Zen Man Walking

Living Life

2012-02-20T08:57:00.000-08:00

In Zen, we are living in this life... In this very body. Not an illusion to escape from, but a reality to be lived in. An illuson only in the sense that it does not exist seperate from us, but in us and through us everything exists, particulary 'nothing' that by definition of everything, must be part of everything.

Zen is living reality as it is, as we find it, or how it finds us. Interlinked... Conjoined... interwoven... or usually we say not seperate. Not two, but not one... both, but neither. Both exist, but not seperate.

Ah, so we see the words again fall short; but words are like that. As anyone reading this already knows, the words can only point the way. All skilful means are just that, skilful means in living this daily life. As humans we sometimes fall short too, but we are still living!

So we live this life, in this body; joined with everyone and everything else. Living mindfully every moment of every day is Zen.

Zazen (seated meditation) is the practice, the main skilful means, for all Zen People. Zen People Walking, walk through this life... in a Zen Way.

Living Zen

2012-02-20T07:48:00.001-08:00

Living this very moment, every moment of every day.

2012-02-19T21:48:00.000-08:00

"‎,,,only distances are covered by running fast, but not destiny; destiny can only be met by
walking in the right direction calmly"

Jaishri Krishn

2012-01-07T22:22:00.000-08:00

Osho-san (Ryugen Watanabe Roshi of Kanzeonji, my home temple) came to my zendo (meditation hall) today. The zendo we have is just 3 tatami in size (but we can fit 7 people in there if we need to). I originally set it up just as a place for me to do my daily zazen (seated meditation) so 3 tatami was the perfect size. I called it sanjo zendo (sanjo means 3 tatami).

Osho-san came today to bless the zendo, and named us Jizo-an. In Buddhism we often are chosen by a patron saint; in my case this patron saint is Jizo Bosatsu. The 'an' after designates the zendo as a sub or small temple. In my case a sub-temple of Kanzeonji under Osho-san's tutelage.

Osho-san & I chanted, with a dozen or so of my students there, to bless the zendo. He gave me permission to take on my own students to teach Zen, answer questions on Buddhism, and lead the practice at Jizo-an.

After the ceremony we shared some snack's and tea. We are now known as Jizo-an Sanjo Zendo.

2011-12-28T07:51:00.001-08:00

To do Zen we must have a teacher. To sit quiet & still under a tree & enjoy the life this practice brings, however, only requires being a sincere human being. To do Zen as a sect of Buddhism requires an in person teacher. But to begin meditation in the Zen style does not.
Doing Zen is instantaneous... to sit, we just sit. Zen style meditation is not difficult. But it does require complete honesty with ourselves... willingness to be this honest... sometimes takes practice.

Sitting quiet and still is always the first step.

Regular daily practice of sitting quiet and still, if we allow it to, will infuse itself into our daily lives.

So that we are sitting still, but still acting in our daily lives as well.

We call this doing without doing.

Vows & Promises

2011-12-26T20:28:00.000-08:00

Vows & Promises:

My first set of vows as an initiate focused on the Namu Sambo (3 refuges) and the other sutra we chant everyday.

Namu Sambo = 3 Refuges"Namu Kie Butsu" = To take refuge in the Buddha (Awakened Ones)
"Namu Kie Ho" = To take refuge in the Dharma (The Teaching/Universal Law)
"Namu kie So". = To take refuge in the Sangha (The Community)

One of the next sets were the GoKai or 5 Vows.
1. Fusshesho Kai = Vow not to Kill
2. Fu Chuto Kai = Vow not to Steal
3. Fu Jain or Tabon Kai = Vow not to commit Adultery
4. Fu Mo(u)go Kai = Vow not to Lie
5. Fu Onju Kai = Vow not to get intoxicated.

I later retook these in a more conscious way for instance the not to Kill became to Do No Harm. The others too took on deeper meanings. Not to lie, came to mean every word said or not said must lead all listeners to awaken. This meaning continues to get deeper and deeper for me. Not to Steal too, became: To accept only that which is freely offered, and now includes: And to accept everything freely... offered.

The next set of 5 to make the 10 standard, I adapted myself a little bit; though it still fits within the possible realm of translation of the original I suppose.
I vowed to speak only as needed and to enjoy silence (wouldn't know it by my long posts. lol)
I vowed to be humble and modest (hard for me with my big ego, but I'm working on it).
Be Generous and Content (doing pretty well there).
Be Calm/Temperate/Tranquil/Serene/Harmonious/Balanced/Centered etc.
Be Clear!

In addition to this there is a series of chants and rules and lineage stuff that only monks really need to worry about.

Other vows did include the promise to avoid the 3 poisons (Sandoku)
1. Ton'Yoku = Greed/Desire/Attachment
2. Shinni = Anger/Hatred/Aggression (violence etc...)
3. Guchi = Ignorance/Stupidity/Illusion/Delusion

... The antidote for these are:
1. Fuse = Generosity
2. Aware mi dojo = Compassion
3. Chi'e = Wisdom

2011-12-19T09:58:00.001-08:00

Our tradition is here in our lives, only so that we may live. Not just survive, but to really appreciate our lives. It was asked, "So the tradition is here so we can learn to appreciate our lives?" In a sense I suppose this is true, but words are so hard to use; closer words might actually be appreciating our lives not as something we learn to do, but it is just how we live. To live in a state of appreciation.

As you know, all words fall short of really capturing what we are discussing. Words break everything into meanings and categories, that is their purpose. Reality is not broken down this way; but to do so helps us talk about it's varied aspects as they appear to our human senses.

To live this life of appreciation, does take a certain awareness of the subtle beauty of life. Sometimes the beauty is in our challenges; but it is always staying awake to enjoy what lies before us. Awake when awake, sleep when asleep, but appreciate it all the along the way.

To live life as it really is.

Since we know that everything is intertwined, when one moves... the many move; so everthing is always moving. If we move from an unmoving core exactly in tune with what is, we are moving without moving. Sometimes fast, sometimes slow. As the core, as the hub, of our own universe we can choose a bit just how to spin or sit and see though, this is the joy of being human.

Though there need be no process to the Way, it is just A Way to live; we often through varied fears need a method to The Way first (cause we're human). It's kind of funny that has humans we don't need a method, it's are natural state to live like this; but as humans we often do need a method. To live is what we are doing. Born, live, die is all of our experiences. A baby is born connected, and soon learns they are seperate too, then we forget we're connected, and need to recognize it again. But we get tied to the outward facing senses so easily and foget the inward facing ones, thus creating two where they do not really exist. So no two step method is needed, but we have many available just in case.

All of these varied methods first lead us is to recognize our core. This need take no time, just live from the core and that's it. When we see the core, we naturally recognize or connection to all that is (this is often the first 'self-realiztion many people experience). It's a wonderful place to live from, but there is no reason to stop there. When we know we are all interconnected with our brains or feel we are with our hearts we can believe ourselves enlightened; it is certainly an amazing experience to have, and even more so to carry into our lives. To embody this and life with this in our daily lives is our tradition.

We can instantaneously live with all the connections, or if we may still carry some fear or greed we might do it step by step and see different connections at different times; eventually dropping away all distinctions and only living life as it is. Or we can just drop the hot coals of fear & greed and live this way now.

To realize that the process is not getting somewhere, or attaining something, but of living already there... already being. This is the Way. Not a way to, but just a Way.

Love Living Life as it is, and Life is worth Loving. It just works out that way, as a self defining prophecy. If not now, then in time; but why wait, now is the time.

Thank you, I appreciate you all.
jyozen

2011-12-03T10:06:00.000-08:00

The teaching says that our suffering comes from trying to grasp the ungraspable. Only nothing is graspable. We think some thing is graspable and try to grasp it; frustrated by this attempt to grasp the ungraspable we suffer. We think that nothing is ungraspable, but every thing is ungraspable.

The act of grasping itself causes change, causes a chain reaction. When there is no grasping everything settles naturally, and naturally everything becomes clear.

The act of grasping is like a bellows creating wind and vibrations the emanate out, creating our world. Movement created by our grasping is what we call Gyo in Zen. Gyo is our action or activity, it is every step we take in our lives. There is the Gyo we do the actions we take, and the Gyo response or affect it has in the world we are part of. Those Gyo that we attach to causes more Gyo response; good Gyo actions cause good Gyo response; bad Gyo actions cause bad Gyo response. But the Gyo actions without grasping, without attachment, have no Gyo response. Without grasping not even a ripple is stirred.Every thought, word, and deed count as Gyo.

Our mind, word, & body silent & still is the first step in seeing clearly which Gyo do not grasp us and which we do not grasp. In this way, naturally the grasping drops away, and clarity rushes in.

This is done in zazen, it is not the only way, but it is the most consistent way; in Zen it has always been done this way. There are other ways, but they are not Zen.

When grasping drops away we sit in the silent still center. From this center we move out into the world naturally matching reality as it is. Moving naturally like this is what we call moving without moving or doing without doing. Not doing what we want, but just being in the world as it is, doing what needs to be done. This is the middle path (chudo) between pleasure and pain where mind & body fall away. The temporary pleasures are only temporary, and the passing pains are only passing; but the life is full of living. Living reality as it really is.

Zen Man Walking

2011-11-26T11:08:00.000-08:00

I am not just a Zen Man. I am a Zen Man Walking.

Gyo is the word I use for this walking. It comes from a phrase that reminds us to be... in all aspects of our life; GyoJuZaGa (Walking, Standing, Sitting, Lying Down). It is also included in the primary method to release us from suffering; the HaShoDo (8 upright paths):

1. Sho Ken = Upright View
2. Sho Shi Yui = Upright Thought
3. Sho Go = Upright Speech (or sound)
4. Sho Gyo = Upright Action/Activity (or walking, stepping, doing, practice)
5. Sho Myo = Upright Livelihood (or living)
6. Sho Jin = Upright Effort (or direction/intention)
7. Sho Nen = Upright Understanding
8. Sho Jyo = Upright Contemplation.

In this context we can see that this kind of ‘walking’ includes all of our activities. Everything we think, say, and do is really included. In Zen it represents taking our sitting meditation (zazen) into our daily lives.

Zen Man (or person) is a sitting meditator, one who does zazen. As a Zen Man Walking I take this meditative condition into my daily life, with every step I take in this life… every moment of everyday; whether walking, standing, sitting, or lying down. Living the Zen life 24/7. Living the Zen life on the cushion, at work, and at play.

2011-11-24T09:38:00.001-08:00

Everything we do, we then know how to do. We either do it or we don't.

In Zen we wish to live reality as it is. To live our lives as they really are.The basis of Zen is zazen (seated meditation). We either do it or we don't. But this is not enough to make the practice whole; we must then take what is found in zazen into our daily lives, so that the separations disappear. Reality is not two, we say.

When born, we are simply part of the universe, though we do not recognize that we are, nor that we are also separate; but we quickly learn we are separate. This illusion of separateness grows so strong we often forget we are interlinked. We forget just how much our lives are interwoven, conjoined, and interlaced.

Our first glimpse is usually to drop the veil of illusion that separates us and we see that all is one.All is one, can be such a profound experience... such a blissful state that we attach to it even more strongly. Many get stuck here, thinking they see everything clearly. But each time reality reminds us we are still individuals too, we have suffering from this constant disillusionment. We either ignore this and continue to think there is clarity, or we seek, or we let go.

In Zen we say Reality is not two, but we also remind ourselves that it is not one either. Neither two nor one... the many in the one.Nothing exists by itself. In Zen we call this dependent origination (Engi). Engi leads us to the realization that everything is interdependent.

Once we experience this link with all, we also easily notice the movement and change that is constantly taking place as everything adjusts to everything else, constantly moving each other around. In Zen we neither move anything else, nor are we moved, but we flow and stay as needed as is prescribed by reality as it is. It is not something we choose, nor is it chosen for us... it simply is. Living in this precise manner is Zen.With the combination of Engi (interconnectedness), and Mujo (change) cause and effect take on new meaning. Everything we do changes everything else, because it's all intertwined, it's all interlinked.

Every vibration along the web of life created by our individual and collective thoughts, words, and deeds has an affect on everything else.Zen is taking our zazen into our daily lives. Shikantaza is the basis of zazen. Shikantaza is just precisely sitting. Zen living then, is when just precisely sitting becomes just precisely living.

2011-11-11T16:40:00.001-08:00

The importance of zazen (seated meditation) in Zen:

There are ways other than Zen to awaken. It has been done outside of Zen. Other spiritual practices have given people insight into their true nature. Sometimes in moments of despair or great distress; sometimes while seeing something beautiful or while walking in nature; a particular sound, or word, or experience aligns us, and a transformation takes pace. These experiences sometimes stick and sometimes fade. In Zen is like that too, some have glimpses of reality while in zazen, but can't take it with them to their daily lives.

Whether insight is gained during zazen or some other experience, sometimes we grasp it in the mind, but not the body; some keep it in their heart, but also do not yet embody the realization. In Zen we say that It is only the body that lends itself to give the teaching to both heart & mind instantaneously. That is why we sit in zazen. The posture itself is the key. In Zen the body teaches the heart/mind. The practice itself embodies the principles. It's not that the mind/heart can't teach the body, it's that we tend to get stuck there liking to believe we have the whole picture because we 'know' something from our experience, or feel something to be absolutely true; and we're usually right, but it's incomplete. We have not yet embodied the teaching. Usually in the back of our mind there is an inkling that something is missing, we know we have not yet embodied the teaching as a whole, so we seek another teaching, or another teacher, or have a lingering doubt. Other times we fool ourselves and those around us sometimes too, that this is the teaching. But until the teaching is embodied, as long as it is only in the heart or mind, it is not Zen. It may be good, it may be great, but it is not Zen.

The creation of Zen as a new unique sect of Buddhism, separate from Chinese 'Chan' & other forms of Buddhism was done by the descendants of Dogen Zenji. Dogen stated very clearly that the foundation of Zen is zazen (seated meditation), then in addition we must take this meditation into our daily lives. It is exactly this non-separation that makes the practice Zen; the posture of zazen is the axis of the practice, without it… it is not Zen. It may be a great practice, it may be another form of meditation... but it is not practice of the sect of Zen as established by Dogen.

There is a notion amongst some that only words and deeds count, that we do not need zazen (seated meditation) This notion that only our words & deeds are important, misses key elements of Zen. The teaching is very clear that it is the combination of thoughts words & deeds that make up the practice. In this trinity of thought sound deed, sound is in the middle. This is speaking of more than just the sounds of words, but the vibrations of sound; in fact, all vibrations have a place. The vibrations of our bodies, in the upright posture of zazen, creates a particular vibration. This vibration is part of Zen, for we believe in cause and effect down to the smallest vibration. There is a vibration that occurs only in zazen, it does not occur in any other position. The more precise the position, the more precise the vibration. The more precise the vibration, the more precise the effect, but the effect does not happen only outside us but more importantly to us, or more accurately with us. The trick is that if we do zazen with the goal of attaining this vibration, our mind moves, so our bodies move, so we are not so precise, so the effect is... different.. not quite complete. We must do it naturally, just for the sake of sitting and sitting alone.

Zen places emphasis on the physical teachings beyond words & letters. This teaching takes place face to face. Embodied in this teaching is a concept called fukinsei. Fukinsei says our natural lives are asymmetrical (most often 60/40 with some floating decimals is used). We are taught that there is visible & invisible. The untrained tend to give too little weight to the invisible, they cannot see it... they tend to not notice it... in Zen we give the invisible the 60%. That is why we sit quiet & still even after awakening... plus there is no separation between before & after as the visible language might have us believe. It's true that both are interlinked, visible and invisible. But we are warned against thinking this means if we do one we don't need the other. Good deeds without meditation leads to deeds that are not complete, they are good by definition... but in Zen we are doing that which is beyond good and bad... we are doing without doing. We are doing what needs to be done, as it has been done.

Zen includes both visible and invisible. They are not two, but not one either.... They are two sides of one coin. The two cannot be separated. We must have both to make the whole. Two sides of one coin, we can't split it in half and say it's whole. Since one is the other. We may think we can split it in half and have a whole. But since the teaching is clear that the zazen is the core of the teaching. Than this is the half we would have to choose. Not even monks cannot do that. We have to eat, shit, and sleep. Someone has to grow the food and prepare it, someone has to clean the latrine. So it can't be the zazen alone. Because of this some think we can split off the zazen portion then, since it's obvious by doing words and deeds we are also doing the invisible. One does affect the other, after all. But that's exactly why it is clearly stated that zazen is the core, to keep us from taking it out and just doing our chores alone. Chores alone are great, but they are not enough. We must do it all, even if impossible, we must do it with are whole entire being.

Why is zazen the core? The still/quiet practices go straight to the root… straight to the root of the human condition… the working of the human mind/body. The secrets lie in the stillness, it speaks to us only in the quiet moments of sitting absolutely quiet and still, where the mind/body does not move. Only in this way to we cast of mind/body and awaken.

Something happens in zazen, that does not happen in any other way. This something is interlinked with everything. It is especially interlinked with the nothing, that by definition must be part of everything (everything includes even nothing, doesn't it; or it would not be everything). It is this overlap of the visible body sitting silent/still with a silent/still mind that polishes our link to the invisible, and makes them one in the minds eye so clearly that it can never be lost. Once embodied it is part of our very being. Then we cast it off... as the final surrender, and just be.

It is all instantaneous if we allow it to be. Before or after the effect is irrelevant. Of course we know the link is polished. But only our teacher can 'stamp' us or not; to do it ourselves leaves room for incomplete teachings to be passed. Without permission to pass the teachings we are only sharing our own opinions, not The Teaching. Which is fine as long as we don't mis-represent it. The teaching includes a method of transmission; until we're 'stamped' the final method is actually unknown to us. It true that by the time we're stamped we rarely care or not that this recognition occurs; we no longer need it for ourselves. But since we are interlinked we have compassion for others & wish to know the final methods of transmission so we can share the experience.

To be awakened, we do not need a teacher; we may not even need zazen. But to pass The Teaching of Zen to the next generation, well, that is another proposition all together. Zen is passed from adept to adept; face to face, and the core of the teaching that is always passed is to do zazen and take this mind of zazen into our daily lives.

Before awakening we sit zazen. After awakening we sit zazen. Fore there is no difference before or after. It is not we who are different, it is the world.

There are many great teachings in the world. Zen is just one of many. Some choose one way to face, others choose another. One view may not be better than another, they are just different ways of looking at the world. But we are still human beings & still living in this world together, it’s a beautiful way to live. Even in Japan there are many schools. My root teacher is a Shingon priest; he has publicly (more than once) proclaimed me one of his legacy holders); but in Shingon, zazen is not the root of our practice; the secret of the school is found in sound. Tentai sect shares many of the same sounds & rituals of the Shingon, and includes some of the most profound and varied meditation practises, and their secrets are found in the ritual itself of using these. The teaching is The Teaching but each school has its own root. The root of the school of Zen is zazen.

To be of use in the world we must take out to the world, this is absolutely true, but we cannot even begin to know how to do this without the most quiet/still time that is the root of Zen practice: Shikantaza... just precisely sitting. Not even just sitting, but sitting in a very precise manner; sitting on a foundation with the earth beneath... sitting upright with the nose in line with the spine, and the eyes gently gazing down the bridge of the nose. In this manner and only in this manner we see everything, and only in this manner has it ever been done in Zen. From patriarch to patriarch it has always been done this way.

Circumambulation

2010-07-20T16:53:00.000-07:00

In our tradition we have a practice of Circumambulation; walking around in a circle. Actually the shape can vary; most often, though, we walk in a square that is not a square but more of a rectangle, but we sometimes round the corners just a bit so it's more of an oval.

In any case we walk around, it may be around something; and that something may help us determine the shape. What shape is the something? Is it a deity? Does that deity have a shape it prefers? Is there a particular purpose of the circumambulation? That purpose may be best served by a particular shape.

Are we circumambulating empty space? What shape is the space? How big is the space? Do we want to match it or compliment it?

Who; What; When; Where; Why; & How?
The answer to these questions helps us determine the right shape, speed, timing, spacing, and the number of circumnavigations to complete.

A large part of my training was experiencing this circumambulation in a variety of circumstances so that I could extract the proper shapes, spacing, and timing for whatever circumstance I might find myself.

Circumambulation interrelates with many of the principles of our school. Circumambulation burns the Tane (or seeds) of our Go(u) (Actions from the past) to use them, purify them, and clean them.

Circumambulation relates to our policy of polishing both ourselves and our environment through our body. The use of ritual to do this as a Renshu (or practice of kneading / polishing) ourselves is key to our discipline.

We use this act of walking around to both use the energy created in stillness, and to create energy through movement. To energize ourselves and our environment.

Our school has practices derived from 'in-yo' (shadow-sunshine) and 'onmyodo' (the way of shadow sunshine). The practice of balancing stillness and movement is central to this school; circumambulation and seated meditation combine wonderful for this practice.

It relates to our school of 'Fu-Sui' (Wind Water) where we learn to work with the world through Nagare (flow). We believe there is an interrelationship between Spirit, Air, Wind, Water, and everything else.

Of course, as the Zen Man Walking, I believe that to take a walk is one of the healthiest and most natural practices we can engage in. It's one more way for me to take a hike, and get out of my way.

Majjhima Nikaya quote on walking zen

2010-05-31T15:58:00.000-07:00

You tell me to stand still, but I am not walking," he shouted, "whereas you who are walking say you are still. How is it that you are standing still but I am not?" The Buddha turned round. "My legs move but my mind is still," he said."Your legs are still but your mind moves all the time in a fire of anger, hatred, and feverish desire. Therefore, I am still but you are not.
Majjhima Nikaya

Buddha Bless posted this on FB, so I just had to walk away with it and post it here...

dame vs. o'jozu

2010-05-20T12:04:00.001-07:00

dame vs. o'jozu
Dame means wrong or incorrect. Jozu means well done or correct.
My zen name jozen comes from this jozu, with zen (as meditation) added.

Some teachers prefer the 'dame' method of teaching (This does not mean we are a dummy). Telling us what we do wrong, so we can drop it, and discover a different way. This stems from the Truth that, the Truth cannot actually be stated so, all we can do is say what it is not.

Other teachers prefer the 'jozu' method where we are encouraged to follow the path we've chosen and continue on. This comes from the Truth that everyone must be included and that no one should give up.

But most of us know that it's a combination of the approaches that works best. To choose the right method for this person at this moment is the key.

This is one method of zen. To choose every moment of everyday just the right step. To choose without choosing we say... because we are aligned with the upright path the choice is not ours to make the path chooses for us. But we do choose to step on the path or not.

Zen Story

2010-05-01T11:29:00.000-07:00

There is a tradition in Japan to go on pilgrimage, to study with other teachers, to experience other temples. Sometimes for a night, a day, a week, or even years. So we have this natural tradition of many Zen Men Walking.

One such Zen Man was a traveling monk going from temple to temple looking for a new master. He came upon a dilapidated temple, up on a hill. It was getting dark and looked like rain so he'd thought it would be nice to be inside tonight, and something seemed to be drawing him to the temple.

He climbed the hill and came up to the gate. He banged loudly on the gate and waited. It was quite sometime, but eventually he heard the gate being opened. On the other side stood two men. One was smiling and radiant, obviously an enlightened master; but the other (who was holding the gate) was a one eyed man who was obviously not mentally fit.

The traveling monk, after seeing this masters smile, really wanted to stay; and asked, 'If possible I'd really like to stay the night (but with hopes he might be able to stay and train with this radiant master).' The Master answered, 'Well, it is only my assistant and I here, so with only the two of us, we have plenty of room for you to stay. But we have a tradition in this temple that in order to stay you must win a debate on the Dharma.' The traveling monk had no trouble with this condition, and said so. The Master liked this traveling monk and really wanted him to win, in fact he hoped the monk might stay for many years and perhaps be his successor.

The Master thought, if I debate with him and I win he will have to leave; or if I debate with him and he wins, why should he stay. But if I have him debate with my slow friend he will surely win and stay; but to not make his plan too obvious, the Master said, 'I am tired and it's time for my nightly rituals before I retire, so you will have your debate with my assistant. But to make it interesting you will have your exchange silently, in sign language' With that the Master retired to his quarters to await the arrival of the traveling monk.

After a short time the monk arrived, but he was a little pale. The Master asked what was the matter. The monk said, your assistant is quite amazing; we had our dharma exchange and he soundly beat me.' The Master was very surprised and asked what had happened. The monk replied, 'Well, I held up one finger to indicate the Buddha; but your assistant held up two fingers to indicate the Buddha and the Dharma; so I held up three fingers to represent the three treasures of: the Buddha, The Teaching, and The Buddhist Community; he then held up a fist to show that they are really all one. There is no answer to this reality, so I had to accept my defeat at his hands. Therefore, though I had really hoped to stay, I lost; so I must leave.' Just as the monk left, the assistant crashed into the Masters room, 'Where is he?! Where is he?!' 'Calm down', said the Master, 'He has left. But tell me, what happened?' 'Well,' said the assistant, 'He was the guest, so I let him begin; he held up one finger to make fun of my one eye; but I wanted to still be nice, so I held up two fingers to show that he was lucky to have two eyes; But then he held up 3 fingers to taunt me again that between us we only had 3 eyes; so I held up my fist to wallop him, but he ran in here for your protection... It's a shame he's gone though, before he taunted me, I kind of liked him.'

Meditation

2010-04-16T17:54:00.000-07:00

Meditate: every moment counts. Find a few moments every day. Find the gaps in between our thoughts, and simply sit with those empty spaces instead of the thoughts... just let the thoughts go. If they come, just let them go... find instead the void... and let the void grow.

From the void all things come, so only in the void does everything exist.
In the west we say that everything comes from somewhere; but in our teaching Everything comes from nothing. In the nothing there is potential for everything.

Quote: Thich Nhat Hanh

2010-04-02T09:51:00.000-07:00

There is no way to happiness,
happiness is the way.

You should be happy right in the here and now.
There is no way to enlightenment.
Enlightenment should be right here and right now.
The moment when you come back to yourself, mind and body together,
fully present, fully alive, that is already enlightenment.
You are no longer a sleepwalker.
You are no longer in a dream.
You are fully alive.
You are awake.
Enlightenment is there.

And if you continue each moment like that,
enlightenment becomes deeper.
More powerful.

There is no way to enlightenment,
enlightenment is the way.
Vietnamese zen buddhist monk - Thich Nhat Hanh

John Muir Quote

2010-01-19T13:05:00.001-08:00

I only went out for a walk and then stayed till sundown, for going out, I found, was really going in." John Muir

Quote from Mother Teresa

2009-12-29T17:43:00.000-08:00

It is impossible to walk rapidly and be unhappy.
Mother Teresa

Quote from Shakyamuni Butsu

2009-12-26T16:47:00.000-08:00

When Shakhamuni's time to die was coming, his disciples gathered and asked who would be their teacher when he was gone. This was his answer./

"Be lamps unto yourselves.
Be refuges unto yourselves.
Take yourself no external refuge.
Hold fast to the truth as a lamp.
Hold fast to the truth as a refuge.
Look not for a refuge in anyone besides yourselves.
And those, Ananda, who either now or after I am dead,
Shall be a lamp unto themselves,
Shall betake themselves as no external refuge,
But holding fast to the truth as their lamp,
Holding fast to the truth as their refuge,
Shall not look for refuge to anyone else besides themselves,
It is they who shall reach to the very topmost height;
But they must be anxious to learn."
(Quoted in Joseph Goldstein, The Experience of Insight)

African Proverb

2009-12-13T14:23:00.000-08:00

"The path is made by walking"

From 'Peace Pilgrim'

2009-12-12T13:43:00.000-08:00

We must walk according to the highest light we have, encountering lovingly those who are out of harmony, and trying to inspire them to a better way. Whenever you bring harmony into any unpeaceful situation, you contribute to the cause of peace. When you do something for world peace, peace among groups, peace among individuals, or your own inner peace, you improve the total peace picture. No action is fruitless.

There is within the hearts of people deep desire for peace on earth, and they would speak for peace if they were not bound by apathy, by ignorance, by fear. It is the job of peacemakers to inspire them from their apathy, to dispel their ignorance with truth, to allay their fear with faith that God's laws work - and work for good....My simple peace message is adequate - really just the message that the way of peace is the way of love. Love is the greatest power on earth. It conquers all things...

The Zen Master and the Hot Dog Vendor

2009-11-25T18:28:00.000-08:00

The Zen Master goes to the Hot Dog Vendor and says, 'Make me one with everything'. They both laugh...the Zen Master gives the Hot Dog Vendor his money and gets his vegi- dog and waits. The Hot Dog Vendor asks what he is waiting for. The Zen Master says he is waiting for his change...the Hot Dog Vendor replies, 'change comes from within'.

With this statement the Hot Dog Vendor made the Zen Master one with everything.

zen philosophy

2009-11-22T13:52:00.000-08:00

Zen is often said to be a philosophy of life. It certainly can be about how we live our lives. But zen is more than a just a philosophy, it's as much about our mind; but it's not about how we think or what we think about; it's about being mindful of everything we do. So, it's more about the doing of things, and to experience our lives.

Experience our lives every moment of every day.

So how do we do this?

At Kanzeonji we just sit. Somehow in just sitting everything else becomes quite clear. I can't tell you how this happens, only that it does. It has been like this and taught like this for thousands of years. Time after time...again and again.

But people don't always just sit. So, we give them something to do. First watch our breath naturally in and out...from there our center becomes known to us. On the in breath our spine stands up and we sit upright. Relax now, on the out breath, vertebra upon vertebra...and just sit. Then stand up on the in breath the same way, living our life breath by breath, heart beat by heart beat, in an upright manner.

2009-11-16T19:57:00.000-08:00

"The rose speaks of love silently, in a language known only to the heart" - Unknown

Quote

2009-11-11T19:18:00.000-08:00

"The rose speaks of love silently, in a language known only to the heart." - Unknown

The Flower Story

2009-11-11T17:42:00.001-08:00

In our tradition there is a story we call nengemisho(u) (pick up flower, subtle smile). This story is about the transmission of our tradition from Sakyamuni Butsu to Kasho(u), the second patriarch of Buddhism. Sakyamuni silently held a up a lotus blossom for his disciples. As the others waited for the sermon of Sakyamuni to begin, Kasho smiled. Sakyamuni then recognized him in front of all others as having truely received the tradition, and he was henceforth known as Makakasho.

This transmission was wordless not resting on words or sacred texts, but a transmission outside the scriptures.
Thus was born Fu-Ryu Monji, the tradition of Zen to 'not stand on words and letters (sacred writtings).

This transmission is a direct experience of the individual. A spontaneous realization born of spiritual insight.

Makakasho had stepped through the gateless gate.

quote from william blake

2009-11-07T19:04:00.000-08:00

To see the world in a grain of sand
and heaven in a wild flower.
Hold infinity in the palm of your hand
and eternity in an hour.

Flower

2009-11-06T13:03:00.000-08:00

If we could see the miracle of a single flower clearly, our whole life would change ~Buddha

Walking

2009-11-05T14:12:00.000-08:00

I think that walking is natural and healthy. With mindful walking we can have an experience that can be found no other way. Zen walking, can be any walking when we are mindful of everything. This 'everything' depends on our consciousness. Everything even includes nothing...the spaces inbetween the individual things. So how many individual things and nothings make everything? The more the merrier, in my opinion. But everything in it's totality is the zen experience.

Zen is often translated as meditation, but I'm not sure that zen is what the English word meditation means. But zen is being quiet and still...zen is living our connection to everything and interacting from this place of being.

We call this Nin-Gen-Kan-Sei (to be a human being...to be a complete human being...some say even, to be a perfect human being)...but isn't being human mean not being perfect? What is it that makes us human? What elements of us are reserved only for humans, and not other animals? But aren't we animals too? All of reality counts.

But zen is also a practice, a practice of being here and now...in this moment. And in this moment quiet and still, these questions fade away and we are left knowing what it is to be human. Sit, Stand, lay down, Walk...be in this moment only, fully, and completely...and know you are...

7 Principles of Zen

2009-10-28T19:30:00.000-07:00

The 7 Principles of Zen are:
1. Fukinsei (Asymmetry)
2. Kanso (Simplicity)
3. Koko (Austerity)
4. Shizen (Naturalness)
5. Datsuzoku (Unworldliness)
6. Yugen (Subtlety or Mystery)
7. Seijaku (Silence)

A couple of the kanji used in these is quite interesting. Shi-Zen for instance is made of the kanji for self and to be, or being. Datsu-Zoku is to take off or strip off, and the other is vulgar or common. Sei-Jaku is is quiet and lonely.

Where did these come from? These ideas all eminate from the notion of Mujo (impermanence). Mujo is our realization that everything changes. We truely understand Mujo when we come face to face with our own mortality.

zazen - seated meditation

2009-10-22T22:39:00.000-07:00

Although I am 'Zen Man Walking', I am a big believer in zazen (seated mediation). Afterall at Kanzeonji we follow shikantaza (just sitting) style of zen practice. I think it is best to have zazen has the fundamental practice, then from there find ways of extending this practice into our daily lives. Walking Zen can be a method to help us extend our sitting practice into our daily lives. Tai Chi, Yoga, Kyudo, and other similar practices can be a bridge between our walking practice and our daily activities as well.

But walking is so simple, so basic to our human condition of walking upright, that I really really like Walking Zen. There's nothing to learn, just walk. Of course, mindful...upright...walking is especially nice for bringing our sitting practice along with us.

It's healthy; take a walk around the block today...I did.

Walking around the block

2009-10-20T21:44:00.000-07:00

One of my Buddhist teachers, is also my kyudo (japanese archery) teacher (Hirokazu Kosaka Sensei). He once told me that the only exercise you need is kyudo, that the movement, done properly, gives us both a resistance exercise with the bow and without the bow all of our chemicals move and our blood flows smoothly. but later I discovered that dispite this pronouncement he takes a daily walk around the block. I decided to copy this example and take a daily walk as well. It didn't take long to see the meditative mind can be used while walking to a great effect both in speed and efficiency of the walk. Though I hadn't started at the Zen Temple yet, I think this is when I became 'The Zen Man Walking'.

2009-10-06T19:16:00.000-07:00

Zen is often thought of as just zazen (sitting meditation). It's thought that zen practitioners only sit. Indeed, Shikantaza (just sitting) is the style of Zen we practice at Kanzeonji in Mt. Washington California. But Master Dogen Zenji had told us that the experience of sitting must be experienced in our daily lives. Kinhin helps us do just that. It's a stepping stone from our sitting to our daily lives.

There is a term Gyo(u)ju-Za-Ga (Walking-Sitting-Lying Down). This means that no matter what we are doing we should do it mindfully; in this way we take our mindful sitting to our mindful lives. If we can live mindful lives, perhaps this will also help us live thoughtful lives as well.

Speed and distance

2009-09-27T19:11:00.000-07:00

Kinhin (walking around, about: walking meditation; often done between bouts of seated meditation) can be done at a variety of speeds and various lengths of time, but it is always done mindfully. I've been to sesshin ('collecting the mind': intensive trainings) where we began slowly, but then increased the speed till we were almost running, and then decreased the speed until we we arrived back at our cushions to sit some more.

At our zendo in Mt. Washington we always take a slow pace for Kinhin. We are mindful of every change in pressure on our feet, mindful or our breath, and mindful or our heartbeat. Breathe in and step forward....left..... right, breathe out step forward... left.... right. In some zendo we've gone around the room 2 times, or three times; at our zendo we go around only once. We're in tune with eachother but we don't really 'try' to be. We're in tune with our own breath and heartbeat, and this is similar and tied to eveyone else's in the room, so we draw eachother around the room.

Many think the kinhin is a break from the sitting, and I suppose it can be. But more than that we are taking our sitting into walking, and this is practice for taking our sitting into our daily lives. Sitting alone, is never enough....we must interact in the world in a 'sitting' way, in a mindful way.

Of course, there are spiritual, philosophical, and mystical energies at work in Kinhin, but these are best discussed with your roshi when the two of you are ready.

Zen & Walking

2009-09-23T19:28:00.000-07:00

There is a great history between Buddhism and Walking. The 'takuhatsu', carrying the bowl or begging rounds, could be up to 3 hours of walking door to door. 'Angya', going on foot or pilgrimages, are a tradition that also goes back to the beginning of Buddhism with the wandering medicants. Some traveled to follow the seasons, others to find another teacher to guide them on their way.

Also, in Zen we have Kinhin (kin = walking about, hin = around). We usually use this to mean the walk around the sitting area between zazen (za= to sit, zen=mediation). But we contrast this with Ruten (Ru=float, ten=circle) but ruten is floating aimlessly from life to life without ever finding the path from this circle of lives.

So Zen walking, though it has no goal, is not aimless.

Zen Man Walking

Living Life

Living Zen

Vows & Promises

One of the next sets were the GoKai or 5 Vows. 1. Fusshesho Kai = Vow not to Kill2. Fu Chuto Kai = Vow not to Steal3. Fu Jain or Tabon Kai = Vow not to commit Adultery4. Fu Mo(u)go Kai = Vow not to Lie5. Fu Onju Kai = Vow not to get intoxicated.

Zen Man Walking

Circumambulation

Majjhima Nikaya quote on walking zen

dame vs. o'jozu

Zen Story

Meditation

Quote: Thich Nhat Hanh

John Muir Quote

Quote from Mother Teresa

Quote from Shakyamuni Butsu

African Proverb

From 'Peace Pilgrim'

The Zen Master and the Hot Dog Vendor

zen philosophy

Quote

The Flower Story

quote from william blake

Flower

Walking

7 Principles of Zen

zazen - seated meditation

Walking around the block

Speed and distance

Zen & Walking

One of the next sets were the GoKai or 5 Vows.
1. Fusshesho Kai = Vow not to Kill
2. Fu Chuto Kai = Vow not to Steal
3. Fu Jain or Tabon Kai = Vow not to commit Adultery
4. Fu Mo(u)go Kai = Vow not to Lie
5. Fu Onju Kai = Vow not to get intoxicated.