The teaching in Kanshoji

In Sôtô Zen, the teaching is transmitted from person to person.

At Kanshoji, it is given by Taiun Jean-Pierre Faure, who received the Dharma transmission from Dônin Minamisawa Zenji, abbot of Eiheiji zen temple.

 Taiun Jean-Pierre Faure’s teaching is based on that of Shakyamuni Bouddha rewritten at each period. It takes the different traditional forms of sôtô zen (see page Sôtô zen buddhism). All the teachings are translated into English.

Kusen

Oral teaching given during zazen

Kusen is the oral teaching given by the teacher during zazen.

It is not literature. Sentences are simple, short and straightforward. The kusen speaks to the deep part of the brain, to the heart of the disciple, who should not try to grasp it intellectually.

Fully sitting, to the exclusion of all else, we practice patience in the face of reality as it is. Whether what we see is pleasant or unpleasant, we remain unmoved by what is. Through this repeated, profound practice, the eye of wisdom opens.

This is how, 2,600 years ago, Shakyamuni Buddha realized that all things in the universe are deeply interconnected, that they give rise to one another, that all things echo and resonate within one another, and that, ultimately, they have no independent intrinsic existence.

Everything is born, lives, and dies thanks to the support of all other existences. We are embraced and supported by all existences, and we embrace and support all existences. To separate ourselves from others, to believe ourselves separate from others, to shut ourselves away within our ideologies, our points of view, our doctrines — all these things cut us off from others and keep us in a state of want and suffering.

Shakyamuni, the sage of the Shakya clan, was a human being just like us. He sat motionless — as we are doing now — for a very long time. He understood and verified that suffering arises from a failure to understand our true nature, what we really are, our lack of independent existence. He examined the matter patiently. He verified the intuition that he had from the outset — that we have no independent existence separate from the rest of the universe — until he was completely free from all attachment to the self. From that point on, he rediscovered his Buddha-nature, without separation. It was at that moment he said: ‘I, the great earth, and all living beings all realize the Way at the same time.’

There are a thousand reasons, a thousand ways in which we ceaselessly separate ourselves from others, without realizing it. Zen masters say: “Don’t be like a sheep on a garbage dump, chewing everything it comes across.” Keep your mind open to the whole, to reality.

The fundamental illusion from which we should free ourselves is the belief that we exist separately and independently from the rest of the universe. Human beings usually think that there is the whole universe plus something else, and that this ‘something else’ is me. Once we harbour this misconception, it is inevitable that we will be solely concerned with ourselves, with this small, isolated me that we regard as very precious. From this point on, we focus intently on protecting and promoting our own small, individual, and separate sense of well-being.

Unaware of our connection with all existences, both animate and inanimate, we act selfishly, under the influence of greed, aversion, and delusion.

So, do not separate yourselves from others; do not shut yourselves away in a corner, brooding. Bring yourselves into harmony, live in accordance with the laws of the universe – impermanence and interdependence. Respect these two truths and you will instantly attain inconceivable freedom.

Taiun JP Faure, May 2026

To live is to die

When you die, you will take nothing with you to the grave. Nothing can be kept; nothing can be possessed. When they realise this truth, some people are writhe in pain. Yet it is this reality that must be accepted, lived with, and embraced. Everything…

Inner silence: the end of struggles and conflicts

 The right religion is one that enables human beings to live in peace with one another. This was the first calligraphy that Minamisawa Zenji presented to Kanshôji. How can we learn to live in peace with one another? After his awakening, after…

The most precious thing

There was a monk who lived in a small temple in the mountains. He lived alone, in utter poverty. One winter day when it was cold and the rain was falling incessantly, a traveler knocked on the door. He was soaked and shivering with cold. He…

Chosan

Meeting with the abbot

The teacher expounds the Dharma freely in the presence of his disciples, around a cup of tea.
The teaching relates to real-life situations.

A monastery is not great because of its many disciples.
It is great because chosan is practiced daily.
Master Dôgen

Chôsan on engaged Buddhism

The premise of this chôsan is a film, The Venerable W, about a Burmese monk who encourages racism towards Islam. I have reservations about engaged Buddhism that shifts towards politics. That monk, pointing the finger at crimes committed…

Zen and psychoanalysis

" [...] Zen is different: its purpose is not to fix the ego, to make it compatible with society or the others. Zen deals with issues having to do with a whole other nature [...]"

Mondo

Questions and Answers

The mondo is the opportunity, for the disciple, to ask the teacher a question on some aspects of the teaching and how to realise them in daily life.

Teisho

Lectures

The commitment of a nun in the city (Hosetsu Laure Scemama – IZA seminar)

The commitment of a nun in the city (Hosetsu Laure Scemama) There exits several styles of life for a Zen monk or nun. I would like here to present an account of the style of life of a nun who is totally engaged in city life. In Japan,…

Personal experience: the monastic life (Yashô Valérie Guéneau – IZA seminar)

  As you can see, it is possible to live in a monastery for a number of years and remain quite normal! In our Sangha of the AZI certain members imagine that monks and nuns live in a monastery like “extra-terrestrial” beings – austere,…

Zen monk, bodhisattva : the-vows of the candidate for Awakening (Taiun JP Faure – IZA seminar 2014)

Human beings are religious animals. The Absolute is present at the heart of all phenomena of the universe. The entire universe practises the Way, naturally, unconsciously, and automatically. That gives rise to the question that Master Dogen…

Frequently Asked Questions

Ask questions

You are welcome to feed this page with questions. So, please feel free to send them to webmaster@kanshoji.org

There is no mind without a body, no body without a mind. They are two aspects of a single reality. When body and mind are unified, we can remain present to ultimate reality, like Buddha Shakyamuni says so well: “The sound that is heard and the one who hears it are instantly forgotten”
That is what we get into the habit of doing in zazen. In other words, regardless of the situation, we are totally open to it, totally available. When we let go of everything that appears on our consciousness, without running away from or rejecting anything, nothing separates us from reality. Body and mind in unity, we become one with all existences in the universe. Being in unity with all existences, we can respond to them with wisdom and compassion.

Zazen is not at the service of anything. Zazen is simply the manifestation of ultimate reality, which has no end per se. Bringing this ultimate dimension within us has the power to change our life… We realise then that our points of view, our conceptions, our interpretations are relative, and that in no case should they be confused with ultimate reality.

A wrong vision of reality leads us to believe that all things in life are permanent, solid; that they have their own existence, independent from the rest. But the opposite is true.
In reality, all things in life are impermanent: they exist in interdependence with all other things, and have no separate existence.

Buddha teaches that we are the cause of our suffering, which comes from our ignorance, greed and aversion. However, he also asserts that we can put an end to our suffering, if we free ourselves from those three defilements, the three poisons.
Ignorance (waywardness):
Not seeing the true nature of life, the true nature of all things, that is to say, Buddha nature. Ignorance stops us from leading our life the right way, harmoniously, because we do not see reality as it is.
Greed (envy):
Neglecting our true nature and that of all things, we do not have access to the satisfying feeling of peace and plenitude. Consequently, we are in a state of frustration and lack, which leads us to look for happiness in material possessions, social status, fame, recognition, etc.
Aversion (anger, violence, hatred…):
Oblivious to the state of awakening, we accuse others; we feel aversion for everything that bothers us; we feel anger and hatred towards the outside world.
It is because we follow the three poisons – often unknowingly – that we entertain relationships with the world which are not right, which prevents our fulfillment and that of others

To practice the Buddha way is to show wisdom and compassion. This can be realised when we become free of the three poisons — ignorance, greed and aversion — and of all the resulting toxic flows. Then, we are no longer locked up in our selfish thoughts, and consequently, no longer separate from other beings. We see the others as they are, with their joys and their sorrows. We feel the desire to help them with their sufferings. Being compassionate is being in unity with the others. The river of giving then flows naturally and freely between all existences. When we are free of the three poisons, the virtue of giving arises naturally. It’s a characteristic of Buddha’s functioning.

Poems

Sagesses Bouddhistes TV broadcast