John revisits the awakenings and koans of the great teachers, among them Yunmen and his teachings. In the layered quality of the teachings there is a common thread in our lineage: we are all in it together, all held by this great path, we put ourselves in the vessel and see what happens. Each of us holds a piece of the story. Trust the piece you hold.
No merit whatsoever! – Bodhidharma responds to Emperor Wu in Case 2 in the Book of Serenity. David follows the process of practice and Bodhidharma’s path.
Audio PZI Zen Online – ‘The Sieve’ koan – and the woman finding enlightenment. Michelle enters the nature of the Bodhisattva way and how we find ourselves on that path.
The Heart Sutra in the context of its relationship to koans and what koans are. I want to pursue that line a little bit. And the first thing to say about – probably the first attitude people have to koans is that they are a sort of tool, a gadget of some kind, and you use them and you concentrate on them, and you use them – a can opener for the mind
In the evening dharma talk John introduces us to an ancestor in the koan tradition, Dahui Zonggao 大慧宗杲 (Ta-hui Tsung-kao, Daie Soko), 1089-1163 and his disciple Wuzhuo Miaozong (無著妙宗; 1096–1170 CE), Miaozong lived during the Song dynasty and was one of the first nuns to be included in an imperially sanctioned Zen lineage history. The conversation between Dahui and Miaozong is instructive of his early method of using only the head of the koan and become one with it. His method was formulated for his culture like we are for ours.
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.
Audio: Jesse reimagines Deshan’s classic enlightenment story. Some of the essential features of the journey of awakening, how we make koans our own, and the role that imagination plays in Zen. As recorded April 22nd.
Revisiting the big koans on his personal path: What is being a teacher? What is succession? Jon talks about Linji’s path to enlightenment – His teachers Wangbo and Daiyu conspire to help him. Jon reflects on his recent visit to Japan and the Chan zendo in Kamakura, his warmth and gratitude for Yamada and his teachings. Our ancestors in the Chan lineage.
Revisiting the big koans – What is this? Who is hearing? Who am I ? and others on his personal path: What is being a teacher? What is succession? Jon talks about Linji’s path to enlightenment – His teachers Wangbo and Daiyu conspire to help him. Our ancestors in the Chan lineage. Jon reflects on his recent visit to Japan and the Chan zendo in Kamakura, his warmth and gratitude for Yamada and his teachings.
Allison relays the story of the encounter between Manjushri and Vimalakirti. Manjushri, among the 32,000 Bodhisattvas sent by Buddha to Vimalakirti’s , and asks him on his sick bed: ‘How do the Bodhisattvas enter the gate of non-duality?’ The response is an intimate silence. Allison’s story includes the karmic path that his daughter, Moon Like Beauty bore on her way to enlightenment.
John talks about the warm intimacy of the ‘the dark’ – the uncolonized zone where koans work with us. Intimacy in teachings is used often as an equivalent for enlightenment. Koans open gates and bring us inside that mystery. Some categories of koans: Predicament koans, Heart Changing koans, Inquiry koans 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.
Often we chase out and look for things, but when things come toward us – that’s enlightenment. In retreat, time expands and the universe appears. The art and craft of koan practice – freeing the heart and mind.
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:
John Tarrant speaks about what happens after an enlightenment experience, big or small, using the Roadrunner and Coyote parable. April 23, 2011.
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?
This is one of those “in the old days, once upon a time” stories. There are a couple of interesting things about this. The first thing is about the idea of just getting in the bath, that maybe one of the metaphors for spiritual tradition is you get in a bath, and not only that, you do it together. We do it with each other. You could say we do it with the crows who call, we do it with the frogs, with the trees, with the birds. And then something happens in the bath. What happens in the bath, I suppose, is really most of what happens on the spiritual journey.
..a practice is different from a plan. You know what a plan is; you’ve probably made a few of them. A practice has more love in it, because a practice is something you’re doing without being sure of the outcome..
“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.
Everyone knows happiness is A Good Thing, more desirable than say, vacuum cleaners or eye shadow. The founding fathers of the United States offered happiness as part of a mission statement for a people coming together in a nation, encouraging you to pursue, and perhaps to go so far as to chase, harry, hunt down, subdue and corral happiness. Even the Dalai Lama has said that happiness is the point of Buddhism.
How can you tell what’s genuine and what you really want? Sometimes we want things from a rather superficial place, or the part of ourselves that wants them doesn’t seem to have our best interests at heart. The question “What do I want?” goes to the core of meditation practice.