Nuit de pratique du Zen pour commémorer l’Illumination du Bouddha Shakyamuni


Afin de commémorer l’Illumination du Bouddha Shakyamuni, nous faisons le voeux de pratiquer la méditation assise et marchée toute une nuit.

Sentez-vous libre de nous rejoindre ce samedi 09 décembre dés 20h. La pratique continuera jusqu’à 8h le dimanche. Chaque période d’assise et de marche durera approximativement 25/30 minutes afin que tous puisse partager ce temps avec nous, entièrement ou en partie.

Une majorité de la pratique sera humblement retransmise via la Page Facebook de la Dharma Winds Zen Sangha , en direct depuis le Dharma Winds Zen Hermitage, Namur, Belgique.

Namo Benshi Shijiamuni Fo!

Namo Benshi Shijiamuni Fo!

Namo Benshi Shijiamuni Fo!

To commemorate the Illumination of Shakyamuni Buddha, we vow to practice sitting and walking meditation all night long.

Feel free to join us this Saturday, December 09 from 20h (Paris time). The practice will continue until 8am on Sunday (Paris time). Each sitting and walking period will last approximately 25/30 minutes so that everyone can share this time with us, in whole or in part.

A majority of the practice will be humbly broadcast via the Facebook page of the Dharma Winds Zen Sangha, live from the Dharma Winds Zen Hermitage, Namur, Belgium.

Namo Benshi Shijiamuni Fo!

Namo Benshi Shijiamuni Fo!

Namo Benshi Shijiamuni Fo!


Are stones and trees meditating?

IMG_20171103_142749.jpgIn a biography from the fifth Patriarch of Chinese Zen, Great Master Hungjen, we find a beautiful statement very powerful for the Huatou practitioners:

« At the moment when you are in the temple sitting in meditation, is your body also sitting in meditation beneath the trees of the mountain forests or not? Are earth, trees, tiles, and stones also able to sit in meditation or not?
Are earth, trees, tiles, and stones able to see forms and hear sounds, wear a robe and carry a bowl, or not?

May we all answer the great question without a single word!


The Basics of the Hua T’ou Method

The Basics of the Hua T’ou Method



This is an ancient method used in Chan practice. It is a question asked over and over again and in all circumstances, such as “Who am I?” The question, if done with sincerity, generates doubt and shifts the mind away from selfish mind content. Let us say, as an example, we are in a sticky situation, where the stress is on the rise and confusion is mounting. This type of scenario tends to cultivate self-protective and self-interest strategies making the mind vulnerable to various sorts of harmful errors. To move the mind to the hua t’ou provides a method of letting go of the dusky content in the mind that is gathering (making) the stress and confusion into a storm.

The method takes the mind on the path with words in the form of a question towards the Source of the situation at hand. It is a move backward towards the head of the river (the Source) and inhibits the mind from taking a leap into the rush of defilements and tendencies in the mind. In plain language, it interrupts reactions and habits leaving the mind uncertain.

It is used to generate doubt, an uncertainty of the nature of what is rising. In meditation the mind often travels along a path of self-interest and gathers steam around the particulars of self-interest where the hua t’ou acts as a detour and a return towards the Source. The doubt creates a gap which allows for the possibility of seeing beyond and through the dust of selfishness. The gap allows for a glimpse into what is the true nature of mind by clearing off the clouds of dust allowing a reflection of things as they are to rise even if it is for just a moment. This glimpse is wisdom that runs through all things which lifts up the mind heavenward.

A hua t’ou has the capacity to break up delusive thoughts and ideas about the value and tenacity of selfishness, in whatever form and by whatever name it may appear. It stops the grasping, reaching and clinging of the confusion in the mind as though the confusion is real and inhibits the tendency to make things permanent and fixed.

Humming Bird

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Remember, the Path’s two important rules: Begin and Continue.

Fête des ancêtres et des esprits

Autel aux ancêtres avant la cérémonie au Dharma Winds Zen Hermitage, Namur (Belgique)

C’est avec joie que nous souhaitons à nos frères bouddhistes une bonne fête des ancêtres et des esprits!

Bien que fêtée dans les pays asiatiques au coeur de l’été, cette manière ne convient que peu à nos réalités occidentales, c’est pourquoi nous fêtons les ancêtres et les esprits autour de la Toussaint et de la fête des morts dans notre ordre.

Lors de cette cérémonie nous avons chanté les louanges d’usage et les mantras destinés à consacrer nos offrandes aux esprits, symbolisés par une petite stèle.

Puisse les Bouddhas des 10 directions aider tous les êtres à trouver le chemin de l’illumination, en eux et autour d’eux!


Fête de Bodhidharma


La DWZS/OZHY fête aujourd’hui Bodhidharma et tous les Patriarches Chinois du Chan/Zen.

Today, DWZS/OZHY celebrates Bodhidharma and all Chinese Patriarchs.

Nous partagerons, en ligne et depuis le Dharma Winds Zen Hermitage de Namur, une demi-journée de pratique ce samedi 14 octobre pour honorer par la pratique les Six Patriarches!

We will share this Saturday 14 october, an half day of practice (online and from Dharma Winds Zen Hermitage, Namur, Belgium) to honor the Six Patriarchs through our practice.

Amituofo !

Amituofo !

Amituofo !

Announcement: Welcome Our Two New Novice Priests

Announcement: Please Welcome Our Two New Novice Priests, rev. ShenHai (James Kavajecz) and rev. ShenYin (Yuri Reis)

ShenHai (James Kavajecz)
ShenYin (Yuri Reis)

The Order of Hsu Yun
Dharma Winds Zen Sangha/Ordre Zen de HsuYun
are delighted to announce the ordination of ShenHai and ShenYin,

Deep Ocean and Profound Seal

They have received Novice Chan/Zen Priest Ordination in the Linji/Yunmen Zen Lineage of the Zen Buddhist Order of Hsu Yun, ​ZBOHY-ZATMA

Through Dharma Winds Zen Sangha/Ordre Zen de HsuYun,

A Zen Priory of the Zen Buddhist Order of Hsu-Yun in Namur, Belgium

During a ceremony performed this month in Dharma Winds Zen Hermitage, Namur, Belgium

by YaoXin Shakya, Transmitted Priest and Co-Prior of the Zen Buddhist Order of HsuYun-ZATMA


As we approach the 20th anniversary of our humble zen order, I see more and more brothers and sisters on both branches of ZBOHY developing their sanghas and sharing the teachings of our Founders and Lineage Masters in their own countries and communities all around, what a blessing!

May they all study the way with Great Openness

And may they share their practice with Great Dedication!




What is a Chan/Zen Retreat?

What is a Chan/Zen Retreat?




In a traditional Chinese monastery, a ChanQi (retreat) is a very big event that is known long in advance and may attract many practitioners from all over, relative to the reputation of the monastery and its leading master. The rules may vary and adapt to a special practice or another.

You see, a week of Chan practice isn’t exactly prepared as a week of Buddha Name chanting or Sutra Recitation. But what the priest or master leading the retreat is waiting from every single participant is: a total dedication to the practice for the time of the practice. A Retreat is not something you do to attend as social meeting or like we would do at a nice workshop… a retreat is a personal vow. A vow of utmost sincerity and dedication.

We are a reformed Chan/Zen Order, a sino-american Chan/Zen Order founded by Chan Master JydIn Shakya and Zen Teacher MingZhen Shakya. We adapt our practice to our own contexts. But at the root of our practice lies that same spirit of utmost sincerity and dedication to the practice. At the center of the practice is a vow.

A retreat is meeting a personal vow. it is a time for strong dedication to unveil our True Nature. A time to only cultivate a Chan/Zen Mind and act with utmost sincerity… a totality. A time of no separation.

Traditionally, a ChanQi is lead by three priests at least: a teaching priest, a JiaoYuan/Shusso (responsible for the monks attending the retreat) and a ritual/ceremony priest. Needless to say that in most of our Western retreats these roles are reduced to what is most needed functions. it is also done for seven days in a row. Nowadays, the name ChanQi or Sesshin or retreat is given at all most any length of intensive practice even half days of practice.

What is important is just that ‘intensive’ side of the practice. Make the vow to give your total body and Mind to the practice and to unveil your Buddha Nature. It is the place and time for it. It is a time and place to be intense.

You see, the base of our practice is the daily practice of establishing a solid foundation through daily liturgy and meditation, through discipline and studying. It could be called the Calm side of the practice. A practice of harmonising with our reality of householders.

But we also may need at certain times in our spiritual life, a chance to experience a time and place to develop more intensity, more dedication. That is what a retreat is good for. Again, it is something you vow to give yourself to, because you need it in your spiritual journey. A good thing would be to ask your Zen teacher or Zen Priest before thinking about engaging in one.

Bear also in mind that this intense practice can be practiced anywhere, in a formal Buddhist setting or in Nature, alone or in a large group. What allows you to accomplish the great vow is what is needed. This is also an essential part of our Linji/Rinzai Zen Heritage: recognizing what is need and then working towards it with utmost dedication and humility! Then, just do it!

See the time of the retreat, in a big Zen monastery, a room in your family summer house, a shed or a tent in any nearby forest park, as the time of the great fire. The time of the great burning of all the small impurities that resist to the daily practice you established. It is the great burning of the self. The Great Burning of the Huatou (jp.Wato). Huatou/Wato means before the word, before even thinking, before form… before difference… it is our True Root, our True Nature.

It is the existential question: Who? In every act, Who? Such a true question doesn’t need our small answers full of words. Our Zen Path is a Path of True Questions… not a Path of giving answers. A single question, taken seriously, intimately could change our entire life and turn our world view upside down. Who?

Some words of general advice for the time of Intensive practice

  1. Be simple, Harmonise with what is
  2. Be Humble, know your limits and those of others
  3. Be Sincere, only use what is needed.
  4. Every act is the Way! From the first bell to the last of the day vow to realise your True Nature
  5. Give equal importance to Zen sitting and walking meditation.
  6. Balance indoor and outdoor practice.
  7. Eat little, sleep little.
  8. Allow Yezuo/Yazo (night sitting meditation outdoor or indoor) at will.
  9. Listen/see the teacher once a day ( or read the Master’s teachings).
  10. Constantly, give your Body and Mind to KuanYin (jp.Kannon) Bodhisattva and receive her grace.

A retreat is a time for attention. Sometimes the Linji/Rinzai masters are caricaturized with their sticks, shouting Katsu and give stick blows to their students. The roots of these practices was a calling for attention, here and now, Who? Who is reading this paper?

The Katsu shouting still exists in China today, our late Ming Zhen Shakya used to talk about the few time where she saw and heard master WeiYin Shakya shout a loud KAT! As she used to say, the literal sense of ‘kat’ was ‘attention’ in English. But the master seemed to use it in a way she understood as ‘cut all things’. That is what she heard when the master shouted: CUT!

So, remember that the retreat is precisely this, a time and place to manifest Who?

A time and place to manifest, in our actions, our existential VOW to CUT all roots of suffering!