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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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“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.”

ZenAsceticism
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.”

ZenDogen
Book:Don't Be a Jerk: And Other Practical Advice from Dogen, Japan's Greatest Zen Master
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“On matters of transgression in the social sphere, Zen's deficiencies cannot be blamed on an indifferent or unresponsive attitude, for in some cases it has been actively pursuing a reprehensible agenda. Perhaps part of the problem is Zen's apparent lack of a sense of good versus evil on a metaphysical level in stressing that all phenomena are interconnected and interpenetrating.”

Zen
Book:Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?
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“What happens when it comes to light that in Zen there has always been a large and fundamental role for verbal communication and that, indeed, Zen masters have produced a tremendous volume of writings that originally were based on oral teachings (while the claim for the priority of orality has itself been questioned)? Does this point to a basic contradiction or hypocrisy in Zen, or would the prevalence of literary production mean that our understanding of what constitutes Zen transmission in relation to oral and written discourse must be reconfigured?”

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Book:Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?
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