TREELEAF ZENDO PODCAST

August 2015 Zazenkai Dharma Talk

Today's Talk:
Theory of Zazen for Three Personality Types
Sankon-Zazen-Setsu by Keizan Zenji
(translation by YASUDA & ANZAN, with some adjustments from Masunaga and Kennett)
In traditional Buddhist descriptions, there the three levels of capacity that Buddhist practitioners exhibit (sankon 三根; Sk. trīṇi indriyāṇi): dull (donkon 鈍根), middling (chūkon 中根; Sk. madhya indriya), and sharp (rikon 利根; Sk. tīskṣṇa indriya) capacities. These are three different capacities that Buddhist practitioners exhibit.
Dogenologist & Historian Carl Bielefeldt comments (Dogen’s Manuals of Zen Meditation, footnote 33 on p.152):
Here [in the “Theory of Zazen for Three Personality Types”] Keizan distinguishes three levels in the understanding of zazen (corresponding to the traditional Buddhist disciplines): the lowest emphasizes the ethical character of the practice; the middling, the psychological character; the highest, the philosophical. The second, he describes as ―abandoning the myriad affairs and halting the various involvements, ‖ making unflagging effort to concentrate on breathing or consider a koan, until one has gotten clear about the truth. (In the highest zazen, of course, this truth is already quite clear.) In his influential Zazen yojinki as well – though [Keizan] repeats the Fukan zazen gi passage on nonthinking—Keizan recommends the practice of kanna [Koan phrase centered Zazen] as an antidote to mental agitation in zazen (ibid. 497b).
Further reading for this talk is available in the Zazenkai forum thread:
August 2015 Zazenkai Forum Thread »

July 2015 Talk - Why Zen Folks Fail - Part 5

So many Zen students think that the longer they sit the better. They believe 10 years surpasses 10 months or 10 days, which must be better than 10 hours, which is better than 10 minutes or seconds. They treat Zazen like a taxi meter or points to rack up, the more they sit the closer they are to the goal. They equate more and more sitting with going deeper and deeper, or becoming more and more peaceful, or more and more "Buddha-like", or more and more "enlightened".
However, Zazen only truly hits the mark when all measure of time and score, goals and attainment are dropped away. Only then does a moment of sitting contain all time, only then does one realize the destination ever present. Zazen is thus very unlike many forms of meditation (not to mention very unlike our usual clock watching, tally counting, comparing and measuring, goal oriented attitude toward the rest of our busy lives) in which deeper and deeper attainments, and greater and greater achievements, add up with time. In Zazen, one attains the deepest attainment and the greatest achievement, namely, the timeless which is right in each tick of the clock, the goal ever reached again and again in each passing mile on the road across town. But one only realizes so when one sits as the still and round face of the clock which holds all time as the hands make their circles ...
Further reading and discussion for this talk are available on the Treeleaf forum:
SIT-A-LONG with Jundo: Why Zen Folks FAIL!! (5) - Watching The Clock Rackin Up Points »

July 2015 Zazenkai Dharma Talk

FOR TODAY's TALK: Soto Zen Teacher Kokyo Henkel explains the "basics" of Mirror Awareness very nicely …
The true nature of mind is mirror-like awareness, always just reflecting what’s happening, whether we notice this or not. It never shuts off or stops functioning, even when we’re completely engrossed in conceptual thinking or strong emotions. A mirror just receives whatever object is placed before it, neutrally and naturally. It has no opinions about the object. The mirror doesn’t prefer red over blue, it doesn’t discriminate among these things, and yet it doesn’t block them out, reject them, or alter them in any way. It is just open receptivity, without adding any commentary. … All these qualities of the mirror are also qualities of the nature of mind, the naturally present open awareness of Buddha-Nature.
… During zazen we can open to this receptive mirror awareness. If we try to look directly at it, try to grasp the mirror, we won’t be able to; we will only get to see our ideas of it reflected in it. Therefore the practice is, rather than trying to see the mirror, simply to be the mirror. If we try to be the mirror and also try to figure out what the mirror is, then such figuring is simply reflections on the mirror. It seems quite challenging to just reflect like a mirror, since we are so accustomed to discriminating, preferring, assessing, and getting caught up in the objects placed before us. Though it is challenging, it is also very simple, almost too simple for us to accept. http://sweepingzen.com/mirror-awareness-the-true-host
Further reading for this talk is available in the Zazenkai forum thread:
July 2015 Zazenkai Forum Thread »

June 2015 Talk - Why Zen Folks Fail - Part 4

Last time in this series on "Why Zen Folks FAIL!", we looked at NOT KNOWING HOW NOT TO CHASE! Folks don't know how to be totally still. This time, the reason "Zen Folks FAIL!" is because of complacently NOT KNOWING HOW TO CHASE! Folks don't know how to keep climbing and moving!
Saying about this life and world that "there is nothing in need of change" --does not-- mean "there is nothing in need of change". Simply because all things are "perfectly complete, just as they are", that --does not-- mean that all things are "perfectly complete, just as they are". Saying so is only from one beautiful perspective. In fact, to realize profoundly that "there is nothing in need of change", we must change our human tendencies of excess desire, anger, jealously and other divisive thoughts of ignorance. There is a lot about us in need of change in order to realize that nothing was ever in need of change from the first, not a drop.
Further reading and discussion for this talk are available on the Treeleaf forum:
SIT-A-LONG with Jundo: Why Zen Folks FAIL!! (4) - NOT CHASING ENOUGH! »

June 2015 Talk - Why Zen Folks Fail - Part 3

Many forms of Buddhist meditation center on seeking ... seeking benefits ranging from mystical states and insights, to simple relaxation and good health effects. These are great Practices, yet also feed the tendency so common to folks in modern, consumer societies to not know how to be truly still, content and whole ... for people in the West keep running after more, bigger, better, brighter. We want to be more focused, more peaceful, more enlightened ... We truly are hamsters on treadmills, and we do not know how to stop and turn spinning wheels into Enso!
Even many of the students and Teachers of so-called "Just Sitting" Zazen will bring a subtle greed into their sitting ... subtly and secretly demanding some profit and returns ... which robs the sitting of its greatest power. Oh, sure, they may become more peaceful, relaxed, accepting in life ... and that's something! But they are not truly "just sitting" in stillness ... rather, they are still "just demanding" even if in the backs of their minds. Modern, industrial people, it seems, find it so hard to just sit and be, whole and complete!
Further reading and discussion for this talk are available on the Treeleaf forum:
SIT-A-LONG with Jundo: Why Zen Folks FAIL!! (3) - CHASING »

June 2015 Zazenkai Dharma Talk

TODAY's TALK: Jijuyu-zanmai (The Self-Fulfilliing Samadhi / The still abiding taste of the self in self-fulfillment) by Menzan Zuiho Osho
Menzan Zuihō (面山瑞方, 1683-1769) was a Japanese Sōtō Zen scholar and abbot of the Zenjo-ji and Kuin-ji temples active during the Tokugawa era. Menzan's scholarship was part of the Tokugawa movement of returning to original historical sources to revitalize Zen (復古. "fukko" - "return to the old"), especially the works of Dōgen Zenji. Before Menzan the works of Dōgen were not widely studied or put into practice, and he helped revitalize the Sōtō school by analyzing and building on Dogen's writings. Menzan used Dōgen to promote a reform of the Sōtō sect, which included reforming the monastic code and meditation practice. Due to Menzan's efforts, Dōgen studies now occupies a central position in Sōtō Zen thought.Menzan was also involved in lecturing to the public and teaching laymen and laywomen meditation practice. One of his most famous works, the Buddha Samadhi (Jijuyu Zanmai) is addressed to laypeople and focuses on the teachings of Dōgen.
The reading for this talk is available in the Zazenkai forum thread.
June 2015 Zazenkai Forum Thread »

May 2015 Talk - Why Zen Folks Fail - Part 2

People fail at Zen because they think there is a place to fail. But in fact, THERE IS NO PLACE TO FAIL!
People fail at Zen because they think there is -no- place to fail. In fact, THERE ARE ENDLESS PLACES TO FAIL!
The biggest place to fail is to believe that there either is or is not places to fail. Better said, the trap is the failure to know that ONE CAN FAIL YET NOT FAIL AT ONCE!

May 2015 Talk - Why Zen Folks Fail - Part I

Zen folks fail because we're IGNORANT, DELUDED sentient beings, of course! But more specifically, because of several common mistakes and misguided assumptions among many Zen students new and old (and by so-called Zen Teachers too).
This is the first of a NEW VIDEO/AUDIO PODCAST SERIES and, over the coming weeks, I will look at many of the reasons that Zen students, Teachers, Zen groups and Buddhism in general are EPICALLY FAILING in the West (and why they are also doing quite well in so many ways, thank you!).
Join the discussion for this episode at the Treeleaf.org forum.