Podcasts about dogen

The Krewe sits down with Chris Madere (Baird Brewing) & Chris Poel (Shiokaze BrewLab) to explore Japan's growing craft beer scene. They discuss how Japan's drinking culture evolved beyond the big-name breweries, what daily life is like behind the brewhouse doors, the challenges small and foreign brewers face, and the innovations shaping the future of Japanese craft beer. A fun, informative look at the people driving Japan's craft beer boom.------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past Food & Beverage Episodes ------Shochu 101 ft. Christopher Pelligrini (S6E7)Craving Ramen ft. Shinichi Mine of TabiEats (S4E11)Hungry For Travel ft. Shinichi of TabiEats (S3E15)Sippin' Sake ft. Brian Ashcraft (S1E19)Talking Konbini: Irasshaimase! (S1E3)------ About Christopher & Honkaku Spirits ------Baird Brewing WebsiteBaird Brewing on IGBaird Brewing on FBShiokaze BrewLab (Nobuto) on IGShiokaze BrewLab Stand on IG------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

The second of the Four Immeasurables of Buddhism, compassion is a term that is frequently bruited-about in Zen circles, the ubiquity of which extends to the customary reference to buddha-dharma itself as “the compassionate teaching.” Which begs the question, Compassionate to whom?When we look at the teachings of Buddha, beginning with the Four Noble Truths, they do not look all that compassionate at first blush, at least not in the conventional sense of coddling us poor babies, who,after all, are the ones who are suffering, here.Right out of the blocks, with no warning emoji, comes the shock of the raw, blunt, undeniable existence of suffering — and the charge that we are to fully understand it. This does not seem very forgiving if you ask me, not of the intensely personal nature of our birth, aging, sickness and death, nor of our personal comfort level in confronting it. No rose-colored glasses here. Take it or leave it. The origin of suffering — consisting mainly in our own desires, exacerbated by our own attachments to them,which we are to fully abandon — is not very user-friendly, either. Since they — beginningless greed, angerand delusion, to name a few — are inborn — indeed, according to the Repentance verse, arising naturally from body, mouth and mind — it does not seem fair that we bear all the burden for abandoning them. Whose bright idea was this, anyway? We are not God, after all.The third reality-check — that there can be a cessation of suffering, but wait,there's more: its realization is entirely dependent upon each individual's personalefforts — is equally cringe-worthy. Is there no interlocutor, no savior to whom we can turn for succor and salvation? At least a support group we can join?Lastly, that we must follow some righteous, prescribed Noble Eightfold Path, every day — in order to realize this cessation of suffering — seems insufferable. Can't we just be done with it and move on?This is obviously a set of inconvenient truths, intended to place the onus for acting on them directly on us. So what, exactly, makes them so noble?Well, you could say they are ennobling, in that they remind us of the true meaning of compassion, “suffer with,” implying that we are all in the same boat, ultimately. Our woes are shared with all other sentientbeings, who are also subject to these truths, perhaps with the exception of the Eightfold Path, which is more within the human social realm of practice, though by extension, all sentient beings are on the Path, whether they know it or not. You cannot accuse chickens, cats, dogs and cows of talking the talk but not walking thewalk. Only humans can manage that.Of course, along with his description of unvarnished reality, Buddha offers certain prescriptions for practice, i.e. what to do about it. The Three Treasures may be interpreted as the highest values in Zen, butalso as the three legs of its practice stool: Buddha as right meditation; Dharma as right understanding; and Sangha as right action. Or you may want to substitute the tripartite model of right discipline, wisdom, and conduct, respectively.The implication that we can get this right doesn't necessarily mean that we can get it wrong. Thenotion of compassion suggests that we have the right to be wrong. Fall down seven times get up eight, thank you Dogen. We have to allow ourselves to fail, in order to succeed. Master Dogen makes the point — no pun — that the arrow hitting the bullseye depends upon the preceding 100 misses. Also, place your oxygen mask on before attempting to help others. Okay, Dogen did not say that.We speak of “practicing compassion,” which doesn't make sense when expressed as “practicingsuffering with others.” We are already suffering with others, so practicing what already is does not seempossible. What we can practice is ways of helping others. Which implies that what we come up with may notwork. It largely depends upon them. It does not help to suffer fools gladly. But that does not mean that we should not even try.So karuna, compassion, may mean something more like practicing loving kindness, engaging in selfless behaviors of a bodhisattva, without making a big deal of it. In spite of our obvious limitations, doing what we can to help others, but without any attachment to outcomes. Suffering the consequences of failed attempts with equanimity, and practicing the kind of patience that recognizes that this may not end well.Taking up the bodhisattva path of saving all beings begs the question, “From what?” Save them fromtheir own ignorance? Even Buddha could not do that. Also, how many are there? How long is it going totake? And Where do I begin? Living by vow, the bodhisattva vow, means embracing the possibility of eternal rebirth. The possibility, not a belief in inerrancy, nor even the probability. Buddha's teachings are not arguments.Taking the long view of Buddhism means that issues arising in this lifetime may not be resolved in this lifetime. But this is not a shrug of the shoulders, just a real-world platform for mounting our well-intentioned actions.If there is such a thing as compassion, it must already exist. It cannot be dependent upon, let alone created by, our actions. Compassion is not a karmic consequence. If we are to “practice” it, we have to already have it. Having compassion is not a trait that we can develop, but a fact. We already have compassion, in the sense that the universe has suffered us to be born. We are in receipt of all the compassion that there is to be had. We did not create this mess, but we are responsible for what we do withthe opportunity. Our actions can add to the chaos, or perhaps mitigate some of the stress.The kind of compassion we can conceive of practicing must be balanced with wisdom, which is also notsomething we can actually practice. It is the same slippery slope to imagine that we can acquire either. Wisdom is said to be the natural merging of right view and right thought, from the Noble Path. This merging cannot be said to be completely dependent upon the practice of right meditation, but it is less likely to come about without it.Sitting in upright seated meditation, zazen, is the form of expressing our aspiration to compassionate action, the fertile training ground for realization to be made manifest. The theory is that if it becomes clearenough that all beings, sentient as well as insentient, are instantiations of compassion, it will be possible to join them. Just as we are naturally manifesting the truth that we cannot speak, if we settle into the real world of compassion, it will naturally emanate from our most mundane activities.We will find ourselves rowing the “boat of compassion” (shout out to Master Luopo) gently down the stream. Merrily, merrily, merrily, merrily — life is but a dream.

Send us a textRev. Jodo Cliff Clusin gives a talk on chapter 77  from Dogen's Shobogenzo, entitled Space.

ADZG 1259 ADZG Sunday Morning Dharma Talk by Paula Lazarz The Soto Zen way is rooted in zazen. Dogen Zenji explains how he came to realize the importance of the […] The post Bendowa – Embracing Dogen's Endeavor of the Way first appeared on Ancient Dragon Zen Gate.

Send us a textRev. Jodo Cliff Clusin gives a talk on Dogen's chapter on all-inclusive study from the Shobogenzo.

Hildi Thalmann (Chang She) ist Chan-Lehrerin, Ärztin a. D., Mutter und Grossmutter – und eine Praktizierende, die ihren Weg vom katholischen Dorf über die Kinderneurologie bis zur chinesischen Wurzel des Zen gegangen ist. Geprägt von Kontemplation, Zen und der Begegnung mit Meister Sheng Yen leitet sie heute das Zentrum Chan Bern. Ihr Fokus: stilles Gewahrsein – nüchtern, präzise, alltagsnah.Im Gespräch erzählt Hildi, wie eine Lebenskrise sie zur Meditation führte, warum sie Erlebnis-Jagd hinter sich liess und wie Chan für sie zur stimmigen Heimat wurde. Wir sprechen über stille Praxis ohne Technik, über Durchbrüche und Demut – und darüber, wie Einsicht im Alltag gelebt wird.Wir sprechen über:

What does it mean to truly awaken—and how do we live with full awareness in every moment, even in the face of impermanence? Eugene Cash's warm, playful, and deeply sincere style invites us into a rich exploration of mindfulness, death, and the immediacy of life. Drawing from the Four Foundations of Mindfulness, Eugene emphasizes the experiential nature of awareness, encouraging us to feel our bodies, notice our breath, and recognize the fleeting nature of each moment. He shares personal stories, including a near-death experience and the dissolution of San Francisco Insight to illustrate how impermanence can be a gateway to freedom.Eugene's teaching is grounded in both classical Buddhist texts and lived experience. He references the Satipatthana Sutta (MN 10), Zen master Dogen, Longchenpa of the Dzogchen tradition, and Shantideva, offering poetic and powerful quotes that illuminate the path to awakening, focusing on:Mindfulness of posture, breath, and bodily elements (earth, air, fire, water)Awareness in all activities—“no one at Safeway has to know you're meditating”The normality of death and the intoxications of youth, health, and lifeAwakening as “springing into being” and “the freshness of reality”The insight that freedom arises when we stop clinging to anythingHe offers us a gentle nudge to wake up to the miracle of being here, now.______________Eugene Cash is the founding teacher of the San Francisco Insight Meditation Community of San Francisco which ended in October 2025 after more than 30 years. He now teaches at Spirit Rock Meditation Center and leads intensive meditation retreats internationally. His teaching is influenced by both Burmese and Thai streams of the Theravada tradition as well as Zen and Tibetan Buddhist practice. He is also a teacher of the Diamond Approach, a school of spiritual investigation and self-realization developed by A. H. Almaas. Learn more at https://www.insightdharmacenter.org/ ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

In this Wednesday Night Dharma Talk and Day 4 of Upaya's Fall Practice Period Sesshin, Sensei Kathie Fischer brings our attention to resonance—the way one vibration awakens or encourages another. Drawing from physics, poetry, […]

Senseis Monshin, Kathie Fischer, and Shinzan, together with Hoshi Senko, open Upaya's Fall Practice Period by welcoming participants from around the world into a month of deep study of Dogen's Genjokoan. “To study the way is […]

In this Fall Practice Period session, Senseis Kathie, Monshin, and Shinzan, with reflections from Hoshi Senko, open the study of Dogen's Bendowa and Genjokoan. They invite participants to encounter Dogen not as a distant master to be analyzed but […]

In this Wednesday Night Dharma Talk during Fall Practice Period at Upaya, Sensei Monshin explores the meaning of dharma position. Building from Dogen's Genjokoan, she explains dharma position as an expression of the inseparability of self and […]

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10/19/2025, Jiryu Rutschman-Byler, dharma talk at Green Gulch Farm. Abbot Jiryu Rutschman-Byler reflects on the “Finding Yourself” chapter of “Becoming Yourself,” in which Suzuki Roshi teaches that finding real freedom is not about overcoming the limitations of our life, but rather embracing them: “To find true joy under some limitation is the way to realize the whole universe."

Podcast Audio The post Talk by Ryoshin Hoshi, “Dogen's Genjōkōan” first appeared on The Village Zendo.

10/12/2025, Eli Brown-Stevenson, dharma talk at Green Gulch Farm. So-on Eli Brown-Stevenson uses the image of bubbles and the teaching of the Three Marks of Existence to explore how Zen practice helps us meet impermanence, suffering, and no-self in the body, not through ideas, but through presence.

Rev. Valeria Allison explores a line from Great Master Dogen that reads, "Will is the secret of life and words are its key". This talk was given at Shasta Abbey on Sunday September 14, 2025.YouTube: https://youtu.be/5CHkwVKZyzITwitter/X: @shastaabbey

Geoffrey Shugen Arnold, Roshi - ZMM - 10/05/25 - The opportunity our lives offer is simply to live—not in the past, nor the future, but now—and this requires a measure of both faith and appreciation for all that is present, right now. Rather than living in memory and recollection, or in our hopes and fears, Dogen's Genjokoan emphasizes that the dharma state of any phenomenon is just this, right now. - Fall 2025 Ango - Genjokoan Series of Talks - Part 6

10/05/2025, Tatsudo Nicole Baden Roshi, dharma talk at Green Gulch Farm. Tatsudo Nicole Baden explores how Zen practice literally shifts the architecture of our experience — from a narrow, biographical “here” into a living, embodied field of contact.

Send us a textRev. Jodo Cliff Clusin gives a talk on Dogen's commentary on The Eight Awakenings of Great Beings from the Shobogenzo. 

APPROACHING THE SINGULARITYSiddhartha Gotama, the founder of Buddhism, known as the Buddha — as well as the Ancestors of Zen — struggled mightily to express the essence of the practice, meaning, and implications of Zen's meditation in the language and idiom of their time, throughout the countries and cultures of origin: India of 2500 years ago; China from around 500 CE; Korea and Japan a half-century later. As Master Dogen reminds us in the closing section of Fukanzazengi—Principles of Seated Meditation:The Buddhas and Ancestors all preserved the buddha-mind and enhanced Zen trainingAnd then goes on to give us our marching orders: So you should devote yourself exclusively to and be completely absorbed in the practice of zazenTheir instructions were and are quite clear when it comes to the personal dimension of practice — just sit. But when we enter into the social arena, we face the same kind of dilemma that they did in attempting to express a direct experience of fundamental reality that is beyond the scope of conceptualization, let alone the reach of language. Buddha and Dogen used parables and analogies to illustrate their point, and along with other masters conjured various models and inventive paradigms to help their followers picture the reality they had intuited, which often contradicted the received wisdom of the period.In our modern context, the closest analogy that I have come across to the process and effects of sitting still enough, upright enough, for long enough, is that of the black hole, or rather the description of what occurs to matter in thrall to the gravitational field of one.Firstly and perhaps most obviously, we align ourselves with the planet by sitting upright. Our backbone comes to approximate a one-to-one correlation with the force field of gravity, visualized as a vector running from the crown of our head through the spine and spinal cord, straight to the center of the Earth. Like a mountain settling into place after the collision of two tectonic plates, our body enters into equilibrium, equipoise. With all forces equally balanced, maintaining the natural posture of zazen becomes relatively effortless. We experience a sense of floating in space, which is what we are doing. Once we have become physically comfortable in the posture, the body goes through its natural process of sensory adaptation, resulting in a blurring of the boundaries of our senses usually taken for granted. Beginning with the tactile sensations of the body, the adaptation extends to seeing, hearing, smelling and tasting. Eventually even thinking, the activity of the brain, adapts and settles into a profound stillness as well. Again, vintage Dogen:In stillness, mind and object merge in realization and go beyond enlightenmentDogen's choice of the verb "merge," it seems to me, captures the essential dynamic of the process of realization. Merging of mind and object, of self and other, of subjective and objective interpretation, of inner and outer — the resolution of all seeming dichotomies — and the non-separation, or nonduality, of the four fundamental spheres of activity and influence from my model of the real-world context in which we live: the merging of our personal sphere with that of the social, natural, and universal spheres. "Realization," in this context, points to a transformative event that is not the same as conceptualization, or even within the realm of recognition, as Dogen points out elsewhere. It is literally the "becoming real" of subjective and objective reality within the personal realm of intimate experience, known as the "hard problem" of philosophy. From our friendly online AI:The "hard problem of consciousness," a term coined by philosopher David Chalmers, is the challenge of explaining how physical processes in the brain, such as neural activity, give rise to subjective, qualitative experiences—like the feeling of redness, the taste of sugar, or the experience of pain—which he calls qualia. Unlike the "easy problems" of consciousness, which involve explaining cognitive functions, the hard problem focuses on the subjective, internal feel of "what it's like" to be a conscious being, something that cannot be fully captured by objective scientific explanations alonehttps://www.youtube.com/watch?v=C5DfnIjZPGw&t=7s So we can take it from this that the process of merging that will ensue — when and if we sit still enough, straight enough, for long enough — is not something subject to our control. Which is why we do not try to control what happens in Zen meditation, other than exerting a modicum of discipline on the physical level, relinquishing our usual, restive proclivities for lounging around and fidgeting. In particular, Master Dogen does not suggest any mental regimens or disciplines for controlling the monkey mind, in his manuals of meditation (a key point made by Carl Bielefeldt in his analysis of Fukanzazengi — Google it). Current online gurus of mental health are finally catching up to this millennia-old wisdom, from one of several recent postings on the subject:Why You Should Let Your Mind WanderCut your brain some slackWe've all been there. There's a test to study for, or a new concept to learn for work - but we can't help but daydream about something else entirely.For a long time now, the general assumption has been that a wandering mind is counterproductive. According to new research published in the Journal of Neuroscience, we might have that all wrong.The Study: Researchers at Eötövos Loránd University in Hungary designed a study in which they had 27 participants in their early 20s complete a simple probabilistic learning task while hooked up to an electroencephalogram, which measures electrical activity in the brain. Participants who said they allowed their minds to wander demonstrated a boost in their ability to learn the information.The Takeaway: Next time you're trying to learn something new, don't be afraid to let your mind wander a bit. It may very well help you retain the information you're trying to internalize.Keep in Mind: This study was designed specifically around simple learning tasks that didn't require focused attention.A couple of caveats are in order: In zazen, we are not trying to learn something new. In fact, we are unlearning what we think we know, in general, about our take on reality. We question everything, including our direct sensory experience, as is indicated by the early lines of the Great Heart of Wisdom Sutra: "Given Emptiness, no eye, no ear, no nose, no tongue, no body, no mind..." and further, just to drive the point home: "no seeing, no hearing, no smelling, no tasting, no touching, no thinking..." and finally, in case we still didn't get the point, "no realm of sight...no realm of mind consciousness." In that last, the other sense realms are not repeated for the sake of brevity.Secondly, zazen definitely requires focused attention, but the focus is not on something outside the realm of the sensory surround in which we are immersed, our conscious mind and body. Zen does not have a specific subject or content, as such. So this raises certain questions. What are the "do's and don'ts" of Zen meditation? Beyond Buddha's findings, conclusions, and recommendations - known as the buddha-dharma - what are the implications of this teaching and its central method of sitting still enough, long enough, and upright enough? In assimilating this counter-intuitive and counter-cultural approach to assessing the salient dimensions of our existence, some attitude adjustments are going to be required. For example: Why do we sit still?It is said that the Buddha "stopped the sun in the sky," or words to that effect, the night of his awakening, when he "became the Buddha," as is often misconstrued. This concept of what happened to him is belied by his own expression at the end of his First Sermon, when he declared:My heart's deliverance is unassailable - this is the last birth - now there is no more becoming.I take this to mean that when he sat down that night, after six years on the road and a lifetime of struggle, he called time out, on an absolute basis. He stopped doing everything he had been trying to do, and so entered into non-doing. As part of that process, he first entered into non-thinking, as Master Dogen described it about 1500 years later. Neither thinking nor not thinking. Beyond thinking. Before thinking. Neither doing nor not doing; no becoming, just being.Thus he entered into real spacetime, where he had already existed, so nothing really changed. Except that he left behind conceptual spacetime, including thinking and doing.That is, thinking about space and time, and imagining that he was actually doing anything. He awakened to what he already was, so there was no becoming involved.In the face of this startling, direct remembrance of the immediate reality — which is the heart of so-called "mindfulness" — he must have experienced some sort of total cognitive dissonance on a cosmic scale. Afterwards he was not sure whether he could communicate this experience to others — being that it is the opposite of conventional experience — or even clarify it to himself. But he decided to try. Thank Buddha for that.In the next segment, "Passing the Event Horizon," we will consider his description of what had transpired, and attempt to translate it into the current vernacular. Stay tuned.

Geoffrey Shugen Arnold, Roshi - ZMM - 9/27/25 - Zazen is a powerful practice for entering an intimate relationship with ourselves. Without adding anything extra, we have available at all times our true mind, our buddha nature, perfect and complete. But how to work with it skillfully? How to let go of all the suffering we carry, and re-create, moment by moment? Drawing from Dogen's Genjokoan, Shugen Roshi takes up the opportunity this radical intimacy offers. - Fall 2025 Ango - Genjokoan Series of Talks - Part 5

Geoffrey Shugen Arnold, Roshi - ZMM - 9/24/25 - Being devoted to the study of the self which Dogen outlines in Genjokoan is quite different than being self-centered. Rather, it means to take up wholeheartedly the practice of living into our true nature. Making this path real—bringing our understanding out of the realm of concept and abstraction—becomes the entryway to the joy and ease of practice-realization. In recognizing our deluded, karmic self, we are freed to realize the true self, our true nature. That's where Dogen is pointing. (Fall 2025 Ango - Genjokoan Series of Talks Part 4)

You don't need a degree—or a perfect plan—to lead with vision. In this episode, I'm joined by Jackie Peters, startup founder and longtime tech innovator, for a powerful conversation on how to lead boldly, build something meaningful, and move forward—even when you don't feel 100% ready. With 25+ years of experience across mobile gaming, AI-powered healthcare, and privacy-preserving data analytics, Jackie brings a rare mix of visionary thinking, human-centered leadership, and strategic clarity. We talk about building confidence in uncharted territory, trusting your instincts, and turning complex ideas into user-first innovation.

Geoffrey Shugen Arnold, Roshi - ZMM - 9/21/25 - Awareness is an essential aspect of being alive, and quite essential for doing good actions to bring healing to our troubled world. In Genjokoan, however, Dogen says a buddha doesn't need to be aware of being a buddha. What does this mean? Is it a lack of awareness, or something else? Our entire world of experience centers around self-awareness, and a sense of “something” there, even when being truly selfless. This exploration by Shugen Roshi shows how this seeming duality can be a gate to our freedom, by closing the distance between us and them, this and that, self and other. (Fall 2025 Ango - Genjokoan Series of Talks Part 3)

¿Has pensado alguna vez cómo sería vivir en una ciudad flotante en medio del mar o en una ciudad subterránea bajo tierra? En este episodio del pódcast exploramos Dogen City, un proyecto futurista de Japón, y reflexionamos sobre cómo podrían ser las ciudades del mañana. Además, aprenderás vocabulario en español para hablar de ciudades del futuro, desde alcantarillado hasta sostenibilidad. Descarga el PDF del podcast desde tu área de estudiante: http://bit.ly/3bNABDT (solo para estudiantes de la Academia de Español) ‍ ACADEMIA DE ESPAÑOL ONLINE ‍ ➡ https://bit.ly/2P7L2JA ‍ ‍ ⭐ Club de Conversación https://bit.ly/4auVa5O Próximo viaje a España https://bit.ly/3tqCnZg Tapas de español (Newsletter): https://bit.ly/4gPD1T2

09/17/2025, Kim Kogen Daiho Hart, dharma talk at City Center. Kim Kōgen Daihō Hart explores her personal journey through anxiety to the realization that it is our own, all too real human struggles that light the path to liberation.

Ah, the grand prize of enlightenment in its ultimate form is highlighted by Dogen in this talk. Who doesn't begin practice without that goal-less goal of enlightenment? Read the Journal while listening

09/14/2025, Sokaku Kathie Fischer, dharma talk at Green Gulch Farm. Sokaku Kathie Fischer examines the Xin Xin Ming (Faith in Mind, or Trusting the Mind), a text by the third Chinese Chan (Zen) ancestor, Jianzhi Sengcan.

Geoffrey Shugen Arnold, Roshi - ZMM - 9/7/25 - Becoming aware of our sense of self is central to understanding the True Self—the self of no-self. And with practice, we come to realize that the ten thousand things are none other than what we call “self.” In this talk, Shugen Roshi introduces Genjokoan, a fascicle of Dogen, which brings us face to face with the everyday reality of our lives. Our most important question then becomes: How do we live freely within this great truth, when all dharmas are Buddhadharma and nothing is left outside?

In this talk, Jomon introduces the Three Pure Precepts—vows to refrain from harm, to cultivate goodness, and to benefit others—as the foundation of Buddhist ethics. Through stories of Zen ancestors, the work of the Sangha Harmony Committee, and contemporary reflections, he shows how these simple yet profound commitments guide both personal practice and community life. Drawing on Dogen, Thich Nhat Hanh, and modern Chan teachers, we see how these precepts foster compassion, stability, and the recognition of interconnection. Rather than rigid rules, they are living vows that orient us toward wisdom, responsibility, and the well-being of all beings.This talk was given at the Vancouver Zen Group on August 19th 2025. ★ Support this podcast ★

This segment is excerpted from the introduction to a yet-to-be-published manuscript of selected podcasts from 2020 forward. The working title is "Speaking with One (Zen) Voice," the "Zen" in parentheses, subtitled "25 Centuries of Buddha-Dharma; 3Countries of Origin; 9 Dharma Masters; 2 Dozen Teachings; with Commentary by an American Zen Elder." Selections from the text are posted monthly as our new Substack column, along with my paraphrases of traditional teachings, beginning with Buddha's "First Sermon," otherwise known as "Setting in Motion the Wheel of the Law," or, more simply, "The Four Noble Truths." Check it out. This volume represents an attempt to present Buddhist teachings selected from the vast canon of sutras (indicating direct testimony) and shastras (connoting indirect commentary) spanning some 2500 years, a quarter of a millennium, from three of Buddhism's countries and cultures of origin — India, China, and Japan. According to scholars, the early talks delivered by Buddha himself to his followers were not written down until several centuries after his death, but were preserved through the oral tradition of chanting and memorizing his spoken teachings. But the accuracy of that transmission is not considered inferior to the later written records, for one reason that it is more difficult to change the content of an oral tradition than it is to modify written documents, either intentionally, by accident, or the ravages of time. Another reason is that the truths of Buddhism and Zen are to be discovered in one's own experience, primarily via the practice of the same meditation process that led to Buddha's insight. Buddhism is, perhaps, unique amongst the Major Religions of the world, in this, its tradition of “face-to-face transmission.” Each of Buddha's Dharma heirs — from those who were exposed to his live dialogs in India, to those who propagated Zen practice and teachings in foreign lands, and the ancestors of those countries — were themselves beneficiaries of direct insight. Of course, the further we go back in time, the provenance or historicity of the canon is less certain, the record from China is more documented than that of India, and that of Japan even more so, as we approach modern times. Most of the selected pieces from these later periods of the evolution of the canon are derived from the liturgy of Soto Zen, verses that are recited in monasteries and temples of today. Speaking with one voiceThe point in surveying this collection, which is merely the tip of a massive iceberg — the Pali canon, Tripitaka, or “three baskets” alone is said to comprise some 84,000 teachings — is that these great Zen forefathers were all speaking with one voice. The written texts selected by Zen's ancestors in China and Japan to be recited on a daily basis as liturgy were obviously not casual or arbitrary choices. They come at the central truth of Buddha's message from differing cultural and linguistic contexts, of course, but if we read between the lines, we might get a glimmer of the existential and experiential reality to which they refer, as so many fingers to the same moon. Let us first consider some of the underlying premises of the teachings of the historical Buddha, Shakyamuni (“sage of the Shakya clan”), which differentiate his from other teachings of a philosophical or religious nature. Let it be understood from the beginning, however, that the worldview of Buddhism — and Zen in particular — places emphasis on overarching sameness, rather than petty differences, between people, and sentient beings in general. This inclusive attitude also applies to the other worldviews, belief systems, philosophies, and religions propounded by humankind. We who follow Buddha's Way are not interested in proselytizing or converting, debating, or winning anyone over to our point of view by argument, nor in discrediting another's viewpoint. As to any perceived difference between Zen and Buddhism, you are free to substitute one term for the other where mentioned in the following. Three key distinctions where the Buddha's teaching, usually referred to as “buddha-dharma,” or more simply, “Dharma,” differs substantively: One: It is human-centered. Unlike other spiritual founders, the Buddha claimed no mandate from a god, a deity, or power outside himself; no “Wizard of Oz” behind the curtain preaching his message, other than his teachers in past lives, the so-called “prehistoric” Buddhas. Zen is all about humanity, and our place in the universe. And, for that matter, the place of all sentient beings, on the path to awakening. According to mythical tradition, the newborn baby Buddha declared: “Above the heavens and below the heavens, I alone am the most honored one!” as he sprung forth, fully formed, from his mother's womb. This expression, while clearly legendary, capsulizes Buddha's view of humanity's unique position in the scheme of things, as represented by his human birth. In today's societal context, this might be interpreted as a form of “secular humanism,” a limited, egocentric, or anthropocentric, perspective. On the other hand, to claim exclusive divine guidance, when the audience consists of other human beings like yourself would seem the more egocentric, closer to the height of arrogance. Think of all the things this leads to. Those claiming a direct mandate from God feel compelled to proselytize, to save all other beings, which is, ironically, the Bodhisattva Vow of Buddhism. But if the unsaved do not seek out the message themselves, the apostles bringing the gospel appear to disrespect and demean the innate spirituality of those they would save. Claiming to be already blessed, or saved themselves, they feel uniquely qualified to save others. One stunning difference here is Buddha's decision to attempt to teach his great discovery to others, based only on his own experience. This must have required great confidence and resolve, in that his authority to teach was not based on an established lineage, outside intervention of some “greater being,” nor on a previously existing canon or belief system. There was no directive from on high to go forth and spread the good news. So why do it? The urge to share the “compassionate teachings” stems from “suffering with” — the very definition of compassion. No one, not even Buddha, can save another. Zen's message and method of meditation offers a way to release oneself from one's own ignorance. Two: It is self-reliant. Buddha's teaching emphasizes self-reliance, individual responsibility and initiative. It is the ultimate in do-it-yourself. He teaches no-reliance on anything outside the self. We cannot rely on scripture, on beliefs, on somebody else to do this for us. This is where what is called “Great Doubt” arises. If we can't rely on anything outside ourselves, everything we've always relied upon is now called into question. If we begin to doubt everything that we've always felt to be dependable and sure, we come to an experience akin to that which people in earthquake or mudslide zones are said to undergo. Suddenly one day, the earth trembles, falls apart, opens up fissures and nearly swallows them up. What they always depended upon as “terra firma,” solid earth, turns extremely fluid, not at all stable.. Similarly, what Buddha points to can be as unnerving, but on a spiritual level, sometimes described as something like the earth “trembling in six dimensions,” meaning the Six Senses. When doubt — including doubt in the dharma — becomes such that we feel as if we are “perched atop a 100-foot pole,” and we step off. It is like vertigo on steroids. “No toe-hold”— nothing to hold on to, nothing to cling to. With his emphasis on self-reliance, individual responsibility, and initiative, taking this on for ourselves, by his own example, Buddha established the tradition of awakening without a teacher. We can learn from living, true teachers, those who have personal insight, yes, we can rely on them not to mislead us but after their death, we have only the teachings, which we can rely on, because they hold true, anywhere and anywhen in spacetime. Three: It has nothing hidden.In Buddha's teaching there is nothing hidden, nothing held back — no inner secret, something the teacher has up his or her sleeve, that the student has to try to get. Dharma is ubiquitous, and self-apparent. As Master Dogen said, “Now when you trace the source of the Way, you find that it is universal and absolute.” There isn't anywhere or any time that Dharma is not present. In the most ordinary, common, everyday thing that you go through, this teaching is manifest in that activity and in that experience. All things are manifesting buddha-dharma "without ceasing for a moment," another trope from Dogen. Recapping these three aspects: First, Buddha-dharma is humancentric, based on our consciousness, on our human birth and being. We are able to have this awakening experience without reliance on a savior, without reliance on a god. Buddha never positioned himself as a savior, never claimed a mandate from an outside force or God. To that degree Zen is a secular religion, so to say. Second, Dharma is do-it-yourself. An attitude of absolute respect, honoring the innate buddha-nature of ourselves and others. We all have the capability of doing exactly what Buddha did, waking up completely. This is one meaning of the buddhist bow. When we bow to each other palm-to-palm, it expresses a recognition of our innate spirituality: “I recognize your Buddha-nature, same as mine.” Third, Dharma has nothing hidden in it. It is openly available and accessible to everybody. These teachings are not for the “inner circle.” There is no “us and them” in the Buddhist community, or Sangha. These three things are distinguishing hallmarks of the Buddha's Dharma. Buddha's original teachings must have been influenced to some extent by his cultural context. The caste system, and presumably a proto-Hindu religion, of India of that time, as well as the contemporaneous state of the art of science, surely shaped the syntax as well as his referential vocabulary. Shakyamuni had to teach within his milieu, and his teaching went against the grain of entrenched conventional belief systems. He knew that his message would be unpopular, swimming upstream, against the prevalent cultural currents and current beliefs. Similar for our times Recognizing that no teacher taught “Buddhism” to Siddhartha Gotama — he alone started all the trouble, as someone once said — we hold him in great reverence. He is not a figure of worship, and not regarded as a personal savior, in the sense that Christians regard Jesus Christ. Buddha was not a Buddhist, after all, any more than Christ was a Christian. But he is more than a “saint” of Buddhism, of which Zen has many, its lineage Ancestors. He is the Founder of Zen, its progenitor. We all have to reinvent Zen. Its teachings, or Dharma, cannot simply be layered over the everyday dilemmas of living in this day and age. They must instead be understood, so that in adapting them to our own lives, we may integrate them fully. This does not mean that we need to modify Zen, however. Zen is always contemporary, and its relevance is revealed in its meditation, or zazen.

In this talk, Jogen explores the intimate relationship between Zen practice and creativity, drawing on Dogen's teaching that practice, realization, and expression form a complete circle. He shows how every moment of experience is a creative act—whether in the stories we tell ourselves, the identities we shape, or the way culture and attention sculpt who we become. Mind itself is a boundless, neutral space of possibility, able to generate beauty, delusion, and freedom alike. By illuminating this creative power and infusing it with compassion, we discover how to use the twenty-four hours of each day, rather than be used by them.This talk was given on August 6 2025 at Heart of Wisdom Zen Temple. ★ Support this podcast ★

08/06/2025, Kristin Diggs, dharma talk at City Center. Nyokai Kristin Diggs talks about the centrality of self-study in the context of Soto Zen, the interdependent nature of body-mind-self and all phenomena, and wise view within the context of Big Mind, which includes the whole universe.

08/27/2025, So-on Eli Brown-Stevenson, dharma talk at City Center. So-on Eli Brown-Stevenson explores what it means to be a good ancestor now: carrying warmth, witnessing others into fullness, and tending the ceremonies of life with reverence.

In this talk, Kisei reflects on the rare gift of meeting in practice and the simple, yet profound, invitation of the Buddha: “try it out for yourself.” From the experience of sesshin and mountain practice, to Dogen's teaching that enlightened and deluded beings share the same boat, we are reminded of the stillness and stability always present within us. Through the story of the Zen ancestor Fa Chung, who devoted thirty years to practice in the mountains, we explore what it means to have faith, to make vows, and to let the way be endless. This is a call to trust in the continuity of practice—moment by moment, year by year, and even for the next thirty years.This talk was given during Sunday Program at the end of 2025 Grasses and Trees Sesshin on August 17. ★ Support this podcast ★

In the sixth session of Upaya's Dogen Seminar, the faculty engage in a rich exploration of Dogen's use of language, paradox, and poetry as spiritual communication. Heine highlights how paradox functions as […]

In this closing session of Upaya's Dogen Seminar, faculty and participants reflect on how ancient teachings become living transmission through courage, friendship, and practice. Roshi Joan reminds us that discovery emerges not through […]

In the seventh session of Upaya's Dogen Seminar, Sensei Genzan explores Dogen's Eight Awakenings of Great Beings (Hachi Dainin Gaku), weaving scholarship with lived experience to reveal how Zen practice addresses the paradoxes of daily […]

In this fifth session of Upaya's Dogen Seminar, Norman and Kathie Fischer explore Dogen's Four Methods of Guidance (Bodaisatta Shishobo), one of the most accessible and transformative fascicles of the Shobogenzo. Building on reflections about paradox in Zen, […]

In this opening session of Upaya's Dogen Seminar, program faculty introduce themselves and reflect on themes and paradoxes within Dogen's teachings they will be sharing over the weekend. Roshi Joan Halifax presented Dogen's […]

In this second session of the Dogen Seminar, distinguished scholar Dr. Steven Heine explores the profound role of paradox in Zen Buddhism, examining how these seemingly contradictory teachings serve as liberating devices rather […]

In this third session of Upaya's Dogen Seminar, renowned poet, translator, and peace activist Sensei Kazuaki Tanahashi presents his analysis of paradox in Dogen's writings, drawing from his monumental 33-year translation project of […]

In this fourth session of Upaya's Dogen Seminar, Sensei Jiryu explores the profound paradox at the heart of Zen practice: the essential teaching of non-separation. He highlights the famous line, “The great way […]

08/24/2025, Marc Lesser, dharma talk at Green Gulch Farm. Marc Lesser points out that “And yet” is a way of seeing differently, with greater confidence and greater humility. “And yet” could be how we describe history, our lives, and our futures.

08/23/2025, Myles Cowherd, dharma talk at City Center. Myles Cowherd explores the transformative power of sincerity and acceptance as a counterpoint to a life of seriousness and fear.

08/20/2025, Shosan Victoria Austin, dharma talk at City Center. Shosan Victoria Austin teaches that when we train our posture and breathing in a manner that helps us sit at night, aided by traditional images and teachings, we can hold the dreamy parts of experience in stillness and understanding.

08/10/2025, Zenju Earthlyn Manuel Osho, dharma talk at Green Gulch Farm. Zenju Earthlyn Manuel Osho discusses the reality that a human body will turn to dust and yet it is the body in which we carry the dharma and come to know it. As Dogen Zenji, founder of Soto Zen, taught, "To expound the dharma with this body is foremost."

08/09/2025, Shundo David Haye, dharma talk at City Center. Shundo David Haye reflects on the way we hold stories about ourselves and others, and how our practice of dwelling in silence can help us change our relationship with them.

In this Wednesday Night Dharma Talk, Sensei Genzan offers a unique exploration of true dharma expression – weaving together the teachings of 13th century Zen master Dogen with the poetry and life of […]