SIT-A-LONG with JUNDO: Rocket!

Today, sitting under our town's landmark rocketship (Tsukuba is home to Japan's space program), I'll take on questions like these:

How would a sentient "blob" creature from another world manage the Full Lotus posture?

Is planetary defense against invading Venusians a violation of the Precepts?

What was Dogen's real opinion on 'Worm Hole' travel?

... and many others.

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SIT-A-LONG with JUNDO: Genjo Koan XXXXV

Today we conclude our discussion of

Genjo Koan

_________________________

Mayu, Zen master Baoche, was fanning himself. A monk approached and said, “Master, the nature of wind is permanent and there is no place it does not reach. Why, then, do you fan yourself?”
“Although you understand that the nature of the wind is permanent,” Mayu replied, “you do not understand the meaning of its reaching everywhere.”
“What is the meaning of its reaching everywhere?” asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
The actualization of the buddha-dharma, the vital path of its correct transmission, is like this. If you say that you do not need to fan yourself because the nature of wind is permanent and you can have wind without fanning, you will understand neither permanence nor the nature of wind. The nature of wind is permanent. Because of that, the wind of the buddha's house brings forth the gold of the earth and makes fragrant the cream of the long river. [Aitken & Tanahashi]

Master Ho-tetsu of Mt. Mayoku was using a fan. At that time, a monk came in and asked him, “[It is said that] the nature of air is to be ever-present, and there is no place that air cannot reach. Why then does the Master use a fan?”
The Master said, “You only know [the abstract idea] that the nature of air is to be ever-present, but you have not understood the fact that there is no place the air cannot reach.”
The monk said, “What is the meaning of the principle ‘There is no place the air cannot reach’?”
At this, the Master just [carried on] using the fan. The monk prostrated himself. The real experience of Buddhism, the vivid behavior of the Buddhist tradition, is like this. Someone who says that because [the air] is ever-present we need not use a fan, or that even when we do not use [a fan] we can still feel the air, does not know ever-presence, and does not know the nature of air. Because the nature of air is to be ever-present, the behavior of Buddhists makes the Earth manifest itself as gold, and ripens the Milky Way into delicious cheese. [Nishijima]

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SIT-A-LONG with JUNDO: Tsukubai

A quiet sitting today ..

the image on screen is our 'tsukubai' at treeleaf,
a kind of traditional basin in the garden

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SIT-A-LONG with JUNDO: Saturday "Live from Treeleaf" Zazen

Welcome to our Saturday "Live from Treeleaf" Zazen,

but, unfortunately, somebody (me!) forgot to turn the microphone on...

So, you can either watch silently (below) or, I suggest, sit again with our Saturday sitting from last week:

LAST WEEK's SITTING

We start with 3 floor prostrations (or deep Gassho), then chant Heart Sutra in JAPANESE only this week (we will alternate English/Japanese week to week), then sit about 40 minutes of Zazen, then 10 minutes of Kinhin, closing with the chant of the "4 Vows".

Please join in, one and all.

Gassho, Jundo

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._______________________________________________

JAPANESE HEART SUTRA:

INO ONLY:
Maka Hannya Haramita Shin Gyo*
(The Heart of the Great Perfection of Wisdom Sutra in JAPANESE)

EVERYONE:
Kan Ji Zai Bo Satsu Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho Ken Go* On Kai Ku Do I Sai Ku Yaku Sha Ri Shi Shiki Fu I Ku Ku Fu I Shiki Shiki Soku Ze Ku Ku Soku Ze Shiki Ju So Gyo Shiki Yaku Bu Nyo Ze Sha Ri Shi Ze Sho Ho Ku So Fu Sho Fu Metsu Fu Ku Fu Jo Fu Zo Fu Gen Ze Ko Ku Chu Mu Shiki Mu Ju So Gyo Shiki Mu Gen Ni Bi Ze Shin Ni Mu Shiki Sho Ko Mi Soku Ho Mu Gen Kai Nai Shi Mu I Shiki Kai Mu Mu Myo Yaku Mu Mu Myo Jin Nai Shi Mu Ro Shi Yaku Mu Ro Shi Jin Mu Ku Shu Metsu Do Mu Chi Yaku Mu Toku I Mu Sho Tok ko Bo Dai Sat Ta E Han-Nya Ha Ra Mi Ta Ko* Shin Mu Kei Ge Mu Kei Ge Ko Mu U Ku Fu On Ri Is-Sai Ten Do Mu So Ku Gyo Ne Han San Ze Sho Butsu E Han Nya Ha Ra Mi Ta Ko* Toku A Noku Ta Ra San Myaku San Bo Dai Ko Chi Han-Nya Ha Ra Mi Ta Ze Dai Jin Shu Ze Dai Myo Shu Ze Mu Jo Shu Ze Mu To To Shu No Jo Is sai Ku Shin Jitsu Fu Ko Ko Setsu Han Nya Ha Ra Mi Ta Shu Soku Setsu Shu Watsu Gya* Tei Gya Tei Ha Ra Gya Tei Hara* So Gya Tei Bo Ji Sowa Ka Han Nya Shin Gyo

FOUR VOWS:

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

SIT-A-LONG with JUNDO: More Fallen Tree

I thought to let our fallen tree do the teaching again ...

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SIT-A-LONG with JUNDO: Fallen Tree

Treeleaf lost another tree, an about 50 year old Japanese 'Matsu' pine
that someone had been shaping and tending
all its life
like a sculpture.






It is the second one cut down this year,
a victim of hungry pine beetles.
Here are two recent photos,
including me sitting under it
just a few weeks ago.


Such is life.

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SIT-A-LONG with JUNDO: Buddha-in-Law

Today, I am joined for a quiet sitting by my mother-in law.

Even Buddha had a mother-in-law. Her name was Pamitā, a sister of the Buddha's father, King Suddhodana

(making Buddha's wife his cousin ... but that's how they did things back then. Anyway, the Buddha wasn't "Buddha" yet).

That must be her, somewhere in Shakyamuni's wedding picture ...

WE LOST THE START OF THE NETCAST,
SO PLEASE SELF-TIME IF SITTING-A-LONG

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SIT-A-LONG with JUNDO: Buddhaphone

Buddha is calling ...

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SIT-A-LONG with JUNDO: Fat Man Picks Weeds

Our topic today is 'Samu' ... Work Practice ...

... which is just Zazen working ...

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SIT-A-LONG with JUNDO: Saturday "Live from Treeleaf" Zazen

Welcome to our Saturday "Live from Treeleaf" Zazen,

We start with 3 floor prostrations (or deep Gassho), then chant Heart Sutra in JAPANESE only this week (we will alternate English/Japanese week to week), then sit about 40 minutes of Zazen, then 10 minutes of Kinhin, closing with the chant of the "4 Vows".

Please join in, one and all.

Gassho, Jundo

IF RECORDING WILL NOT START, PRESS THE SMALL,

C-SHAPED ARROW UNDER THE SCREEN

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._______________________________________________

JAPANESE HEART SUTRA:

INO ONLY:
Maka Hannya Haramita Shin Gyo*
(The Heart of the Great Perfection of Wisdom Sutra in JAPANESE)

EVERYONE:
Kan Ji Zai Bo Satsu Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho Ken Go* On Kai Ku Do I Sai Ku Yaku Sha Ri Shi Shiki Fu I Ku Ku Fu I Shiki Shiki Soku Ze Ku Ku Soku Ze Shiki Ju So Gyo Shiki Yaku Bu Nyo Ze Sha Ri Shi Ze Sho Ho Ku So Fu Sho Fu Metsu Fu Ku Fu Jo Fu Zo Fu Gen Ze Ko Ku Chu Mu Shiki Mu Ju So Gyo Shiki Mu Gen Ni Bi Ze Shin Ni Mu Shiki Sho Ko Mi Soku Ho Mu Gen Kai Nai Shi Mu I Shiki Kai Mu Mu Myo Yaku Mu Mu Myo Jin Nai Shi Mu Ro Shi Yaku Mu Ro Shi Jin Mu Ku Shu Metsu Do Mu Chi Yaku Mu Toku I Mu Sho Tok ko Bo Dai Sat Ta E Han-Nya Ha Ra Mi Ta Ko* Shin Mu Kei Ge Mu Kei Ge Ko Mu U Ku Fu On Ri Is-Sai Ten Do Mu So Ku Gyo Ne Han San Ze Sho Butsu E Han Nya Ha Ra Mi Ta Ko* Toku A Noku Ta Ra San Myaku San Bo Dai Ko Chi Han-Nya Ha Ra Mi Ta Ze Dai Jin Shu Ze Dai Myo Shu Ze Mu Jo Shu Ze Mu To To Shu No Jo Is sai Ku Shin Jitsu Fu Ko Ko Setsu Han Nya Ha Ra Mi Ta Shu Soku Setsu Shu Watsu Gya* Tei Gya Tei Ha Ra Gya Tei Hara* So Gya Tei Bo Ji Sowa Ka Han Nya Shin Gyo

FOUR VOWS:

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

SIT-A-LONG with JUNDO: Genjo Koan XXXXIV

It can't be said enough ...


we must always come back to no words

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_________________________

Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. [Aitken & Tanahashi]

Similarly, if someone is practicing and experiencing Buddhism, when he receives one teaching, he just realizes that one teaching, and when he meets one [opportunity to] act, he just performs that one action. This is the state in which the place exists and the way is realized, and this is why we cannot clearly recognize where [the place and the way] are—because such recognition and the perfect realization of Buddhism appear together and are experienced together. Do not think that what you have attained will inevitably enter your own consciousness and be recognized by your intellect. The experience of the ultimate state is realized at once, but a mystical something does not always manifest itself. Realization is not always definite. [Nishijima]

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SIT-A-LONG with JUNDO: Genjo Koan XXXXIII

The effects and benefits of Zazen are sometimes hidden to the eyes ...

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_________________________

Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. [Aitken & Tanahashi]

Similarly, if someone is practicing and experiencing Buddhism, when he receives one teaching, he just realizes that one teaching, and when he meets one [opportunity to] act, he just performs that one action. This is the state in which the place exists and the way is realized, and this is why we cannot clearly recognize where [the place and the way] are—because such recognition and the perfect realization of Buddhism appear together and are experienced together. Do not think that what you have attained will inevitably enter your own consciousness and be recognized by your intellect. The experience of the ultimate state is realized at once, but a mystical something does not always manifest itself. Realization is not always definite. [Nishijima]

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SIT-A-LONG with JUNDO: Genjo Koan XXXXII

As in gazing at the moon ...

... it is a knowing not of intellectual knowledge

Somebody just sent a "moon" story so appropriate, I have to reprint it here ...

In a moment of zazen, attainment drops away, and dropping away drops away.

Three monks, Hseuh-feng, Ch’in-shan, and Yen-t’ou, met in the temple garden. Hseuh-feng saw a water pail and pointed to it.
Ch’in-shan said: “The water is clear and the moon reflects its image.”
“No, no,” Hseuh-feng said, “it is not water, it is not moon.”
Yen-t’ou turned over the pail.

TODAY's NETCAST HAD TECHNICAL DIFFICULTIES: PLEASE SELF-TIME IF SITTING-A-LONG

_________________________

Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. [Aitken & Tanahashi]

Similarly, if someone is practicing and experiencing Buddhism, when he receives one teaching, he just realizes that one teaching, and when he meets one [opportunity to] act, he just performs that one action. This is the state in which the place exists and the way is realized, and this is why we cannot clearly recognize where [the place and the way] are—because such recognition and the perfect realization of Buddhism appear together and are experienced together. Do not think that what you have attained will inevitably enter your own consciousness and be recognized by your intellect. The experience of the ultimate state is realized at once, but a mystical something does not always manifest itself. Realization is not always definite. [Nishijima]

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SIT-A-LONG with JUNDO: Genjo Koan XXXXI

One knows it when one sees it

_________________________

Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. [Aitken & Tanahashi]

Similarly, if someone is practicing and experiencing Buddhism, when he receives one teaching, he just realizes that one teaching, and when he meets one [opportunity to] act, he just performs that one action. This is the state in which the place exists and the way is realized, and this is why we cannot clearly recognize where [the place and the way] are—because such recognition and the perfect realization of Buddhism appear together and are experienced together. Do not think that what you have attained will inevitably enter your own consciousness and be recognized by your intellect. The experience of the ultimate state is realized at once, but a mystical something does not always manifest itself. Realization is not always definite. [Nishijima]

.

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SIT-A-LONG with JUNDO: Genjo Koan XXXX

Just one thing ...

_________________________

Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. [Aitken & Tanahashi]

Similarly, if someone is practicing and experiencing Buddhism, when he receives one teaching, he just realizes that one teaching, and when he meets one [opportunity to] act, he just performs that one action. This is the state in which the place exists and the way is realized, and this is why we cannot clearly recognize where [the place and the way] are—because such recognition and the perfect realization of Buddhism appear together and are experienced together. Do not think that what you have attained will inevitably enter your own consciousness and be recognized by your intellect. The experience of the ultimate state is realized at once, but a mystical something does not always manifest itself. Realization is not always definite. [Nishijima]

.

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SIT-A-LONG with JUNDO: Genjo Koan XXXIX

Before moving on, let's look once more at this section of Genjo Koan ...

... and a bit of theatre ...

All the world's a stage,
And all the men and women merely players:
They have their exits and their entrances;
And one man in his time plays many parts

_________________________

When fish swim in water, though they keep swimming, there is no end to the water. When birds fly in the sky, though they keep flying, there is no end to the sky. At the same time, fish and birds have never left the water or the sky. The more [water or sky] they use, the more useful it is; the less [water or sky] they need, the less useful it is. Acting like this, each one realizes its limitations at every moment and each one somersaults [in complete freedom] at every place; but if a bird leaves the sky it will die at once, and if a fish leaves the water it will die at once. So we can conclude that water is life and the sky is life; at the same time, birds are life, and fish are life; it may be that life is birds and life is fish. There may be other expressions that go even further. The existence of practice and experience, the existence of their age itself and life itself can also be [explained] like this.
However, a bird or fish that tried to understand the water or the sky completely, before swimming or flying, could never find its way or find its place in the water or the sky. But when we find this place here and now, it naturally follows that our actual behavior realizes the Universe. And when we find a concrete way here and now, it naturally follows that our actual behavior realizes the Universe. This way and this place exist as reality because they are not great or small, because they are not related to ourselves or to the external world, and because they do not exist already and they do appear in the present. [Nishijima]


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SIT-A-LONG with JUNDO: Saturday "Live from Treeleaf" Zazen

Yesterday, we had video but no sound ...

And today, for our Saturday "Live from Treeleaf" Zazen,
we have SOUND BUT NO VIDEO!!!

As in the Heart Sutra we chant ... "no eye no ear ... no sight no sound ..."

If you would like to join in anyway, the Heart Sutra starts at about the 4:00 minute mark, followed by 35 minutes of Zazen, then 10 minutes of Kinhin, and closing with the "Four Vows" ...

We'll have all this down pat by next Saturday's Zazen!

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SIT-A-LONG with JUNDO: ...

Well, gave a very impassioned talk today ... but apparently forgot to turn the microphone on ...

I was gonna do it again ... but the hour is late, and its kinda cool to see my lips moving fast, and my arms gesticulating wildly ... and only silence ...

One of the best talks ever!

Please remember that tomorrow, at midnight Saturday/Sunday Japan time (that is Saturday morning or afternoon most other places), we'll have our weekly "live" sitting. Look here on this blog tomorrow for links to join in.

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SIT-A-LONG with GUDO & JUNDO

a special guest today, looking the picture of health ...

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SIT-A-LONG with JUNDO: Genjo Koan XXXVIII

Where and who are we in the universe if we drop all thought of:

- great and small

- ourself and not ourself

- previously existing or now

(PICTURE: View of Earth from Mars)

_________________________

However, a bird or fish that tried to understand the water or the sky completely, before swimming or flying, could never find its way or find its place in the water or the sky. But when we find this place here and now, it naturally follows that our actual behavior realizes the Universe. And when we find a concrete way here and now, it naturally follows that our actual behavior realizes the Universe. This way and this place exist as reality because they are not great or small, because they are not related to ourselves or to the external world, and because they do not exist already and they do appear in the present. [Nishijima]

Now if a bird or a fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or or its place. When you find your place where you are, practice occurs, actualizing the fundamental point. When you find your way at this moment, practice occurs, actualizing the fundamental point; for the place, the way, is neither large nor small, neither yours nor others'. The place, the way, has not carried over from the past, and it is not merely arising now. [Aitken & Tanahashi]


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SIT-A-LONG with JUNDO: Genjo Koan XXXVII

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How to understand a book if not by reading it?

How to understand the universe but by living it?

Reading realizes the book.

Living realizes the universe.

_________________________

So we can conclude that water is life and the sky is life; at the same time, birds are life, and fish are life; it may be that life is birds and life is fish. There may be other expressions that go even further. The existence of practice and experience, the existence of their age itself and life itself can also be [explained] like this. However, a bird or fish that tried to understand the water or the sky completely, before swimming or flying, could never find its way or find its place in the water or the sky. But when we find this place here and now, it naturally follows that our actual behavior realizes the Universe. And when we find a concrete way here and now, it naturally follows that our actual behavior realizes the Universe. This way and this place exist as reality because they are not great or small, because they are not related to ourselves or to the external world, and because they do not exist already and they do appear in the present. [Nishijima]

Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish. You can go further. There is practice-enlightenment which encompasses limited and unlimited life. Now if a bird or a fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or or its place. When you find your place where you are, practice occurs, actualizing the fundamental point. When you find your way at this moment, practice occurs, actualizing the fundamental point; for the place, the way, is neither large nor small, neither yours nor others'. The place, the way, has not carried over from the past, and it is not merely arising now. [Aitken & Tanahashi]


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SIT-A-LONG with JUNDO: A Flower Does Not Talk

We have some guest teachers today, gracing our altar via the garden ...

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SIT-A-LONG with JUNDO: April Zazenkai

Please 'sit-a-long' with our April "Zazenkai" (running time: approx. 4 hours). The sitting schedule is as follows:

00:00 – 00:50 CEREMONY (HEART SUTRA English & Japanese / SANDOKAI) & ZAZEN
00:50 – 01:00 KINHIN
01:00 – 01:40 ZAZEN
01:40 – 01:50 KINHIN
01:50 – 02:30 ZAZEN & DHARMA TALK
02:30 – 02:40 KINHIN
02:40 – 03:20 ZAZEN
03:20 – 03:30 KINHIN
03:30 – 04:00 FUKANZAZENGI CHANT & ZAZEN
04:00 – 04:10 FOUR VOWS, VERSE OF ATONEMENT & CLOSING COMMENTS

I SUGGEST THAT YOU POSITION YOUR ZAFU ON THE FLOOR IN A PLACE WHERE YOU ARE NOT STARING DIRECTLY AT THE COMPUTER SCREEN, BUT CAN GLANCE OVER AND SEE THE SCREEN WHEN NECESSARY. YOUR ZAFU SHOULD ALSO BE IN A POSITION WHERE YOU CAN SEE THE COMPUTER SCREEN WHILE STANDING IN FRONT OF THE ZAFU FOR THE CEREMONIES.

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SIT-A-LONG with JUNDO: Mono no Aware

Mono no aware (lit. "the pathos of things"), a Japanese term used to describe the awareness of "mujo" ... the transcience of things and a bittersweet sadness at their passing.

The hue of the cherry
fades too quickly from sight
all for nothing
this body of mine grows old --
spring rain ceaselessly falling.

Ono no Komachi( 9th C. CE)

Please check out information for this Saturday's "Buddha's Birthday" Zazenkai:

ZAZENKAI INFORMATION

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SIT-A-LONG with JUNDO: Buddha's B-day

The Buddha's having a party, and we're invited!

Please check out information for this Saturday's "Buddha's Birthday" Zazenkai:

ZAZENKAI INFORMATION

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SIT-A-LONG with JUNDO: Our True Mission

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Today, the true secrets of Treeleaf are revealed:

... the name of the planet where Buddha was born ...

... his mission in coming to earth ...

... where his spacecraft is buried ...

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