The practice of zen buddhism 101,secret of my life lyrics zulu,secret life of bees quotes with page numbers word,buddhist retreats worldwide - Good Point

Buddhism is better understood as a skill or an art to be practiced and perfected, rather than as information and knowledge to be learned and amassed. This is a unique ten step course in the practice of Beginning, Intermediate, and Advanced Zen. If one of the greatest teachers had such a low opinion of praticing the Way, why should we nonetheless practice the Way? Why bother with such a course? The second, more subtle reason for practicing is that it is possible to do so with drawing the contempt of Huang Po.
As we will see in Advanced Zen, Step Eight of the course, Buddhism began as a reaction against the fundamental teachings of the religion of the Brahmans (modern day Hinduism). We know the Buddha studied the Rg Veda because the first five Nikayas of the Twelve Nikayas (more commonly known as the Doctrine of Dependent Origination or the Doctrine of Dependent Arising) correspond to the first five steps of creation as recited in the Rg Veda. Learning how to practice Zen is the most important thing that anyone can do and there is nothing religious about it. Waking up requires active work, not belief in a bronze age tale designed by psychological terrorists to control the weak. There are nine basic practices because there are ten dharma realms in the Buddhist way of looking at the entire spectrum of life. A person filled with sense desire, ill will, greed, and the like does not have a pure, passionless, selfless mind of which Huang Po speaks.
Those who wake up have not acquired something new, something they lacked before they practiced. A person who practices to become a better person is moving closer and closer to the City of Delusion, just as Huang Po says. This, like the preliminary step of establishing mindfulness, is not mentioned by the Buddhas as one of the sixteen steps. We provide detailed instructions on how to practice Loving Kindness meditation. It is also very enjoyable and provides enormous benefits. The sixteen steps that follow the preliminary step of establishing mindfulness are found in the four steps of Intermediate Zen. Due to its antiquity, it is largely unknown in the West and is quite obscure in the East as well. Step five provides the Buddha’s four instructions on developing mindfulness of feelings. Step six provides the Buddha’s four instructions on developing mindfulness of the mind itself. Step seven concludes Intermediate Zen and provides the Buddha’s four instructions on developing mindfulness of mind objects. Advanced Zen begins with step eight where we apply the super power mindfulness developed in Intermediate Zen to the Doctrine of Dependent Arising. The tenth and final step includes non-meditation practices and unlike the first nine steps, does not lift us to a higher dharma realm because, as already noted, the ninth step lifts us to the first dharma realm.
This is a rather lengthy website and it continues to grow so we may want to bookmark it for future reference.
It includes Beginning, Intermediate and Advanced practices that are good in the beginning, good in the middle and good in the end. In this course, we use the Ten Ox-Herding Pictures as our guide and relate each picture to one of the Ten Dharma Realms. We tie the Ox Herding pictures to the dharma realms as a teaching tool to help us understand the benefits produced by each practice. However, this program is for lay people, people who spend most of their waking hours attending to school or work and family matters.
If we are lucky enough to live near a Zen (Japanese influenced) or Ch’an (Chinese influenced) center having a sanctioned teacher, or at least a senior student of a sanctioned teacher, we should at least visit, participate in the scheduled events, and perhaps become a member. When we finish this course, we will know what goes on in Zen centers and we won’t feel intimidated by them. We have no affiliation with the Zen River or the Vista Zen groups; we use these photos just to depict typical Zen practice groups. Zen practice in the West is primarily a lay practice by people who lead money-driven lives. We will learn what is meant by Stream Entry, the Once Returner, the Non-Returner, and Nirvana. Buddhism is a practice that develops mindfulness and results in liberation from the wheel of birth, death, and rebirth. Some entrepreneurs travel the world, promoting Buddhism as a means for stress reduction, anger management, and other cool results.
Nirvana is not a retirement home in the sky with pearly gates at the entrance and where the streets are paved with gold and the Buddha sits on a throne, accepting praise. We learn in our study of Buddhism that everything depends on everything else, and no god stands outside of everything. Buddhism has no gurus, no one to worship, no quarrel with science and nothing to fear from past or future scientific developments. Buddhism respects the great teacher who was known as The Buddha, The Enlightened One, but does not worship him. As we progress through this course, we’ll understand what happened when Moses went up to the top of Mt. Every visitor to this website who practices the ten steps of this course with diligence will climb that same mountain and have the same conversation with the same burning bush. Those who just read through this website out of casual curiosity won’t experience what Moses experienced, but even they will find out what happened because we reveal it near the end of the course.
We will realize that Moses was a dependent arising, as was the burning bush, and as we are as well. Some people tell me they don’t want to become enlightened because it is the end of all being.
Both views are wrong because they presuppose an independent self that can go to a retirement home in the sky or that can be snuffed out like a candle flame. When asked to summarize his teachings in a pithy statement, the Buddha said he taught only the arising of suffering and the cessation of suffering. Suffering arises when a sense of an independent self arises, an independent self that seeks protection from a world it perceives to be outside itself, an independent self that dreams of a happy eternal existence promised to it by religion. Thanks to the Buddha’s ancient teachings, as interpreted for modern readers by the down-to-earth, easy-to-follow instructions provided by the Venerables Ajahn Brahm and U.
When we experience the beautiful breath for the first time, we’ll be happy that we stumbled here. If we follow the concrete, step-by-step instructions disclosed by the Buddha, we too will wake up. There were no koans in the Buddha’s day, but the instructions he left us in the Pali Canon can be applied to Zen koan practice.
Those instructions are ignored by modern day Zen teachers, just as koans are ignored by modern day Theravada teachers. Like two ships passing in the night, each with a cargo the other could use, the Zen and Theravada schools ignore one another. The advantageous union of these two strong but independent traditions is made possible by the insight (found only at this website, as far as I know), that the super power mindfulness taught by the Buddha in The Anapanasati Sutta can be harnessed by Rinzai Zen practitioners. If you’re a Hindu, a Jain, a Jew, a Buddhist, a Catholic, a Protestant, a Muslim, a Mormon, a Hare Krishna, a Margii, a Scientologist, an atheist, an agnostic, a contrarian, a hater of all religions, an ignorer of all religions, or none of the above, we invite you to take this course and develop the super power mindfulness taught by the Buddha. Actually, I have met only one teacher of MBSR in person and he is a great guy who is very sincere and doing a lot of good work (far more work in the field of Buddhism and general goodness than I have ever done). But we practice Buddhism for one reason only: To wake up for the benefit of all sentient beings, not to attain the side effects of lower blood pressure and all that stuff the MBSR programs offer.
Why do you suppose Zen students and their teachers roar with laughter when a koan is penetrated? This introduction is entitled Zen Overview but here we are at the end and the promised overview hasn’t shown up yet.
We graduate from the world of sense desire to the world of form when we visit the four jhanas (which we encounter in step six, Taming the Ox) and we leave behind the world of form and enter the world of formlessness when we visit the four immaterial attainments (which we encounter in step seven, Self Alone, Ox Forgotten). People who have become enlightened are free of outflows: The outflows of desire, the outflows of existence, and the outflows of ignorance. As we progress through the ten steps of this programmed course in Zen practice, we will experience for ourselves the truth of the great master’s words.
But if we throw ourselves into the practice with beginner’s mind, we will experience the moment we leave the world of desire, the world of form, and the world beyond form. So whenever we notice we are fascinated by the outside world, where desire and ignorance roam freely, we turn on our powers of mindfulness and shine the light inward, stopping the outflow of sense desire. Step 3 – First Glimpse of the Ox The Eighth Dharma Realm I hear the song of the nightingale.
Step 4 – Catching the Ox The Seventh Dharma Realm I seize him with a terrific struggle.
Step Five – Taming the Ox The Sixth Dharma Realm The whip and rope are necessary, else he might stray off down some dusty road.
Step Six – Riding the Ox Home The Fifth Dharma Realm Mounting the Ox, slowly I return homeward. Step Seven – Self Alone, Ox Forgotten The Fourth Dharma Realm Astride the Ox, I reach home.
Step Nine – Reaching the Source The Second Dharma Realm Too many steps have been taken returning to the root and the source. The PreceptsThe sixteen steps of the meditation taught by the Buddha can’t be followed successfully by those who ignore the precepts.
Earlier versions of this website put the precepts earlier in the course but feedback told us that many people never completed the entire course because they couldn’t get past the section on the precepts.
Those who spend many hours in meditation but who reject the precepts are indistinguishable from those who spend no time in meditation and who also reject the precepts.

Chinese masters teach that keeping the first five precepts ensures that the precept-keeper will at least be reborn in the human dharma realm, which is better than being reborn in the asura realm, which is either one rung down from the human realm or one rung above, depending upon the teacher, or the animal realm which is one rung further down, or the realm of hungry ghosts which is below the animal realm, or the realm of hell dweller which is the lowermost rung, even down from the hungry ghosts.
Whenever a person practices the Ten Cardinal Precepts to perfection, the Pure Land appears, a Christ appears, a Buddha arises. I resolve not to engage in improper sexuality, but to lead a life of purity and self-restraint. I resolve not to cause others to take substances that impair the mind, nor to do so myself, but to keep the mind clear. I resolve not to revile the Three Treasures (Buddha, Dharma and Sangha) but to cherish and uphold them. The first precept, the one that drives many people away from Zen practice because they can’t keep it, is a call for not killing. True, but there is a difference between killing a sentient being with a central nervous system that can feel pain and killing a carrot that has no central nervous system and therefore no means for feeling pain. I was surprised a few years ago by an article that appeared in a scientific publication, announcing that scientific studies had concluded that fish feel pain when hooked and yanked by their lips out of the water onto land. So the animal killers argue that Buddhism teaches that all things are one, that there are no distinctions between life and death, killing and non-killing, and so on. They argue that a liberated mind could kill a cow or a human without karmic retribution, by maintaining a pure mind, just like killing an ant as one walks down a sidewalk absorbed in meditation and generating thoughts of goodwill towards all living things. Phony enlightenment is what Japanese Buddhists practiced during the Rape of Nanking (Nanjing). The argument that it is OK to kill people because they are merely being sent to a better world has a major flaw. The same flaw exists in the argument that it is OK to kill animals for food because Buddhists are free of distinctions such as good and bad, right and wrong. When we walk into a grocery store, we are not beggars who have to go to the meat freezer in the back of the store. Although it is true that a broccoli plant, like all plants, lacks a central nervous system and thus lacks the ability to feel pain (we hope), nothing in the universe, not even an inanimate object, is dead. As The Diamond Sutra explains, no independent being has ever entered into existence and thus no independent being can exit that which was never entered.
Years later, after founding The City of Ten Thousand Buddhas near Ukiah, California, Master Hsuan Hua visited a student who neglected to tie up his dog. When Zen masters advise us to shun meat and fish eating as a part of our compliance with the first precept, we should at least be as smart as a bomb, a dog, or a dull rock.
The fifth precept is closely related to the first because it also refers to what we ingest. Tea is the traditional drink of Zen, but caffeine can disrupt meditation for people who are sensitive to it. If we drink caffeinated coffee, we can gradually change to decaf and after awhile, drop the coffee and focus on tea, soy, almond, or rice-based milk, fruit juices, and water.
Those who eat animals, drink caffeinated products, smoke, or take drugs other than caffeine and nicotine cannot make it to the end of this program.
Even those who drink water and tea without caffeine have unstable, wildly veering minds that careen from one excitement to the next; caffeinated minds are even crazier. We can follow the example of Tz’u-ming or the example of the average American Zennie who treats Zen practice as just one of the many things he or she likes to do. Major practice hint: Read the hyperlinked article on sakkaya ditthi over and over until it soaks in. Ironically, a self-centered desire to get benefits from practice is sakkaya ditthi and a sure guarantee that no benefits will be received.
Thank You Ajahn SumedhoI have been trying to make some sense of my wife’s abrupt passing after a lifetime of perfect health. When you apply a few simple techniques, you can turn your daily walk into a rewarding practice. He was referring to people who practice in order to improve themselves, as if Buddhism is a self-help program. They taught that sustained worship of Brahma through various rites and rituals would lead to merger with Brahma over a period of many lifetimes.
The animal dharma realm is the eighth dharma realm, for example, the human dharma realm is the sixth, and the Buddha dharma realm, Nirvana, is the first.
So this course follows the Buddha’s instructions on how to practice so that our mind can at least have less sense desire, less ill will, less greed. Enlightenment, as the Master says, comes in a flash, a moment of deep penetration when all thought objects disappear and the thinking subject drops away. The Buddha said he trained himself in a sixteen step meditation that led to his enlightenment, but a preliminary step, not counted as one of the sixteen, was to establish mindfulness. It is an interesting, fun exercise that anyone can do and we will greatly enjoy it and benefit from it. If we practice with a sense of self, with a view toward perfecting that self, we are going in the wrong direction, the direction taught by the Brahmans of the Buddha’s day. But he emphasized the importance of Loving Kindness meditation in numerous talks and simply assumed that those who embarked upon the sixteen steps were practitioners of metta (just as he rightly assumed that his students were familiar with the Rg Veda when he taught the Doctrine of Dependent Arising; the Rg Veda was as well-known in India then as the most famous Bible stories are known in the West today).
They are explained in the same order they were taught by the Buddha in The Anapanasati Sutta, sutta 118 of the Majjhima Nikaya. After generations of oral transmission by monks and nuns, it was finally written down several hundred years after his passing.
With each step of the course, we theoretically rise from a lower dharma realm and enter into the next higher dharma realm. It isn’t easy to be a full-time practitioner, a monk or nun who has left home to dedicate all waking hours to waking up. Note that some people are sitting on cushions and some are in conventional or ergonomic chairs and they are not monks or nuns.
As such, it is much more relaxed than the classic Zen or Ch’an practiced in Asian monasteries where the discipline is strict, money is not touched, heads are shaved, and no chairs are to be found. It is a religion, as Roshi Philip Kapleau explained, only to the extent that we have to have faith that the practices lead to increasing wholesomeness.
People can practice yoga for stress reduction and anger management; they can take long walks in the sun to treat depression or excessive worry. To demote it to just another stress or anger management program is a ludicrous waste of its teachings and indicates a profound ignorance of what the Buddha taught.
People who lack faith in their religion or philosophy may fear it, but those who don’t do not. The Buddha accepted, with one modification, the Hindu concept of Indra’s net, the idea that everything is interconnected and nothing, not even a god, can stand separate and apart from anything else. The Buddha said there are no independent beings and therefore there could be no independent supreme being. Full time practitioners are called monks and nuns by Westerners, but that is misleading because those practitioners are not worshiping anyone. In all the eons of time, he said, (in the Diamond Sutra), no self has ever entered into existence and no self has ever exited existence. The Buddha said, however, that the views of eternal life promoted by theistic religions or eternal annihilation promoted by the non-religious were both wrong views. Vimalaramsi, whom we are about to meet, we can guarantee that at this website we will learn how to live now, and to be home where ever we are. They have been doing so since the advent of the koan (gong-an) in China about a thousand years ago, fifteen hundred years after the Buddha’s lifetime. Artists, roofers, doctors, lawyers, scientists, teachers, students, carpenters, writers, police, preachers, athletes, electricians, Walmart employees…anyone who wants to can harness the super power mindfulness taught by the Buddha and bring that super power mindfulness to bear on any problem or interest.
So I hereby acknowledge that the above Chinese version of the hip-hip-hooray cheer doesn’t apply to all MBSR teachers. And that means that this very moment, with our eyes on this computer screen, is nothing but mind alone. Because they are free of outflows, they do not fall into the realm of desire, the realm of forms, and the realm beyond form. The sun is warm, the wind is mild, willows are green along the shore – Here no Ox can hide! Complete instructions on how to perform a prostration are found under the heading Prostrations under Advanced Zen.
If meditation has no manifestation in our daily life, it is meditation without wisdom and is utterly worthless. They date back to the time of the Buddha and before; the first five, for example, were practiced by the Brahmans long before the advent of the Buddha.
The Pure Land is a dharma realm (the fourth dharma realm in the Mahayana order of dharma realms) conducive to spiritual practice, unlike the human realm which sometimes is and sometimes is not. Western theologians can argue at length about whether the conception was immaculate, why God in his infinite power could not just create a Christ from a lump of clay as he did with Adam, thereby not requiring the services of Mary, but Buddhists understand that purity produces perfection and that’s the true meaning of the Bible story.
Different cultures use different words and symbols, but perfection is made manifest when purity is attained and attainment of purity flows from following the Ten Cardinal Precepts. The average vegetarian is a little less agitated, a little slower to anger than the average meat-eater. If I encounter a bear while walking through the woods with a camera, and the bear takes one look at me and dies of a heart attack, I have not committed an intentional killing.
They are esteemed because they exist in the realm of formlessness (the third world referred to in Buddhist sutras and chants that mention the three worlds). That’s the meaning of the enigmatic Heart Sutra, perhaps the most famous of the Mahayana texts. The Buddha spent forty five years of his life explaining that only suffering arises and only suffering passes away. Christ does not own love and compassion so why do Christians witness the love and compassion of Christ? In the fifth precept we find the Buddha’s instruction to refrain from taking substances that impair the mind such as intoxicating drinks or drugs.

We can find a source of tea that has either been de-caffeinated or better yet, one that is without caffeine from the beginning, like Roibos (red tea from South Africa). Those who imbibe caffeinated drinks and soft drinks and booze of any kind are just making a difficult situation worse. When we open our mouth to speak of the faults of others, mindfulness of the sixth precept should cause us to maintain noble silence.
When he felt drowsy, he would stab his thigh with a sharp tool known as a gimlet so that he could stay awake to meditate more. We can watch American Idol or we can sit in a snowy field and jab ourselves whenever our zeal fades.
Recognizing that, Roshi Kapleau has added a positive step to each of them (animal food is not served at the Rochester Zen Center).
It is listed in the suttas as the first of the ten fetters that bind us to existence in the world of sense-desire.
Written by the venerable Ajahn Sumedho, it is one of the most important publications in the history of the world, not just the history of Buddhism. The practice must be approached with a wholesome mind, a relaxed mind that wants only to practice Zen for the daily satisfaction of practicing, not to get a future reward for an illusory self.
Three of the folds of the eightfold path are Right Speech, Right Action, and Right Livelihood. Being re-born as a human is not a wonderful thing since it obviously subjects us to random tragedies but it beats re-birth in the four evil realms below it so keeping the precepts is really the least we can do. The key to any mindful activity, intention provides focus and motivation, elevating your practice from routine to ritual. As with any relationship, the connection between mind and body depends on how well one listens to the other. What a stupid world we would live in if it were true that going into a building on a regular basis, singing songs of praise to a First Cause in that building, putting money into collection trays in that building, and believing that such activities would result in a self having a permanent life in a blissful place. Those who can practice regularly while upholding the precepts which form a part of the fifth practice can experience full and complete enlightenment because they will have practiced as instructed by the Buddha. A child learning that twelve divided by six is two is not ready to determine the area under the curve of a function.
We are already wealthy, with diamonds sewn into our garments, but we just don’t know it. Silent Present Moment Awareness brings us back into mindfulness with sharp clarity so that we will have placed mindfulness in front of us before beginning the sixteen steps. Vimalaramsi has sold or distributed over 600,000 copies of his explanation of that talk and Venerable Ajahn Brahm’s book on that talk has probably sold even more.
We include all (I think) of the Zen practices, but we also include practices from other Buddhist schools, including the Theravada school, the Mahayana school, and the Pure Land sect (Zen and Pure Land are sects of the Mahayana school).
They can become patients of psychotherapists, psychologists, or psychiatrists if those activities don’t work for them. But the change will be for the better even if we just practice the first three steps of Beginning Zen and never get to koan practice. According to Ajahn Brahm, we will eventually see the nimitta, the sign of Nirvana, during the ninth of the sixteen stages of the Tranquil Wisdom meditation taught by the Buddha.
We have to actually perform the steps as taught by the Buddha; it is not enough just to read the steps.
He charges to the high plateau far above the cloud-mists, or in an impenetrable ravine he stands. We don’t take the precepts flippantly as mere suggestions unworthy of our serious consideration. Rejecting the precepts means that one chooses not to awaken, to experience life as one long aggravation, one long battle or confrontation with a hostile outside world. However, the first precept as practiced by the Brahmans was restricted to the non-killing of human beings.
Once the Pure Land has been attained, there can be no further rebirths in the six lower realms and enlightenment is guaranteed. And not even slightly supportive of wars of aggression that the meat-eaters wildly applaud.
But they serve no one but the arms merchants, those who desire the profits that war can generate. But to suppose that an animal eater who knows about slaughter houses kills unintentionally is ludicrous. He would not eat the body of an animal if it had been killed for him; he merely accepted whatever leftovers people gave him. Master Hsu Yun (Empty Cloud), who lived to be nearly 120, the teacher of master Hsuan Hua, founder of the Dharma Realm Buddhist Association, lived in one of those towns. If we drink beer, we can switch to a non-alcoholic beer and then gradually cut it out as well so that we can live simply with water, tea, and other non-dairy drinks.
The Buddha knew that those who take intoxicating drugs were setting up just another roadblock against awakening. When we feel inclined to praise our self while blaming others, mindfulness of the seventh precept should have the same effect.
For Tz’u-ming, Zen was not a hobby to be casually approached or practiced half-heartedly. The moments between formal sittings, chanting practice, prostrations and the like are when we must learn to carry our Zen practice with us.
If we ignore the precepts and the moral folds of the eightfold path, the time spent in meditation is just as well spent watching sports on TV.
By approaching a walk in a mindful way, you make it a practice like yoga, meditation, or tai chi; every session brings new insights and challenges. Of course, it’s natural to feel resistant at times, no matter what kind of activity you do.
Our tendency is to try to rule the body with the brain; however, they are more like equal partners, offering feedback and direction as you go. After we have mastered the first practice, he would remind us that we are not ten percent enlightened, we are still sitting on zero.
And if it were true that those who did not engage in such mundane activities would also have a self with an eternal life, but one filled with the worst possible torture forever, lovingly applied by that First Cause, then the world would be even more stupid. Nirvana is the extinction of the desire for an indepenent self that has a blissful, everlasting and permanent existence. Further lists, including centers all over the world, are maintained at BuddhaNet (not restricted to Zen centers) and Zenguide.
It comes and goes, is re-born and re-dies, dependent upon causes and conditions, and it has no underlying eternal soul. It was the Buddha who expanded the first precept of the Brahmans to include all sentient beings, not just humans.
Witnesses reported that bombs landing near the Master’s house fell silently, like snow flakes. So try it and see; as we transition from caffeine, nicotine, alcohol, and animal food, our sitting will become easier. Mindfulness of the eighth precept will guide us when confronted with a situation where we should give or withhold spiritual or material aid.
As in yoga, you think about your body position, breathing, movements, and awareness, turning inward and outward at the same time. Listen to what your body is trying to tell you by noticing any sensations that come up while you’re walking. After we have mastered the second practice, he would remind us that we are not twenty percent enlightened, we are still sitting on zero. When we realize, through sustained daily practice, that our self is a dependent self that dependently arises, we understand how limited, weak, and doomed an independent self would be if there were such a thing. As part of a mindful practice, you accept the challenge as part of the process and continue to stick with it. Those who say they want nothing but to live a quiet and peaceful life are also missing the boat…or as the Buddha would say, the raft that carries us to the other shore. Thus, the ninth practice lifts us from the second dharma realm to the first and there are no higher dharma realms than the first so there is no tenth practice to lift us any further.
He insisted that practice was a waste of time, that all we have to do is just wake up and see what is in front of us.
There is no reason to flow outward because the kingdom is already within us – how stupid to look elsewhere, to flow out! Treat walking as a practice, and it will become not only something you do with your legs but also a way to bring your mind, body, and spirit into balance. If you detect any complaint from your body, such as pain or discomfort, identify the source.
We can do the first step of Beginning Zen, treat that as reaching a joint in the bamboo stalk of practice, and then go straight to the last practice. Accepting all of these parts of the process lies at the heart of making walking a mindful exercise. So we practice until a light begins to shine, and then we, too, can scorn practice and wake up in a blinding flash of enlightenment.
Let them, as long as they keep you in line with your higher sense of purpose — and keep you moving forward. Over time, we might even do all three steps of Beginning Zen, all four steps of Intermediate Zen, and the first step of Advanced Zen before going to the second step of Advanced Zen which is the ninth and last step. There is a tenth step which is a collection of practices that helps maintain our enthusiasm for the nine central steps of the course but we add those practices at our leisure at any point of the course.

Power mind training buch
Yoga yin sequences

Comments The practice of zen buddhism 101

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