DOCSLIB.ORG

Zen Bow TEMPLATE

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Zen Bow TEMPLATE ▶ Kyogen’s “Man up a Tree”: Teisho A PLUMBER IN THE EMERGENCY SUFFERING AND TSUNAMI: Teisho by Roshi Philip Kapleau DEPT.: Interview with Paul McCormick by Sensei Amala Wrightson SUMMER 2020 | VOLUME XLII, NUMBER TWO EDITOR Chris Pulleyn | [email protected] ZENBOW EDITORIAL CONSULTANT The mind of the Zen adept is taut—ready, like a drawn bow Roshi Bodhin Kjolhede | [email protected] COPY EDITOR Spring 2020 | VOLUME XLII, NUMBER TWO Cecily Fuhr | [email protected] AUDIO TRANSCRIPTIONIST The summer of our discontent. Re‐ 3 M SOUNDINGS Jennifer Kyker viewing the editor’s note in the Spring issue The coffee koan | Definition of ART DIRECTOR of Zen Bow, it seems like ancient history. paramita | Attention and the brain | Daryl Wakeley | [email protected] (Actually it is, as this issue has been so long PROOFREADER It’s okay to be not okay | Experiencing John Pulleyn in the making.) At that time, we were the Great Pause planning to dedicate this issue to climate CALL FOR SUBMISSIONS change and the steps we are taking, as an All readers are encouraged to submit essays and institution and as individuals, to reduce images at any time and on any topic related to Zen harm to our planet. While that is still an practice. Articles may be of any length. Suggestions SENSEI AMALA WRIGHTSON for articles and artwork also welcome, as are “found enormous subject—perhaps the subject— objects” such as quotations, haiku, and/or excerpts of our times, the pandemic and the explo‐ The tsunami of 2004 from articles in other publications. Submission guidelines may be found on the Zen Bow page of the sion of racist tragedies this spring and Disaster, destruction, and Center’s website: www.rzc.org/library/zen-bow. For summer have taken precedence. acceptance. ▶ 8 any and all questions and suggestions, please email Chris Pulleyn at [email protected]. The late Susan Sontag titled her best- known essay, “Illness as Metaphor.” The PAUL MCCORMICK, MD SUBSCRIBING TO ZEN BOW pandemic has become an apt metaphor for �e subscription rate below reflects current postage the state of our nation. It has illuminated the A plumber in the fees: 4 issues 8 issues best and worst of our government and our Emergency Department U.S.: $20.00 $40.00 medical system. It has highlighted the deep FOREIGN: $40.00 $80.00 How did I get here? Finding a path of divisions among our citizens as to what compassion. ▶ 14 Please send checks and your current address to: character and good behavior look like. It Zen Bow Subscriptions Desk has also revealed the shallowness of Rochester Zen Center ROUNDTABLE 7 Arnold Park American exceptionalism, when we Rochester, NY 14607 compare our pandemic response to that of Zooming Zen PLEASE NOTE: If you are moving, the Postal Service other countries. charges us for each piece of mail sent to your old In five or ten years, what will constitute Participants respond to our first address, whether you have left a forwarding online sesshin. ▶ 19 address or not. If you change your address, please “2020 hindsight”? Our hope is that the let us know as soon as possible. Send your address fevers and rages of this year will abate and corrections to the Zen Bow Subscriptions Desk at the above address or email [email protected]. we will have learned what it takes to be one ROSHI PHILIP KAPLEAU nation, indivisible, and compassionate. And COUNTLESS GOOD DEEDS for that, we all know that the best we can Koan commentary: If you’re thinking about financial planning, estate do is head back to the mat. May all beings Kyogen’s “Man up a tree” planning, or both, please remember that there are myriad ways you can help the RZC through planned attain Buddhahood.—Chris Pulleyn When saying a word of Zen can kill giving. �e right kind of plan can help you reduce you. ▶ 22 your taxes significantly while providing for a larger, longer-lasting gift to the Zen Center. Because there is a wide array of bequests, annuities, trusts, and other financial vehicles to consider, you’ll want to work with your financial advisor to decide what’s 26 M SIGHTINGS best for you. Long-time Zen Center member David Kernan, an attorney who concentrates his practice Book review | Anti-racism training | in tax law, has generously offered to help point you Movie review | New EV chargers in the right direction at no charge. For more information about planned giving and David’s offer, ONTHECOVER please contact the Center’s receptionist. IMAGE BY Barbara Regina Dietzsch | B. R. Dietzsch (German, 1706–1783) came from a family of artists (her father, brother, and sister were also COPYRIGHT ©2020 ROCHESTER ZEN CENTER painters), and specialized in gouache paintings of animals and plants. THE VIEWS EXPRESSED IN ZEN BOW ARE THOSE OF THE INDIVIDUAL CONTRIBUTORS ALONE AND DO NOT NECESSARILY REFLECT THE VIEWS OF THE ROCHESTER ZEN CENTER, ITS DIRECTORS, ITS A publication of the Rochester Zen Center GETTY MUSEUM TRUSTEES, ITS MEMBERS, OR ITS STAFF. 2 ZEN BOW SUM MER 2020 Summer 2020 Soundings THERE IS NO COFFEE how less than our IF YOU IMAGINED by the title that this own tribe. Or that would be an article about the no-thing na- anyone who is ture of coffee, forget it. �is is just an LGBTQ is a sinner anecdote about belief. �e coffee came or has an incurable along for the ride. illness. Such beliefs I occasionally do secular meditation re- are common; many treats. At one, it was mentioned that the millions of people breakfast cook would make coffee each hold these or simi- morning. I drink coffee regularly, so I lar mistaken be- looked forward to having a cup of joe. liefs. When such On the first morning, I went into the beliefs are perva- kitchen but found no coffee. �ere were sive, society itself cans of ground coffee, coffee filters, mea- can become com- suring spoons, drip coffee machines—all plicit in perpetuat- the necessary supplies—but no coffee to ing them, and the drink. So I drank tea. Later, I noticed taped to it: “Press lever down to dispense beliefs become built into social struc- someone using a pour-over device—it coffee.” �e world had provided the neces- tures, rules, and institutions. looks like a funnel that sits directly on sary information, but I had missed it! Amplified to tens of millions of people top of your coffee mug. I had never used My lack of experience and the limita- by the megaphones of mass media, such one before, so I watched carefully and de- tions of my senses had resulted in my de- wrong beliefs can congeal into the most cided to give it a try later. veloping a mistaken belief (that there obstructive misunderstandings—they �e next morning, I went to the was no coffee), which led me to change create false internal maps of reality, kitchen: again, no brewed coffee. Risking my thinking and actions, and which also which can persist for months, years, even a mess, I made a pour-over. It was great— led to other mistaken beliefs, such as lifetimes. Such beliefs can span even mil- I’d used about three times as much that the breakfast cook didn’t want to lennia and persist across civilizations, a ground coffee as necessary. bother making coffee. And once this be- collective dysfunction that, when left un- On the third morning, I went to the lief took root—that there was no questioned or unchallenged, powerfully kitchen early: again, no coffee. I decided coffee—it stayed. I didn’t need to do any- influences our group behavior. Such be- that this breakfast cook had no interest thing to reinforce it. Once there, it sim- liefs can motivate people to harm one an- at all in making coffee. I started a pour- ply remained. other with words and actions, and even over, and in the quiet stillness of waiting Isaac Newton’s first law of motion violence and war. for it to drip through, the breakfast cook states that objects at rest tend to stay at In my situation with the coffee, I no- walked into the kitchen, put his mug rest unless some force is applied to them; ticed that there was no intention involved into what looked like an empty drip- it seems there is also such a law for hu- in the development of the wrong belief, coffee machine, and pressed a lever. And, man thinking. Only the fortuitous arrival no conspiracy by the head cook or anyone voilà!, fresh brewed coffee filled his cup of the breakfast cook to fill his own else to get me to believe something and its aroma filled the room. I had coffee mug dislodged the fantasy of false—it just happened through circum- never seen a coffee machine like it—it “there is no coffee.” stance. Yet in everyday life, there are had no carafe, but dispensed the coffee I didn’t have to “figure out” anything powerful people and organizations trying directly into a cup. to let go of this particular belief, I didn’t to deceive people, working intentionally For three days my behavior had have to think my way out of it. �e world towards getting us to hold wrong beliefs. changed because of a tiny, mistaken belief revealed the mistake to me. Although Some do it because they themselves that there was no brewed coffee. How had trivial—no harm was done by this wrong are ignorant and are repeating their own this happened? belief—it illustrates how unquestioned false ideas.
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.
    [Show full text]
  • The Path to Bodhidharma
    The Path to Bodhidharma The teachings of Shodo Harada Roshi 1 Table of Contents Preface................................................................................................ 3 Bodhidharma’s Outline of Practice ..................................................... 5 Zazen ................................................................................................ 52 Hakuin and His Song of Zazen ......................................................... 71 Sesshin ........................................................................................... 100 Enlightenment ................................................................................. 115 Work and Society ............................................................................ 125 Kobe, January 1995 ........................................................................ 139 Questions and Answers ................................................................... 148 Glossary .......................................................................................... 174 2 Preface Shodo Harada, the abbot of Sogenji, a three-hundred-year-old Rinzai Zen Temple in Okayama, Japan, is the Dharma heir of Yamada Mumon Roshi (1890-1988), one of the great Rinzai masters of the twentieth century. Harada Roshi offers his teachings to everyone, ordained monks and laypeople, men and women, young and old, from all parts of the world. His students have begun more than a dozen affiliated Zen groups, known as One Drop Zendos, in the United States, Europe, and Asia. The material
    [Show full text]
  • A Departure for Returning to Sabha: a Study of Koan Practice of Silence Jea Sophia Oh West Chester University of Pennsylvania, [email protected]
    West Chester University Digital Commons @ West Chester University Philosophy College of Arts & Humanities 12-2017 A departure for returning to sabha: a study of koan practice of silence Jea Sophia Oh West Chester University of Pennsylvania, [email protected] Follow this and additional works at: https://digitalcommons.wcupa.edu/phil_facpub Part of the Buddhist Studies Commons Recommended Citation Oh, J. S. (2017). A departure for returning to sabha: a study of koan practice of silence. International Journal of Dharma Studies, 5(12) http://dx.doi.org/10.1186/s40613-017-0059-7 This Article is brought to you for free and open access by the College of Arts & Humanities at Digital Commons @ West Chester University. It has been accepted for inclusion in Philosophy by an authorized administrator of Digital Commons @ West Chester University. For more information, please contact [email protected]. Oh International Journal of Dharma Studies (2017) 5:12 International Journal of DOI 10.1186/s40613-017-0059-7 Dharma Studies RESEARCH Open Access A departure for returning to sabha: a study of koan practice of silence Jea Sophia Oh Correspondence: [email protected] West Chester University of Abstract Pennsylvania, 700 S High St. AND 108D, West Chester, PA 19383, USA This paper deals with koan practice of silence through analyzing the Korean Zen Buddhist film, Why Has Boddhidharma Left for the East? (Bae, Yong-Kyun, Why Has Bodhidharma Left for the East? 1989). This paper follows Kibong's path along with the Buddha's journey of 1) departure, 2) journey in the middle way, and 3) returning with a particular focus on koan practice of silence as the transformative element of enlightenment.
    [Show full text]
  • Insight: the Path of Bodhidharma
    INSIGHT: THE PATH OF BODHIDHARMA SEPTEMBER 19, 2014 – FEBRUARY 15, 2015 Credited with introducing Chan (Zen in Japanese) Buddhism to China in the sixth century, the Indian monk Bodhidharma (known as Daruma in Japan) has become a well-known subject in Buddhist art. As Chan Buddhism gained popularity, various legends associated with the Chan patriarch evolved, and artists began to depict those legends alongside his conventional portraits. Traditional depictions of Bodhidharma were executed in ink monochrome with free, expressive brush strokes, alluding to his teaching on the spontaneous nature of reaching enlightenment through meditation. During the Edo period (1603-1868) in Japan, the depiction of this pious monk’s stern expression went through a radical change as he was often paired with a courtesan of the pleasure quarters—a parody to expose the hypocrisy of society. Today, Bodhidharma is still widely represented both in fine art and as a pop culture icon of good luck. Through an array of objects from paintings and sculptures to decorative objects and toys, Insight: The Path of Bodhidharma illustrates the visual and conceptual shift in depictions of this religious figure from the 17th century through today. BODHIDHARMA AS CHAN PATRIARCH One of the most common portrayals of Bodhidharma is a bust portrait revealing only the upper half of his body. In a three- quarter profile, he was frequently depicted in ways that emphasize his non-East Asian heritage and iconoclastic persona with large glaring eyes, a prominent nose and beard—sometimes an earring and red hooded robe. The primary goal of Bodhidharma’s teaching is to reach personal enlightenment through meditation that clears one’s mind from distracting thoughts and worldly concerns.
    [Show full text]
  • Hakuin on Kensho: the Four Ways of Knowing/Edited with Commentary by Albert Low.—1St Ed
    ABOUT THE BOOK Kensho is the Zen experience of waking up to one’s own true nature—of understanding oneself to be not different from the Buddha-nature that pervades all existence. The Japanese Zen Master Hakuin (1689–1769) considered the experience to be essential. In his autobiography he says: “Anyone who would call himself a member of the Zen family must first achieve kensho- realization of the Buddha’s way. If a person who has not achieved kensho says he is a follower of Zen, he is an outrageous fraud. A swindler pure and simple.” Hakuin’s short text on kensho, “Four Ways of Knowing of an Awakened Person,” is a little-known Zen classic. The “four ways” he describes include the way of knowing of the Great Perfect Mirror, the way of knowing equality, the way of knowing by differentiation, and the way of the perfection of action. Rather than simply being methods for “checking” for enlightenment in oneself, these ways ultimately exemplify Zen practice. Albert Low has provided careful, line-by-line commentary for the text that illuminates its profound wisdom and makes it an inspiration for deeper spiritual practice. ALBERT LOW holds degrees in philosophy and psychology, and was for many years a management consultant, lecturing widely on organizational dynamics. He studied Zen under Roshi Philip Kapleau, author of The Three Pillars of Zen, receiving transmission as a teacher in 1986. He is currently director and guiding teacher of the Montreal Zen Centre. He is the author of several books, including Zen and Creative Management and The Iron Cow of Zen.
    [Show full text]
  • Relationships Zen Bow : Relationships
    non‑profit a publication of organization u.s. postage the rochester zen center paid permit no. 1925 � rochester, ny volume xxxvi · number 4· 2013‑14 rochester zen center 7 arnold park rochester, ny 14607 Address service requested Zen Bow subscribing to number 1 · 2014 Zen Bow Upholding the Precepts The subscription rate is as follows : The Ten Cardinal Precepts offer us a guide Four issues Eight issues U.S. : $20.00 $40.00 to living in harmony with others and with Foreign : $30.00 $60.00 compassion toward all sentient beings. To‑ gether, they articulate the conduct and char‑ Please send checks and your current address acter we can realize through Zen practice. to : Although the precepts are subject to different Zen Bow Subscriptions Desk interpretations, upholding them helps us to Rochester Zen Center continually acknowledge our transgressions, 7 Arnold Park seek reconciliation, and renew our commit‑ Rochester, NY 14607 ment to the Dharma. Please Note : If you are moving, the Postal Ser‑ Readers are invited to submit articles and im‑ vice charges us for each piece of mail sent to ages to the editors, Donna Kowal and Brenda your old address, whether you have left a for‑ Reeb, at [email protected]. warding address or not. So if you change your Submission deadline: June 27, 2014 address, please let us know as soon as possi‑ ble. Send your address corrections to the Zen Bow Subscriptions Desk at the above address or email [email protected]. relationships Zen Bow : Relationships volume xxxvi · number 4 · 2013-14 Zen Practice as Relationship
    [Show full text]
  • Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit Name 1.1 Periodisation Sanskrit Dhyāna 1.2 Origins and Taoist Influences (C
    7/11/2014 Zen - Wikipedia, the free encyclopedia Zen From Wikipedia, the free encyclopedia Zen is a school of Mahayana Buddhism[note 1] that Zen developed in China during the 6th century as Chán. From China, Zen spread south to Vietnam, northeast to Korea and Chinese name east to Japan.[2] Simplified Chinese 禅 Traditional Chinese 禪 The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in Transcriptions turn is derived from the Sanskrit word dhyāna,[3] which can Mandarin be approximately translated as "absorption" or "meditative Hanyu Pinyin Chán state".[4] Cantonese Zen emphasizes insight into Buddha-nature and the personal Jyutping Sim4 expression of this insight in daily life, especially for the benefit Middle Chinese [5][6] of others. As such, it de-emphasizes mere knowledge of Middle Chinese dʑjen sutras and doctrine[7][8] and favors direct understanding Vietnamese name through zazen and interaction with an accomplished Vietnamese Thiền teacher.[9] Korean name The teachings of Zen include various sources of Mahāyāna Hangul 선 thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan, with their emphasis on Buddha-nature, totality, Hanja 禪 and the Bodhisattva-ideal.[10][11] The Prajñāpāramitā Transcriptions literature[12] and, to a lesser extent, Madhyamaka have also Revised Romanization Seon been influential. Japanese name Kanji 禅 Contents Transcriptions Romanization Zen 1 Chinese Chán Sanskrit name 1.1 Periodisation Sanskrit dhyāna 1.2 Origins and Taoist influences (c. 200- 500) 1.3 Legendary or Proto-Chán - Six Patriarchs (c. 500-600) 1.4 Early Chán - Tang Dynasty (c.
    [Show full text]
  • 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.
    [Show full text]
  • C:\Users\Kusala\Documents\2009 Buddhist Center Update
    California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven.
    [Show full text]
  • 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.
    [Show full text]
  • Soto Zen: an Introduction to Zazen
    SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts.
    [Show full text]
  • 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.
    [Show full text]