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Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism

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Bret W Davis

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“Inspired by Zen, the avant-garde composer John Cage shocked the music world in 1952 when he composed a piece that entailed just sitting in silence at a piano or other instrument(s) without playing a single note for 4 minutes and 33 seconds. He wanted the audience to hear the music that is going on around us all the time.”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“It is true that, as contemporary critics are fond of pointing out, there is much magic and mischief to be found in the history and lore of the Zen tradition, just as there is in all religious traditions. As we attempt to figure out what Zen has meant for others and what it can mean for us, we have to constantly ask ourselves: What is the vital core, the beating heart of the teachings and practices of Zen? What are the teachings and practices that may well challenge and change the way we think and live? And what are the extrinsic limbs that happen to have grown out of, or been attached to, Zen in particular times and places? What aspects of the tradition may need to be altered, or even amputated, in order to fruitfully realize Zen here and now?”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“The importance of meditation for Zen is readily apparent in the fact that the word zen itself means "meditation." Zen (Chan in Chinese) is the school of Buddhism that more than any other prioritizes the practice of "seated meditation," called zazen in Japanese. The seminal thirteenth-century Japanese Zen master Dogen at times went so far as to claim that "you no longer have need for incense-offerings, doing prostrations, calling on the name of Amida Buddha, penance disciplines, or reading sutras. Just sit in zazen and cast off your body and mind.”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“One might wonder: "What good is Zen then, at least as a religion, if it cannot provide us with knowledge about what happens after we die?" But does anyone really know what happens after we die? Of course, one may believe in a Heaven and a Hell, or in rebirth as a human or other kind of being; or one may not believe in such things. But does anyone really know? One may desperately desire there to be an afterlife, and one may give this desperate desire a nice name like "hope" or "faith" rather than a naughty one like "craving" or "attachment." In any case, we have to admit that we don't really know what happens to us after death—or even if anything at all does happen to us. I think the harder and deeper question about death is this: Once we admit that no one really knows what happens, what comportment should we take toward death? Is there a wisdom in the face of death that is not a matter of knowledge about the afterlife?”

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Author:Bret W Davis
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“Whereas some schools of Buddhism distinguish more sharply between the preparatory practice of concentration and the liberating practice of insight, Zen views concentration and insight as two sides of the same coin: when the mind is cleared, settled, and focused, it naturally attains insight and manifests its innate wisdom.”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“If the average American were to jump right into week long retreat in a Zen monastery, it would certainly feel like an excruciatingly painful practice of extreme asceticism—but so would trying to run a full marathon on the first day one decides to take up jogging. It may be the case that many Zen monasteries tilt too far in the direction of asceticism, even more than is necessary as a corrective to our more hedonistic lifestyle. But it is no doubt true that many of our lifestyles tilt too far in the direction of indulging various desires, an indulgence that multiplies and distorts our natural desires into unnatural cravings.”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“In his earlier writings Dōgen is adamant that Zen practice and realization is available to anyone, regardless of whether they are monastics or laypeople, male or female, old or young, clever or stupid. He was extremely progressive in his attitude toward women, which in Japan is woefully behind the egalitarian ideals of the West, even today. Yet in his later writings Dōgen seems to have changed his mind and started to believe that only temple-bound monks — male and female, so at least he didn't change his mind about that part — could possibly attain the Buddhist truth.”

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Book:Don't Be a Jerk: And Other Practical Advice from Dogen, Japan's Greatest Zen Master
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