Teishos
Coming soon.
Recordings of Sensei Rick Smith’s formal commentaries.
The Precepts
In Zen we consider morality (Sanskrit: sila, also translated as “discipline”) as the foundation of practice. It is a key factor contributing to our strongest zazen (meditation) because in refraining from causing harm we will find our sitting less likely to be compromised by feelings of guilt or shame or by attachment to thoughts springing from greed, ill will, or delusion (the “Three Poisons”).
The sixteen precepts of Buddhism may also be considered as an outline descriptive of our Buddha Nature, or True Self. They describe how we would conduct ourselves if we were fully enlightened. Even if none of us has reached that point of realization, upholding those precepts fortifies our faith in our original enlightenment, and as such we are less likely to see ourselves as “unenlightened,” a perception that obstructs our awakening.
The first three of the sixteen precepts are the Three Refuges: taking refuge (or placing one’s faith) in buddha (not just the historical Buddha, but our Buddha Nature), in Dharma (the truth, or teaching), and in Sangha (the community of practitioners). These are considered the most important of the Precepts, and mark one’s initiation in the Way. The next three Precepts, the Three General Resolutions, describe in broad terms our commitment to not causing harm. Finally, the subsequent Ten Cardinal Precepts further articulate, in terms of body, speech, and mind, the General Resolutions that precede them.
The essence of Zen is not about morality, but is a method by which we can see into the source of all morality, irrespective of place and time. To use a Zen saying, “Zen is above morality, but morality is not below Zen.”
The Three Refuges
I take refuge in Buddha, and resolve that with all beings I will understand the Great Way whereby the Buddha seed may forever thrive.
I take refuge in Dharma, and resolve that with all beings I will enter deeply into the sutra-treasure whereby my wisdom may grow as vast as the ocean.
I take refuge in Sangha, and in its wisdom, example, and never-failing help, and resolve to live in harmony with all sentient beings.
The Three General Resolutions
I resolve to do no harm.
I resolve to do good.
I resolve to liberate all living beings.
The Ten Cardinal Precepts
- I resolve not to kill, but to cherish all life.
- I resolve not to take what is not given, but to respect the things of others.
- I resolve not to misuse sexuality, but to be caring and responsible.
- I resolve not to lie, but to speak the truth.
- I resolve not to cause others to abuse alcohol or drugs, nor to do so myself, but to keep the mind clear.
- I resolve not to speak of the faults of others, but to be understanding and sympathetic.
- I resolve not to praise myself and disparage others, but to overcome my own shortcomings.
- I resolve not to withhold spiritual or material aid, but to give them freely where needed.
- I resolve not to indulge in anger, but to practice forbearance.
- I resolve not to revile the Three Treasures [Buddha, Dharma, and Sangha], but to cherish and uphold them.
Chants
- The Four Vows
- The Three Treasures
- Heart of Perfect Wisdom (Prajña Paramita Hridaya)
- Kannon Sutra
- Affirming Faith in Mind
- Shosai Myokichijo Darani
- The Harmony of Relative and Absolute
- The Ancestral Line
- The Ancestral Line (Abbreviated Version)
- Daihishin Darani
- Master Hakuin’s Chant in Praise of Zazen
- Return of Merit
Commonly Used Terms
Bodhisattva
lit., “wisdom being”; in Zen, anyone sincerely working on herself or himself for the sake of others. Originally bodhisattva referred to any of the most deeply enlightened disciples of the Buddha or to a being in the final stage of enlightenment. They may also be seen as human archetypes, and in Buddhism the best known are the bodhisattvas of compassion (see Kannon), wisdom (Manjusri), and action (Bhadra).
Buddha
The first of the Three Treasures. Buddha is used in two senses: (a) ultimate truth, or the enlightened nature common to all of us, and (b) one who has awakened to this fundamental reality. The Buddha refers to Shakyamuni (563-483 BC), the Supreme Buddha of our world cycle.
Dharma
The second of the Three Treasures; the Law or ultimate truth, and also the Buddha’s teaching. When written in lower case (and often in the plural), dharma is being used in its widest sense, and means “phenomenon” or “thing.”
Dokusan
(“DOAK-sahn”): A one-to-one teaching encounter in private given at this center by a fully authorized Zen teacher. It is open only to those who are members or residents of the Center. Dokusan is geared to matters of practice in the narrow sense of the word (e.g., zazen), but personal issues closely related to one’s sitting practice are also okay to bring up. Dokusan encounters are usually quite brief.
Jukai
Taking the Precepts, a ceremony in which one takes the sixteen Buddhist precepts, and formally aspires to live in harmony with Buddha Nature.
Kannon or Kanzeon
(Ch., Gwan Yin; Skt., Avalokitesvara, or Avalokita): “Hearer of the Cries of the World,” the Bodhisattva of Compassion. She plays a central role in the devotional practices of all Buddhist sects.
Kinhin
(“KEEN-heen”): Formal walking meditation between periods of sitting.
koan
(“KOE-ahn”): An ancient dialogue or story, in baffling language, pointing to ultimate truth, taken up as a spiritual practice and resolved by awakening to a dimension of the mind that transcends the discursive intellect.
Monitor
Leader of formal zazen session. In the zendo, monitors sit facing toward the center of the room; they use the encouragement stick, correct sitters’ postures, and make sure the sitting runs smoothly.
Rakusu
(“ROCK-soo”): A bib-like Zen Buddhist vestment worn by priests and some lay people. You are eligible to receive a rakusu after you have been a full member for at least year, have formally become Roshi or Sensei’s student, and have taken jukai (see above).
Sangha
The third of the Three Treasures: the community of people practicing the Dharma. In the broadest sense it includes anyone in any spiritual tradition who is sincerely working on himself.
Sesshin
(“seh-SHEEN”): lit., “unifying the mind”; an intensive meditation seclusion in silence, typically between two and seven days’ duration.
Stick, or encouragement stick
A light wooden paddle used in the zendo to rouse energy by striking points on the shoulders along an acupuncture meridian.
Teisho
(“TAY-show”): A formal (though largely extemporaneous) commentary given by the teacher while facing the altar. In sesshin it is usually on a koan or other Zen text, whereas outside sesshin it may be on a non-Zen article or book. A teisho is a not a lecture or sermon, but rather a presentation of the teacher’s direct experiential understanding.
The Three Treasures
Also known as “The Three Jewels,” they are Buddha, which in Zen is understood as Buddha Nature, our intrinsically enlightened True Self; Dharma, which means the Truth, the Law, or the Way (the Tao); and Sangha, those who practice the Dharma, but more broadly anyone, on any path, who is working to overcome self-centeredness. At our center, each chanting service begins with our “taking refuge” in the Three Treasures–placing our faith in these three treasures that are actually our very own Self.
Zazen
lit.., “sitting Zen,” but sometimes used more inclusively to refer to the maintenance of a one-pointed, stabilized mind while active as well.
Zendo
lit.., “Zen hall,” a room used for formal zazen; the heart of a Zen center.
Term Intensives
Term intensives are meant to deepen one’s practice by taking on additional commitments over a short time frame. These can include additional sitting, work on chants, volunteering, Zendo assignments, diet, or a host of other appropriate actions meant to fortify one’s resolve. Participation in the term intensive is also a community centered activity. Each person is expected to take part in a weekly meeting to report and share lessons learned with the other term intensive participants.
Filling out your term intensive form
Fill out the form and send it with your name and e-mail address to Sensei by the date indicated on the TI form, keeping a copy as your own record of what you have pledged. Also bring this copy of the form to the Opening Ceremony, where participants will read their commitments.
Please carefully consider the commitments you are making so that realistically they can fit in your daily life. The form should be completed in detail. In the boxes for zazen to be done at home, it’s better to indicate when and for how long you plan to sit rather than just making check marks. For commitments other than sitting, you may prefer to give yourself the flexibility of framing them in terms of the week rather than the day—for example, “One hour of yoga a week.”
Examine your spiritual life with an eye toward what you need to shore up or cut away. Think outside the boxes on the form. Here are some pledges made by past TI participants: doing housework silently and mindfully; keeping a spiritual diary; setting aside periods of some days for silence; using time at stoplights to do zazen; sewing a rakusu. Consider ways to reduce or give up non-essentials, such as TV, the car radio, or junk food.
Sitting, as the core practice in Zen, serves as the basis of the TI, and increasing it will fortify any other pledges one makes – “Upholding the precepts, repentance and giving, the countless good deeds, and the way of right living all come from zazen.”
A special note to people with partners and children: Please discuss your commitments with them. This will help minimize tensions that may arise over your new involvements and will help you apply yourself to the program more energetically. Many TI participants have finished their programs filled with gratitude toward those who had to accommodate themselves to the changes in household routines during the TI.
FREQUENTLY ASKED QUESTIONS
Who can participate? Any member of the center or anyone who attends sittings at center, (in-person or via Zoom). Be sure to send in your form by the deadline. It creates a lot of extra work for organizers when forms come in late. Thus, no forms will be accepted after the deadline.
Can I miss any of the TI meetings? Yes, but be sure to e-mail or fax Sensei, by noon on the day of the meeting, a few lines, at least, on how your program is progressing. Sending a report is required if you don’t come to a meeting, as a way of keeping fully engaged in the TI.
What is Community Service? Devoting your time to help alleviate the suffering of those outside your circle of family and friends.
What is precept practice? Recite them every day, or pick one or two to focus on, either each day or throughout the TI. See the current listing of the precepts on the ZC website, or contact the Center.
What is Body Work? Physical exercise (cardiovascular, strength, flexibility).
The winter 2026 term intensive starts with an opening ceremony Wednesday, February 18th and meets weekly on Wednesdays until the closing ceremony on Wednesday, March 18th.
Suggested Readings
Coming soon.
In the meantime, check out the Rochester Zen Center suggested readings.