Insight News 4/05

Total Page:16

File Type:pdf, Size:1020Kb

Insight News 4/05 Insight Meditation Center • Redwood City www.insightmeditationcenter.org APRIL, MAY, JUNE 2008 VOLUME 11, NUMBER 2 The Buddha’s Teachings on Love Just as blood nourishes the heart which keeps it flowing, so To be “free” only when things are pleasant is not real libera- love nourishes spiritual freedom and is, in turn, kept flowing by it. tion. Similarly, to love only in optimal conditions is not real love. The connection is so strong that Buddhism, often known as a Path Not a few Buddhist meditators have experienced great love while of Freedom, could equally be called a religion of love. Perhaps in meditation, only to have it disappear quickly outside of medi- this is what he had in mind when the Dalai Lama said his religion tation. It can be easy to love all beings in the abstract, but it can be is kindness. For the Buddha, love is one of the paths to full spiritu- a great challenge to do so when we have to live with them. It is al liberation. one thing to love and another to express that love in daily life. If we call Buddhism a religion of love we need to be clear what One of the most rewarding spiritual practices is to cultivate the we mean by love, or more precisely, what forms of love we are ability to bring love into all aspects of our life and to all people we including. Because freedom is the guide, the measure, and the encounter. This entails learning how to include love’s presence ultimate goal of all things Buddhist, Buddhist love includes those while we speak to others, are in conflict with others, and are living forms of love that are characterized by freedom. Love that with others. While this can be a daunting task, it begins with hav- involves clinging, lust, confusion, neediness, fear, or grasping to ing the intention to do so. And it is supported by appreciating self would, in Buddhist terms, be seen as expressions of bondage each manifestation of love that we encounter. Even practicing lov- and limitation. ing-kindness for the time it takes to snap the fingers is beneficial. Lovingkindness, compassion, appreciative joy, and a particular Each drop of practice is significant and, as the Buddha said, “with form of equanimity are the four kinds of love taught and encour- dripping drops of water, the water jug is filled.” aged in classic Buddhist teachings. None of these are uniquely —Gil Fronsdal Buddhist; they are four qualities of heart that reside within every- one, at least as potentials. Teachings about the four forms of love existed in India prior to the Buddha – they were elements com- mon to the Indian spiritual world which he included within his Metta Retreat system of practice. While Buddhism cannot exist without love, it may be helpful to realize that love can exist happily apart from From April 27 through May 4, IMC will be offering its first Buddhism. Learning the ways of these four loves does not require weeklong Lovingkindness (Metta) Retreat. In the past all one to become a Buddhist. It only requires a willingness to devel- our retreats have been Vipassana retreats. Lovingkindness op innate capacities. practice is a core Buddhist practice that provides a founda- Love does not need to be left to chance. It mustn’t be a matter tion for healthy attitudes toward oneself and others, and of “falling in love,” nor must it be accepted in whatever degree or frequency it happens to appear. The Buddhist tradition has devel- for the practice of mindfulness. We are very fortunate to oped a range of practices and reflections designed to develop our have Bhante Sujiva teach this retreat. Sujiva is a Malaysian capacity to love. As with a treasure behind a locked door, we can monk who spent years in deep practice and study in find the key that allows us to open the door of love; like a muscle, Burma. He is well-versed in metta practice and has pub- love can be strengthened through practice. lished a wonderful book on the topic. He lives in Europe In their most developed forms, the four types of love can each and speaks fluent English. The retreat will be held at the become a boundless radiance glowing from us. As such, love may hostel at Hidden Villa in Los Altos Hills. For more informa- flow from us equally toward all beings or it can glow freely with- tion, please contact Curt Smith, 408/842-0988, out needing to be directed to anyone. When boundless, love with- out any particular object is recognized in Buddhism as a form of [email protected]. liberation. SANGHA PROGRAMS & NEWS IMC ADDRESS CHANGE SANGHA YELLOW PAGES: ONLINE VERSION IMC has changed its address from 1205 Hopkins Avenue to 108 We now have two versions of the Sangha Yellow Pages. The new Birch Street. Because IMC’s front door faces Birch, the Hopkins Sangha Yellow Pages Online is now accepting listings, and the address has caused confusion for newcomers. The new address Sangha Yellow Pages Binder on the IMC literature table is ready will remedy this situation, and also enable emergency services to be updated for 2008. personnel to quickly locate our front door. The Sangha Yellow Pages Online will display basic information about your business in a simple table form. You must be a mem- ONLINE COURSE: INTRODUCTION TO MINDFULNESS ber of Insight Forum to view the Sangha Yellow Pages Online. To MEDITATION subscribe, go to www.insightmeditationcenter.org and click by Gil Fronsdal and Ines Freedman. July 14 – September 1, 2008 “Subscribe.” Note that if you do not want to receive e-mails from In order to support the large community that listens to our Audio Insight Forum, you can change your preferences under “Edit Dharma recordings, IMC is experimenting with offering an online membership.” To view the new Sangha Yellow Pages Online, go course based on Gil Fronsdal's six-week Introduction to to http://groups.yahoo.com/group/insightforum/database and Mindfulness Meditation class. The course will be supplemented click “Sangha Yellow Pages.” with written material, mindfulness exercises for bringing the To be included in either version, pick up an instruction form practice into daily life, and reflective questions. Ines Freedman, found inside the Sangha Yellow Pages Binder on the literature the online teacher for the course, will provide further teachings table. For the online version, slip your completed form into the and email guidance to the participants. For more info, go to pocket labeled “Yellow Pages Online forms” in the front of the www.audiodharma.org/onlinecourses/index.html. binder. It will be entered into the online database. For the binder, create a one-page description of your business or service and BUDDHIST CHAPLAINCY TRAINING place it the appropriate section of the Yellow Pages binder. If you This fall will mark the beginning of the sixth year that IMC has already have a sheet in the 2007 Sangha Yellow Pages Binder, hosted Sati Center’s Introduction to Buddhist Chaplaincy. This please move it to the 2008 binder. The 2007 binder will be training is taught by Jennifer Block (education director and chap- removed from the literature table on June 2, 2008. lain for Zen Hospice), Paul Haller (abbot of S.F. Zen Center), and It may seem more convenient to submit information via e-mail. Gil Fronsdal. It has been a pioneering program for Buddhist prac- However, by requiring that you physically drop off your informa- titioners interested in offering spiritual care and support to oth- tion at IMC, we ensure customer confidence that you are indeed ers. A strong thrust of the program is its introduction to the fields connected with IMC and have listed your business mindfully. If of hospital, hospice, and prison chaplaincy. During the year of you have questions, please contact Wendy Alger, 650/315-7953, training, the students volunteer in a variety of such institutions [email protected]. throughout the Bay Area and beyond. A number of the graduates from the Sati program have gone on to SPIRIT ROCK 20TH ANNIVERSARY RETREAT receive further training and are now working as hospital chaplains. Emptiness and Compassion with Gil Fronsdal and Guy A few of the graduates volunteer on IMC’s Chaplaincy Council and Armstrong—May 31, 10am to 4pm, a Benefit for Spirit help Gil with supporting IMC members experiencing major life Rock's Capital Campaign. challenges. Some eight Zen priests have gone through the chap- Emptiness and compassion lie at the heart of Buddhist teachings. laincy program as a way to supplement their priest training. Compassion flows from emptiness and emptiness purifies com- Two years ago the training spawned an annual symposium for passion. Spirit Rock teacher Guy Armstrong will join Gil Fronsdal Buddhist Chaplains held every October at IMC. Both the chap- to present teachings and practices on these essential qualities. laincy training and the symposium have drawn Buddhist practi- IMC is offering this retreat as a benefit for Spirit Rock's scholar- tioners from around the country. It has been very gratifying that ship fund. It was Spirit Rock that provided the original seed and IMC could be connected to the maturing community of Buddhist nourishment for IMC. For much of IMC's history, Spirit Rock pro- chaplains. Having the chaplaincy training at IMC is a wonderful vided innumerable forms of support for IMC's growth. Without reminder of how we can share the benefits of our practice with Spirit Rock it is highly unlikely that IMC would exist. The day's others.
Recommended publications
  • Teacher Transition in the Insight Meditation Movement
    Teacher Transition in the Insight Meditation Movement Introduction In the next ten years, nearly all of the founding and senior teachers in the Insight movement will reduce or stop their teaching, and possibly some will die. We have just begun an important time of transition, worthy of reflection and considered action. Buddhism in the West is very young. We are still learning what it is by our very acts of practicing and teaching it. We still have much to learn from the particular sufferings and challenges of our modern life, from the ancient texts, and from each other. The seed has sprouted, and it needs nourishment. In some ways, there is nothing new happening here. Spiritual movements have been evolving beyond their founders for millennia, with a wide range of results. Buddhism itself has moved into new regions many times, as well as adapted to sweeping changes in a given region over time. We are fortunate to live in a time when there is access to such historical knowledge, as well as frameworks and tools from more modern disciplines. Nonetheless, this is the present place and time. We must act within our particular circumstances, with the people who are present, and with the resources at hand. Although our case is not special, it is, like all cases, unique. The Insight Meditation Movement in the West does not have a sharp definition, but neither is it vague or undefined. It was started by Westerners who trained at Theravada monasteries in Southeast Asia – these founding teachers include Joseph Goldstein, Jack Kornfield, Sharon Salzberg, Christina Feldman, Christopher Titmuss, and Ruth Denison.
    [Show full text]
  • On the Buddhist Roots of Contemporary Non-Religious Mindfulness Practice: Moving Beyond Sectarian and Essentialist Approaches 1
    On the Buddhist roots of contemporary non-religious mindfulness practice: Moving beyond sectarian and essentialist approaches 1 VILLE HUSGAFVEL University of Helsinki Abstract Mindfulness-based practice methods are entering the Western cultural mainstream as institutionalised approaches in healthcare, educa- tion, and other public spheres. The Buddhist roots of Mindfulness- Based Stress Reduction (MBSR) and comparable mindfulness-based programmes are widely acknowledged, together with the view of their religious and ideological neutrality. However, the cultural and historical roots of these contemporary approaches have received relatively little attention in the study of religion, and the discussion has been centred on Theravāda Buddhist viewpoints or essentialist presentations of ‘classical Buddhism’. In the light of historical and textual analysis it seems unfounded to hold Theravāda tradition as the original context or as some authoritative expression of Buddhist mindfulness, and there are no grounds for holding it as the exclusive Buddhist source of the MBSR programme either. Rather, one-sided Theravāda-based presentations give a limited and oversimplified pic- ture of Buddhist doctrine and practice, and also distort comparisons with contemporary non-religious forms of mindfulness practice. To move beyond the sectarian and essentialist approaches closely related to the ‘world religions paradigm’ in the study of religion, the discus- sion would benefit from a lineage-based approach, where possible historical continuities and phenomenological
    [Show full text]
  • Early Buddhist Meditation Studies
    Endorsements This book is a joy to read! It offers a pragmatic and accessible analysis of the role of mindfulness, tranquility, and the brahma- vihāras in the early discourses of the Buddha. Bhikkhu An- ālayo tackles controversial topics: Can insight be practiced during meditative absorption? Are the brahmavihāras liberat- ing? He presents a multitude of relevant ways mindfulness can be understood, inspiring readers to expand their views. His clear and thought-provoking explorations of these questions will help readers explore how the Buddha’s teachings lead to liberation; a purpose as relevant for today’s world as it was in ancient India. Shaila Catherine Early Buddhist Meditation Studies is another example of Bhik- khu Anālayo’s keen intellect, far-ranging scholarship, and deep meditation practice illuminating the nuances and controversies of four areas of contemporary Buddhist dialogue. Given the current widespread use of the term mindfulness, of particular interest to the general reader will be his careful and systematic elaboration of how this now popular word is being used with different and complementary meanings. And for those inter- ested in delving deeper into the relationship between insight and tranquility, the experience and application of jhānic ab- sorption, and the role of the brahmavihāras on the path of liberation, this wonderful collection will help to clarify and deepen our understanding. This book is a dharma treasure of scholarship and discernment, opening up new possibilities for our own practice and realization.
    [Show full text]
  • Vulnerability, Compassion, and Ethical Responsibility: a Buddhist Perspective on the Phenomenology of Illness and Health
    Vulnerability, Compassion, and Ethical Responsibility: A Buddhist Perspective on the Phenomenology of Illness and Health Ellen Y. Zhang Centre for Applied Ethics Hong Kong Baptist University Abstract: The experience of bodily vulnerability and the phenomenology of illness are one of the concerns in recent ethical discourse. This paper will explore the notion of bodily vulnerability and show how illness (both physically and mentally) is perceived, appropriated, and understood from the Buddhist perspective of dukkha (suffering). The discussion includes: (1) the dis-ease of human finitude and the inner experience of bodily vulnerability, (2) the suffering body as an interpretative “text”, (3) the irreducibility of ethical responsibilities for the one who is suffering, and (4) the phenomenology of illness and the healing process. The paper gives an account of various aspects of human vulnerability (viz., contingency, suffering, and mortality), and links it with the Buddhist ideas of karunā (compassion) and ethical responsibility to each other. The paper will also explicate the Buddhist meditative method such as śamatha (tranquility and stillness, 止) and vipaśyanā (insight meditation, 觀) as a way of dealing suffering and vulnerability. Key Words: vulnerability, Buddhism, suffering, compassion, ethical responsibility, phenomenology of illness, meditation I. Introduction Perhaps, no religion like Buddhism speaks explicitly of the human experience of bodily vulnerability. According to the Buddhist tradition, the story of the young prince Siddhartha and his decision of embarking on the journey of enlightenment is closely related to his personal experience of seeing the “four passing signs”, three of which are about the experience of human vulnerability: aging, sickness, and death.
    [Show full text]
  • Vipassana Retreats in the Style of Mahasi Sayadaw Are Not Conducted in Complete Isolation Given That Meditators Eat and Meditate Together
    CORE Metadata, citation and similar papers at core.ac.uk Provided by The University of Sydney: Sydney eScholarship Journals online The Vipassana Retreat Experience: A Consideration of the Meditation Retreat as a Religious Paradigm of Travel Glenys Eddy Introduction Despite the scarcity of references to meditation retreats in the large volume of research and literature concerning the relationship between modern leisure tourism and forms of religiously motivated travel, 1 the number of meditation retreat centres has increased worldwide in recent decades. Michael Stausberg notes the growth in the international spiritual retreat business since the 1980s, 2 and lists the visitation of retreats as one of the common purposes of religious tourism,3 itself one of the various forms of contemporary spiritual life that are a result of the increased leisure time available to us in our modern life. 4 Meditation retreats, by their style of presentation and advertisement, may resemble other forms of religious travel. Websites of some Buddhist retreat centres have the facility where the enquirer can download the retreat schedule, whilst others have web pages that advertise forthcoming retreats, almost in the manner of a catalogue from which to browse the types of retreat on offer. 5 Some even have testimonials to the efficacy of particular retreats, seen, for instance, in the Finding Freedom in the Body: Mindfulness of the Body as a Gateway to Liberation retreat, held recently between 10 and 15 April 2012, 6 and advertised on the website of the Spirit Rock Meditation Centre. Dr Glenys Eddy completed her doctoral thesis in the Department of Studies in Religion at the University of Sydney in 2007.
    [Show full text]
  • Sensual Desire As a Hindrance Adapted from a Talk by Gil Fronsdal, November 7Th, 2004
    Sensual Desire as a Hindrance adapted from a talk by Gil Fronsdal, November 7th, 2004 As rain penetrates an ill-thatched house, So lust penetrates an undeveloped mind. As rain does not penetrate a well-thatched house, So lust does not penetrate a well-developed mind. Dhammapada (13-14) It is sometimes said that practicing mindfulness is easy; what is hard is remembering to do it. To help us remember, it’s useful to have a clear understanding of the forces in our minds that contribute to our forgetting. The one that the Buddhist tradition focuses on most is desire. Desire is ubiquitous in human life. Living without wants, wishes, motivations, and aspirations is inconceivable. Some desires are quite healthy, useful, and appropriate; some are not. One function of mindfulness practice is to help us distinguish between these. And differentiating helps support the beautiful aspiration for liberation and compassion. Any desire, healthy or unhealthy, can easily manifest as a compulsion. Wherever there is compulsion, we are not free. In the West, we sometimes call particularly strong desires “addictions.” Buddhism often refers to compulsive desires as cravings, clingings, or “thirsts.” Careful attention to our inner life, through meditation, for example, will quickly reveal that compulsions are deeply rooted in the mind. Because desire has such an important role in human life, we need to understand its nature, dangers, opportunities, and workings. It is helpful to notice the difference between simple desire and craving, and the tension that comes with craving. It can also be useful to notice how preoccupation with any desire contributes to an alienation from ourselves, from the present moment, and even from others, such as when we are lost in fantasies fueled by desire.
    [Show full text]
  • The New Buddhism: the Western Transformation of an Ancient Tradition
    The New Buddhism: The Western Transformation of an Ancient Tradition James William Coleman OXFORD UNIVERSITY PRESS the new buddhism This page intentionally left blank the new buddhism The Western Transformation of an Ancient Tradition James William Coleman 1 1 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Singapore Taipei Tokyo Toronto and an associated company in Berlin Copyright © 2001 by James William Coleman First published by Oxford University Press, Inc., 2001 198 Madison Avenue, New York, New York, 10016 First issued as an Oxford University Press paperback, 2002 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Coleman, James William 1947– The new Buddhism : the western transformation of an ancient tradition / James William Coleman. p. cm. Includes index. ISBN 0-19-513162-2 (Cloth) ISBN 0-19-515241-7 (Pbk.) 1. Buddhism—United States—History—20th century. 2. Religious life—Buddhism. 3. Monastic and religious life (Buddhism)—United States. I.Title. BQ734.C65 2000 294.3'0973—dc21 00-024981 1 3 5 7 9 8 6 4 2 Printed in the United States of America Contents one What
    [Show full text]
  • Spring Summer 1998 Wind Bell
    Publication of San Francisco Zen Center Vol. XXXII No. 1 Spring/Summer 1998 Contents Dharma Talks Our Everyday Life Is Like a Movie BY Shunryu Suzuki, p. 5 What We've Learned BY Norman Fischer, p. 41 Feature Articles The Life, Times and Teaching ofSuzuki Roshi BY Gil Fronsdal, p. 3 The Santa Cruz and Monterey Zen Centers BY Bill Anelli, Santa Cruz and Monterey Zen Students and Katherine Thanas, p. 10 The Zen ofEnding War BY Kaz Tanahashi, p. 26 The Agony ofHat e BY Rachel Carr, p. 30 Books and Translations The Soto Zen Text Project BY Carl Bielefeldt, p. 8 Dogen's "Miracles" TRANSLATED BY Katherine Thanas and Kaz Ta11ahashi, p. 16 Zen Center News Buddhism at Millennium's Edge, p. 36 Marin Charity Gives $100,000 for Green Gulch Housing, p. 39 Tassajara Raffle Raises $25,000, p. 40 2 The Life, Times and Teaching of Suzuki Roshi Conference in Palo Alto May 30- 31, 1998 Gil Fronsdal ~OUGH I NEVER MET SUZUKI ROSH!, I heard many stories about him during my years as a student at Zen Center. Most often, I heard that people felt that he met them with a remarkable degree of accep­ tance and appreciation. It was as if he saw everyone-as they were- as an equal expression of Buddha nature. Stories about Suzuki Roshi are still being told. Some of these were perhaps more legendary than true to who he was. I frequently heard that Suzuki Roshi sat simply and quietly at Soko-ji, allowing interested Americans to join him for zazen.
    [Show full text]
  • Buddhism RELI 200 / EAST 251 Bucknell University • Religion / East Asian Studies • Fall 2008 Coleman Hall Rm 22 • MWF 11:00-11:52 A.M
    Buddhism RELI 200 / EAST 251 Bucknell University • Religion / East Asian Studies • Fall 2008 Coleman Hall Rm 22 • MWF 11:00-11:52 a.m. Professor: James Mark Shields • #71336 • [email protected] Office: Coleman Hall Rm 11 Office hours: MWF 2:00-3:00 p.m., or by appointment www.facstaff.bucknell.edu/jms089 hy are we here? This is the proverbial question posed in undergraduate courses W dealing with Western philosophy and religion, but it is also a question that has relevance in the philosophical and religious traditions of the East, of which Buddhism is one of the most important. However, it also has a more direct and concrete application for us: Why are you here, at Bucknell University, studying Buddhism? This second sense of this grand old question should serve as both a starting and an end point for our investigations, as it will allow us to keep in mind that philosophy and religion are and must always be ‘existential’, i.e., rooted in and reflective of a particular human needs and contexts—social, cultural, economic, artistic and psychological. This course provides an introduction to the religious tradition of Buddhism through study of its origins, basic beliefs, practices and values, historical development, as well as its interaction and involvement with politics, culture, art and society. Along the way we will examine not only the principle tenets and doctrines of the religion in its textual and ideal forms, but also the context in which it arose and developed over the centuries (i.e., how Buddhism works ‘on the ground’).
    [Show full text]
  • Introduction to Buddhism in America Today a Survey of the Three Main Styles: Mindfulness, Compassion, and Mantra
    Introduction to Buddhism in America Today A Survey of the Three Main Styles: Mindfulness, Compassion, and Mantra Class Schedule and Readings November 2015 Ecumenical Buddhist Society of Little Rock 1516 W. 3rd Street Little Rock, AR Introduction to Buddhism in America Today A Survey of the Three Main Styles: Mindfulness, Compassion, and Mantra Schedule and Readings (Page number) November 2: Introduction to Buddhism, overview of the Buddha’s basic teachings and a survey of the three main practice styles. No readings for the first class. Schedule and Readings (P1) Styles Overview (P2) November 9: Foundation practices: mindfulness/awareness and loving kindness Overview of Foundation Style (P3) A Dependable Mind, by Thanissaro Bhikkhu (P4) Virtue: The Five Precepts, by Gil Fronsdal (P11) Cultivate a Metta Mind, by Sylvia Boorstein (P14) November 16: Compassion practices: Bodhisattva training Overview of Compassion Style (P18) Nirvana, the Waterfall, by Shunryu Suzuki (P19) Paying Homage: The Bodhisattva Vow, by Reb Anderson (P21) A Bodhicitta Practice, by Pema Chodron (P29) Shantideva’s Prayer, by Shantideva (P32) November 23: Mantra practices: Tantra/Vajrayana techniques Overview of Mantra Style (P33) Heart Jewel of the Fortunate, by Dudjom Rinpoche (P34) Awakening to Our True Nature, by Anam Thubten (P38) Prayer of the Three Kayas, Traditional (P46) Seven Line Prayer to Guru Rinpoche, Traditional (P47) 1 Three Styles of Buddhism Hinayana Mahayana Vajrayana Translation Foundation Path Great Path of Awakening "Indestructible" Diamond Path
    [Show full text]
  • Enlightenment Unfolds Is a Sequel to Kaz Tanahashi’S Previous Collection, Moon in a Dewdrop, Which Has Become a Primary Source on Dogen for Western Zen Students
    “Tanahashi is a writer and painter whose earlier collection, Moon in a Dewdrop, served as an introduction to the work of Dogen for many Western readers. This sequel collection draws from the complete range of Dogen’s writing. Some pieces have been widely translated and will be familiar to students of Zen, others have been reprinted from Moon in a Dewdrop, and still others appear here in English for the first time. Tanahashi worked with a number of co-translators, all of them Zen practitioners in Dogen’s lineage, and the result is an accessible and admirably consistent text. This is particularly impressive given the somewhat eccentric nature of Dogen’s prose, which can approach poetry and as a vehicle for Zen teachings often exists at the outer limits of usefulness of language in conveying meaning. Students of Zen will find this text essential.” —Mark Woodhouse, Library Journal ABOUT THE BOOK Enlightenment Unfolds is a sequel to Kaz Tanahashi’s previous collection, Moon in a Dewdrop, which has become a primary source on Dogen for Western Zen students. Dogen Zenji (1200– 1253) is unquestionably the most significant religious figure in Japanese history. Founder of the Soto school of Zen (which emphasizes the practice of zazen or sitting meditation), he was a prolific writer whose works have remained popular for six hundred years. Enlightenment Unfolds presents even more of the incisive and inspiring writings of this seminal figure, focusing on essays from his great life work, Treasury of the True Dharma Eye, as well as poems, talks, and correspondence, much of which appears here in English for the first time.
    [Show full text]
  • Winter 1996 Wind Bell
    .. •• (.,.. ,,.~ '\.. f Publication of Zen Center Vol. XXX No. I Winter 1996 CONTENTS Understanding Ordinary Mind is Buddha by Suzuki Roshi, p. 3 September Dharma Transmission Ceremony at Tassajara: Abbot Sojun Weitsman Speaks About the Ceremony, p. 6 Embodying the Dharma: The Willingness to be Present by Pat Phelan, p. 8 The Chapel Hill Zen Group: Past and Present, p. 12 Reflections on Receiving Dharma Transmission by Gil Fronsdal, p. 13 Gil Fronsdal and the Mid-Peninsula Insight Meditation Group, p. I 8 Tassajara Stone Dining Room by Furyu Schroeder; p. 20 The Wall by Cabin One by Bill Steele, p. 22 Entering the Dharma by Mick Sopko, p. 26 A New Book by Darlene Cohen Arthritis: Stop Suffering, Start Moving, p. 36 A Translation of the Eihei Shingi by Taigen Leighton and Shohaku Okumura, p. 37 Wind Bell Editor; p. 39 Finding Out What it Means to be Ordained by Abbot Mel Weitsman, p. 40 An Announcement: On Sunday February 4. 1996, Shunbo Zenkei Blanche Hartman is being installed as Abbess of Zen Center in the traditional Mountain Seat Ceremony. She w ill be joining Abbots Sojun Mel Weitsman and Zoketsu Norman Fischer in the spiritual leadership of the community. The next issue of Wind Bell will feature coverage of this event. The kaisando altar at Tossajara UNDERSTANDING ORDINARY MIND IS BUDDHA Shunryu Suzuki Roshi May 1969 The point of my talk is just to give you some help in your practice. So it is just help. As I always say, there is no need for you to remember what I said as something definite.
    [Show full text]