Read Ebook {PDF EPUB} A Man of The Recorded Sayings of the Layman P'ang by Yun P'ang Foreword Dennis Genpo Merzel Roshi. Layman P'ang continues to be an inspiration and a model within the Zen tradition twelve hundred years after his death, not only because of this colorfttl book you hold in your hands, but also because of what he represents. As a layperson who is regarded as both a living exemplar and a teacher of Zen, he is one of a line of outstanding human beings, men and women, renowned and obscure, stretching from the great contemporary of Shakyamuni Buddha, Virnalakirti, through Hui-neng, the pivotal Sixth Patri¬arch of Zen in China, to those who are reinvigorating throughout the East and West in our own time. The very name by which we know him, "Layman P'ang," raises questions that are at least as old as Buddhism itself: What does it mean to be a layperson in Zen? What is the difference between a person who is ordained and one who is not? In Buddhism the ceremony of ordination (in Japanese, shukke tokudo) marks the passage from layperson to what we call a monk, nun, or priest, though actually those Western terms do not have the same meanings in the East. Tokudo means "ceremony," and shukke is "leaving home?' But shukke does not just signify leaving one's physical home; it is also the leaving of that comfortable place called the self, and the serving of something greater than ourselves. So one essential difference between being ordained and remaining a layperson is that the primary commitment of the ordained is really to serve others, which entails giving up their own personal comforts. As laypersons we can still commit ourselves to serving others. We can serve our community and the world at large without giving up our physical home or family or vocation. Actually, I think this is a more difficult practice than going off to a monastery and truly living as a monk. In the West not too many of us so-called monks or priests actually live in monasteries. Most of us trained in Zen centers as residents and had children, families, and, in some cases, a job outside the centers, Most Zen teachers in the West-I wouldn't say all of us-trained and practiced, even as we were ordained, while raising families. That's why way back a long time ago Shunryu Suzuki Roshi, one of the early Japanese pioneers who brought Zen to America, said neither are we priests nor are we laypeople exactly. That's how I myself have felt for the thirty-five years since I received shukke tokudo. I'm not quite a priest, nor am I really a layperson. We are some perhaps indefinable thing that bridges these two worlds. Sometimes i've felt more aligned with the lay aspect and some¬times more with the monastic. For the last fifteen years or so, I've realized the importance of having not only an ordained but also a lay lineage and laypeople and lay practice-and that if we're going to make any difference in the world, it's going to be as laypeople. And personally, even though I've been ordained for many years now, I feel more like a layperson. I live a lay life. I've had children, I have a mortgage, I have a job, many jobs, and I think that people like Layman P'ang and Vimalakirti are wonderful examples of living as householders and having a practice too. Layman P'ang himself seems to have spent some time in monasteries studying under great teachers. In the conversations with his ordained friends recorded in this book, even when the subject of ordainment is discussed, he treats the matter lightly and never gives explicit reasons for his choice to remain a layman. From the little we know about his life, it seems fair to say that he found, as we do today, that there are many obstacles in the world that make it difficult to pursue a path, but just because it's difficult doesn't make it impossible, and actually all the difficulties just become grist for the mill. Living a normal lay life while being a practitioner is a beautiful way to practice. Layman P'ang's example accords with my experience. In my own life the distinction between monk and layperson is really not that relevant. Ever since I first entered the path in 1971, it's always been about clarifying the Way for myself in order to be able to offer clearer teachings and instructions to others, in order to be able to empower others. For the sake of others you feel a responsibility to be as clear as humanly possible. Even though I have given the Buddhist precepts to several hundred people and shukke tokudo to over a hundred, my primary goal is not to create Buddhists. Rather, I believe that we honor and sustain the legacy of our great forebears, lay and ordained alike, by spreading the essence of the buddhadharma to the world, even outside Buddhism. Layman P'ang's example, reflected in this classic book, inspires all of us in helping people to wake up and raise their level of consciousness, and in becoming better and more decent human beings who live and act with wisdom and compassion, rather than out of ignorance and greed and hatred. March 2008 Kanzeon Zen Center Salt Lake City, Utah. Világi Pang versei Maria Badeaux és Hadházi Zsolt fordítása http://zen.gportal.hu/gindex.php?pg=4792614&nid=1237871. Az étel és a ruha fenntartja A testet és az életet, Azt tanácsolom neked, hogy tanulj meg Lenni úgy, ahogy vagy. Mikor itt az ideje Költöztetem remetelakomat és elmegyek, Nincs semmi, Amit hátrahagyhatnék. A múlt már úgyis múlt. Ne próbáld visszanyerni. A jelen nem marad. Ne próbáld megérinteni. Pillanatról pillanatra. A jövő még nem jött el. Ne gondolkodj róla Előre. Bármi ami megragadja tekinteted Hagyd meg önmagának. Nincsenek parancsolatok Amiket meg kell tartani; Nincs megtisztítando szenny. Üres tudattal valóban Átlátott, a dharmáknak Nincs életük. Ha képes vagy ilyennek lenni, Beteljesítetted A végső megvalósítást. Jól ismerve a Buddha utat A nem-Úton járok Anélkül, hogy elhagynám Mindennapi teendőimet. A feltételekhez kötött és A név-és-forma, Mind csupán virágok az égen. Névtelen és formátlan, Elhagyom a születést-és-halált. A mindennapi tevékenységeim nem szokatlanok, Egyszerűen természetes harmóniában élek velük. Semmit se megragadva, semmit se elutasítva. Természetfeletti erő és bámulatos tettek - Vizet meríteni és tüzifát hordani. Mikor a tudat békés, a világ is békés. Semmi valódi, semmi hiányzó. Nem ragaszkodva a valósághoz, nem beleragadva az ürességbe, nem vagy sem szent, sem bölcs, csak egy egyszerű ember, ki befejezte munkáját. Mikor a tudat olyan, a körülmény is olyan; Nincs sem valós, sem valótlan. Nem törődve létezéssel, És kötetlenül nemléthez: Se szent, se bölcs nem vagy, csak Egy köznapi ember, ki elrendezte ügyeit. Könnyű, oly könnyű! Igazi bölcsesség ez az öt halmaz. A világ tíz iránya ugyanaz az Egy Jármű. Alaktalan Tantest hogy is lehetne kettő! Ha eldobod a vágyakat, hogy belépj a Bódhiba, Hol lesz bármilyen buddha-föld is? Hogy életed megőrzid, el kell pusztítanod; Teljesen elpusztítva könnyedségben élsz. Mikor eléred ennek legbelső jelentését, A vas csónak úszik a vízen. Az Öreg Pangnak semmi se kell a világból: Minden üresség benne, még az ülése is, amilye nincsen, Mert a végső Üresség uralkodik házában; Mily üres is kincsek nélkül! Mikor a nap felkelt, Ürességen keresztül sétál, Mikor a nap lemegy, Ürességben alszik; Ürességben ülve üres dalait énekli, És üres dalai az Ürességen át visszhangzanak; Ne lepődj meg, hogy mily teljesen üres az Üresség, Mert az Üresség minden Buddha székhelye; És az Ürességet nem érti meg a világ embere, De az Üresség az igazi kincs; Ha azt mondod, nincsen Üresség, Hatalmas káromlást követsz el a Buddhák ellen. (Ruth Fuller Sasaki, Yoshitaka Iriya és Dana R. Fraser fordítása alapján) Terebess Gábor haikuja egy Pang Jün anekdotához Napút, 2014. március - XVI. évfolyam 2. szám, 19. oldal. vihar dúl vagy sem a saját helyére hull minden hópehely. Jao-san Vej-jen mester [745-828] elbúcsúztatta Pang Jünt [740-808], és tíz tanítványát küldte, hogy kísérjék a kapuig. Ott Pang Jün megállt a sűrű hóesésben: – Csodás egy hóhullás! – mondta. – Épp a helyére hull mindegyik pehely. Egy Csüan nevű tanítvány megkérdezte: – Mutasd, hová hullanak! Pang Jün az arcába csapott. The life and poetry of Layman P’ang. Old P’ang requires nothing in the world; All is empty with him, even a seat he has not, For absolute emptiness reigns in his house. How empty indeed it is with no treasures! When the sun is risen he walks through emptiness; When the sun sets, he sleeps in emptiness. Sitting in emptiness he sings his empty songs, And his empty songs reverberate through emptiness. Be not surprised at emptiness so thoroughly empty, For emptiness is the abode of all the Buddhas. Emptiness is not understood by men of the world, But emptiness is the real treasure. If you say there is no emptiness, You commit a grave offense against the Buddhas. (Suzuki, Passivity in the Buddhist Life) “Into White” – Cat Stevens, Tea for the Tillerman. Layman P’ang Yun (d. 808) Layman P’ang was t he wealthy son of a prefect and a family man. A Confucian by birth, he and his family practiced Zen Buddhism. He built a hermitage near his house, and later donated his house to be used as a temple. O ne day Pang loaded all of his money and possessions onto a boat and sunk them in a river. P’ang experienced his first awakening under Shih-t’ou, and his greatest awakening under Ma-tsu, who formed eighty enlightened masters in his life. When Ma-tsu certified P’ang’s awakening, he asked him if he would put on the black robe or continue to wear white. P’ang replied, “I wish to do as I please”; thus he remained a layman. P’ang’s wife, son and daughter were all devout Buddhists. He was accompanied in his travels by his daughter, Ling Zhao, who sold the bamboo utensils they fashioned in local markets. The day P’ang planned to leave his body, he asked Ling Zhao to tell him when it was noon. There was a solar eclipse that day and she called him to the window to see it. She then ran to his bed and left her body, obliging her father to pass on a week later than he had planned. P’ang was a great poet: he is the source of one of the most famous sayings in the literature of : “Supernatural power and marvelous activity — Drawing water and carrying firewood.” He is also the source of “Fine snow falling flake by flake, each flake landing in its own proper place.” The Recorded Sayings of Layman P’ang. by Ruth Fuller Sasaki. THE LAYMAN, whose personal name was Yun and whose nickname was Tao-hsuan, was a native of Hsiang-yang. His father held the office of Prefect of Heng-yang. The Layman lived in the southern part of the city. There he built a hermitage, carrying on his religious practices to the west of the house, and after several years his entire household attained the Way. This was what is now Wu-k’ung Hermitage. Later he gave his former dwelling near the hermitage to be made into a temple. This was what is now Neng-jen Temple. During the Chen-yuan era [785-804] of T’ang he loaded the treasure of his household — several tens of thousands of strings of coins — onto a boat in Tung-t’ing Lake to the right of the river Shao, and sank it in the middle of the stream. After that he lived like a single leaf. The Layman had a wife, a son, and a daughter. They sold bamboo utensils in order to obtain their morning and evening meals. The Layman often used to say: I’ve a boy who has no bride I’ve a girl who has no groom Forming a happy family circle We speak about the Birthless. During the Chen-yuan era of T’ang, the Ch’an and sects were in high favor, and the Patriarchal doctrine likewise flourished, diffusing its brilliance abroad, spreading rampant as a hop vine, and effecting its entrance everywhere. Then it was that the Layman initially visited Shih-t’ou, and in an instant his former state melted away. Later he saw Ma-tsu and again sealed his Original Mind. His every act manifested his penetration of the Mystery, and there was nothing about him that did not accord with the Way. He had the boundless eloquence of Manjusri, in conformity with the treatises on reality. He whose name is “Nameless” has written this preface. AT THE BEGINNING of the Chen-yuan era [785-804] of T’ang, the Layman visited Ch’an Master Shih-t’ou.* He asked the Master: “Who is the man who doesn’t accompany the ten thousand ?” Shih-t’ou covered the Layman’s mouth with his hand. In a flash he realized! ONE DAY SHIH-T’OU said to the Layman: “Since seeing me, what have your daily activities been?” “When you ask me about my daily activities, I can’t open my mouth,” the Layman replied. “Just because I know you are thus I now ask you,” said Shih-t’ou. Whereupon the Layman offered this verse: My daily activities are not unusual, I’m just naturally in harmony with them. Grasping nothing, pushing nothing away, In every place there’s no hindrance, no conflict. Who assigns the (official) ranks of vermilion and purple? The hills’ and mountains’ last speck of dust is extinguished. Supernatural power and marvelous activity — Drawing water and carrying firewood. Shih-t’ou gave his assent. Then he asked: “Will you put on black robes or will you continue wearing white?” “I wish to do as I please,” replied the Layman. So he did not shave his head or dye his clothing. *Shih-t’ou Hsi-ch’ien (700-790), was a Ch’an master of great renown. Wherever the Layman dwelt there was much coming and going of venerable priests, and many exchanges of questions. According to the capacity of each the Layman responded as an echo to a sound. DURING THE YUAN-HO ERA [806-820] the Layman traveled northward to Hsiang-han, stopping here and there. His daughter Ling-chao sold bamboo baskets for their morning and evening meals. The Layman had these [three] verses, which go: When the mind is such, circumstances also are such There’s no real and no unreal Giving no mind to existence And holding not to nonexistence You’re neither saint nor sage, just An ordinary man who has settled his affairs. Easy, so easy! These very five * make true wisdom The ten directions of the universe are the same One Vehicle How can the formless -body be two! If you cast off the defilements to enter bodhi Where will any Buddha-lands be?* To save your self* you must destroy it Having completely destroyed it you dwell at ease When you attain the inmost meaning of this An iron boat floats upon water. * Five components of a sentient being: 1. rupa: form; 2. vedana: sensations 3. samjna: knowledge of differences; 4 samskara: expectations; 5. vijnana: consciousness. * A Buddha-land is comprised of the disciples of a particular Buddha. * Hsin. People have a one-scroll Without form and without name No man is able to unroll and read it And none of us can hear it When you are able to unroll and read it You enter the Dharma and unite with the birthless You don’t even need to become a buddha Even less a . Some people despise old P’ang But old P’ang does not despise them Opening my gate, I await good friends But good friends do not stop by. As my mind is endowed with the threefold learning* The six dusts* do not mix with it This one pill cures the ten thousand ills I’ve no need for the myriad prescriptions. * Precepts (moral code), practice and doctrine. * Dusts: Rajas in , meaning impurities. The six sense-phenomena: sights, sounds, sensations, scents, tastes and thoughts. Traveling the path is easy Traveling the path is easy Within, without, and in-between I depend upon innate wisdom Innate wisdom being non- sentient, dharmas do not arise No form, no mind, a single radiance streams forth In the mind-ground appears the Udumbara tree of emptiness. *Udumbara tree: a legendary tree said to flower once every three thousand years. It is called wisdom, And wisdom is the honored Mind and wisdom joining, you penetrate the Dharma And the ten thousand things likewise return through the gate of non-duality Existence is not existence—the Dharma is ever present. Emptiness is not empty Emptiness is the ground of existence All buddhas of the future also will be thus Those of today are the same as the ancient world-honored ones Throughout the three realms* there is no other Dharma What buddha imparted to buddha is being transmitted today. * Desire, form, and formless. Without, there is nothing that is not-self, within there is no self Not wielding spear and shield, I accord with the Buddhadharma Well-versed in the Buddhadharma, I travel the non-path Without abandoning my ordinary man’s affairs The conditioned and name-and-form all are flowers in the air* Nameless and formless, I leave birth-and-death. A resolute man In the past But not today I destroyed my treasures utterly And ransomed back my retinue of servants. The six in number Always accompany me before and after I do not restrain them They do not venture to run away. Were there never any other reward of what little services we do, or of the marks of homage we render Thee than this fixed state above the vicissitudes in the world, is it not enough? The senses indeed are sometimes ready to start aside, and to run off like truants, but every trouble flies before the soul which is entirely subjected to God. – Madame Guyon (Autobiography) The Awakening of Prefect Yü Ti (from the INTRODUCTION by Dana Fraser) Yu Ti learned about Layman P’ang from reading his poetry. He sought him out and became close friends with him. It was Yu Ti who compiled The Recorded Sayings of Layman P’ang . There was a time when Prefect Yü Ti of Hsiang-yang issued orders that all mendicant monks in his territory should be apprehended and sent to the capital. There was not a single monk who escaped with his life — all were killed. There were numerous instances of this. Having heard the news, Master Tsu-yü wanted to visit the Prefect, so he searched among his assembly for companions. About ten men volunteered to accompany the master. He started out at the head of ten followers. Upon reaching the border the ten others feared to go on. The master alone crossed the border. The soldiers found the master coming, put cangues on him, and escorted him under guard to the capital city of Hsiang-yang. When he arrived in front of the government building, still with cangues on, he donned his monk’s robe and entered the courtroom. The prefect, seated grandly on a chair, put a hand on the hilt of his sword and asked: “Bah! you teacher. Don’t you know that the Prefect of Hsiang-yang has the freedom to put you to the sword?” The master said: “Do you know a King of Dharma doesn’t fear birth and death?” The Prefect said: “Ho-shang*, have you ears in your head?” The master responded: My eyebrows and eyes are unhindered. When I, a poor monk, meet with the Prefect in an interview, what kind of hindrance could there be!” (*title of respect for a monk who is a teacher) At this the prefect threw away his sword, donned his official uniform, bowed low, and asked: “I have heard there is a statement in the teaching that says that the black wind blows the ships, and wafts them to the land of the Rakshasas.* What does this mean?” “Yü Ti!” the master called. The prefect’s face changed color. The master remarked: “The land of the Rakshasas is not far!” The prefect again asked: “What about Buddha?” “Yü Ti!” the master called again. The prefect answered: “Yes?” The master said: “Don’t seek anywhere else.” At these words the prefect attained great enlightenment, bowed low, and became his disciple. (*Man-eaters: See Suzuki, Manual of Zen Buddhism) P’ang’s Confucian roots. From the INTRODUCTION by Dana Fraser: What was P’ang Yün’s relationship to the Confucian traditions of his ancestors? Although he must have been taught the precepts of Confucius as a child, these seem to have had little influence upon him in adult life. The compiler of The Recorded Sayings of Layman P’ang or its later editors hardly mention him at all in connection with Confucianism. There is an account, known only in a Korean edition dated 1245 and not mentioned by any Chinese editors, that gives more information in this regard. This is the Chodang chip, the earliest known history of Chinese Ch’an, compiled in 952 by Ch’an Master Ch’ing-hsiu and two assistants. It was lost in China and, until recently, known only in Korea. Here is the Chodang chip ‘s account of Layman P’ang: “Layman P’ang succeeded [was a Dharma-heir of] Great Teacher Ma-tsu. The Layman himself was born in Heng-yang. “He had occasion to ask Great Teacher Ma: ‘Who is the man who doesn’t accompany the ten thousand dharmas?’ Teacher Ma replied: ‘Layman, wait till you’ve swallowed in one swig all the water of the West River, then I’ll tell you.’ At that the Layman attained great enlightenment. He went directly to the administrative office, borrowed a writing brush and ink-stone, and composed a verse which says: [People of] the ten directions are the same one assembly Each and every one learns wu-wei This is the very place to select Buddha Empty- minded, having passed the exam, I return. “And then he stayed [at Ma-tsu’s temple]. He received further instruction for one or two years. In the end, without his changing his Confucian appearance, his mind sported outside of objects; his feelings were unrestrained, but his conduct fitted with the true purport; his way of life was turbid, but he was preeminent among men. Indeed he was a Mystery-learned Confucian, a householding bodhisattva. “He first lived at East Cliff in Hsiang-yang, and later lived in a small hut west of the city wall. He had an only daughter, who served him and fashioned bamboo utensils. He had her sell them in the city, by which to provide for their daily needs. He daily enjoyed the Way. “His verses number nearly three hundred, and circulate widely in the world. All by their words fit the Ultimate Principle, and by their phrases reveal the mysterious course of things; to accomplished Confucians they are jewels and gold, to Buddhists they are cherished treasure.” Buddha Space. Master Xu Yun, who is said to have lived for one hundred and twenty years, passing away in 1959, was a great Zen monk. He mastered Zen – or Chan as it’s known in China – over many, many years, having superb disciples such as Master Xuan Hua. As with Master Hua, Master Xu Yun was renowned as a wonderful orator, explaining the Way of the Buddha in all its profundity with a wit and the common touch. An example of his ability to share the Buddhadharma with such humor and universal appeal was his teachings on . And, as the following quote shows, he wasn’t averse to learning from the example of a layman if that layman was steeped in the Dharma – and layman Pang sure was steeped! So, what was Layman Pang’s “winning style”? Pang Yun (to give him his full name) was a master of ‘natural Zen’, applying the Way to every day life, whether in a monastery staying with monks, or living the life of a layman, with a wife and daughter. Indeed, his family was crucial to his own understanding of Zen, as the following incident shows. One day, Pang Yun expressed his frustration at trying to master Buddhist teachings, moaning how difficult it was to his wife. She retorted that in fact it was easy, for whilst her husband had been studying words, she had been studying the grass and the Buddha Nature that’s reflected in every dewdrop. Ling Zhao, their daughter, was passing by and remarked that they were just two old people foolishly chattering, to which her father asked what her experience was. She said: This response, along with the quotation from Layman Pang himself at the top of this article, are two of the most pondered over statements in the history of Zen Buddhism, and yet they are from two members of the same family, neither of whom was a monastic! Master Yun’s readiness to learn from such worldly (and yet non-worldly) people is a sign of his own wisdom. And this wisdom was not solely expressed in the somewhat paradoxical language of Zen, for Master Yun could also explain the Dharma – the way things are – in more traditional Buddhist style: This experience of the unborn, a synonym for enlightenment in Buddhism, is what drove Layman Pang from his home to tour the Zen monasteries of China, seeking out the guidance of the masters that resided in them. He met many of the famous teachers of his time; famous in Zen circles to this day, such as Master Ma Zu, with whom he had some illuminating conversations. In fact, on their first meeting, the Master had a profound effect on the layman. Pang Yun asked where he could find a man who was unattached to material things, to which Master Ma Zu replied, “I’ll tell you when you’ve swallowed West River in one gulp.” Master Xu Yun sees this as the decisive moment in Layman Pang’s cultivation of the Way: One day, Layman Pang approached Master Ma Zu and stood over him, asking the monk to look up. Master Ma Zu looked down, however, to which the former said, “How beautifully you play the string less lute!” Master Yun interprets this to mean that by gazing downwards like the layman, Master Ma Zu was acknowledging that there was no difference between them, in that they were actually one and the same being. For some reason, Master Ma Zu then looked up, and as he brushed past Pang Yun, the latter remarked that the monk had bungled things, trying to be clever! Layman Pang stayed with Master Ma Zu for some time, until he realized he had no more to learn from him. It all sounds so immediate, so easy, doesn’t it? That we all had the abilities of Layman Pang! So why is it that we don’t latch on to the unborn more readily? Master Yun has made the following observation: Master Hsu Yun's Discourses and Dharma Words More poetry by Layman Pang is featured on the excellent Buddhist blog 'Stuttering Buddha' here: PDF Download. The Linji Lu and the Creation of Chan Orthodoxy. 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F. and Wong Mou-lam, trans. “The Diamond Sutra.” In The Diamond Sutra and the Sutra of Hui-neng . Boston: Shambhala, 1990. Records of Ancient Masters. Okumura, Shokahu, trans. Shobogenzo Zuimonki: Sayings of Eihei Dogen Zengi . Recorded by Koun Ejo. Tokyo: Soto-shu Shumucho, 1998. , trans. The Zen Teaching of . San Francisco: North Point Press, 1987. Records of Modern Masters. Aitken, Robert. The Mind of Clover: Essays in Zen . San Francisco: North Point Press, 2000. Katagiri, Dainin. Returning to Silence: Zen Practice in Daily Life . Boston: Shambhala, 1988. Loori, John Daido. Invoking Reality: Moral and Ethical Teachings of Zen . Mt. Tremper, N.Y.: Dharma Communications, 1998. Maezumi, Hakuyu Taizan. The Echoless Valley . Mt. Tremper, N.Y.: Dharma Communications, 1998. Master Sheng-yen. Faith in Mind: A Guide to Ch’an Practice . Elmhurst, N.Y.: Dharma Drum Publications, 1993. Trungpa, Chögyam. Cutting Through Spiritual Materialism . Boston: Shambhala, 1973. U Pandita, . In This Very Life: The Liberation Teachings of the Buddha . Boston: Wisdom Publications, 1993. History. Ch’en, Kenneth. Buddhism in China: A Historical Survey . Princeton: Princeton University Press, 1974. Dumoulin, Heinrich. Zen Buddhism: A History—India and China . Upper Saddle River, N.J.: Prentice Hall, 1994. Matthiessen, Peter. Nine-Headed Dragon River: Zen Journals . Boston: Shambhala, 1998. Prebish, Charles S., ed. Buddhism: A Modern Perspective . University Park, Pennsylvania: The Pennsylvania State University Press, 1994. Stage III. Sutras. Thurman, Robert A. F., trans. The Holy Teaching of Vimalakirti: A Mahayana Scripture . University Park, Pa.: Pennsylvania State University Press, 1976. Records of Ancient Masters. Yampolsky, Philip B., trans. The Zen Master Hakuin: Selected Writings . New York: Columbia University Press, 1985. Records of Modern Masters. Kornfield, Jack. A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life . Tuttle Library of Enlightenment. New York: Bantam Doubleday Dell, 1993. Miura, Isshū and Ruth Fuller Sasaki. The Zen . New York: Harcourt Brace Jovanovich, 1966. Sogyal . The Tibetan Book of Living and Dying . San Francisco: HarperSanFrancisco, 1993. Trungpa, Chögyam. The Myth of Freedom and the Way of Meditation . Boston: Shambhala, 1988. Dogen and Kosho Uchiyama. From the Zen Kitchen to Enlightenment: Refining Your Life . Translated by Thomas Wright. Trumbull, Conn.: Weatherhill, 1998. History. Prebish, Charles S. Luminous Passage: The Practice and Study of Buddhism in America . Berkeley, California: University of California Press, 1999. Suzuki, Daisetz T. Zen and Japanese Culture . Princeton: Princeton University Press, 1993. Philosophy and Theology. Chittister, Joan. The Rule of the Benedict: Insights for the Ages . New York: Crossroad, 1999. Maguire, Jack. Waking Up: A Week Inside a Zen Monastery . Woodstock, Vermont: Skylight Paths, 2000. Stage IV. Sutras. Watson, Burton, trans. The Lotus Sutra . New York: Columbia University Press, 1993. Records of Ancient Masters. Leighton, Taigen Daniel and Shohaku Okumura, trans. Dogen’s Pure Standards for the Zen Community: A Translation of “Eihei Shingi.” Albany: State University of New York Press, 1995. Powell, William F., trans . The Record of Tung-shan . Honolulu: University of Hawaii Press, 1986. Sasaki, Ruth Fuller, Yoshitaka Iriya, and Dana R. Fraser, trans. A Man of Zen: The Recorded Sayings of Layman P’ang . Trumbull, Conn.: Weatherhill, 1992. Tanahashi, Kazuaki, ed. Moon in a Dewdrop: Writings of Zen Master Dogen . San Francisco: North Point Press, 1995. Watson, Burton. The Zen Teachings of Master Lin-Chi . Boston: Shambhala, 1993. Koan Collections. Records of Modern Masters. Aitken, Robert. Practice of Perfection: The Paramitas from a Zen Buddhist Perspective . Washington, D.C.: Counterpoint, 1997. Chödrön, Pema. The Places that Scare You: A Guide to Fearlessness in Difficult Times . Boston: Shambhala, 2001. Maezumi Roshi, Taizan. Appreciate Your Life: The Essence of Zen Practice . Botson: Shambhala, 2001. Seung Sahn. Only Don’t Know: Selected Teaching Letters of Zen Master Seung Sahn . Boston: Shambhala, 1999. History. Ferguson, Andy. Zen’s Chinese Heritage: The Masters and their Teachings . Boston: Wisdom, 2000. Foster, Nelson and Jack Shoemaker, eds. The Roaring Stream: A New Zen Reader . New York: Ecco Press, 1996. Queen, Christopher S., ed. in the West . Boston: Wisdom Publications, 2000. Philosophy and Theology. Epstein, Mark. Thoughts Without a Thinker: Psychotherapy from a Buddhist Perspective . New York: HarperCollins, 1996. Suzuki, Daisetz T. Essays in Zen Buddhism . New York: Grove/Atlantic Press, 1989. ——— . Essays in Zen Buddhism . 2d series. York Beach, Maine: Samuel Weiser, 1970. ———. Essays in Zen Buddhism . 3d series. York Beach, Maine: Samuel Weiser, 1976. Stage V. Sutras. Conze, Edward. Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary . Columbia, Mo.: S. Asia, 1994. Suzuki, D. T. and Dwight Goddard, trans. “The Lankavatara Sutra.” In A Buddhist Bible , edited by Dwight Goddard, 277-356. Boston: Beacon Press, 1994. Records of Ancient Masters. Blofeld, John, trans. The Zen Teachings of Huang Po (Obaku): On the Transmission of Mind . New York: Grove Press, 1958. Cleary, Thomas, trans. Secrets of the Blue Cliff Record: Zen Comments by Hakuin and Tenkei . Boston: Shambhala, 2000. Cook, Francis H. Sounds of Valley Streams: Enlightenment in Dogen’s Zen: Translation of Nine Essays from Shobogenzo . Albany: State University of New York Press, 1988. Tanahashi, Kazuaki, ed. Enlightenment Unfolds: The Essential Teachings of Zen Master Dogen . Boston: Shambhala, 2000. Waddell, Norman, trans. The Unborn: The Life and Teaching of Zen Master Bankei . San Francisco: North Point Press, 1982. ———, trans. Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin . Boston: Shambhala, 1999. Koan Collection. Cleary, Thomas and J. C. Cleary, trans. The Blue Cliff Record . Boston: Shambhala, 1977. Records of Modern Masters. Jiyu-Kennett Roshi, P. Zen is Eternal Life . Mt. Shasta, Calif.: Shasta Abbey, 1987. Trungpa, Chögyam. Dharma Art . Boston: Shambhala, 1996. History. Bielfeldt, Carl. Dogen’s Manual of Zen Meditation . Berkeley: University of California Press, 1988. Conze, Edward. Buddhism: Its Essence and Development . Eagle Point: Coronet Books, 1994. Kaza, Stephanie and Kraft, Kenneth, eds. Dharma Rain: Sources of Buddhist Environmentalism . Boston: Shambhala, 2000. Lopez, Donald S. The Heart Sutra Explained: Indian and Tibetan Commentaries . Albany: State University of New York Press, 1988. Stage VI. Sutras. Wai-tao. “Surangama Sutra.” In A Buddhist Bible, edited by Dwight Goddard, 108-276. Boston: Beacon Press, 1994. Records of Ancient Masters. App, Urs, trans. Master Yunmen: From the record of the Chan Teacher “Gate of the Clouds.” Tokyo: Kodansha International, 1994. Cleary, Thomas, trans. Stopping and Seeing: A Comprehensive Course in by Chih-i . Boston: Shambhala, 1997. Nishijima, Gudo and Chodo Cross, trans. Master Dogen’s Shobogenzo—Book 1 . Woods Hill, Mass.: Windbell, 1998. Koan Collection. Records of Modern Masters. Trungpa, Chögyam. Transcending Madness: The Experience of the Six . Boston: Shambhala, 1992. Philosophy and Theology. Heine, Steven. Dogen and the Koan Tradition: A Tale of Two Shobogenzo Texts . Albany: State University of New York Press, 1994. Thurman, Robert A. F. Essential . San Francisco: HarperSanFrancisco, 1995. Wolters, Clifton, trans. The Cloud of Unknowing and Other Works . New York: Penguin Books, 1978. Stage VII. Sutras. Nanamoli, and , trans. The Middle Length Discourses of the Buddha: A New Translation of the . Boston: Wisdom, 1995. Records of Ancient Masters. Buswell, Jr., Robert E., ed. Tracing Back the Radiance: Chinul’s Korean Way of Zen . Honolulu: University of Hawaii Press, 1991. Chung-Yuan, Chang, trans. Original Teachings of Ch’an Buddhism: Selected from the Transmission of the Lamp . New York: Pantheon Books, 1969. Nishijima, Gudo and Chodo Cross, trans. Master Dogen’s Shobogenzo—Book 2 . Woods Hill, Mass.: Windbell, 1996. Koan Collections. Cleary, Thomas, trans. Transmission of Light: Zen in the Art of Enlightenment by Zen Master Kaizan . Boston: Shambhala Publications, 2002. History. Downing, Michael. Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center . Washington, D.C.: Counterpoint, 2001. Philosophy and Theology. Abe, Masao. Zen and Western Thought . Honolulu: University of Hawaii Press, 1984. Thurman, Robert A. F., trans. The Tibetan Book of the Dead: Liberation through Understanding in the Between . New York: Bantam Books, 1994. Underhill, Evelyn. Practical Mysticism . Mineola, N.Y.: Dover, 2000. ———. The Spiritual Life: Great Spiritual Truths for Everyday Life. Oxford: One World, 1999. Stage VIII. Sutras. Walshe, Maurice, trans. The Long Discourses of the Buddha: A Translation of the Digha Nikaya . Boston: Wisdom, 1995. Records of Ancient Masters. Green, James, trans . The Recorded Sayings of Master Joshu . Boston: Shambhala, 2000. Nishijima, Gudo and Chodo Cross, trans. Master Dogen’s Shobogenzo—Book 3 . Woods Hills, Mass.: Windbell, 1997. Philosophy and Theology. Gregory, Peter N., ed. Traditions of Meditation in . Kuroda Institute, Studies in East Asian Buddhism, no. 4. Honolulu: University of Hawaii Press, 1986. Kim, Hee-Jin, ed. Dogen Kigen: Mystical Realist. Tucson: The University of Arizona Press, 1987. LaFleur, William R., ed. Dogen Studies . Kuroda Institute, Studies in East Asian Buddhism, no. 2. Honolulu: University of Hawaii Press, 1985. Lopez, Jr., Donald S., ed. Buddhist Hermeneutics . Kuroda Institute, Studies in East Asian Buddhism, no. 6. Honolulu: University of Hawaii Press, 1988. McRea, John R . The Northern School and the Formation of Early Ch’an Buddhism . Kuroda Institute, Studies in East Asian Buddhism, no. 3. Honolulu: University of Hawaii Press, 1987. Underhill, Evelyn. Mysticism: The Nature and Development of Spiritual Consciousness . Oxford: One World, 2000. Stage IX. Sutras. Records of Ancient Masters. Nishijima, Gudo and Chodo Cross, trans. Master Dogen’s Shobogenzo—Book 4. Woods Hill, Mass.: Windbell, 1999. Yokoi, Yuho, trans. Eihei-Koroku . Tokyo: Sankibo, 1987. Philosophy and Theology. Cook, Francis Dojun. Hua-yen Buddhism: The Jewel Net of Indra . University Park, Pa.: The Pennsylvania State University Press, 1997. Gimello, Robert M. and Peter N. Gregory, eds. Kuroda Institute, Studies in East Asian Buddhism, no. 1. Studies in Ch’an and Hua-yen . Honolulu: University of Hawaii Press, 1984.