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
“Where have you been?’ is a common opening phrase from the teacher in many koans. In this talk about case 15, Book of Serenity, ‘Yangshan thrusts his hoe in the ground’, Jane discusses aspects of this koan in relation to the story of the Buddha’s awakening and to our own realisation. We can appreciate the dance of words between Guishan
Beginnings and endings herald in the New Year. It’s already the 4th of January, as I write this, and summer rolls on into heatwaves, punctuated with relief from evening storms. How do we meet beginnings and endings – birth and death, renewal and decline, cycles that are never ending? Transience is stamped and woven into the very cellular fabric of
Bodhidharma faced the wall. The Second Ancestor stood in the snow, cut off his armand said, ‘Your disciple’s mind has no peace as yet. I beg you, Master, please put it to rest.’ Mumonkan Case 41: Bodhidharma Pacifies the Mind The words, life and control, cancel each other out – life is just this! Moment by moment, beyond our control and
Multitudinous messages coming in from marketers and politicians intensify the sense that thefuture’s uncertain and potentially disastrous, that thoughweare all right, it’s the “other” or “others”who are the problem. Our anxiety grows. Our minds already overflow with habits, preconceptionsand prejudices, with ideas about self and other, ideas that have me here, and you over there, eachof us separate and fearful
