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
Paul Maloney, roshi discusses the image of self we cultivate and cling to and how it relates to the Buddha’s teachings on impermanence and interconnectedness. The Second Mark of Existence – Anattā The Buddha tells us, “When you develop the perception of impermanence, then the conceit of ‘I AM’ will be abandoned.” The conceit “I am” (asmi māna) is found
Paul Maloney, roshi explores our desire to have stability and security in the face of the Buddha’s teachings on impermanence, and the reality of a dynamic ever changing world. In the words of the poet, The times are a changing. But when were they not changing? The first of the three marks of existence that the Buddha taught was Anicca,
The question, “What is Buddha?” or, “What is Buddha Nature?” is a constant theme within Buddhism. Dōgen, the founder of Sōtō Zen Buddhism in Japan, has something interesting to say on this topic. Dōgen tells us that: Buddha Nature and becoming a Buddha always occur simultaneously. Paul Maloney, roshi explores in this talk, some of the implications of this statement,
Our ancestral teachers spoke of Zen as not relying on words and letters, but they did not neglect words and letters. They used words. They were not used by words. From the records of their sayings, it is clear that they were well versed in the Buddha’s sutras, as were their students. Unlike those people raised in Buddhist cultures, who
Paul Maloney, roshi, explores what is meant by Buddha Nature. The Zen Buddhist view on the human condition can be summarised by the following proposition of Hakuin Zenji, in the conclusion of his Song of Zazen. “This very place is the Lotus Land, this very body the Buddha.” If this can be believed, then I think it follows that there
Paul Maloney, roshi explores the central human concern of dying from the point of view of the Buddha Dharma. Old age, sickness and death were everyday realities for people living in the time of the Historical Buddha, Shakyamuni, and they are realities for people in the third world today. But in our modern Western society, this fact that we are
Despite being orthodox Buddhism, albeit present in an unorthodox manner, the historical Buddha, Shakyamuni, seldom appears in our koan curriculum. In fact, one can go for years without hearing anything about the Buddha’s life prior to his Awakening. In this talk Paul Maloney, roshi gives a brief overview of the various practices that the Bodhisattva Siddhartha undertook, over several years,
Upon his Awakening, the historical Buddha, Shakyamuni said, “Wonderful, wonderful, now I realize that all beings are buddha, only their ignorance and attachments prevent them from realizing this fact.” The term Buddha means “one who is awake,” and it is this experience that is the very heart of our Zen practice, in fact all Buddhist practice. So, if
Paul Maloney, roshi, examines the question of what, if anything, is to be attained through the practice of Zen. While we may feel that we know WHY we are here in sesshin, the answer as to what are we actually DOING, now that we are, may not be so clear. This is a commentary on Case 28 of The Iron
