Roshi David Weinstein continues with the koan for Summer sesshin, “Where have you been?” “I went out following the scented grass and came back chasing the falling blossoms.” June 26, 2016.
Practice. The notion of practice, as something you embody, and you walk through, and you are—rather than something you add, like something added to gasoline. There’s also a sense of moving in the dark, in some way that’s positive. So that in a practice, “not knowing” is on your side.
So, there’s a spaciousness inside all situations, is what I’m saying. We’re walking through them, and underneath our feet there’s space and light around us—and we’re walking through space and light. And knowing that then is the source, I think, of empathy and love—but we accompany each other. And we don’t have to take ourselves or each other so seriously. We don’t have to advocate for the direness of the human condition, which is something we find a lot of. [laughs]
Just at this moment, the whole universe is holding us up. It’s nice for it to have a good job like that. That’s the thing that Master Ma said, the great master Mazu, “At a certain stage you have to make yourself a raft and a ferry for others if you want to go forward from the place you cannot go forward from.” This letting yourself feel—feel the moment and how it spreads out. There is no other moment. There is this, this, this, the Blue Dragon moment. It goes out through the galaxies.
Audio excerpt: Koans are much more than ‘tools’ – they do you! Your very heart mind is it, so have the intimacy of your life even into death. Friday eve. Summer Sesshin 2020.
Audio: PZI Zen Online – Tess unleashes demons. Demons abound in our lockdown and they can be helpful! Our protective Psychic Immune system and what triggers a response. How we protect our ‘self’ image. Demons tend to employ certainty and cultivate a life or death field of response. What are they protecting? As recorded May 12 2020
Joy and peace don’t stop the mosquitoes from biting. All these things have their source in meditation. So you want to open your heart. You want to –whatever it is – during meditation. That’s what he’s saying. Right. It comes from within.
Yunmen said – “Even after the full moon, every day is a good day!” The light of sesshin infuses us. In a “good day” the light is in you, just how it is. This is not an achievement, you are in the gift of the universe. The tenderness of the good day and our whole lives opening to now. You can’t bully the Tao! it’s bigger than you. Not getting in the way of life, dreams, Linji’s death and more.
Yunmen said – Even after the full moon, every day is a good day! The light of sesshin – how it infuses us. In a ‘good day’ the light is in you. Just how it is, not an achievement, you are in the gift of the universe. The tenderness of the good day and our whole lives opening to now. You can’t bully the Tao! it’s bigger than you. Not getting in the way of life, dreams, Linji’s death and more.
VIDEO TALK – Fall Sesshin 2019. The great Chan teacher Luopu’s deathbed story and his emphasis on the importance of a ‘direct meeting with the source’ outside the teachings – you can’t just read about it. ‘Don’t grasp principles with words’. The story features the Book of Serenity’s compassion for the whole process toward enlightenment for these wonderful teachers.
In the beginning of things something always happened, a birth, a death, a famine, a war. Good and bad were entangled. In order to understand our lives and how to manage we’ve always made up stories. What does the mind do with things that happen to us – our attitudes and stances and more.
Two swords are crossed (like in the movies, which actually I don’t think happens in real life, but it’s very popular in the movies. It was popular in the movies like 1200 years ago.) Two swords are crossed. There’s no way to retreat. You’re a lotus in the fire. You can’t help it. You’re determined to go higher. Farther, higher, up , further, more. So two swords are crossed. There’s no way to retreat. You’re a lotus in the fire. You can’t help it. You’re determined to go higher.
So we’ve been talking about old poems that are also a map of the path, but they’re a map of the kind where you have to see what rises in your meditation to meet them to find out how useful they are to you. Today we’re on the fifth of the ranks, the fifth poem. Five ranks by an old Zen teacher, and this is the final one, so you now know conclusively that there are only five stages to the path. And it goes:
I want to describe the process that I went through over the last year, of making the painting, and I want to do that in the spirit of when something
arises, don’t believe it, and shine your light on it. So in a year, a lot of things can arise not to believe, and they did. But even, if you’re in the meditation hall, five minutes is
probably long enough for plenty to arrive not to believe in.
This is from an old Chinese poet, and koans and poems were always, poems, koans, koans, poems, they’re always somewhat intertwined in their history. And so often poems were used as koans and vice versa. This is a series of five poems by an old Chinese teacher called Dongshan, who kind of did a map of the Way in five stages, because everybody knows there are five stages for the Way [laughter].
And so the certain categories of koans are designed to help us see the implications. We’ve been playing with a few this week, and the one I’d like to do today is “Stop the war.” It’s kind of succinct. Cut it out! Stop the war, or can you stop the war?
“We all have the urge to be better people, and behind all our self-improvement there is a profound impulse. Self-improvement is a gateway, the first step in a quest, a clue to a deeper life. The most beautiful form of the beautiful life is inner freedom, the awakening taught in the ancient spiritual traditions.” Published Shambhala Sun Magazine, September 2013.
“How to deal with difficult times is fundamental for a spiritual practice, and really, for any human life. There’s birth and death, to start with, and then there is all the conflict and uncertainty that happens in between.” January 2017.
“Koans light up a life that may have been dormant in you; they hold out the possibility of transformation even if you are trying to address unclear or apparently insoluble problems.” Originally published in Shambhala Sun Magazine, November 2004.
Those who have used koans have described them as a poetic technology for bringing about awakening, a painful but effective gate into the consciousness of the Buddha, an easy method of integrating awakening into everyday life, the most frustrating thing they have ever done, an appalling waste of time, a tyranny perpetrated by Zen masters… Well, you get the idea — about koans, opinions differ.