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
Ta-mei asked Ma-tsu, “What is Buddha?” Ma-tsu said, “This very mind is Buddha.” In this talk, Peter takes up the well-known case 30 of the Mumonkan. Shibayama Roshi said that “This very mind is Buddha’ is a very important philosophical saying which concisely depicts the essence of zen” yet any philosophical expositions on “This very mind is Buddha”, whether from Ma-tsu, Bodhidharma or
There is only one true person of no rank, not two, always coming and going from the faces of each of you. Sometimes that one is cold wind, sometimes the crying of cicadas, sometimes loneliness, sometimes … Look! Look! Peter explores Linji’s famous phrase as it touches the heart minds of each of us. This teisho was given by apprentice teacher Peter
Peter takes up two koans that revolve around the primary koan of “Who is Hearing”. Challenging the self to see where we begin and end, we eventually realise it’s not about beginnings or endings at all. There is only one timeless present, sometimes its valley streams, sometimes its rain drops… This teisho, given by apprentice teacher Peter Bursky, explores Xuansha’s
Peter introduces us to the first paragraph of Master Hongzhi’s “Practice Instructions”. In these opening lines, Hongzhi’s gives us a sense of the infinite potential that we each possess, a wonderful field of boundlessness within our own experience. “With thoughts clear, sitting silently, wander into the centre of the circle of wonder…” This talk was given by Peter Bursky at the Zazenkai in March
This phrase, “Snow in a silver bowl”, comes down to us via an interesting succession of teachings that begins with a most likely mythical Zen lineage history. Once a monk asked Ba-ling, “What is the Deva sect?” Ba-ling said, “Snow in a silver bowl”. Peter explores this short but nevertheless deep koan through many of the Zen characters that helped
In our Miscellaneous Koan collection there is a koan that asks us to “Save a ghost”. It offers us a rich contemplation on the nature of salvation, and what manifesting that salvation for others looks like. The great vow of saving the many beings means bringing forth our practice, which in turn means actualising the Bodhisattva path and responding to
Peter Bursky explores ‘Qinglin’s Poisonous Snake’, Case 59 of the Book Of Serenity In this talk we meet a couple snakes on the road in the form of a monk and Ch’ing-lin Shih-ch’ien. Their dialogue explores the shape shifting nature our practice takes when we embody the endless dance of form and emptiness. Knowing that everything is empty is fine, but unless
