It’s Anzac Day today as I write, a day set aside to remember those who have fought and died in wars, wars engendered by the three poisonous human delusions of greed, hatred and ignorance, wars that perpetuate suffering. Throughout history conflict has arisen out of desire for possession of territory and power, out of aversion towards the “other” who does
In this talk Subhana helps us to work skilfully with both our minds and emotions. The meditation instructions of mindfulness of mind include; thought, cognition, concepts, stories, ideas, perceptions and consciousness itself. The practice is to notice what are the 10 top tunes that go through your mind and how not to get hijacked by those familiar deep-seated patterns of
Settle yourself into a quiet place and listen to Will guide you through this heart warming moment right here now. Metta or loving kindness practice is the first of thefoundational practices of Buddhistmeditation. This is the practiceof generating loving kindness and acceptance of ourselves, and also more broadly loving kindness and acceptance of all beings, and all living creatures. Thisinstruction
Paul Maloney, roshi explores Zen as a noun and also as also a verb. When engaging with Zen, it is important to distinguish between the two. To focus on Zen as a noun, an object of interest through reading or enquiry, can lead to the accumulation of an impressive body of knowledge about Zen. And this can be done without
In the koan, Case 48 of the Wumen-kuan collection of koans, a monk asks Kan-feng, “the exalted saints of the ten directions have one straight road to nirvana: I wonder where that road is.” Kan- feng lifted up his staff and drew a line in the air and said, “here it is”. The koan continues from here, however this initial
Peter reflects on the interaction between Venerable Ananda and Venerable Kāśyapa, highlighting Keizan’s assertion that true transmission goes beyond lineage to awakening our shared Buddha Nature. Ananda’s journey underscores the importance of recognizing and shedding our illusions of separation. By embodying this truth, we can realize our potential for awakening and extend that understanding to others. This teisho, Case 2
In this talk, Peter examines the pivotal moment when Mahākāśyapa smiled in response to the Buddha holdingup a flower, marking the transmission of the “true dharma eye.” He explores the deeper significance of the “flower sermon,” illustrating how this story extends beyond its mythical origins to represent the living nature of realisation today. Peter invites listeners to recognize that their
Peter delves into the transformative awakening of Śākyamuni Buddha as he gazed upon the morning star. The Buddha’s declaration, “I, and the great earth and beings, simultaneously achieve the Way,” signifies a realisation that transcends individuality. Keizan’s commentary reinforces this shared experience, with Tiantong Rujing showing us how realisation connects across time and space. Peter relates personal suffering to this
Will considers that Zen cannot be taught. All the ideas we accumulate from listening to talks and reading books are not ‘it’. As useful as they are at times, they are the accumulation of just more concepts and ideas. It is only through our great enquiry that we awaken. This teisho, referring to Huang Po and the Brewer’s Lees (Case
Will explores how we might view our pain differently. Rather than fleeing and avoiding pain, how we might also awaken to the fact that our pain and struggles are also the true dharma. He refers to Case 3 of the Blue Cliff Record: Sun Faced Buddha, Moon Faced Buddha This teisho was given by apprentice teacher Will Moon on day
