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Chen-Chiu provides an epistemological reflection on what Chinese medicine and acupuncture really mean, and adds new contrast and insight into Western and Eastern views of healing. This, the author rightly contends, is essential for the successful integration of Chinese medicines in the West. Among the writings from the Dunhuang Caves, discovered in the mid-twentieth Century, are the Zen equivalent of the Dead Sea Scrolls—ancient texts unknown for centuries.

The Ceasing of Notions is one such text. Soko Morinaga brings alive this compact and brilliant text with his own vivid commentary. And even so, Shin holds out the tantalizing possibility that, by truly entrusting our foolish selves to the compassionate universe, we can learn to see how this foolish life, just as it is, is nonetheless also a life of grace. Buddhism of the Heart is a wide-ranging book of essays and open-hearted stories, reflections that run the gamut from intensely personal to broadly philosophical, introducing the reader to a remarkable religious tradition of compassionate acceptance.

This watershed volume brings together over forty teachers, ancient and modern masters from across centuries and schools, to illuminate and clarify the essential matter: the question of how to be most truly ourselves. The koan collection Wick explores here is highly esteemed as both literature and training material in the Zen tradition, in which koan-study is one of two paths a practitioner might take. This collection is used for training in many Zen centers in the Americas and in Europe but has never before been available with commentary from a contemporary Zen master.

It also offers a fascinating look into the world of Japanese Buddhism prior to the wholesale influence of Zen. Never before have so many teachers from all Buddhist traditions—Zen, Vajrayana, Theravada, Vipassana; from the West and the East—come together to offer a unified response to a matter of utmost urgency. This watershed volume is at the same time a clarion call to action and a bright beacon of hope. Explore the three great teachings of the Buddha with this plain-English primer:.

What is the meaning of enlightenment—is it an escape from the world, or is it a form of psychological healing? How can one reconcile modern scientific theory with ancient religious teachings? What is our role in the universe?

Loy shows us that neither Buddhism nor secular society by itself is sufficient to answer these questions. Instead, he investigates the unexpected intersections of the two. Through this exchange, he uncovers a new Buddhist way, one that is faithful to the important traditions of Buddhism but compatible with modernity. This is a new path for a new world.

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From October 16, , to August 17, , Tim Testu walked all the way from San Francisco to Seattle, bowing his head to the ground every three steps. Tim never did anything halfway, including both drinking and striving for liberation. He died of leukemia in after packing ten lifetimes into fifty-two years. This landmark work is simultaneously a manifesto, a blueprint, a call to action, and a deep comfort for troubling times. David R. Loy masterfully lays out the principles and perspectives of Ecodharma—the Buddhist response to our ecological predicament, a new term for a new development of the Buddhist tradition.

Offering a compelling framework and practical spiritual resources, Loy outlines the Ecosattva Path, a path of liberation and salvation for all beings and the world itself. Share 0. When we bow together and chant together and eat together, our minds become one mind. It is like on the sea.

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When the wind comes, there are many waves. When the wind dies down, the waves become smaller. When the wind stops, the water becomes a mirror, in which everything is reflected-mountains, trees, clouds. Our mind is the same. When we have many desires and many opinions, there are many big waves. But after we sit Zen and act together for some time, our opinions and desires disappear. The waves become smaller and smaller.

Then our mind is like a clear mirror, and everything we see or hear or smell or taste or touch or think is the truth. Their minds are reflected in my mind. But after you chant regularly, you will understand. Why do we bow? We are not bowing to Buddha, we are bowing to ourselves. Small I is bowing to Big I. So come practice with us. You will soon understand. Kong-ans Ch. Kong-ans are probably best known for the unusual, seemingly non-rational quality of their questions, language and dialogues, and are not meant to be studied, analyzed or approached conceptually. The kong-an is an experiential tool that helps us cut through our thinking so that we can just perceive and function clearly.

It is an essential part of Zen practice.

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Some kong-ans go back over years, others are created spontaneously by the teacher right there in the interview room. Some Zen schools recommend using the kong-an as the single-pointed focus of meditation. This is not our style. The kong-an will often come up naturally during practice and in our life, so there is no need to make a special effort to hold it. If we practice sincerely, the kong-an interview will take care of itself. There is an interview room etiquette, involving bows and prostrations. The teacher will help you through it your first time, and as many times as you need afterward.

Introduction to Meditation.

Formal Zen practice in our tradition is done in three ways: bowing, chanting, and sitting meditation. Sitting Meditation Traditionally, in China and Korea, only monastics engaged in Zen meditation, usually spending at least six months each year in retreat. Bowing Instructions. So this style meditation is no good.

10 Rules to Live By From the First Zen Master in America

Only do it! Then each action is complete each action is enough. Then no thinking, so each moment I can perceive everything just like this.

Zen Master Who? - The Wisdom Experience

Just like this is truth. Sick-time, only be sick. Driving-time, only drive. Only go straight -- then any situation is no problem.

ISBN 13: 9780970205407

The doctors liked this; they wanted to hear more about Zen. So six doctors came to my room and I talked to them for two hours. One doctor asked me, "I am very busy, at the hospital, then going home to my family -- how can I keep a clear mind? This means each moment only go straight; don't make 'I, my, me. Is she spending a lot of money? If you are talking to your wife, and she is telling you something important, and you are thinking about the hospital, this is just your opinion, this is just thinking; it is not your just-now situation.

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So put it all down, only go straight. When you are doing an operation, you and this knife completely become one. When you are driving in your car, you and your car only become one. If you drive on a road with pebbles and you are not thinking, only driving, then you can feel these pebbles under your tires.

Only become one means, you and your action completely become one, then you and the universe only-become one -- completely no-thinking mind. Inside and outside become one. The name for this is, 'only go straight,' or 'put it all down,' or 'don't make anything,' or 'keep clear mind.

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  • Zen Master: Practical Zen by an American for Americans;
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  • I have to plan for my patients, and for myself, my family," one doctor said. So I said, "What is the purpose of life? I asked many old people in the hospital this question, or 'What did you get out of life? They want something they cannot have, and they understand this, so they say, 'Nothing. But understanding cannot help them, so they are suffering.