SIT-A-LONG with JUNDO & TAIGU

SIT-A-LONG with JUNDO & TAIGU ... IS MOVING to SWEEPINGZEN!!!

2012-01-28T14:07:22Z

Our "Sit-a-Long with Jundo & Taigu" weekly Talks & Zazen blog is MOVING from here TO SWEEPINGZEN.COM, the comprehensive biographical database and resource on all things Zen Buddhism, featuring interviews, articles, and much more. SO, STARTING FROM TODAY, please sit with us at the following link:

http://sweepingzen.com/category/blogs/s ... and-taigu/

and if you wish to be notified of new posts by RSS Feed:

http://feeds.feedburner.com/SweepingZen ... JundoTaigu

You can also access our Sit-a-Longs within our Treeleaf Forum too:

viewforum.php?f=17

So, we hope that you will join us for Zazen as always ... just there-here instead of here-here.

Gassho, Jundo & Taigu

SIT-A-LONG with JUNDO: Dogen is SO OLD!

2012-01-22T09:30:02Z

This week, Japanese Lineages of Soto Zen celebrate the 811th BIRTHDAY OF MASTER DOGEN! YEA! YIPPEE!

But in some ways, MASTER DOGEN IS VERY OLD AND OUT OF DATE!

Oh, don't misunderstand! So many of Dogen's Teachings are FOR ALL TIMES AND ALL PLACES. In fact, his vision of Time and Timelessness, BEING-TIME, is ALL TIME IN EVERY TIME, THIS TIME AS TOTALLY THIS TIME AND THAT TIME, ITS OWN TIMELY TIME, EACH TIME OR HALF TIME JUST A WHOLE TIME, A WORMHOLE-TIME, A RABBIT HOLE TIME ...THE WHOLE HOLY TIME. Dogen once-upon-a-time wrote this ...

Do not think that time merely flies away. Do not see flying away as the only function of time. If time merely flies away, you would be separated from time. The reason you do not clearly understand the time-being is that you think of time only as passing. In essence, all things in the entire world are linked with one another as moments. Because all moments are the time-being, they are your time-being. The time-being has the quality of flowing. So-called today flows into tomorrow, today flows into yesterday, yesterday flows into today. And today flows into today, tomorrow flows into tomorrow.

In my way of reading the old boy, DOGEN IS A RIFFING JHANA JAZZ MAN-POET, free expressing-bending-unbinding-reexpressing-releasing the 'standard tunes' of the Sutras and Koans, making time and keeping time in syncopation of time ...

Zen master Guixing of She Prefecture ... taught the assembly:

For the time being mind arrives, but words do not.
For the time being words arrive, but mind does not.
For the time being both mind and words arrive.
For the time being neither mind nor words arrive.

Both mind and words are the time-being. Both arriving and not-arriving
are the time-being. When the moment of arriving has not appeared, the moment
of not-arriving is here. Mind is a donkey, words are a horse.
Having-already-arrived is words and not-having-left is mind. Arriving is not
"coming," not-arriving is not "not yet."

That's Dogen-Time, Man! Digg It!

But sometimes Dogen is JUST A MAN OF HIS CULTURE AND TIMES, preaching about things with limited relevance today. You can take Dogen out of ancient samurai Japan, but you cannot take the ancient Japanese samurai out of Dogen. I find him sometimes obsessive, sometimes grumpy, sometimes naive and ill informed, sometimes perhaps downright wrong in his advice then and now (as in this guidance to a prospective monk on leaving his old infirm mother to fend for herself)

A monk inquired,

"My aged mother is still alive. I am her only son. She lives solely by my support. Her love for me is especially deep and my desire to fulfill my filial duties is also deep. ... If I leave the world and live alone in a hermitage, my mother cannot expect to live for even one day.

Dogen instructed,

If you abandon your present life and enter the Buddha-Way, even if your mother dies of starvation, wouldn't it be better for you to form a connection with the Way and for her to permit her only son to enter the Way? Although it is most difficult to cast aside filial love even over aeons and many lifetimes, if, having being born in a human body you give it up in this lifetime, when you encounter the Buddha's teachings you will be truly fulfilling your debt of gratitude. Why wouldn't this be in accordance with the Buddha's will? It is said that if one child leaves home to become a monk, seven generations of parents will attain the Way.

http://global.sotozen-net.or.jp/common_ ... 03-14.html

Hmmm.

(Also, to the mention of "many lifetimes" I offer another agnostic 'Hmmm'.)

At other times, Dogen spoke out of Both Sides of His No-Sided Mouth, for example, sometimes saying this about the practice of lay folks (usually when writing to lay folks, as here in Bendowa)

Q: Can a layman practice this zazen or is it limited to priests?

A: The patriarchs have said that to understand Buddhism there should be no distinction between man and woman and between rich and poor. ... It has nothing to do with being either a priest or a lay man. Those who can discern excellence and inferiority will believe Buddhism naturally. Those who think that worldly tasks hinder Buddhism know only that there is no Buddhism in the world; they do not know that there is nothing that can be set apart as worldly tasks in Buddhism. ... All this tells us that worldly tasks do not hinder Buddhism. ... In the age of the Buddha, even misguided criminals were enlightened through his teachings. Under the patriarchs, even hunters and woodcutters were enlightened. And others will gain enlightenment. All you have to do is to receive instructions from a real teacher.

At other times, later times in his life, Dogen changed his tune. When speaking to his band of "all boy" monks in a 13th century monastery in the snowy boondocks, you can often hear him, in talks from this period, dealing with real "human to human" issues in the monastery. A lack of donors and hard economic times, rough food and no money to fix the roof. From what we know of the Eiheiji monks, a hodgepodge of refugees with various spiritual and personal backgrounds,Dogen's work was sometimes like herding cantankerous cats. You can hear in his voice the coach or commander, trying to keep up the sometimes flagging morale among his "men" ... men probably sometimes wondering why they'd left the comforts of home life and town to live and sit through the hard, cold, long, lonely winter days in a monastery in the middle of nowhere. No easy task, unless you preach a little "fire and brimstone". He would say such things as (in Shobogenzo Shukke)

Clearly know that the attainment of the way by all Buddhas and ancestors is only accomplished by leaving the household and receiving the precepts. ... None of those who have not left the household are Buddha ancestors
...

Breaking the precepts as a home leaver is better than keeping them as a layperson. You cannot experience emancipation by keeping the precepts as a layperon."

Hmmm.

If Dogen had not been driven out of town with his small band of monks, his ecumenical dreams a bit tarnished, forced to take retreat in the lonely cold and snow of remote Echizen Province ... would he have later become so seemingly closed to lay practice? I wonder. But, no matter ... for Dogen was a man of many moods and visions, and even Dogen is not the "final word" on what Soto Zen is or is not, and who can practice and who cannot, on what "home leaving" is or is not.

Dogen was a genius, beyond doubt. He was also a man with strong, personal views and opinions. Although someone may be truly gifted in some aspects, and have All the Answers ... be it spiritual or otherwise ... he/she need not have all the answers in every part of their life, having every answer to every life question. Mozart, a genius, was nonetheless not so on all matters and all music for all times. It is enough for me that Dogen, or any of the Buddhas and Ancestors, pierced to the heart of how this mind-self-universe works ... even if their particular social or scientific views, or views on daily conduct or how to treat one's mother ... can be taken with a grain of salt. One need not live in a 13th century Japanese monastery to find the heart of these Teachings!

Master Dogen was sometimes just a man of his place and time, with views not necessarily always right for our times.

(OH, AND PLEASE WELCOME OUR NEW BABY DAUGHTER, WHO JOINED ME FOR PART OF TODAY'S TALK! DOGEN DIDN'T PRACTICE 'PAPA ZEN' EITHER!)

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

SIT-A-LONG with Taigu: Rituals

2012-01-16T14:30:17Z

JUKAI! JUKAI! JUKAI! at Treeleaf Sangha

2012-01-16T13:49:27Z

.

Well, the time has again arrived for our annual Jukai (Undertaking the Precepts) Ceremony, netcast live earlier today from Treeleaf Sangha.

Our 17 Preceptees came together simultaneously from 6 countries (from Iran to Greece to Mexico) joining in this Jukai as one, after having spent several months preparing for this day, studying the Precepts, sewing a rakusu, weighing the place of the Buddhist Teachings in their life.

As with everything at Treeleaf, all was accomplished fully online. We hope you will celebrate with us.

If you would like to witness via video our Precepts Ceremony, you may do so at the link below.

Jukai literally means to receive or to undertake the Precepts. It is the ceremony both of one's formally committing to the Buddhist Sangha and to the Practice of Zen Buddhism, and of one's undertaking the "Sixteen Mahayana Bodhisattva Precepts" as guides for life. Traditionally for Jukai, one receives from a teacher the Rakusu, which represents the robe of the Buddha, the Kechimyaku, a written lineage chart connecting the recipient to the Buddhas and Ancestors of the past, and a "Dharma name" selected by the teacher and representing qualities of the recipient's personality and practice.

My teacher, Nishijima Roshi, has written this:

When a Buddhist seeks to commence upon the study of Buddhism, there is first a ceremony which should be undertaken: It is called "Jukai," the "Receipt of the Precepts," the ceremony in which one receives and undertakes the Precepts as a disciple of the Buddha... Master Dogen specifically left us a chapter entitled '"Jukai," in which it is strongly emphasized that, when the Buddhist believer first sets out to commence Buddhist practice... be it monk, be it lay person, no matter... the initial needed steps include the holding of the ceremony of Jukai and the undertaking of the Precepts... The rationale of all of the Buddhist Precepts, the Mahayana Boddhisattva Precepts [...] is as a pointing toward the best ways for us to live in this life, in this real world... how to live benefiting both ourselves and others as best we can.

CLICK ON THE LINK TO OBSERVE THE JUKAI CEREMONY AND JOIN THE CELEBRATION:

THE SOUND IS A LITTLE SOFT ON THE RECORDING

http://justin.tv/treeleafzen/b/305570360

SIT-A-LONG with JUNDO: "THE 15-MINUTE SIT"

2012-01-15T03:51:18Z

Folks often ask about how long, and how often, to sit.

After much reflection, Taigu and I have decided to recommend to folks that they may sit Zazen for even just 15 MINUTES, ONCE-A-DAY.

That may be controversial among some 'Zennies', seen as too "lightweight" by many ... easily misjudged and misunderstood as "breaking the rules" or "not sufficiently serious" (though I have since heard of some other Soto teachers who even allow some struggling beginners to sit 5 or 10 minutes a day).

But our way is "goalless, non-attaining" ... the attaining of which is the Greatest Goal! A moment of sitting is a moment of Buddha realized! Certainly, sitting is not (when tasted as suchness) a matter limited by time or space, long or short in place or duration. In a moment of True Sitting, time is still ... even as it keeps flowing!

Our message around here is that "life is our temple". By this I mean that daily seated Zazen "on the Zafu" is indispensible and not to be skipped ... but also that ALL OF LIFE on and off the Zafu is "Zazen" in its wider meaning! Opportunities for 'Zazen' are sitting, standing, running, walking or flying through the air ... chanting sutras or changing diapers ... ALL ZAZEN when known as such. Nonetheless, Even though "all of life is Zazen" ... daily, seated Zazen is indispensible too and must be sat!

Yet ... on a purely practical level ... our Sangha members are generally very busy people, barely time to sit for 30 minutes even once ... let alone twice ... a day. I believe that many folks run from Zazen ... or do not sit daily ... because they simply do not have the time and/or patience.I would rather have folks sitting daily, and consistently, than not at all or only once in awhile.

Actually, there have been many views on the proper length of sitting during the history of Zen. Even Dogen, our Patriarch, while interpreting seated Zazen as sacred and 'Buddha realizing Buddha', also proposed all of life as sacred and 'Buddha realizing Buddha'. Dogen kept a monastic time schedule, with certain periods of Zazen fixed per day ... but, like all things in a monastery, each single sitting was seen as a timeless and complete ritual. In other words, even Dogen did not see Zazen as bound by time, or specifically recommend that one had to sit a set time each day, and saw each instant of sitting as an expression of All-Time and Being.

So then, why "15 minutes" ... and not "1 minute" or "5 minutes" or "5 hours" or "1 second"?

On a practical level, I think our busy working people can find 15 minutes a day, and such is just sufficient time to settle down the mind, release thoughts and emotions, and taste a period of timelessness. Any shorter is TOO SHORT to taste timelessness because ... like a storm or turbulent water, it takes a few minutes to clear and still a bit. In principle, sitting could be a moment or half a moment. However, a few minutes are usually required to allow for making the mental and physical transition from our busy day to this sacred moment ... in order to settle.After all, it takes a little bit of time to taste Timelessness! Also, we needed to pick some number ... so might as well be that (like so many of our arbitrary "traditions" in Buddhism).

So, what is our "Official Recommendation" at Treeleaf Sangha?

A - Committing to sit at least one (1) sitting on the Zafu per day of 15 minutes (more if the person wants, but not required at all. IF YOU ARE NOW SITTING LONGER, AND COMFORTABLE WITH THAT, If SUCH FEELS RIGHT IN ONE'S LIFE ... KEEP AT IT! But, if you are struggling to maintain longer daily sittings, it is fine to shorten your sitting time. It is more important to be consistent in sitting daily for 15 minutes ... and taste Timelessness and Wholeness in one's sitting ... than to sit for 30 minutes but miss many days, or be lost in thoughts of goals and achievement). HOWEVER, sitting only 15 minutes 1 time daily must be combined with several daily moments of "Insta-Zazen!" © (as described in this talk) ...

viewtopic.php?f=20&t=2908

B - Committing to at least one (1) longer sitting of 30 to 45 minutes once per week which, if possible, should be combined with joining in all of our weekly 90 minute Zazenkais.

C - If at all possible, committing to join in at least one (1) four hour Zazenkai at Treeleaf per month.

D - If at all possible, committing to attend one longer residential "Sesshin" per year of from 3 to 7 days.

Now, someone might ask too, "if each moment is all time and space, what is the purpose of an intensive Sesshin?" Well, I often say that, sometimes, we need to practice a bit long and hard, morning to night ... sitting and wrestling with 'me, my self and I' ... all to attain Nothing to Attain! Going to Retreats, Sesshin and such is a powerful facet of this Practice and not to be missed.

So, WELCOME TO "THE 15-Minute Sit"

Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended.

SIT-A-LONG with JUNDO: WHO OWNS THE KOANS?

2012-01-09T14:20:15Z

I have been having a little back-and-forth with Rev. Dosho Port about some statements made on his blog, in a post aptly titled "Who Gets to Say Anyway?" ...

http://www.patheos.com/blogs/wildfoxzen ... nyway.html

There are many Paths up and down the no-mountain mountain, each suited to sentient beings with differing needs. I believe that there are students who may benefit from Koan introspection alone, and those who will not. There are student who will benefit from Shikantaza alone, and those who will not. And there are students who may benefit from some combination, and those who will not. All beautiful paths, suited (or not) to different people.

So I was rather saddened and surprised to see Dosho express a seemingly narrow view of Koan teaching, stating ...

Soto priests without koan training comment on koans regularly (including myself in my nefarious past). ... Now that I've done some koan training, I confess to this hubris in my own past and from my current perspective would like to encourage my Soto non-koan trained friends to consider the possibility that there might well be something in a koan that they have not seen from their shikantaza perspective.

I wrote him back to say I agree with his comment that Shikantaza practitioners might not see or teach Koans as Dosho's school or sect teaches, but that, in turn, those other folks "should consider that there may be something in Koans that they have not tasted in their dreams without piercing the purity of Shikantaza". When I informed Dosho that our Treeleaf Community would soon begin dancing with the Book of Equanimity (the Shōyōroku), a collection of Koans much cherished in the Soto world for nearly 1000 years, Dosho wrote:

Seriously, I suggest that you don't. From what I've read of your views on koan and shikantaza, I wonder if you might be misleading your community by working through koan with them - koan that you yourself have not worked through with anybody. Perhaps qualifying what your doing by saying that this is just your view....

Hmmm. Respectfully, that seems a very narrow vision of the Gateless Gate to Buddhist Truth! Dosho did not wish to continue the discussion on his own blog. So, I thought to respond here and invite Rev. Dosho or anyone to offer views (provided one doesn't omit the non-views too!)

So, WHO OWNS THE KOANS?

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

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SIT-A-LONG with JUNDO: Oh, What A Year It's Been!

2011-12-31T03:57:30Z

Happy times, sad times, rainy days and sunny ... earthquake and nuclear disaster, good health and sickness ... the death of someone we love, our new daughter coming home ... getting older ... ups, downs, beginnings and endings ...

Oh, what a year this has been!

But in truth, a year like any year. The Buddha knew that such is the stuff of life, all of life filled with many things we long for and many we fear and resist ...

I usually describe Shikantaza Zazen to newcomers by a "sky-and -clouds" metaphor (one of the 'classic' metaphors in the Zen world) .... with the Light, Clear, Open, Boundless Shining Sun and Sky as Buddha Nature ... and clouds of ignorance, thoughts and emotions that may becloud or obstruct our experiencing such.

Yet our way of Shikantaza (unlike some flavors of meditation and Zazen) is not about attaining a mind always 100% totally free of clouds, though sometimes that may come too. Rather, sometimes we do and sometimes we don't ... clouds drift in, clouds drift out. Sometimes, the sky is so wide and blue and clear in all directions, without a cloud in the sky! That is good Zazen! Boundless, Cloud Free!

And sometimes (maybe most times), there are clouds drifting through the sky ... but we do not latch onto them or stir them up ... just let them go and drift away. Shining Blue peaks through the wide open spaces between the clouds. Moreover, the light of the sky can be seen to shine right through-and-through the clouds themselves ... so that clouds and sky are not seen as apart or in any conflict whatsoever. The clouds are now illuminated and transformed from their darkness, the Sun and Blue Shining right through-and-through each and all, and the Sky Whole. It is not "cloud free", but rather, the clouds are encountered as having been Free, Light and Clear All Along! That is good Zazen too ... maybe even more precious than an all clear sky!

Now, sometimes (in human darkness and ignorance), the sky is so cloudy, fogged and stormy, filled with rampant thoughts and emotions, that the clear blue is completely hidden and bound in! That is not good Zazen ... that is just ignorance, confused and cloudy bad Zazen! And so, we should let the clouds clear and blow away, returning to the spacious, shining blue as described above.

However, even when the sky and sun are totally hidden ... not a patch of blue to see in the gray and stormy sky ... the sky and sun are still there even though we are blocked from seeing by the covering clouds. In fact, there is no bad Zazen ... even the bad Zazen.

More here:
"Right" Zazen and "Wrong" Zazen
viewtopic.php?f=23&t=2783

Now, take those clouds as also representing too the events and times in our own life ... each cloud just happy times or sad times, rainy days and sunny ... earthquake and disaster, good health and sickness ... the death of someone we love, our new daughter coming home ... getting older ... beginnings and endings ...

... and just let them be too, the changing clouds of life moving along. Know the Light, Clear, Open, Boundless Shining Sun-and-Sky that illuminates each happening ... all the white clouds or black clouds or gray of daily life. Our way is not about always having a life free of problems, any more than there can be a sky always free of clouds! But each is instantly transformed in the Silent Illumination of the Bright Boundless Sky ... and the Sky and Clouds are seen as Whole ...

... even the darkest moment just Light, Clear, Open, Boundless, Shining when known as such!

It is a lovely way to live.

Happy New Year ...

... and a Peaceful Right This Moment to ALL!

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

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SIT-A-LONG with JUNDO -- Home for the Holidays!

2011-12-18T04:36:23Z

I am in China today, where Youtube is banned ... so I am not sure if I can post today's sitting or not ....

But I would like to wish each and all members of Treeleaf, and our "Sit-a-Long" family, a Peaceful Rohatsu, Merry Christmas and Happy Chanukah ...

.... as well as All the Happy Holidays of Peace and Goodwill, whenever and whatever they are ...

... and a Very Tranquil and Content 'Just This Very Moment' too, ever new and changing ...

This also leads to a related topic ...

Heading home to see family and friends always presents a few special "opportunities for Practice" at this time of year ...

Meeting family and old friends ... how do you explain to them about "being a Buddhist"?

You may even start to feel a little guilty for not being part of the religion you were raised in.

How should we celebrate the holidays with friends and family?

My answer: Sing all the songs, be with the ones we love ... Celebrate Peace & Joy!

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

http://www.youtube.com/watch?v=mTXKHMmzyLo

TREELEAF SANGHA online 2-DAY ANGO-JUKAI-ROHATSU RETREAT -- 2011 --

2011-12-01T14:37:05Z

WELCOME ...

... to our TREELEAF 'AT HOME' Two Day 'ALL ONLINE' ROHATSU (Buddha's Enlightenment Day) RETREAT, being held by LIVE NETCAST on Sunday/Monday December 4 and 5, 2011.

Please 'sit-a-long' with the LIVE NETCAST at the times below ... to be visible at the following link during those hours ...

LIVE RETREAT NETCAST at JUSTIN.TV: CLICK ON THE TAB ON LOWER RIGHT FOR 'FULL SCREEN

http://www.justin.tv/treeleafzen

HOWEVER, you may still join the Retreat and sit-a-long at ANY AND ALL TIME after, by the real time recorded version below (no different from the original!).

The full sitting schedule is below, and you may download our CHANT BOOK HERE(PDF):

https://sites.google.com/site/jundotree ... ects=0&d=1

and various RETREAT POINTERS HERE(PDF):

https://sites.google.com/site/jundotree ... ects=0&d=1

Recordings of each segment are posted below in time order ... and if we drop from mind all thought of 'now' 'then' 'here' and 'there' ... we will all be sitting together right when and where you are!

This Retreat celebrates the 'official' closure of our ANGO (100 day Special Practice Season) at Treeleaf, is a part of current preparations for our JUKAI (Undertaking the Precepts) Ceremony in January, and marks ROHATSU ... the traditional holiday in Japan celebrating the time of the Buddha's Enlightenment.

Jundo will be guiding the first day of sitting on Sunday, and Taigu on Monday.

In case of technical problems, please just go along as best you can with the schedule ... we sit with "what is".. .

OF COURSE, EVERYTHING IN MODERATION ... if the sitting ever feels too much, be sure to walk lots and lots of Kinhin (even if during a sitting period). And if the whole retreat becomes too much, or you feel ill, you may slow down ... , spread things out, shorten the sittings ... or STOP! Be sure that you have someone close by whom you can call, or who can check on you from time to time. If there is any question about health, do not take any chances!

Please write and let us know how it goes. Gassho, Jundo & Taigu

_____________________________________________

DAY 1 UNIT 1
(Live Netcast: Start = SATURDAY NY 4pm London 9pm / End = SATURDAY NY 6:55pm, London 11:55pm)
(ALL TIMES APPROXIMATE)

DAY 1

06:00-06:50 AM Entrance by Officiant (Jundo) & Zazen. If you usually wear a Rakusu, DO NOT wear it yet (keep it in its bag) until Takkesage (Kesa Verse) later in morning.
06:50-07:00 Kinhin* (All Kinhin times can be bathroom break)
07:00-07:35 Zazen
07:35-07:45 Kinhin

RECORDING OF ABOVE IS HERE:

Unit 1-1A

07:45-08:25 Zazen + Kesa Verse
08:25-08:55 "Long" Service.Please follow along in the Sutra Books that will be provided. Floor prostrations when hear ching-ching-ching-ching- ching roll of bell.
08:55-09:20 REST PERIOD

RECORDING OF ABOVE IS HERE:

Unit 1-1b

_____________________________________________

DAY 1 UNIT 2
(Live Netcast: Start=SATURDAY NY 7:20pm London SUNDAY 12:20am /End=SATURDAY NY 7:50pm, SUNDAY London 12:50am)

09:20-09:50 Oryoki Bring you bowls and small table before start.

09:50-10:30 Samu/Rest Period Mindfully wash and repack Oryoki bowls.

RECORDING OF ABOVE IS HERE:

Unit 1-2 Oryoki

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DAY 1 UNIT 3
(Live Netcast: Start=SATURDAY NY 8:30pm London SUNDAY 1:30am /End=SATURDAY NY 10:45pm, SUNDAY London 3:45am)

10:30-11:10 Zazen
11:10-11:20 Kinhin
11:20-12:00 Zazen &Dharma Talk Chant Gatha on Opening & Closing Sutra

RECORDING OF THE ABOVE IS HERE

Unit 1-3A

12:00-12:10 Kinhin
12:10-12:45 Zazen
12:45-13:10 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

Unit 1-3B

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DAY 1 UNIT 4
(Live Netcast: Start=SATURDAY NY 11:10pm London SUNDAY 4:10am /End=SATURDAY NY 11:40pm, SUNDAY London 4:40am)

13:10-13:40 Oryoki Bring you bowls and small table before start.
13:40-14:30 Samu/Rest Period Mindfully wash and repack Oryoki bowls.

RECORDING OF THE ABOVE IS HERE

unit 1-4oryoki

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DAY 1 UNIT 5
(Live Netcast: Start=SUNDAY NY 12:30am London 5:30am /End=SUNDAY NY 1:30am, London 6:30am)

14:30-15:00 Samu Work Practice Indoor if night time, Outdoor if daytime and possible
15:00-16:00 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

1-5 Samu

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DAY 1 UNIT 6
(Live Netcast: Start=SUNDAY NY 2:00am London 7:00am /End=SUNDAY NY 4:25am, London 9:25am)

16:00-16:40 Zazen
16:40-16:50 Kinhin
16:50-17:40 Zazen & Dharma Talk Chant Gatha on Opening & Closing Sutra

RECORDING OF THE ABOVE IS HERE:

Unit 1-6A

17:40-17:50 Kinhin
17:50-18:25 Zazen
18:25-19:00 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

Unit 1-6B

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DAY 1 UNIT 7
(Live Netcast: Start=SUNDAY NY 5:00am London 10:00am /End=SUNDAY NY 5:30am, London 10:30am)

19:00-19:30 Oryoki Bring you bowls and small table before start.
19:30-20:10 Samu/Rest Period Mindfully wash and repack Oryoki bowls.

RECORDING OF THE ABOVE IS HERE:

Unit 1-7 Oryoki

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DAY 1 UNIT 8
(Live Netcast: Start=SUNDAY NY 6:10am London 11:10am /End=SUNDAY NY 6:40am, London 11:40am)

20:10-20:40 Samu Work Practice Indoor if night time, Outdoor if daytime and possible
20:40-21:00 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

samu 2

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DAY 1 UNIT 9
(Live Netcast: Start=SUNDAY NY 7:00am London Noon /End=SUNDAY NY 9:30am, London 2:30pm)

21:00-21:50 "Short" Service & Zazen Please follow along in the Sutra Books that will be provided. Floor prostrations when here ching-ching-ching-ching- ching roll of bell.
21:50-22:00 Kinhin

RECORDING OF THE ABOVE IS HERE:

unit 1-9a

22:00-22:40 Zazen &Dharma Talk Chant Gatha on Opening & Closing Sutra
22:40-22:50 Kinhin
22:50-23:30 Metta Chant & Zazen Close with Verse of Atonement & Four Vows

RECORDING OF THE ABOVE IS HERE:

unit-1-9b

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DAY 1 UNIT 10
( No Live Netcast from SUNDAY NY 9:30am London 2:30pm to NY 4:00pm, London 9:00pm)
PLEASE CATCH UP WITH MISSED OVERNIGHT UNITS!

(Optional: Waza = Tradition of 'All Night Zazen' ... but we recommend you sleep instead.
See you in the morning)

23:30 PM-
(Day 2)
05:30 AM
BATH & SLEEP

NO RECORDING OF ABOVE

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DAY 2 UNIT 1
(Live Netcast: Start = SUNDAY NY 4pm London 9pm / End = SUNDAY NY 6:55pm, London 11:55pm)
(ALL TIMES APPROXIMATE)

06:00-06:40 AM Zazen Begin sitting without instruction. If you usually wear a Rakusu, DO NOT wear it yet (keep it in its bag) until Takkesage (Kesa Verse) later in morning.
06:40-07:00 Long (20 minute) Kinhin*
07:00-07:35 Zazen
07:35-07:45 Kinhin

RECORDING OF THE ABOVE IS HERE:

Unit 2-1A

07:45-08:25 Zazen + Kesa Verse When instructed, place on Kesa and recite Kesa Verse. All others, hands in Gassho.
08:25-08:55 "Long" Service Please follow along in the Sutra Books that will be provided. Floor prostrations when hear ching-ching-ching-ching- ching roll of bell.
08:55-09:20 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

Unit 2-1B

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DAY 2 UNIT 2
(Live Netcast:Start=SUNDAY NY 7:20pm London SUNDAY 12:20am/End=SUNDAY NY 7:50pm, MONDAY London 12:50am)

09:20-09:50 Oryoki Bring you bowls and small table before start.
09:50-10:30 Samu/Rest Period Mindfully wash and repack Oryoki bowls.

RECORDING OF THE ABOVE IS HERE:

Unit 2-2

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DAY 2 UNIT 3
(Live Netcast: Start=SUNDAY NY 8:30pm London MONDAY 1:30am/End=SUNDAY NY 10:45pm, MONDAY London 3:45am)

10:30-11:10 Zazen
11:10-11:20 Kinhin
11:20-12:00 Zazen & Dharma Talk Chant Gatha on Opening & Closing Sutra

RECORDING OF THE ABOVE IS HERE:

Unit 2-3

12:00-12:10 Kinhin
12:10-12:45 Zazen
12:45-13:10 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

Unit 2-3B

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DAY 2 UNIT 4
(Live Netcast:Start=SUNDAY NY 11:10pm London MONDAY 4:10am/End=SUNDAY NY 11:40pm, MONDAY London 4:40am)

13:10-13:40 Oryoki Bring you bowls and small table before start.
13:40-14:30 Samu/Rest Period Mindfully wash and repack Oryoki bowls.

RECORDING OF THE ABOVE IS HERE:

Unit 2-4

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DAY 2 UNIT 5

(Live Netcast: Start=MONDAY NY 12:30am London 5:30am /End=MONDAY NY 1:30am, London 6:30am)

14:30-15:30 Samu Work Practice Indoor if night time, Outdoor if daytime and possible
15:30-16:00 REST PERIOD

RECORDING OF THE ABOVE IS HERE:

Unit 2-5

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DAY 2 UNIT 6
(Live Netcast: Start=MONDAY NY 2:00am London 7:00am /End=MONDAY NY 4:00 am, London 9:00am)

16:00-16:40 Zazen
16:40-16:50 Kinhin
16:50-17:20 Zazen & Dharma Talk Chant Gatha on Opening & Closing Sutra

Unit 2-6

17:20-17:30 Kinhin
17:30-18:00 Zazen
18:00-19:00 REST PERIOD

Unit 2-6B

RECORDING OF THE ABOVE IS HERE:

TO BE POSTED HERE AFTER LIVE NETCAST

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DAY 2 UNIT 7
(Live Netcast: Start=MONDAY NY 5:00am London 10:00am /End=MONDAY NY 7:30am, London 12:30pm)

19:00-19:50 "Short" Service & Zazen Please follow along in the Sutra Books that will be provided. Floor prostrations when here ching-ching-ching-ching- ching roll of bell.
19:50-20:00 Kinhin

20:00-20:40 Zazen & Dharma Talk Chant Gatha on Opening & Closing Sutra

21:40-21:15 Zazen

RECORDING OF THE ABOVE IS HERE:

Unit 2-7

21:15-21:25 Kinhin
21:25-22:05 Fukanzazengi & Zazen
& CLOSING WORDS Close with Verse of Atonement & Four Vows

RECORDING OF THE ABOVE IS HERE:

Unit 2-7B

Nine Bows to All Who Sat This Retreat Together ...

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SIT-A-LONG with JUNDO: Xin Xin Ming - (XII) - Clouds & Water

2011-11-26T08:42:39Z

This week's passage of the Xin Xin Ming instructs us how to live in this trying and hectic life, yet with a mind open, clear and free ... living amid and as this world of the senses, thoughts, goals, emotions -- yet light, unfettered, unbound ... seeing distinctions and complexity as Wholeness and Simplicity ... at once, as one ...

If you wish to move in the One Way
do not dislike even the world of senses and ideas.
Indeed, to accept them fully
is identical with true Enlightenment.
The wise man strives to no goals
but the foolish man fetters himself.
This is one Dharma, not many: distinctions arise
from the clinging needs of the ignorant.
To seek Mind with the discriminating mind
is the greatest of all mistakes.

I am reminded of this description (by Zen Teacher Kyogen Carlson) of the lessons of clouds and water. I happened to read it this week. Kyogen talks of a Chinese poem which contains the line: "To drift like clouds and flow like water."

... ... Neither clouds nor water insist upon

any particular form, for they take shape according to conditions. Clouds

attach to nothing, and so drift freely across the sky. Water twists and

turns on its way down hill in complete accord with the path it must

follow. The flowing of the water has the strength to move mountains,

while the drifting of the clouds is utterly free. In these qualities we

have a perfect description of the Zen mind. Just as clouds cling to

nothing, floating free and changing with the wind, acceptance of change

is the essence of nonattachment and expresses the perfect freedom of

meditation. Flowing water follows its course naturally, without

resistance or hesitation. This lack of resistance describes the

willingness at the heart of a true commitment to Zen practice, which

like water, has the strength to move mountains.

http://www.universalquest.com/driftingcloud.htm

A very good way to move through and whole with the complexities of life.

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

.

SIT-A-LONG with JUNDO: Xin Xin Ming - (XI) - SICK BED BUDDHA

2011-11-19T04:55:49Z

This picture from a temple in India is said to be the aged Buddha not feeling so well. In other images, the Buddha would recline when ill ... an excellent way to "lay" Zazen when one can't get out of bed ...

Our Xin Xin Ming today speaks of moments of freedom and clarity which can come even amid the murkiness, uncertainty and fear of being sick ...

Obey the nature of things,
and you will walk freely and undisturbed.
When thought is in bondage the truth is hidden,
for everything is murky and unclear,
and the burdensome practice of judging brings annoyance and weariness.
What benefit can be derived from distinctions and separations?

PS - Unlike America, they don't use anesthesia for colonoscopies in Japan ... in case you were wondering ...

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended

ANNOUNCEMENT: Our 2012 Treeleaf "Home-Leaving" Ordinations

2011-11-16T04:19:41Z

Dear All,

I am very content to make this announcement, on behalf of Taigu and myself, and ask everyone sitting with our Sangha and in the Greater Buddhist Sangha to join in its celebration. In the coming months, OUR TREELEAF SANGHA WILL WELCOME THROUGH "Home Leaving" ORDINATION FOUR NEW NOVICE-PRIEST TRAINEES, well known faces around our community ... Dosho (Scott), Soen (Ian), Shinkai (Allison) and Heitetsu (Chris). They will join our present Novice-Priest Trainees, Shohei, Fugen and Mongen.

From time to time, after undertaking Zen practice for many years, a person may feel in their heart a certain calling. They may wish to train in our traditions and embody them in order to keep this way alive into the next generation as clergy. They may feel a calling within themselves to live as a servant and minister to the community, to the Sangha and to all living beings.

Traditionally, in India, China, Japan and the other Buddhist countries of Asia, one was expected to leave one's home and family behind in order to begin the necessary training and practice of an "apprentice". Thus, the ancient ceremony of ordination in Buddhism became known asShukke Tokudo, "Leaving Home to Take the Way". Now, in modern Japan and in the West, one of the great changes in the nature of Buddhist clergy has been that most of us function more as "ministers" than "monks", with family and children, often with outside jobs as "Right Livelihood" supporting us, while ministering to a community of parishioners. This, in keeping with changes in cultures and society, has done much to bring Buddhism out from behind monastery walls. While, now, we may be living in a monastic setting for periods of weeks or months (and thus can be called "monks" during such times), we then return to the world beyond monastery walls, where these teachings have such relevance for helping people in this ordinary life. We are not bound by monastery walls, dropping all barriers separating "inside" from "out". Thus, the term "leaving home" has come to have a wider meaning, of "leaving behind" greed, anger, ignorance, the harmful emotions and attachments that fuel so much of this world, in order to find the "True Home" we all share. In such way, we find that Home that can never be left, take to the Way that cannot be taken.

Someone's undertaking "Shukke Tokudo" is not a "raising up" of their position in the Sangha, it is not an honor or "promotion" into some exalted status, not by any meaning. Far from it, it is a lowering of oneself in offering to the community, much as all of us sometimes deeply bow upon the ground in humility, raising up others and the whole world above our humbled heads.

It is to volunteer and offer oneself as the lowest 'sailor on the ship' at the beck and call of the passengers' well-being and needs, a nurse to help clean soiled linens, a brother or sister to sacrifice oneself for a family, a friend offering to help carry a burden. One must be committed sincerely to serve and benefit others, and one must not undertake such a road for one's own benefit, praise or reward.

What is more, the undertaking of "Shukke Tokudo" is not the end of the road of training, not by any meaning. Far from it, it is but the first baby steps. Perhaps, years down the road, the person will find that that they still have the inner calling to continue this path ... and, perhaps, years down the road, they may have embodied this Tradition sufficiently to continue it and be certified as full "priest" and a teacher ... but there is no guaranty of any of that. For this reason, one undertaking "Home Leaving" is not yet recognized in the Zen world as truly a fully ordained "priest" for many years, and is called an "Unsui", meaning "clouds and water". The best translation in English is "apprentice priest" or "novice priest" or "priest trainee". Perhaps, years down the road, some trainees will be felt to have embodied these traditions sufficiently in order to function independently as teachers ... but not necessarily. For now, they are just school children expected to learn ... with the future not assured, and no promises about future promise. (Of course, we are all beginners, all children ... all learning from each other ... teachers learning from students too).

We hope that, in the coming years, other people will feel this same calling. It must be by mutual decision. It is not something that should be rushed into, nor rushed through. Although people are all different, maybe a good time to first consider such a thing would be only after practicing for 5 years or longer, and then it should be deeply thought about (and non-thought about) for longer still before first taking on the responsibilities of being an apprentice student-priest.

For now, Taigu and I are pleased to announce that Soen, Heitetsu, Shinkai and Dosho will be our next "class". Perhaps, it would be better to say "our next test subjects", joining Mongen, Shohei and Fugen in a great experiment here. The reason is that, given the nature of our Sangha, the coming years of training will have to be done in some traditional ways and some very new, innovative ways. If anyone wishes to download and read a very long and detailed statement of the 'goalless goals' of training that these people are expected to follow and come to embody ... here it is (33 pages, PDF).

http://sites.google.com/site/jundotreel ... ects=0&d=1

These "Treeleaf Sangha Guidelines for Training Soto Zen Buddhist Clergy" are based, as closely as we can, upon guidelines for priest training established by the The Soto Zen Buddhist Association (SZBA) of North America. The process of training, with no guaranty that it can ever come to flower, will take several years. As our Guidelines state:

These Guideline seek to address four main topics for individuals wishing to train as clergy and teachers of Soto Zen Buddhism within the Treeleaf Sangha:

1. Purpose - What are we training priests for? How should a priest trainee gain necessary skills to function when out on their own, and how are they expected to function and conduct themselves both during and after training?

2. Standards - How do we train priests? What do we expect from a priest after ordination? What areas of work are essential?

3. Elements - What are the specific activities, events, and processes that make up priest training?

4. Stages - What do we expect of a person before ordination (shukke tokudo)? What, if any stages should priests pass through after ordination?

However, these Guidelines, and our Sangha's program of training, are necessarily works in progress, and an ongoing endeavour, and thus subject to great experimentation, constant adjustment, flexibility and change throughout their unfolding.

VISION:

The purpose of priest training is to prepare individuals for a life dedicated to exemplifying the Dharma with integrity via empowering them to extend Buddhist teachings and Soto Zen practice out in the world, all in keeping with the traditional teachings of Soto Zen Buddhism and the philosophy of our Lineage.

Priest training encourages the continuing unfolding of the Bodhisattva ideal characterized by the Six Paramitas of giving, ethical conduct, patience, energy, meditation, and wisdom. Yet the heart and flowering of our way is always Shikantaza, sitting and moving in stillness without grasping or rejecting any of the constantly arising and changing phenomena of life as-they-are, the life practice of the Buddhas and Ancestors manifesting and realizing the Genjô-kôan, the fundamental point actualized through this life-practice

Although much of the training and experience-gathering to be acquired, by necessity in our Lineage, must occur at a distance, with some ingenuity and in small steps and pieces, all must be part of an unbroken whole. It is the quality of the results which matter most, and the maintenance of integrity throughout, more than the traditional road followed to arrive at the destination. In this training, both teacher and student must use care, employ great effort and creativity, overcome any hurdles and pay constant attention to detail such that no aspect of training is neglected.

Training, sometimes in a residential setting and sometimes not, sometimes in a group with others and sometimes by the student's own endeavors, will be based on the following perspectives ...

The period of formation that follows upon novice ordination (shukke tokudo) may continue for any number of years prior to possible (although never inevitable) Dharma Transmission, but truly continues as a lifelong endeavor that will sustain individuals dedicated to exemplifying the Dharma and the the Bodhisattva ideal. Completing formal priest training will mean that an individual has internalized the tradition, is capable of transmitting it, and vows to devote her or himself to a life of continuous practice and service.The individual's dedication to the elements of priest training must enable him or her to maintain a regular, disciplined zazen practice, to instruct and guide others in their practice, to present and discuss the history and teachings of Buddhism and Soto Zen, to perform services and ceremonies in the Soto style as appropriate and required in the circumstance, and to actively nurture and serve both Sangha and the larger community and society.

In addition, priest training must make the individual aware of the highest ethical standards which must always be maintained by a member of the clergy, thereby assisting him or her in maintaining such standards in his or her personal life at all times. Training will also enable the individual to demonstrate personal qualities that inspire trust and confidence and encourage others to practice. Finally, training will enable the individual to clearly understand - and communicate to others - the relationship of Zen teaching and practice to everyday life.

We hope that you will join us in wishing Shinkai, Heitetsu, Soen, Dosho well in their start on this long undertaking. Soen's Ordination by his Teacher, Rev. Taigu Turlur, is planned to occur during our upcoming Winter Retreat in Belgium in December. Heitetsu, Dosho and Shinkai will be Ordained by me, Jundo, sometime in the early Spring. That ceremony is planned to occur much as our last Ordination Ceremony, on Three Continents simultaneously using all means of modern media, dropping all thought of place and time.

http://www.shambhalasun.com/sunspace/?p=18165

Most of in our community will know them very well from their almost daily participation here over several years, and the energy, wisdom and compassion they always bring to our community.

What is more, we hope that they will be merely the most recent among other folks to follow in the years to come.

As in all we undertake in our Sangha, the ceremony will not be limited to a specific location, much as our annual Jukai here at Treeleaf ... and we hope that you will all join us for the ceremonies when the time comes.

Gassho, Jundo, and Taigu

SIT-A-LONG with Taigu: Fukanzazengi 2

2011-11-14T13:46:55Z

Now, we look into it, the truth is all-pervasive

or

Upon investigation,the Buddha enlightenment is all around

Alors que nous la recherchons, la voie-vérité pénètre originellement toutes choses.

(ANOTHER) URGENT ANGO CAUTION! : Too Loose !!!

2011-11-10T16:50:35Z

Awhile back, I reminded our Treeleaf Ango-ers that there are no mistakes in Ango, no way that life can intervene, that obstacles are just "opportunities for Practice" ...

... that ALL OF LIFE IS PRACTICE!

viewtopic.php?f=17&t=4230

However, I certainly did not mean that one could just do the parts of Practice that one likes or is moved by, skipping the rest. I did not mean that, just because there are "no mistakes", such was an excuse to be careless or slack, being forgetful, just practicing whenever and however in hell we want! Although "life can NEVER intervene, and ALL of life is Practice" (yes, even how we play video games and how we watch TV), that does not mean we can just let life intervene, and consider that watching TV or playing a video game is the same as Practice and Zazen! To do so is to miss the central part of this practice ... dropping resistance to our aversions and attractions, dropping attachments and renouncing those things we hunger for ... dropping anger and other excess or otherwise harmful emotions ... finding balance in life neither too loose nor too tight, moving forward with diligence and sincerity and energy ... even as there is No Place to Go! In this Middle Way beyond "right and wrong" "easy and hard" "doing and non-doing" ...

... nonetheless, ONE CAN DO ANGO WRONG!

One can be too loose in this Practice, just as one can be too tight! One can run toward or away from what we like or dislike and resist, forgetting that this is a Practice founded upon dropping all "likes and dislikes" and resistance! Remember this week's portion of the Xin Xin Ming ... neither hard or easy ... neither fearful, slack and irresolute nor charging forward ...

To live in the Great Way
is neither easy nor difficult,
but those with limited views
are fearful and irresolute:
the faster they hurry, the slower they go.

Ours is the 'Middle Way' ... but that does not mean any namby pamby, fence sitting, half hearted way that's middling, making do, mediocre and muddling through!

I often repeat the story of Buddha, Sona and the Lute Strings ...

[The Buddha said], "Sona, you were a musician and you used to play the lute. Tell me, Sona, did you produce good music when the lute string was well tuned, neither too tight nor too loose?"

"I was able to produce good music, Lord," replied Sona.

"What happened when the strings were too tightly wound up?"

"I could not produce any music, Lord," said Sona.

"What happened when the strings were too slack?"

"I could not produce any music at all, Lord," replied Sona

"Sona ... You have been straining too hard in your meditation. Do it in a relaxed way, but without being slack. Try it again and you will experience the good result."

Fortunately, in this way of ever new beginnings in each moment ... ONE CAN EVER BEGIN RIGHT FROM HERE!

Gassho, Jundo

SIT-A-LONG with JUNDO: Xin Xin Ming - (X) - GOAAAAAAAAL!!!!!

2011-11-08T15:23:28Z

Just letting things be in their own way (even the hard things in life) is neither easy nor hard.

Neither be hesitant and fearful, nor wound too tight and charging forward. (This reminds me of the Buddha's famous parable of the lute strings ... strung neither too loose nor too tight to produce beautiful music)

Do not cling, but be open and spacious beyond limits ... Do not even cling to the goal of 'not clinging' or Enlightenment!

Do not run after or run away, but flow with the flow ... letting all things rest as they are. The more you chase after the goal, the further the goal becomes.

To live in the Great Way
is neither easy nor difficult,
but those with limited views
are fearful and irresolute:
the faster they hurry, the slower they go.
Clinging cannot be limited;
even to be attached to the idea of enlightenment
is to go astray.
Just let things be in their own way
and there will be neither coming nor going.

That's how the game is played. Even as we chase after life's goals, to keep food on the table and the wolves from the door, running here and there ... abandon all chasing, running after or away. Win or lose ... the game is Won is One.

(sorry about the sound quality today ... it is what it is too )

Today's Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended