A monk asked Zhaozhou, “Does the dog have Buddha nature, or not?” Zhaozhou said, “Wu.” Peter Bursky takes up Zhaozhou’s famous “Wu” (Mu) koan, diving into a scholarly take on its etymological beginnings and usage in Taoist thought & practice, whilst envisioning a freshened take on its endless depths through the ‘named’ and ‘nameless’ of Taoism. This talk was given by
How do we find abundance in our lives in this time of lack and insecurity? Jane Andino looks at Case 10 of the Wu-Men Kuan as a starting point for a reflection on following the Zen path of practice, leading to peace but also responsibility. This talk, given by apprentice teacher Jane Andino was given at the zazenkai in January 2022
A monk asked Zhaozhou, “What is the mind that Bodhidharma brought from the west?” Zhaozhou said, “The cypress tree in the courtyard.” Peter Bursky explores Zhaozhou’s well-known Cypress Tree koan from the perspective of some of the traditions greatest trouble makers, including Zhaozhou, Bodhidharma and Iron beak Jiao.The realisation that cuts away all time allows us to experience the exact
Who is the one not sick? Who is the one sick? Jane Andino reflects on these questions related to two cases of the Book of Serenity, Cases 83 and 94. She also talks about deepening our practice in this time of lockdown, and touches on Zen and the Art of Listening. This dharma talk was given at the August zazenkai
The Bodhisattva of Compassion is a salient figure in the Mahayana tradition and in our Zen sutra service. She (he!) manifests in different genders and forms which speak to us in slightly different ways. But her means are always generous, whether in pronouncing the deepest wisdom, portraying great action, modelling how to be embodied, showing the way of non-separation. In
“Where is the one straight road to nirvana?” Jane Andino considers in detail this question posed by a travelling monk, and how we today can be everyday pilgrims walking along Kan-Feng’s One Road. This story comes from Case 48 of the Wu-men Kuan. This teisho was given on day 4 of the online Winter sesshin 2021.
Zen practice is not a static affair. Realisation is useless unless it is carried forward and shared. Maggie Gluek, roshi explores the way in which practice can only ever be relational. Like the Hermit of Lotus Flower Peak, we must step out into the world, as the world. And engage in “compassionate conversation” with whatever presents itself. This teisho was
Jane Andino delves into the inner layers of a story where a monk encounters a nun Shih-chi or True World. Jane unpacks the exchange between these two people and looks at what the word ‘true’ might mean for us. She also comments on the paramita of aspiration. This story is told in Case 3 of the Wu-men Kuan. This teisho
Jane Andino examines the question of how we, as Zen lay practitioners, can be in the world and also in our True Home. How do we find freedom of action and ease in our home, the world? ‘At Home in the World’ is the title of a chapter in a book by Steve Hagen of the Minnesota Zen Centre. This
There are three primary practices in Zen training – Mindfulness of breathing, Koan practice which is working with an existential question and silent illumination practice.Silent illumination is both a practice method and realisation of mind. We need to make a distinction between silent illumination which is the direct realisation of mind and silent illumination that entails a practical practice. What
