Augusto Alcalde is an Argentinean Zen teacher and one of the first Dharma Successors of the late Robert Aitken Roshi. He also was fully authorized as a zen teacher by his first teacher the Monk Yuan Chueh in the year 1974.. He lives at the Autumn Bridge Dojo, and directs the Cultural Corner,"" a place for Zen practice, and a center of Traditional Chinese Therapies. He teaches ""Learning the Tao with the Body"" ("Shingaku Do"-Dogen Zenji) which is the practice of the Chinese Internal Arts of Movement in the context and ground of traditional Zen and the Tao practices. Augusto, responding to the suggestions of Aitken Roshi in the Oahu Island of the Hawaii Nation, reincorporated the Internal Arts of Movement to his own teachings into the Soto-Rinzai Zen Lineage in which he is a Dharma successor himself. He taught and guided retreats, intensives, meetings and practices in Hawaii over the years. In 2001 Alcalde resigned from Diamond Sangha and founded the ""Desert Rats Zen Sangha""

A companion volume to 'The Koan' and 'The Zen Canon' this text concentrates primarily on texts from Korea and Japan that brought the Zen tradition to fruition.

Two of Dogen's most esteemed translators provide key chapters from his Zen masterpiece, the Shobogenzo, in English with annotations to guide the reader.

In this book, the authors explore and reconsider the contemporary significance of the Christ and the Bodhisattva. The volume includes essays by three eminent Christian theologians, Langdon Gilkey, Brother David Steindl-Rast, and Ann Belford Ulanov, that explore the significance of the Christ from the perspectives of the Roman Catholic contemplative tradition, modern depth psychology, and liberal Protestantism. Drawing on information previously unavailable in English, three distinguished scholars of Buddhism, Robert Thurman, Luis Gomez, and His Holiness the Dalai Lama, investigate the significance of the Bodhisattva in India, East Asian, and Tibet. A substantive introduction sets the historical background for the Christ in Christianity and the Bodhisattva in Buddhism. Contributors' essays enhance our understanding of current presuppositions, problems, and prospects for the Buddhist-Christian dialogue.

This book has three major goals in critically examining the historical and philosophical relation between the writings of Dogen and the Zen koan tradition. First, it introduces and evaluates recent Japanese scholarship concerning Dogen's two Shobogenzo texts, the Japanese (Kana) collection of ninety-two fascicles on Buddhist topics and the Chinese (Mana) collection of three hundred koan cases also known as the Shobogenzo Sanbyakusoku. Second, it develops a new methodology for clarifying the development of the koan tradition and the relation between intellectual history and multifarious interpretations of koan cases based on postmodern literary criticism. Third, the book's emphasis on a literary critical methodology challenges the conventional reading of koans stressing the role of psychological impasse culminating in silence.

Shobogenzo: The True Dharma-eye Treasury (Taisho No. 2582) is the masterwork of the thirteenth-century Zen master Eihei Dogen, founder of the Soto sect of Japanese Zen Buddhism. This reprint edition presents Volume 2 of the exemplary translation by Gudo Wafu Nishijima and Chodo Cross of the complete ninety-five-chapter edition of the Shobogenzo, compiled by the Zen master Hangyo Kozen in the late seventeenth century.

In this study, based on both historical evidence and ethnographic data, Paula Arai shows that nuns were central agents in the foundation of Buddhism in Japan in the sixth century. They were active participants in the Soto Zen sect, and have continued to contribute to the advancement of the sect to the present day. Drawing on her fieldwork among the Soto nuns, Arai demonstrates that the lives of many of these women embody classical Buddhist ideals. They have chosen to lead a strictly disciplined monastic life over against successful careers and the unconstrained contemporary secular lifestyle. In this, and other respects, they can be shown to stand in stark contrast to their male counterparts.

This translation, supported by the Japan Foundation, makes a strong claim to be the definitive translation of the 95 chapter edition of Shobogenzo, the essential Japanese Buddhist text, written in the 13th century by Zen Master Dogen. Shobogenzo Book 4, the final book in this four volume set, contains chapters 73 to 95, plus two additional chapters in the Appendices. Well-known chapters include Dai Shugyo (Great Practice); Shukke (Transcending Family Life); and Shoji (Life and Death). Book 4 maintains the highest standards of translation, with a clear style that rigorously follows the original words of Master Dogen.

Shobogenzo: The True Dharma-eye Treasury (Taisho No. 2582) is the masterwork of the thirteenth-century Zen master Eihei Dogen, founder of the Soto sect of Japanese Zen Buddhism. This reprint edition presents Volume 4 of the exemplary translation by Gudo Wafu Nishijima and Chodo Cross of the complete ninety-five-chapter edition of the Shobogenzo, compiled by the Zen master Hangyo Kozen in the late seventeenth century.

Shobogenzo: The True Dharma-eye Treasury (Taisho No. 2582) is the masterwork of the thirteenth-century Zen master Eihei Dogen, founder of the Soto sect of Japanese Zen Buddhism. This reprint edition presents Volume 1 of the exemplary translation by Gudo Wafu Nishijima and Chodo Cross of the complete ninety-five-chapter edition of the Shobogenzo, compiled by the Zen master Hangyo Kozen in the late seventeenth century.

Shobogenzo: The True Dharma-eye Treasury (Taisho No. 2582) is the masterwork of the thirteenth-century Zen master Eihei Dogen, founder of the Soto sect of Japanese Zen Buddhism. This reprint edition presents Volume 3 of the exemplary translation by Gudo Wafu Nishijima and Chodo Cross of the complete ninety-five-chapter edition of the Shobogenzo, compiled by the Zen master Hangyo Kozen in the late seventeenth century.

The Shobogenzo is a collection of writings by the firstJapanese Soto Zen Buddhist Ancestor, Great Master Eihei Dogen, based primarily on formal Dharma talks which he gave to his disciples. This translation draws upon both the monastic and scholarly training of the translator and editor and aims to make the depth of Dogen's voicing of the Dharma accessible to western readers.

What CHOICE says: Like many other titles in this Mellen series, Rudy's volume defies definition as a straightforward piece of literary analysis. Emerson had an understanding and appreciation of Buddhism, and Rudy considers Emerson not as a literary essayist and poet but as a spiritual guide for contemporary readers. He sees parallels between Emerson's implied lessons and his preferred state of consciousness with those of Zen Buddhism. Rudy's book is not an examination of the influence of Eastern thought on Emerson. Such a study was written as early as 1932 by Arthur Christy (The Orient in American Transcendentalism). Instead, focusing on Emerson's major essays, Rudy shows how Emerson's mind worked in similar ways to those of the Zen masters. Both Emerson and the Zen masters did the spiritual work of "emptying" in striving to achieve what the Buddhists call "nonattachment." Rudy works to establish a dialog between the East and the West through Emerson and implies a validation of the meditative dynamics of "voidist" spirituality by finding connections between the two. Like Richard Geldard's The Esoteric Emerson: The Spiritual Teaching of Ralph Waldo Emerson (1993), Rudy's book updates Emerson for the contemporary seeker. Upper-division undergraduates through faculty.

Eihei Dogen, the founder of the Japanese branch of the Soto Zen Buddhist school, is considered one of the world's most remarkable religious philosophers. Eihei Dogen: Mystical Realist is a comprehensive introduction to the genius of this brilliant thinker. This thirteenth-century figure has much to teach us all and the questions that drove him have always been at the heart of Buddhist practice. At the age of seven, in 1207, Dogen lost his mother, who at her death earnestly asked him to become a monastic to seek the truth of Buddhism. We are told that in the midst of profound grief, Dogen experienced the impermanence of all things as he watched the incense smoke ascending at his mother's funeral service. This left an indelible impression upon the young Dogen; later, he would emphasize time and again the intimate relationship between the desire for enlightenment and the awareness of impermanence. His way of life would not be a sentimental flight from, but a compassionate understanding of, the intolerable reality of existence. At age 13, Dogen received ordination at Mt. Hiei. And yet, a question arose: "As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the buddhas of all ages - undoubtedly in possession of enlightenment - find it necessary to seek enlightenment and engage in spiritual practice?" When it became clear that no one on Mt. Hiei could give a satisfactory answer to this spiritual problem, he sought elsewhere, eventually making the treacherous journey to China. This was the true beginning of a life of relentless questioning, practice, and teaching - an immensely inspiring contribution to the Buddhadharma. As you might imagine, a book as ambitious as Eihei Dogen: Mystical Realist has to be both academically rigorous and eminently readable to succeed. Professor Hee-Jim Kim's work is indeed both.