Taigen Leighton this week!

Rev. TAIGEN DAN LEIGHTON, PhD returns to Valley Dragon for two events, his only New Mexico visit in 2017!

Zen Practices for Difficult Times

workshop, Saturday, July 15, 12:45-5:45 pm

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Taigen will survey the Ten Bodhisattva Paramitas (perfections/practices) of the Mahayana Buddhist tradition (which includes Zen) – including practices like generosity, patience, energy, skillful means, and commitment – which support us in responding to current social and global crises, and difficulties closer to home. We will begin with a brief period of zazen (zen meditation). There will be tea and refreshments available during the afternoon, with a break around the midway point.

$65 suggested donation for the Saturday event; no one turned away. Kindly RSVP.

 

Bodhisattva Values and Social Action

public talk, Sunday, July 16, after 7:15 zazen

The Mahayana Buddhist archetypal ideal is the Bodhisattva, the tireless servant of truth and happiness for all beings. This includes Zen, which contains many rich lessons about how we can not only support ourselves and loved ones through practice, but also the wider society and the causes we most care about. As MLK said, “Justice is love in action.”

Taigen is also available for dokusan (private interviews) with individual practitioners. Contact Keizan in interested: keizan@valleydragon.org

Taigen Leighton is founder and Senior Dharma Teacher of Ancient Dragon Zen Gate in Chicago, and a guiding teacher of Valley Dragon Zen Sangha. He is a Dharma heir in the lineage of Shunryu Suzuki, the founder of San Francisco Zen Center and Tassajara Zen Monastery, the first Buddhist monastery outside of Asia. Taigen is the author of many books, including a translation of Dogen’s Eihei Koroku, Faces of Compassion, Zen Questions, and Just This is It: Dongshan and the Teaching of Suchness.

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more information: http://www.valleydragon.org
email: info@valleydragon.org

 

Return of the (Valley) Dragon

Hello everyone! After our first hiatus after just over three years in existence, Valley Dragon Zen Sangha is returning, with a couple of changes and exciting announcements.

First, our weekly sitting will change to 7pm each Sunday evening beginning June 18, 2017 (rather than as formerly on Mondays at 6:30). 7:00 pm zazen instruction (all are encouraged to come as often as you like) will be followed by 35 minutes of zazen starting at 7:15, then a brief chant. Dharma presentation and discussion will follow for about 30 minutes. Our next study text will be Zen Questions: Zazen, Dogen, and the Spirit of Creative Inquiry by Taigen Dan Leighton. We will be studying sections of the text for the next few months. Reading ahead is not necessary, but pages will be posted and announced ahead of time.

Next, I am pleased to announce that Taigen Leighton himself will be returning to VDZS for the fourth time this coming July, 2017. He will lead an afternoon program Saturday, July 15:

Zen Practices for Difficult Times: Taigen will survey the Ten Bodhisattva Paramitas (practices) of the Mahayana Buddhist tradition – including practices like generosity, patience, energy, skillful means, and commitment – which support us in responding to current social crises.

He will follow up with a talk Sunday evening, July 17 after 7 pm zazen, “Bodhisattva Values and Social Action.”

Group Hiatus 4.10.17-6.19.17

Hi everyone-

due to my leaving to serve as Shuso at Ancient Dragon Zen Gate in Chicago, Valley Dragon will take a brief hiatus for about two months. Our last meeting will occur Monday April 3. There will not be Monday night zazen or second-Saturday half day sits before June 19, 2017. Stay tuned for more details. I hope to be posting here occasionally in the meantime.

Take care, everybody. Keep sitting!

Deep bows – Keizan Titus

March 11 Half Day Sit

Please join us this Saturday in the profound practice of simple silence, and deepening presence.

The schedule is as follows:

1:00-1:35 zazen
1:35-1:45 kinhin (walking)
1:45-2:20 zazen
2:20-2:30 kinhin
2:30-3:05 zazen
3:05-3:15 kinhin
3:15-3:50 zazen
3:50-4:00 kinhin
4:00-4:35 zazen
4:35 Service and closing

There is no fee, and you may enter or depart at any point, preferably during the kinhin periods. Donations are welcome.

Please wear comfortable clothing in dark solid colors and that covers legs and shoulders. Make sure cell phones are turned off – please check that vibration also is turned off. Leave personal items, including watches and water bottles, in non-practice spaces (back cubbies or entrance way.)

We will be at our usual location, Dragonfly Yoga, 1301 Rio Grande, ABQ.

mudrazuisei11

February 11 Half Day Sit

Please join us this Saturday in the profound practice of simple silence, and deepening presence.

The schedule is as follows:

1:00-1:35 zazen
1:35-1:45 kinhin (walking)
1:45-2:20 zazen
2:20-2:30 kinhin
2:30-3:05 zazen
3:05-3:15 kinhin
3:15-3:50 zazen
3:50-4:00 kinhin
4:00-4:35 zazen
4:35 Service and closing

There is no fee, and you may enter or depart at any point, preferably during the kinhin periods. Donations are welcome.

Please wear comfortable clothing in dark solid colors and that covers legs and shoulders. Make sure cell phones are turned off – please check that vibration also is turned off. Leave personal items, including watches and water bottles, in non-practice spaces (back cubbies or entrance way.)

We will be at our usual location, Dragonfly Yoga, 1301 Rio Grande, ABQ.

mudrazuisei11

Just Sitting is the Point

Last night I led off Dharma discussion with a question:

Why do you come here?

As expected, the responses tended to be very nice, from a bunch of very nice people. “I come to be with friends in a spiritual community.” “To practice the way and get enlightened.” “To meditate and become peaceful.” Unique utterances all, but falling generally along these lines.

Not necessarily any bad answers either, but I perceived a possibility to be even clearer. Simply put, I would say just, we come together to practice zazen.

That’s it. To the degree we are coming for other purposes, it’s possibly the degree to which we are missing the point a little bit. And as the teaching says, a hairsbreadth deviation and you might just find you’re 1000 miles away.

So I asked, what is this zazen?

There were many fine responses to this question too, but still things remained a little oblique. I cut to the chase a bit, especially in light of some recent confusion that’s arisen. Like with any group, but maybe especially with something that could be mistaken as carrying heavy “religious” baggage, people can “get it twisted”. It’s good to reorient, on a regular basis. To be blunt:

Zazen is Just Sitting.

In Buddha Dharma, we talk about the Triple Treasure, the Three Jewels, and taking refuge in them. These are called Buddha, Dharma, and Sangha.

 Then, what is Buddha? What is Dharma? What is Sangha?

Buddha can be the idea of some historical personage, or a concept of some transcendent principle. In Dogen’s presentation of zazen, however, we needn’t get caught up with these things at all. For us, Just Sitting is Buddha. Not a symbol of Buddha, or an idea of Buddha, but Buddha – more accurately Buddha Activity – itself, functioning freely without limit through the whole universe, seen or unseen. This is expressed in Just Sitting, dropping off our own body-mind; we open ourselves up to and into this wider, radiant reality (which we don’t even have to have any awareness of.)

Thinking Not-Thinking. Not-Thinking Thinking.

Sitting still and paying attention, while also dropping off attention: this seems paradoxical and ungraspable, but it’s what keeps zazen perpetually fascinating and compelling to me after nearly 30 years now, and for countless others stretching back over some incomprehensibly long period of time (be it 200 years, 2000, 20,000 or 20,000,000,000. Suffice it to say no living individual made this thing up.)

Zen never promises to be comfortable for the conventional, acquisitional mind.

Dharma means teachings, traditionally the documented words of ancestral teachers, or the spoken words of living teachers. What is the purpose of Dharma in Soto Zen? Dharma is that which supports and actualizes Buddha Activity, which in our way is ultimately expressed in the practice of zazen. Remember, Dogen teaches that zazen is not even “meditation” (with the implication of some goal-driven activity, no matter how wholesome), but rather, Just Sitting. With this one step, we are told we directly enter the Dharma gate of ease and joy. My teacher will often give quite beautiful, profound, involved teachings that can inspire and perplex, over days at a time in retreat, or hours at a time in a workshop or class. His final words will often be, please forget it. Don’t cling. It’s only there to inspire zazen.

Sangha is the community. This once just referred to the ordained monastic community. It came to mean anyone sincerely seeking to practice. That’s what it means for us, if we understand practice to mean zazen/Just Sitting. I find this is the aspect that actually keeps creating the greatest confusion. People today are understandably hungry for more authentic community. Many forces seem to act to split people, families, and even the nation apart. Some of these problems are extremely complex, entrenched, and in need of long term thinking. As much as I think about and can feel pained by them, I honestly don’t know how to fix any of them. What I do know is that I am tasked with and committed to making zazen available, as presented by my teacher and the tradition in which I am ordained. Possibly because people have confused ideas about what zazen is, they get confused about what a robe means, what these obscure-seeming poetic Zen writings are about, and why people come together to practice. It can maybe be easier if we remember that Buddha is just zazen. Zazen is just sitting. Just sitting is mundane and simple, yet also naturally profound. Dharma exists to inspire zazen. Sangha exists to manifest and support the Buddha Dharma, which means the possibility of zazen.

No more, no less.

We will naturally have some confusion at times, especially practicing with others. Communication is an art in itself, and zazen doesn’t magically produce those skills. But it does indicate the importance of listening and being full of care. We can employ this inspiration to our interactions with others. Relative simplicity, without denial, will help minimize distractions.

The simple posture of zazen provides many teachings, as do our forms. Putting palms together. Bowing. Touching our heads to the ground. Joining our voices harmoniously to recite vows and teachings. Facing the wall to face ourselves in zazen. Keeping the eyes open with a soft focus. Keeping the spine free floating, extended yet relaxed, breath expanding from the core of the body. The mind is held curious, alert, and detached from outcomes. Taking care of our cushion area, our own bowls, our own body-minds. Asking questions, and assuming good faith, being receptive to answers. It’s all in just these things.

It is not a social club, though we certainly should enjoy socializing after zazen, as we do. It is not a political activist cell, though we can lucidly and non-reactively talk about politics. It is not a philosophical study group, though it may at moments resemble one. It is not the stage for manufactured psychodramatical breakthroughs, though that might inadvertently be an occasional human by-product.

If we come, we should have an overriding interest in the mysterious activity of zazen, in supporting there being a place where this occurs without anyone being hampered. I think of it simply as, “a safe place to sit still and breathe deep.” That’s what I want for myself, and for others.

To help others feel secure to more deeply settle, we lead with questions, which is our heart-mind’s posture in zazen. We don’t presume to know or tell others what to do. We approach ourselves and others gently, with care and deep respect for the complex mystery we/they are, and for the natural boundaries of the situation (which usually aren’t so mysterious). Sometimes, we cross boundaries. So we apologize, without excuses. Sometimes, we have questions, concerns, doubts. We ask them directly, eliminating extras – extra words, extra ideas, extra steps, extra people, extra motives. There are precepts in our tradition, which again all exist only to protect and support practice, which is zazen. We can look to them for direction when we are confused.

So I think if we stay focused on the basic sanity of zazen, we’ll be ok. It is actually pretty hard (if oddly rewarding) work, in case you haven’t noticed. If we simply stay engaged with the problems it presents to us, moment by moment, surely these will keep us well occupied and out of some troubles. Others, well, they’ll just find us anyway. We can meet them, maybe with a zazen mind. At the very least, we can carry on appreciating zazen, engaging in it, and helping to make it available – without any assurances or expectations, but just for the joy and goodness of it.

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