TREELEAF SANGHA online 2-DAY ANGO-JUKAI-ROHATSU RETREAT -- 2015 -- (MAIN PAGE)

**Jundo** · 11-28-2015, 06:20 PM

OUR READING FOR THIS RETREAT:

Dharma Talks during the Retreat by Fugen, Shingen, Shugen, Yugen and Kyonin will be based on the following text, said by historians to be the only writing with some likelihood of having actually been written by Bodhidharma or someone in his close circle.

=====================

Outline of Practice [also called the "Treatise on the Two Entrances and Four Practices"]
The Zen Teaching of Bodhidharma
Translated by Red Pine

MANY roads lead to the Path, but basically there are only two: reason and practice. To enter by reason means to realize the essence through instruction and to believe that all living things share the same true nature, which isn't apparent because it's shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls,' the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason.

To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma.

First, suffering injustice. When those who search for the Path encounter adversity, they should think to themselves, "In Countless ages gone by, I've turned from the essential to the trivial and wandered through all manner of existence, often angry without cause and guilty of numberless transgressions. Now, though I do no wrong, I'm punished by my past. Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say "when you meet with adversity don't be upset because it makes sense." With such understanding you're in harmony with reason. And by suffering injustice you enter the Path.

Second, adapting to conditions. As mortals, we're ruled by conditions, not by ourselves. All the suffering and joy we experience depend on conditions. If we should be blessed by some great reward, such as fame or fortune, it's the fruit of a seed planted by us in the past. When conditions change, it ends. Why delight In Its existence? But while success and failure depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the Path.

Third, seeking nothing. People of this world are deluded. They're always longing for something-always, in a word, seeking. But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring. Calamity forever alternates with Prosperity. To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop imagining or seeking anything. The sutras say, "To seek is to suffer. To seek nothing is bliss." When you seek nothing, you're on the Path.

Fourth, practicing the Dharma. The Dharma is the truth that all natures are pure. By this truth, all appearances are empty. Defilement and attachment, subject and object don't exist. The sutras say, "The Dharma includes no being because it's free from the impurity of being, and the Dharma includes no self because it's free from the impurity of self." Those wise enough to believe and understand these truths are bound to practice according to the Dharma. And since that which is real includes nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to form. Thus, through their own practice they're able to help others and glorify the Way of Enlightenment. And as with charity, they also practice the other virtues. But while practicing the six virtues to eliminate delusion, they practice nothing at all. This is what's meant by practicing the Dharma.

If you would like an alternative translation for reference:

Treatise on the Two Entrances and Four Practices
attributed to Bodhidharma
Translated by John R. McRae
In: The Northern School and the Formation of Early Ch'an Buddhism

There are many ways of entering into enlightenment, but all of them may effectively be subsumed under two categories: the "entrance of principle" and the "entrance of practice".

The entrance of principle is to become enlightened to the Truth on the basis of the teaching. One must have a profound faith in the fact that one and the same True Nature is possessed of all sentient beings, both ordinary and enlightened, and that this True Nature is only covered up and made imperceptible by false sense impressions.
If one discards the false and takes refuge in the True, one resides frozen in "wall contemplation", in which self and other, ordinary person and sage, are one and the same; one resides fixedly without wavering, never again to be swayed by written teachings. To be thus mysteriously identified with the True Principle, to be without discrimination, serene and inactive: This is called the entrance of principle.

The entrance of practice refers to the "four practices" which encompass all other practices. They are the "practice of retribution of enmity," the "practice of acceptance of circumstances," the "practice of the absence of craving," and the "practice of accordance with the Dharma."
What is the practice of the retribution of enmity? When the practitioner of Buddhist spiritual training experiences suffering, he should think to himself:
"For innumerable eons I have wandered through the various states of existence, forsaking the fundamental for the derivative, generating a great deal of enmity and distaste and bringing an unlimited amount of injury and discord upon others. My present suffering constitutes the fruition of my past crimes and karma, rather than anything bequeathed to me from any heavenly or human being. I shall accept it patiently and contentedly, without complaint."
When you react to events in this fashion, you can be in accord with Principle, therefore this is called practice of the retribution of enmity.

The second is the practice of the acceptance of circumstances. Sentient beings have no unchanging self and are entirely subject to the impact of their circumstances. Whether one experiences suffering or pleasure, both are generated from one's circumstances. If one experiences fame, fortune, and other forms of superior karmic retribution, this is the result of past causes.
Although one may experience good fortune now, when the circumstances responsible for its present manifestation are exhausted, it will disappear. How could one take joy in good fortune? Since success and failure depend on circumstances, the mind should remain unchanged. It should be unmoved even by the winds of good fortune, but mysteriously in accordance with the Tao. Therefore, this is called the practice of acceptance of circumstances.

The third is the practice of the absence of craving. The various kinds of covetousness and attachment that people experience in their never-ending ignorance are referred to as craving. The wise person is enlightened to the Truth, the essential principle which is contrary to human convention. He pacifies his mind in inactivity and accepts whatever happens to him. Understanding that all existence is nonsubstantial, he is without desire. The sutra says: "To have craving entails suffering; to be without craving means joy." Understand clearly that to be without craving is equivalent to the true practice of the Path.

The fourth is the practice of accordance with the Dharma. The absolute principle of essential purity is called Dharma. According to this principle, all characteristics are nonsubstantial and there is no defilement and no attachment, no "this" and "that." Since this Dharma is without parsimony, one should practice the perfection of dana (selfless giving), giving of one's body, life, and possessions without any regret. In this way one benefits self as well as others ornamenting the path of enlightenment.

And for Zen history wonks and geeks ... Zen Historian Jeffrey Broughton comments on the history and interpretation of the text on pages 68 to 74 of the following PDF ...

http://terebess.hu/zen/Earliest.pdf

**Jundo** · 11-29-2015, 04:18 PM

NOTE ON TWO-WAY JOINING OF HANGOUTS FOR REGISTERED TREELEAF GOOGLE+ SANGHA MEMBERS

Each Unit of the Retreat will have its own individual Hangout. You should receive an email invitation to each and all of the Hangouts for the retreat prior to netcast start time. However, many times the email invitations do not arrive. If not, please go here:

New community features for Google Chat and an update on Currents

https://plus.google.com/u/0/b/116930448607190706458/events

Note: This blog post outlines upcoming changes to Google Currents for Workspace users. For information on the previous deprecation of Googl...

If your have already registered for Treeleaf Google+ Hangouts, find the Hangout for the Unit you wish to join (for example, it will be marked "Day 1 Unit 6" for the corresponding Unit on the schedule). Click, follow the instructions and come on in as a "two way" participant.

Also, Dosho, Kyonin and Shingen will be participating in most Units of the Retreat, and will post a link to most Hangouts here in this thread or at the Treeleaf Google+ page. Look for the link.

And if none of that works for you, you can join in "one way" by clicking on the corresponding YouTube screen above and watching the Netcast live or recorded later.

We apologize that there is a limit of only 9 members to join "two way" for any Unit. If you have already sat in a Unit, and it looks like a Hangout has become crowded, you may wish to hang back a few minutes to allow others a chance to join in on later Units. You can then come back in if there is still space. Thank you.

See you there!

**Jundo** · 12-04-2015, 09:29 PM

Dear All,

The main Retreat Page is now open.

Gassho, J

**Joyo** · 12-05-2015, 01:15 AM

Thank you, looking forward to it.

Gassho,
Joyo
sat today

**Jundo** · 12-06-2015, 05:21 PM

Hi Everyone,

It appears that we are having some unusual "technical non-problem" this year in which youtube is shaving many of the longer recordings to 2 hours. So, we are losing some parts at the start here and there. All that can be done is to encourage folks to sit silently and keep time according to the schedule for missing portions. The "missing" portions appear most to be sitting ... and sitting can never be missing even when missing. So, just sit.

In all things, we just sit with what is.

Gassho, Jundo

**Banto** · 12-07-2015, 02:25 AM

Deep gratitude and bows to all!
Rodney SatToday

**Kyonin** · 12-07-2015, 02:51 AM

Hello all,

I want to thank you all who participated in Rohatstu and Ango 2015. It was moving and encouraging to see you all online, practicing together. Our global Sangha lives and breathes thanks to you and the unstoppable work of my Unsui brothers. And of course I want to thank Jundo for all his love and all he does for us.

Tonight more than ever, I'm happy and proud to be part of Treeleaf.

Much love to all,

Kyonin

**Jyukatsu** · 12-07-2015, 03:22 AM

This sesshin was frustrating at times, excruciating for parts of it and also deeply nourishing, rewarding and liberating........like every " live " sesshin I sat.
Thank you to everyone who sat, I could feel your presence.
9 bows,
Marina sat ( a lot ) today

**Nenka** · 12-07-2015, 03:53 AM

Well, I sat live; live-ish (my computer lags, what can I say); with the recording; a little bit on camera (that doesn't work too well either); and supplemented bits I missed near the end there with some segments from previous years (hi, Taigu! Miss ya.)

It was all awesome.

Seriously, you guys did a really good job putting this together. I am so proud of you all, and so honored to have been able to take part.

Deep bows,

Jen

sat today

**Jakuden** · 12-07-2015, 04:15 AM

I should have learned to trust all of you more by now, that when you say something is do-able... it is. I could have stayed in the retreat bubble easily a couple more days. (Ever think of doing a longer sesshin??)

As it is, I made the mistake of peeking at my accumulated e-mails and messages tonight, and am now already trying to figure out how to maintain the hard-won equilibrium from the weekend. Eh, who am I kidding, it's shot to hell. LOL. Monday morning cometh.

http://www.tricycle.com/special-section/between-state This article popped up in my feed and seemed timely, as I try, and learn, and seek, yet seek to not be a seeker.... How will I take what I have learned out into the chaos of life tomorrow?

Thank you all so much for your generous time and teaching, I have learned from every one of you and owe you all giant hugs if we ever meet in person!

Gassho,
Sierra
Also sat lots today!

**Yugen** · 12-07-2015, 04:33 AM

TREELEAF SANGHA online 2-DAY ANGO-JUKAI-ROHATSU RETREAT -- 2015 -- (MAIN PAGE)

It's all of you who make the Sangha - who motivate us to show up and polish up our game, to serve and be of service. Your dedication renews my sense of wonder at the power of our practice together.

Yes, I think beginning to plan longer sesshin is something we should consider.

Deep bows
Yugen

Think lightly of yourself and deeply of the world - Dokkodo - sat2day

Mp · 12-07-2015, 04:34 AM

Hello everyone,

Wow! What can I say ... another beautiful moment in time. Thank you Jundo for taking the time in guiding, sharing, and trusting in us. Thank you to my fellow Unsui for being there, sharing and supporting one another. And thank you to this beautiful Sangha who made these moments magical, I love and have immense gratitude for you all. It is a time I will never forget! =)

Deep bows
Shingen

#sattoday

Tb · 12-07-2015, 06:58 AM

Hi.

Thank you leafers, we wouldn't be here, doing this, without you.

And guys, Thumbs up, really good!

Mtfbwy
Fugen

#Sat2day

**Kotei** · 12-07-2015, 10:05 AM

Hello dear Sangha,

this was the first time, I've sat that much. Wasn't thinking that I'd make it through the retreat. But I did. Challenging?, yes. Rewarding?, ohh yes.
A big thank you to our Unsui and Jundo and all of you, for making this possible. I very much appreciate it.
I am even thankful for the technical non-problems on broadcasting, which gave me the needed little push, to participating a small portion two-way.

Deep bows.
Gassho,
Ralf sattoday.

TREELEAF SANGHA online 2-DAY ANGO-JUKAI-ROHATSU RETREAT -- 2015 -- (MAIN PAGE)

TREELEAF SANGHA online 2-DAY ANGO-JUKAI-ROHATSU RETREAT -- 2015 -- (MAIN PAGE)

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