2018 WW Oct-Dec
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Still Mind at 20 Years: a Personal Reflection GATE
March 2014 Vol.10 No. 1 in a one-room zendo in Jersey City. So I invited folks from a series of meditation sessions that Roshi had led at a church in Manhattan, as well as people I was seeing in my spiritual direction work who were interested in meditation. We called ourselves Greenwich Village Zen Community (GVZC) and Sensei Kennedy became our first teacher. We sat on chairs or, in some cases, on toss pillows that were strewn on the comfortable library sofa; there was no altar, no daisan, only two periods of sitting with kin-hin in between, along with some basic instruction. My major . enduring memory is that on most Tuesdays as we began Still sitting at 7 pm, the chapel organist would begin his weekly practice. The organ was on the other side of the library wall so our sitting space was usually filled with Bach & Co. Having come to Zen to “be in silence,” it drove me rather crazy. Still Mind at 20 Years: I didn’t have to worry too much, though, because after a few months the staff told us the library was no longer available. So we moved, literally down the street, to the A Personal Reflection (cont. on pg 2) by Sensei Janet Jiryu Abels Still Mind Zendo was founded on a selfish act. I needed a sangha to support my solo practice and, since none existed, I formed one. Now, 20 years later, how grateful I am that enough people wanted to come practice with each other back then, for this same sangha has proved to be the very rock of my continuing awakening. -
Fall 1969 Wind Bell
PUBLICATION OF ZEN •CENTER Volume Vilt Nos. 1-2 Fall 1969 This fellow was a son of Nobusuke Goemon Ichenose of Takahama, the province of Wakasa. His nature was stupid and tough. When he was young, none of his relatives liked him. When he was twelve years old, he was or<Llined as a monk by Ekkei, Abbot of Myo-shin Monastery. Afterwards, he studied literature under Shungai of Kennin Monastery for three years, and gained nothing. Then he went to Mii-dera and studied Tendai philosophy under Tai-ho for. a summer, and gained nothing. After this, he went to Bizen and studied Zen under the old teacher Gisan for one year, and attained nothing. He then went to the East, to Kamakura, and studied under the Zen master Ko-sen in the Engaku Monastery for six years, and added nothing to the aforesaid nothingness. He was in charge of a little temple, Butsu-nichi, one of the temples in Engaku Cathedral, for one year and from there he went to Tokyo to attend Kei-o College for one year and a half, making himself the worst student there; and forgot the nothingness that he had gained. Then he created for himself new delusions, and came to Ceylon in the spring of 1887; and now, under the Ceylon monk, he is studying the Pali Language and Hinayana Buddhism. Such a wandering mendicant! He ought to <repay the twenty years of debts to those who fed him in the name of Buddhism. July 1888, Ceylon. Soyen Shaku c.--....- Ocean Wind Zendo THE KOSEN ANO HARADA LINEAOES IN AMF.RICAN 7.llN A surname in CAI':> andl(:attt a Uhatma heir• .l.incagea not aignilleant to Zen in Amttka arc not gi•cn. -
Summer Solstice Zazenkai
November Zazenkai Led by Dharma-Holder Jonathan Kaigen Levy Friday, November 13, 2020 Saturday, November 14, 2020 Face-to-Face throughout Saturday 7:15 PM Log into Zoom & Settle 7:20 PM Orientation to Online 6:00 AM Zazen/Gatha of Atonement Zazenkai 6:40 AM Walking Zen/Personal needs 7:30 PM Zazen 6:50 Zazen 8:05 PM Kinhin 7:25 Verse of the Kesa 8:15 PM Zazen 7:30 Service 8:50 PM Four Vows/ Bows/ Evening Gatha 8:00 Breakfast at Home/Rest 9:00 PM End Please observe these precautions: 9:10 Samu (Work) Chant Work at home: Your Job. Maintain Silence. A Great Silence. Cleaning, Tasks, Garden, Kids Do not talk. Be silent in body, speech and 10:20 End Samu mind. 10:30 Zazen Maintain lowered eyes. Do not look around. 11:05 Walking Zen Maintain zazenkai etiquette. Do not engage 11:15 Zazen in social greetings or courtesies. 11:50 Lunch at home, rest, Maintain Samadhi (unified mind). Do not exercise leak your Samadhi or the Samadhi of others. 2:00 Zazen If you have any problems or are unable to 2:35 Walking Zen follow the schedule, please inform our head monitor. 2:45 Dharma Talk by Kaigen 3:35 Walking Zen 3:45 Zazen 4:20 Walking Zen Note: Zoom Protocol 1. Develop Focus. Distraction is especially easy during online 4:30 Zazen meetings. Bring the same intentionality to online meetings as 4:55 Four Vows & Bows you bring to the zendo. Dress appropriately, wear rakusu if received jukai, don’t multitask and close other windows on the End of Zazenkai computer, and consider sitting for a few minutes before talks and events. -
Primary Point, Vol 5 Num 3
I 'I Non Profit Org. �I 'I U.S. Postage /I J PAID 1 Address Correction Requested i Permit #278 ,:i Return Postage Guaranteed Providence, RI 'I Ii ARY OINT PUBLISHED BY THE KWAN UM ZENSCHOOL K.B.C. Hong Poep Won VOLUME FIVE, NUMBER THREE 528 POUND ROAD, CUMBERLAND, RI 02864 (401)658-1476 NOVEMBER 1988 PERCEIVE UNIVERSAL SOUND An Interview with Zen Master Seung Sahn. we are centered we can control our This interview with Zen Master Seung Sahn strongly and thus our condition and situation. appeared in "The American Theosophist" feelings, (AT) in May 1985. It is reprinted by permis AT: When you refer to a "center" do you sion of the Theosophical Society in America, mean any particular point in the body? Wheaton, Illinois. The interviewer is Gary DSSN: No, it is not just one point. To be Doore. Zen Master Sahn is now ,I Seung strongly centered is to be at one with the to his students as Dae Soen Sa referred by universal center, which means infinite time Nim. (See note on 3) page and infinite space. Doore: What is Zen Gary chanting? The first time one tries chanting medita Seung Sahn (Dae Soen Sa Nim): Chanting is tion there will be much confused thinking, very important in our practice. We call it many likes, dislikes and so on. This indicates "chanting meditation." Meditation means keep that the whole mind is outwardly-oriented. ing a not-moving mind. The important thing in Therefore, it is necessary first to return to chanting meditation is to perceive the sound of one's energy source, to return to a single point. -
Omori Sogen the Art of a Zen Master
Omori Sogen The Art of a Zen Master Omori Roshi and the ogane (large temple bell) at Daihonzan Chozen-ji, Honolulu, 1982. Omori Sogen The Art of a Zen Master Hosokawa Dogen First published in 1999 by Kegan Paul International This edition first published in 2011 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © The Institute of Zen Studies 1999 All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 10: 0–7103–0588–5 (hbk) ISBN 13: 978–0–7103–0588–6 (hbk) Publisher’s Note The publisher has gone to great lengths to ensure the quality of this reprint but points out that some imperfections in the original copies may be apparent. The publisher has made every effort to contact original copyright holders and would welcome correspondence from those they have been unable to trace. Dedicated to my parents Contents Acknowledgements Introduction Part I - The Life of Omori Sogen Chapter 1 Shugyo: 1904–1934 Chapter 2 Renma: 1934–1945 Chapter 3 Gogo no Shugyo: 1945–1994 Part II - The Three Ways Chapter 4 Zen and Budo Chapter 5 Practical Zen Chapter 6 Teisho: The World of the Absolute Present Chapter 7 Zen and the Fine Arts Appendices Books by Omori Sogen Endnotes Index Acknowledgments Many people helped me to write this book, and I would like to thank them all. -
Zen Masters at Play and on Play: a Take on Koans and Koan Practice
ZEN MASTERS AT PLAY AND ON PLAY: A TAKE ON KOANS AND KOAN PRACTICE A thesis submitted to Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Brian Peshek August, 2009 Thesis written by Brian Peshek B.Music, University of Cincinnati, 1994 M.A., Kent State University, 2009 Approved by Jeffrey Wattles, Advisor David Odell-Scott, Chair, Department of Philosophy John R.D. Stalvey, Dean, College of Arts and Sciences ii TABLE OF CONTENTS Acknowledgements iv Chapter 1. Introduction and the Question “What is Play?” 1 Chapter 2. The Koan Tradition and Koan Training 14 Chapter 3. Zen Masters At Play in the Koan Tradition 21 Chapter 4. Zen Doctrine 36 Chapter 5. Zen Masters On Play 45 Note on the Layout of Appendixes 79 APPENDIX 1. Seventy-fourth Koan of the Blue Cliff Record: 80 “Jinniu’s Rice Pail” APPENDIX 2. Ninty-third Koan of the Blue Cliff Record: 85 “Daguang Does a Dance” BIBLIOGRAPHY 89 iii ACKNOWLEDGEMENTS There are times in one’s life when it is appropriate to make one’s gratitude explicit. Sometimes this task is made difficult not by lack of gratitude nor lack of reason for it. Rather, we are occasionally fortunate enough to have more gratitude than words can contain. Such is the case when I consider the contributions of my advisor, Jeffrey Wattles, who went far beyond his obligations in the preparation of this document. From the beginning, his nurturing presence has fueled the process of exploration, allowing me to follow my truth, rather than persuading me to support his. -
Mountains Talking Fall 2019 in This Issue
mountains talking Fall 2019 In this issue... Realizing Life and Death Realizing Life and Death Ken Tetsuzan Morgareidge 3 Ken Tetsuzan Morgareidge Why Zazen? George Mathews 4 Dogen’s fundamental “Realize” is an interesting word. It can mean several teaching is just this: Drop- things. Realization is full awareness or understanding. Waterfall John Steele 7 ping away of body and mind, How many times is a student asked in dokusan, what did and then dropping away of the monk realize? It can mean the fulfillment of some- Nearing the Finish 8 dropping away. All else is thing anticipated; our fondest dreams or worst fears are commentary. This is not to say realized. It can mean giving something a concrete, palpa- A Letter to My Brother Joel Tagert 10 that commentary isn’t useful or ble form. Our new temple beautifully realizes our aspi- important; the commentaries rations as a sangha. Concrete and palpable form: Hmm, Zen Center Notes 15 and techniques can be tremen- maybe we’re getting somewhere. dously helpful in our practice. What is the point of practice if it is not enlighten- Dropping away of body and mind: the deep samadhi ment? It is not escape or transcendence. It is realization. Front Cover: Geoff Keeton where nothing stirs, not even the awareness that nothing What is it to realize the great truth of things? To realize, stirs. But if that is the case, then how was Dogen able to real-ize, is to make real, to make all things concrete and Back Cover: Stacy McConlogue walk into his teacher Rujing’s room, offer incense and say, real in the most profound way. -
WW July August.Pub
Water Wheel Being one with all Buddhas, I turn the water wheel of compassion. —Gate of Sweet Nectar Zen Center of Los Angeles JULY / AUGUST 2011 Great Dragon Mountain / Buddha Essence Temple 2553 Buddhist Era Vol. 12 No. 4 Abiding Nowhere By Sensei Merle Kodo Boyd Book of Serenity, Case 75 Zuigan’s Permanent Principle Preface Even though you try to call it thus, it quickly changes. At the place where knowledge fails to reach, it should not be talked about. Here: is there something to penetrate? Main Case Attention! Zuigan asked Ganto, “What is the fundamental constant “Before we can say anything true about principle?” ourselves, we have changed. “ Ganto replied, “Moving.” Zuigan asked, “When moving, what then?” Ganto said, “You don’t see the fundamental constant The preface of this koan is clear. With wisdom and principle.” compassion, it points us in the direction of things as they Zuigan stood there thinking. are. Even as we perceive a thing, it changes. As we create Ganto remarked, “If you agree, you are not free of sense a name for what is, it is changing. As we use one word, and matter; if you don’t agree, you’ll be forever sunk in another is needed. This preface describes our human con- birth and death.” dition. An effort to settle in certainty will meet frustration and disappointment. Before we can say anything true Appreciatory Verse about ourselves, we have changed. What we say is only The round pearl has no hollows, partially true at best. The great raw gem isn’t polished. -
7 Questions for 7 Teachers
7 Questions for 7 Teachers On the adaptation of Buddhism to the West and beyond. Seven Buddhist teachers from around the world were asked seven questions on the challenges that Buddhism faces, with its origins in different Asian countries, in being more accessible to the West and beyond. Read their responses. Dzongsar Khyentse Rinpoche, Jack Kornfield, Roshi Joan Halifax, Ringu Tulku Rinpoche, Rob Nairn, Stephen Batchelor, Jetsunma Tenzin Palmo Introductory note This book started because I was beginning to question the effectiveness of the Buddhism I was practising. I had been following the advice of my teachers dutifully and trying to find my way, and actually not a lot was happening. I was reluctantly coming to the conclusion that Buddhism as I encountered it might not be serving me well. While my exposure was mainly through Tibetan Buddhism, a few hours on the internet revealed that questions around the appropriateness of traditional eastern approaches has been an issue for Westerners in all Buddhist traditions, and debates around this topic have been ongoing for at least the past two decades – most proactively in North America. Yet it seemed that in many places little had changed. While I still had deep respect for the fundamental beauty and validity of Buddhism, it just didn’t seem formulated in a way that could help me – a person with a family, job, car, and mortgage – very effectively. And it seemed that this experience was fairly widespread. My exposure to other practitioners strengthened my concerns because any sort of substantial settling of the mind mostly just wasn’t happening. -
Zenshinkan-Student-Handbook.Pdf
Zenshinkan Center for Japanese Martial, Spiritual,and Cultural Arts Student Handbook ZENSHINKAN DOJO STUDENT HANDBOOK CONTENTS The Way of Transformation .............................................................................................................. 2 Welcome to Zenshinkan Dojo ........................................................................................................... 3 Rules During Practice, Composed by the Founder ........................................................................... 5 Shugyo Policy .................................................................................................................................... 6 Basic Dojo Etiquette .......................................................................................................................... 7 Helpful Words and Phrases .............................................................................................................. 12 A History of Aikido ............................................................................................................................ 15 Zen Training ...................................................................................................................................... 17 For more information On: Our Lineage Test Requirements, Information and Applications Programs, Class Schedules and Upcoming Events Weapons Forms Techniques Zen Training Our website is a rich resource for our dojo’s current activities as well as our history. We also welcome and encourage your -
Join the Bright Cloud Zen Practice Groups* at Woodinville Unitarian Universalist Church (WUUC) on October 5 for Fall Zazenkai
Join the Bright Cloud Zen practice groups* at Woodinville Unitarian Universalist Church (WUUC) on October 5 for Fall Zazenkai A “mini-retreat” to honor what is falling away with the turning of the season and our lives. We will spend the day in silent seated and walking meditation, with a special focus on loved ones who have died, acknowledging relationships and circumstances that are changing, with no certainty of what is to come. Bring photos, mementos, poetry, messages for an altar of remembrance. The day will also offer the experience of sutra chanting, work practice, one-on-one interviews with a Zen teacher, and a dharma talk with reflective conversation. This event is suitable for beginners or experienced Zen practitioners. While full-time participation is preferred, part-time attendance is allowed. Beginners are encouraged to arrive in the morning for orientation and guidance in meditation. Chairs are provided; some cushions are available for floor sitting. You are welcome to bring your own cushions or meditation bench. There is no charge for this event. We will invite offerings (dana) to support ongoing costs of sangha supplies and materials. Please bring your own lunch. Light snacks, water and tea will be provided throughout the day. Contributions of baked goods, fruit, tea, etc., are also welcome. General schedule (doors open at 8:45 a.m.) 9:00 a.m. Opening chants, dedication of our day to those who have died. Zazen, kinhin (alternating seated and walking meditation) 12:00 p.m. Lunch (bring your own, please) Work practice (bring garden tools if you would like to work outside) Break for rest practice, outside sitting, walking, offering incense 1:30 p.m. -
Prajñatara: Bodhidharma's Master
Summer 2008 Volume 16, Number 2 Sakyadhita International Association of Buddhist Women TABLE OF CONTENTS Women Acquiring the Essence Buddhist Women Ancestors: Hymn to the Perfection of Wisdom Female Founders of Tibetan Buddhist Practices Invocation to the Great Wise Women The Wonderful Benefits of a H. H. the 14th Dalai Lama and Speakers at the First International Congress on Buddhist Women’s Role in the Sangha Female Lineage Invocation WOMEN ACQUIRING THE ESSENCE An Ordinary and Sincere Amitbha Reciter: Ms. Jin-Mei Roshi Wendy Egyoku Nakao Chen-Lai On July 10, 1998, I invited the women of our Sangha to gather to explore the practice and lineage of women. Prajñatara: Bodhidharma’s Here are a few thoughts that helped get us started. Master Several years ago while I was visiting ZCLA [Zen Center of Los Angeles], Nyogen Sensei asked In Memory of Bhiksuni Tian Yi (1924-1980) of Taiwan me to give a talk about my experiences as a woman in practice. I had never talked about this before. During the talk, a young woman in the zendo began to cry. Every now and then I would glance her One Worldwide Nettwork: way and wonder what was happening: Had she lost a child? Ended a relationship? She cried and A Report cried. I wondered what was triggering these unstoppable tears? The following day Nyogen Sensei mentioned to me that she was still crying, and he had gently Newsline asked her if she could tell him why. “It just had not occurred to me,” she said, “that a woman could be a Buddha.” A few years later when I met her again, the emotions of that moment suddenly surfaced.