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Thread: Announcement: Parinirvana Memorial & Zazenkai 2017

  1. #1

    Announcement: Parinirvana Memorial & Zazenkai 2017

    Dear All,

    A few years back, some of our Sangha members requested a day to remember those who had passed from this world among family and friends ...

    February is a time of Memorial & Celebration for NEHAN-E (Parinirvana Gathering), the traditional day to mark the historical Buddha's death and passing from this visible world. This is also a day for each of us to remember in our homes those family and friends who have gone before. Although this holiday is marked specifically on February 15th in Japan, our Sangha and others will celebrate during the coming weeks.

    We will begin this weekend with our monthly 4-Hour Zazenkai, to be netcast live at New York 7pm to 11pm, Los Angeles 4pm to 8pm (Friday night), London midnight to 4am and Paris 1am to 4am (early Saturday morning), which is Japan 8am to noon Saturday, but of course, joinable any time thereafter by "when you need" recording.

    Details of the Zazenkai are here ...

    ... and will include SPECIAL CHANTS & CEREMONY to recall our parents, grand-parents, siblings, our relatives near and distant, all our ancestors reaching back through the generations, and our dear friends and other cherished ones who have passed. Our Memorial is also in honor of Master Gudo Wafu Nishijima and Rempo Niwa Zenji, my Teacher and his Teacher.

    Should you wish, there is also an "at home" ceremony for you to undertake with your loved ones in memory, details below. This tradition was also begun at the request of many of our Treeleaf Sangha members who asked for a family ritual at home to remember their friends and family who have passed.


    This is the day that Shakyamuni Buddha is said to have died near the town of Kushinagara on the banks of the Hiranyavati River. A big scroll or statue depicting the Buddha entering Nirvana is displayed and a ceremony expressing our gratitude to the Buddha is performed. The Sanskrit term ‘Nirvana’ literally means ‘extinction, the extinction of the worldly illusions and passions.’ Wherever the extinction of illusions and passions is being achieved, there will be a calm and peaceful Nirvana, but the term which applies to this particular day means the death of the Buddha Shakyamuni.

    It is said that at the time of his death the Buddha was sleeping on a bed that had been prepared between two sala trees; his head to the north, his face to the west, and his right hand for a pillow. At that time, white flowers bloomed on the sala trees and fell continuously. The story is related how many of his disciples, men and women of all ages, and even birds and animals gathered, sighing with sadness. The Buddha gave his last discourse, expounding the fundamental truth – even though the physical body dies, the Dharma is unbounded by time; in order to see the Buddha, it is simply necessary to see the Dharma. In this way, he taught his disciples the Precepts and the way they should maintain the practice of Buddha’s Way. This sermon is called the Yuikyogyo, the Last Teaching of Shakyamuni Buddha (or "Sutra of the Last Teaching Bequeathed by the Buddha"). He passed away at the age of 80 and entered into "Mahaparinirvana", that which cannot be truly "entered" or "departed", the absolute free state of Enlightenment.

    Though marking events of some 25 centuries ago and far away, the moment is truly beyond count or time, found here and all places.

    And so, might we encounter our lost loved ones and friends as neither gone nor far away, beyond time ... found here and all places ...

    Parinirvana Ceremony
    (At Home Portion)
    To Be Conducted on an Evening up thru February 15th, 2017

    (This Portion is to be conducted, should you wish, at each family's home on an evening of your choosing.)

    Please frame an image of the "Reclining Buddha" (Buddha on His Death Bed) ... There are many available in this thread and online ...


    At home, after dark, this framed picture should be placed on a table with incense (incense burner to be placed in front of the picture of the Buddha) and/or candles (to be placed in front of the picture of Buddha if without incense, to the sides of the incense if with), photographs or other reminders of the loved ones and friends to be remembered (to be placed to the right and left of the picture of the Buddha), all surrounded by fresh flowers and/or fruit (such as apples or oranges), and a small cup containing sweetened water or tea (representing an offering to quench all thirst). It is fine to place a small toy on the table for any children whose passing is being remembered. Family members will gather, dressed neatly. Family members can stand in Gassho or simply respectfully, as one adult representing the family lights the incense and/or candles, offers Three Standing Gassho Bows, and (holding the paper in the manner as shown) recites the following before the image of Buddha:

    This is the day of the Buddha’s Parinirvana, the time some 25 centuries ago when the Thus Come One entered Parinirvana, Final Nirvana, the day of the historical Buddha’s passing from this visible world. With each passing day, let us cherish life. Mindful of transiency, let us live this life and pursue our Path with diligence and care.

    We remember our dear (say as applicable, and add their first names where possible) parents, grand-parents, siblings, our relatives near and distant, all our ancestors reaching back through the generations, and our dear friends and other cherished ones who have passed from this visible world. All in their way, by their lives, made our lives in this present moment possible and are the root of our being. They supported us, befriended and nurtured us, each in their way, both in ways clearly seen and ways sometimes obscured and hidden to our eyes. To each we express and offer our caring, boundless love, greetings, embrace, gratitude, mutual understanding and forgiveness, tolerance and hope for their peace and rest.

    As was taught in the Sutra of the Last Teaching Bequeathed by the Buddha, spoken by the Tathagata with regard to his own passing …

    O good followers of the path! Do not grieve! Even if we were to live in the world for as long as great aeons of time, our coming together would someday have to end. There can be no coming together without parting. A life which benefited both self and others has reached completion. What has been said, has been said. What has been done, has been done. Even if we were to live longer, there would be nothing to add. …

    Therefore, you should know that all things in the world are impermanent; coming together inevitably means parting. Do not be troubled, for this is the nature of life. Live and Practice diligently with right effort, find liberation immediately and, with the light of wisdom, remove the darkness of ignorance. Thus the Body of the Tathagata’s Dharma will be realized as timeless and indestructible. Yes, nothing is secure, and everything in this life is precarious. Yet, do not think that “The light has ceased.” It should not be seen like this. For what I have lit shall be your light, all living beings shall be the light, this bright world, and your very mind itself, shall be this same light continuing on.

    Now, good followers of the way! You should always wholeheartedly seek the path of liberation. Yes, all things in the world, whether moving or seemingly non-moving, are characterized by disappearance and instability. Yet, be as lamps unto yourselves and pass on that light throughout generation after generation and to everyone in this world.

    Stop now! Do not speak! Time is passing. I am about to cross over. This is my final teaching.

    Family member leading the ceremony then announces that “A moment of silence will now be held in memory of those commemorated here, all our Ancestors and Friends who have departed this visible world.” After the moment of silence, the family leader will then say some words, speaking from the heart in a relaxed and conversational way, in memory of the individuals (remembering some specifically by name, others more generally) who are being recalled, telling something to the others who are gathered (especially any children present) about the people being remembered. The theme of the short talk should emphasize love, friendship, gratitude and (if needed in some cases) forgiveness of the past.

    The ceremony is closed with the words, “We will carry each of you in our hearts, and wish peace to you and peace to all who remain behind.” That is followed by Three Standing Gassho Bows, and the ceremony is over.

    The altar at home should be kept until after sundown the next day. Candles should not be left burning after the ceremony in the interest of safety.

    NOTE: If the person wishes in respect of the religious sensibilities of other members of the family, the images of Buddha and Incense need not be included, and the content of the Ceremony and references to the Buddha can be altered as felt appropriate.


    Gassho, J
    Last edited by Jundo; 02-02-2017 at 04:38 AM.

  2. #2
    The Special Chants and Ceremony during our Monthly Zazenkai this coming Friday-Saturday will have the following content. Please print out the following if you will join sitting this Zazenkai:


    Parinirvana Ceremony (at Nehan-e Zazenkai Portion)

    This Friday-Saturday, we will hold our February Monthly Zazenkai, with a special Ceremony to mark the event.

    A statue of the reclining ‘Buddha Entering Parinirvana’ and a plaque which reads "For All Generations of Zen Ancestors" will be given special prominence on the Altar.

    The Ceremony will begin as usual, with Three Full Prostrations, but with the following differences:

    - Shariraimon, in English recited 3x, will be our first chant.

    - Hannya Shingyo (Heart Sutra) will be recited in Japanese.

    - Followed by the Ino reading a special Dedication for Parinirvana

    Ceremony begins as always but, after Lighting Incense and Three Prostration:

    Ino: “The Verse of Homage to Buddha's Relics, Shariraimon” (shariRAImooonOOON)…


    With/ whole/heart/ed/ gra/ti/tude/ we/ bow/
    to/ the/ re/lics/ still/ pre/sent of/ the/ True/ Bo/dy/ [*] of/ the/ Ta/tha/ga/ta/ Sha/kya/mu/ni,/
    who/ is/ ful/ly/ en/dowed/ with/ my/ri/ad/ vir/tues;/
    to/ the/ Dhar/ma/ Bo/dy/ which/ is/ Truth/ it/self;/
    and/ to/ the/ whole/ u/ni/verse/ which/ is/ his/ Stu/pa./
    With/ deep/ res/pect/ we/ ve/ner/ate/ the/ One/
    who /lived/ his/ life/ for/ the/ sake/ of/ all/ be/ings./
    Though/ the/ sus/ten/ance/ of/ Bud/dha,/ the/ Truth/
    en/ters/ us/ and/ we/ en/ter/ Truth./
    Let/ us/ strive/ to/ be/ne/fit/ all/ li/ving/ be/ings,/[*] a/rouse/ the/ thought/ of/ A/wa/ken/ing,/
    cul/ti/vate/ Bod/hi/sat/tva/ Prac/tice,/
    and/ to/ge/ther/ en/ter/ Per/fect/ Peace,/ [*] the/ pen/e/tra/tion/ of/ the/ e/qua/li/ty/ of/ all/ things./
    Now/ let/ us/ re/ver/ent/ly/ bow.

    Then … Followed by 3 bells and offering of Incense:

    Ino: “Maka Hannya Haramita Shin Gyo”

    Following by Hannya Shingyo in Japanese

    Kan Ji Zai Bo Satsu Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho
    Ken Go[*] On Kai Ku Do I Sai Ku Yaku Sha Ri Shi Shiki Fu
    I Ku Ku Fu I Shiki Shiki Soku Ze Ku Ku Soku Ze Shiki Ju
    So Gyo Shiki Yaku Bu Nyo Ze Sha Ri Shi Ze Sho Ho Ku
    So Fu Sho Fu Metsu Fu Ku Fu Jo Fu Zo Fu Gen Ze Ko Ku
    Chu Mu Shiki Mu Ju So Gyo Shiki Mu Gen Ni Bi Ze Shin
    Ni Mu Shiki Sho Ko Mi Soku Ho Mu Gen Kai Nai Shi Mu
    I Shiki Kai Mu Mu Myo Yaku Mu Mu Myo Jin Nai Shi Mu
    Ro Shi Yaku Mu Ro Shi Jin Mu Ku Shu Metsu Do Mu Chi
    Yaku Mu Toku I Mu Sho Tok ko Bo Dai Sat Ta E Han-Nya
    Ha Ra Mi Ta Ko[*] Shin Mu Kei Ge Mu Kei Ge Ko Mu
    U Ku Fu On Ri Is-Sai Ten Do Mu So Ku Gyo Ne Han San
    Ze Sho Butsu E Han Nya Ha Ra Mi Ta Ko[*] Toku A Noku
    Ta Ra San Myaku San Bo Dai Ko Chi Han-Nya Ha Ra Mi
    Ta Ze Dai Jin Shu Ze Dai Myo Shu Ze Mu Jo Shu Ze Mu
    To Do Shu No Jo Is sai Ku Shin Jitsu Fu Ko Ko Setsu Han
    Nya Ha Ra Mi Ta Shu Soku Setsu Shu Watsu Gya* Tei
    Gya Tei Ha Ra Gya Tei Hara[*] So Gya Tei Bo Ji Sowa Ka
    Han Nya Shin Gyo [* * *]
    Followed by Dedication after Heart Sutra, as follows:

    Buddha Nature pervades the whole universe, Reality, existing right here now: We recall this day when some 2500 years ago, Shakyamuni Buddha, our historical Teacher, entered into Parinirvana. In reciting THE VERSE OF HOMAGE TO THE BUDDHA’S RELICS and THE HEART OF THE PERFECTION OF GREAT WISDOM SUTRA we offer our reverence, and dedicate this gathering, to our great original source teacher, Shakyamuni Buddha. On this day of his entry into Parinirvana, mindful of his Teachings, we go forward with boundless gratitude and joy and vow to practice endlessly…

    The Pure Dharma Body of the Buddha is always clear, beyond birth and death and expressed by all things, yet cannot be seen so long as one is lost in duality. The Buddha lived within coming and going, birth and death, a man of great compassion for all living beings. For this we bow in gratitude, and aspire that we may illuminate our minds in the midst of delusion.

    On this day we have gathered to commemorate our Great Teacher Shakyamuni Buddha’s entry into Parinirvana, and we offer incense, flowers, light, fruit and sweet water, all symbols of reverence, life and the satisfaction of all desires. We further dedicate the merit of this Zazen gathering in gratitude for his great Compassionate acts in leaving us these Timeless Teachings.

    The moon over Mount Ryoju, the Vulture Peak, shines wonderously in all directions.

    The sala trees bloom and their petals convey the fragrance of the Dharma down through time.

    The Buddha transcended desire and his understanding has helped all who are deluded until this present moment. The merits of suchness will extend from the beginningless past to the endless future.

    All the myriad forms of existence join in recognizing the profound importance of this day and wholeheartedly recite with us, some in words and some in silence. We are filled with awe at the countless voices which thus proclaim the Dharma, and we vow to embrace and sustain it endlessly. We also remember and dedicate this day and these efforts to all our parents, grand-parents, siblings, our relatives near and distant, all our ancestors reaching back through the generations, and our dear friends and other cherished ones who have passed from this seen world.

    Thus, let the harmful effects of words, thoughts and actions be dispelled
    and Compassion bloom in perpetual spring.
    May we all realize and live the Enlightened Way together:


    ° All Buddhas throughout space and time
    ° All Bodhisattvas-Mahasattvas
    ° Maha • Prajna • Paramita ••••••• (then 3x PROSTRATIONS by EVERYONE) • • •

    This is followed by the beginning of Zazen.
    Last edited by Jundo; 02-02-2017 at 04:41 AM.

  3. #3
    Member Hoseki's Avatar
    Join Date
    Jun 2015
    St. John's Newfoundland, Canada.


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  4. #4
    Thank you Jundo. =)


    倫道 真現

  5. #5
    Bro. Brad once uploaded a wonderful documentary about Nishijima Roshi. It was made several years ago (I believe in 2002-03). Brad and I have each tried to contact the filmmaker, a young fellow from Portugal who since has vanished from the earth and film world! However, it is available for immediate viewing on Amazon for $2 to rent. Please rent it. I post the below merely for those who may have trouble doing so (Nishijima Roshi gave Brad and me permission years ago).

    Hey, I have a cameo or two in the movie. I am the bearded fellow (considerably more hair and less grey) seen about 7:30 of 'Part II' carrying a blackboard saying "REALITY/REALISM" with my other Dharma Brother Peter Rocca. That was during a retreat at our root temple in Japan, the Tokei-in (more on the Tokei-in here ... lovely photos) ...

    Brad wrote about it ...

    The synopsis on that Dutch film festival's website says:

    "I live my Buddhist life from day to day, from moment to moment sometimes in my office, sometimes in my home, sometimes in a temple. In every situation there was just my Buddhist life." Gudo Wafu Nishijima was born in Yokohama, Japan. With a new and fresh approach to the Buddhist view of reality and the sense of balance to the philosophical and scientific investigations from last decades, Master Nishijima gives us the coordinates to start to understand Buddhism with our own method of thinking. He wants to pass the teachings of Buddhism to people all over the world who are searching for "Truth". "We have to say that we live in a succession of moments rather like the frames of a film." In these frames, from the present moment, the documentary is about Master Nishijima┤s daily life that is all ready a Buddhist life.

    ... Watching it again I'd forgotten how good it was. It gives you a very honest look at who Nishijima Roshi was when the film was made. It shows him leading one of his annual retreats in Shizuoka for foreigners. It shows him in Europe giving talks and running a sesshin. It shows him talking to students of his from Israel and Ireland. There's also a wonderful scene of him dragging his suitcase through Tokyo Station. He always insisted on carrying his own stuff when he went on retreats. If you wanted to help him out with his bags you'd have to kind of trick him by grabbing them before he noticed. But he was always very quick.

    ... The opening scenes were shot one morning at Nishijima's dojo in Chiba prefecture. ...

    PART I



    Gassho, J


  6. #6

    Let me also mention that January 28th is the anniversary of the passing in 2014 of my Teacher, Gudo Wafu Nishijima Roshi. He was 94 by the calendar.

    I would like to mention his book which I translated and which was re-issued after his death, "A Heart to Heart Chat with Old Master Gudo":

    The original edition was first published in English over 10 years ago as a translation and update (in close conjunction with Roshi while he was alive) of his Japanese book "Gudo Rojin Bukkyo Mondo", but went out of print for several years. For the new edition, one significant addition, however, is an Appendix featuring a short biography, photographs and translated talks by Niwa Rempo Zenji, Nishijima Roshi's Teacher, Abbot of Eiheiji (Dogen's Temple) and Head of the Soto School, who we also recall during our upcoming memorial days. The talks, which I adapted from transcripts of old television interviews which Niwa Zenji gave many years ago, offer a small taste of his personality and teachings.

    In the book "A Heart to Heart Chat", Nishijima Roshi offers his opinions and insights into Buddhism, Zen Practice and religion in general. The book was meant as a successor to his earlier book in English, To Meet the Real Dragon, covering many of the same topics and ideas but approaching them from different perspectives, offering deeper explanation on various important points. As I express in the Translator's Forward, Nishijima was an insightful reformer, ahead of his time in speaking of Zazen Practice in modern medical and scientific terms. He did have a few ideas rather unique to his own thinking, which I discuss honestly in the forward. I also discuss, as an appendix to the book, the many good effects that I believe Nishijima Roshi will leave as his legacy to the Zen world (I have previously published that appendix as his Obituary here: LINK )

    Part of my Translator's Introduction to the current book reads as follows:

    My Teacher, Gudo Wafu Nishijima Roshi, died this year, still sitting daily Zazen at age 94. In manner, he was a soft-spoken, gentle, conservative man of his times, born nearly a century ago in Taisho era Japan. In action, he was a perceptive commentator on the current state and future of Zen Buddhism; a critic and outspoken reformer (even if largely ignored by the Buddhist establishment); and a creative and original (if sometimes slightly unorthodox) visionary and philosopher who sought to express Zen and Mahayana Buddhist teachings in unique and helpful ways understandable to people of modern times. I believe that what he stood for will have lasting, positive effects on the future of Soto Zen Buddhism in Japan and the West, and that his many students (not, by any means, all cut of the same cloth) will carry on his legacy. First and foremost, Nishijima cherished Zazen as the fulfillment of reality itself, the proper centerpiece of all Buddhist practice.

    Nishijima was a traditional Zen teacher in some ways, yet also someone who foresaw great changes in Buddhist customs as practices encounter new times, places and cultures. While he was aware that the outer wrappings of Buddhist traditions may change, he also knew that Buddhist truth transcends time, place and conditions.


    In our lineage, the family kitchen, children’s nursery, office or factory where we work diligently and hard, the hospital bed, volunteer activity and town hall are all our monastery and place of training. Although Nishijima taught that each of us can benefit from periods of withdrawal and silence, be it in sesshin or ango, monastic training, or a hermit’s hut in the hills, he also knew that Zen priests and Zen training can come in many fruitful forms. For those of us out in the world, priest training can be found right in the city streets, homes, workplaces and soup kitchens of this modern world, as much as behind monastery walls. The barriers of in and out are forgotten; all walls drop away.


    Nishijima was thoroughly imbued with the spirit of Dogen, was a translator of Dogen’s complete Shobogenzo into modern Japanese and (with his student Chodo Cross) into English, and felt that Master Dogen had found ways to express the Buddhist teachings rarely heard until the modern day. Nonetheless, despite his profound trust in the teachings of Dogen, I would not describe Nishijima as a prisoner of Dogen. Among the many treasured teachings of Dogen that are timeless and survive the centuries, Nishijima knew that some were primarily the views and expressions of a man living amid the society and superstitions of 13th century Japan, words aimed directly at the needs of monastics pursuing a cloistered life. Those of Dogen’s writings directed primarily to his band of monks at Eihei-ji must be placed side by side with Dogen’s other pronouncements recognizing the possibilities of Zen practice for people in all situations of life. Buddhism, and Dogen’s teachings, can be brought forth and adapted for our situations and times.

    Nishijima thought that Zen teachings could best be introduced to a Western audience via finding common ground with Western philosophy, science and modern medicine. Years before it was common to load meditators into MRI machines, Nishijima spoke of the connection of Zazen to the brain and human nervous system, influenced by then cutting-edge research on meditation by Harvard’s Dr. Herbert Benson and others. Nonetheless, some readers may find that several of Nishijima’s ideas and ways of expressing Buddhist teachings were quite personal to him, and his understanding of human physiology as a non-specialist was sometimes a bit simple in description. Even as his student, I wish to say honestly that Nishijima was not a professional philosopher nor a trained scientist. He tried to express from his own heart the sense of balance and clarity encountered in Zazen. For that reason, he frequently spoke in very creative but, perhaps, too simplified ways on Western philosophical concepts, and, as a scientific layman, about what happens in the body and brain. ... But regardless of whether or not he was completely accurate in his description of how the body functions in Zazen, Nishijima stood for and believed in the meeting and fundamental compatibility of Buddhist tenets and scientific method. Such a belief is a breath of fresh air in the often myth- and superstition-bound world of religions, including Buddhism.


    Perhaps readers will sometimes feel that Nishijima went a bit far with his model of reality. For example, Nishijima Roshi came to advocate a unique, and very personal, interpretation of the ”Four Noble Truths” (contained in this book) as an expression of his views on idealism, materialism and the rest, and some may feel that he stretched things a bit too much. It may be so sometimes. However, the fundamental points he sought to make in doing so—of Zen practice as a way to encounter the sacred in just what is, and Zazen as a means to realize the balanced and whole of this world, which often seems so out of balance and broken into pieces—should not be easily discarded. It is an important teaching.

    While never completely free of his own idealism and matters of faith, like all of us, perhaps, Nishijima Roshi nonetheless sought to present Zen practice freed of naive beliefs and superstitions, exaggerated claims and idealized myths masquerading as historical events, all of which can bury and hide the very real power of our Buddhist way in a mass of ignorance and foolishness. I, and many of his other students, join him in that task. In such ways, Gudo Wafu Nishijima helped change Zen Buddhism and continues to do so. His legacy lives on in his many students around the world and his teachings will further enrich and transform our tradition into the future.
    I miss him.

    Please let me know what you think. It is available as a print book or Kindle, although the price is the same. All royalties go to Treeleaf Sangha.

    Gassho, Jundo

    Last edited by Jundo; 02-02-2017 at 04:45 AM.

  7. #7

    This is wonderful; thank you. I printed out a picture of the Buddha's paranirvana and framed it last year, but I never went through with this ceremony. The older I get, the more I realize that ceremony and liturgy really plays an important role of allowing us to take time to process things in our lives. Anyway, just my humble opinion. I don't think I'll get her to do a 4 hour zazenkay, hahaha, but I'm going to see if my wife would like to participate in the 'at home' ceremony. I think it provides a special time and place for us to reflect on all those who we've lost and still hold dear in our hearts.



    PS - I picked up a copy of the book a little while back. I know some of it is referenced during Jukai, but it would be cool to study it in one of our book clubs, in its entirety. It's nice to read books that are produced directly from our lineage. - hint, hint
    Last edited by Risho; 02-02-2017 at 02:50 PM.

  8. #8
    Thank you Jundo.

    It will be an honor to participate in this service.


    Hondō Kyōnin
    奔道 協忍

  9. #9
    Thank you, Jundo, for the thread and videos I've just watched.
    I am planning to arrange the celebration of Nehan-e at home as well as
    to sit the Zazenkai in a way the routine allows here.

    sat today

  10. #10
    Deep thanks, Jundo.

  11. #11
    Deep bows to all who have lost loved ones.

    Thank you for offering this ceremony, Jundo.

    sat today

  12. #12
    Thank you, Jundo. This ceremony as written is beautiful. I will also look up the book. What a wonderful tradition and remembrance. I will save all for the website as well, very appropriate for families.


    Sent from my SM-G900P using Tapatalk
    Not all who wander are lost. (Tolkien)
    Sometimes there are no answers.
    迷安 - Mei An - Wandering At Rest

  13. #13
    Treeleaf Unsui / Engineer Sekishi's Avatar
    Join Date
    Apr 2013
    Virginia, USA
    Thank you for this Jundo.

    I will be on the road tonight, but will sit over the weekend.

    Thank you all for your practice.


    As a novice priest-in-training, this is simply an expression of my opinion. Please take it with a grain of salt.

  14. #14
    Thank you Jundo for this teaching

    It gives meaning to those who have gone before, and, indeed, there is no gathering without parting, as no birth without living. no living as in death.

    Tai Shi
    The object of practice is not transcendence but transformation, yet ultimately we must transcend ourselves. (Elucidation of Dogen) in HOW TO RAISE AN OX

  15. #15

    Nehan-e greetings

    Dear sangha,

    I wanted to drop by just to greet you for Nehan-e.

    I have you all in my heart and though these days it's easier for me to go once a week to a local zendo and sit the rest of t he days alone at home I always remember this sangha as the one that guided me through my first steps.

    I always remember (and miss) Jundo's wonderful, funny and down-to-earth teachings.

    I hope one of these days I can have more time to read and participate in the forum.

    In the meantime, let me greet you with gratitude in gassho.

    (Today I'm wearing my brand new Samu-e)

    Daiyo (Am I still Daiyo around here? )
    Or Walter, as you like.

    Sat Today.

    Enviado desde mi SM-G531M mediante Tapatalk

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