Episoder
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In this Teisho, given on April 21st, 2024, Rinzan Osho examines case 26 of the Hekiganroku: Hyakujo Sits on the Great Sublimne Peak. Zen often seems like a practice of quietude, but the peak is abustle with life. What is it to be alone on it?
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In this Teisho, given on April 18th, 2024, the sixth day of No-Rank Zendo's Spring Sesshin, Rinzan Osho examines case 25 of theHekiganroku: The Master of Rengehō's Staff. Spiritul practice asks us to be our best selves. So what use is so-called "enlightenment?" Though we can see into the deep nature of our existance, how do we carry it forth?
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Manglende episoder?
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In this Teisho, given on April 7th, 2024, the third day of Chobo-ji's Spring Sesshin, Rinzan Osho examines case 20 of the Hekiganroku: Ryuge asks Suibi and Rinzai. What is the meaning of life. From one perspective, we can find no meaning ... yet what is it that speaks to us of the profound meaning-fullness of life.
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In this Teisho, given on March 25th, 2024, the third day of Chobo-ji's Spring Sesshin, Rinzan Osho examines case 18 of the Hekiganroku: Emperor Shukusō Asks About the Style of the Pagoda. In Zen, it is said that we must die to be free. What is it to die? What remains when we do die? What is it to let life spring forth from this great wellspring and to be seamless with all things?
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In this Teisho, given on March 3rd, 2024, Rinzan Osho examines case 16 of the Hekiganroku: Kyosei's Instruction on Pecking and Tapping. Being present and leaning into the direct experience of life is pecking. The whole universe taps back, inviting us to wake up. If we stay vigilant and attentive, in the ripeness of time, the ego barrier will break open.
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In this Teisho, given on February 11th, 2024, Rinzan Osho examines case 13 of the Hekiganroku: Haryo's "Snow in a Sliver Bowl." Koan introspection invites into a way of being that is always available but that we don't normally access. This way of being opens us up to a more meaningful relationship with the deep nature of things.
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In this Teisho, given during No-Rank's Rohatsu sesshin on January 18th, 2024, Rinzan Osho examines case 11 of the Hekiganroku: Obaku's Partakers of Brewer's Grain. Buddhism invites us to know the truth for ourselves. Whatever concepts we have about "truth" only get in the way of the direct experience of something beyond. The role of the so-called "Zen teacher" is not to show what is, but to help clear away the obstructions we have placed in front of ourselves. In this, we are all students to someting that cannot be taught.
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In this Teisho, given during No-Rank's Rohatsu sesshin on January 17th, 2024, Rinzan Osho examines case 10 of the Hekiganroku: Bokushus's "Empty Headed Fool." Our modern mind has lost much of its capactiy to feel into and relate to the world in ways that are deep and intimate. Koan study allows us to enter a different way of being and relating if only we are willing to step out of the shallows.
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In this Teisho, given on January 14th, 2024, Rinzan Osho examines The Hidden Lamp: Soma Rebukes Mara. In this first Teisho given at the new No-Rank Zen Temple, Rinzan Osho examiens the way the judging mindf, caught by right and wrong, like and dislike, limites the full blossoming of our lives.
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In this Teisho, given on December 13th, 2023, Rinzan Osho examines The Hidden Lamp: The Goddess' Transformations. When we look deeply, there is no foundation for our differences. At the same time, as we become intimate with the deep nature of things, we are more and more amazed and appreciative of the profundity of our living, breathing, uniqueness.
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In this Teisho, given on November 1st, 2023, Rinzan Osho examines The Hidden Lamp: Asan's Dewdrop. In the face of impermanence and the passing of our own lives, we are confronted with the imparative to let the light inside us shine forth, to give back to a world awaiting our full participation.
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In this teisho, given on October 11th, 2023, Rinzan Osho examines the Mumonkan Case 44: Bashio and a Stick. When we get caught in notions such as having and not having, we lose the fundamental vitality of life. What is it to live without such concerns, seemingly separating us from ourselves?
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In this Teisho, given on September 6th, 2023, Rinzan Osho examines The Hidden Lamp: Get on and Go. Self-help, psychotherapy and spiritual practice all help us live happier lives, but how do we distinquigh the spiritual call from the normal pursuits of well-being. Allowing ourselves to die to the moment, when the bus comes, we get on and go.
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In this teisho, given on August 23rd, 2023, Rinzan Osho examines the Mumonkan Case 40: Kicking Over the Pitcher. What is spiritual practice that is deeply intimate with the world as it is? What is it to dance with this very life?
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In this Teisho, given on July 5th, 2023, Rinzan Osho examines The Hidden Lamp: Ziyong's Last Teaching. In this moment, there is neither birth nor death, so how can there be Nirvana? These are the questions Ziyong asks her disciple as Ziyong lay on her own death bed.
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Genjo Marinello Roshi gave this Teisho during the Aug. 12, 2023, Zazenkai at No-Rank Zendo. This talk examines what makes a good teacher of Zen practice. Is it how many peaks you have climbed?
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In this teisho, given during Chobo-ji's Summer sesshin on June 28th, 2023, Rinzan Osho examines the Mumonkan Case 31: Joshu Saw Through The Old Woman. Our life is limited by conceptualizations and opinions. What is it to really see through? What is it to be deeply intimate?
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In this teisho, given during Zazenkai on June 10th, 2023, Rinzan Osho examines the Mumonkan Case 28: Well Known Ryutan. Though we tend to approach the world from an analyitical, rational, and scientific state of mind, this form of knowing and understanding is but like "a single strand of hair held up against the great sky."
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In this Teisho, given on June 7th, 2023, Rinzan Osho examines The Hidden Lamp: Satsujo Weeps. Opening to grief opens us to love. When the barriers to love are dropped, love can do what it is called to do: be open to and care for the hurting world.
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In this teisho, given on May 31st, 2023, Rinzan Osho examines the Mumonkan Case 27: Neither Mind nor Buddha. The mind wants to have something to hold on to. In the end, with full examination of what is, we find that there is nothing. So we are left with a profound sense of the power of the ineffable.
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