Fichier de travail (INPUT) : ./DUMP-TEXT/1-44.txt

Encodage utilisé (INPUT) : UTF-8

Forme recherchée : zen|Zen

• Ligne n°30 : No Teacher of Zen


• Ligne n°34 : In Zen, wisdom comes from personal experience. Everyone is a student – even
Ligne n°35 : the teachers. ...


• Ligne n°37 : One of my favorite Zen stories is about teachers. The great Zen teacher


• Ligne n°37 : One of my favorite Zen stories is about teachers. The great Zen teacher
Ligne n°38 : Huangbo strides into the hall and says to the assembled monastics, “You ...

Ligne n°40 : ... ever see today? Don’t you know that in all of China, there are no
• Ligne n°41 : teachers of Zen?”

Ligne n°43 : ... A monastic comes forward and says to him, “Then what about all those
• Ligne n°44 : people like you who set up Zen places that students flock to like
Ligne n°45 : birds?” Huangbo replies, “I don’t say there is no Zen, only that there ...

Ligne n°44 : ... people like you who set up Zen places that students flock to like
• Ligne n°45 : birds?” Huangbo replies, “I don’t say there is no Zen, only that there
Ligne n°46 : are no teachers.” ...

Ligne n°48 : ... As an independent-minded (some would say stubborn) person, I find this
• Ligne n°49 : story appealing. I have never been attracted to Zen masters or gurus,
Ligne n°50 : powerful and charismatic spiritual guides. There may or may not ...


• Ligne n°60 : When I began my Zen study, I wanted to learn how to do zaZen so I could


• Ligne n°60 : When I began my Zen study, I wanted to learn how to do zaZen so I could
Ligne n°61 : find out firsthand what Zen was all about. I was happy to listen to ...

Ligne n°60 : ... When I began my Zen study, I wanted to learn how to do zaZen so I could
• Ligne n°61 : find out firsthand what Zen was all about. I was happy to listen to
Ligne n°62 : talks and instructions that might help orient me to the practice. But ...

Ligne n°62 : ... talks and instructions that might help orient me to the practice. But
• Ligne n°63 : the idea that following a Zen teacher and hanging on his every word and
Ligne n°64 : deed (in those days, Zen teachers were men) would somehow help me ...

Ligne n°63 : ... the idea that following a Zen teacher and hanging on his every word and
• Ligne n°64 : deed (in those days, Zen teachers were men) would somehow help me
Ligne n°65 : become enlightened seemed not only unappealing but also wrong. ...


• Ligne n°71 : My thoughts resonated with Huangbo’s: there is Zen, but there are no
Ligne n°72 : teachers of Zen. Of course people with credentials set up shop and ...

Ligne n°71 : ... My thoughts resonated with Huangbo’s: there is Zen, but there are no
• Ligne n°72 : teachers of Zen. Of course people with credentials set up shop and
Ligne n°73 : welcome students. We all need some structure and a place to practice. ...

Ligne n°77 : ... several storied Asian Buddhist teachers in America. Though I first came
• Ligne n°78 : to San Francisco Zen Center in the summer of 1970, about a year and a
Ligne n°79 : half before the passing of the center’s great founder, Shunryu Suzuki ...

Ligne n°81 : ... interested in attending his funeral nor the installation of his
• Ligne n°82 : successor, the first American Zen master, that preceded it. Looking
Ligne n°83 : back at this now, I see it as a missed opportunity. But that’s how I ...


• Ligne n°87 : All this might imply that I was a rebellious Zen student. But I wasn’t.
Ligne n°88 : I had no problem respecting my teachers, listening to their talks, ...

Ligne n°92 : ... to fulfill. If you feel compelled to rebel, it is probably because you
• Ligne n°93 : actually do believe in an idealized almighty Zen master. I had no such
Ligne n°94 : belief and no such compulsion. I was at the Zen Center to study Zen. I ...

Ligne n°93 : ... actually do believe in an idealized almighty Zen master. I had no such
• Ligne n°94 : belief and no such compulsion. I was at the Zen Center to study Zen. I


• Ligne n°94 : belief and no such compulsion. I was at the Zen Center to study Zen. I
Ligne n°95 : had my reasons for wanting to do that. Since the teachers were in ...

Ligne n°100 : ... I recount all this not because I entirely agree with it now, but to
• Ligne n°101 : give a sense of how I was thinking about teachers and Zen practice in
Ligne n°102 : my early years. I certainly did not think that I would become a Zen ...

Ligne n°101 : ... give a sense of how I was thinking about teachers and Zen practice in
• Ligne n°102 : my early years. I certainly did not think that I would become a Zen
Ligne n°103 : teacher myself. My thought was simply to get what I needed from the ...

Ligne n°104 : ... practice and move on with my vague life as a poet, surviving somehow.
• Ligne n°105 : My wife, Kathie, and I were ordained as Zen priests in 1980 because our
Ligne n°106 : teacher required us to either do that and continue to practice at the ...

Ligne n°111 : ... In 1988, when my teacher offered me shiho (dharma transmission), which
• Ligne n°112 : would give me full ordination as a Soto Zen priest, I was surprised. In
Ligne n°113 : those days in American Zen, shiho was rare (though it was not rare in ...

Ligne n°112 : ... would give me full ordination as a Soto Zen priest, I was surprised. In
• Ligne n°113 : those days in American Zen, shiho was rare (though it was not rare in
Ligne n°114 : Japan). People presumed that only deeply enlightened people could ...

Ligne n°115 : ... receive it, which is why I was surprised. Nevertheless, I went ahead
• Ligne n°116 : with the process and became a Zen teacher, a role I found at first
Ligne n°117 : disturbing, being so ill prepared and ill suited for it. But ...

Ligne n°118 : ... eventually, thinking of Huangbo, I came to accept the social
• Ligne n°119 : designation “Zen priest” or “Zen teacher,” and since then I have done


• Ligne n°119 : designation “Zen priest” or “Zen teacher,” and since then I have done
Ligne n°120 : my best to try to help people practice. ...


• Ligne n°122 : There is more to “no teachers of Zen” than meets the eye. I still
Ligne n°123 : believe that students are responsible for their own practice and their ...

Ligne n°125 : ... worthwhile truth is the one you find uniquely, for your own life. On
• Ligne n°126 : the other hand, Zen is not Lone Ranger practice. Zen teachers are


• Ligne n°126 : the other hand, Zen is not Lone Ranger practice. Zen teachers are
Ligne n°127 : important to the practice, as the tradition certainly indicates and ...

Ligne n°127 : ... important to the practice, as the tradition certainly indicates and
• Ligne n°128 : experience proves. Yes, there are no Zen teachers because Zen isn’t a


• Ligne n°128 : experience proves. Yes, there are no Zen teachers because Zen isn’t a
Ligne n°129 : teachable subject matter or skill. There are things to be learned, such ...

Ligne n°129 : ... teachable subject matter or skill. There are things to be learned, such
• Ligne n°130 : as Zen liturgy, how to comport one’s self in a Zendo, and how to strike


• Ligne n°130 : as Zen liturgy, how to comport one’s self in a Zendo, and how to strike
Ligne n°131 : a proper bell at a proper time, but it is clear that Zen itself, while ...

Ligne n°130 : ... as Zen liturgy, how to comport one’s self in a Zendo, and how to strike
• Ligne n°131 : a proper bell at a proper time, but it is clear that Zen itself, while
Ligne n°132 : not exactly something other than these things, isn’t the same as them. ...

Ligne n°132 : ... not exactly something other than these things, isn’t the same as them.
• Ligne n°133 : Zen is much more slippery than that. The Heart Sutra says, “All dharmas
Ligne n°134 : are empty.” Zen is empty—empty of content, empty of doctrine, style, or ...

Ligne n°133 : ... Zen is much more slippery than that. The Heart Sutra says, “All dharmas
• Ligne n°134 : are empty.” Zen is empty—empty of content, empty of doctrine, style, or
Ligne n°135 : faith that can be codified and defined. So what is there to teach? ...

Ligne n°137 : ...No one can communicate a truth worth knowing; the only worthwhile truth is
• Ligne n°138 : the one you find uniquely, for your own life. On the other hand, Zen is not
Ligne n°139 : Lone Ranger practice. ...


• Ligne n°141 : But yes, there are Zen teachers because Zen practice is not nothing:


• Ligne n°141 : But yes, there are Zen teachers because Zen practice is not nothing:
Ligne n°142 : real transformation occurs. Zen teachers can’t show you how to effect ...

Ligne n°141 : ... But yes, there are Zen teachers because Zen practice is not nothing:
• Ligne n°142 : real transformation occurs. Zen teachers can’t show you how to effect
Ligne n°143 : this transformation, they cannot cause it to happen in you, and they ...

Ligne n°149 : ... educational institution that contains and certifies the educational
• Ligne n°150 : process. While in some ways Zen might look like this, in fact Zen is


• Ligne n°150 : process. While in some ways Zen might look like this, in fact Zen is
Ligne n°151 : not an educational process but rather a transformational one in which ...

Ligne n°157 : ... “teaches” while another “learns.” Yet run the machine for a while and
• Ligne n°158 : something happens: a product is produced, in this case a seasoned Zen
Ligne n°159 : practitioner who embodies, in his or her own unique way, the values, ...

Ligne n°160 : ... the commitments, and, mostly, the feeling and vision of a life of
• Ligne n°161 : practice. So it’s just as Huangbo says: there is Zen but, strictly
Ligne n°162 : speaking, no teachers, although yes, the machine won’t turn unless all ...

Ligne n°182 : ... the least important things for a teacher to have experienced, but any
• Ligne n°183 : Zen teacher will have experienced many such things. Sit there long
Ligne n°184 : enough and everything is bound to occur. But it isn’t the experiences ...

Ligne n°191 : ... But even this depth of faith, though essential and basic, is not
• Ligne n°192 : sufficient. Ideally, a Zen teacher is also willing and able to share
Ligne n°193 : life completely with others. This takes a wide and deep acceptance of ...

Ligne n°198 : ... tears, tragic illnesses, angry feuds, breaches, collapses, and
• Ligne n°199 : surprises of all sorts. A Zen teacher will eventually live through with
Ligne n°200 : others almost everything human beings perpetrate, so he or she needs ...

Ligne n°202 : ... the immense tragedy and beauty of human life. The more the teacher has
• Ligne n°203 : an idea of “Zen” that students must conform to, the more everyone
Ligne n°204 : (teacher included) will suffer, if not at first, then later on as ...

Ligne n°206 : ... or even betrayed by it. No doubt there are many important skills people
• Ligne n°207 : would like their Zen teachers to have, but deep faith and a willingness
Ligne n°208 : to share your life honestly are the core of what I have come to feel is ...

Ligne n°209 : ... most important after having been in this business a long time. But I
• Ligne n°210 : have also seen Zen teachers who seem seriously lacking in these
Ligne n°211 : capacities still be of benefit to others. There seem to be no universal ...

Ligne n°211 : ... capacities still be of benefit to others. There seem to be no universal
• Ligne n°212 : prescriptions in Zen or in life.


• Ligne n°214 : Zen practice is dialogic, interactive. Compared to other forms of
Ligne n°215 : Buddhism it is, classically, “together practice.” In a formal Zen meal, ...

Ligne n°214 : ... Zen practice is dialogic, interactive. Compared to other forms of
• Ligne n°215 : Buddhism it is, classically, “together practice.” In a formal Zen meal,
Ligne n°216 : for instance, everyone starts and ends together. In Zen walking ...

Ligne n°215 : ... Buddhism it is, classically, “together practice.” In a formal Zen meal,
• Ligne n°216 : for instance, everyone starts and ends together. In Zen walking
Ligne n°217 : meditation, everyone walks together in single file, evenly spaced. ...

Ligne n°224 : ... dynamically, using as few words as possible. And one of the
• Ligne n°225 : characteristic and essential Zen practices is the one-on-one meeting
Ligne n°226 : with the teacher, which is viewed not as reporting in or asking for ...


• Ligne n°230 : Given this radical “together” style, it’s clear that a Zen teacher has
Ligne n°231 : to be ready, all the time, to let go of his life and enter the life of ...

Ligne n°231 : ... to be ready, all the time, to let go of his life and enter the life of
• Ligne n°232 : the other. This deep mutuality is the essence of the Zen process. It’s
Ligne n°233 : been wonderful training for a stubborn person like myself, softening me ...

Ligne n°238 : ... is best not to study.” This tangled me up for a while in the net of my
• Ligne n°239 : unacknowledged preconceptions about Zen teachers. I found it very
Ligne n°240 : upsetting because it seemed to imply some exalted state of being a ...


• Ligne n°243 : Yet here I was, one of the few American Zen people in those days with
Ligne n°244 : full dharma transmission, and what did I think I was doing? It took me ...

Ligne n°251 : ... Still, it took me years to feel comfortable in the teacher’s seat. (And
• Ligne n°252 : being a so-called Zen teacher is, in many ways, literally that, feeling
Ligne n°253 : comfortable in the seat you are sitting in, facing the altar, at the ...

Ligne n°253 : ... comfortable in the seat you are sitting in, facing the altar, at the
• Ligne n°254 : front of the Zendo.) For a while I was unconsciously caught by the idea
Ligne n°255 : that I was supposed to be someone that others expected me to be, and I ...


• Ligne n°259 : A formal Zen talk isn’t conceived of as a lecture on Zen; it’s called


• Ligne n°259 : A formal Zen talk isn’t conceived of as a lecture on Zen; it’s called
Ligne n°260 : “presenting the shout”— that is, expressing the teaching just by ...

Ligne n°261 : ... speaking in your own voice. I have always appreciated the fact that
• Ligne n°262 : when you give a Zen talk, you make three prostrations to the Buddha
Ligne n°263 : before and after the talk. These bows are meant to indicate that it ...

Ligne n°268 : ... sincere and try your best. After some years I came to see that this
• Ligne n°269 : applied to anything I did as a Zen teacher: if I was honest, tried my
Ligne n°270 : best, followed precepts, and didn’t pretend to be anyone, everything ...

Ligne n°275 : ... doesn’t mean that things won’t ever go wrong. In fact, things will
• Ligne n°276 : certainly go wrong. Maybe another capacity a Zen teacher should develop
Ligne n°277 : is the resilience and breadth of view that will enable her to live with ...

Ligne n°278 : ... the fact that she is going to fail. At least, this has been my
• Ligne n°279 : experience. Occupying the teacher gear in the whirling Zen machine
Ligne n°280 : requires that you receive everything with an open heart and have the ...


• Ligne n°287 : People come to Zen practice, as they do to any spiritual practice, with
Ligne n°288 : plenty of human needs. They come with trust, mistrust, and hidden ...

Ligne n°288 : ... plenty of human needs. They come with trust, mistrust, and hidden
• Ligne n°289 : expectations. Of course, the Zen teacher, an imperfect human being, is
Ligne n°290 : going to disappoint a fair number of them. Some will be disappointed on ...


• Ligne n°309 : I have spoken to many Zen teachers who are trying hard to get better at
Ligne n°310 : what they do—to see where they make mistakes and to correct those ...

Ligne n°314 : ... (something I think is essential) and from my many mistakes. Ultimately,
• Ligne n°315 : I think Zen teachers can no more learn than teach. Each situation, each
Ligne n°316 : person, is unique, and one’s own response, at that time, to that ...

Ligne n°345 : ... yourself and the basic goodness of everyone you practice with. The
• Ligne n°346 : secret ingredient in teaching Zen, it turns out, is the brilliant spark
Ligne n°347 : of human goodness in each person. Practice awakens it, and it does the ...


• Ligne n°355 : Norman Fischer is the founder of the Everyday Zen Foundation. His most
Ligne n°356 : recent book is The World Could Be Otherwise: Imagination and the ...


• Ligne n°359 : Topics: Buddhadharma - Spring '14, Norman Fischer, Teachings, Zen