Exploring eight of Zen's most essential and universal liturgical texts, Living by Vow is a handbook to walking the Zen path, and Shohaku Okumura guides us like an old friend, speaking clearly and directly of the personal meaning and implications of these chants, generously using his experiences to illustrate their practical significance. A scholar of Buddhist literature, he masterfully uncovers the subtle, intricate web of culture and history that permeate these great texts. Esoteric or challenging terms take on vivid, personal meaning, and old familiar phrases gain new poetic resonance.

    Each day, we perform the tasks of everyday life without thought or awareness — walking, sitting, working, eating, driving, and much more. But Hanh points out that if we remain truly aware of our actions, no matter the task we’re performing, we can stay engaged in our lives and better our outlook through mindfulness. This key practice is the foundation for this accessible, easy-to-understand volume, and an invaluable tool for change for both seasoned Buddhist practitioners and lay readers interested in bettering their lives through full awareness.

    The only comprehensive study that examines all areas of Basho's work, including haibun, renku and critical commentaries.

    It presents haiku poets writing in English, Spanish, French, German, and five other languages on an equal footing with Japanese poets. Not only are the four great Japanese masters of the haiku represented (Basho, Buson, Issa, and Shiki) but also several major Western authors not commonly known to have written haiku.

    The haiku is one of the most popular and widely recognized poetic forms in the world. In just three lines a great haiku presents a crystalline moment of image, emotion, and awareness. This illustrated collection includes haiku by the great masters from the seventeenth to the early twentieth century.

    This cultural history of Japan explains the diverse cultural traditions that underlie modern Japan and offers readers real insights into Japanese manners and etiquette. Davies begins with an investigation of the origins of the Japanese, followed by an analysis of the most relevant approaches used by scholars to describe the essential elements of Japanese culture. From there, each chapter focuses on one of the formative aspects: Shintoism, Buddhism, Taoism, Zen, Confucianism, and Western influences in the modern era. Each chapter is concluded with extensive endnotes along with thought-provoking discussion activities, making this volume ideal for individual readers and classroom instruction. Anyone interested in pursuing a deeper understanding of this complex and fascinating nation will find Davies's work an invaluable resource.

    Shinmon Aoki is forced by extreme financial circumstances into a job in one of the most despised professions in Japanese society, that of the nokanfu, one who washes and prepares dead bodies for burial. Shunned by family and friends and burdened by his own initial revulsion for his work, Aoki throws himself into the job with a fervour that attracts the attention of the townsfolk and earns him the title of Coffinman. In this spiritual autobiography, Aoki chronicles his progression from repulsion to a gradual realisation of the tranquillity that accompanies death. He assists the uninitiated in gaining an understanding of the basic principles of Shin Buddhism and its concepts of death and dying. Also included are definitions of key terms and phrases and a bibliography.Looks at one man's very personal struggle to engage his Shin Buddhist faith to make sense of his experiences with the dead and dying. The author chronicles his progression from repulsion to a gradual realisation of the tranquillity that accompanies death.

    Explains the origins, development and basic principles of the religion followed by nearly one-quarter of the people on earth.

    A fiery and dynamic teacher and renowned artist, he reformed the Zen Rinzai tradition, which had fallen into stagnation and decline in his time, revitalizing it and ensuring its survival even to our own day. Hakuin emphasized the importance of zazen, or sitting meditation, and is also known for his skillful use of koans as a means to insight: the most famous of all koans, "What is the sound of one hand clapping?" is attributed to Hakuin. This is the first English translation of Hakuin's intimate self-portrait. It includes reminiscences from his childhood, accounts of his Zen practice and enlightenment experiences, practical advice for students on the problems that arise in intensive meditation practice, and the only description of a technique he calls "introspective meditation."

    Six essays dealing with the relationship of mystical experience to ordinary life.

    In 1988 Chadwick flew to Japan to begin a four-year period of voluntary exile and remedial Zen education. In Thank You and OK! he recounts his experiences both inside and beyond the monastery walls and offers insightful portraits of the characters he knew in that world—the bickering monks, the patient abbot, the trotting housewives, the ominous insects, the bewildered bureaucrats, and the frustrating English-language students—as they worked inexorably toward initiating him into the mysterious ways of Japan. Whether you're interested in Japan, Buddhism, or exotic travel writing, this book is great fun.

    There he wrote five scrolls describing the "true principles" required for victory in the martial arts and on the battlefield. Instead of relying on religion or theory, Musashi based his writings on his own experience, observation, and reason.

    Written by a lady of the court at the height of Heian culture, this book enthralls with its lively gossip, witty observations, and subtle impressions. Lady Shonagon was an erstwhile rival of Lady Murasaki, whose novel, "The Tale of Genji," fictionalized the elite world Lady Shonagon so eloquently relates. Featuring reflections on royal and religious ceremonies, nature, conversation, poetry, and many other subjects, "The Pillow Book" is an intimate look at the experiences and outlook of the Heian upper class, further enriched by Ivan Morris's extensive notes and critical contextualization.

    The unmarried, and childless Briggs is the object of mirth and pity of the Sinhalese,she journeys around the Teardrop Island, inadvisably for her, but entertainingly for us on public transport. With the civil war recently ended and the effects of the devastating tsunami as ever present context Briggs entertains and educates. Her hapless inability to select decent guides or drivers results in her taking us vicariously to places we would never reach otherwise.Not to be read if your offspring are contemplating a gap year in Ceylon.

    With a compassionate yet critical eye, William Scott Wilson delves into the workings of Musashi's mind as the iconoclastic samurai wrestled with philosophical and spiritual ideas that are as relevant today as they were in his times. Musashi found peace and spiritual reward in seeking to perfect his chosen Way, and came to realize that perfecting a single Way, no matter the path, could lead to fulfillment. The Lone Samurai is far more than a vivid account of a fascinating slice of feudal Japan. It is the story of one man's quest for answers, perfection, and access to the Way.By age thirteen, Miyamoto Musashi had killed his opponent in what would become the first of many celebrated swordfights. By thirty, he had fought more than sixty matches, losing none. He would live another thirty years but kill no one else. He continued to engage in swordfights but now began to show his skill simply by thwarting his opponents' every attack until they acknowledged Musashi's all-encompassing ability. At the same time, the master swordsman began to expand his horizons, exploring Zen Buddhism and its related arts, particularly ink painting, in a search for a truer Way.Musashi was a legend in his own time. As a swordsman, he preferred the wooden sword and in later years almost never fought with a real weapon. He outfoxed his opponents or turned their own strength against them. At the height of his powers, he began to evolve artistically and spiritually, becoming one of the country's most highly regarded ink painters and calligraphers, while deepening his practice of Zen Buddhism. He funneled his hard-earned insights about the warrior arts into his spiritual goals. Ever the solitary wanderer, Musashi shunned power, riches, and the comforts of a home or fixed position with a feudal lord in favor of a constant search for truth, perfection, and a better Way. Eventually, he came to the realization that perfection in one art, whether peaceful or robust, could offer entry to a deeper, spiritual understanding. His philosophy, along with his warrior strategies, is distilled in his renowned work, The Book of Five Rings, written near the end of his life.Musashi remains a source of fascination for the Japanese, as well as for those of us in the West who have more recently discovered the ideals of the samurai and Zen Buddhism. The Lone Samurai is the first biography ever to appear in English of this richly layered, complex seventeenth-century swordsman and seeker, whose legacy has lived far beyond his own time and place.---------------------------------------------------------------- INTERVIEW WITH WILLIAM SCOTT WILSON ABOUT BUSHIDOQ.: What is Bushido?A.: Bushido might be explained in part by the etymology of the Chinese characters used for the word. Bu comes from two radicals meanings "stop" and "spear." So even though the word now means "martial" or "military affair," it has the sense of stopping aggression. Shi can mean "samurai," but also means "gentleman" or "scholar." Looking at the character, you can see a man with broad shoulders but with his feet squarely on the ground. Do, with the radicals of head and motion, originally depicted a thoughtful way of action. It now means a path, street or way. With this in mind, we can understand Bushido as a Way of life, both ethical and martial, with self-discipline as a fundamental tenet. Self-discipline requires the warrior at once to consider his place in society and the ethics involved, and to forge himself in the martial arts. Both should eventually lead him to understand that his fundamental opponents are his own ignorance and passions.Q.: How did the code develop and how did it influence Japanese society?A.: The warrior class began to develop as a recognizable entity around the 11th and 12th centuries. The leaders of this class were often descended from the nobility, and so were men of education and breeding. I would say that the code developed when the leaders of the warrior class began to reflect on their position in society and what it meant to be a warrior. They first began to write these thoughts down as yuigon, last words to their descendents, or as kabegaki, literally "wall writings," maxims posted to all their samurai. Samurai itself is an interesting word, coming from the classical saburau, "to serve." So when we understand that a samurai is "one who serves," we see that the implications go much farther than simply being a soldier or fighter.Also, it is important to understand that Confucian scholars had always reflected on what it meant to be true gentleman, and they concluded that such a man would be capable of both the martial and literary. The Japanese inherited this system of thought early on, so certain ideals were already implicitly accepted.The warrior class ruled the country for about 650 years, and their influence-political, philosophical and even artistic-had a long time to percolate throughout Japanese society.Q.: The Samurai were very much renaissance men - they were interested in the arts, tea ceremony, religion, as well as the martial arts. What role did these interests play in the development of Bushido? How did the martial arts fit in?A.: This question goes back to the Confucian ideal of balance that Japanese inherited, probably from the 7th century or so. The word used by both to express this concept, for the "gentleman" by the Chinese and the warrior by Japanese, is (hin), pronounced uruwashii in Japanese, meaning both "balanced" and "beautiful." The character itself is a combination of "literature" (bun) and "martial" (bu). The study of arts like Tea ceremony, calligraphy, the study of poetry or literature, and of course the martial arts of swordsmanship or archery, broadened a man's perspective and understanding of the world and, as mentioned above, provided him with a vehicle for self-discipline. The martial arts naturally were included in the duties of a samurai, but this did not make them any less instructive in becoming a full human being.Q.: What was sword fighting like? Was the swordplay different for different samurai?A.: There were literally hundreds of schools of samurai swordsmanship by the 1800's and, as previously mentioned, each school emphasized differing styles and approaches. Some would have the student to jump and leap, others to keep his feel solidly on the ground; some would emphasize different ways of holding the sword, others one method only. One school stated that technical swordsmanship took second place to sitting meditation. Historically speaking, there were periods when much of the swordfighting was done on horseback, and others when it was done mostly on foot. Also, as the shape and length of the sword varied through different epochs, so did styles of fighting. Then I suppose that a fight between men who were resolved to die would be quite different from a fight between men who were not interested in getting hurt.Q.: How is the code reflected in Japanese society today?A.: When I first came to live in Japan in the 60's, I was impressed how totally dedicated and loyal people were to the companies where they were employed. When I eventually understood the words samurai and saburau, it started to make sense. While these men (women would usually not stay long with a company, giving up work for marriage) did not carry swords of course, they seemed to embody that old samurai sense of service, duty, loyalty and even pride. This may sound strange in our own "me first" culture, but it impressed me that the company had sort of taken the place of a feudal lord, and that the stipend of the samurai had become the salary of the white-collar worker.MThat is on the societal level. On an individual level, I have often felt that Japanese have a strong resolution, perhaps from this cultural background of Bushido, to go through problems rather than around them. Persistence and patience developed from self-discipline?