John Tarrant at Fall Sesshin 2019 – Being lost or between places is a fundamental human predicament. Being lost delivers you to yourself with an unknown outcomes. The teacher takes away the student’s need to know what’s unfolding on his pilgrimage. Zen likes predicaments as signs that things want to change.
Zoom Zen – Sarah Bender, Roshi reflects on the intimacy of not knowing, the nearness of all of us in this dreamy emergent time. Wandering and not knowing are allies now. As recorded Friday, April 3rd, includes: Sarah’s intro & Dharma talk, silent meditation segments and sharing.
Using the koans Not Knowing is Most Intimate and Taking the Form of Guan Yin Find Shelter for the Homeless Person, John Tarrant talks about the intimacy that comes when we turn toward vulnerability and no longer need to defend against life.
There was a teacher called Luopu, a Chinese teacher, and he said this interesting thing. He said, “You have to directly realize the source outside of the teachings.” That’s the whole thing about it. That’s Bodhidharma’s thing, the direct realization outside of scriptures. The scriptures are nice and the teachings are nice, but really, the direct understanding—the direct meeting with life—the direct meeting with awakening is the thing.
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.
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
The Heart Sutra, like any koan, contains the universe, and so you have to go in somewhere. I want to go in through the “Mantra of Great Magic.” Even the word “mantra” is, in a certain way, a reference to magic, a sort of portable access to reality that you can carry around with you. And the word “magic” is also used for the word “mantra,” so where we use “mantra” to produce magic, there’s a transformative quality about the mantra so that, when you repeat it, when you keep company with it, you end up in its world.
Wisdom has no knowledge, but there is nothing it does not know. Therefore, purity pervades, with abundance.” This is a purity of inclusion and intimacy, not exclusion and definition. That’s abundance. You are this abundance.
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.
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.
Hakuin would paint that as a demon. This is demon number three. Which number demon is that? And the other things is that thing about how the thing we thought was the problem can transform, there is that real sense of what’s wrong with being a demon? If I think there’s a demon obviously I’m it.
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..
June 2016 Retreat – You might have noticed that we started out with music and then saying a
koan. The koan is from the great old Chinese Master Lin-ji Yixuan and it’s
not so important what – When something confronts you, don’t believe it.
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.