers and the unconstrained contemporary secular lifestyle. In this, and other respects, they can be shown to stand in stark contrast to their male counterparts.

In The Upside-Down Buddha: Parables & Fables: Third Series, Steven Carter continues to breathe new life into two of the world's oldest art forms. By turns hilarious, poignant, and profound, the entries in The Upside-Down Buddha are certain to instruct and entertain a diverse modern audience.

This fascinating and innovative book explores the relationship between the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential journey of spiritual practitioners. Taking the perspective of the questioning student, the author highlights the experiential deconstructive processes that are ignited when students' "everyday" dualistic thought structures are challenged by the non-dual nature of these teachings and practices. Although Advaita Vedanta and Zen Buddhism are ontologically different, this unique study shows that in the dynamics of the practice situation they are phenomenologically similar. Distinctive in scope and approach Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry examines Advaita and Zen as living practice traditions in which foundational non-dual philosophies are shown "in action" in contemporary Western practice situations thus linking abstract philosophical tenets to concrete living experience. As such it takes an important step toward bridging the gap between scholarly analysis and the experiential reality of these spiritual practices. >

Cyber Zen ethnographically explores Buddhist practices in the online virtual world of Second Life. Does typing at a keyboard and moving avatars around the screen, however, count as real Buddhism? If authentic practices must mimic the actual world, then Second Life Buddhism does not. In fact, a critical investigation reveals that online Buddhist practices have at best only a family resemblance to canonical Asian traditions and owe much of their methods to the late twentieth-century field of cybernetics. If, however, they are judged existentially, by how they enable users to respond to the suffering generated by living in a highly mediated consumer society, then Second Life Buddhism consists of authentic spiritual practices. Cyber Zen explores how Second Life Buddhist enthusiasts form communities, identities, locations, and practices that are both products of and authentic responses to contemporary Network Consumer Society. Gregory Price Grieve illustrates that to some extent all religion has always been virtual and gives a glimpse of possible future alternative forms of religion.

In the late 1980s and early 1990s, the relative calm world of Japanese Buddhist scholarship was thrown into chaos with the publication of several works by Buddhist scholars Hakamaya Noriaki and Matsumoto Shiro, dedicated to the promotion of something they called Critical Buddhism (hihan bukkyo). In their quest to re-establish a "true" - rational, ethical and humanist - form of East Asian Buddhism, the Critical Buddhists undertook a radical deconstruction of historical and contemporary East Asian Buddhism, particularly Zen. While their controversial work has received some attention in English-language scholarship, this is the first book-length treatment of Critical Buddhism as both a philosophical and religious movement, where the lines between scholarship and practice blur. Providing a critical and constructive analysis of Critical Buddhism, particularly the epistemological categories of critica and topica, this book examines contemporary theories of knowledge and ethics in order to situate Critical Buddhism within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.

While it seeks neither to define Zen nor answer its most famous koan ("What is the sound of one hand clapping?"), The Little Book of Zen points to a calming way of looking at the world. Each page features a quote, phrase, story, koan, haiku, or poem, interspersed with essays on the Buddha, Zen arts, significant masters, and more. The feeling is that of a meditation book with 2,500 years of wisdom - from Lao-tzu to Lily Tomlin. It's a celebration of intuition: "If a man wishes to be sure of the road he treads on, he must close his eyes and walk in the dark." - St. John the Cross. Individuality: "Do not seek to follow in the footsteps of the men of old; seek what they sought." - Basho. And self-discovery: "We already have everything we need." - Pema Cho dro n. New material is taken from contemporary spiritual leaders, writers, meditation teachers, and others with an emphasis on the practice of mindfulness - on the heart, rather than the head. Pen and ink illustrations from the author bring an additional layer of feeling and beauty.

Having translated The Diamond Sutra and The Heart Sutra, and following with The Platform Sutra, Red Pine now turns his attention to perhaps the greatest Sutra of all. The Lankavatara Sutra is the holy grail of Zen. Zen's first patriarch, Bodhidharma, gave a copy of this text to his successor, Hui-k'o, and told him everything he needed to know was in this book. Passed down from teacher to student ever since, this is the only Zen sutra ever spoken by the Buddha. Although it covers all the major teachings of Mahayana Buddhism, it contains but two teachings: that everything we perceive as being real is nothing but the perceptions of our own mind and that the knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. In the words of Chinese Zen masters, these two teachings became known as  have a cup of tea" and  taste the tea."This is the first translation into English of the original text used by Bodhidharma, which was the Chinese translation made by Gunabhadra in 443 and upon which all Chinese Zen masters have relied ever since. In addition to presenting one of the most difficult of all Buddhist texts in clear English, Red Pine has also added summaries, explanations, and notes, including relevant Sanskrit terms on the basis of which the Chinese translation was made. This promises to become an essential text for anyone seeking to deepen their understanding or knowledge of Zen.

This complete translation of the original collection of sermons, dialogues, and anecdotes of Huang Po, the illustrious Chinese master of the Tang Dynasty, allows the Western reader to gain an understanding of Zen from the original source, one of the key works in its teachings; it also offers deep and often startling insights into the rich treasures of Eastern thought. Nowhere is the use of paradox in Zen illustrated better than in the teaching of Huang Po, who shows how the experience of intuitive knowledge that reveals to a man what he is cannot be communicated by words. With the help of these paradoxes, beautifully and simply presented in this collection, Huang Po could set his disciples on the right path. It is in this fashion that the Zen master leads his listener into truth, often by a single phrase designed to destroy his particular demon of ignorance.

This book examines the adaptation of Buddhism to the Australian sociocultural context. To gain insight into this process of cross-cultural adaptation, issues arising in the development of Diamond Sangha Zen Buddhist groups (one of the largest Zen lineages in the West) in Australia are contextualised within the broader framework of the adaptations of Buddhist teachings and practices in other Westernised countries. The book also examines the methodological approaches currently used for studying this process and suggests a synthesis of the approaches used for studying convert and ethnic Buddhist groups.

Zen Buddhist priest Shunmyo Masuno understands that today's busy world leaves little time or space for self-reflection, but that a garden--even in the most urban of spaces--can provide some respite. In his words, "The garden is a special spiritual place where the mind dwells." With this in mind, Masuno has designed scores of spectacular Japanese gardens and landscapes with the aim of helping people achieve a balanced life in the 21st century. This book explores Masuno's design process and ideas, which are integral to his daily Zen training and teachings. It features 15 unique gardens and contemplative landscapes completed in six countries over as many years--all thoughtfully described and documented in full-color photos and drawings. Readers will also find insights on Masuno's philosophy of garden design and a conversation between the designer and famed architect Terunobu Fujimori. Zen Garden Design provides an in-depth examination of Masuno's gardens and landscapes--not just as beautiful spaces, but as places for meditation and contemplation.