January 1st-2nd, 2016 - OUR MONTHLY 4-hour ZAZENKAI! WELCOME THE NEW YEAR!

[Jundo]

SIT WITH US TO WELCOME 2016 and THIS EVER NEW MOMENT!!

PLEASE PRINT OUT THE PORTION OF BENDOWA BY MASTER DOGEN, POSTED BELOW.

(Also note that we have begun to chant the Heart Sutra in Japanese for each monthly Zazenkai ... details also below) ...

Please 'sit-a-long' with our MONTHLY 4-hour ZAZENKAI, netcast LIVE 8am to noon Japan time Saturday morning (that is New York 7pm to 11pm, Los Angeles 4pm to 8pm (Friday night), London midnight to 4am and Paris 1am to 4am (early Saturday morning)) ... and visible at the following link during those times ...

... to be visible on the below screen during those times and any time thereafter ...

LIVE ZAZENKAI NETCAST at GOOGLE+ IS HERE:
CLICK ON THE TAB ON LOWER RIGHT FOR 'FULL SCREEN

http://www.youtube.com/watch?v=ohZMzH4kuMw

https://plus.google.com/events/c5e2kus6j2fudg2nfogoqh3evmk

Dharma talk audio / podcast episode:

http://treeleaf.podbean.com/e/january-2016-zazenkai-talk-welcome-to-the-new-year/

FOR THOSE NOT ALREADY MEMBERS OF THE CIRCLE WHO WISH TO JOIN TO SIT LIVE WITH A CAMERA, INSTRUCTIONS are posted AT THIS LINK. WE ARE NOW LIMITED TO 10 INDIVIDUALS WITH CAMERAS, BUT ANY NUMBER CAN WATCH LIVE 'ONE WAY' AND SIT-A-LONG VIA THE ABOVE SCREEN. IF JOINING WITH CAMERA, PLEASE MAKE SURE YOUR MICROPHONE IS MUTED:

The Sitting Schedule is as follows:

00:00 - 00:50 CEREMONY (HEART SUTRA / SANDOKAI IN ENGLISH) & ZAZEN
00:50 - 01:00 KINHIN
01:00 - 01:30 ZAZEN
01:30 - 01:50 KINHIN

01:50 - 02:30 DHARMA TALK & ZAZEN
02:30 - 02:40 KINHIN

02:40 - 03:15 ZAZEN
03:15 - 03:30 KINHIN
03:30 - 04:00 METTA CHANT & ZAZEN, VERSE OF ATONEMENT, FOUR VOWS, & CLOSING


Our Zazenkai consists of our chanting the 'Heart Sutra' and the 'Identity of Relative and Absolute (Sandokai)' in English (please download our Chant Book at the link below), some full floor prostrations (please follow along with me ... or a simple Gassho can be substituted if you wish), a little talk by me ... and we close with the 'Metta Chant', followed at the end with the 'Verse of Atonement' and 'The Four Vows'. Oh, and lots and lots of Zazen and walkin' Kinhin in between!

Please download and print out the Chants we will recite at the following link (PDF):

Chant Book (PDF)

or

Chant Book (SHORT VERSION HTML)

I STRONGLY 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, AND HAVE ROOM FOR BOWING AND KINHIN.

ALSO, REMEMBER TO SET YOUR COMPUTER (& SCREEN SAVER) SO THAT IT DOES NOT SHUT OFF DURING THE 4 HOURS.

I hope you will join us ... an open Zafu is waiting. When we drop all thought of 'here' 'there' 'now' 'then' ... we are sitting all together!


Gassho, Jundo

[Jundo]

HEART SUTRA in JAPANESE

Please also note that, simply to note and honor our Traditions and "Roots", we will begin to have our Ino Chant the Heart Sutra (Hannya Shingyo) in old Sino-Japanese for the monthly Zazenkai (other weeks will still be in English) ... you are free to join in ...

INO ONLY ...

Maka Hannya Haramita Shin Gyo*

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 Do 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 * * *

Gassho, J

[Jundo]

READING:

To open this New Year, our reading will be the prologue to Master Dogen's Bendowa (On the Endeavor of the Way, Kaz Tanahashi Translation), written in 1231, one of the first pieces on Zen Practice written by Master Dogen following his return to Japan from China.

----------------------

All buddha tathagatas individually transmit inconceivable dharma, actualizing unsurpassable, complete enlightenment, have a wondrous art, supreme and unconditioned. Receptive samadhi is its mark; only buddhas transmit it to buddhas without veering off. Sitting upright, practicing Zen, is the authentic gate to free yourself in the unconfined realm of this samadhi.

Although this inconceivable dharma is abundant in each person, it is not actualized without practice, and it is not experienced without realization. When you release it, it fills your hand—how could it be limited to one or many? When you speak it, it fills your mouth—it is not bounded by length or width.

All buddhas continuously abide in this dharma, and do not leave traces of consciousness about where they are. Sentient beings continuously move about in this dharma, but where they are is not clear in their consciousness.

The concentrated endeavor of the way I am speaking of allows all things to come forth in realization to practice going beyond in the path of letting go. Passing through the barrier [of dualism] and dropping off limitations in this way, how could you be hindered by nodes in bamboo or knots in wood [concepts and theories]?

After the aspiration for enlightenment arose, I began to search for dharma, visiting teachers at various places in our country. Then I met priest Myozen, of the Kennin Monastery, with whom I trained for nine years, and thus I learned a little about the teaching of the Rinzai School. Priest Myozen alone, as a senior disciple of ancestor Eisai, authentically received transmission of the unsurpassable buddhadharma from him; no one can be compared with him.

Later I went to Great Song China, visited masters on both sides of the Zhe River, and heard the teachings of the Five Schools. Finally, I became a student of Zen Master Rujing of Taibai Peak and completed my life’s quest of the great matter.

Then, at the beginning of the Shaoding Era [1228–] of Great Song, I came back to Japan with the vision of spreading the teaching and saving sentient beings—a heavy burden on my shoulders. And yet I have put aside the hope of having the teaching prevail everywhere until the time of surging opportunity. For the time being I wander about like a cloud or a waterweed, and let the wind of the ancient sages be heard.

There may be true students who are not concerned with fame and gain who allow their aspiration for enlightenment to guide them and earnestly desire to practice the buddha way. They may be misguided by incapable teachers and obstructed from the correct understanding; intoxicated in confusion, they may sink into the realm of delusion for a long time. How can they nourish the correct seed of prajna and encounter the time of attaining the way? Since I am wandering about, which mountain or river can they call on? Because of my concern for them, I would like to record the standards of Zen monasteries that I personally saw and heard in Great Song, as well as the profound principle that has been transmitted by my master. I wish to leave for students of the way the authentic teaching of the buddha house. This is indeed the essence:



The great master Shakyamuni entrusted dharma to Mahakashyapa at the assembly on Vulture Peak; it was then authentically transmitted from ancestor to ancestor down to Venerable Bodhidharma. Bodhidharma went to China and entrusted dharma to the great master Huike; this was the beginning of dharma transmission in the eastern country. In this way, by direct transmission, it reached Huineng, the Sixth Ancestor, Zen Master Dajian. Then the authentic buddhadharma spread in China, and the teaching that is not concerned with concepts and theories took form.

At that time there were two outstanding disciples of Huineng: Nanyue Huairang and Qingyuan Xingsi. They both equally received the buddha seal, as guiding masters of humans and devas. Their two lineages spread, and later the Five Gates opened: the Fayan School, the Guiyang School, the Caodong School, the Yunmen School, and the Linji School. At present in Great Song China only the Linji School prospers throughout the country. But in spite of their different styles, each of the Five Schools holds the one seal of the buddha mind.

In China after the Later Han Dynasty [25–], the teachings of Buddhist scriptures were introduced and spread all over the land, but there was no conclusive teaching as yet. When Bodhidharma came from India [], the root of twining vines was immediately cut off and the pure, single buddhadharma spread. Hope that it will be like this in our country.

Now, all ancestors and all buddhas who uphold buddhadharma have made it the true path of unfolding enlightenment to sit upright, practicing in the midst of receptive samadhi. Those who attained enlightenment in India and China followed this way. Thus, teachers and disciples intimately transmitted this excellent art as the essence of the teaching.

In the authentic tradition of our heritage, it is said that this directly transmitted, straightforward buddhadharma is the unsurpassable of the unsurpassable. From the first time you meet a master, without depending on incense offering, bowing, chanting buddha names, repentance, or reading scriptures, just wholeheartedly sit, and thus drop away body and mind.



When even for a moment you sit upright in samadhi expressing the buddha mudra [form] in the three activities [body, speech, and thought], the whole world of phenomena becomes the buddha mudra and the entire sky turns into enlightenment. Accordingly, all buddha tathagatas increase dharma bliss, the original source, and renew their magnificence in the awakening of the way. Furthermore, all beings in the world of phenomena in the ten directions and the six paths, including the three lower paths, at once obtain pure body and mind, realize the state of great emancipation, and manifest the original face. At this moment, all things actualize true awakening; myriad objects partake of the buddha body; and sitting upright, a glorious one under the bodhi tree, you immediately leap beyond the boundary of awakening. Then, you turn the unsurpassably great dharma wheel and expound the profound wisdom, ultimate and unconditioned.

This broad awakening comes back to you, and a path opens up to help you invisibly. Thus, in zazen you invariably drop away body and mind, cut through fragmented concepts and thoughts from the past, and realize essential buddhadharma. You cultivate buddha activity at innumerable practice places of buddha tathagatas everywhere, provide the opportunity for everyone to engage in ongoing buddhahood, and vigorously uplift the dharma of going beyond buddha.

Because earth, grass, trees, walls, tiles, and pebbles in the world of phenomena in the ten directions all engage in buddha activity, those who receive the benefits of the wind and water are inconceivably helped by the buddha’s transformation, splendid and unthinkable, and intimately manifest enlightenment. Those who receive these benefits of water and fire widely engage in circulating the buddha’s transformation based on original realization. Because of this, all those who live with you and speak with you also receive immeasurable buddha virtue, practice continuously, and extensively unfold the endless, unremitting, unthinkable, unnameable buddhadharma throughout the entire world of phenomena.

All this, however, does not appear within perception. Because it is unconstructedness in stillness, it is immediate realization. If practice and realization were two things, as it appears to an ordinary person, each could be recognized separately. But what can be met with recognition is not realization itself, because realization is not reached with a discriminating mind.

In stillness, mind and object merge in realization and go beyond enlightenment. Thus, in the state of receptive samadhi, without disturbing its quality or moving a single particle, you engage the vast buddha activity, the extremely profound and subtle buddha transformation.

Grasses, trees, and lands that are embraced by this way of transformation together radiate a great light and endlessly expound the inconceivable, profound dharma. Grass, trees, and walls bring forth the teaching to all beings, including common people and sages; all beings in response extend this dharma to grass, trees, and walls. Thus, the realm of self-awakening and awakening others invariably holds the mark of realization with nothing lacking, and realization itself is manifested without ceasing for a moment.

This being so, the zazen of even one person at one moment imperceptibly accords with all things and fully resonates through all time. Thus, in the past, future, and present of the limitless universe, this zazen carries on the buddha’s transformation endlessly and timelessly. Each moment of zazen is equally the wholeness of practice, equally the wholeness of realization.

This is so not only while sitting; like a hammer striking emptiness, before and after its exquisite sound permeates everywhere. How can it be limited to this time and space? Myriad beings all manifest original practice, original face; it is impossible to measure. Even if all buddhas of the ten directions, as innumerable as the sands of the Ganges, exert their strength and with the buddha wisdom try to measure the merit of one person’s zazen, they will not be able to fully comprehend it.

http://www.lionsroar.com/just-wholeheartedly-sit/

[Doshin]

I will participate.

Gassho
randy
sattoday

[Kyonin]

Happy New Now!

I will be there live

Gassho,

Kyonin

[Washin]

Thank you. I will sit with the recording tomorrow.

Gassho
Sergey
sat-today

[Mp]

Happy New Years everyone, I too will be live. =)'

Gassho
Shingen

#sattoday

[Joyo]

I will be there live, for at least the first part.

Gassho,
Joyo
sat today

[Anshu Bryson]

Can't do live this week, but there in spirit!

Gassho,
Anshu

-sat today-

[Deirdre]

I will be there for at least some part this evening...the rest tomorrow. Looking forward to marking the New Year with all of you!

Gassho,
Deirdre
sat2day

[Onkai]

Happy New Year! I will be at the Zazenkai live or two-way, if it is full. Thank you.

Gassho,
Laurie
SatToday

[Jundo]

Computer took a reboot. Opening Hangout in a few minutes.

[Mp]

Just in case folks need the link: https://plus.google.com/hangouts/_/h...-GB&authuser=0

Gassho
Shingen

#sattoday

[Doshin]

Shingen, Can not get in so I will watch one way.

Gassho
Randy
sattoday

[Joyo]

Thank you everyone, thanks for bringing in the New Year with zazen =)

Gassho,
Joyo
sat today