The Awakened Self, Harada Sekkei Roshi

The following is from a 1993 television programme, ‘The Awakened Self’—an interview with Harada Sekkei, abbot of Hosshinji Training Monastery by Shiratori Motoo, a former NHK-TV presenter.

Mr Shiratori: Excuse me for disturbing you during the middle of sesshin.

Harada Roshi: Thank you for coming.

S: Sesshin is a time when people concentrate on zazen. This is an important thing in Zen, isn’t it?

Roshi: Yes. Going back for quite a long time, sesshin is an important activity which has been strictly practised in Zen temples. Although it may sound a bit strange to say, sesshin is very effective or fruitful for a person’s zazen. It’s definitely a way of expanding a person’s state of mind.

S: You follow quite a strict schedule during sesshin, don’t you?

Dartington Hall, Totnes, DevonRoshi: We get up at 4:00 am and until 9:00 pm spend most of our time in the zendo. We, of course, sleep in the zendo, as well as eat there, too.

S: You really pack it in, don’t you?

Roshi: Yes. But not only within the zendo, in the individual rooms or while drinking tea after meals as well. These activities must all be Zen. Zen is walking, sitting, standing, and lying down; in other words, all of our everyday activities. My request is that especially during sesshin everyone concentrates on each activity. (more…)

The Point of Intersection between the timeless and time, by Ajahn Sumedho

Morning sunrise over Devon, EnglandPeople often believe contemplation is the same as thinking about something. But when I use the word it means rather ‘contemplating what an existing condition is like’. If you feel angry or resentful, contemplate that feeling. This isn’t to say you should try to figure out why or where the feeling came from, but look at the way it is. Let it be and notice what it feels like as an experience in the present.

The three characteristics of impermanence (anicca), unsatisfactoriness (dukkha), and not-self (anatta) are the guiding suggestions. Not in the sense of going around thinking that anger is just impermanent, unsatisfactory and not-self, or to project those ideas onto experience, but to look at impermanence and to contemplate it. I remember noticing the passage of time—of how the sun rises and sets—and using impermanence as a subject to contemplate for the day or for several days. We can notice visual change and sound. When an aeroplane flies over or somebody says something, for example, we can be aware of how sound is very definitely impermanent, fleeting, ephemeral. And taste and touch—are these things permanent? No! (more…)

An introduction to Zen

Bodhidharma watch the video

What was the message of the Buddha? by John Aske

Narrow Pass on the silk road. Photo © Sir John AskeWhat was the message of the Buddha and almost all the other great teachers? Was it to found a religion? Old rituals and formal beliefs were things they would have understood but not necessarily taught; they were the normal cultural background in which they lived. Those things admittedly help people to construct a relatively moral and reflective life rather than the heedless rush to pleasure and burn-out which is so characteristic of the modern world but. important as they are, they are not conducive to liberation. What they were teaching was not a belief or a belief-system, but a description of how and what they were, and what that could mean for us, ‘The difference between myself and you is that I am awake to what I am, and you are not,’ said the Buddha. And Jesus said, ‘These things that I do, you shall do after me.’ (more…)

The outside of people is no clue to what is inside, by Trevor Leggett

White BlossomSceptics say that in meditation you’re simply sitting there and basically you’re dreaming, or falling asleep sometimes, and no more can come out of the meditation than you began with. This is put by Mephistopheles very powerfully in Goethe’s Faust. Faust sits in meditation and Mephistopheles comes up and he says, ‘You know, there you are; you’re like a sort of frog, blowing yourself up bigger and bigger and bigger, and at the end of it you’re just a frog and you’ll have to come down again, won’t you? Nothing new can come from the meditation. Maybe you’re not doing that much harm to anybody, but that’s about all that can be said.’ (more…)

Kalachakra Initiation, by Diana St Ruth

Kalachakra sand mandala. Photo: © wikipedia.orgPushing and shoving, I came to realize, is part of a Tibetan monk’s way of life, but there was nothing malicious about it. On the contrary. To see young monks struggling to get into the main gompa at Drepung early one morning when the Dalai Lama moved from Ganden in the middle of his stay was a sight indeed! The object, it seemed, was to get into the gompa itself where His Holiness was about to give a puja. The main doorway was completely blocked with a sea of maroon spilling out, down the steps and onto the surrounding area below. But there was a side door which was still being bombarded by younger monks to the obvious displeasure of the disciplinarians who were straining to lash out with long sticks. But their blows were mostly ineffectual, failing to find the mark. The whole crowd cheered as yet another monk hitched up his robes and climbed up the little wall and over the railings which flanked the doorway. These young ones continued to surge forward and the packing of bodies became even tighter — a little frightening to see. Not one more human being could be accommodated in that space and so when yet another one tried, the obvious happened — he was transported like a bird through the air on the raised hands of those beneath him, and in. A wave of laughter swept through the crowd. Then another one did it, and another. They were swept through that doorway as though down a plughole, to the utter delight of the crowd. The odd blow of a flailing stick mattered little to these tough youngsters who got the prize — inside, witnessing a colourful puja with high lamas and the greatest of them all, the Dalai Lama. It would certainly do you no good to come to a Kalachakra Initiation at Mundgod, or probably any other gathering of this nature, if you didn’t like being touched. Everything was boisterous, jokey, speedy and physical. And it was clear this was the way it was meant to be, especially when it came to tea time! Woe betide the unsuspecting soul who got in the way of a dashing monk with a teapot. And they dashed in groups! Tea time at Kalachakra was a sight to behold. How else are thirty thousand people going to get their cuppas in such a short time unless it is with great speed? Besides, this was obviously a time-honoured custom and one performed, as with most other things it seemed to me, with joyful vigour. (more…)

Life in a Korean Monastery, Jisu Sunim

Jisu Sunim holding up a rubbing of Bodhidharma which has just been presented to him by Shi Yanzi. Photo © Gerda ChapuisKorean food is very hot and spicy compared to the British diet which is rather sweet. We always have chilli sauce with our food. We have pickles made with Chinese leaves, cucumber, spinach, and so on, and everything is mixed with at least a little amount of chilli. So Korean dishes are very hot and spicy.

I think that what we eat is what we are. Because we eat hot and spicy food our lifestyle seems to be rather hot and spicy compared to yours in the west. Zen monastic life is hot and spicy. The Zen retreat that I shall be holding in a few weeks’ time, for example, has been advertised by Dick and Diana as a rather ‘tough regime’. But when I refer to Zen retreats in a western country, I usually call them ‘sugar Zen’ because they are adjusted to accommodate westerners. Even so, it still seems to be too much for people on this side of the world, so maybe I need to put a bit more sugar in this second retreat that I will be doing. (more…)

Dreams: The Forest of the Night, by John Aske

‘Dreaming is one of our roads into the infinite.’ (Henry Havelock Ellis)

Butterfly on Blue Flowers.You might sensibly ask why those interested in following the Buddha’s path should pay any attention to dreams. They represent—to many of us at least—a retrograde step; a falling back into the emotional and the irrational, and this does not seem to sit easily with the idea of balance and enlightenment. But balance and enlightenment refer to the whole human, not just a part. And if the irrational and emotional are part of us—and they are—then we must deal with them too, and the resulting balance must inevitably take them into consideration as well.

The Buddhist saying that ‘the passions are the Buddha’ was not made idly. The problem is that our conscious mind is too often blind to our faults and problems, and only our whole psyche is directly involved with them and can deal with them. The fact that the rocks are invisible does not mean that they can be ignored, and too many come to grief by doing just that. The dream is one of the psyche’s most effective and powerful means of unmasking and displaying the problem, and often guiding us to its solution. (more…)

Buddhism Now 2012 in review

The buddhismnow.WordPress.com stats helpers prepared a 2012 annual report for the Buddhism Now blog. Enjoy!

Happy New Year!

Be Well, Be Aware, Be Happy!

Click here to see the complete report.

Baby English—sorry! by Tangen Harada Roshi

Just Visiting
BNow Aug 99

Ten years ago Patricio Goycoolea, a Chilean seeker of truth, was permitted to stay at Bukkokuji, a Soto Zen monastery in Obama, Japan, for two weeks. Ten years later he feels it is time to leave! This place which he calls paradise, has been a nurturing environment for him far beyond his expectations.  Now, as Reverend Jiku, a fully ordained monk, he is embarking on a slow journey back to Chile via China where he has been asked to compile a photographic report on the spiritual revival of Ch’an.  (He was once a photographic journalist and has provided many beautiful photographs for Buddhism Now.)  Intending to remain a monk for good, it is his wish to begin a place for meditation in Chile when he returns.

Tangen Harada RoshiAs Jiku departs, he sends us a teisho by Tangen Harada Roshi. Roshi Sama as Jiku calls him, has been the inspiration behind his life for the past ten years at Bukkokuji. This master’s teachings have appeared in Buddhism Now from time to time in the past. What follows now is a teisho given in English; the Roshi’s first teisho, it seems, ever to be given in English. He says towards the end, `Baby English—sorry!’ The English isn’t exactly right, but we know what he means. It is with great respect that we publish his Baby English Teisho here. If it is read with this in mind, we’re sure you will agree, it is a magnificent dharma thrust. Read ‘Baby English—sorry!’

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