drafty mountain hut

always at home, forever on the way

Encountering Snow

by tendo zenji

Encountering Snow on the Road to Ch’ang-an

Far into distances on this Ch’ang-an road,
year-end skies spread away all ashen haze,

drifting snow filling rivers and mountains
new moon to old, dark blur beyond blur.

Arriving geese can’t tell rock from water.
Crows cry hunger across abandoned fields.

I’m empty here, a grief-stricken traveler
gazing: no sign of cook-smoke anywhere.

–Meng Hao-Jan
translated by David Hinton in The Mountain Poems of Meng Hao-Jan

Calming and Contemplation part 2

by tendo zenji

Instructional Talks Downloads

December 10th, 2022
Non-Abiding: Instructional Talk

Non-Dwelling

While there is reason and value to dwell in emptiness, ever open, the essence of the awakened mind is Non-dwelling. Our normal view is from the self, we dwell in this sense of separateness, that we are this and everything else is that. The awakened mind is not in such a static viewpoint, it is the energetic, generative, continual transformation that is reality. In the midst of thought, no-thought. We can practice this in our sitting, but go beyond this to all our activities. In any action we aren’t attached to any particular view or outcome. Thus we are able to respond freely.

We can see how this is explained in core treatises and sutras below and how to engage in this as a practice in the next section. Do see the recorded talk for a detailed examination of all of this.

The “Treatise on Awakening of Faith” says, “If you would practice cessation, stay in a quiet place, sitting straight with proper attention; do not rely on the breath, do not rely on physical form, do not rely on space, do not rely on earth, water, fire, or air . . . do not rely on perception or discernment—dismiss all conceptions as they come to mind, and also dismiss the conception of dismissing. As all things are fundamentally without conception, instant to instant they are unborn, instant to instant unperishing. Nor should you pursue outside the mind to think about objects. Then dismiss mind by mind. If the mind races and scatters, you should concentrate and bring it back to right mindfulness.”” In the contemplation of there being only mind and consciousness, all delusions will naturally be transcended.” For ordinary people and beginning students false and true are not yet distinguished; the net of delusion enters the mind and fools the practitioner. Without an adept teacher to ask, they have nothing to rely on; they take the effects of the four demons to be the right path:” as days and months pass, over a long period of time, false views become so ingrained that even meeting with good conditions they become difficult to change; sinking in the ocean of suffering, there is no way of escape. You should look into this on your own part; do not allow a moment’s deviation. This teaching is as expounded in the “Treatise on Awakening of Faith.”

Entry Into the Inconceivable p. 164-5

The Diamond Sutra and Platform Sutra

Chapter 10

Therefore, Subhuti, fearless bodhisattvas should thus give birth to a thought that is not attached and not give birth to a thought attached to anything. They should not give birth to a thought attached to a sight. Nor should they give birth to a thought attached to a sound, a smell, a taste, a touch, or a dharma.

The Sixth Patriarch Sutra says, “Once, when the Fifth Patriarch was reading the Diamond Sutra, when he got to ‘They should give birth to a mind that isn’t attached to anything,’ the Sixth Patriarch (Hui-neng) was suddenly enlightened and said, ‘How could I have known my own nature was already pure? How could I have known my own nature was neither created nor destroyed? How could I have known my own nature was already perfect? How could I have known my own nature does not change?’ The Fifth Patriarch said, ‘Not to recognize your own mind is to study the Dharma to no avail. If, as I was speaking, you recognized your own mind and saw your own nature, you are a leader of men and gods.’”

Hui-neng says, “People who dwell on the sights they see and give birth to thoughts about sights are deluded. People who remain detached from the sights they see and do not give birth to thoughts about sights are awake. People who give birth to thoughts about sights are like a cloud-covered sky. People who do not give birth to thoughts about sights are like a cloudless sky where the sun and moon shine.”   

The Diamond Sutra translated by Red Pine(p. 149-151).

Platform Sutra

The scholar-monk Qisong (契嵩) also noted in his foreword of the Platform Sutra:

The formless is the essence. (無相為體 wúxiang wei ti)
Non-thought is the tenet. (無念為宗 wúnian wei zong)
Non-abiding is the fundamental. (無住為本 wúzhù wei ben)

Non-abiding leads to prajñā (wisdom), as it enables one to consider that worldly issues are empty, so there is no point in retaliation or disputes.

from the Wikipedia entry on Non-Abiding

Non-Dwelling practices

Practices success as Silent Illumination or Shikantaza when done correctly are non-dwelling practices. See this article from Dharma Drum on Non-Abiding which gets into Silent Illumination as a non-abiding practice: Non-Abiding

Ocean Seal Samadhi

Visualization practice for openness. We use the Ocean Seal Samadhi as a technique toward increasing openness. See part 1 for description and guided meditation in this technique. The essence here is to get a feel for increasing openness and to let go of the words and then the visualization. Once one is able to just allow oneself to open up, then you can move on to

Increasing openness 

We relax ourself, settle into sitting, settle into our breath, move into our bodies and increasingly open up. Any point that we find ourselves resting into a modality we let it go. In the chan understanding of this, we simply ‘put down’ any attempt to rest anywhere: in the breath, in the body, in thoughts, in feelings, eventually in openness itself. Put it down.

References

Entry Into the Inconceivable
An Introduction to Hua-yen Buddhism
by Thomas Cleary
University of Hawaii Press· Honolulu, 1983
ISBN 0-8248-0824-X

Dewdrops on Stinging Nettles
A Companion for Practice
Dream Mountain Press 2020

Diamond Sutra
translated by Bill Porter (Red Pine)
Counterpoint; Revised ed. edition (November 18, 2002)
ISBN-10 ‏ : ‎ 1582432562

Platform Sutra
Hui-neng translated by Bill Porter (Red Pine)
Counterpoint (November 28, 2008)
ISBN-10 ‏ : ‎ 1593761775


Calming and Contemplation part 1

by tendo zenji

Instructional Talks Downloads

October 15th, 2022
Relaxation, Openness, Outside Practice: Instructional Talk

November 12th, 2022
Cultivating Openness, Ocean Seal Samadhi: Instructional Talk
Ocean Seal Samadhi Guided Meditation: Guided Meditation

What is that we are doing when we are practicing? Mumon Roshi succinctly summarizes the aims of stillness-sitting thusly: align your body, align your breath, align your mind. In traditional Buddhism this is understood as Samatha-Vipassana or calming and contemplation. Let us consider this method of practice, which is the orientation of all Buddhist practice, from both of these categorizations.

Calming

In order to truly engage with the subjects of contemplation our minds must be settled. What is meant by a “settled mind?” This means that wandering thoughts have diminished to where they no longer are an issue. Thinking is what our brains do and at no point in the practice are we suppressing thoughts, or trying to stop this behavior. The almost random, brain driven thouights that come up when we are being still are know as scattered thoughts. If we purse these they are wandering thoughts This can be things like commenting on how things are going, what we will do later, dwelling on physical sensations and so on. Other forms of thoughts can be discursive where we analyze, plan and other types of reasoned through and narrative where we develop scattered thoughts into stories.

Align your body

We begin calming by aligning the body. This is our posture the physical form of our stillness-sitting. In Zen they say you have to “find your seat” which can take a long time to do. This is necessary for extended sitting but also applies in differing forms if we are walking, standing or sitting outside. There are many treatises on the physical aspects of sitting (see Mumon Roshi’s own in How to Practice Zazen) but the essence is:

Begin by sitting comfortably erect, back straight and naturally curved, eyes level, nose vertical, Chin tucked in. Shoulders should be slightly back, arms slightly open, hands resting in your lap.  Eyes should be just slightly open. Settle into your seat.

excerpt from Breath Guided Relaxation in Dewdrops on Stinging Nettles

Align your breath

From a solid foundation we already have begun to settle our minds. We settled into our bodies when we align them and what we mean we when say settle our minds is that our minds no longer feel separate from our bodies. We further this though the second part of Mumon Roshi’s tripartite practice.

We must be fully relaxed for our minds to truly settle and for us to truly “find our seat” Relaxation is the next step of the process. It settles us into our bodies, eases that duality between body and mind and prepares us to focus on our breath. The body scan method is the most effective way to search your body for tension and to let that tension go. There are numerous guided body scans one can find for this and in the guided meditation link here includes this before going into to it. Below is the essentials for the body scan, using our breath as a natural guide for letting go of tension.

Breath Guided Relaxation
For each breath we naturally exhale until we automatically inhale. There should be no effort involved. The breaths will naturally deepen and lengthen as we relax. As we exhale we slowly sweep our gaze from the current object downward as described.
Place your awareness on the top of your head and exhale, letting all tension go, sweeping down toward the eyes
Relax the eyes, paying attention to the space between the eyebrows, the eyelids and the eye sockets.
Sweep down the face, checks, up the jawline ending with a very slight smile on your lips.
Return your gaze to the top of your head and sweep down and back over your neck.
The shoulders can be especially tense, as you inhale your can deliberately increase this tension, slightly raising them up, them letting them relax as your gaze sweeps down shoulders toward your arms.
Let your awareness slide down your arms, elbow and hands.
Next we feel our inhale in the chest and sweep down to the abdomen, fully relaxing these muscles.
Then the back. Begin with the back of the shoulder blades and sweep down to the middle back.
Moving our gaze to the lower back, we relax down to the hips.
Continuing from the hips and slide your awareness down your legs, knees and feet.
Finally we we settle into our seat, exhaling from the top of our head down into our seat. Rooting ourself into the earth. Cultivating the Still Pool.

excerpt from Breath Guided Relaxation in Dewdrops on Stinging Nettles

It can take us quite a while to truly relax into our bodies. Our circumstances are such that we float through this world from our heads and there are many stressors and difficulties. It can be hard to relax. So in an extended period of stillness-sitting one many go through the body scan over and over again as one continues to feel tension and separateness. As the relaxation method presented is guided by the breath, one is engaging with this essential aspect of our beings to increase calming and the setting down of pursuing our scattered thoughts. To truly do so, we must begin to cultivate concentration through the practice of focus.

Focus
It is essential to be able to focus our awareness, to naturally let energy flow to a single point concentrating our minds. Through practice we can develop this skill which is the basis of so many methods.  
We begin as always by cultivating the Still Pool.  Shifting our awareness to our abdomen, feel the rise and fall of the breath. It is vital that this is the focus, that we remain alert and attentive to the breath moving through our bodies. Naturalness is equally essential: we don’t force the breath or by will attempt to control it.  Simply keep ones awareness directed toward the abdomen.  Thoughts may arise, note that and place awareness back on the breath. If we notice that have followed a thought for a period of time, we do not castigate ourselves, simply return our awareness to the breath.  If our thoughts are too scattered to stay with our breath in this manner we employ strategies that require ever more attention. Counting exhalations from one to ten is the most basic. We can increase the complexity of counting by counting by twos, by odd numbers, backwards and so on.  We do this to engage the conceptual mind until it settles down. Then we simply place our awareness on the rise and fall of the abdomen.

By doing this we build up the skills of noticing when we are unfocused, of placing our awareness without commentary and over time deep concentration.  These abilities will serve us well in other endeavors but is a practice that can be deeply pursued in its own right. 

excerpt from Focus in Dewdrops on Stinging Nettles

Contemplation

Align your mind

From a calm and focused mind we move into contemplation, the active work of the practice of engaging with what is actually happening. At this moment we are siting, calm and aware. In the contemplation that we are investigating here we are cultivating increasing openness, the active awareness that is the functional of reality as it is. This is development of the unified mind, that is empty of a sense of a separate self, but fully engage, fully aware.

Openness
Openness can’t be forced, you must ease into it naturally. We become increasingly open by cultivating the Still Pool and settling into awareness of our entire bodies. Then we can open up further by Listening, letting sounds in without discrimination, without placing attention on them. This brings our sense of awareness beyond ourselves.
Likewise the Gazing practices bring us to a place of greater and greater openness. Using the channels of eyes and ears and skillfully applying focus we become in tune with the landscape that is in our visual and auditory sensorium.
With practice we become increasingly open, open to sounds, sights, sensations, open to our bodies and surroundings, open to what is. By not chasing thoughts, by not naming or commenting upon what we see and hear, by not indulging in sensations, by not forcing everything into our story, we open even further and effortlessly remain open. Thoughts simply rise and fall uncommented upon and over time diminish. Our narrative fades and our sense of a separate self recedes. It is in this open condition, where we are mostly just a presence in landscape that are are in alignment with Empty Awareness. We find ourselves increasingly in tune with what is.

excerpt from Openness in Dewdrops on Stinging Nettles

Transitioning from focus into openness
In the same way that one can transition from the Still Pool into openness, one can move from focusing on the breath into openness. When we engage in a period of stillness-sitting we always begin by relaxing and settling into the Still Pool. Once settled we place our awareness on the abdomen as it rises and falls. If our minds are particularly scattered engage in the necessary counting practice. As it calms down we return our awareness to the abdomen, always focusing awareness there when we are distracted. As distractions fall away we simply increase the field of our awareness from the rise and fall of the abdomen to our entire bodies and from there to the experience of sitting, increasingly open. 

Every time that we engage in stillness-sitting we should transition into Openness. Until focus is deeply developed this might just be for short periods of time, as we return to the breath as we lose focus. But the practice of focus like all of the practices leads to increased Openness bringing us into alignment with what is.

excerpt from Focus in Dewdrops on Stinging Nettles

Cultivating Openness

There are myriad ways to cultivate openness, aligning ourselves with reality as it is. In these talks we are examine sitting, but also engaging with the wider world though outside practices. There are myriad outside practices, that both cultivate dwelling in openness and the non-dwelling that is the mind of empty awareness. These can be found in the Outside Practices text Dewdrops on Stinging Nettles and we will consider both sitting outside and a visualization technique for sitting here.

Sitting Outside
When out of doors we are naturally in our bodies, by being aware of our bodies, centering ourselves in the abdomen, rooting ourselves in the earth, breathing naturally, we can truly inhabit them. As we move amidst the natural environment with all of its continual change we can become increasingly aware of silence. Behind every sound, behind the incessant activity is a deep silence.  At twilight, when birds come to rest and people are generally not out and about, you can feel a hushed stillness, that points to a yet deeper silence.  Paying attention to these conditions facilitates seeing past the self.
When sitting out of doors our movement often noisy and careless, disturbs our surroundings. Stillness Sitting out of doors integrates us into the surroundings and the wildlife our rough behavior alienates will feel comfortable in our presence. Birds will fly right by, small mammal scurry right up to check us out, deep amble by unconcerned with our presence. As one’s stillness matures one becomes merely another feature of the landscape. We spend much of our lives distancing ourselves from our surroundings and in this way become a disturbance when we move through our environment. Being still outside teaches us how to naturally move through it.
When we are seated outside, or where we can see the outdoors, this is not an opportunity to ‘watch’ or to attach to additional stimulus. Gazing at what is in our field of view is not different from gazing at the floor in front of us. We engage in outdoor sitting in order to facilitate Empty Awareness.
Sit as you normally would, eyes mostly closed, gaze downward. Let the increased sounds of the outdoors flow through you. Let go of the environment and relax into awareness, cultivating the Still Pool. When thoughts have subsided open your eyes, fully utilizing your peripheral vision. There should be no distinction between them open and closed. The Still Pool, deeply clear, undisturbed by thought, sensations and feelings, brightly mirroring all that shines in.

excerpt from Being Outside in Dewdrops on Stinging Nettles

Ocean Seal Samadhi 
The Ocean Seal Samadhiis a practice that was core to the Hua-yen school of Chinese Buddhism. Its orientation is toward totality viewed in a a holographic way of the complete interconnection and interpenetration of all phenomenon. This can be seen as complete openness.

The oceanic reflection concentration, or oceanic reflection of the interdependent origination of the universe, refers to the clear, mirror-like mind, like the placid ocean, reflecting everything at once. In this holistic awareness everything is part of everything else, so that when one is brought up all are included. The Ch’an master Matsu Daoyi likened this awareness to bathing in the ocean-at once using the waters of all tributa­ries. 

Entry into the Inconceivable p. 217

Ch’an Master Sheng Yen developed a visualization practice in an attempt to reconstruct the Ocean Seal Samadhi which is not described in practical terms in any Huayan texts. I had learned a variant of Sheng Yen’s method about a decade ago under the name ‘The Eye of the Tatagata.’ This name is apropos in that you are visualizing seeing as a Buddha sees, the totality of all things, which is the orientation of Hua-yen. This practice I further developed into a non visualization practice of ever increasing Openness, which is Non-Dwelling, practice that we will return to in Part 2 of this series.

I was reacquainted with the visualization practice, in it’s proper context via Guo Gu’s talk and practice on Hua-yen Buddhsim in his excellent 16 week class From Indian Buddhism to Chinese Ch’an. In his discussion of it he translated a more theoretical description of the practice from the primary Hua-yan patriarch Fazang. Guo Gu summazrizins the practice thusly: “The focus is on the interplay of the images on the surface of the ocean—the unobstructed interpenetration of each and every phenomenal reality, or shishi wuai.”

From Reflections on the Mind that Journeys throughout Huayan Dharmadhātu by Fazang 

It is like the reflection of the four divisions of a cakravartin’s troops on a vast ocean. Although the reflected images differ in kind, they suddenly appear simultaneously on [the surface of] the ocean in their proper order. Even though the appearances are many, the water [that reflects them] remains undisturbed. The images are indistinguishable from the water, and yet [the water] is calm and clear; the water is identical from the images, and yet [the images] are multifarious. Both are utterly clear without past and present, and it is difficult to fathom where one begins and the other ends. Abundant and profuse, [the images] are quiescent and formless—simultaneously and instantaneously manifesting. Appearing and disappearing—their forms are difficult to fathom; interfusing and mutually penetrating—they are without constraints. The images harmonize with each other where conceptualizations are extinguished. How can they be apprehended? According to the Avataṃsaka, “This is the inconceivable [realm of reality]; that which can be conceived of cannot be apprehended. To deeply enter the inconceivable is to contemplate the un-contemplatable quiescent extinction.”  

Fazang translated by Guo Gu

The above passage gets at the essentials of Hua-yan thought that you are visualizing in this It continues on to state: “The sūtra also discerns that it is called “ocean” because its various reflections multiply endlessly and their limit is impossible to fathom. To investigate one of them thoroughly is to pursue the infinite, for, in any one of them, all the rest vividly appear at the same time.” It is this, the investigation of the all in the one and one in the all that is the heart of the contemplation. Thus it extends the “Eye of the Tatagata” from one of completeness openness to totality, to the ramifications of this understanding of reality in which all phenomenon is embedded in all other phenonoment.,

For this reason, it is called, “ocean.” It is called “seal” because all the images appear simultaneously within it without distinction of past and present. The myriad diverse kinds [of images] penetrate each other without obstruction. The one and the many are reflected in one another without opposing each other.

Fazang translated by Guo Gu

The guided meditation above goes through the visualization technique of increasingly opening oneself up to totality. This technique takes a while to develop a feel for it and it is essential to develop that feel. For you want to be able to increasingly open up in this way without the need for the words to guide you and eventually without the visualization. An essential aspect of this, as with any of the openness techniques is to note the silence, the stillness that seems vibrant with energy. This is a living practice, engaging with the dynamic process of reality as it is.

References

Dewdrops on Stinging Nettles
A Companion for Practice
Dream Mountain Press 2020

Entry Into the Inconceivable
An Introduction to Hua-yen Buddhism
by Thomas Cleary
University of Hawaii Press· Honolulu, 1983
ISBN 0-8248-0824-X

How to Practice Zazen
Comments on the Zazengi
Mumon Yamada Roshi
Institute for Zen Studies; January 1, 1980
ASIN: B000VUMOZ8

Discourse on the Inexhaustible Lamp – 2021 Talks

by tendo zenji

The Discourse on the Inexhaustible Lamp of the Zen School
by Zen Master Torei Enji
with Commentary by Master Daibi of Unman
Translated by Yoko Okuda
Download pdf: here
Purchase: here

Previous Talks

Part 1: Discourse on the Inexhaustible Lamp – Talks July-Oct. 2020

Part 2: Discourse on the Inexhaustible Lamp – Talks Oct/Nov 2020

Part 3: Discourse on the Inexhaustible Lamp – Talks Dec 2020

2021 Talks

22 ) January 10th, 2021
Water Moon Dojo visit
Continued Chapter 1 – Lineage part 36-37 p. 88
The Middle Way between asceticism and hedonism is still pretty ascetic. How much deprivation is necessary? The text begins to really talk in a terms of these monks really going all out and becoming very harsh in their training.
Download talk: Discourse Talk part 22

23 ) February 9th, 2021
Water Moon Dojo visit
Continued Chapter 1 – Lineage part 38 p. 91-93
Toyo Eicho
Chan took on various Confucian and Taoist elements that the Japanese stripped out leading to a more simplified practice while adding in their own Shinto aspects. There also is a tendency toward order leading to a lack of flexibility and rigidity. In the west we also stripped out things and added our own character. These Japanese patriarchs were all about increasing the harshness and sacrificing our bodies. Contrasted this to Chan teachers where there was decades of innovation.
Download talk: Discourse Talk part 23


24) March 9th, 2021
Water Moon Dojo visit
Continued Chapter 1 – Lineage part 39 and 40  p. 93-95
Taiga Tankyo, Koho Genkun, Sensho Zuisho
Transmission in China and how Japan codified and shifted the system: more ceremonial, more bureaucratic, more rigid.  The skillful means of kindness v. the “samurai zen” style of Rinzai Zen.  Noted that while more kindness could be apropos there is one kinds that is not: giving people a pass, “helping” or “pushing” them through koans, not holding them to standards.  This decreases the fidelity of transmission and you won’t even have “half a dharma heir” much less a full one.
Download talk: Discourse Talk part 24

25) March 16th, 2021
Vernal Equinox Retreat day 1
Continued Chapter 1 – Lineage part 40 and 41  p. 95-98
Ian Chisatsu, Tozen Soshin, Yozan Keiyo, Gudo Toshoku
What should our orientation toward lineage, teachers, patriarchs, schools, form, etc be? Tools to be used and let go of; be wary of attachments in these areas! Quoted Krishnamurti on Truth is a Pathless land and Dahui on attaching to the sayings of the patriarchs.  Reading from the text there was talk of fidelity in transmission and the issue of teachers giving Inka to those not up to mettle. Teachers skill-in-means and style and finally our debt and gratitude toward teachers.  Avoid attachments but be thankful for the effort they put toward our training. This is how we should understand the lineage.
Jiddu Krishnamurti, Truth is a Pathless Land
Jeffery Broughton, The Letters of Chan Master Dahui Pujue,  p. 64-65
Download talk: Discourse Talk part 25

26) March 17th, 2021
Vernal Equinox Retreat day 2
Chapter 1 – Lineage part 42, 43  p. 98-104
Shido Bunan, Shoju Rojin, Hakuin Ekaku, Torei Enji
Completed the Japanese lineage through Hakuin. All Rinzai Zen descends from Hakuin.  In this talk discussed all-at-once awakening and gradual refinement. which comes up throughout Torei and Daibi’s comments. Also Zongmi’s grounding things in the sutra’s, the multiple branches of Linji Chan, the Gozan School in Japan and the other 20 some lineages that died out. Hakuin stories and elucidations of Daibi’s comments. Ended with Not-knowing. Torei says he doesn’t know what is transmitted and of course this is because there is nothing to transmit. Nothing essential can be conceptualized or explained and thus in the end our practice is one of not-knowing.
Download talk: Discourse Talk part 26


27) March 18th, 2021
Vernal Equinox Retreat day 3
Chapter 1 – Lineage Questions and Answers, part 48-50  p. 104-106
Considered the lineages in terms of societal impacts on Indian Buddhism as it transmitted: Chan being Chinese Buddhism, Zen being Japanese Chan. Read a quote from Harada Roshi on “Dojos” which talked about that Zen training monasteries are super rigid and the Japanese society informs that. On the text reading from the Q&A portion of chapter 1.  The question was on awakening and various barriers too same. Considered intellectual barriers and how the Chan approach is non-intellectual. Read from Dahui on intellectual barriers and how to practice. Talked of Gazing practices and taking the backward step.
Harada Roshi, On Dojos
Jeffery Broughton, The Letters of Chan Master Dahui Pujue,  p. 64-65
Download talk: Discourse Talk part 27

28) March 19th, 2021
Vernal Equinox Retreat day 4
Chapter 1 – Lineage Questions and Answers, part 50-55  p. 106-110
Discussed how Zen Students in their more advanced practice needed to learn the sutra material. Note how it tallies with Chan teachings. Read from Zongmi’s Chan Prologmenon to this affect.
Jeffery Broughton, Zongmi on Chan
Download talk: Discourse Talk part 28


29) March 20th, 2021
Vernal Equinox Retreat day 5
Chapter 1 – Mantra school, part 56-63  p. 110-116
The Exoteric and Esoteric: there is nothing hidden in Chan or the Sutra schools. Related story of my learning Zazen thinking there was some secret to it, to be revealed at a temple. Not so. Western understandings of esotericism are as revealed word, secretive magic texts that can reveal it all. The Buddhist esoteric school is the Shingon sect, concluding with a comparison of Zen and the sutra schools noting that Zen teachings are indirect with layers of meaning. 
Download talk: Discourse Talk part 29


30) March 21st, 2021
Vernal Equinox Retreat day 6
Chapter 1 – Mantra school, part 63-64  p. 116-120
Nagarjuna, Huayan and Zen as the true Buddha way inlcluding a long digression of the mythical story of Nagarjuna receiving the Huayan scriptures with a look at this metaphorically.  I related this to the Diamond Sutra where there is great density and a lot to unpack. Layers of meaning and reference.  Daibi then considers this in Zen terms and this gets at the All at Once Awakening followed by Gradual Practice. Seeing into emptiness and then into form.
Download talk: Discourse Talk part 30

31) April 10th, 2021
April Weekend Intensive
Chapter  1 – Mantra school, part 65-66  p. 121-123
Considered Rinzai Zen practice as engaged with right now. Differences between the Zen approach and the Sutra schools approach.  The essential aspect of seeing into ones own nature and the post awakening work. Becoming attached to the joy of awakening. Danger of post awakening reassertion  of self. Thus the gradual training though koans. See the moon directly.
Download talk: Discourse Talk part 31


32) April 13th, 2021
Water Moon Dojo Visit
Chapter  1 – Zen  v. Sutra Schools, part 67-72  p. 123-130
More on the differences between the sutra schools and Zen. Zen is the path of seeing it directly, for yourself. The sutra schools are more religious, more ritual oriented, more indirect, they describe the waters qualities where zen just tastes the water. However the myriad paths fit different minds and so are necessary as a way in for all people. Metaphors from Torei about how one can talk about something versus actually having that thing.
Download talk: Discourse Talk part 32


33) May 12th, 2021
Water Moon Dojo Visit
Chapter  1 – Zen  v. Sutra Schools, part 73-77  p. 130-134
Uses several analogies to expound on Flexibility,  responding to circumstances. This is the only way to be able to serve the multitude of differing beings.  This is difficult and we are always practicing and improving. The source is within.  Torei returns to Sutra Schools noting that while students in the past would also study Zen, now they are just mired in sectarianism. The sutra schools become corrupt and  lay people are more interested in practice than the  ordained.  But Lay people easily put on airs and to quickly think they are beyond where they are at. Not so different today!
Download talk: Discourse Talk part 33


34) May 29th, 2021
May Weekend Intensive Chapter  1 – Zen  v. Sutra Schools, part 78-83  p. 134-138
Some monks in sutra schools realized the “direct pointing”  and would practice Zen. Not anymore. People put on airs and think too much of little insight. You have to really do it go all the way. And Rinzai in the Hakuin style is all about breaking yourself at the wheel to do so. End of Chapter 1
Download talk: Discourse Talk part 34


35) June 8th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 84
Talked about Faith and that Trust is usually a better word. Talked a bit about ‘Great Faith, Great Determination, Great Doubt’. Read through the first part and discussed primarily the found erroneous views. Ultimately these all come down to mistaking ones own view for reality.
Download talk: Discourse Talk part 35


36) June 8th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 85-87
Text was a long discourse on chiliocosms and other more abstract symbolic things from the Huayan sutra. I related this to our experience of time our relationship with infinities and seeing into emptyness and form.
Download talk: Discourse Talk part 36


37) August 10th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 88-89
Talked about the connection between repentance and working on our conditioning, including societal and unconscious conditioning. I talked about Trust, Determination of Great Fury and Great Doubt. Primarily about Trust and Determination which the text covered.
Download talk: Discourse Talk part 37


38) October 12th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 90-92
Talk on Faith, the text finally introduced faith.  Some reference to Great Trust, Great Determination, Great Doubt. Talk of the Xin Xin Ming, the Inscription on Faith in Mind.
Download talk: Discourse Talk part 38

39) November 9th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 93
Sutra of Complete Enlightenment. All things express buddhahood. Seeking outside oneself. Following ones own path versus doing ones own thing.
Download talk: Discourse Talk part 39


40) November 9th, 2021
Water Moon Dojo Visit
Chapter 2 – Faith and Training part 94  p.151-154
Trust in the process. Great Trust, Great Determination, Great Doubt. Prison Barrier. Daibi goes through 10 areas of trust.
Download talk: Discourse Talk part 40

References

1) The Discourse on the Inexhaustible Lamp of the Zen School
by Zen Master Torei Enji with Commentary by Master Daibi of Unman
Translated by Yoko Okuda
Tuttle Publishing (September 15, 1996)
ISBN: 0804830878
Download: here Purchase: here

2) The Letters of Chan Master Dahui Pujue
translated by Jeffery Broughton
Oxford University Press, 2017
ISBN: 0190664169

3) Zongmi on Chan
Jeffery Broughton
Columbia University Press
ISBN-10: ‎ 0231143923

4) Zen’s Chinese Heritage: The Masters and Their Teachings
Andy Ferguson.Wisdom Publications. Expanded edition (February 22, 2011)
ISBN-10: 9780861716173

5) Shattering the Great Doubt: the Chan Practice of Huatou
Ch’an Master Sheng YenShambhala, 2009
ASIN: B00C5KK738

6) The Chan Whip : A companion to Zen Practice
Jeffery L. Broughton with Elise Yoko Watanabe
Oxford University Press 2015 New York, NY
ISBN: 0190200723


Mountains and Waters 2022 (3)

by tendo zenji

Looking East from Cuthroat Pass in the North Cascades

On Climbing the Highest Peak of Stone Gate


At dawn with staff in hand I climbed the crags,
At dusk I made my camp among the mountains.
Only a few peaks rise as high as this house,
Facing the crags, it overlooks winding streams.
In front of its gates a vast forest stretches,
While boulders are heaped round its very steps.
Hemmed in by mountains, there seems no way out,
The track gets lost among the thick bamboos.
My visitors can never find their way,
And when they leave, forget the path they took.
The raging torrents rush on through the dusk,
The monkeys clamour shrilly through the night.
Deep in meditation, how can I part from Truth?
I cherish the Way and never will swerve from it.
My heart is one with the trees of late autumn,
My eyes delight in the buds of early spring.
I dwell with my constant companions and wait for my end,
Content to find peace through accepting the flux of things.
I only regret that there is no kindred soul,
To climb with me this ladder to the clouds in the blue.


–Xie Lingyun
Translated by J. D. Frodsham in Zen Poems (Everyman’s Library)

Mountains and Waters 2022 (2)

by tendo zenji

Looking west from Easy Pass in the North Cascades

AFTER CLIMBING PA-LING MOUNTAIN, IN THE WEST HALL AT WAI-YDAN MONASTERY: OFFERED TO A MONK BEYOND THIS WORLD ON HENG MOUNTAIN


There’s a sage monk on Heng Mountain,
the beauty of five peaks his true bones,

autumn moon alight in a sea of water
revealing his ten-thousand-mile heart.

A guardian gone into southern darkness,
pilgrims of the Way all visit him there,

sweet dew sprinkling down, a language
clear and cool gracing flesh and hair.

Bright lake a mirror of fallen heaven,
scented hail a gate into all this silver:

come for the view, I feed on kind winds,
new blossoms teaching mind this vast.

–Li Po
Translated by David Hinton in The Selected poems of Li Po

Mountains and Waters 2022 (1)

by tendo zenji

Thornton Lake from Trappers Peak in the North Cascades

Climbing Long-View Mountain’s Highest Peak

Rivers and mountains beyond the form seen:
Hsiang-yang’s beauty brings them in reach,

and Long-View has the highest peak around.
Somehow I’d never climbed its cragged heights,

its rocky cliffs like walls hacked and scraped
and towering over mountains crowded near,

but today, skies so bright and clear, I set out.
Soon the far end of sight’s all boundless away,

Cloud-Dream southlands a trifle in the palm,
Warrior Knoll lost in that realm of blossoms.

And back on my horse, riding home at dusk,
a vine-sifted moon keeps the stream lit deep.

–Meng Hao-Jan
translated by David Hinton in The Mountain Poems of Meng Hao-Jan

by tendo zenji

Waiting for Wine that Doesn’t Come

Jade winejars tied in blue silk….
What’s taking that wineseller so long?

Mountain flowers smiling, taunting me,
it’s the perfect time to sip some wine,

ladle it out beneath my east window
at dusk, wandering orioles back again.

Spring breezes and their drunken guest:
today we were meant for each other.

Li Po, translated by David Hinton in The Selected poems of Li Po

Imagine

by tendo zenji

We’re cast into this human form, and it’s such happiness. This human form knows change, but the ten thousand things are utterly boundless. Who could calculate the joys they promise?

And so the sage wanders where nothing is hidden and everything is preserved. The sage calls dying young a blessing and living long a blessing. We might make such person our teacher, but there’s something the ten thousand things belong to, something all change depends upon–imagine making that your teacher!

Chuang Tzu translated by David Hinton in Chuang Tzu: The Inner Chapters

The Hongzhou School: Huangbo

by tendo zenji

Linage

Dajian Huineng (Sixth Patriarch)
Nanyue Huairang
Mazu Daoyi
Baizhang Huaihai
Huangbo Xiyun

Huangbo was the teacher of Linji from whence the dominate Linji school formed.

Huangbo in the Record of the Transmission of the Lamp

HUANGBO XIYUN (d. 850) was the disciple of Baizhang and the teacher of Linji Yixuan. He came from ancient Fuzhou. As a youth, he entered a monastery on Mt. Huangbo in his home province. Later, he traveled to the district of Gao’an where he resided at Mt. Huangbo (Xiyun renamed the mountain after his old mountain home in Fuzhou). Huangbo also traveled and lived at Mt. Tiantai, as well as the capital city of Changan, where he received instruction from National Teacher Nanyang Huizhong. Huangbo’s physical appearance was striking. He had a large protruding forehead that was whimsically described as a “large pearl.” Regarded as a teacher with simple methods and few words, Huangbo embodied Mahayana Buddhism’s bodhisattva ideal by adhering to the vow to defer the fruit of enlightenment until all other beings can first enjoy it. A famous legend about Huangbo provides a metaphorical teaching on this vow. – Andy Ferguson. Zen’s Chinese Heritage (p. 133)

House Tune

Huangbo was taking his leave of Nanquan. Nanquan accompanied Huangbo to the monastery gate. Lifting up Huangbo’s hat, Nanquan said, “Elder, your physical size is not large, but isn’t your hat too small?” Huangbo said, “Although that’s true, still the entire universe can fit inside it.” Nanquan said, “Teacher Wang!” Huangbo then put on his hat and left.- Andy Ferguson. Zen’s Chinese Heritage (p. 135)

If a monk asked Huangbo, “Why did the First Ancestor come from the west?” Huangbo would hit him. Through these and other methods, his students realized the highest function. Those of middling or inferior ability have never understood the master’s greatness. Huangbo passed away in [the year 850] on the mountain where he lived and taught. He received the posthumous name “Zen Master Removing Limits.” – Andy Ferguson. Zen’s Chinese Heritage (p. 138)

Bibliography

I
Zen’s Chinese Heritage: The Masters and Their Teachings
Andy Ferguson.
Wisdom Publications. Expanded edition (February 22, 2011)
ISBN-10: 9780861716173

II
Classics of Buddhism and Zen, Volume 1: The Collected Translations of Thomas Cleary
Thomas Cleary
Shambhala (April 12, 2005)
ISBN-10: 1590302184

III
The Zen Teachings of Huang Po: On the Transmission of Mind
Join Blofed
Grove Press (January 18, 1994)
ISBN-10: 0802150926

IV
A Bird in Flight Leaves No Trace: The Zen Teaching of Huangbo with a Modern Commentary
Seon Master Subul
Wisdom Publications (April 30, 2019)
ISBN-10: 1614295301

V
Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism
by Mario Poceski
Publisher: Oxford University Press; 1 edition (April 13, 2007)
ISBN-10: 0195319966