i am a Sasaki fan, Yuki.
so: good idea!!
aprapti
sat
i am a Sasaki fan, Yuki.
so: good idea!!
aprapti
sat
hobo kore dojo / 歩歩是道場 / step, step, there is my place of practice
Aprāpti (अप्राप्ति) non-attainment
Aprapti, I think you typed the wrong character because you are always the one quoting Kodo Sawaki…
Yuki (雪)
Sat today
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Hi everybody !
Today, reading of the Song of the grass roof hermitage plus our usual chants.
See you !
Yuki (雪)
Sat today
They sound lovely as ever ! Merci Yuki !
'' A flower falls, even if we love it;
the weeds grow, even if we don't love it.''
- Dogen
''Thinking about the past...
Long days ago
One after another. All the more
The spring of my life.''
- Buson Josa ( 1716-1783)
Have a Great Week Ahead
See You
Deep bows
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Have a poem by Rengetsu that reminds me of my friends here.
Mimegumi no
fukaki nioi mo
uchi soi te
itodo medetaki
yamazakura kana.
The deep fragrance
of your compassion
accompanied by
such a wonderful branch
of mountain cherry blossoms!
Gassho,
William
Sat
Hi everybody !
Tomorrow, Wednesday, we will celebrate the day of the Buddha’s awakening.
For this special occasion, we will read the following text during our meditation period :
______________________________
[The Buddha’s Pari-nirvana Admonition Outline Sutra (Buddha’s Willed Teaching Sutra) says:]
The first awakening is to have few desires. To refrain from widely coveting the objects of the five-sense desires is called “few desires.”
The Buddha said, “Monks, know that people who have many desires intensely seek fame and gain; therefore they suffer a great deal. Those who have few desires do not seek fame and gain and are free from them, so they are without such troubles. Having few desires is itself worth-while. It is even more so because it creates various merits: Those who have few desires need not flatter to gain others’ favor. Those who have few desires are not compelled by their sense organs; they have a serene mind and do not worry because they are satisfied with what they have and do not have a sense of lack. Those who have few desires experience nirvana. This is called ‘few desires.’ ”
The second awakening is to know how much is enough. Even if you already have something, you set a limit for yourself for using it, so you should know how much is enough.
The Buddha said, “Monks, if you want to be free from suffering, you should contemplate knowing how much is enough. By knowing it, you are in the place of enjoyment and peacefulness. If you know how much is enough, you are content even when you sleep on the ground. If you don’t know it, you are discontent even when you are in heaven. You can feel rich even if you are poor. You can feel poor even if you have much wealth. You may be constantly compelled by the five-sense desires and pitied by those who know how much is enough. This is called ‘to know how much is enough.’”
The third awakening is to enjoy serenity. This is to be away from noise and confusion, and stay alone in a quiet place. Thus, it is called “to enjoy serenity in seclusion.”
The Buddha said, “Monks, if you want to have the joy of serene nondoing, you should be away from the crowds and stay alone in a quiet place. A still place is what Indra and other devas revere. By leaving behind your relations as well as others’, and by living in a quiet place, you may contemplate the conditions of suffering. If you are attached to the crowds, you will receive suffering, just like a tree that attracts a great many birds and gets killed by them. If you are bound by worldly matters, you will drown in troubles, just like an old elephant who is stuck in a swamp and cannot get out. This is called ‘to enjoy serenity in seclusion.’”
The fourth awakening is diligent effort. It is to engage ceaselessly in wholesome practices. That is why it is called “diligent effort.” It is refinement without mixing in other activities. You keep going forward without turning back.
The Buddha said, “Monks, if you make diligent effort, nothing is too difficult. That is why you should do so. It is like a thread of water piercing through a rock by constantly dripping. If your mind continues to slacken, it is like taking a break from hitting stones before they spark; you can’t get fire that way. What I am speaking of is ‘diligent effort.’”
The fifth awakening is not neglecting mindfulness. It is also called maintaining right mindfulness. This helps you to guard the dharma so you won’t lose it. It is called “to maintain right mindfulness” or “not to neglect mindfulness.”
The Buddha said, “Monks, for seeking a good teacher and good protection, there is nothing like not neglecting mindfulness. If you practice this, robbers of desire cannot enter you. Therefore, you should always maintain mindfulness in yourself. If you lose it, you will lose all merits. When your mindfulness is solid, you will not be harmed even if you go into the midst of the robbers of the five-sense desires. It is like wearing armor and going into a battlefield, so there is nothing to be afraid of. It is called “not to neglect mindfulness.”
The sixth awakening is to practice meditation. To abide in dharma without being confused is called “stability in meditation.”
The Buddha said, “Monks, if you gather your mind, it will abide in stability. Then, you will understand the birth and death of all things in the world. You will continue to endeavor in practicing various aspects of meditation. When you have stability, your mind will not be scattered. It is like a house where water is used sparsely, or an embankment that holds water. You practitioners are like this. Because you have the water of wisdom, « you practice stability and the water of wisdom is not wasted. This is called ‘stability in meditation.’”
The seventh awakening is “to cultivate wisdom.” It is to listen, contemplate, practice, and have realization.
The Buddha said, “Monks, if you have wisdom, you are free from greed. You will always reflect on yourself and avoid mistakes. Thus, you will attain liberation in the dharma I am speaking of. If you don’t have wisdom, you will be neither a follower of the way nor a lay supporter of it, and there will be no name to describe you. Indeed, wisdom is a reliable vessel to bring you across the ocean of old age, sickness, and death. It is a bright lamp that illuminates in the darkness of ignorance. It is an excellent medicine for all who are sick. It is a sharp ax to cut down the tree of delusion. Thus, you can deepen awakening through the wisdom of listening, contemplation, and practice. If you are illuminated with wisdom, even if you use your physical eyes, you will have clear insight. This is called ‘to cultivate wisdom.’”
The eighth awakening is not to be engaged in hollow discussions. It is to experience realization and be free from discriminatory thinking, with the thorough understanding of the reality of all things. It is called “not to be engaged in hollow discussions.”
The Buddha said, “Monks, if you get into hollow discussions, your mind will be scattered. Then, you will be unable to attain liberation even if you have left the household. So, you should immediately leave behind a scattered mind and hollow discussions. If you wish to attain the joy of serenity, you need to cure the sickness of hollow discussions. This is called ‘not to be engaged in hollow discussions.’”
From
Treasury of the True Dharma Eye: Zen Master Dogen's Shobo Genzo
84 : EIGHT AWAKENINGS OF GREAT BEINGS
_________________________
See you soon !
Yuki (雪)
Sat today
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Hi everybody !
Thanks to you William ! I read the Rengetsu poem today !
For our new Russian’s friends :
You can find most of the texts we are using at Chanting and Zazen Circle in those threads. I wish it could be useful for you !
Thread #12
Sanki Raimon (English)
Sandokai can be found in the Treeleaf Chant book - that we use for Weekly and Monthly Zazenkai.
Maka Hannya Haramita Shin Gyo In thread #31
Zen Master Hakuin's Chant in Praise of Zazen * (Hakuin Zenji Zazen-Wasan, a traditional Rinzai chant) In thread #70
HAKUIN ZENJI ZAZEN WASAN (Japanese ) in thread #149
Sanki Raimon in Japanese. in thread #115
Shi Gu Sei Gan Mon (The Four Vows in Japanese)
SHU JO MU HEN SEI GAN DO
BON NO MU JIN SEI GAN DAN
HO MON MU RYO SEI GAN GAKU
BUTSUDO MU JO SEI GAN JO
The four vows (French) in thread #162
the Four Vows (Portuguese) in thread # 166
the Four Vows (Dutch) in thread # 167
The four vows (Norwegian) in thread #260
Silent lllumination by Hongzhi Zhengjue (English) #163
Silent Illumination (French) #169
Paroles de tous les jours / Words for Each Day (French/English) #295
And I add this short chant, Kaikyo Ge, used for opening the Sutra verse :
« The Dharma is deep and lovely,
We now have a chance to see it,
study it, and practice it.
We vow to realize it’s true meaning. »
Mujô jinjin mimyô hô
hyaku senman gô nan sôgû.
Ga kon kemmon toku juji.
Gange nyorai shinjitsu gi.
Song of the Grass-Roof Hermitage (English) In thread #145 and (Japanese) #238
Contemplating Mind by Hanshan Deqing (English) in thread #174
Yuki
See you soon,
Yuki 雪
(Sat today)
Last edited by Yuki; 06-19-2022 at 12:35 PM.
That is for Buddha's death day (Pari-Nirvana), not his Enlightenment day under the Bodhi Tree. Just so you know. Parinirvana is usually remembered in February.
It is fine to Chant if you wish, however, as any moment is birth, any moment is death, any moment is enlightenment.The very last time he spoke the Dharma, ... He lay between the twin Sala trees and was about to enter (final) Nirvana.
Gassho, J
STLah
Last edited by Jundo; 12-08-2021 at 12:15 AM.
ALL OF LIFE IS OUR TEMPLE
May I ask a question, to our Chanters?
When you meet, how much of the period do you spend Chanting, and how much Sitting?
Gassho, Jundo
STLah
ALL OF LIFE IS OUR TEMPLE
My schedule only allows me to sit on Saturdays with this group, but usually it's a pretty even split. There's usually 5-10 minutes of friendly chatting while everyone joins, and then 20 minutes of chanting (depending on how long the reading is) then there's usually 30 minutes of zazen, with a couple haiku at the end.
Gassho,
William
Sat
Thanks for this precision Jundo.
When we met, we sit 27 minutes, chant and do some reading (zen texts and haikus) for around 15 minutes. Usually, the event last around 50 minutes ( or more, if peoples stay for chatting at the end).
Gassho,
Yuki 雪
(Sat today)
Hey Jundo,
Yes the only thing that is really set in stone is the half hour of sitting the rest of it is a bit freeform jazz.
Gassho
Ryokudo
SAT/LAH
Upon special request, here you go for the German translation of the four vows:
So zahlreich auch die Lebewesen sind, ich gelobe, sie alle zu retten.
So zahlreich auch die Illusionen sind, ich gelobe, sie alle zu überwinden.
So zahlreich auch die Dharma-Tore sind, ich gelobe, sie alle zu durchschreiten.
So erhaben auch der Buddha-Weg ist, ich gelobe, ihn zu vollenden.
Thank you Ho Shun! Just to share, here is the version, I came in contact with:
Unzählig sind die lebenden Wesen. Ich gelobe, sie alle zu befreien.
Unerschöpflich sind die leidschaffenden Täuschungen. Ich gelobe, sie alle zu transformieren.
Unermesslich sind die Pforten des Dharma. Ich gelobe, sie ganz zu durchdringen.
Vollkommen ist der Buddha-Weg. Ich gelobe, ihn ganz zu verwirklichen.
Gassho,
Kotei sat/lah today.
義道 冴庭 / Gidō Kotei.
Being a novice priest doesn't mean my writing about the Dharma is more substantial than yours. Actually, it might well be the other way round.
Thanks you Hô Shun and Kotei for sharing your version of the Four Vows. We are waiting for live performances now !
Gassho,
Yuki 雪
(Sat today)
another german version, used in our sangha:
Der Wesen sind unendlich viele; ich gelobe, sie alle zu retten.
Die Leidenschaften sind unerschöpflich; ich gelobe, sie alle zu überwinden.
Der Tore der Wahrheit sind unzählbar viele; ich gelobe, sie alle zu durchschreiten.
Der Weg des Buddha ist der höchste; ich gelobe, ihn bis zum Ende zu gehen.
aprapti
sat
hobo kore dojo / 歩歩是道場 / step, step, there is my place of practice
Aprāpti (अप्राप्ति) non-attainment
Just a little note about the last line of the Bodhisattva Vows here at Treeleaf. Our version is:
You notice that the last line is a little different from most of the translations:To save all sentient beings, though beings numberless
To transform all delusions, though delusions inexhaustible
To perceive Reality, though Reality is boundless
To attain the Enlightened Way, a Way non-attainable
Why?Der Weg des Buddha ist der höchste; ich gelobe, ihn bis zum Ende zu gehen.
The Buddha's way is the highest; I vow to go to the end.
or
Vollkommen ist der Buddha-Weg. Ich gelobe, ihn ganz zu verwirklichen.
The Buddha Way is perfect. I vow to fully realize it.
The actual Chinese-Japanese is 佛道無上誓願成 Butsu dō mu jō sei gan jō
佛道 is Buddha Way. The key term here is 無上 which, typically, might be read as "The Buddha Way (has) nothing above (it)". However, it can also read read as "The Buddha Way cannot be gotten on/boarded" or "The Buddha Way cannot be gotten up to," i.e., it is "supreme" in the sense that we really cannot reach it or get on it.
I find the meaning more consistent with the earlier three lines. Notice that they all use the negative MU 無 in the same way:
眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
Of course, 無 is also emptiness.
Maybe you could render that into German somehow?
Gassho, J
STLah
Last edited by Jundo; 12-12-2021 at 11:07 PM.
ALL OF LIFE IS OUR TEMPLE
Thank you for this precision, Jundo. It’s always interesting to learn more about what we are chanting and how peoples translated it.
Deep bows,
Yuki 雪
(Sat today)
Hi everybody !
This week, I suggest the reading of
Zen Master Hakuin's Chant in Praise of Zazen * In thread post #70 (page 2)
followed by the Japanese chanting
HAKUIN ZENJI ZAZEN WASAN (Japanese ) in thread post #372 (page 8)
See you !
Yuki (雪)
Sat today
Last edited by Yuki; 12-13-2021 at 05:17 PM.
Hi Yuki,
If you chant Master Hakuin, I would ask you to dedicate your chant to Rev. Doshin Cantor, who is my mentor and one of the great inspirations for Treeleaf. It is a Rinzai chant, of course, which is lovely but not usually translated in a Soto Zen Sangha. However, Doshin is from a mixed Rinzai-Soto Lineage where they do chant it, and he introduced me to it. We chanted it here in the past. Doshin is now in hospice. We dedicated a recent Zazenkai to him.
https://www.treeleaf.org/forums/show...ntors-Zazenkai
Gassho, Jundo
SatTodayLAH
ALL OF LIFE IS OUR TEMPLE
Hi Jundo,
Of course, we will dedicate our chant to Rev. Doshin Cantor ! I also invite our friends to visit the gallery of your mentor who was a great photograph; they will find there inspiring pictures for contemplation and meditation.
http://listeningwiththeeye.squarespace.com/galleries/
Gassho !
Yuki (雪)
Sat today
aprapti
sat
hobo kore dojo / 歩歩是道場 / step, step, there is my place of practice
Aprāpti (अप्राप्ति) non-attainment
So, here you go for the adapted German version of the Four Vows/Shi Gu Sei Gan Mon:To save all sentient beings, though beings numberless
To transform all delusions, though delusions inexhaustible
To perceive Reality, though Reality is boundless
To attain the Enlightened Way, a Way non-attainable
Unzählig sind die lebenden Wesen. Ich gelobe, sie alle zu befreien.
Unerschöpflich sind die leidschaffenden Täuschungen. Ich gelobe, sie alle zu transformieren.
Unermesslich sind die Pforten des Dharma. Ich gelobe, sie ganz zu durchdringen.
Unverwirklichbar ist der Buddha-Weg. Ich gelobe, ihn ganz zu verwirklichen.
Hi everybody!
Here's russian translation of the four vows according to Jundo's note:
Спасти всех живых существ, хотя существа бесчисленны
Преобразить все заблуждения, хотя заблуждения неиссякаемы
Воспринимать реальность, хотя реальность безгранична
Достичь Пути Просветления, хотя Путь недостижим
Maka Hannya Haramita Shin Gyo in russian:
СЕРДЦЕ ВЕЛИКОЙ СУТРЫ О СОВЕРШЕНСТВЕ МУДРОСТИ
Бодхисатва Авалокитешвара, практикуя глубоко праджня парамиту, воспринимает, что пять скандх пусты и спасён от всех страданий и несчастий. Шарипутра, с формой нет у пустоты различий, пустота не отличается от формы. Форма это то же, что и пустота, а пустота есть то же, что и форма. Это справедливо и о чувствах, восприятьях, порывах и сознаньи. Шарипутра, пустоты печать все дхармы на себе несут; не возникают все они, но и не исчезают, не грязны они, но и не чисты, не растут они, не убывают. Потому-то в пустоте нет формы, нет в ней чувств и нет в ней восприятья, нет порывов в ней и нет сознанья; нет в ней глаз и нет ушей, нет носа, языка нет, тела нет, ума нет; нет в ней цвета, запаха и звука, нет ни вкуса в ней, ни прикосновенья, нет ни одного ума объекта; нет в ней царства глаз... вплоть до того, что нету даже области сознанья. Нет невежества, нет избавленья от него... нет старости, нет смерти, также нет от них и избавленья; нет страданий, нет и их возникновенья, прекращенья нет, пути нет; нет познанья, также нет и достиженья. Так как нечего достигнуть, взял своей опорой праджня парамиту бодхисатва, и в уме его преград нет. Без преград и страхи тут же исчезают. Удалясь от взглядов отрицанья, сразу же окажешься в нирване. В трёх мирах все будды взяв опорой праджня парамиту достигают аннутара самияк самбодхи. Так узнай, что праджня парамита – величайшая трасцендентная мантра, величайшая яркая мантра, запредельная мантра, превосходная мантра. Избавляет ото всех она страданий, в ней есть истина и нету в ней обмана. Так провозглашайте эту мантру, это мантра праджня парамиты, так провозглашайте ж: «Гате, гате, парагате, парасамгате, бодхи свах-а-а.»
And a question to sangha. Do we use in practices Daihi Shin Darani and Sho Sai Myo Kichijo Dharani? If not - why?
Gassho
Thank you, Aleksey. According to my understanding of Russian (and Google Translator), this is lovely ...
Достичь Пути Просветления, хотя Путь недостижим = Reach the Path of Enlightenment, although the Path is unattainable
As to Dharani, this is due to my belief that they were traditionally used as magic spells based on the power of sounds the origin and meaning of which are long long forgotten, much like the words "abracadabra." D.T. Suzuki wrote this about them ...
That being said, if doing so holds some meaning or "power" for you in your heart, then they have meaning and power to that extent. If they have meaning for you, then they have that meaning. We humans all find our meaning and power where we will, and so the Dharani may have meaning and power for you to chant.Properly speaking, the dharani has no legitimate place in Zen. That it has nevertheless crept into its daily service is clue to the general characteristics of Chinese Buddhism of the Sung dynasty, when the Japanese Zen masters visited China and imported it as they found it then, together with the [esoteric Buddhist] elements of Chinese Zen. ... A dharani is considered as holding magical power in it or bearing deep meaning. When it is pronounced, whatever evil spirits there are ready to interfere with the spiritual effect of a ritual, are kept away from it. ... When translated they convey no intelligent signification. They mostly consist of invocations and exclamations. The invocation is an appeal to the higher powers, and the exclamation is to frighten away the evil spirits. That the practical result of these utterances is not to be judged objectively goes without saying.
However, we do not chant them in our ceremonies here at Treeleaf.
I cut and paste below more of an old rant by me on Dharani, in case anyone is interested.
Gassho, Jundo
SatToday
Sorry to run long.
=======================================
Dharani are chants, sometimes intelligible but often unintelligible as the original Indian meanings have been lost (for example, they are chanted phonetically in Japanese vaguely based on purely phonetic Chinese, itself based on some original long lost Indian words ... something that makes even less sense if one believes that the power is only in the original Indian sounds as is the original belief!! ), often felt to have protective, good fortune bringing or other special powers thought to derive from the power of the sound (more than the lost meaning). Mantra are similar, but typically shorter. Dharani are recited as part of standard Soto rituals, and in most other schools of Buddhism.
I do not recite Dharani here at Treeleaf, for I tend to consider them too much "hocus pocus and abracadarba". I will not chant magic spells, but I do feel at home to chant certain Mantra, such as at the end of the Heart Sutra ...
Gate! Gate! (Already Gone, Gone)
Paragate! (Already Gone Beyond)
Parasamgate! (Already Fully Beyond)
Bodhi! Svaha! * (Awakening, Rejoice)
Let me try to explain the difference:
Much depends how one defines a Mantra or Dharani in one's heart. In much of Buddhism and related religions of India (although something very similar can be found in about all religions really ... e.g., like "God Is Great/Allahu al-Akbar" in Islam, an orthodox Jew's reciting the sacred letters of Torah, or "Praise Jesus" in some corners of Christianity), it is a sound, word or words that create transformation in some way. Mantras and Dharani ... like classical music ... can have a profound meaning often beyond words that is spoken to the heart. That is fine. All sounds arise from and return to Silence! The bare sounds truly can resonate with the heart and outward into space. If you have no problem, and it makes your heart feel good, to walk down the street on a summer day, singing the Beatle's unintelligible "Ob-La-Di, Ob-La-Da", then why not the Dharani's equally unintelligible "gya gya gya ki gya ki" if it rings in your heart?
My real objection is to those Dharani and Mantras used quite clearly as abracadabra magic spells and incantations to get some material benefit such as a new job or new car or love or even medical recovery. I believe that, for most people, that is the way they have been primarily thought of and used through the centuries. Often the ways in which we chant "to get stuff" can be much more hidden and subtle, and we should be cautious. The "Disaster Prevention Dharani" was traditionally used as a magic spell to prevent fires and other like disasters in the monastery and life by its alleged mystical power to appease the spirits (I would advise that it is probably better instead to just buy a smoke alarm and do a fire drill).
We usually chant the Heart Sutra and other Chants at Treeleaf in English as the common language we share in this international Sangha. We also chant in Japanese (to be exact, "Sino-Japanese", the Japanese pronunciation of classical Chinese) from time to time out of respect for tradition and honoring our "roots" (Sometimes, but more rarely, we chant something in Sanskrit). I feel that it is important to understand the philosophy and perspectives presented in the words of the Heart Sutra, the Identity of Relative and Absolute and all of the other chants we chant. (I even translated the little Mantra that closes the Heart Sutra into understandable English in our Chant Book).
However, there is also a point where we "Just Chant" (like "Just Sit") ... throwing one-self into the chanting. In such case, it does not matter if we chant in English, Japanese, Esperanto, Martian or Silently. Got the point?
On the other hand, I do not encourage around here the Chanting of "Dharani", even several traditional to the Soto school and Zen in general. It is just too much "abracadabra" removed from all sense of meaning.
ALL OF LIFE IS OUR TEMPLE
Jundo, thanks for your detailed answer, which contains some humor.As to Dharani, this is due to my belief that they were traditionally used as magic spells based on the power of sounds the origin and meaning of which are long long forgotten, much like the words "abracadabra." D.T. Suzuki wrote this about them ...
In my previous practice at the Moscow Zen Center and the Ingen-Ji temple, we used dharanis during services and I have always perceived them only as a tribute to tradition and ritual.
Your point of view on Dharani is personally close to me, and Suzuki's words leave no doubt. "Pure Zen" without magic is close to me.
Gassho
Last edited by Wako; 12-24-2021 at 08:16 AM.
I wish Merry Christmas to everybody !
Yuki (雪)
Sat today
Hi everybody !
Maybe we could read this text from Thich Nhat Hanh this week ?
« To combat the idea that the Mind Seal is a thing that can be transmitted or obtained from others, Master Vo Ngon Thon left this message for his disciple Cam Thanh before dying:
At the four Cardinal points
It is noised abroad
That our founding patriarch lived in Indỉa
And that he had transmitteđ his Eye of the Dharma treasure called “Thiên”:
A flower, five petals,
Perpetual seeds . . .
Secret words, mystical symbols,
And thousands of other similar things
Are considered to belong to the Mind Sect of immaculate nature.
Indeed, where is India? India is here itself.
Sun and moon are the sun and moon of our time;
Mountains and rivers are mountains and rivers of our time;
To meddle with something, is to be attached to it;
And one slanders even the Buddha and the Patriarchs.
An error drags in its wake a thousand errors.
Examine things closely,
In order not to deceive your posterity.
Don’t questíon me further:
I have nothing to say, I have said nothing.
“I have said nothing”: such is the conclusion of Master Vo Ngon Thong after having saỉd something. One sees clearly the “letting go” mind of Buddhism. To say something and to say it in such a way that people do not become attached to it is the meaning of the term “Vo Ngon Thong” (communion without words), which is precisely the name of this Zen Master. »
From :
Zen Keys, Thich Nhat Hanh
See you soon !
Yuki (雪)
Sat today
hi chanting sitters,
i won't be there until next year.. so my best wishes and hope to see you all the third..
aprapti
hobo kore dojo / 歩歩是道場 / step, step, there is my place of practice
Aprāpti (अप्राप्ति) non-attainment
See you next year Aprapti !
Deep bows
Yuki (雪)
Sat today
Hello sisters and brothers,
“Life and death are of supreme importance. Time swiftly passes by and opportunity is lost.
Each of us should strive to awaken. Awaken! Take heed, do not squander your life.”.
― Dōgen Zenji
May we all live the enlightened way Together through this year!
Happy New Year, Happy Each New Moment !
In Peace with Nine Bows,
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Happy New Year, Guys!
Just a footnote, this is not really a Dogen quote however. The custom of this came to Japan much later it seems, brought by the Obaku Zen folks several hundred years after Dogen. From Taigen Dan Leighton, "Just This Is it: Dongshan and the Practice of Suchness",
My translation of this 生死事大 無常迅速 各宜醒覺 愼勿放逸 would be "Life Death are the Great Matter, All is lmpermanent swiftly passing; We are AWAKENED so should not waste the moment, The current Han at Tassajara, with Suzuki Roshi's translation (?), seems closer to my now already awakened.
Life and Death and the Great Matter
The wooden sounding block hit with a mallet to signal meditation or other communal events in Zen monasteries is calligraphed with an inscription about life and death. A simple version reads, "Life and death is the great matter; don't waste time."
A longer version includes two more lines ,"Life and death are the great matter. Be watchful of your time. All is impermanent and passes swiftly away. Time waits for no one."
I am not certain whether this wooden sounding block (pan in Chinese; han in Japanese) was used in Tang monasteries. But it was in use by the early Song, including this longer version of the verse inscribed on it:
Let me respectfully remind you
Life and death are of supreme importance.
Time swiftly passes by
And opportunity ist lost.
Each of us should strive to awaken.
Awaken, take heed,
Do not squander your life.
This verse and the custom of writing it on the pan reportedly goes back to monastic codes published in the early twelfth century and imported to japan in the seventeenth century.
Aside from this verse inscription, seen by all who visit Chan temples, the concern with seeing through the great matter of life and death is a central topic going back to the origins of Chan. For example, in chapter 6 it was recounted that the Chan Sixth Ancestor Huineng recommended that students see their original face before their parents were born. Considering life and death, and what precedes and follows life, is a strong encouragement to fully engage the practice of this life.
https://books.google.co.jp/books?id=...0obaku&f=false
Gassho, J
STLah
ALL OF LIFE IS OUR TEMPLE
Thank you for this precision, Jundo.
Deep bows,
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Thanks Omom and Jundo for your New Year wishes and the nice precision about this interesting quote.
Joy and peace !
Yuki (雪)
Sat today
Hi everybody !
I suggest the following text for beginning this new year ( with a touch of humor ) :
Don’t Read Books!
Don’t Read Books!
Don’t chant poems!
When you read books you’re eyeballs wither away,
leaving the bare sockets.
When you chant poems your heart leaks out slowly
with each word.
People say reading books is enjoyable.
People say chanting poems is fun.
But if your lips constantly make a sound
like an insect chirping in autumn,
you will only turn into a haggard old man.
And even if you don’t turn into a haggard old man,
it’s annoying for others to have to hear you.
It’s so much better
to close your eyes, sit in your study,
lower the curtains, sweep the floor,
burn incense.
It’s beautiful to listen to the wind,
listen to the rain,
take a walk when you feel energetic,
and when you’re tired go to sleep.
YANG WANLI
(1127–1206) Chinese poet and politician.
Fortunately, we sit as much than we chant and read… so we should be OK !
Have a nice Sunday !
Yuki (雪)
Sat today
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
Hi all,
Here is the verse from a few weeks ago i prommissed to put on the Thread. Its from 'The sixth patriarch's (Huineng) platform sutra' in the translation of Red Pine:
"Twenty-two: "Good friends, having made the Four Boundless Vows, let me now recite for you the Formless Repentances that destroy karmic barriers of the past, the present and the future."
The Master said, "Good friends,
'May past, present and future thoughts
may thought after thought
not be corrupted by delusion
may bad deeds of the past be gone
may they be gone from my nature
such is my repentance
'May past, present and future thoughts
may thought after thought
not be corrupted by ignorance
may deceitful thoughts of the past be gone
may they be gone from my nature
such is my repentance
'May past, present and future thoughts
may thought after thought
not be corrupted by ulcerous hate
may hateful thoughts of the past be gone
may they be gone from my nature
such is my repentance.'
Now recite this three times.
"Good friends, what does repentance mean? Repentance means to be aware of past mistakes and not to commit them for the rest of your life. Unless your mind is forever free of evil, reciting this before buddhas won't help. In this Dharma teaching of mine, repentance means to stop once and for all."
Gassho / Sat Today
HerrieH Hongaku Kyogen (本覺警玄)
Last edited by HERRIEH; 01-05-2022 at 09:32 PM.
Life itself is the only teacher.
一 Joko Beck
STLah
安知 Anchi
"Chanting breaks down the difference between the inside and the outside. It's about having a heart that never shuts down, that nothing can shut down."
~Krishna Das
Gassho
Seiko
stlah
Gandō Seiko
頑道清光
(Stubborn Way of Pure Light)
My street name is 'Al'.
Any words I write here are merely the thoughts of an apprentice priest, just my opinions, that's all.
To begin this period post-Jukai, I suggest :
Robe Verse
(Takkesage)
Robe of liberation boundless
Field beyond both form and formless
Wearing the Tathagatha's teachings
Vowing to save all sentient beings
Takesa Ge
Dai sai geda puku
Muso fukuden e
Hi bu nyorai kyo
Kodo sho shu jo
And…
HAKUIN ZENJI ZAZEN WASAN
(In English first, then in Japanese)
Dedicated to
Mitchell Doshin Cantor Roshi
Here is the Japanese chant
shu jo hon RAI HOTO KENA ri
MIZU to ko RINO GOTO KUNI te
MIZU o HANA RETE ko RINA ku
SHUJO ONO HOKA ni HOTO KENA shi
SHUJO o CHIKA KIO SHIRA ZUSHI te
to ku MOTO MURU HAKA NASA yo
TATO EBA MIZU no NAKA ni ITE
KATSU o SAKE BUGA GOTO KUNA ri
cho JANO IE no KOTO NARI te
hin RINI MAYO ONI KOTO NARA zu
ROKU shu rin NENO in nen wa
ONO REGA GUCHI no YAMI JINA ri
YAMI JINI YAMI JIO FUMI SOE te
ITSU ka sho JIO HANA RUBE ki
SORE MAKA en no zen jo wa
sho tan SURU ni AMA RIA ri
FUSE ya JIKA INO SHOHA RAMI tsu
nem BUTSU san ge SHUGYO OTO
o SONO SHINA o ki SHOZE ngyo
o MINA KONO NAKA ni KISU RUNA ri
ICHI ZANO ko o NASU HITO mo
TSUMI shi MURYO ONO TSUMI HORO bu
AKU shu IZU KUNI ARI NUBE ki
jo do SUNA WACHI to KARA zu
KATA JIKE NAKU mo KONO NORI o
HITO TABI MIMI ni FURU RUTO ki
san tan ZUI ki SURU HITO wa
FUKU o URU KOTO KAGI RINA shi
IWA nya MIZU KARA EKO OSHI te
JIKI ni JISHO o sho SURE ba
JISHO o SUNA WACHI MUSHO ONI te
SUDE ni KERO no HANA RETA ri
in ga ICHI NYONO mon HIRA ke
MUNI MUSA nno MICHI NAO shi
MUSO ONO so o so TOSHI te
YUKU mo KAE RUMO YOSO NARA zu
MUNE nno nen o nen TOSHI te
UTA UMO MAU mo NORI NOKO e
zan MAI MUGE no SORA HIRO ku
SHICHI em myo no TSUKI SAE n
KONO TOKI NANI OKA MOTO MUBE ki
JAKU METSU gen zen SURU YUE ni
to sho SUNA WACHI ren GEKO ku
KONO mi SUNA WACHI HOTO ke na ri
See you soon !
黙唱
Mokushō
Sat today