The Dunedin Zen Group

Welcome to the web page of the Dunedin Zen Group. The DZG is committed to supporting Zen practice and training in Dunedin, and in NZ/Aoteaora. The group supports practice by arranging weekly practice sessions (zazen), as well as offering longer half day sits (zazenkai) and regular retreats (sesshin). We also have a small lending library. If you are interested in Zen, or in learning more you are welcome to contact us at the address below, or to come along on Wednesday night to our regular practice session. We meet at 7.00 pm at St Martins Anglican Church, downstairs at 194 North Road, North East Valley.   We ask $5, to help cover rental costs. And if this is your first visit please try to email us beforehand and come at least ten minutes early .              E-mail: dunedinzen@gmail.com

The group is a part of the Diamond Sangha, and we are fortunate to have Glenn Wallis Roshi available as a Zen teacher to guide and support practice. While we practice in the Diamond Sangha Zen lineage, everyone is welcome and we regularly have friends from other traditions sit and practice with us.

WEDNESDAY ZAZEN EVENINGS

For 2016 Wednesday evening Zazen is held at St Martins Anglican Church, downstairs at 194 North Road, North East Valley. We ask $5, to help cover rental costs. It’s good to arrive a few minutes early so we can be under way by 7.00pm.

December Sesshin 2017

The dates for our Rohatsu Sesshin this December are Friday December 1st through to Friday December 8th. Our Sesshin is held on Quarantine Island in the beautiful Otago Harbour.

We depart from Back beach Port Chalmers at 4.30pm or from the Portobello Marine Aquarium a little later. We depart Quarantine Island at 3pm December 8th. If you are arriving by air, let us know your arrival details so we can arrange or at least coordinate transport for you.

Sesshin is a period of intensive Zen meditation practice. It usually isn’t framed as a retreat as it is a practice of full engagement with current experience, whether our practice be the breath, shikantaza, or koan practice.

Sesshin on the Island is fully residential and self sufficient. Sesshin on Quarantine Island  is a unique and powerful experience enhanced by the wildlife of the harbour, the elemental nature of the setting and the strong sustaining power of Sesshin form of people practising together.

For further information see the link below or please email dunedinzen@gmail.com.

Sesshin Quarantine Island

For information on Quarantine Island itself and a great 3D modelled video by drone of the Island go to their website here.

The Record of Dongshan, fascicle 30

[Teisho given during Zen Group of WA Sesshin in Perth, WA. January 2017]

 

When Shenshan had picked up a needle to mend clothes, the Master said, “What are you doing?”

“Mending.” answered Shenshan.

“In what way do you mend?” asked the Master.

“One stitch is like the next.” said Shenshan.

“We’ve been travelling together for twenty years and you can still say such a thing! How can there be such craftiness?” said the Master

“How then does you’re the venerable monk mend?” asked Shenshan.

“Just as though the entire earth were spewing flame.” replied the Master.

Just as though the entire earth were spewing flame! A little daunting isn’t it?

Tonight’s koan is taken from the Record of Dongshan, a collection of 119 portrayals of dialogue and behaviour between teacher and student of the Way. For the first few fascicles Dongshan was the student, and later he was the teacher.

Dongshan lived in 9th century China and together with his disciple, his premiere disciple Caoshan are seen as the origin of the Caodong, or Soto, school of Zen. During Sesshin we chant the historical line of the Soto and Caodong ancestry in our first round of sutra dedications each morning and include Dongshan Liangjie out of recognition of his place in our lineage.

Caoshan Benji is remembered for his immense contribution and collaboration with Dongshan in the Five Ranks and the promulgation of that work. However the Caodong line however didn’t come down through Caoshan but through Dongshan’s other senior disciple, Yunju Daoying. Yunju’s was the only line from a total of 25 Dharma Heirs that continued through the centuries and reaches us here in this hall today.

So I want to look for a moment at what is a koan?

A koan is a direct invitation to mystery. The mystery of the juxtaposition of here you are, but who are you! Well, who are you? Really! Who are you? Beyond your story your labels your ideas, your identifications, who is that sits on your mat?

It is clear that we do. And yet when we try and find that one we seem to be able to only touch the things we seem to know about that one. This is part of the mystery that we come as, that we inherit.

Formally a koan is a point of inquiry that the Zen student wields to batter down or ease open their own delusions. Sometimes it can feel like battering at a door or a brick wall, only to find a gentle easing open rather than a shattering. Sometimes it’s a shattering. There is no fixed way here, just as there is no fixed way to you. We are organic. There is no fixed way. You are you.

So a koan is a tool to work with our delusion.

In the usual sense of delusion is ‘false thinking’ or ‘false confidence’ or at least it is in colloquial New Zealand language. “He’s absolutely deluded if he thinks he’ll make that shot”

In Zen delusion is particular. Delusion is the mistaken apprehension that I am in here and not I is out there beyond this border of skin. And that’s our genuine impression, it’s not an intellectual proposition. If I sit here and close my eyes, my kotsu sitting on the floor in front, I’m not aware of the shape and size of the kotsu, it’s independent. All the while we are utterly the body, the arising sensation events.

Even though this is normal, it’s the way we are as people; it’s also how we feel about ourselves. We feel like we are here.

There are a few very unfortunate instances were this is not the case but generally as people we have the feeling that we are here.

And we do need a border. If we are to uphold ourselves as discrete, distinct and specific, we need to be able to delineate and mark out a border to ourselves.

This isn’t haphazard, this is functional, it has purpose; we are social creatures. This didn’t just happen by accident I’m sure. We do have a border and a region that we have sovereignty over.

And that sense of sovereignty is over the aspects that we come as, that we are solely privy to. Aspects that nobody else has access to as this specific individual, you. You are the only one who feels your little finger sensation. You’re the only one who is aware of your thoughts. You may not be the only one who weathers the heat but you are the only one who feels it as your body. As we all do .

No one else feels the ache in your hands, the ache in your back, even as their hands ache or back hurts. We are sovereign in this territory.

Because this is sovereign territory, we identify with it as me. Naturally. What else are we going to do with it? We’re not going to think, ‘Oh I think this might be ..(not your name).. here.’ No. It’s clearly you, because it’s no one else. We say its me because it’s clearly no one else. Not because it is you, but because it is clearly no one else.

But this is delusion. It is not that way, it just seems so. Delusion or delude comes from Latin meaning ‘to play false’. Like to act falsely. To make a play of being false, to act falsely. So to treat all that seems to be inside of the skin covering as you is a false act. But a useful one. We are social creatures, we need it to be this way. But it’s a false act. Its partial, it’s misleading.

A koan is a tool we use to personally resolve this misleading impression.

Imagine if you could come into a Zen group and sit down and the teacher could snap the fingers and the misleading impression was gone and you’re enlightened on the spot. It is immediately clear that there is no one here and no need for anyone to be here and everything trucks along as if nothing had changed. How on earth would you deal with that?

Practice is not just to realize ourselves, it is to hold what we come to realize. This is really, really important.

So a koan is a tool we have to resolve this misleading impression we have of who we are, what we are, as this one here. It doesn’t resolve as some special way of thinking about ourselves and things, it really doesn’t. It doesn’t matter how careful and developed our analysis is, thinking won’t free us. It’s not personal, it’s just the wrong ground to work for resolving our sense of separateness.

And it doesn’t matter even if you have the ‘right answer’ to the koan. That still won’t cut it. In a sense a koan has no right answers, maybe even only wrong answers. At least it seems like that when we hear, “Not like that!” Dingggg-a-liinnngggg dingggg dingggg dinggggg…. And out we go, again.

But a koan has a point of resolution, and that resolution can be expressed. People mistakenly think that a koan is to be answered, like finding the answer to a clue; but the koan is there only for its resolution, which is your resolution. A koan works toward resolution; the resolution of you. And when the koan is resolved we can express that resolution to some degree for ourselves, which is the work of the dokusan room.

This is not an easy process, but to does not mean that it requires us to be hard in response. The difficulty of the koan is not something to harden ourselves against, but rather it leads to a softness, a permeability. However it does however require one thing, and one thing only, and this is absolutely unerring. It requires you and things to be exactly as you are as they are. Exactly. This is the gate of the Way. We don’t go about trying to make ourselves better in some contrived way so we can practice properly, we just know what to do (when we practice) and do it.

Every koan that is worthwhile stops us in our tracks. Completely stopped, utterly stuck! This mile high impenetrable barrier, being stopped, is the treasure and virtue of koan practice. This is where we do work. We don’t do the work that blossoms in realization by passing koans, we do the work by being stuck. It doesn’t feel like it but it is that Way. We are stopped because there is a fundamental barrier or impediment in ourselves. Actually not in ourselves, it is ourselves, our impression of who we are. There is a definite impediment and working with a koan is the work of resolving that impediment, resolving that barrier.

However it’s not like we know what we are resolving, we don’t. We can’t see it, we can’t apprehend it, we can’t really think about it, at least not usefully. We just know that we’re stuck and we’re trying and we just don’t get it. It’s difficult. It really does require perseverance.

What we resolve in terms of a barrier is a sense of inherent separation or another element that we hold as being necessary to being ourselves. This is not the realm of psychoanalysis or trying to figure something out. This is very very organic.

We can’t really get rid of these elements and attributes we hold to be necessary to be ourselves, we really can’t. And we don’t need to. It’s not about clearing out all the little edges and assumptions so you somehow cease to exist, not at all.

We can’t get rid of these things we hold to as me mainly because they’re imagined. There really is nothing to get rid of except our recreating what we hold ourselves to be. If we get rid of anything, we get rid of, or cease to have, the need to keep recreating ourselves. And in this way we become no one to be, which curiously leaves us most genuinely and freely being ourselves.

There is no one else to be here but you. And that doesn’t change, even if as you do. One thing we learn through zazen, through koan work, is how not to pick up these elements that we identify as me.

This applies to no longer playing the same story of how that person doesn’t like me, because of an argument 3 years ago, that always gets played each time that person is in our presence, as well as simply not redoing conversations we had or rehearsing ones we haven’t had or expect to have.

We become content with not having to play with the stories, the impressions; we become ok with not continuing to glorify them, with having to do something with them, and by inference, with our me.

We don’t need to fix that part of ourselves in some way. But if we discontinue the aggrandizing of self by no longer picking it up to play with, whatever it is, then what’s left?

The difficulty is that all this work is done in the dark. All we know when we’re sitting is our zazen, that we haven’t passed our koan, and that it’s difficult, and that I’m just not getting anywhere with it. That’s how the perception is for us. But if we’re applying ourselves to the practice, things are happening in the subterranean strata, underground. And they do happen.

Fruits of practice are real. When people absolutely fall in love with breath practice it’s beautiful. Their life changes. They have a resource to calm themselves when things are difficult, and often find a real peace that they never thought possible through the very functional work of breath practice. And it works because we are organic. We’re biological. It’s functional.

But still the work of our zazen happens predominantly in the dark. That is how the work proceeds. So how do we proceed? How do we go on with our lives and with our practice? This is what Dongshan is pressing Shenshan for when he asks “In what way do you mend?” How are you with what arises as sore back, what comes as lunch, with the cooling evening the sound of voice, the ache of knees? How are you with that?

Shenshan responds honestly and without artifice or craftiness when he says, “One stitch is like the next.” He’s mending, maybe mending a travelling bag or mending robes, stitching, one stitch like the next. It’s good for sewing to be regular. It is stronger when regular and doesn’t distract the eye. It looks right. The regularity is in harmony with the circumstance.

We keep our zazen regular. The regularity of each breath being the only breath. There is the regularity of raising the inquiry of koan fresh and live, time and time again. There is a regularity that we don’t vary the practice we meditate with. When there is regularity then there is deepening. If we’re always jumping about, really all we do is empower our own self centricity. If its time to change, talk with the teacher in dokusan and work it out there.

In our case Shenshan’s response is also honest. He’s not seeking to make himself look more adept or sophisticated than he is. He’s very straight forward.

Zen is about trust. For instance trust in what is current, allowing what is current – allow, allow, allow. This is trust. For example, how do we allow this room, this space? We truly allow it by not requiring ourselves to be. We allow the room. Just the room. This room is real. We’re sitting here. Even though most of the time the eyes are down towards the floor were in a room. It’s spatial, it has dimension. The space in this room is as live as you are.

As much as Zen is about trust, trusting what is, allowing it o be as it is, it is also bout honesty. Honesty with ourselves and honesty with the world. When we are not honest we are playing falsely, we are perpetuating delusion.

If your honest response to Mari’s question last night, “Who are you?” is “I don’t know.” Then that ‘I don’t know’ is so much more valuable than some conjured insight, or contrived certitude. The Way is straight ahead.

Honesty is the Way and it is how the Way flourishes among us. This is not the apparent honesty of declaring our view, it’s the honesty of not holding to the conceit of separateness. The conceit of me in here, and everything not me out there.

When we hold on to our self in here and everything else out there, all this talk starts to sound so special, ‘the whole earth spewing flame!’

A monk said, “Everywhere [people] just speak with their mouths. How do you instruct people?”

The master kicked over the censer with his foot and pointed to it.

The monk said, “That is it, isn’t it!” –meaning your foot poking out kicking over the incense holder, there is the great matter right there, that’s the very expression of Buddha Nature itself, right there!

Zhzaozhou responded, “You got a good look at my foot.”

-The Record of Joshu, James Green, # 271 p 93

No conceit, no view, the foot is at the end of the leg. But good to notice that Zhaozhou doesn’t dissuade the monks view either.

Dongshan seems dissatisfied with Shenshan’s expression of how it is for him. In fact Dongshan scolds Shenshan, “We’ve been travelling for twenty years together and still you can say such a thing! How can there be such craftiness?”

Pointing to delusion can be hard. Sometimes we do get a rather challenging sideways poke in dokusan. It may seem pretty uncomfortable at the time, but it can open the Way for us, or not. It’s not really up to us as the agency here.

Shenshan continued, “How then does the venerable monk mend?” he asks. Sometimes it’s highly worthwhile batting a challenge back and see what happens. “What would you do?’ “How would you say it?” It’s creativity after all. Dongshan responds, “Just as if the whole earth were spewing flame!”

Wow, that must really be something! Maybe in the pitch dark of night he could still see his sewing with all that flame about. It conjures up massively heroic images of what it must be like. A part of us responds to these stories with, “Oh, so that’s how it will be. And by inference, ‘that’s so much better than and a world away from sitting through a talk, from this back pain, from having to shift about a little, from life’s dissatisfactions, from our own dissatisfaction. It’d be much better surely!’

But what if Dongshan’s ‘as though the whole earth were spewing flame’ what if this is absolutely no different at all to Shenshan’s ‘one stich is like the next.’? What if they’re one and the same? What if this (clap) is the entire earth spewing flame. What if the fact of lifting a glass or a spoon to your lips at supper time is the fact of the entire earth spewing flame? And that’s just the way it is.

Regardless of the content each moment is here as you.

There is no good or bad in such a thing, there is no bigger or smaller in such a thing.

How big are you? Listen! Listen!

There you are. If it’s not apparent it doesn’t mean that it’s not apparent. It can be that in such a moment we are so taken up enough with ‘the current’ that there is no one left to say, “Oh!”

Working in practice is not about vigorously hunting each moment; that adds a sort of blocking effort. It can be softer than this.

Every moment perennially rising for you, as you, but that is saying too much. Actually every moment claims you and you disappear into that claiming. And we don’t notice. In the disappearing we’ve lost the resources to notice.

Koan work shifts us a little, so we no longer have to say, ‘It shouldn’t be like this. It should be something different.’ It just takes a glance to see, we are empty beyond our borders even whilst we are ourselves. This is what this is. This is where you are. It cannot be passed on, it’s too late for that, it is already so. This is the mystery, so we practice relinquishing to the current moment. Being claimed, disappearing into that claim, losing ourselves, remembering ourselves, practicing. As if there were someone to disappear.

Why is it when you look, you only find story, preference, a wall, flowers, air conditioning, a warm evening. Why is that? I wonder.

© Glenn Wallis 2017

2016 Rohatsu Sesshin Talks and Teisho

Here is a series of links to our Teisho and a Talk from our recent Rohatsu Sesshin held at Quarantine Island in Otago Harbour between December 2nd and 9th of 2016

Talk – On Breathing

Teisho – Who Am I?

Teisho – Who Is Hearing?

Teisho – Wumenkuan case 23 Huineng: Don’t Think Good, Don’t Think Evil

Teisho – Wumenkuan case 13 Deshan: Bowls in Hand

Teisho – Shoyuroku case 4 The Buddha Points to the Ground

Teisho – Wumenkuan case 6 The World Honoured One Twirls a Flower

Encountering Breath

When we first encounter breath meditation it’s a real challenge to stay with the practice. It really isn’t very exiting and may not seem like there is much to hold on to, to keep our attention on.

Breath practice isn’t kindergarten practice. Breath is the foundation of our way, the way of intimacy. Intimacy with the current; actuality as it is, arising complete and unsayable, this instant.

At times the object of meditation the breath is dealt with in very specific ways, with a count regime, feeling the swell and release of the belly, tracking the breath sequence of sensations. But this is all temporary, working toward building an attentive quality that can become intimate with the breath exactly as it is this moment, with no preconditions, even preconditions of attention. This may seem strange, but even attention disappears into intimacy. As practice evolves, its subtlety evolves. This usually occurs in such a way that people cannot witness this change for themselves.

A person working several years with the breath may not feel like there has been any ‘progress’ but may find they can respond to probing koan like questions, not about the breath at all, with some measure of confidence and assuredness.

One of the issues in working with the breath for many people is the tendency to experience or tie together being attentive to the breath with controlling the act of breathing itself. The very act of keeping attention on the breath creates a clear sense of deciding when to breathe in and when to breathe out. This creates a difficulty, as we want to avoid influencing the breath in any way. We are aiming to truly let breath be completely as it is, each moment.

So how to work with the sense of controlling the breathing? First of all briefly reflect that the body has been breathing ok all this time, since birth. It knows what to do. It lives by being able to simply continue breathing without need of our consciously maintaining control.

Following on from this we can be attentive to the body’s breathing cycle. Feel for a particular quality, the early tendency of the body to unforcedly begin to breathe in, the soft tendency to start the inhale; then the soft slide to easefully release to breathing out. Looking at the point of change noticing the soft changes, trusting and following the body and seeing the breath flow naturally.

This temporary approach isn’t manufacturing ideas about breath or picturing breath as a cycle, rather using the cyclic nature to be present for all the changes that make up the single breath, Each single breath is made up of changing sensations that are represented by the breath cycle, that we can rivet our attention to.

It’s helpful to be relaxed about the breath and definitely step back from overtly doing the breathing for the body. It’s not necessary. The body needs no controlling in order to do what it can do naturally.

In this same spirit once we’ve seen the softness of the changes and let that go to trusting the event of breath itself, we are also working toward not creating specialized or narrowed attention with imagining the breath, or creating a pattern with it, or picturing it.

We want to have as little do with the act of breathing as possible. This is about trusting letting things be. When we can truly let be, we encounter the current. There were actuality arises.

So we’ve established that it’s pretty usual that when we attend to the breath we have the experience of doing the breathing. This isn’t helpful as practice, but it does have a use. It doesn’t make our practice ‘better’ in fact it hinders the maturing of practice, but it’s helpful for us to experience getting past this point. It’s a point that comes up again and again in other and more subtle guises as our practice unfolds.

Getting past this tendency to control through the practice of intimac with what is shows us the path of trust, trust in the current. This is the path beyond the neuroses that circulate as intense self centricity.

When we control something we are clearly setting up ourselves in relation to that thing. ‘I’ am controlling. Even without such an idea as the imperative, it is the clear function of the situation of having a ‘me’.

When we control something we separate from that event, we become in relation to that thing. Oddly, we tend to control so that we sort of bind the thing to us, so that it comes under our auspicious, a part of our sphere of operations, but really we have at that point created separation rather than the unity we are aiming for and beguiled by.

It may not feel like something is generated that is me, when we ‘do’ the breathing, or feel ourselves in relation to the meditation object, there is a sort of warming familiarity that is comforting. Like a pleasing reassurance about ourselves.

Getting back to attention of the breath; Steady engaged breath attention may generate quite still space, even a sense of profound quiet, like a broad and deep pool of still calm. This is beautiful and deeply encouraging, as it should be.

However there is another step as we are still being in relation to the breath. As long as we watch the breath in that very stillness we are planted in the center of that still space that can arise.

We sit at the center of the stillness and as such sooner or later disturb the stillness with our entitled sense of self, thankfully.

There is a further refinement or direction for practice to take up. A refinement that requires nothing from us at all, or perhaps requires nothing of us – the practice of intimacy. Here there is solely the thing itself, this current breath. Here we completely combust any sense of being attentive or watching into the event itself, the breath, the body or the koan, or the cup of tea, depending on the practice. Here everything is left behind, consumed in the current actuality; completely combusted in the fire of the current.

This is the work of allowing the current as it is, not impinging ourselves upon it either grossly, “I hate it when she does that!” or subtly as in ‘witnessing’ what arises. No matter how fine and subtle the ‘witnessing’ it is the upholding of self, rather than clear apprehension of the current as it is.

Intimacy it the touchstone of Zen, its requirement and its joy. The utter irrevocable intimacy of the current. This is unbordered and without requirement or condition and we begin this journey with the breath.

Learning to trust the current breath as enough in itself is were we develop the skill and means for intimacy with the current. It’s the place were self falls away in the face of actuality itself, it is natural, and indeed already so.

It starts with a sort of reflection that for a moment ‘I’ simply was not and there was just the breath, just the cup, just the view out the window and there is the beautiful completeness of requiring nothing beyond this current actuality. In that moment we are not required, we have seemingly disappeared into the actual.

But we don’t find we’ve disappeared because at that point we are not in evidence in order to disappear. It’s functional, no one left to appear or disappear. There is just breath, just the cup, just the view.

This can sound wonderful and sort of heroic, and strangely or perhaps naturally, is a real allure for the sense of self. But it is just this unexciting current breath that airs the body, shows us our simple, live, environmental basis.

When we fully allow, there is no one arising. There is no one to be. This fully allowing is developed with becoming intimate with the breath. This is our path.

When no one arises to be, there is no one to be and, curiously we are then at our most free and engaged, embodied naturally as who we are without the encrusted calcifications of idea, even as we think about it.

 

It takes practice

Be gentle

Persevere

 

Each moment is nothing less than your lifeblood, your birthright itself.

 

© Glenn Wallis July 2015

 

Zen and Form

Zen practice is typically associated with two main characteristics. Emphasis on seated meditation, Zazen, and the exacting particularity of form.

From the outside this particularity around form can seem pedantic or obsessive, but there is definite purpose behind this emphasis. It is training, not just in the forms themselves, handed down from teacher to student, or master to disciple, but as a way of practice that takes us beyond self-centricity. Fulfilling form is a way of practicing the final line of the Bodhisattva vow, “Buddha’s Way is unsurpassed, I vow to embody it fully.” Form is the way of practicing embodiment, or intimacy with activity where the blinding-ness of self-importance is long left behind.

 

Zen Forms change as the practice of Zen settles into new cultures and encounters peoples differing capacities and sympathies for those previous forms. The important matter isn’t so much the form that has carried the practice so far (although form expresses the heart, and is where the heart can give complete expression), but the purpose of those forms in enriching the practice of Zen for the people and culture that take it up. However, without fully engaging with those previous forms to weigh their value and the wisdom of their practice, judging what to keep and what to let go of becomes an expression of fixed points of view.

 

When we really get down to it, what must be retained as form for the practice of Zen? Shunryu Suzuki, in responding to that question, rather minimally said, “Posture.” That uprightness of posture that is as Suzuki put it, “The best posture for meeting the difficulties we encounter in life.” But that beautiful uprightness of zazen posture need not the only reference to posture either. There is also the posture of conduct. How we deport ourselves in the world. The Zen Buddhist Precepts themselves support being ‘upright’; that is being straightforward, trustworthy and clear, true to the Dharma.

 

At the heart of Zen is trust. Hakuin Zenji, the great reviver of the Rinzai school in the 18th C, termed it ‘Faith’ in his triptych of Faith, Doubt and Perseverance. Faith in Teaching, practice, ones original essence; Doubt, the built up force of unknowing that begins as curiosity and gathers in the deep inquiry of koan study; Perseverance speaks for itself but it recognizes that practice is functional, doing it has results.

 

In Zen, to properly engage the practice we must have faith in the practice, trust it. When we practice we are not supporting the critical thinking faculty, this would be supporting distraction. We are instead simply doing the practice itself. In doing this it’s not that we specifically suspend critical thinking and assessment, we let everything, thinking and distractions of environment alone and simply focus on doing the practice, keeping to the meditation object, for the time we are practicing. This is the way true intimacy can be cultivated.

 

As we drop more deeply into Zen practice, our ability to trust what is current and be able to allow it completely becomes vital. This doesn’t remove or neuter thought and logic but isn’t constrained by these elements. We don’t think in order to experience, we think to improve the value of our experience, but all too often thinking simply dominates actual current experience. This typically develops both a disconnectedness from our current state but also a sort of mistrust of the current actuality.

 

Allowing what is current isn’t to indulge in not acting or responding immediately or appropriately either. When we are functionally current we act freely with complete response because the current is equally freely allowed, completely as it is. This is how we engage fully with what is current, to engage completely with body and mind, practicing ‘body and mind fallen away’, to use Dogen’s terminology. We engage as part of what is happening, not as separate and affected. And it all starts in Zen practice quite concretely with working with Form.

In the various Zen Forms, whether it be bowing, chanting, walking, Dokusan or Teisho formalities, the actual form of what goes on is important. It has a purpose. It is a practice.

Zen form provides a restricted container. It is specifically proscribed, has particular limits and boundaries, which constrain the form and make it precise. Because it is precise there is definite way of doing the form, of being accurate, of filling out the form with our actions, with our body. Because the form has specific constraints that we can fill out or engage with totally we can practice to completely fill that action, that moment and become intimate with the event that is that form.

 

An example is bowing, which can be quite a challenge for people, especially facing it fir the first few times. A bow is a physical movement that can be done very particularly and carefully. To fully be there with the bow, or fully inhabit the bow is to be so ‘full of bow’ there is no space at all for anything that could be self-consciousness.

 

Further than this we learn to trust our own act of bowing, so that there is no need to check our experience of it, leaving our practice falling into intimacy, naturally and freely. We begin warm to the act itself, beginning to embody it with a deeper and more reverent attitude for the path of intimacy that Zen practice uncovers. Even more if we are completely intimate as bow, there is only bow. The propped up experience of self or me bowing, falls away and the bow bows. Intimacy brings forth the entire universe as this very bow, completely clear of any ideas of these matters at all.

 

Sutras and their chanting are an educational tool, familiarizing us with the texts and sayings of old but there is another purpose for us. Sutras as chanting, are a gateway to an experience of intimacy. Sutra chanting is an opportunity, a tool to allow us to transcend the old conceptions of self and other. Trying to transcend self centeredness can never transcend self centeredness. It takes a practice of becoming intimate beyond our ideas and references of self and other, a practice of being intimate with the voice of chant, the ear of chant, the body of chant.

 

With Sutra Chanting, the experience changes territory somewhat from a bow and there are different landmarks along the way, but it is based in intimacy, that unbordered state that gestates within the full participation of everything we have, practicing with your complete body and mind. Everything that you come as, your entirety, goes into that chant, that syllable of voice that is the current moment of “Avalokiteshvara Bodhisattva practicing deep Prajna Paramita…”

 

We are organic; we have form; we are participatory.

To be clear beyond the certainties of our thinking and views, we engage fully through being inimitably current to what is. In Zen training Form is the practice means for nurturing this territory.

 

 

© Glenn Wallis

Dunedin summer 2015

 

this doc can be downloaded from the ‘Talks’ catagory

 

 

 

ZAZENKAI

Zazenkai is an extended period for Zen meditation.

Zazenkai begins at 8am and finishes at 12noon during one Saturday a month. The venue for Zazenkai is 37 James St NEV. This is followed by a pot luck lunch after for those who’d like to stay.

Zazenkai dates for the the year 2017 are the first Saturday in the month:

March 4th, April 1st, May 6th, July 1st, August 5th, September 2nd, October 7th, November 4th.      (June and December Zazenkai fall during Sesshin dates.)

During Zazenkai we sit 25 min rounds with walking meditation, kinhin, in between. There is dokusan (private meeting with the teacher) available during this period. After there is a short sutra service to finish.

There is no charge for Zazenkai, but a donation helps the gift of dharma circulate.

Audio Talks and Teisho

Talks and Teisho by Glenn Wallis Roshi in mp3 format.

Please click on the link and follow to download

You may need to download drive tunes or similar player to play or simply download audio file.

These Talks and Teisho where offered during Sesshin to Sesshin participants. Please respect the Dharma and use the recordings responsibly.

Practice Talks:

2014

Practicing Entirety without making something

The Body of Presence

2016

On Breathing

 

Teisho: 

2014

Who is Hearing That Sound?

Gateless Barrier Case 8: Xi Zhong Builds Carts

Gateless Barrier Case 18: Dongshan’s Three Pounds of Flax

Hakuin Zenji The Sound of One Hand

Blue Cliff Record Case 17: Xianlin Gets Tired

Blue Cliff Record Case 87: Medicine and Sickness Mutually Correspond

2015  

Walking the Zen Path

The Koan Path

Blue Cliff Record Case 53: Baizhangs Wild Duck

Transmission of the Light Introductory Case: Shakyamuni

Gateless Barrier Case 47: Doushuai’s Three Barriers

Gateless Barrier Case 37: Zhaozhou’s Oak Tree in the Courtyard

2016

Who Am I?

Who Is Hearing?

Wumenkuan case 23 Huineng: Don’t Think Good, Don’t Think Evil

Wumenkuan case 13 Deshan: Bowls in Hand

Shoyuroku case 4 The Buddha Points to the Ground

Wumenkuan case 6 The World Honoured One Twirls a Flower