Your mind jumps from thought to thought like a restless monkey—but who are you when the monkey is silent? In this kōan, Chuyu offers a striking image: a monkey at the center of a room with six windows, responding to every call. Sensei Michael Brunner unpacks how we get caught in our own narratives—and how to step beyond them.

A monk asks for directions. An old woman gives him a simple answer. But as he walks away, she remarks, “This good honest priest goes off that way too.”

What did he miss? What did she see? And why does Jōshū say, “I’ve seen through the old woman for you”?

When we seek too hard, we often overlook what’s right in front of us.

Go straight on.

Before a pilot takes off, they check the wind, the visibility, the conditions as they are—not as they wish them to be. Yet in life, we often rush forward without this same awareness. What happens when we stop resisting and start working with reality as it unfolds? The key to soaring isn’t perfect conditions—it’s skillful navigation.

What happens when we stop grasping for meaning? What remains when we let go of the stories we attach to our suffering? The answers are not found in ideas—but in direct experience. In this new Dharma talk, Sensei Michael Brunner explores Hekiganroku Case 20: Ryūge Asks Suibi and Rinzai.

From the moment we are born, we begin constructing a self—layer by layer, shaped by experiences, fears, and societal expectations. But what happens when we start to see through this illusion?

We don’t chant to summon something outside of us—we chant to awaken what has always been here. The Enmei Jukku Kannon Gyo is more than words; it is an invitation to step beyond hesitation and allow compassion to move through us.

To live by vow is to place our attention with intention, to meet suffering directly, and to transform it. But before we can do this, we must recognize what pulls us away.

We often cling to the illusion that we are nothing more than this physical body, bound by time and form. But next time you pass a cemetery, stop for a moment. Look—not because it is bad news, but because it is good news.

The Three Pure Precepts—Cease from Evil, Practice Good, and Practice Good for Others—are not rigid rules but a way of meeting life fully. Our judgments don’t just color reality—they become reality, shaping how we engage with the world.

Mumonkan Case 36 asks: If you meet a woman who has accomplished the Way, how will you greet her? The answer isn’t found in words or silence but in direct experience. When we truly meet what is before us, without hesitation, the gap between self and other disappears.

In Zen practice, compassion is not something we do—it is what we are. When Avalokiteśvara, the Bodhisattva of Compassion, saw the suffering of the world, her head shattered under its weight. In response, she was reborn with a thousand arms, each bearing an eye in its palm. Eyes to see. Hands to act.