Plum Mountain News Vol

Total Page:16

File Type:pdf, Size:1020Kb

Plum Mountain News Vol P L U M M O U N T A I N N E W S Volume 13.4 Winter 2006-07 Dear!members!and!friends, tion) in the evening concludes around 10 this further later in this issue. On the PM the first couple of nights and then morning of the 8th day of our Rohatsu, TItis has been a very eventful quarter. progressively gets later as the week goes which celebrates the Historical Buddha’s Just after returning from Rohatsu at Dai on. By the last night, everyone was stay- awakening, we had a Tokudo (Ordination) Bosatsu Zendo (DBZ) in New York, the ing in the zendo (meditation hall) past Ceremony for Brenda (Zenmu) Nightin- Zen House roof blew off during one of Se- midnight. The last five nights of Rohatsu gale. Zenmu lives with her husband and attle’s biggest wind- family in Saskatchewan, storms on record. Well Canada, but has agreed to not the whole roof, but spend at least half of each some very big chunks of year in the States doing it. This left us scram- formal Zen training for the bling to make temporary foreseeable future. We repairs to prevent major will also have more on water damage. After the this auspicious event later third temporary patch, we in this issue, but let me got some tarps hammered say now how pleased I was down to hold until the that Zenmu’s dozen guests roof replacement could from up north reported that begin, which is going on they felt very welcomed as I type this letter. It is and accepted by our a good thing that Presi- Sangha for the ceremony dent Bush has assured us which began at 5 AM, that global warming is January 12th. just a flawed theory; oth- erwise, I might be Borrowing from DBZ’s tempted to believe in Al Rohatsu, our Rohatsu pro- Gore’s film, An Incon- gressively increased the venient Truth, that hints structured sitting time over that events like Seattle’s the course of the eight wind storm, the severity Eido Roshi with Chobo-ji Participants at DBZ Rohatsu days. By the end, we of Hurricane Katrina, were formally sitting included an “Om” kinhin (walking medi- until midnight with yaza (unstructured sit- and the rapid loss of polar ice are harbin- tation) that I found to be inspiring and in- gers of catastrophic change in the Earth’s ting) going on all night. If you are new to vigorating; therefore, we tried it at Chobo- Zen, you may feel this is extreme, but climate brought on by human ignorance ji’s Rohatsu (1/4 – 1/12) with good effect. and avarice. please read my Dharma Talk in this issue During the course of Rohatsu, all partici- before drawing this conclusion. The Dai- pants became both exhausted and also Tenzo (Chief Cook) this sesshin was Going to Rohatsu at DBZ was amazing. somehow full of vibrant fresh energy. Charlie (Taishin) Blackman; he was as- First of all, I was joined by Chobo-ji sisted by Bob (Daigan) Timmer. Together members Rodger (Tozan) Park, Brenda As usual the temple was closed for the with other senior Chobo-ji students they (Zenmu) Nightingale, Bob (Daigan) Tim- week between the Christmas and the New skillfully produced delicious “temple mer, and, of course, Peter (Shinkon) Years and then reopened on New Year’s food” three times a day, which is no small Glynn, who is a resident at DBZ. To- day with our annual chant, bell ringing feat. Our Shika (host/manager) was Dee gether we made a very strong contingent and potluck brunch. Soon thereafter, we (Seishun) Endelman; she kept Rohatsu or- among the 45 participants. Eido Roshi began our own Rohatsu at Camp Indianola ganized and running smoothly. Holding and Roko Ni Osho, Eido Roshi’s Dharma on the Kitsap peninsula. We had 27 par- us punctually to our expanded schedule Heir, were in fine form and provided ex- ticipants this year, which is a good size was our Jikijitsu (Time Keeper), John cellent leadership. Shinkon was DBZ’s for us, not small and not crowded. The (Daikan) Green. The Jisha (tea server) for Jisha, a very demanding post at a training first full day we had a Jukai (Precept) this Rohatsu was Zenmu, backed up by monastery, and was in charge of caring for Ceremony for Matthew Perez. Matthew Edward (Daiki) Cadman. With Zenmu’s all participants. It looked as though it has trained with us for some time now, home cooking touch we were served some went very smoothly for him. At DBZ’s and has also been training at the tradi- delectable fare. My assistant (Inji) was Rohatsu, each morning starts at 3 AM. tional Japanese Tea ceremony with Rev. The final structured sit (period of medita- Genko Kathy Blackman. We will go into Continued on next page… Plum Mountain News Vol. 13.4 Page 2 Continued from previous page… bourg Dojo in time to help with sesshin He reached out to Genko who then made preparations. Josen was the Tenzo; other contact with my daughter Adrienne. The Scott (Ishin) Stolnack; he got a few more Birankai (International Aikido) Sangha three of them then went down to the vet’s assignments helping with the Tokudo took other posts, and I was Jikijitsu. office to be with Bruno. Bruno was ceremony, and I was grateful for his pres- There were 25 participants. At the conclu- happy to see them and wanted to be ence. I was also grateful for Genko’s pres- sion of zazen that evening we checked our picked up and held, which they did in ence overseeing the midday whisked green Seattle email to discover that our dog and turn. Josen and I knew that night that tea, assisting Bruno’s bodily Zenmu during the departure was im- Tokudo cere- minent, but we mony, and coor- did not know dinating our final when in the next Dokuson (Dharma 24 hours the Interview) very event would take early Friday place. During our morning. The sleep that night Densu (Chant Bruno came to Leader) was Linda me in a dream. I (Muka) Wehnes was holding him who performed saying my good- superbly in this byes; he was lick- post. Last but ing my tears. I not least, Tom awoke aware that (Shodo) DeGroot, this was likely one of our most the moment of experienced mem- his bodily release, bers, was our Jo- and Carolyn kai, Keisaku (waking stick) assis- Participants in Strasbourg Sesshin agreed. The next morning we were tant. not surprised to learn that Bruno’s Chobo-ji’s mascot Bodhisattva, Bruno, physical release was at the same hour as Daiki and I helped lead a well attended was very ill. Though it was late evening the dream. Coincidence? You could say half-day sesshin with the Reiun-zan in Strasbourg, it was only the middle of so; I think not. Ellensburg/Wenatchee Sangha at the El- the afternoon in Seattle. At Randal lensburg Ecumenical Church, Saturday, (Daigetsu) Tanabe’s suggestion, who is In addition to what has already been men- January 20th. Then on the evening of often Bruno’s caretaker while we are away, tioned, you will find in this issue a Fund January 24th, Carolyn (Josen) and I made we called the vet where Bruno was Appeal for our new roof, an announcement our annual trek to Europe to lead a three- brought for treatment. Right when we of our upcoming Annual Meeting (3/11), day sesshin in Strasbourg, France. We phoned, the vet was consulting with Dai- where every year we elect our Board of Di- spent the first night in Zurich, and sat getsu about Bruno’s condition. It turned rectors, an announcement for Spring Ses- with the Shogen-dojo Sangha and Rev. out that he had a swollen dysfunctional shin (3/24 – 3/30), and a listing of new Shokan Marcel Urech who is also a long liver, swollen heart and poorly functioning posts for Spring training beginning March time student of Eido Shimano Roshi. kidneys. In other words, Bruno had no 1st. As usual we will be having a Spring Shokan and I have often sat next to each chance to survive and needed to be “put Intensive beginning at mini-sesshin March other at DBZ’s sesshins, so it was won- down.” This would have been a difficult 11th and concluding with Summer Ses- derful to sit with him in his hometown of decision for Daigetsu to make in our ab- shin (6/23 – 6/29). Zurich. We shared a simple meal with sence, so it was quite fortuitous that we him and a few members of the Sangha be- called when we did. As many are already aware, Genki Taka- fore retiring after a long day of travel. I’m bayashi Roshi (our founding Abbot) will afraid I wasn’t in my best form and be in Seattle on April 8th, to celebrate knocked over the flowers at the dojo en- the 2,550 anniversary of the Historical trance! Of course Shokan was very gra- Buddha’s birth, and to elevate Genko to cious about it, but I know many of you Ni Osho (full priest) at a 10 AM cere- have knocked over the flowers in Chobo- mony to be held that day. Therefore, our ji’s foyer, and now I know how you feel. Zurich was cold, snowy and beautiful, mini-sesshin normally scheduled for that what little we saw of it. I hope to visit morning will be moved to the following longer one day.
Recommended publications
  • Imperial-Way
    BUDDHISM/ZEN PHILOSOPHY/JAPANESE HISTORY (Continued from front flap) IMPERIAL-WAY ZEN IMPERIAL-WAY Of related The Record of Linji his own argument that Imperial-Way Zen interest Translation and commentary by Ruth Fuller Sasaki During the first half of the twentieth centu- can best be understood as a modern instance Edited by Thomas Yūhō Kirchner ry, Zen Buddhist leaders contributed active- 2008, 520 pages of Buddhism’s traditional role as protector ly to Japanese imperialism, giving rise to Cloth ISBN: 978-0-8248-2821-9 of the realm. Turning to postwar Japan, Ives what has been termed “Imperial-Way Zen” examines the extent to which Zen leaders “This new edition will be the translation of choice for Western Zen communities, (Kōdō Zen). Its foremost critic was priest, have reflected on their wartime political college courses, and all who want to know that the translation they are reading is professor, and activist Ichikawa Hakugen stances and started to construct a critical faithful to the original. Professional scholars of Buddhism will revel in the sheer (1902–1986), who spent the decades follow- wealth of information packed into footnotes and bibliographical notes. Unique Zen social ethic. Finally, he considers the ing Japan’s surrender almost single-hand- among translations of Buddhist texts, the footnotes to the Kirchner edition con- resources Zen might offer its contemporary tain numerous explanations of grammatical constructions. Translators of classi- edly chronicling Zen’s support of Japan’s leaders as they pursue what they themselves cal Chinese will immediately recognize the Kirchner edition constitutes a small imperialist regime and pressing the issue have identified as a pressing task: ensuring handbook of classical and colloquial Chinese grammar.
    [Show full text]
  • Kitō Jiin in Contemporary Japanese Sōtō Zen Buddhism
    Brands of Zen: Kitō jiin in Contemporary Japanese Sōtō Zen Buddhism Inauguraldissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Universität Heidelberg, vorgelegt von: Tim Graf, M.A. Erstgutachterin: Prof. Dr. Inken Prohl Zweitgutachter: Prof. Dr. Harald Fuess Datum: 07.07.2017 Table of Contents Introduction ........................................................................................................................................... 6 Research Questions and Goals for This Study ................................................................................ 7 A Theory of Religious Practice ......................................................................................................... 9 Towards a Working Definition of kitō ....................................................................................... 13 Material Religion ......................................................................................................................... 16 Religion and Marketing .............................................................................................................. 17 Methods ............................................................................................................................................ 19 Chapter Outlines ............................................................................................................................. 23 Chapter One: Historical Perspectives on ‘Zen’ and kitō ................................................................
    [Show full text]
  • What's Compassion Got to Do with It? Determinants of Zen Social Ethics
    Journal of Buddhist Ethics ISSN 1076-9005 http://jbe.gold.ac.uk/ What’s Compassion Got to Do with It? Determinants of Zen Social Ethics in Japan Christopher Ives Stonehill College Email: [email protected] Copyright Notice: Digital copies of this work may be made and dis- tributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected] What’s Compassion Got to Do with It? Christopher Ives Stonehill College Email: [email protected] Abstract Judging from pronouncements by contemporary Engaged Buddhists, one might conclude that historical expressions of Zen social ethics have rested on the foun- dation of compassion and the precepts. The de facto systems of social ethics in Japanese Zen, however, have been shaped largely by other epistemological, so- ciological, and historical factors, and compassion should best be understood as a “theological virtue” that historically has gained specificity from those other factors. Modern Zen thinkers and contemporary Zen activists tend to situate compassion 1 (Skt. karun. a¯; J. jihi) at or near the center of their representations of Zen. Through- out his writings, Abe Masao portrays Zen as directed toward an awakening — to s´unyat¯ a¯ (emptiness) — that equips the awakened with wisdom and compassion and motivates them to function compassionately through skillful means to liberate suffering beings.2 Similarly, many Engaged Buddhists build their formulations of social ethics around compassion, as reflected in the title of the first anthology of their writings, The Path of Compassion.3 This emphasis on compassion finds support from Mahay¯ ana¯ sutras¯ and Zen texts.
    [Show full text]
  • By Junpo Denis Kelly
    The Newsletter of The Zen Studies Society Eido T. Shimano Roshi, Abbot • SUMMER 1992 New York Zendo • Shobo-ji Dai Bosatsu Zendo • Kongo-ji With the Readiness of Time An Important Announcement by Eido Shimano Roshi • During the Memorial Day sesshin, Everything is to be regarded as "so­ one day I delivered a teisho on the Blue called", such as so-called Me, so-called Rock Collection, Case No. 11. The main ·You, so-called Chair, so-called Table. subject goes as follows : This is the correct way to point to the essence of being. They are all so-called Master Obaku said. · to his But because of the language system, we disciples, "You are aU sediment avoid the use of the adjective, "so­ eaters. If you condnue to be as called". The more we repeat Me, You, Chair, and Table, the stronger these you are now, how can you realize preconceived notions become and This Matter. Don't you know that gradually we are well deceived and start in this great China there is no to believe that there is a chair instead of Zen teacher?" a so-called chair. As the Diamond Sutra A monk stood up and asked, says: "But how about all these Zen teachers who reside in various AU COIIfiiOSW tllillgs an liU a dnalla, monasteries and temples? What They refuse such dualistic judgements. A pluulllulll, a bubble lllld a are they?" Obaku said, "I did not Each one of us is Zen itself. There is sluldow- say that there is no Zen, but that no~ · ·to· add, there is nothing to there is no Zen teacher." subtract.
    [Show full text]
  • What's Compassion Got to Do with It? Determinants of Zen Social Ethics
    Journal of Buddhist Ethics ISSN 1076-9005 http://jbe.gold.ac.uk/ What’s Compassion Got to Do with It? Determinants of Zen Social Ethics in Japan Christopher Ives Stonehill College Email: [email protected] Copyright Notice: Digital copies of this work may be made and dis- tributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All enquiries to: [email protected] What’s Compassion Got to Do with It? Christopher Ives Stonehill College Email: [email protected] Abstract Judging from pronouncements by contemporary Engaged Buddhists, one might conclude that historical expressions of Zen social ethics have rested on the foun- dation of compassion and the precepts. The de facto systems of social ethics in Japanese Zen, however, have been shaped largely by other epistemological, so- ciological, and historical factors, and compassion should best be understood as a “theological virtue” that historically has gained specificity from those other factors. Modern Zen thinkers and contemporary Zen activists tend to situate compassion 1 (Skt. karun. a¯; J. jihi) at or near the center of their representations of Zen. Through- out his writings, Abe Masao portrays Zen as directed toward an awakening — to s´unyat¯ a¯ (emptiness) — that equips the awakened with wisdom and compassion and motivates them to function compassionately through skillful means to liberate suffering beings.2 Similarly, many Engaged Buddhists build their formulations of social ethics around compassion, as reflected in the title of the first anthology of their writings, The Path of Compassion.3 This emphasis on compassion finds support from Mahay¯ ana¯ sutras¯ and Zen texts.
    [Show full text]
  • · 2 & 3· 2014–15
    - .. . 1925 , · 2 & 3· 2014–15 7 , 14607 Address service requested Zen Bow 4 · 2014–15 Zen Bow Faith in Dharma The subscription rate is as follows : With the ’s 50th anniversary approach- Four issues ight issues ing in 2016, this retrospective issue will fea- U.S. : $20.00 $40.00 ture a selection of essays, photographs, and Foreign : $30.00 $60.00 illustrations from the past on the theme of Please send checks and your current address Faith in Dharma. to : 0c- Zen Bow Subscriptions Desk Rochester Zen Center 1 · 2015 7 Arnold Park Rochester, NY 14607 Adapting to Change While Zen practice and day-to-day condi- lease ote : If you are moving, the Postal tions are not two, they can sometimes feel like Service charges us for each piece of mail sent they are, especially when we find ourselves to your old address, whether you have left a struggling to adapt to new circumstances or forwarding address or not. If you change your to balance demanding responsibilities. This address, please let us know as soon as possi- issue will explore how Zen practitioners ble. Send your address corrections to the Zen balance practice with life events. Submit arti- Bow Subscriptions Desk at the above address cles and images to the editors, Donna Kowal or email [email protected]. and Brenda Reeb, at [email protected]. Sub- mission deadline : June 1, 2015. ¯ Zen Bow : Practice Where You Are · 2 & 3 · 2014–15 In Coming and Going We Never Leave Home by Jim Robicsek 3 Zen and the Art of Law by Christina Curry 6 Polishing the Third
    [Show full text]
  • The Image of the Burmese Enemy in Thai Perceptions and Historical Writings
    THE IMAGE OF THE BURMESE ENEMY IN THAI PERCEPTIONS AND HISTORICAL WRITINGS SUNAIT CHUTINTARANOND CHULALONGKORN UNIVERSITY The image of the Burmese as an archenemy of the Throughout the four hundred years of its existence, Thai gradually emerged in Thai historiography and literary the rulers of Ayudhya had successfully shielded its glorious works after the kingdom of Ayudhya fell to the Burmese reputation as one of the most powerful kingdoms in main­ armies in 1767. Prior to that tragic incident, Thai chroniclers land Southeast Asia. A yudhya kings were never tired of were not anxious to record any historical event concerning incorporating into their tributary orbit the less powerful the wars between Siam and Burma. The Luang Prasert principalities sharing their borders. After the successful Chronicle of Ayudhya (1680), for instance, does not specifically amalgamation of the two independent riverine principalities glorify the most famous victory of King Naresuan in the fight of the Chao Phraya Valley, Lopburi and Suphanburi, which on elephantback with the Burmese crown prince, the Maha followed the succession of King Intharacha (1409-24), the Uparacha, in 1592.1 By contrast, only the royal chronicles Ayudhya rulers started to contend against their independent compiled and written in the early Bangkok period, almost neighbors. The best known case is the invasion of Angkor in two centuries after the event, extensively describe and par­ 1431 by King Borommaracha II (1424-1448).5 Ayudhya ticularly commemorate the 1592-93 campaign of this warlike maintained its image as an aggressive military state up until king.2 Nidhi Aeusrivongse, in his Bangkok History in the the very end of its existence.
    [Show full text]
  • Philip Kapleau: the Three Pillars Of
    ROSHI PHILIP KAPLEAU THE THREE PILLARS OF ZEN Roshi Philip Kapleau, founder of the Zen Center in Rochester, New York, is the author of Zen: Merging of East and West (formerly Zen: Dawn in the West), To Cherish All Life, The Wheel of Death, and The Zen of Living and Dying: A Practical and Spiritual Guide (formerly The Wheel of Life and Death). In his youth, Kapleau studied law and became a court reporter, serving for many years in the state and federal courts of Connecticut. At the end of World War II he was appointed chief reporter for the International Military Tribunal at Nuremberg, then was sent to cover the the International Military Tribunal for the Far East in Tokyo. In 1953 he gave up his business in America and left for Japan to undergo Zen training. After ve years he came to an awakening, then went on to complete eight more years of formal study and training. He was ordained by his teacher, Zen master Yasutani, during that time, and was authorized by him to teach. Kapleau returned to the United States in 1966 to found the Zen Center in Rochester. The Center has since grown to include aliated centers in a number of cities in the United States, Canada, Europe and Central America. In 1986, after twenty years as Abbot, Kapleau transmitted the teaching to the Ven. Bodhin Kjolhede and appointed him his Dharma- successor. Roshi Philip Kapleau is now retired and lives at the Rochester Zen Center. OTHER BOOKS BY ROSHI PHILIP KAPLEAU The Zen of Living and Dying: A Practical and Spiritual Guide (formerly The Wheel of Life and Death) The Wheel of Death To Cherish All Life: A Buddhist Case for Vegetarianism Zen: Merging of East and West (formerly Zen: Dawn in the West) ANCHOR BOOKS EDITIONS, 1989, 2000 Copyright © 1980 by The Zen Center, Inc.
    [Show full text]
  • Zen: Merging of East and West/Philip Kapleau
    ROSHI PHILIP KAPLEAU ZEN MERGING OF EAST AND WEST Roshi Philip Kapleau, founder of the Zen Center in Rochester, New York, is the author of The Three Pillars of Zen, To Cherish All Life, The Wheel of Death, and The Wheel of Life and Death: A Practical and Spiritual Guide. In his youth, Kapleau studied law and became a court reporter, serving for many years in the state and federal courts of Connecticut. At the end of World War II he was appointed chief reporter for the International Military Tribunal at Nuremberg, then sent to cover the International Military Tribunal for the Far East in Tokyo. In 1953 he gave up his business in America and left for Japan to undergo Zen training. After ve years he came to an awakening, then went on to complete eight more years of formal study and training. He was ordained by his teacher, Zen master Yasutani, during that time, and was authorized by him to teach. Kapleau returned to the United States in 1966 to found the Zen Center in Rochester. The Center has since grown to include aliated centers in a number of cities in the United States, Canada, Europe, and Central America. In 1986, after twenty years as abbot, Kapleau appointed the Ven. Bodhin Kjolhede as his successor. Roshi Philip Kapleau is now retired and lives at the Rochester Zen Center. OTHER BOOKS BY ROSHI PHILIP KAPLEAU The Wheel of Life and Death: A Practical and Spiritual Guide The Wheel of Death To Cherish All Life: A Buddhist Case for Vegetarianism The Three Pillars of Zen ANCHOR BOOKS EDITIONS, 1980, 1989, 2000 Copyright © 1978, 1979, 1989 by Zen Center, Inc.
    [Show full text]
  • A One-Week Retreat at a Zen Monastery in Japan: an Ethnographic Participant-Observation
    ISSN: 1500-0713 ______________________________________________________________ Article Title: A One Week Retreat at a Zen Monastery in Japan: An Ethnographic Participant-Observation Author(s): Kinko Ito Source: Japanese Studies Review, Vol. IX (2005), pp. 81-90 Stable URL: https://asian.fiu.edu/projects-and-grants/japan- studies-review/journal-archive/volume-ix-2005/ito-a-one-week- retreat-at-a-zen-monastery-in-japan-an-ethnographic- participant-observation.pdf A ONE-WEEK RETREAT AT A ZEN MONASTERY IN JAPAN: AN ETHNOGRAPHIC PARTICIPANT-OBSERVATION Kinko Ito University of Arkansas, Little Rock Zen is a sect of Buddhism that was adopted and embraced by the samurai warrior class in Kamakura era Japan in the thirteenth century. Its philosophy and teachings influenced and constitute much of today’s Japanese culture and way of life.1 Zen is, indeed, a civil religion of Japan, as much as Judeo-Christianity is so much a part of everyday American life. The teaching of Zen is ineffable. The best way to understand satori, or enlightenment, is by directly experiencing it in daily life. According to D. T. Suzuki, “Satori must be the outgrowth of one’s inner life and not a verbal implantation brought from the outside.”2 Zen should be “personally experienced by each of us in his inner spirit.”3 In the last several years, I have participated in the retreats of a Roshi (Japanese Zen Master) who makes annual trips to the United States to teach Zen. I practice sitting meditation every day and have read more than 50 books on Zen. This Roshi invited me to attend a dai sesshin, a one-week retreat at his monastery in Japan during my sabbatical in the fall semester of 2003.
    [Show full text]
  • Retreat Guidelines
    Being Without Self Guidelines (Updated October 2019) Introduction We practice together to clearly realize our deepest longing. This is the one great matter of life and death. We do this for ourselves, for each other, and for all beings. This is what we are here for. If you have not already, establish a wholesome lifestyle & regular practice. Patiently and wholeheartedly devote yourself to retreat, then take care not to return to delusive & destructive patterns in daily life. Blind obedience is a hindrance to genuine practice. Do not idealize, or demonize, anyone. Instead, respect retreat organizers & all participants, and faithfully follow the guidance that is given. Let us all work together in this wonderful endeavor. Upcoming retreats will focus on clearly realizing - and resolving, once and for all - the one great matter, and how to move forward from there. Then consider guiding others. In the meantime, humbly cooperate & quietly support each other. With this in mind, the following guidelines are offered. Retreat & Dharma Talks 1. Dharma Talks, and any brief questions or responses that follow, are for realizing & resolving the one great matter of life & death that lies underfoot. This is not a matter of endlessly inquiring into problems one by one, but of arriving at the very root of our deepest longing. To keep on task, please consider: “Is my comment directly related to retreat practice, to the one great matter of life and death?” If not, leave it until after retreat. 2. Noble silence is a foundation of retreat. If you have a question feel free to speak, but make your concern as precise as possible.
    [Show full text]
  • Vernal Equinox Sesshin Schedule
    Vernal Equinox Sesshin Schedule Monday, March 15th, 2021 5:50pm Seated in Zendo; Gosei 6:00pm Opening Sutra (p.16); Introductory Talk 6:30pm Zazen; Han; Kinhin 7:00pm Zazen; Zazen; Kinhin 8:00pm Zazen; Zazen; 8:45pm Han; Closing Sutra (p.17); Sampai 9:00pm Kaichin / Yaza Tuesday, March. 16th — Saturday, March. 20th, 2021 04:50am Seated in Zendo; Gosei 05:00am Choka (Sutras p.3-14); Han; 05:40am Zazen (short period); Kinhin 06:00am Zazen; Zazen 06:50am Breakfast / Cleanup / Break 08:15am Samu; 09:30am Samu Cleanup / Break; 09:50am Seated in Zendo; Gosei 10:00am Uninterrupted Zazen; Kinhin 11:00am Zazen; Zazen 11:50am Lunch Break 1:50pm Seated in Zendo; Gosei 2:00 pm Dharma Talk; Kinhin 3:00pm Zazen; Zazen 4:00pm Outside/Physical Practice/Rest 5:00pm Dinner Break 5:50 pm Seated in Zendo; Gosei; 6:00pm Uninterrupted Zazen; Han; Kinhin 7:00pm Zazen; Zazen; Kinhin 8:00pm Zazen; Zazen 8:45pm Han; Closing Sutra (p.17); Sampai 9:00pm Kaichin / Yaza Vernal Equinox Sesshin Schedule Sunday, March. 21st, 2021 04:50am Seated in Zendo; Gosei 05:00am Choka (sutras p.3-7,10,12,13); Han; 05:40am Zazen (short period); Kinhin 06:00am Zazen (One 30min period) 06:30am Breakfast / Cleanup / Break 08:00am Zazenkai (sutras p.3,10,13) 09:15am Break 09:50am Seated in Zendo; Gosei 10:00am Zazen; Zazen; Closing Sutra (p.6,7) 11:00am Q&A/Book Discussion Notes • Events in bold will be broadcast via Zoom. See website for details: https://www.tahomazenmonastery.com • Please arrive early for all events, by Gosei for in-person attendance, five minutes for online attendance.
    [Show full text]