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Although the lines of the palm of the hand are barely visible in the early light, the monks of the Tofukuji monastery have been about their familiar rounds of daily tasks for several hours. Their routine is simple but faithfully practiced. Within its repetition lies the key to the self and the Buddha who resides within. The daily life of the monastery is portrayed here in ninety-seven watercolor sketches. Drawn during his last years by the Zen monk Giei Sato, these sketches recollect his days as an unsui, an apprentice monk. With humor and steadfast warmth Sato depicts the day of leaving home and the day of returning; the rainy season and the snowy season; the chores, the celebrations, the days of cleaning, and the days of begging. Each of the charming drawings is enhanced by a brief description of the event portrayed, a touch of Zen teaching, or a note on monastic life.
Zen Sanctuary of Purple Robes examines the affairs of Rinzai Zen's Tōkeiji Convent, founded in 1285 by nun Kakusan Shidō after the death of her husband, Hōjō Tokimune. It traces the convent's history through seven centuries, including the early nuns' Zen practice; Abbess Yōdō's imperial lineage with nuns in purple robes; Hideyori's seven-year-old daughter—later to become the convent's twentieth abbess, Tenshu—spared by Tokugawa Ieyasu at the Battle for Osaka Castle; Tōkeiji as "divorce temple" during the mid-Edo period and a favorite topic of senryu satirical verse; the convent's gradual decline as a functioning nunnery but its continued survival during the early Meiji persecution of Buddhism; and its current prosperity. The work includes translations, charts, illustrations, bibliographies, and indices. Beyond such historical details, the authors emphasize the convent's "inclusivist" Rinzai Zen practice in tandem with the nearby Engakuji Temple. The rationale for this "inclusivism" is the continuing acceptance of the doctrine of "Skillful Means" (hōben) as expressed in the Lotus Sutra—a notion repudiated or radically reinterpreted by most of the Kamakura reformers. In support of this contention, the authors include a complete translation of the Mirror for Women by Kakusan's contemporary, Mujū Ichien.
"These two books, bound in one volume, are especialy written for those altogether new to the study of Zen. The first book starts the beginner, the second gives him the next steps. These books are written by the greatest Zen master of our time. In his long life of 95 years (1870-1966) Dr. Suzuki was universally considered the greatest authority in the world on Zen Buddhism and Buddhist philosophy. He was also the pioneer teacher of the subject outside of Japan. Dr. Suzuki first came to America in 1897 and lived here until 1909, writing and translating. During the next forty years in Japan he wrote almost as often in English as in Japanese. He came back to America in 1949 and spent much of his time here until he finally returned to Japan at the age of 94"--Publisher's description, p. [2] of dust jacket.
Daisetz Teitaro Suzuki's The Training of the Zen Buddhist Monk invites you to step inside the mysterious world of the Zendo, where monks live their lives in simplicity. This is perhaps the best introduction to Zen and the life of the Zen monk. By means of a direct and succinct description of the training that a Zen Buddhist monk undergoes, Dr. Suzuki has given us the most precise picture possible of Zen in life. The forty-three illustrations give a unique value to the book. The artist, Zenchu Sato has depicted here the record of his own experiences in going through all the disciplinary measures pertaining to the life of Zen. As author, Dr. Suzuki said, "Zen ought to be studied not only in its theoretical aspects, as a unique product of the Oriental mind, but in its practical aspect as it is to be seen in the Zendo life. This is the chief motive for my writing this book."
When books about Zen Buddhism began appearing in Western languages just over a half-century ago, there was no interest whatsoever in the role of ritual in Zen. Indeed, what attracted Western readers' interest was the Zen rejection of ritual. The famous 'Beat Zen' writers were delighted by the Zen emphasis on spontaneity as opposed to planned, repetitious action, and wrote inspirationally about the demythologized, anti-ritualized spirit of Zen. Quotes from the great Zen masters supported this understanding of Zen, and led to the fervor that fueled the opening of Zen centers throughout the West.Once Western practitioners in these centers began to practice Zen seriously, however, they discovered that zazen - Zen meditation - is a ritualized practice supported by centuries-old ritual practices of East Asia. Although initially in tension with the popular anti-ritual image of ancient Zen masters, interest in Zen ritual has increased along with awareness of its fundamental role in the spirit of Zen. Eventually, Zen practitioners would form the idea of no-mind, or the open and awakened state of mind in which ingrained habits of thinking give way to more receptive, direct forms of experience. This notion provides a perspective from which ritual could gain enormous respect as a vehicle to spiritual awakening, and thus this volume seeks to emphasize the significance of ritual in Zen practice.Containing 9 articles by prominent scholars about a variety of topics, including Zen rituals kinhin and zazen, this volume covers rituals from the early Chan period to modern Japan. Each chapter covers key developments that occurred in the Linji/Rinzai and Caodon/ Soto schools of China and Japan, describing how Zen rituals mold the lives and characters of its practitioners, shaping them in accordance with the ideal of Zen awakening. This volume is a significant step towards placing these practices in a larger historical and analytical perspective.
Includes entries for maps and atlases