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Tag: Huangbo

The Hongzhou School: Huangbo

by tendo zenji


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)


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

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

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

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

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

Zazenkai 04.12.16 – No Nature

by tendo zenji

No Nature. Human societies each have their own nutty fads, mass delusions, and enabling mythologies. Daily life still gets done. Wild nature is probably equally goofy, with its stunning variety of creatures somehow getting by in all these landscapes. Nature also means the physical universe, including the urban, industrial and toxic.  But we do not easily know nature, or even know ourselves. Whatever it actually is, it will not fulfill our conceptions or assumptions. It will dodge our expectations and theoretical models. There is no single or set “nature” either as “the natural world” or “the nature of things.” The greatest respect we can pay to nature is not to trap it, but to acknowledge that it eludes us and that our own nature is also fluid, open, and conditional.” – Gary Snyder, No Nature.

It is easy for us to get past ourselves when we are outside.  Lost in the continuous sound of the surf, gazing raptly at distant mountain peaks, self forgotten among the tangled complexity and glory of the forest. But there is no nature, no nature that is separate from us. It is not a thing that we abscond to, escape to. It is us.  Humans are after all a part of nature and our constructs are merely complicated termite mounds, stone bird nests,  massive cave systems.

In the talk below, I examine taking advantage of this natural receding of the self when outside, to use this as a practice, the practice of being in nature.

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April 5th, 2020 Zazenkai – Our Great Vow as Right View

by tendo zenji

The Buddha said to him, “Subhuti, those who would now set forth on the bodhisattva path should thus give birth to this thought: ‘However many beings there are in whatever realms of being might exist, whether they are born from an egg or born from a womb, born from the water or born from the air, whether they have form or no form, whether they have perception or no perception or neither perception nor no perception, in whatever conceivable realm of being one might conceive of beings, in the realm of complete nirvana I shall liberate them all. And though I thus liberate countless beings, not a single being is liberated.’ “And why not? Subhuti, a bodhisattva who creates the perception of a being cannot be called a ‘bodhisattva.’ And why not? Subhuti, no one can be called a bodhisattva who creates the perception of a self or who creates the perception of a being, a life, or a soul.”

Red Pine, The Diamond Sutra (p. 71)

In the Diamond Sutra we find the Four Bodhisattva Vows that are renewed every day in Zen temples, monasteries and centers around the world.  The first vow, which is often shortened to “I vow to liberate all beings” is quoted above in full.  When you look at how the Buddha describes “all beings” what we see is that this really is, everything, reality itself.  In essence we are vowing to awaken reality.

When we first start sitting we tend to sit for ourselves. We wish to relieve suffering, be more centered, be happy, find peace and endless other reasons. These all come from the self. If we achieve a breakthrough, a glimpse into our true natures from the perspective, or ‘view’ of the self, then it is easy for the self to co-opt our realization.  We may have a moment of clarity, of unconditioned being, but it quickly becomes part of the self, our ego identities.

This was the great insight of the Mahayana and thus the View, or orientation was changed. We sit not for ourselves, not for realizing our own desires, but to awaken all things, to embody our true nature. This topic as well as more from Ch’an Master Huangbo was discussed in the talk from the April 5th, Zazenkai, which can be found below the fold.


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March 29th, 2020 Zazenkai talk – Just sitting in troubled times

by tendo zenji

A difficult practice for many is the practice of ‘just sitting’.  To just sit in awareness and deeply listen. So many of our practices, especially in Rinzai Zen, rely on words in order to to get us beyond language. But it is eminently worthwhile to cultivate sitting in awareness and the deep silence of our true natures. To be able to just sit and let the thoughts come and go without resting our attention on anything reveals this root silence. Not the silence of quiet, but the silence behind quiet, behind the sounds. This silence is an incredible resource. In it we we can let feelings arise and fully unfold. It can take that energy, however powerful. That energy arises from the silence and it can expand as far as may and then will be absorbed back in the silence. Then what remains is peace.

In these troubled times being able to tap into that resource is vital. But we will always be limited in this practice if our orientation is toward our own well being, toward our self.  Seeking solace and peace for our egoic self is of value and worth doing. But to go deeper, into our true nature our aspiration must be one of waking up to our true nature.  We do this for all beings sentient and insentient which means in essence we are doing this for our true nature.  When that is our alignment we find true peace from that place that is immovable and we are able to do what the moment requires of us.

These topics and more are discussed in the March 29th, Virtual Zazenkai at Tahoma Zen Monastery. Below the fold you will find video of this talk and further information.

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some reading material

by tendo zenji

This is a short list – five in total – of books that that have been essential to my education and practice, that I find myself recommending over and over again.

In the Buddha’s Words: An Anthology of Discourses from the Pali Canon (Teachings of the Buddha)
Bhikku Bodhi
Wisdom Publications;  2005
ISBN: 0861714911

Bhikku Bodhi is doing yeoman’s work in his translation of the Pali Canon and this selection from that epic task is both approachable and immensely valuable. Organized by topic, as opposed to the Pali Canon’s organization by category and length, and using the earliest suttas this really allows one to gain an understanding and appreciation of the early Buddhist Thoughts.  Too often practitioners are disconnected from the original teachings thinking that because zen is “beyond words and letters” they can forgo study of the source material.  As Dōgen reminds us

“However, those who talk about transmission outside the teaching do not understand this meaning. So, do not believe the wrong view of transmission outside the teaching and thereby misunderstand buddhas’ teaching.”- Shōbōgenzō, p. 278

The Sayings of Layman P’ang: A Zen Classic of China
translated by James Green
Shambhala, 2009
ISBN: 1590306309

The first book I recommend to anyone who wants to begin to explore zen literature.  As most practitioners are laity there are few more inspiring figures than Layman P’ang. He demonstrates ably how a layman can engage in Right Livelihood and be fully engaged in the path.  It’s also down to earth, entertaining reading with wisdom for all practitioners, lay and ordained alike.

When the mind is at peace,
the world too is at peace.
Nothing real, nothing absent.
Not holding on to reality,
not getting stuck in the void,
you are neither holy nor wise, just
an ordinary fellow who has completed his work.

-Layman P’ang, translated by Stephen Mitchell

The Zen Teaching of Huang Po: On the Transmission of Mind
Translated by John Blofeld
Grove Press, 1994
ISBN: 0802150926

Huang Po (Obaku in Japan) was the teacher of Linji which became the dominant school in China and one of the two main schools in Japan (as Rinzai). Reading Huang Po gives you the roots of Linji’s teaching and his style, which was if anything even more dynamic and more direct. Reading  Huang Po you can see where much of that came from and with his elucidation on various topics you can get a glimpse at the depths involved.  In my mind this is one of the clearest most direct expositions on the core of the path of zen and is as solid a foundation as you can find anywhere for practice and further study.

“Therefore, if you students of the Way seek to progress through seeing, hearing, feeling and knowing, when you are deprived of your perceptions, your way to Mind will be cut off and you will find nowhere to enter. Only realize that, though real Mind is expressed in these perceptions, it neither forms part of them nor is separate from them. You should not start REASONING from these perceptions, nor allow them to give rise to conceptual thought; yet nor should you seek the One Mind apart from them or abandon them in your pursuit of the Dharma. Do not keep them nor abandon them nor dwell in them nor cleave to them. Above, below and around you, all is spontaneously existing, for there is nowhere which is outside the Buddha-Mind.” – The Zen Teaching of Huang Po, p. 36-37

Mud and Water: The Teachings of Zen Master Bassui
Bassui Tokusho, translated by Arthur Braverman
Wisdom Publications;  2002
ISBN: 0861713206

There has been no more important teachings for me than Bassui.  He was a fourteenth century Japanese monk who demonstrated total commitment to the way.  He eschewed much of the dogma of his day concentrating purely on the practice. But contravening that concept of a radical or a rebel that seems to be so attractive to the western mind, once he began teaching to returned to the form and it’s myriad practices.  Those seemingly rebellious practices, to me, just demonstrate how when one has aroused great aspiration you do what is necessary.  What I love about Bassui is how it cuts it all to the quick, always bringing it back to the core: seeing directly into your own nature. Whenever he is asked about minutia of Buddhism or Zen he always brings it back to this.

“Fasting does not mean refraining from the formal eating of food. It means refraining from feeding on the roots of delusion. Fasting means looking into your own nature and illuminating your consciousness, cutting off deluded feelings arising from analytical thinking, remaining apart from external phenomena and unattached to the internal void, completely purifying yourself so that things with no more than a thread of meaning become nonexistent in your life. A good teacher of true rank relates to people as a farmer trains his ox, as though he were depriving a starving man of food. If you were mistakenly to take this fasting literally, it would be a case of heresy.” –Mud and Water p. 48

Hakuin on Kensho: The Four Ways of Knowing
Hakuin, translation and commentary by Albert Low
Shambhala; 2006
ISBN: 1590303776

Kensho (awakening) is the essential experience of a practitioner and yet there often is a lot of confusion and misunderstanding surrounding this topic. The great 17th Century Japanese Zen master Hakuin addressed numerous questions on this topic which was put together as the short text The Four Ways of Knowing. This book by Albert Low is drawn from his many teisho’s on this text and apart from presenting a translation of the text the bulk of the book is his line by line discussion of the text.  Aimed directly at practitioners this is an incredibly valuable book for those on the path.

The four ways of knowing can be looked upon as four ways of working on the question, “Who am I?”

The first of these ways is to use the question as a hua t’ou. Hua t’ou is a Chinese word that literally means the “head of a sentence.” For example, instead of asking, “Who am I?” one simply asks the question, “Who?” The rest of the question is understood. By breathing “Who?” in and out, the question is held steadily, and one can continue to practice for very long periods. A variation of this same question is, “How do I know that I am?” The only worthwhile response to both of these questions is awakening. This awakening, as we shall see, is the first way of knowing.

Another way of working on “Who am I?” is to ask, “When a bird sings, where am I?” Or, “When it snows, where am I?” The resolution of these questions is to awaken into the second way of knowing.

The third way of working on “Who am I” is to take all experience, no matter what, good or bad, pleasant or unpleasant, and ask, “Who is experiencing this?” This will lead to the third way of knowing.

The fourth way of working on “Who am I” is to inquire, “Who walks?” “Who talks?” “Who eats?” “Who sits in zazen?” This leads to awakening to the fourth way of knowing. –Hakuin on Kensho, p. 24