Also See: A compilation of Zen teacher Anzan Hoshin Roshi's teachings


I used chatgpt to create a program to scrape all articles by Dharma Texts by Ven. Jinmyo Renge sensei and then make them into a PDF

 All the following articles are taken from https://wwzc.org/ on 23rd December 2023. Please visit the

website for latest articles and information. If these teachings interest you, I highly recommend
taking up the Long Distance Training Program at https://wwzc.org/long-distance-training-program

Link: https://app.box.com/s/snx9a8m7gu5axrk5g36i4qph1ig8dirl

Mirror link:  https://www.dropbox.com/scl/fi/cp4b5qfotx8uwbc4inbzk/VenJinmyoRengeSensei_Articles.pdf?rlkey=nbd89s9882g1tlhtkwwzsm42w&dl=0

Session Start: Friday, 30 April, 2010

(9:38 AM) Thusness: The tata is very good. The Stainless is also good but just to be picky... the 'it' must be eliminated...stainlessness is the ungraspable of the arising and passing phenomena. Without essence and locality of any arising...nothing 'within or without it'.
(9:38 AM) Thusness: all the expressions in what u quoted are excellent.
(9:38 AM) Thusness: and all those phases of insight is to get u to what's being expressed. 🙂
(9:38 AM) Thusness: and all those phases of insights are to get u to what that is being expressed in the tata and stainless articles. It is the place where anatta and emptiness become obsolete. 🙂
(9:38 AM) Thusness: put this in the blog...great expression 

John Tan also told me before my anatta realisation:

Nafis Rahman shared: “Someone converted the new SZTP translation of Shobogenzo into PDF format

Also see: The Unbounded Field of Awareness

Quotes from The Great Ocean Samadhi chapter from Zen Master Dogen's Shobogenzo:

Totally agree with Anzan Hoshin Roshi and Dogen on this matter.

Excerpt from https://wwzc.org/dharma-text/cutting-cat-one-practice-bodhisattva-precepts

Beyond this is the fact that, no matter how much we like or dislike, or are hurt or maimed by a thought, action or event, our attitudes do not colour the event itself, only our relationship to it. As this is so, no matter how much we stomp or shout or cajole or whine, reality is what it is. In this is sacredness and dignity.

This can extend into territory we might not be comfortable with. Our personal ambitions and dreams and hopes and fears are meaningless, just sounds that don't even find an echo in a universe that extends forever, in all directions. An earthquake that kills ten thousand people is not evil; it is just plates of rock shifting. A bullet is not evil. The universe is simply not conditioned towards our personal convenience. The person who pulls the trigger that kills the mother of three is original purity. But at the same time, we recognize that person as being evil, as being tainted or deranged. There is horror at the memory of Bergen-Belsen and Auschwitz and Hiroshima , of the fact that the molestation of a child is probably occurring somewhere at this moment. Yet even there, there is intrinsic purity. This is how it is. No one said (at least among the enlightened) that purity is necessarily what is pleasant. The fact that everything, every event, is intrinsically pure does not eliminate the fact of our responsibility. We can't just say. "Oh it's all Buddha Nature", and kick the cat. The fact is Buddha Nature, complete freedom from birth and death; the opposites of samsara and nirvana can both be transcended right here, now, but without that realization and in fact even more so after a good glimpse of it, the issue at point is meaning , and living in a way that honours this fact.

There is a famous koan about a Chinese Chan master called Nanquan or Nanzan, who cut a cat in two in order to teach his students about grasping. It appears in many different koan collections and is the ninth case of the "Shoyoroku" :

"One day the monks of the western and eastern halls of Nanquan's monastery were squabbling over a cat. When Nanquan saw this going on he seized the cat and held it up before them and said, 'Say one true word or I'll cut it.'
"No one could say anything. Nanquan cut the cat in two."

Dogen zenji saw this as an immense failure; he saw it as a Teacher with bloody hands standing before embarrassed, horrified, and confused students. He said that Nanzan may have been able to cut the cat into two, but had no realization at all of being able to cut the cat into one. Bringing together body and mind, self and other, time and space, bringing everything back into its original wholeness and bringing all that we are aware of into Awareness itself through cutting away separateness with the sword of insight, the thin blade of this moment, is cutting the cat into one.

At first kensho, the student sees into Ordinary Mind. So what? If you can't live here, there is no point in standing outside in the flower bed, peering in between the window blinds. It is not a matter of taking some particular moment of practice and setting that up as the entirety of the path. Realization must be embodied and unfolded completely. If you refuse to take responsibility for your body, breath, speech and mind, and unfold each moment as this Original Nature itself, then get the hell out or I'll throw you out. We can't excuse ourselves from true wholehearted practice just because we have a note from our Teacher saying: "Congratulations. Here's inka-shomei, you're a Sensei." How much more so if we have only had one or two satoris and have read too much Alan Watts, or D. T. Suzuki out of context, or buji zen ("doesn't matter zen").

Great Faith is abiding in True Nature as the root of practice so that practice acts to expose us to this True Nature always and in every moment. No experiences, no attainments define or limit this Way. Everything is this Way. Great Doubt shows us the outflows in our practice clearly. Great Practice is coming back to just this, again and again.

The Ten Grave Precepts reflect this. "There is no wrong action" is followed not by "nothing matters", but by "There is only the arising of benefit". Acting fully and responsibly from Awakened Mind, from that which sees tracelessness, is the Buddhaway. From such a mind, not only can wrong action not arise, all that is becomes of benefit to all beings.

Having taken your suffering and delusion seriously, opened it to see what's inside it, you work thoroughly with everything that arises as the world in which you live. As this is so, you recognize that this suffering is true for others, that this dignity and clarity are true for others. Thus, the bodhisattva brings forth benefit clearly and with open hands. A thousand eyes and hands are one's whole body. Free from the klesas of passion, aggression, and ignorance, one's action is clear and truly spontaneous -- not governed by impulse (which the usual mind likes to believe is spontaneity). There is only the benefit of all beings. The universe in which the bodhisattva lives is "all beings", he or she is "all beings", rocks and air and nostril hair are "all beings". Kannon's "thousand eyes and hands" are the whole universe itself.

This benefit is not a matter of self-congratulatory goody-two-shoed-ness, or deprecation of another's essential dignity through pity. It is simply a raw and open heart that does what needs to be done. It does not force others to be what it wants -- it is only a heart, it doesn't want anything. It does not seduce or console or convert. It is simply a raw and open heart.

Traditionally, there are said to be four ways in which the Bodhisattva manifests dana paramita: material benefit; giving what each needs to promote well-being; giving freedom from fear; giving the Teachings. Actually there is no number or limit to this benefit. There is only the benefit of all beings.

 Also See: Zen Master Ven Jinmyo Renge Sensei's Teachings

A compilation of Zen teacher Anzan Hoshin Roshi's teachings I copied from available articles posted in white wind zen community website https://wwzc.org/

Link to compilation: https://www.dropbox.com/scl/fi/zblrlvdixpg1dqo699kxb/Anzan-Hoshin-Roshi-Compilation.pdf?rlkey=lyc50508xvovwm9be9me3dgcs&dl=0

Anzan Hoshin Roshi is the teacher of Ven. Jinmyo Renge sensei, whose teachings John and I also liked.

Those interested in receiving their teachings can join the long distance training program https://wwzc.org/long-distance-training-program

You can follow these instructions to le your phone or computer read the PDF aloud:

Dharmawheel Post Scraper User Guide: Listening to PDFs on iPhone, Android, and Windows

This guide provides instructions for downloading and listening to PDF files from the Dharmawheel Post Scraper on iPhone, Android, and Windows devices, utilizing text-to-speech features.

FOR IPHONE USERS

Download the PDF files:

1. Open Safari on your iPhone.
2. Go to the provided box.com link with the zip file of PDFs.
3. Tap the zip file to download, then tap again to extract the contents in the Files app.

Add PDF files to the Books app:

1. Open the Files app.
2. Find the folder with the extracted PDFs.
3. Select the PDFs, then tap "Share."
4. Choose "Copy to Books" to add them to your Books library.

Listen to PDFs using speech control:

1. Go to Settings > Accessibility > Spoken Content.
2. Enable "Speak Screen."
3. Open a PDF in the Books app.
4. Swipe down with two fingers from the top of the screen to start the speech control, which will read the PDF aloud.

FOR ANDROID USERS

Download the PDF files:

1. Use Chrome to visit the box.com link.
2. Tap the zip file to download, then extract its contents using a file manager app.

Add PDF files to a PDF reader app:

1. Open the file manager.
2. Locate and open a PDF file with your preferred PDF reader app.

Use text-to-speech features:

1. Download a text-to-speech app like Voice Aloud Reader or explore the latest options on Google Play Store.
2. Open the app, grant permissions, and choose a PDF file to listen to.
3. Alternatively, use the built-in text-to-speech feature in Accessibility settings, if available on your Android device.

FOR WINDOWS USERS

Listen to PDFs using Microsoft Edge or Adobe Acrobat Reader:

1. Open Microsoft Edge or Adobe Acrobat Reader.
2. Open the PDF file.
3. In Edge, click the book with speaker icon; in Acrobat Reader, find the read-aloud option in the View menu.
4. Select "Read Aloud" and use the controls to manage playback.
5. Adjust reading speed and voice in "Voice options."
6. Stop the reading with the "X" button in the control bar.

Note: The "Read Aloud" feature is optimized for text-based PDFs and might not work as expected with PDFs composed of scanned images.

PDF

Anzan Hoshin Roshi Compilation.pdf

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Soh Wei Yu

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+1

Also posted this recently in AtR Blog:

Seamlessness

John, Yin Ling and I enjoyed some writings I shared from Soto Zen teacher Anzan Hoshin Roshi, who is also Ven Jinmyo Osho's teacher.

Here's an excerpt from his book Intimate Reality which you can purchase from https://wwzc.org/intimate-reality

SEVEN: Seamlessness

“When the ten thousand dharmas move forward and practice and realize the self, this is awakening.”

Just for this moment: be right where you are, be just as you are. Release all of this pushing and pulling, this subject and object. Don’t fall into pushing against the pushing to get rid of it. Simply don’t push. Just sit. Release this pushing and pulling even slightly, for just one moment, and you will find that something begins to happen. The moment begins to exert itself as the sights and sounds, touch and taste, smells and thoughts and feelings.

You will discover that seeing has its own intelligence which presents itself as the green of leaves, the grey and blue and white of the clouds, the vast blue of the sky. Hearing has its own intelligence. All of the senses are open and the body is alive and knowing itself as the world.

Stand up and take a step. Another step. Each step exerts itself completely and then is gone. The moment exerts itself completely and then is gone, without a trace. There is no trace of that step in this step. There is just this step. There is just hearing, just seeing, just knowing. The ten thousand dharmas exert themselves completely and without effort.

You can grasp at whatever you want to, but there is nowhere that anything is separate from you so that you can take hold of it. Everything arises within the seamlessness of experience. If we enter yet further into this moment and enter directly into the exertion of these ten thousand dharmas, enter directly into how Awareness displays itself as what it is aware of, then something else begins to make itself clear. There aren’t “ten thousand” dharmas. There isn’t even “one” dharma either. There’s just this. This is the moment of dropping body and mind.

Well, where are these “bodies” and “minds” now? Someone, please, show me your body. How would you know about the body if not through the mind? The “body” is perceived by the mind. Is there an itch? A colour? A sound? You look at your hands, you move your thumb, wiggle your fingers. These are all just perceptions arising, dwelling and decaying. Your “body” is all in the mind. Now, where is this “mind”? There is this seeing, hearing, touching, tasting, smelling, thinking and feeling — but where is the “mind”? Someone, please, show me your mind.

When there is no separation, no distance to be closed between yourself and your experience, then where are you? The sound of a hammer, the sound of your breath. When there is just this there is no room for a body, no mind, no time, no space. There is just Open Luminosity which can sometimes look like a body, a mind. Everything is released, everything is dropped, everything rises up as it is, everything leaps into and out of itself. In this moment is the arising of all world-systems, in this moment is the vanishing of all world-systems.

Labels: Anatta, Zen, Zen Master Anzan Hoshin Roshi, Zen Master Dogen |

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Intimate Reality | White Wind Zen Community

Intimate Reality | White Wind Zen Community

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Soh Wei Yu

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I want to compile all of Ven Jinmyo Osho's teachings from website's articles into a pdf file too. If someone wants to volunteer please do so, otherwise will have to wait until I find time

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