The Awakened One woke up.
He relieved and cleansed himself.
He went to the village for alms.
He then sat on his seat.
Eventually a question would arise, and he would answer it;
Sometimes he would answer with words, sometimes with silence.
On one such occasion, he answered with the twirling of lotus blossom.
A disciple smiled.
There was a wink, and perhaps a nod.
At this moment Butsu-Do Jozen-Shu was re-born.
Butsu-Do Jozen-Shu (revision 16)
This Blog is actually more for me than anyone else. In looking for a place to write down The Teachings as they have been passed to me, I'm told a blog is the place to do it.
I have had several teachers, and been named their heir, their legacy holder, successor, etc. They all seem to see in me that I want to carry on this inheritance, that this teaching should not be lost. But having had several teachers, each one has a little bit of their own approach. The principles are the same, and in my case they are all Asian based. They are all forms of Buddhism, Taoism, and Japanese Shinto. My teachers too have often studied more than one of these, and had more than one teacher of their own as well. So I need a method to start organizing the principles that run through all of their approaches into one school.
I have chosen from the available names, Butsu-Do. Butsu means Awakened, and Do means They Way. I have also chosen Jozen-Shu. Jo means vehicle or method; zen means meditation; and shu means school. So, Butsu-Do Jozen-Shu means the Way of Awakening with the Meditation Vehicle School. Since a major part of my training is in Soto-shu Zen, which emphasizes Meditation as the vehicle, and I agree with this assessment, I chose Jozen-shu. Also my Zen Kaimyo or Buddhist name is Jozen, but in this case the Jo does not mean vehicle, another Chinese character is used that means adept; but still I found it interesting to name the school after me, but not so conceited as to actually name the school after me. This sort of dichotomy is indicative of the Teaching, so it fits quite nicely.
In both cases I did not make up these words in fact Butsu-Do Daijozen-Shu is one of the largest schools of Buddhism already, you may recognize it's more common pronunciation 'Mahayana Buddhism'. I simple chose to use the Japanese version and to take off the Dai which means big or great. Although the method is certainly a wonderful method to awaken, and each teacher usually says his is the best and only way; the main reason to say this is to keep students focused and trusting so they don't waste time wandering in many directions only to get lost. Choose a way, stick to it, follow it exactly, and the way is guaranteed. But stray this way and that and we are lost forever. So in a way I'm simply carrying on a single tradition, but I'm also carrying on several streams of that tradition, and in some ways creating a new version or American twist. But I must do that without changing anything but just organizing them in a way we can awaken to.
Another name for the overall teaching is HoDo. HoDo is the Way of the Universal Law or Teaching. HoDo has two aspects that need to be resolved in order to have the whole teaching. We have Ken-Kyo which means the exoteric teaching (teachings that deal with what we see); We also have Mikkyo or esoteric teachings that deal with what we can't see. These two together become Ken-Mi-Kyo and make up The Teaching. The Mikkyo has principles and practices we can talk about, but once we talk about them they really become Ken-Kyo; but we'll do the best we can. The real basis for The Teaching is in following the practices as they have been handed down, and living according to the principles that are embedded in them; in this way we embody The Teaching, and hand it down through our own presence; with our own life, and how we live it.
REI: Rei means manners
All the 'do' arts begin & end with Rei. Rei is manners & Rei is the physical act of bowing. Thus 'upright' bowing, showing respect and humility from a position of strength is the physical manifestation of manners.
Living with manners is really the key of The Teaching. We say that manners are based on kindness... unconditional kindness. The kindness does not come from, nor is it driven by outside circumstances; unconditional kindness flows from out of who we are when we live The Teachings in our daily lives.
Rei begins and ends with the Tanden.
The tanden is our center. It is our physical center; if we measure heaven and earth, left and right, forward and back, there will be an intersection, a cross... hanging from this cross is our tanden; our physical center. This physical center also represents our connection to all else, since from this center point is where all else begins. It also philosophically represents our core principles, the principles that are embodied by us.. the principles we live by.
Awareness is the first step. Awareness of the Tanden is the core of the practice. All practice leads with... to... and from the Tanden. With the mind stable and established in the Tanden, we look out... gazing gently... seeing all that is, as it is. In this way we move in the world, with the world... without moving away from the Tanden. Thus we are moving without moving.
The path to the Tanden has always been breathing and relaxing. The path from the Tanden has always been bone and extension... Structure and Vision.
Awareness of the Tanden, through the art of breathing & relaxing, then, is the first step. This is a natural step that happens whenever we do not interfer. Like this, through gravity, with a small tether to the Tanden (like a plumb bob) we drop to the center of the earth. From the center of the earth we stand up; from the sacred tail/root bone we stand up; the spine, nape of he neck and crown of the head reach to the heaven (never leaving the center of the earth, or the Tanden, but merging the earth and sky with the tanden as the center of this universe. From Heaven to earth we hang... suspended...
From this upright posture, anything is possible... everything is possible.
Shitai: One of Shakyamuni Butsu's first teaching was the 'Shi Tai' or 4 Truths. We say Ku-Shu-Metsu-Do.
1. Ku-Tai = Life is Uneasy
2. Shu-Tai or Jittai = This uneasiness has a cause
3. Mittai = If the cause is released, uneasiness is released as well.
4. Do-Tai = There is a path to relase the cause... Follow the Way. This is generally understood to begin with the Buddha's 8 Upright Paths - 'Ha-sho-Do'
Hassho-Do = The 8 Upright Paths
1. Sho Ken = Upright View
2. Sho Shi Yui = Upright Thought
3. Sho Go = Upright Speech
4. Sho Gyo = Upright Action
5. Sho Myo = Upright Livelihood
6. Sho Sho Jin = Upright Effort
7. Sho Nen = Upright Understanding
8. Sho Jyo = Upright Contemplation
Our first steps on the path are the 8 upright paths of: View; Thought; Speech; Action; Living; Effort; Mindfulness; & Meditation.
Jyozen: These 8 right paths can be boiled down to 'right here... right now'
Jyozen: Right View, the first step is seeing reality as it is.... Seeing our world clearly.
Jyozen: Right Thoughts are those that have no attachment, they are clear, and flow so smoothly thatthey are imperceptible.
Jyozen: The best speech is silence, but sometimes kind & compassionate words are needed, and can be used to great effect. Judicious use is the key, Intent to awaken all must be the only motivation.
Jyozen: Right Actions are those that lead all to awaken. Choices we make every moment of every day... every step we take... every pose... every position, every stance...
Jyozen: Right Living is living the awakened life, in our lives, for all to see.
Jyozen: Right Effort is putting our lives in perspective. Placing our energy where is enlivens all.
Jyozen: Right Meditation is the mindfulness of each moment when no effect is caused, yet all that needs doing is already done.
The 2 Pillars of of the practice are: Compassion & Wisdom
Roku Hara Mitsu - The 6 Practices or Perfections
1. Fuse - Generosity / Alms / Charity
2. Jikai - Discipline / Training
3. Ninniku - Patience
Chudo - The Middle Path or Way
4. Shojin - Exertion / Effort
5. Zenjo - Meditation / Composure / Mindfulness
6. Chi'e - Wisdom
3 marks of the Law:
1. Shogyo Mujyo - All things are transient / impermanent
2. Shoho Muga - All things are selfless / unsubstantial
3. Nehan Jakujo - To extinguish (illusion) is tranquility
There are 4 foundation for our school:
1. Wa = Harmony
2. Kei = Respect
3. Sei = Purity
4. Jaku = Tranquility
We have the 7 principles as well:
1. Fukinsei = Asymmetry
2. Kanso = Simplicity
3. Koko = Austerity
4. Shizen = Natural
5. Yugen = Subtle / Profound / Mystery
6. Datsuzoku = Other or Un-Worldly
7. Sei-Jaku = Silence / Quiet / Calm / Tranquil / Solitude
We say that there are 8 branches or limbs in Jozen-shu. Or we might say the 8 branches of training. Shugyo-no-ha-shi(or eda).
Shu-Gyo is usually translated as austere training. But the Shu means to brush (away) or sweep, and the Gyo is action or activity. Shugyo then is the action of sweeping or brushing; in our school we say it means to sweep the dust balls from the corner; to find the last little remnants of our attachments that no longer serve, and sweep them away. I suppose this could sometime take some austere measures, but it could also be pretty gentle, detailed, and subtle activities too.
The first limb, as you might suspect for jozen-shu is meditation. The Japanese word for meditation is Meiso. 'Me' is our eyes; the 'I' is a bit more vague, and refers to several things at once, it refers the elements and also to a kind of mindfulness or awareness of the world; 'So' is our mind. The word Zen in our tradition comes from Zenna. Zenna is a type of absorption meditation, where we are absorbed into everything, and everything is absorbed into us; like a sponge and water one gets absorbed into the other, so there is no separation between them.
One of the main branches for me has been Ki-Do. Ki here is Energy, Do is still The Way. Ki-Dothen is the way of energy. To work with energy is called Ki-Ko; this is both working with external energies around us, and vital energies with us. Forms of Ki-ko actually refer to every posture and movement imaginable. But in Japan it is embedded in all the Do arts. But we usually split the Do arts up into other branches as well. But under Ki-Ko we can have all of the Bu-Do as Martial Arts (and I have in fact spent time practicing many of the Japanese Martial Arts and hold black belts etc in them; my root Buddhist Teacher too taught us Kyudo, (Japanese Zen Archery), and Tai-so(exercises); also included would be practice like TaiKyoKu (Japanese version of TaiChi) in fact much of the exoteric is exactly like TaiChi, though some movements I've only seen in JapaneseTaiKyoKu.
Another Ki-Ko is the Japanese Gei-Do, or Artistic Endeavors. For me this was primarily my exposure to Sho-Do (Caligraphy), and Sa-Do (aka Cha-Do; Chanoyu; Tea Ceremony); Koh-Do too, the way of incense is important in temple life. Ka-Do also called Ikebana or Flower Arrangement is a Gei-Do (though in my particular school or Flower Arrangement experience was primarily within our tea school and so called Cha-Bana, or Tea Flowers.
One of the most important limbs is Rei-Do. Rei is etiquette or manners and the Do is again The Way. In the exoteric this is how to act according to the way of the gentleman or noble woman; but in the esoteric it is to live exactly in accordance with natural law. When these often seemingly two different teachings come together we begin to know Butsu-Do (the way to awaken).
One of my root teachers major influences was his family's experience in Zoen Sekkei (Landscape Architecture). Though I am his legacy holder, and I have many wonderful stories and principles about landscaping, my personal experience is limited to working in my yard and the spaces surrounding the temples; mostly weeding and sweeping. But still it is obviously a very important branch in the school, I just need to learn more.
Within the Mikkyo is a set of practices and principles collectively called Shukuyogyo. This deals with In'Yo-Do / On-Myo-Do (Shadow-Sunshine). This deals with the interplay between the visible and invisible aspects of the world, and how to balance or harmonize within this world.
Jukondo, or medicinal arts is a favorite of mine. I have a lot of this knowledge but it only 1/2 from the mouths of my teachers, and the other 1/2 is from my habit of reading a lot on the principles of health and nutrition. But there are many key points that have been passed down from generation to generation, and it's interesting to read or hear about a current study that simply finally 'proves' what was handed down for generations already.
This includes:
Diet - Shokuji-Ho (Shoku = eating; ji = stuff; Ho = the way of / dharma/ law/ rule)
and also: Danjiki , or to do without. Technically this means fasting, to do without food. but the principle is often extended to making do with what we have in many situations and aspects in our lives.
We have what is called the art of Nagaiki or longevity.We teach 5 life style practices for Nagaiki (longevity).
1. Mokuteki = PurposeTo have a purpose in our lives; to live for others, not just ourselves; to have a reason to live).
2. Tekido = Moderation(to live moderately, modestly, and appropriately).
3. Hohoemi & Warai = Smile & Laugh(take time to have a good time, and not take ourselves too seriously).
4. Osore wo Kaiho suru = Release Fear(To have courage in all circumstances, in kiko we have no room for fear).
5. Ochitsuita & Odayakana = Be Calm & Serene(To remain Calm in all situations, helps us see clearly and live clearly).
Have a Purpose;
Live Moderately;
Smile & Laugh;
Release Fear;
Be Calm & Serene;
Since one of my primary influences is Zen which came from Chinese Chan, from Bodai Daruma (The founder of Chan Buddhism) we have:
The 4 Distinguishing Marks of Zen:
1. A separate transmission apart from the scriptural teachings [Kyo(u)ge-Butsuden].
2. Not setting up words and letters [Furyu(u)-Monji].
3. A direct pointing to the human mind [Jikishi-Ninshin].
4. Seeing one's self-nature and realizing Buddhahood [Kensho(u)-Jobutsu].
Of course, as I mentioned, much of my training is within the Soto Zen tradition so I must include important teachings from Dogen Zenji (the Founder of Soto Zen Buddhism):
Shikantaza is 'just precisely sitting. This means we must sit in the prescribed manner and nothing more, and nothing less. Letting all else go.
But what is this precisely prescribed manner? Usually when priests returned to Japan from China they brought many artifacts and sutra books; but when Dogen Zenji was asked which of these did he bring back to prove the worth of his trip he replied he brought back the teaching of "Genno, Bi choku" Eyes horizontal, Nose vertical. Genno, Bi-Choku may give us some great clues to what is just precisely sitting.
Shikantaza and Gen-no Bi-Choku, together, make up the heart of what Dogen brought to Japan from his Chan teachers; this is the heart of Zen Practice. Dogen also told us that sitting in this manner was not just sitting in this manner but living in this manner, every moment of every day.
This is another important teaching for us, that is sometimes 'hard to swallow' for some; 'living the dharma every moment of everyday' (hodo mainichi itsudemo). But the dharma is really just reality, so we really have no choice but to live the dharma every moment of everyday, to live reality as it is. The only question is how well we match what is, or how much we try to hang on to that which is not. Living the dharma every moment of everyday, some say is to hard; but really it's the easiest and most natural way to live with what is.
This Blog is actually more for me than anyone else. In looking for a place to write down The Teachings as they have been passed to me, I'm told a blog is the place to do it.
I have had several teachers, and been named their heir, their legacy holder, successor, etc. They all seem to see in me that I want to carry on this inheritance, that this teaching should not be lost. But having had several teachers, each one has a little bit of their own approach. The principles are the same, and in my case they are all Asian based. They are all forms of Buddhism, Taoism, and Japanese Shinto. My teachers too have often studied more than one of these, and had more than one teacher of their own as well. So I need a method to start organizing the principles that run through all of their approaches into one school.
I have chosen from the available names, Butsu-Do. Butsu means Awakened, and Do means They Way. I have also chosen Jozen-Shu. Jo means vehicle or method; zen means meditation; and shu means school. So, Butsu-Do Jozen-Shu means the Way of Awakening with the Meditation Vehicle School. Since a major part of my training is in Soto-shu Zen, which emphasizes Meditation as the vehicle, and I agree with this assessment, I chose Jozen-shu. Also my Zen Kaimyo or Buddhist name is Jozen, but in this case the Jo does not mean vehicle, another Chinese character is used that means adept; but still I found it interesting to name the school after me, but not so conceited as to actually name the school after me. This sort of dichotomy is indicative of the Teaching, so it fits quite nicely.
In both cases I did not make up these words in fact Butsu-Do Daijozen-Shu is one of the largest schools of Buddhism already, you may recognize it's more common pronunciation 'Mahayana Buddhism'. I simple chose to use the Japanese version and to take off the Dai which means big or great. Although the method is certainly a wonderful method to awaken, and each teacher usually says his is the best and only way; the main reason to say this is to keep students focused and trusting so they don't waste time wandering in many directions only to get lost. Choose a way, stick to it, follow it exactly, and the way is guaranteed. But stray this way and that and we are lost forever. So in a way I'm simply carrying on a single tradition, but I'm also carrying on several streams of that tradition, and in some ways creating a new version or American twist. But I must do that without changing anything but just organizing them in a way we can awaken to.
Another name for the overall teaching is HoDo. HoDo is the Way of the Universal Law or Teaching. HoDo has two aspects that need to be resolved in order to have the whole teaching. We have Ken-Kyo which means the exoteric teaching (teachings that deal with what we see); We also have Mikkyo or esoteric teachings that deal with what we can't see. These two together become Ken-Mi-Kyo and make up The Teaching. The Mikkyo has principles and practices we can talk about, but once we talk about them they really become Ken-Kyo; but we'll do the best we can. The real basis for The Teaching is in following the practices as they have been handed down, and living according to the principles that are embedded in them; in this way we embody The Teaching, and hand it down through our own presence; with our own life, and how we live it.
REI: Rei means manners
All the 'do' arts begin & end with Rei. Rei is manners & Rei is the physical act of bowing. Thus 'upright' bowing, showing respect and humility from a position of strength is the physical manifestation of manners.
Living with manners is really the key of The Teaching. We say that manners are based on kindness... unconditional kindness. The kindness does not come from, nor is it driven by outside circumstances; unconditional kindness flows from out of who we are when we live The Teachings in our daily lives.
Living with manners is really the key of The Teaching. We say that manners are based on kindness... unconditional kindness. The kindness does not come from, nor is it driven by outside circumstances; unconditional kindness flows from out of who we are when we live The Teachings in our daily lives.
Rei begins and ends with the Tanden.
The tanden is our center. It is our physical center; if we measure heaven and earth, left and right, forward and back, there will be an intersection, a cross... hanging from this cross is our tanden; our physical center. This physical center also represents our connection to all else, since from this center point is where all else begins. It also philosophically represents our core principles, the principles that are embodied by us.. the principles we live by.
Awareness is the first step. Awareness of the Tanden is the core of the practice. All practice leads with... to... and from the Tanden. With the mind stable and established in the Tanden, we look out... gazing gently... seeing all that is, as it is. In this way we move in the world, with the world... without moving away from the Tanden. Thus we are moving without moving.
The path to the Tanden has always been breathing and relaxing. The path from the Tanden has always been bone and extension... Structure and Vision.
Awareness of the Tanden, through the art of breathing & relaxing, then, is the first step. This is a natural step that happens whenever we do not interfer. Like this, through gravity, with a small tether to the Tanden (like a plumb bob) we drop to the center of the earth. From the center of the earth we stand up; from the sacred tail/root bone we stand up; the spine, nape of he neck and crown of the head reach to the heaven (never leaving the center of the earth, or the Tanden, but merging the earth and sky with the tanden as the center of this universe. From Heaven to earth we hang... suspended...
From this upright posture, anything is possible... everything is possible.
Shitai: One of Shakyamuni Butsu's first teaching was the 'Shi Tai' or 4 Truths. We say Ku-Shu-Metsu-Do.
1. Ku-Tai = Life is Uneasy
2. Shu-Tai or Jittai = This uneasiness has a cause
3. Mittai = If the cause is released, uneasiness is released as well.
4. Do-Tai = There is a path to relase the cause... Follow the Way. This is generally understood to begin with the Buddha's 8 Upright Paths - 'Ha-sho-Do'
Hassho-Do = The 8 Upright Paths
1. Sho Ken = Upright View
2. Sho Shi Yui = Upright Thought
3. Sho Go = Upright Speech
4. Sho Gyo = Upright Action
5. Sho Myo = Upright Livelihood
6. Sho Sho Jin = Upright Effort
7. Sho Nen = Upright Understanding
8. Sho Jyo = Upright Contemplation
Our first steps on the path are the 8 upright paths of: View; Thought; Speech; Action; Living; Effort; Mindfulness; & Meditation.
Jyozen: These 8 right paths can be boiled down to 'right here... right now'
Jyozen: Right View, the first step is seeing reality as it is.... Seeing our world clearly.
Jyozen: Right Thoughts are those that have no attachment, they are clear, and flow so smoothly thatthey are imperceptible.
Jyozen: The best speech is silence, but sometimes kind & compassionate words are needed, and can be used to great effect. Judicious use is the key, Intent to awaken all must be the only motivation.
Jyozen: Right Actions are those that lead all to awaken. Choices we make every moment of every day... every step we take... every pose... every position, every stance...
Jyozen: Right Living is living the awakened life, in our lives, for all to see.
Jyozen: Right Effort is putting our lives in perspective. Placing our energy where is enlivens all.
Jyozen: Right Meditation is the mindfulness of each moment when no effect is caused, yet all that needs doing is already done.
The 2 Pillars of of the practice are: Compassion & Wisdom
Roku Hara Mitsu - The 6 Practices or Perfections
1. Fuse - Generosity / Alms / Charity
2. Jikai - Discipline / Training
3. Ninniku - Patience
Chudo - The Middle Path or Way
4. Shojin - Exertion / Effort
5. Zenjo - Meditation / Composure / Mindfulness
6. Chi'e - Wisdom
3 marks of the Law:
1. Shogyo Mujyo - All things are transient / impermanent
2. Shoho Muga - All things are selfless / unsubstantial
3. Nehan Jakujo - To extinguish (illusion) is tranquility
There are 4 foundation for our school:
1. Wa = Harmony
2. Kei = Respect
3. Sei = Purity
4. Jaku = Tranquility
We have the 7 principles as well:
1. Fukinsei = Asymmetry
2. Kanso = Simplicity
3. Koko = Austerity
4. Shizen = Natural
5. Yugen = Subtle / Profound / Mystery
6. Datsuzoku = Other or Un-Worldly
7. Sei-Jaku = Silence / Quiet / Calm / Tranquil / Solitude
We say that there are 8 branches or limbs in Jozen-shu. Or we might say the 8 branches of training. Shugyo-no-ha-shi(or eda).
We say that there are 8 branches or limbs in Jozen-shu. Or we might say the 8 branches of training. Shugyo-no-ha-shi(or eda).
Shu-Gyo is usually translated as austere training. But the Shu means to brush (away) or sweep, and the Gyo is action or activity. Shugyo then is the action of sweeping or brushing; in our school we say it means to sweep the dust balls from the corner; to find the last little remnants of our attachments that no longer serve, and sweep them away. I suppose this could sometime take some austere measures, but it could also be pretty gentle, detailed, and subtle activities too.
The first limb, as you might suspect for jozen-shu is meditation. The Japanese word for meditation is Meiso. 'Me' is our eyes; the 'I' is a bit more vague, and refers to several things at once, it refers the elements and also to a kind of mindfulness or awareness of the world; 'So' is our mind. The word Zen in our tradition comes from Zenna. Zenna is a type of absorption meditation, where we are absorbed into everything, and everything is absorbed into us; like a sponge and water one gets absorbed into the other, so there is no separation between them.
One of the main branches for me has been Ki-Do. Ki here is Energy, Do is still The Way. Ki-Dothen is the way of energy. To work with energy is called Ki-Ko; this is both working with external energies around us, and vital energies with us. Forms of Ki-ko actually refer to every posture and movement imaginable. But in Japan it is embedded in all the Do arts. But we usually split the Do arts up into other branches as well. But under Ki-Ko we can have all of the Bu-Do as Martial Arts (and I have in fact spent time practicing many of the Japanese Martial Arts and hold black belts etc in them; my root Buddhist Teacher too taught us Kyudo, (Japanese Zen Archery), and Tai-so(exercises); also included would be practice like TaiKyoKu (Japanese version of TaiChi) in fact much of the exoteric is exactly like TaiChi, though some movements I've only seen in JapaneseTaiKyoKu.
Another Ki-Ko is the Japanese Gei-Do, or Artistic Endeavors. For me this was primarily my exposure to Sho-Do (Caligraphy), and Sa-Do (aka Cha-Do; Chanoyu; Tea Ceremony); Koh-Do too, the way of incense is important in temple life. Ka-Do also called Ikebana or Flower Arrangement is a Gei-Do (though in my particular school or Flower Arrangement experience was primarily within our tea school and so called Cha-Bana, or Tea Flowers.
One of the most important limbs is Rei-Do. Rei is etiquette or manners and the Do is again The Way. In the exoteric this is how to act according to the way of the gentleman or noble woman; but in the esoteric it is to live exactly in accordance with natural law. When these often seemingly two different teachings come together we begin to know Butsu-Do (the way to awaken).
One of my root teachers major influences was his family's experience in Zoen Sekkei (Landscape Architecture). Though I am his legacy holder, and I have many wonderful stories and principles about landscaping, my personal experience is limited to working in my yard and the spaces surrounding the temples; mostly weeding and sweeping. But still it is obviously a very important branch in the school, I just need to learn more.
Within the Mikkyo is a set of practices and principles collectively called Shukuyogyo. This deals with In'Yo-Do / On-Myo-Do (Shadow-Sunshine). This deals with the interplay between the visible and invisible aspects of the world, and how to balance or harmonize within this world.
Jukondo, or medicinal arts is a favorite of mine. I have a lot of this knowledge but it only 1/2 from the mouths of my teachers, and the other 1/2 is from my habit of reading a lot on the principles of health and nutrition. But there are many key points that have been passed down from generation to generation, and it's interesting to read or hear about a current study that simply finally 'proves' what was handed down for generations already.
This includes:
Diet - Shokuji-Ho (Shoku = eating; ji = stuff; Ho = the way of / dharma/ law/ rule)
and also: Danjiki , or to do without. Technically this means fasting, to do without food. but the principle is often extended to making do with what we have in many situations and aspects in our lives.
This includes:
Diet - Shokuji-Ho (Shoku = eating; ji = stuff; Ho = the way of / dharma/ law/ rule)
and also: Danjiki , or to do without. Technically this means fasting, to do without food. but the principle is often extended to making do with what we have in many situations and aspects in our lives.
We have what is called the art of Nagaiki or longevity.We teach 5 life style practices for Nagaiki (longevity).
1. Mokuteki = PurposeTo have a purpose in our lives; to live for others, not just ourselves; to have a reason to live).
2. Tekido = Moderation(to live moderately, modestly, and appropriately).
3. Hohoemi & Warai = Smile & Laugh(take time to have a good time, and not take ourselves too seriously).
4. Osore wo Kaiho suru = Release Fear(To have courage in all circumstances, in kiko we have no room for fear).
5. Ochitsuita & Odayakana = Be Calm & Serene(To remain Calm in all situations, helps us see clearly and live clearly).
Have a Purpose;
Live Moderately;
Smile & Laugh;
Release Fear;
Be Calm & Serene;
The 4 Distinguishing Marks of Zen:
1. A separate transmission apart from the scriptural teachings [Kyo(u)ge-Butsuden].
2. Not setting up words and letters [Furyu(u)-Monji].
3. A direct pointing to the human mind [Jikishi-Ninshin].
4. Seeing one's self-nature and realizing Buddhahood [Kensho(u)-Jobutsu].
1. A separate transmission apart from the scriptural teachings [Kyo(u)ge-Butsuden].
2. Not setting up words and letters [Furyu(u)-Monji].
3. A direct pointing to the human mind [Jikishi-Ninshin].
4. Seeing one's self-nature and realizing Buddhahood [Kensho(u)-Jobutsu].
Of course, as I mentioned, much of my training is within the Soto Zen tradition so I must include important teachings from Dogen Zenji (the Founder of Soto Zen Buddhism):
Shikantaza is 'just precisely sitting. This means we must sit in the prescribed manner and nothing more, and nothing less. Letting all else go.
Shikantaza is 'just precisely sitting. This means we must sit in the prescribed manner and nothing more, and nothing less. Letting all else go.
But what is this precisely prescribed manner? Usually when priests returned to Japan from China they brought many artifacts and sutra books; but when Dogen Zenji was asked which of these did he bring back to prove the worth of his trip he replied he brought back the teaching of "Genno, Bi choku" Eyes horizontal, Nose vertical. Genno, Bi-Choku may give us some great clues to what is just precisely sitting.
Shikantaza and Gen-no Bi-Choku, together, make up the heart of what Dogen brought to Japan from his Chan teachers; this is the heart of Zen Practice. Dogen also told us that sitting in this manner was not just sitting in this manner but living in this manner, every moment of every day.
Shikantaza and Gen-no Bi-Choku, together, make up the heart of what Dogen brought to Japan from his Chan teachers; this is the heart of Zen Practice. Dogen also told us that sitting in this manner was not just sitting in this manner but living in this manner, every moment of every day.
This is another important teaching for us, that is sometimes 'hard to swallow' for some; 'living the dharma every moment of everyday' (hodo mainichi itsudemo). But the dharma is really just reality, so we really have no choice but to live the dharma every moment of everyday, to live reality as it is. The only question is how well we match what is, or how much we try to hang on to that which is not. Living the dharma every moment of everyday, some say is to hard; but really it's the easiest and most natural way to live with what is.
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