The practice of zen buddhism zen,secret service vest,what are the secrets of the world revealed - Step 3

26.11.2013
If our boat full of hope, illusions, and ambition (to get somewhere, to be spiritual, to be perfect, to be enlightened) is capsized, what is that empty boat?
When l say meditation is about the meditator, I do not mean that we engage in self-analysis. Once we have assumed our best posture (which should be balanced, easy), we just sit there, we do zazen.
When we practice like this, we get acquainted with ourselves, how our lives work, what we are doing with them.
If you are new to practice it’s important to realize that simply to sit on that cushion for fifteen minutes is a victory. If we were afraid of being in water and didn’t know how to swim, the first victory would be just to lower ourselves into the water. What we are doing is not re programming ourselves, but freeing ourselves from all programs, by seeing that they are empty of reality.
This list was put together by Tenshin Fletcher Roshi as recommended reading for his students. This comprehensive guide to Zen Buddhism covers just about everything you need to know about this important tradition. We stock new copies in our gift store which we will sell online when the new store goes up (mid 2013). A collection of dharma talks from Maezumi Roshi, founder of Yokoji Zen Mountain Center and pioneer of Zen in the west. The second book in the On Zen Practice series looks at the concepts of delusion and enlightenment from a practice perspective, each chapter based on a fragment of writing by Master Dogen. In this companion piece to Moon in a Dewdrop, Kazuaki Tanahashi's continues his concise translations of many of Master Dogen's greatest works. A pioneer in developing modern western approached to Zen training, Genpo Roshi's masterful insight is expressed in down to earth and meaningful terms. Daido Loori Roshi brings his many years of experience to shine fresh light on the core tenets of Zen practice.
In his inimitable style, Chogyam Trungpa confronts many of the ways we subvert practice to serve the illusory self.
With great clarity, Chogyam Trungpa goes beyond preconceived ideas of spiritual freedom opening the gate to true human potential. Along with Maezumi Roshi and others, one of the instrumental teachers who brought Zen from the east to the west.
This translation and commentaries by Yamada Roshi is the edition that Tenshin Roshi recommends his students use for study. This slimmer version of the Blue Cliff Record has commentaries by Hakuin Zenji and Master Tenkei, two Zen teachers from the Rinzai and Soto lineages respectively. This modern set of commentaries on the classic Soto Zen koan collection is from Shishin Roshi, one of Tenshin Roshi's dharma brothers and another of Maezumi Roshi's successors. There are a few versions of this text, but this one by Dojun Cook is the one that comes recommended by Tenshin Roshi. At times, westerners may not be able to shake off their intellectual and dualist thinking thus making it difficult for them to practice Zen Buddhism.
There are many of these and we all have some of them naturally; some people have them in extra measure. Sitting tends to have health benefits for many people, though in the course of practice there may be months or even years of health disasters, But again, seeking perfect health is not the way; although by and large, overtime, there will be a beneficial effect on health for most people But no guarantees! There may be a little more clarity on such matters, but clever people have been known to say and do foolish things.


Out daily life is in constant movement: lots of things going on, lots of people talking, lots of events taking place.
If we find that certain thoughts come up hundreds of times, we know something about ourselves that we didn’t know before. Suppose you work in an aircraft plant, and you’re told that the government contracts is coming to an end and probably will not be renewed. One kind are events outside of ourselves, and the other are things within us, such as physical illness. When we know our minds well and the emotions that our thinking creates, we tend to see better what our lives are about and what needs to be done, which is generally just the next task under our nose. Even students who have a fair understanding of what they’re doing at times tend to desert basic practice.
The list consists of general reading and also the koan collections that some students work with as part of their practice. If you click through and make a purchase, Yokoji will receive a small percentage of the cost.
Starting from the beginning in pre-Buddhist India, the book charts the progress of Buddhism through Asia and up to the present as it takes hold in the west. The book is out of print, but for now, if you click on the title it will take you to Amazon where you can by a second hand copy. The talks were collected posthumously and edited by a number of Maezumi Roshi's students and successors. This is one (the other being Enlightenment Unfolds) of two distillations of Master Dogen's Treasury of the True Dharma Eye.
Loori Roshi is another of Maezumi Roshi's successors and was the founder of Zen Mountain Monastery in upstate New York. Pema Chodron, successor of Chogyam Trungpa, offers heart-felt advice and her loving wisdom.
Check back later in the year for zafus, zabutons, bells, statues, incense, clothing and other gifts.
Instead, they have devised many different ways to practice this particular form of Buddhism.
At the Zen Center of Los Angeles (ZCLA) I sometimes had the useful ability to see what was being served for dinner two doors away. If we were expert swimmers the challenge might be whether we can enter our hand into the water at a certain angle as we execute our stroke. Suppose there is something I want very much: perhaps 1 want to marry a certain person, or get an advanced degree, or have my child be healthy and happy. 1 can absolutely trust that in the past year my life is going to be changed, different, yet always just the way it is. When we’ve been sitting long enough we can see our thoughts as just pure sensory input. We may have what we think of as a better programming; but the point of sitting is not to be run by any program.
Perhaps not the best book to start out with if you are new to practice, but a true treasure of the Zen school. Charlotte Joko Beck was one of the first true western Zen teachers and one of Maezumi Roshi's early successors. Zen considers direct communication between master and pupil to be the best way to impart knowledge.
Some try to achieve sudden moments of enlightenment while some decide to follow a gradual process.


The product of practice or the point of practice or what practice is about is not to be always calm and collected. When we simplify the situation, when we take away the externals and remove ourselves from the ringing phone, the television, the people who visit us, the dog who needs a walk, we get a chance—which is absolutely the most valuable thing there is—to face ourselves. But when we practice in this way, becoming aware of everything that enters our life (whether internal or external), our life begins to transform. There is no person on earth whom we can completely rely on, though we can certainly love others and enjoy them.
And we can see ourselves moving through the stages preliminary to that at first we feel our thoughts are real, and out of that we create the self-centered emotions, and out of that we create the barrier to seeing life as it is; because if we are caught in self-centerd emotions we can’t see people or situations clearly. So whether we have been sitting five years or twenty years or are just beginning, it is important to sit with great, meticulous care. Every attempt is made to lead the pupil away from his rational and intellectual faculties thus making him aware of his own Buddha-nature. But just contemplating this desire begins to clarify it, and the practice basis of our life alters as we do so. And we gain strength and insight and even live at times in the enlightened state, which simply means experiencing life as it is.
When our actions are based on our false thought systems (which are based on our conditioning), they are poorly based. We begin to comprehend that our frantic desire to get better, to “get somewhere,” is illusion itself, and the source of suffering. There’s nothing wrong with our self-centered thoughts except that when we identify with them, our view of reality is blocked. And if we let this happen over a period of time, we often become physically sick or mentally depressed. Of course, we have to have life-centered thoughts: how to follow a recipe, how to put on a roof, how to plan our vacation. And so before we know it we’ve forgotten all about this moment, and we’ve drifted off into thinking about something: our boyfriend, our girlfriend, our child, our boss, our current fear . Be specific in your labeling: not just “thinking, thinking” or “worrying, worrying”, but a specific label. We don’t have to force ourselves to get rid of them  When they quiet down, we return to the experience of the body and the breath, over and over and over.
Our understanding grows over the years, but at any point we are perfect in being what we are. There’s nothing sinful about such fantasizing except that when we’re lost in that, we’ve lost something else.
Suppose your living space has just been demolished by an earthquake, and you are about to lose an arm and all your life’s savings. And if the thoughts are tumbling out so far that you can’t find anything except confusion, then just label the foggy mess “confuson.” But if you persist in trying to find a separate thought, sooner or later you will. That’s all you have to do, absolutely all you have to do: experience that, and just stay with it.




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