Book Description
Eihei Dogen (1200-1253), among the first to transmit Zen Buddhism from China to Japan and founder of the important Soto School, was not only a profoundly influential and provocative Zen philosopher but also one of the most stimulating figures in Japanese letters.
Kazuaki Tanahashi, collaborating with several other Zen authorities, has produced sensitive and accurate translations of Dogen's most important texts. Moon in a Dewdrop contains the key essays of the great master, as well as extensive background materials that will help Western readers to approach this significant work. There is also a selection of Dogen's poetry, most of which has not appeared in English translation before.
Dogen's thought runs counter to conventional logic, employing paradoxical language and startling imagery. It illuminates such fundamental concerns as the nature of time, existence, life, death, the self, and what is beyond self.
Customer Reviews:
Of course you are........2007-03-05
If you are the same person after you read this book, you didn't read this book. I'm not saying this as some sort of zen-thing. I'm serious. If you read this book with a serious mind, if you ponder it, you won't be able to think about anything it touches as you thought about it before. Or not think about it as you didn't think about it before. On the other hand, if you are the same person after you read this book and you did read this book carefully, then of course you are, of course you are.
No review.......2006-12-20
To review this book at length would ignore its lessons. My only advice is to read it and discover the Dogen for yourself. You might come away thinking he's an idiot. He'd say he'd succeeded mightily in your education.
A sure pleasure.......2006-11-04
Great book which contains a big collection of Dogen's wisdom. In order to understand it without much difficulties, I would suggest that the reader will start by learning about Mahayana Buddhism in general, and then start to investigate Dogen texts. Because the wisdom of Zen Buddhism is often written in Chinese or Japanese, this book is very handy for the westerner user,especially because the translation is brilliant.
As a student of Japanese language for the last 6 years, I know how hard it is to translate the 12-13th century Japanese into nowadays English, so it has really impressed me. A sure pleasure.
Five Star all the Way.......2006-07-09
"moon in a dewdrop" is a collection of writings by Eihei Dogen, the founder of Soto Zen. The text is divided into four sections, which are clear and easy to understand. There are notes and a glossary so that the meaning of the text can be clearly grasped. The book is a five star raft.
Now to the writing, Dogen speaks from experience, insight gained through deep meditation, lived every day. The text is not meant to be intellectually grasped as a doctrine. This can be understood by the presentation of the first section being "Practical Instructions" and the first writing being "Zazen-Gi" or Rules for Zazen. Sitting with "moon in a dewdrop" is like sitting with Dogen himself, at every turn Dogen is pointing to reality and inviting us to fully enter it and taste it for ourselves. The text is a practical manual to be used in conjunction with Zazen, Dogen wrote for all those, who truly wish to taste the essence of Buddhism and reality.
The writing is five star.
I wholeheartedly recommend this book to any one who is interested in Zen and a greater depth of reality.
The Best Single Volume of Dogen's Writings.......2006-04-15
Eihei Dogen is without a doubt the greatest writer in Zen history. His masterwork, the Shobogenzo, represents one of the most comprehensive, fascinating, and valuable works of Buddhist literature. In Moon in a Dewdrop, Kazuaki Tanahashi has compiled the best single volume Dogen in the English language. This contains the best translations I have ever read of several of Dogen's seminal works - Genjo Koan, Uji, Yuibutsu Yobutsu, Sansuikyo, Zenki, and the Tenzo Kyokun.
Book Description
The Dhammapada is often considered the most representative example of the Buddha's teachings. A key to the fundamentals of early Buddhist philosophy, it has been translated into more languages than any other Buddhist text.
Customer Reviews:
A wonderful, life changing book.......2007-07-25
A great little book full of everything that I feel is important and essential to buddhists whether those new to the religion or those of long standing
The Dhammapada.......2005-08-19
This translation of The Buddha's words is a must for any student of Buddhism.
Definitely one for the collection!.......2002-12-27
I have been reading several translations of the Dhammapada recently and came across this one and found it offers some things that the others do not.
Since the original written form of the Dhammapada is in Pali, others have needed to take the time to translate it for us in the West. As in any translation, there are many words that offer multiple meanings. One person may interpret `dhukka' as `suffering', another may choose `stress', and yet another may decide `unsatisfactoriness'. As you can see, each can then be interpreted in our mind as one thing or another. By having several translations available I have been able to derive a deeper understanding.
To begin with, the size makes this translation ideal for carrying in a shirt pocket or for having on hand in the car for a little Dhamma between red lights. Another feature I enjoy is this translation is from a monk. The editor is a layperson however, after her edits she spoke with the monk and explained why she made certain changes, (to make specific words more accessible to us in the West) and he agreed with the new updates. The monastic community obviously spends more time than most laypersons studying the Pali Canon so their translations, I have found, tend to be quite meaningful. Overall, the translations offered here are meaningful and poetic.
Drawbacks? The introduction is a little shorter than other offerings and there are only a limited amount of notes. There is an interesting background to how the Dhammapada fits within the Pali Canon and the use of notes is helpful in understanding certain meanings, etc. Since the size would have been affected I'm sure this may have been one of the reasons they were not included. Again, by reading several translations you will be rewarded.
In addition to this translation I have found Cleary's translation helpful, however the notes and his comments were not. (see my review of his translation) I have also found Thanissaro Bhikkhu's translation very helpful, although it is offered as dana and as such is not available for sale. Recently I obtained S. Radhakrishnan's translation, which offers the original Pali text along with his translation, but I have not yet been able to thoroughly read through it to offer any meaningful review.
Whether you have read other versions, or if this is your very first exposure to the Dhammapada, I think you will be pleased with this translation.
Clear, Concise, Lovingly Translated.......2002-01-16
This recent translation of this core text of Buddhism is wonderfully clear and concise. The translation seems both careful and modern. The translators avoid the common pitfall of attempting a "scriptural" diction or tone. I was very impressed with the clarity of this slender volume. Buy it. Read it. You won't be able to stop. It is THAT good.
The Dhammapada by Ananda Maitreya, Rose Kramer.......2001-12-21
The best, unquestionably, as compared to the Ram Dass and John Ross Carter versions. The impact of original translation without fancy revision is as important as each drop which fills our cup. This is the one translation that uses word for word and that's what makes it the best. Perhaps I should be compensated for this review, ha, ha. Truly, this is the one to read if there's any question. And if a reader thinks this version is dry, it's because he is not yet at the level to understand truth and should stick to fiction. I can't emphasize the importance of original translation as without, the result is loss in important teachings, however subtle. What could be worse than a half truth?
Book Description
A fifth-century Indian Buddhist monk, Bodhidharma is credited with bringing Zen to China. Although the tradition that traces its ancestry back to him did not flourish until nearly two hundred years after his death, today millions of Zen Buddhists and students of kung fu claim him as their spiritual father.
While others viewed Zen practice as a purification of the mind or a stage on the way to perfect enlightenment, Bodhidharma equated Zen with buddhahood and believed that it had a place in everyday life. Instead of telling his disciples to purify their minds, he pointed them to rock walls, to the movements of tigers and cranes, to a hollow reed floating across the Yangtze.
This bilingual edition, the only volume of the great teacher's work currently available in English, presents four teachings in their entirety. "Outline of Practice" describes the four all-inclusive habits that lead to enlightenment, the "Bloodstream Sermon" exhorts students to seek the Buddha by seeing their own nature, the "Wake-up Sermon" defends his premise that the most essential method for reaching enlightenment is beholding the mind. The original Chinese test, presented on facing pages, is taken from a Ch'ing dynasty woodblock edition.
Customer Reviews:
The Zen Teachings of Bodhidharma: A Bilingual Edition.......2007-09-14
Simply an outstanding and lucid translation of four teisho by the original Chinese Zen Master, Bodhidharma. 'Bilingual' in the title refers to the inclusion of the original Chinese text, taken from a Ch'ing dynasty woodblock editiion. Please read this, and give a copy to someone you care about.
The original.......2007-06-08
The original stuff from the man who brought it all to China. Reading this book is like reading Thoreau's Walden. Peaceful. It is so interesting to read Bodidharma focusing on the central core of the teaching. Brief, concise. The text with the chinese characters on the facing page is pleasant to look at.
Something more than words.......2007-02-06
"Using the mind to look for reality is delusion. Not using the mind to look for reality is awareness. Freeing oneself from words is liberation." Although I do not understand this teaching, it provokes me to meditation.
There's a fair amount of Buddhist mythology here, and cosmology charts (six of these and four of those and ten of the other), but this book has a light worth seeing at its center. The apparent paradox of using language to transcend words is not lost on me, but paradox is just another word trap, and I am no longer content with clever resolutions that can impress but not satisfy.
Not for a Zen novice?.......2006-04-30
To confess upfront, while a long-time meditator, I have not been
a student of Zen. My first reading of a Red Pine translation was
The Heart Sutra, which I very much enjoyed. The current translation (actually published a number of years prior to the
Heart Sutra) was a rougher go for me. While I continue to find the voice of Red Pine himself clear, informative, and welcome, I
struggled with the voice of Bodhidharma. There is no question these sermons are essential reading capturing the transition from India to China, and I continue to admire Red Pine's skill executing this bilingual edition. However, I have to place myself in the category he mentions at the end of the introduction, those with whom the sermons are not "popular". There are two main reasons for this. One, I take my meditation reading in small doses and live with the ideas for a time. I didn't find any ready breaks in the presentation of the sermons, and to read any one of them at one sitting was a bit much for me. Second, I found the voice in the sermons to be, for lack of a better term, crabby. Someone who was tired
of explaining this over and over to people deluding themselves in alternative ways of thinking. This was offputting. Again, as
I read reviews from other readers as well as Red Pine's introduction, my reaction may be attributed purely to my ignorance of barebones Zen. I look forward to keeping the book in my library, returning to it through the years, and seeing how my reaction shifts as I grow. And I do thank Red Pine for his important contribution.
Anything more concise would be silence.......2006-02-24
I have read this book maybe twenty-five times now and I keep returning to it because what is contained is about as bare bones a relation of perspective as can be given. I admire directness and a concise approach as much as I admire Zen itself. Bodhidharma "tells it like it is" and then closes his mouth. Red Pine is a treasure to the English speaking world.
Book Description
The Platform Sutra occupies a central place in Zen (Ch'an) Buddhist instruction for students and spiritual seekers worldwide. It is often linked with The Heart Sutra and The Diamond Sutra to form a trio of texts that have been revered and studied for centuries. However, unlike the other sutras, which transcribe the teachings of the Buddha himself, The Platform Sutra presents the autobiography of Hui-neng, the controversial 6th Patriarch of Zen, and his understanding of the fundamentals of a spiritual and practical life. Hui-neng's instruction still matters — the 7th-century school of Sudden Awakening that he founded survives today, continuing to influence the Rinzai and Soto schools of contemporary Zen.
Red Pine, whose translations of The Heart Sutra and The Diamond Sutra have been celebrated and widely received, now provides a sensitive and assured treatment of the third and final sutra of the classic triumvirate. He adds remarkable commentary to a translation that, combined with the full Chinese text, a glossary, and notes, results in a Mahayana masterpiece sure to become the standard edition for students and seekers alike.
Customer Reviews:
A Profound Platform.......2007-08-14
Red Pine's translation, and to me more importantly, his commentary, is in an unalloyed language of working people who just do their jobs without fancy talk or arrogance. I feel Hui-neng, not as a wizened Ch'an master trained in a monastery and educated in the Buddhist cannon, but as an individual who was just a worker, `awakened' by a phrase, who realized the Dharma straight out and taught with a worker's directness. This is a wonderful translation and commentary that doesn't miss.
Essential Mahayana reference enthusiastically recommended for Zen Buddhism reference shelves.......2007-05-13
Award-winning translator Red Pine has rendered the work of the controversial Sixth Patriarch of Zen into English in The Platform Sutra: The Zen Teaching of Hui-Neng. Red Pine's commentary illuminates this classic; unlike other sutras, which transcribe the teachings of Buddha himself, The Platform Sutra transcribes the spiritual and practical teachings of Hui-Neng, whose seventh-century school of Direct Awakening still thrives today and whose wisdom continues to influence the Rinzai and Soto schools of modern Zen. The full, original Chinese text with an accompanying list of Chinese names for texts, places and the like along with extensive notes enhances this essential Mahayana reference enthusiastically recommended for Zen Buddhism reference shelves. "Fellow students of the Way, be careful. Don't think that meditation comes first and then gives rise to wisdom or that wisdom comes first and then gives rise to meditation or that meditation and wisdom are separate. For those who hold such views, the Dharma is dualistic: If the mouth speaks of goodness, but the mind doesn't think of goodness, meditation and wisdom aren't the same. But if goodness pervades both the mouth and the mind, if what is external and internal are alike, then meditation and wisdom are the same."
Another masterwork.......2007-01-18
Red Pine is simply the best translator of and commentator on Chinese Buddhist texts that I have encountered. I heard him describe his translation process in the following terms (though my paraphrase from faulty memory will only do it faint justice): "I dance with the original text: I need to know it intimately, to move and breathe with it, but if I get too close, try to control it, I step on its toes and we fall over."
His translation is always exquisite, his commentary clear, and he always brings a fresh and challenging perspective top the text. Wonderful - keep it up!
At last a good translation of the Platform Sutra!.......2006-12-05
I eagerly anticipate any new book from Red Pine (Bill Porter), and this is another wonderful achievement from this great translator and seasoned Zen practitioner.
The text of the master Hui-neng's teaching is clear and straightforward, and Red Pine's notes bring great value as in his past books. He's a master of translation, but also of interpreting ancient Chinese culture, as he's shown in his brilliant translations of ancient Chinese poems.
Hui-neng's teaching on thoughts and thinking during meditation (section 17) are particularly helpful, in a time when Zen meditation is so often misunderstood as an escape from thoughts.
This will easily replace Yampolsky's translation both in clarity and, at least to this non-scholar, in accuracy, since it's based on a more ancient and reliable source text.
Book Description
This new dictionary, written by Dr Damien Keown, covers both historical and contemporary issues in Buddhism, and includes all Buddhist schools and cultures. Over 2,000 broad-ranging entries cover beliefs, doctrines, major teachers and scholars, place names, and artefacts, in a clear and concise style. The text is illustrated with line drawings of religious structures, iconographic forms and gestures, and ritual objects. Appendices include a chronology and a guide to canonical scriptures as well as a pronunciation guide for difficult names and terms. This dictionary should prove invaluable to anyone seeking information on Buddhism, from students of Theology and Social Sciences, to practising Buddhists.
Customer Reviews:
A "mini" English Dictionary of Buddhism for every library .......2004-12-20
I am of the opinion that this contemporary dictionary is the yet the most concise, comprehensive, updated and historically accurate work about Buddhism written in English.
At first impression, this dictionary may appear to be a book fully dedicated to a religious topic and written with an intention to reach a limited audience.
On close inspection,however, I am convinced that the author has done a marvelous job in this well researched work to qualify this dictionary as a must-have reference book and mini English dictionary on Buddhism for Buddhist readers, academics, students and researchers in Asian studies.
The book is concisely written and could be read as a little encyclopedia with topics arranged in alphabetical order.
The author has not only successfully dealt with a subject which may otherwise appeal only to interested readers with a religious, spiritual and philosophical background. But interestingly, the author has also nicely done it from a secular and historically accurately perspective for the layman who wishes to acquire more knowledge about Buddhism.
I have used this book for more than 1 year and have managed to find every Buddhist terminologies, historical characters, notes on practices, ceremonies,listed in English which I have encountered in other English and Chinese books on Buddhism.
This dictionary could be used as an INDEX and starting point to studies and readings into more detailed areas of Buddhism.
The book also a very international outlook as even Buddhist societies in America and United Kingdom and their brief history was entered into the 2000+ entries.
To add and make things more interesting to the average readers, the dictionary include concise history of the development of Buddhism in the countries which Buddhism is widely practised or has left its footprints.
Interested readers could find themselves read this book like a mini encyclopedia reference written in English in alphabetical order. Just to let off a secret, section "Q" has only 2 rather meaningless entries and cross references to other topic but it took only 1 page as a formality.
There is also a wealth of commentaries by the author in the book from what I would see as from a historical researcher's perspective.
I strongly believe that the author has done painstaking and extensive if not exhaustive research before putting every entries into his work.
Finally,this book could be easily updated and expanded into an encyclopedia comprising several volumes if most of the mainstream Buddhist sutra are to be included (in English) with interpretation. If so, this would be a challenging task for any author, an <Encyclopedia of Buddhism> in English.
Good for secular reference.......2004-12-10
From the viewpoint of a Buddhist practitioner, some of the entries were disappointing. For example, the entries for Ksitigarbha and Kuan Yin were not as good as the entries in Shambala Dictionary. Oxford is obviously more updated and includes terms that Shambala doesn't. This is the only advantage it has over the Shambala dictionary (I'd love to see how Shambala would present them). If you're looking for secular reference information the Oxford dictionary is suitable. If you're looking for non-secular information that is commonly agreed upon by most Buddhist practitioners, Shambala is a better choice.
Another good Buddhist dictionary.......2004-03-13
For many years, "The Shambhala Dictionary of Buddhism and Zen" has been the best Buddhist dictionary in English. It now has a worthy competitor in Damien Keown's "Dictionary of Buddhism."
Keown's dictionary includes over 2,000 entries, as compared with the Shambhala dictionary's 1,500+, and is more up-to-date. Keown includes long and helpful entries on the history of Buddhism in particular places (e.g., Sri Lanka, Japan, Britain) and entries for issues like abortion, cloning, diet, and reincarnation. And Keown has more extensive coverage than Shambhala of Western Buddhism (including entries on, e.g., Alan Watts, Christmas Humphreys, the Buddhist Churches of America, and Naropa University).
But the coverage of Zen isn't as extensive in Keown as in Shambhala. E.g., Keown doesn't include entries for oryoki, rakusu, mokugyo, or tenzo--all in Shambhala. And Keown includes only the more prominent Zen teachers. E.g., there are no entries for two of Dogen's teachers (Myozen and T'ien-t'ung Ju-ching) or one of Hui-neng's two main successors (Ch'ing-yuan)--all in Shambhala. The Shambhala dictionary also includes a Ch'an/Zen lineage chart.
Keown includes many more cross-listings than Shambhala from English terms to their Sanskrit equivalents (e.g., if you look up "emptiness" in Shambhala, you'll find nothing, not even a cross-listing to the entry for "sunyata"; in Keown there's a cross-listing). Keown also includes a helpful chronology of important events in Buddhist history and a listing of the major Buddhist scriptures in the Pali, Chinese, and Tibetan canons. Keown's pronunciation guide is not nearly as helpful as Shambhala's and offers no help at all for Chinese terms.
Overall, I think the Keown dictionary is a bit better, but if you're particularly interested in Zen, you may want the Shambhala dictionary instead or in addition. Both are very good dictionaries, but I'm still wishing for one that combines the virtues of each and is even more comprehensive than either.
2,000 brief yet illuminated entries.......2003-10-19
Compiled and edited Damien Keown (Senior Lecturer in Indian Religion, Department of Historical and Cultural Studies, Goldsmiths College, University of London), the Dictionary Of Buddhism is a straightforward, alphabetically arranged, "user friendly" reference filled cover to cover with succinct entries regarding people, places, religious terms, figures of history, meditative states, English translations of terms occurring in connection with Buddhism (such as "upasika", a female lay Buddhist). The 2,000 brief yet illuminated entries make Dictionary Of Buddhism a highly recommended consulting resource for studying about this ancient and honorable religion -- and an essential part of any personal, academic, or community library Buddhist Studies reference and resource collection.
Book Description
A Zen teacher who balanced his commitment to Zen practice with a high-level business career shares the wisdom and practical experience he gained by integrating spiritual practice into the workplace. 192 pp. National publicity. 10,000 print.
Customer Reviews:
Clarity and integrity .......2007-01-07
If a human incarnation is a rare opportunity, not to be squandered, as Buddhists suggest, I'm in trouble. During the years that I have lived in Silicon Valley, Les Kaye's zendo has been nearby, open to all with an opportunity weekly to sit in zazen and to hear a dharma talk. Although I practiced daily zazan, during that period I usually preferred to sit alone.
I recall one time when there was a tea service after the zazen session. I thought, as something special, that I wasn't included in that and left. But when I was about 20 feet from the zendo I heard a call: it was Les Kaye, letting me know that it was fine for me to join them. I did and I appreciated his awareness and sensitivity. That might seem a small kindness but more than a decade later I haven't forgotten it.
One reason I avoided group sitting was because sitting for 45 minutes or so was uncomfortable for me. It was inclusive for me to read here in "Zen at Work" that Les is not militant about zazen and recognizes that some meditators may do better with a chair and that some may need to stretch or even get up during a zazen session. Not that I often saw anyone take advantage of this flexibilty but, given the perfectionistic zeal of Silicon Valley high achievers to do perfect zazen, it's comforting that Les allows for those of us who are less capable.
Les's dharma talks, some of which I heard first-hand and others of which I read in this book, are clear. No mind-bending Zen puzzles from Les.
I have often said, selfishly, that what I want of a spiritual practice is something that will help me survive the demands of the workplace. Les understands that and this book shares his own unselfish response to that challenge.
This is a suprising book that makes Zen warmer and more accessible than you may have thought possible - without reducing its wisdom or challenge.
A spiritual master piece. ...the "Yoga of Action" .......2006-02-06
This book is a master piece on spirituality. I mean spirituality that is relevant and spiritualtiy that matters. I am an ex-IBMer myself and have been in meditation for many years. This book was the missing link in my understanding of spiritual life and professional life in an integrated whole, as varying expressions of the same grand idea that the soul sometimes knows intuitively but can't easily express.
The spirituality that is relevant has to be expressed in one's works. If we can't exercise spirituality in work, we have defeated God's purpose in our creation . Les Kaye refers to God as "Big Mind" and states all that we do has to be expression of this "Big Mind". The work-ethic that flows out of its integration with the "Big Mind" neither leads to boredom, nor to anxiety. Your work becomes your meditation, your prayer, your sacred liturgy!
Though there is nothing new in this idea. It has been taught in many cultures. The Hindu doctrine of "Karma Yoga" ("yoga of action") , as taught in "Bhagvad Gita" , is perhaps the most comprehensive classical treatise on the idea of "Zen at Work". Similarly , many Sufis Masters in Islam have tried to teach the same idea. In Christianity, we have the writing of Brother Lawrence about practising the "presence of God" in our mundane work. So although "Zen at Work", is essentially a Buddist idea, it does find echo in other spiritual teachings.
But what gives force to this book is not the originality of the idea, but the originality of the interpetation of this idea in the contemporary corporate milieu, enriched by author's own life long experience at the Big Blue. We are the instruments of God, the "Big Mind", for his sacred task of creation. Creator is creating with us and through us. If our sprituality comes in the way of this divine task of creation, for whatever reason, then obviously we have betrayed the spiritual purpose that we were created with. This is a vital idea that all serious spiritualists/meditators need to grasp. Spirituality that makes us hide from our 'worldly' responsibilities is a false spirituality. If you have absorbed spirituality properly, then the falseness of dichotomy between 'spiritual' and 'worldly' immediately becomes clear. Both are in reality expressions of each other, when rightly understood.
Zen at Work teaches us how to make ourselves the intruments of the Divine Creator, by removing our ego from the way, so that the "Big Mind" expresses its peace, harmony and majesty through us. Letting go of the 'small mind', i.e. ego, so that "Big Mind" flows spontaneously through us. This is the kernel of this great book. When we let the "Big Mind" express through us, then all our worries, anxieties and boredom - that are sometime natural products of our unfeeling capitalist evironment- also disappear. The work , however mundane and tedious, becomes an expression of an ecstatic union with the divine. The 'hot Buddha', the 'cold Buddha', the 'home Buddha', the 'temple Buddha'...and the "WORK Buddha'!
Thank you Les Kaye for this "great gift" from the "Big Mind".
Man becomes zen monk while working at a large company.......1999-12-07
I think the title is misleading. It may better be labeled "Man Becomes Zen Monk While Working in a Good Position at a Large Company." I was expecting a more generic coverage of what "American" Buddhism might be about, especially Zen and capitalism/competition or even more detail about his progress via zazen. I was also disappointed that he did not elaborate on his feelings about his master's death (he brought it up and immediately dropped it) and at his suggestion that a male Zen Buddhist would have the ability to make a woman not feel like she was "taken for granted." Enlightenment is knowing oneself and not necessarily others but in that latter point I felt he missed all that that complaint may emcompass. At that juncture the book lost me.
Wisdom at it's best!.......1999-05-11
Just the right amount of yin-yang, between business and bliss; this book is a pocket tucker. There are 166 pages fraught with stories and experience from this Zen Master. Chapter's entitled--True Nature, Enlightenment at Work, and Spiritual Life, Daily Life, encompass the freedom you'll gain by imbibing in the gem of a book. A worthwhile tax deduction at the price!
Spiritual teachings in and from the marketplace.......1997-07-18
Review of Zen at Work.
Bright side.
Les Kaye is a Soto Zen teacher who spent several decades in training, starting with Suzuki-roshi, and concurrently worked as an engineer at IBM for the same period of time. In this text he shuttles back and forth between work anecdotes and more standardized spiritual teachings (sermon-like). In doing so he intertwines threads of the theoretical and the real to illustrate how Zen contextualizes problems so they appear as they are rather than as we imagine them. The book covers a fair ground of topics, i.e., relationships, self-expression, communication, fearlessness, letting-go, emphasizing two principles; big (oceanic) mind, and no separation between subject and object.
Most Zen authors mention the need for an integration of spiritual practice and everyday life. Les Kaye has taken this recommendation one step further by illustrating how he dealt with corporate problems spiritually. This is clearly the strength, as well as the emphasis of the book; carrying water and chopping wood really are the focus of everyday practice.
It is fun to imagine that Les has a subtle sense of humor, that is, the title reads as a pun. Take it as "Men (Zen) at Work", an icon of religious effort, or read it simply as Zen brought to the marketplace.
Dull side.
Les Kaye's description of his work life and his practice life seems incomplete. During the three plus decades covered by this memoir-teaching, San Francisco Zen centers and IBM went through momentous changes in growth and leadership, some positive and some negative. I assume that Les Kaye wanted to restrict his description of Zen and worklife to basically positive events but a description of Zen and "real life" might demand an assessment of what makes Zen work under trying circumstances. Not every Zen manual has to describe how traumatic life can be, but Les lived through historic times for western Zen practice and I feel he has a responsibility to tell us how he dealt with it. Possibly, Mr. Kaye was never strongly concerned with these dramatic changes; raising a family and working full time are certainly involving by themselves, but if this is true he should tell us rather than leave us wondering.
Book Description
Everyday Zen offers a warm, engaging, uniquely American approach to using Zen to deal with the problems of daily living--love, relationships, fear, ambition, suffering. Beck shows how to live each moment to the fullest.
Customer Reviews:
the best of zen and buddhism .......2007-10-05
Once again we are fortunate to have the words and wisdom of one of the great voices in contemporary Buddhism-I highly recommend along with FREE YOUR MIND by Anthony Stultz and BEING ZEN by Ezra Bayda.
Wonderful!!.......2007-09-27
This is one of my favorites!! I can read it over and over and is a great companion to FREE YOUR MIND by Sensei Tony Free Your Mind: The Four Directions of an Awakened Life
Indra's Net is Charlotte's Web.......2007-09-10
EVERYDAY ZEN is a fine book for the committed Zen practitioner. EVERYDAY ZEN eschews the paradoxical and sometimes glib-sounding tone of other Zen books. As such, it would seem to be a good introductory volume to Zen practice; yet, this reviewer found it not so.
In relating Zen to such mundane experiences as washing the dishes, Joko Beck presumes her reader to be far enough along the path to intuitively grasp her meaning, and if in fact the reader does, EVERYDAY ZEN is a pleasure to read, a kind of colloquial version of Dogen Zenji's How to Cook Your Life: From the Zen Kitchen to Enlightenment. The experienced Zen practitioner (whether Novice or Roshi) should understand that Zen IS intimately related to the mundane.
The newcomer, however, may find Joko Beck's "everyday" language to be even more impenetrable than the exotic phrasing of the Japanese masters. To say "Don't get angry" and "It's okay to get angry" in juxtaposition makes sense only if the reader is familiar with the shift in mental perception that Zen requires between the absolute and the relative. And if the newcomer is unfamiliar with the mechanics of zazen and the externals of practice (which this book does not address) then it all seems even more obscure.
As Kim Boykin states in her Spotlight Review, EVERYDAY ZEN is not the book to turn to in an existential crisis---it's liable to do more harm than good, if only in being particularly frustrating. Joko Beck does not counsel passivity, but she does focus "on things as they are." This approach might cause a reader in need of assurance to feel overwhelmed by life. Her teaching entitled "No Hope" sounds despairing to the lay ear, as do her editorial comments that, "No human being has ever been fully enlightened." A careful reading of EVERYDAY ZEN shows that Joko Beck is nowhere as nihilistic as she seems. Still, the beginner may be turned off by Joko Beck's almost aggressive insistence that it's all nothing special. Suzuki-Roshi says it's nothing special once you realize you are already there. The trick is in the realization.
EVERYDAY ZEN is a collection of Joko Beck's teisho (teachings) at the San Diego Zen Center, and she is definitely addressing a select audience as Master to Student. Despite it's "everyday" approach, it's undoubtedly geared for those of us who have already sat upon the cushion, not those of us who are considering it.
Strongly recommended if you have already done some sitting. If so, this is an excellent and straightforward discussion of living Zen in modern America.
Clear, practical instruction.......2007-09-09
This is the second book by Beck that I have read. I like her style of writing, which is both concise and practical. In this book, she strips away all the artifice that Zen practice sometimes basks in, through no fault of its own, and gets to the core reason for undertaking such a discipline. In other words, there is nothing the least bit romanticized or esotericized about Zen here, and that is as it should be.
A Modern Sutra.......2007-08-26
This is not a sustained argument or thesis. The reader should know something of Buddhism and something of Zen practice in order to understand what she is talking about. This is a collection of talks that Joko Beck--who has impeccable credentials--gave to her students, followed by short question/answer sessions. As such, it covers a lot of ground, and not every talk will speak to your present concerns. Nonetheless, it is a gem which has now stood the test of time in a field littered with books on Zen, many of which do not bear reading. I believe that it will ultimately enter the American Buddhist cannon.
Book Description
The Blue Cliff Record is a translation of the Pi Yen Lu , a collection of one hundred famous Zen koans accompanied by commentaries and verses from the teachings of Chinese Zen masters. Compiled in the twelfth century, it is considered one of the great treasures of Zen literature and an essential study manual for students of Zen.
Customer Reviews:
Ancient Gong-An Practice.......2006-02-15
I've dicovered that a LOT of people get downright angry when you start to elucidate Zen to be anything beyond "do-your-own-thing". I hope you're not going to be one of those people...
I've owned this book for something like 10 years now and it is still enigmatic and at times unfriendly to me, but that is the nature of kung-an practice. There is a stubbornness to the Ancient kung-an that does not change readily, but does yield with time, though I think there is no real way to "rush" their clarification, and it is probably unwise to try to.
The gong-an themselves are ample proof that intellect alone falls short when confronted with the patriarchs of the Ch'an path. Chinese Ch'an Master Sheng Yen says that to have good practice, realization and heart must go hand-in-hand. Having just the realization-hold-the-compassion won't produce the highest realization. If you think Zen is atheistic intellectualism, you're dead wrong. You're supposed to feel your heart when you have a Zen realization.
Case:
"A monk asked Yun Men, "What is every atom samadhi?" Men said, "Food in the bowl, water in the bucket."
Poetry succeeds where explanation fails. This is an appeal to the physical poetry of the immediate, while intimating that there is way more to the everyday immediate than was previously assumed in what Heidegger calls the "Average Everydayness" or mind-numbed, over-conditioned state of how we ordinarily tend to relate to the world. This is the key--the 20-ton key--to Ch'an that the intellect alone is too weak to wield.
Case:
"Yun Men showed his staff to the assembly and said, "The staff has changed into a dragon and swallowed the universe. Mountains, rivers, the great earth--where are they to be found?"
This gong-an actually pertains to the 4th of 5 levels of Samadhi in Ch'an, as explained by contemporary Ch'an Master Sheng Yen. This level is the all-wisdom phase where the world passes away from the mind as no longer real whatsoever. But there is still another level left to be explored, that of seeing the delusion of the world as enlightenment-waiting-to-be-transformed, and for this reason, one might suspect that these kung-an tend to be targeting different levels of Samadhi, since they obviously do not tend to address every level at once, except in the case that some of them address the last, arguably. Different gong-an are simply meant for different folks at different levels, some are keys for many levels at once. If you can accept this premise, there is a sudden cohesion in the collection and it's a worthwhile practice tool in this sense. If you expect every gong-an to make sense in terms of where you happen to be right now, then you are lost very quickly. "Take what works for you" is, roughly speaking, the essence of Zen and the essence of gong-an practice.
Honored to do Business.......2005-08-08
This seller had not only fast shipping, but the product was just as they described, I would highly recommend them to my friends and they stand by their product and shippinig.
Still the only complete translation.......2005-06-28
Cleary's version of the Blue Cliff Record (Chin. Pi Yen Lu. J. Hekiganroku)is the only translation giving the whole text, so it was surprising to find no review for it in the Amazon.com files. But then, the Blue Cliff Record' - undoubtedly the most sophisticated collection of Zen 'koan' (chin. kung-an) material, could hardly be reviewed in the linear sense at all, as one might approach ordinary literature. Those for whom such texts matter most in the West - viz. Buddhists using such material as part of their training, would hasten to add that minus Zen practice, the Blue Cliff Record is as good as a 'closed book.' Casual readers may find a certain itchy fascination in these pithy Zen sayings, but a true appreciation of them presupposes something akin to Zen practice. At any rate, to discover anything of value in this book, depends on what you bring to it. To take that position is not necessarily Zen 'snobbery.' That was how the authors of the Blue Cliff Record intended it to be 'savoured' - whether by monks or lay-Buddhists.
To peruse the contents of this text is more like picking at an onion, than surveying a flat surface, exploring several layers of meaning. Hence, it is at once simple - and complex, insofar as each of its individual cases (100 in all), with verses, commentaries etc., and meta-commentaries - are convoluted and inter-linked. What eventually became the 'Blue Cliff Record' had began life as Master Hsueh-t'ou's verses and comments. Yuan-wu, an eminent Sung master, eventually added introductory comments, verses and verse comments of his own. It is probably true to say that there is nothing else quite like it - in the rest of the world's literature.
Suzuki presented individual cases as a kind of 'taster.' As a pioneer, Shaw (1961) was daunted by the prospect of translating every layer of the text. Sekida's rendering (1971), presented along with the Mumonkan (Chin. Wu Men Kuan) omitted the final layer of verse/commentary, probably for fear of overwhelming the reader. Cleary has given us the complete text, with some fascinating supplementary material besides. This was a monumental achievement, which will probably remain the definitive version of this classic Zen text, for many long years to come.
It seems a vain undertaking, to try and summarise the Blue Cliff Record - in a book review. If you feel an affinity with the world of Zen - well, get a copy, let its paradoxical sayings, twists and turns penetrate your own being, and it will speak to you in its own, inimitable language. As Cleary notes, Hakuin Zenji stated that he still gained fresh insights from the Blue Cliff Record, even after lecturing on it for over thirty years.
Cleary provides a good introduction, touching on the background to the Ch'an/Zen tradition generally. Modestly (and thank goodness!), Cleary has not imposed himself upon the text proper. What you read is more or less what you find in the Chinese text, with the exception of minimalist notes,delicately added to explicate key terms, idioms etc, or clarify historical references, hinted at in the Chinese text. An interesting biographical section has been appended to the text, detailing the lives of eminent Ch'an/Zen Buddhists, whose words or sayings appear in the Blue Cliff Record.
A final word. Some readers may find it helpful to read this book alongside Sekida's 'Zen Training:Methods and Philosophy' or Miura/Fuller-Sasaki 'The Zen Koan' - which outline something of the practice associated with this material. I might add that Cleary's translation of highly relevant commentary-material,
- titled 'Secrets of the Blue Cliff Record' - comprising comments by Hakuin Zenji (1685-1768) and Tenkei Denson (1653-1726) is currently being offered at discount through Amazon. Tenkei Denson was a member of the Soto school, so it is fascinating to see how a Soto master approaches the B.C.R. Hakuin is known well enough today, but some of his descendants seem only too willing to attribute arbitrary study programmes to the Tokugawa master, which merely mislead Zen students and snare them in literary pretensions. Cleary's supplementary material - noted above, should clear away much of the confusion on this point. Taizan Maezumi Roshi has said of Cleary's work: " I firmly believe this translation is a milestone and will immensely benefit those who are sincerely engaged in the practice and the enlightenment of the Buddha way. "
sparks off the blue cliff: a dharma classic.......1997-06-04
The Blue Cliff Record
tr. Thomas and J.C. Cleary
Shambala, Boston and London 1992
I first encountered the classic of Ch'an literature known as The Blue Cliff Record nearly 20 years ago, in a review by my teacher Sangharakshita. He described it as 'a world in which Buddhism matters, is the only thing that matters, and in which people are prepared to go to any lengths in order to attain - and transmit - "the profound anti mysterious principle of Enlightenment".' I suggested, with naive enthusiasm, that he lead a seminar on The Blue Cliff Record. His response was a mischievous smile: `You would have to be ready for anything!'
The book looks harmless enough. In its English translation it has a nice, shiny. deep blue dust jacket with a bit of calligraphy - a classical design, nothing flashy. But if you begin to read it seriously and consistently, in the right kind of conditions, it shakes you to the very core. It looms up out of the mist like a mile-high cliff face. There are no handholds. It is cold, silent, and steep. Very steep.
It consists of 100 kung-an (koan) or 'public cases', originally compiled by a master named Hsueh Tou Ch'ung Hsien (980-1052), who wrote a verse on each case - a cryptic verse pointing the way for his disciples to contemplate. About 60 years after Hsueh Tou's death, another master, Yuan Wu, gave a series of talks elucidating each case and Hsueh Tou's verses. The cases, the verses, and the elucidations together comprise The Blue Cliff Record. so called after the Blue Cliff monastery on Mt. Chia in Hunan where Yuan Wu delivered his talks.
That sounds tidy - a book in which we can read stories about Enlightened masters and then read edifying poems and talks by other masters explaining them. But this is no trendy book about Zen, full of consoling platitudes about our being Buddhas already. If we are tempted to waffle about 'the light within', here is Master Yun Men's challenge: `"Everyone has a light: when you look at it, you don't see it and it's dark and dim. What is everybody's light?" Silence! He answers the question himself. "The kitchen pantry and the main gate".' The Blue Cliff Record is full of challenges. Last summer I read the entire book on a long retreat, on a mountain in Spain. After a day of meditation, ritual, and study, before sleeping, with cicadas for background music, I read until my eyes grew heavy, and then sank into dreams that shook me. Sometimes I woke with a phrase echoing through the cave of the mind. One morning it was: `Mahasattva Fu expounds the scripture.'
This was the title of the kung-an and commentary I had read the night before. Mahasattva Fu, an old mountain-dwelling hermit, came to town selling fish to support himself, and Emperor Wu, a great patron of Buddhism, summoned him to the court to expound the Diamond Sutra I see Mahasattva Fu in a patched robe and the court in their finery waiting for an edifying exposition of Buddhist philosophy. The old hermit slowly made his way to the front of the hall, mounted the teaching throne and shook the desk in front of him. I don't imagine he smiled. He just shook the desk and left. Another monk explained to the astonished Emperor that Mahasattva Fu had just expounded the Diamond Sutra ... thoroughly.
I felt as if Mahasattva Fu had been there in my troubled dreams, showing me that the Diamond Sutra was not a book to verbalise about, but diamond-hard reality itself, smashing my ideas about self, world, life... Buddhism: shaking those ideas to their foundations. Very disturbing!
'The Path has no byroads: one who stands upon it is solitary and dangerous. The truth is not seeing or hearing:
`words and thoughts are far removed from it. If you can penetrate through the forests of thorns and untie the bonds of Buddhahood and Patriarchy, you attain the land of inner peace, where all the gods have no way to offer flowers, where outsiders have no gate to spy through. Then you work all day without ever working, talk all day without ever talking; then you can unfold the device of "breaking in and breaking out" and use the double-edged sword that kills and brings to life, with freedom and independence.'
From 16th Case: Ching Ch'ing's 'Man in the Weeds'.
Yet this is the realm that - on a good day - I aspire to reach. I want to wake up one morning and know for sure that I do not know anything, not because I have read the wrong information, but because reality has come and smashed all assumptions, all borrowed ideas. On a good day I court such devastation, for it is, I believe, the beginning of liberation.
The patch-robed Ch'an travelers of The Blue Cliff Record are not afraid of such devastation, like Huang Po, who 'understood Ch'an by nature': and the nun Iron Grindstone Liu. who had studied for a long time, and whose active edge was 'sharp and dangerous'. They never settle down in 'the nest of cliche". They keep pushing beyond the boundaries. They push not only themselves but each other. For this is also a world of intense communication, in which the teachers' only concern is to break through the shell of the students' ignorance and the students are intent on breaking out of that shell to reveal their 'true face'.
Padmavajra works in the ordination team at Padmaloka Retreat Centre
Book Description
When the thirteenth century master Eihei Dogen, one of the most influential thinkers in Zen Buddhism and founder of the Japanese Soto school, returned to Japan after four years of study in China, the fruit of his pilgrimage was recorded in a collection of koans called the Chinese Shobogenzo, also known as Shinji or Mana Shobogenzo. This collection of three hundred main cases was first published in 1766 under the title Shobogenzo Sambyakusoku (Treasury of the True Dharma Eye: Three Hundred Cases), and was known to have provided the raw material for much of Dogen's better known Japanese-language Kana Shobogenzo. Dogen's collection of koans may come as a surprise to students of Zen as Dogen and the Soto school are generally known for the practice of shikantaza, or "just sitting," rather than for koan practice. Nevertheless, a careful study of Dogen's work reveals that he did use koans extensively in his writing and teaching, not only in the Kana Shobogenzo, but most of his other works as well. Zen students and scholars will find The True Dharma Eye to be a source of deep insight into the mind of one of the world's greatest religious thinkers, as well as the practice of koan study itself. Following the spirit of Dogen's pioneering efforts to carry the dharma across cultural divides, John Daido Loori Roshi, one of the West's most respected Zen teachers, has added his own verses and commentaries to each koan. The resulting volume presents readers with a uniquely contemporary perspective on Dogen's profound teachings and their relevance for twenty-first-century Western practitioners of Zen.
Customer Reviews:
Critical for thoroughly understanding Dogen.......2006-05-21
It is impossible to read the Shobogenzo or Eihei Koroku without stumbling through the main cases of the koans contained in this book. Now with Daido Loori, Roshi's commentary, capping verses and footnotes, these koans can be directly encountered with a great deal more skill and studied fruitfully in coordination with Dogen's other works. It is a landmark in the evolution of understanding Dogen, as well as in the progress of American Zen.
Old waste paper.......2006-04-14
This is an invitation to compare this translation of Shinji Shobogenzo made by John Daido Loori and Kazuaki Tanahashi and the translation made by Master Gudo Nishijima. Nishijima was assisted by Michael Luetchford and Jeremy Parson in the final version, published in 2003 by Windbell publications. Both books are the translation of the same Dogen's anthology of 301 koan stories in Chinese. Nishijima added a brief comentary to each koan and highlighted what he considered the crux of the matter. He has the right expertise on the subject because he translated into English the complete version of Shobogenzo and so he knows how to separate the wheat from the chaff in his comments to Shinji Shobogenzo. Master Loori adds a comment, verses and notes to each koan but smudging what is the heart of the matter and introducing all the gimmicks, the technical jargon, and Chinese and Japanese usage that grow in Mount Tremper. Everything becomes a blur under Loori and crystal clear under Nishijima. Loori's comments are a good example of what Master Bankei (1622-1693) considered a way of studying and disseminating "old waste paper" as compared to the direct teaching of Nishijima on each koan. There is a lapse of two years between the publication of Nishijima translation of Shinji Shobogenzo and that of Loori and Tanahashi. They mention the translation of Shobogenzo in four volumes made by Nishijima but not that of Shiji Shobogenzo in one volume. Their silence is highly suspicious because experts in a field cannot ignore the state of the art on the subject and should not cold-shoulder the work of other experts in the same subject. The translation of Nishijima has been available in the bookstore of zen centers where both teach and lecture. One may appreciate or not the translation made by another expert but it is a matter of courtesy and rigour to mention it to the readers. So this is an invitation to read and compare made by a Zen practitioner in Spain who is used to study Dogen's texts translated into English and into French. Quiet often it is like looking for eggs and finding out chestnuts in the egg box.
A compilation of koans by the thirteenth-century Zen Buddhism master Eihei Dogen.......2006-04-04
The True Dharma Eye: Zen Master Dogen's Three Hundred Koans is a compilation of koans by the thirteenth-century Zen Buddhism master Eihei Dogen. First published in Japan in 1766, this new version features extensive commentary and interpretation for each koan by the abbot of Zen Mountain Monastery of Mount Tremper, New York, John Daido Loori Roshi. For example, one koan's main case is "Longya was once asked by a monastic, 'What is the meaning of the Ancestor's [Bodhidharma's] coming from India?' Longya said, 'I will tell you when the stone tortoise speaks." The commentary examines this response, and similar responses that appear at first glance to be a refusal to answer, in various lights - that perhaps the meaning of the Ancestor's coming is as inconceivable as the existence of a speaking stone tortoise, or perhaps by hearing the voice of the stone tortoise one can truly begin to understand. Each koan has a capping verse; in the previous case, it is "East Mountain moves over water; / the stone woman gives birth to a child in the night. / Outstanding, awesome - / the teachings of the insentient. / If you listen with the ear, you will never get it; / when you hear with the eye, everything is clear and undisguised." Cross- references, lineage charts, and biographical notes round out this excellent and highly accessible primary source for students, practitioners, and scholars of Zen Buddhism.
A remarkable achievement!.......2006-01-18
I cannot render praise high enough to John Daido Loori. With his translation of Dogen's three hundred koans, he builds a modern masterpiece out of an old one. This collection of koans, which Dogen assembled, serves as the foundation on which he built many fascicles of his might Shobogenzo. Indeed, a reading of this book enhances one's understanding of Dogen's primary masterpiece greatly. Typically, a koan collection is comprised of cases, accompanied with a commentary and verse by the compiler. But Dogen never added these items, though he comments on some of them at great length in the Shobogenzo. So translator John Daido Loori, has boldly undertaken the task of the compiler, providing each koan with commentary and verse. In doing so, he weaves his own masterpiece together with Dogen's. With his remarks, Loori shows himself to be a true enlightened representative of Dogen's lineage, a master of Zen writing style, and a truly great writer. Commentary by Zen masters tends to be vivid, mocking, and sardonic, whilst pointing to the essence of the koan. Reading this, one feels that one is reading Engo Kokugon's commentary on the Blue Cliff Record, or Mumon's commentary on the Gateless Gate (both compiled in the twelfth century!). Loori understands so well the style and message of these Zen masters that he writes a commentary worthy to stand beside them. And, with a deep respect of Dogen, and a deep understanding of the Shobogenzo, he interweaves seemlessly Dogen's concepts with his own, unapologetically lifting passages from famous works, as Zen masters have always been wont to do. He makes new verses out of old famous ones, brings up vital points of Dogen's philosophy by putting them in a different context, and shows as complete an expression of Zen as I have ever seen in a modern writer (or in many ancient ones.) Perhaps his greatest achievement is his clarity. He uses the same metaphors and the same ridiculous phrases used by so many Zen commentators, yet his remarks are suited to people who want to train with koans at a lower level, or who do not have a master to train under. He offers no explanations, nor offers any solutions, yet he points gently to the watos, the points that one should meditate on, and the nature of kanna zen. A must have for any serious student of koan training!
Book Description
The Record of Transmitting the Light traces the inheritance of the Buddha's enlightenment through successive Buddhist masters. Written by a seminal figure in the Japanese Zen tradition, its significance as an historical and religious document is unquestionable. And ultimately, The Record of Transmitting the Light serves as a testament to the human capacity to awaken to a life of freedom, wisdom, and compassion. Readers of Zen will also find the introduction and translation by Francis Dojun Cook, the scholar whose insights brought Zen Master Dogen to life in How to Raise an Ox, of great value.
Customer Reviews:
The Living Lineage of Soto Zen.......2003-04-16
From Shakyamuni Buddha through fifty three generations of successors to Koun Ejo, the lineage of Soto Zen Buddhism unfolds.
Each chapter centers on a pivotal exchange between a Zen ancestor and his successor. These exchanges, preserved and used as koans, represent the living transmission of awakened mind, presented by Keizan Zenji, co-founder with Dogen Zenji, of the Japanese Soto school.
Master Keizan's lucid commentaries and verses on each case render the succession accessible to the determined practitioner. This masterful collection, parallelling in importance the Shobogenzo of Dogen Zenji, remains a seminal text for all serious students of Zen.
The translation by Francis Dojun Cook is at once meticulous and vivid, embodying careful scholarship as well as the essence of the realization of these fifty three Zen ancestors.
Time spent with this book will richly reward the reader.
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General
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Beyond Thinking: A Guide to Zen Meditation
The Zen Teaching of Huang-Po: On the Transmission of Mind
Not Always So: Practicing the True Spirit of Zen
Shobogenzo.:Zen Essays by Dogen
Zen Mind, Beginner's Mind
