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 Roshi, vice-zenji 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.


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.

At the smallest thought, you begin to ramble. You ramble, that is to say, you leave the Way. Journalists always comment the news. Truth is sufficient unto itself, life is truth, truth is the Way. Any comment we add only makes us loose the Way, the truth, life. At the smallest thought, we begin to ramble. In zazen, we let everything appear and everything disappear, without intervening, without controlling – be it pleasant or unpleasant.

At the smallest thought, we loose the Way. Each one of us must face the reality of his or her own life. For each of us, this is how it is, as it is. Here and now, for each of us, the images, the sensations, the emotions, the memories… are different. Just accepting what comes, accepting what goes. Just letting things come to life, letting things die, without moving. Do not fight with the horns of a snail. Let the tree of life spread throughout the universe.

At the smallest thought, you kill the magic of life. Everything that is offered must be experienced, nothing must be rejected. Please, stop crying, stop complaining, stop accusing. Stop cutting, breaking, controlling.

In the monastery, everyone has a role, everyone has a position, everyone must do what there is to do, nothing more. Do not take the place of others, do not do other people’s work. If you do what others have to do, you don’t do what YOU have to do.

Any comment, any thought makes us leave the Way and prevents us from doing what we have to do, that is to say, from giving ourselves wholeheartedly to the situation that falls to us, without expecting anything for ourselves. Whatever the thoughts appearing in your mind, do what you have to do, without being troubled by them.

We received a letter from Minamizawa Zenji who announces us, among other things, the death of his wife, and he remembers the 68 years spent with her. And at the end, he tells us: “I’m not sad, but from now on, I’m alone and I do intend to fulfill my responsibilities as the abbot of Eihei-ji with all my heart, until the end. »

Taiun JP Faure, March 2021


True wisdom and true love

What we must cherish more than anything else is the present moment, which never comes again. It is nothing more than to be standing in the stream of life, to be standing in the eternal now, nothing more than not wasting our life trailing behind…

The world of being

There is a saying: “The soul is reflected in the eyes.” The mind is reflected in the eyes. Do not try to catch anything, do not fix your eyes on anything. This is what is meant by to look inside. There are two ways to look at the world.…

Making Peace

Dear friend, don't you see this man of the Way,who does not seek the truth,nor flees from delusions? This is the first verse of the Shodoka, the Song of Awakening, written by Master Yoka Daishi. Yoka Daishi gives us a piece of friendly…


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 shosan is practiced daily.
Master Dôgen

Shôsan on engaged Buddhism

The premise of this shôsan 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 [...]"


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.



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)

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…

Frequently Asked Questions

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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.


Sagesses Bouddhistes TV broadcast

  • Which place and meaning should monastic life have? (French)
  • The Master-Disciple relation (French)
  • Understanding of Buddhism by Westerners, difficulties and traps (French)
  • The resonance in the Buddha Way (French)
  • The desire of appropriation, source of all the sufferings (French)