P L U M M O U N T A I N N E W S

Volume 11.4 Winter 2004-05

Dear members and friends, the master plumber successfully affected to France once again to do a three day ses- repairs a few days later. shin, 1/21 – 1/23, with Aikikai de Stras- 2004 has come and gone; another year has bourg and Gabriel Valibouze . The begun. We had our first snow of the year Twenty-three people attended our Rohatsu week following sesshin we will spend in on January 9th. There were eighteen peo- Sesshin (concentrated period of train- the Rhine valley of Germany. Then on ple at our New Years Day celebration, in- ing) the first eight days of December. As the 4th of February, I will be going to cluding Rev. Genchoku Johnson visiting usual the Chobo-ji splendidly exe- Saskatchewan, Canada, to lead a three-day from Missoula, Montana. We dedicated cuted all the necessary tasks needed to sup- stress reduction workshop, “A Buddhist our chanting that day to the victims of the port our collective inquiry into the incon- Cure for Burnout,” at the Calling Lakes Indian Ocean Tsunami. You can find a ceivable. Carolyn (Josen) Stevens was the Center. Afterwards, I will travel further link to highly recommended organizations Tenzo (chief cook), the vegetarian meals north to give a talk on “Engaged Bud- providing disaster relief at the bottom of were, of course, both simple and delicious. dhism” at the University of Saskatchewan Chobo-ji’s home page (www.choboji.org, She got a lot of help from everyone, but in Saskatoon, where I will also have a or see, www.bpf.org). If you are reading especially from Bob (Daigan) Timmer. chance to spend a couple of days with this and have not already done so, please The Shika (host/manager) was once again Brenda (Zenmu) Nightingale, who lives visit these sites and select one or more to Tom (Shodo) DeGroot, who evenly di- nearby in Meadow Lake and has coordi- make a contribution. With a disaster of rected the support tasks meal after meal. nated the Saskatoon portion of my visit. this magnitude it is everyone’s responsi- Diane (JoAn) Ste. Marie pitch hit as our bility to contribute something. (time keeper), when on short no- tice, due to a family emergency, Dee (Seishun) Endelman could not attend. Peggy (Kochi) Smith-Venturi and Mary (Choko) Cabaniss served very ably as our Jisha (tea and overseers), and Mi- chelle (Muji) LeSourd’s beautiful voice and mukugyo (wooden-fish drum) beat led us in our daily chants as our Densu (chant leader). Throughout sesshin, Rev. Genko Blackman very capably assisted me as my Inji (attendant). Out of the twenty-three people in attendance only one person, Joshua Wyatt, an Aikido student of Shi- On December 11th, the Chobo-ji Sangha bata Sensei in California, was doing a (community) had the Big Dig, a festive weeklong sesshin for the first time, and he event to excavate four feet down to our sat like he had been sitting all his life. On collapsed sewer line. After much digging the morning of December, 8th (Buddha’s and giggling we found our objective, and Enlightenment Day) Laurel Schultz gave herself to the Three Treasures and took the Buddhist Precepts in a Jukai ceremony, more on this later. As most of you know, Zenmu did Jukai at Rohatsu 2003. She was unable to at- Over the weekend of December 18-19, tend this year because of serious medical Genko and I traveled to Wenatchee to lead complications and surgery related to ovar- a mini-sesshin on Saturday, and Sunday ian cancer. Just prior to Rohatsu she we both spoke to the East-Wenatchee Uni- wrote a deeply moving letter to me, dated tarian community. It was a very good 11/23/04, which I shared with Rohatsu visit, and some of our Ellensburg Sangha participants during the first day of sesshin. also were able to attend. Josen and I will be traveling again very shortly, 1/19-1/29, Continued on next page… Plum Mountain News Vol. 11.4 Page 2

Continued from previous page… ferent ways, we nevertheless will both be span of time and space, but the true, pre- in a place of intimacy with many kinds of sent, unfolding of each moment. I believe her words inspired us all. I have fear and many kinds of death. In the jour- asked her permission to reprint the letter in ney, which you have walked with me over I am so grateful that you have shared with full so that everyone might share her in- the last number of months, you have me a practice in which, over the next sights. During sesshin the Jisha shared shown me that facing death or facing the week, time and distance notwithstanding, with us the many cookies that Zenmu fear of great loss is nothing more than an- we and the Sangha will all be sifting to- baked for us and sent from Canada. other step to be taken as the path of our gether, supporting one another and helping Zenmu’s surgery during, and then after practice unfolds. Whether in each other discover again and again the Rohatsu sesshin, went well, but her prog- nosis depends on pathology reports that will not be available until early February. As it turns out, I will be visiting with her when she gets the news. What kind of karma is this?

In this issue of Plum Mountain News, in addition to those items mentioned above, you find the Rohatsu 2004 Closing Cere- mony Incense Poem, and transcription of the fifth day Talk, Genki Roshi’s 2005 Happy New Year Incense Poem, and a list of new post assignments. Moreover, there are announcements of our upcoming Annual Meeting (3/13), a return visit and by Roko ni- Osho, abbot of Hoen-ji in Syracuse, New York, (3/23), and our upcoming Spring Sesshin (3/26 – 4/1) and Spring Intensive (3/23 – 6/24). May this winter be bright for you.

With gassho, Sesshin/Rohatsu or in other circum- wonder of all this. Genjo stances, facing and becoming intimate with death/loss is simply a Dokusan - a The offerings of your strong Nen and your Rohatsu Letter place where we meet "our teacher" face to presence in my life/death journey have face and heart to heart to come to under- been precious gifts in which emptiness and 11/23/04 stand the of our lives. Such a meet- form interact. I hope that, having received ing is no more than an invitation to dance Dear Genjo: these gifts, that I will be able through the through the gate of the unknown - to sim- continuation of my practice, to properly ply face and meet what is - and to be fully express my gratitude by returning these hope that you don't mind the flood of I engaged in the reality of life/death. We are gifts back into the emptiness of interde- correspondence, but as time moves towards invited to enter directly into the depth of pendence and connection for the benefit of the day of surgery I become more and more our individual living/dying and in so do- all beings. Thank you for having shared acutely aware of how truly precious each ing, find a depth, which goes beyond indi- the pure and true Dharma Joy of practice breath and each moment are. With that vidual life. We are invited to be in the with me and I hope that it is our karma awareness also comes the appreciation that midst of what utterly is, with full partici- that we will, individually and together be breaths and moments are not to be wasted. pation, expressing and manifesting that able to continue to share this with each As there is no guarantee that there will which is beginningless and endless. We other and all beings. come a next breath, a next moment, things experience "ourselves" in the world of our should not be left undone, or more particu- own perceptions and within the realms of ith gassho and love, larly, should not be left unsaid. time and space, but also in the realms of W non-time and non-space, which is the eter- Zenmu In looking ahead to next week, while the nal present. As existent creatures we are time of Rohatsu will unfold for us in dif- bound by time and space, yet we know and are the eternal, which is not a limitless Plum Mountain News Vol. 11.4 Page 3

separated from what we call mind. Life capacity for clarity, and at the same time Mumonkan and death rise and fall in this ocean of you are increasing your capacity for confu- Case 9: Daitsu Chiso Mind. Sometimes calm and clear, some- sion. In other words, if you put your all times cloudy and stormy and rough, fight- into this practice, you will find that every- (5th day, Rohatsu Sesshin, 2004) ing for our life. This is how it is, no mat- thing gets “better” and “worse” at once! ter how many decades of Zen practice we According to my preferences, I hate that! Koan: Once a monk said to Master have put in. Why can’t it just get better and better? Seijo of Koyo, “Daitsu Chiso Buddha sat My egoistic preferences want it to get bet- on a bodhi seat for ten kalpas. Bud- However, with practice comes a certain ter and better, not better and worse. I dha Dharma was not manifested, nor did he skillfulness to accept the waves just as would like it to be only better and better! attain . Why?” Jo said, “Your they are. There is a certain transformation But that’s not how it works. Oh well! question is splendid indeed.” The monk that takes place when we stop trying to persisted, “He did practice Zazen on a change or direct the waves of the mind. With a shift or a transformation of our bodhi seat. Why did he not attain Over time we learn to accept on a cellular attitude, we do become more open and we Buddhahood?” Jo replied, “Because he did level that sometimes it’s clear, other times start to see the vastness right in front of not attain Buddhahood.” cloudy. Sometimes the sea is rough, us, beneath us, and within us. Slowly or sometimes calm. With years of training, suddenly we appreciate, on a new level, the Mumon’s Commentary our acceptance increases. That is to say, rain falling, the waves lapping. Or, from the range of what is acceptable increases. where I’m sitting here on this cushion, The old foreigner may know it, but he cannot really grasp it. An ordinary man, if he knows it, is a sage. A sage, if he grasps it, is an ordinary man.

Mumon’s Poem

Rather than give the body relief, give relief to the mind. When the mind is at peace, the body is not distressed. Why must the holy saint become a lord?

Today is the fifth day of Rohatsu and I can see a bit of sun breaking through. The clouds are parting and the waves are quieter today. It’s never perfectly quiet unless we say, “Imperfectly quiet is perfect.” Then it is “perfectly quiet.” Lapping waves are not only unavoidable, but also completely natural. The waves of our mind are like- You may think, “Oh, I’d be happy to ac- there is a deepening appreciation of the wise. Sometimes the waves are big and cept clarity, to accept calmness. Where is seagulls passing, gliding into the wind, stormy; other times, the waves are rela- it? I’m not getting my share” (laughter). and the majesty of the Bald Eagle in flight, tively gentle and calm. And I can tell you most truthfully that it’s passing between this lodge and the shore. a two-way street. To find “Peace of mind” Now, I know the eagle was looking for The key word is “relative.” For a small means we must develop the capacity to ac- whatever it might find, some fish jumping child, even today’s waves may be enough cept or float in a wider range of mind. in the shallow waters. However, it seemed to drown in. When our practice is young Over time, we become less likely to be as though on one pass he looked our way, or for some other reason not grounded, we distracted or disturbed by intense stimuli as if to check us out, asking, “How they can drown in the smallest mental turbu- and more likely able to appreciate the doing down there in Totem Lodge?” lence. Whether the waves are big or small, wonder and joy of a calm day. So, you (laughter) all waves come and go from the ocean, but may think, “Well, I’m ready for calm and in reality what we call a “wave” is never clarity anytime.” But watch out! The No matter how we mythologize it, with separated from what we call the ocean. saner you become the more aware you be- Thoughts too come and go, but are never come of how crazy you are. Increase your Continued on next page… Plum Mountain News Vol. 11.4 Page 4

Continued from previous page… Primarily Buddha, what does that mean? We work at it because it’s not easy to ac- As you’ve often heard me say, the rocks cept or let in the truth that we are the Bud- practice there is a deeper communion with and trees, seagulls, Blue Heron and eagles dha Dharma manifest. Without being able things as they are. With deeper commun- have no need for . They just are to fully accept or realize this truth, we get ion comes acceptance of a wider range of It. Rocks, trees, moon, star, eagle, they’ve lost in myriad thoughts, feelings and sen- the continuum. Which means, again, with never even heard of Buddha. They have no sations. It’s not easy to accept anxiety or acceptance of clarity comes more accep- need to hear of Buddha. They have no need fatigue or pain or...name something. tance of cloudy or rough. We all face vari- to manifest Buddha Dharma because they Even great joy is not easy to accept. You ous ups and downs, including the biggest are the manifestation of Buddha Dharma. may think so, but it is not. The Vast ups and downs of all —Life and Death—, How do you manifest something that is Void is not easy to accept. Many people so it’s a good thing that our practice helps already manifested? It’s like trying to light tell me it’s scary, saying, “I feel it, but us meet the full continuum of reality. a fire that’s already lit. it’s just so big! I’m afraid I’ll be lost in Round and round goes this world of the ocean of reality. Maybe I don’t want Samsara, coming and going, spring and autumn, summer and winter, North and South, up and down. We’re all a part of this wild, turbulent world; therefore, it is helpful to learn how to meet it with an open heart.

So, gaining a capacity to appreciate, or accept, is really quite handy! But again, I warn you, it does not get better and better, it gets better and worse. However, with more practice we get more skillful at ac- cepting all that is true. And letting go.

A monk said to Master Seijo of Koyo, “Daitsu Chiso Buddha (a mythological Buddha) did Zazen on the Bodhi Seat for ten kalpas. (Ten kalpas is a very long time—and you think you’ve had it tough!) Buddha dharma was not manifested nor did he attain Buddhahood. Why was it that he did not attain Buddhahood after ten Kalpas?

Most of us here have heard this story be- hen we examine our life, it is not diffi- W to be enlightened!” Indeed, we don’t fore, and we understand, as Hakuin says, cult to conclude that our living and breath- want to see more. We say we want to see “We are all primarily Buddhas.” So how ing body is primarily Buddha. Just look at but, in many ways, we don’t want to see. can a Buddha become Buddha? Already our hearts beating, breath cycling, and the We don’t want to see how crazy we are. Buddha! It’s like putting a second hat on many other wonders of our natural being We don’t want to see how complex the top of your head. It looks pretty silly! and it is easy to conclude that we must be world is. We don’t want to see the Vast- I’ve done it, you can just ask Carolyn at least 99.99% Buddha. Then why do we ness. We don’t want to see the sorrow and (laughter). More than once, I’ve put two spend so long on the cushion? Why not suffering. We don’t want to see how pre- hats on my head, very silly. Just as silly say, “Oh, I’m Buddha. I think I’ll just go carious life is, how delicate and precious it as it would be for a Buddha to attain play on the beach! I’ll leave the zazen to is. Buddhahood. those Zen people in there, foolishly trying to attain Buddhahood!” (laughter) Even though we may intellectually accept We have trouble accepting, peaceably, what is. This is why we train. This is that we are all primarily Buddhas, we still nd it is foolish, if you think that en- A why we’re in here rather than out there, want “enlightenment” and ask, “How long lightenment is something to be attained. playing on the beach. Buddha Dharma is will I have to wait? I hope it’s not ten Buddha Dharma is the baseline of the ea- so vast and boundless; it is so multidi- kalpas!” (laughter) I think of a as gle, tree, rock, star, moon, cloud, waves, mensional and fundamentally unknowable. one incarnation of the universe; this uni- and certainly us. And yet, as We’re hoping—many people come to verse is said to be 12 - 13 billion years Hakuin says, in the midst of fresh water zazen hoping, “After I come to zazen, I’ll old. Hope I don’t have to wait until the and being primarily water ourselves, we know what it all means.” Uh, oh. Hate next universe! still “cry in thirst so imploringly.” Plum Mountain News Vol. 11.4 Page 5 to disappoint you! With enlightenment Dharma, no roadmap of precepts, no great This kind of freedom is our baseline in- you won’t know anything! In the readiness vows, and yet, looking into the eagle’s heritance. It’s hard to believe isn’t it, that of time, what we do come to realize and eye, it’s clear this does not trouble him at we already have the freedom of the flying appreciate is the majesty of what is, the all. Eagle has no trouble flying without a eagle? Yet, it’s true, this freedom need not inconceivable, unattainable, wonder of it roadmap, no trouble not knowing what be attained or found, it is already fully pre- all. comes next. sent. When we experience the truth of this, we realize that we have never been When we experience complete acceptance Difficult as it is to consistently let go and without this spaciousness and open heart- and full awareness of what is, our hearts let be, the eagle’s freedom is at the base- edness. Of course, when we see it, feel it are wide open, and a transformation takes line of who we are right now! We falsely and realize it, we often try to grasp it and place. While our hearts are open, we can think that the eagle’s freedom is some- say, “Okay, I’m not going to lose this accept even false accusations and abuse and thing we have to attain, find or earn. again,” then it’s already gone! There’s be more than okay. This transformation When we realize this is not the case, something about flying, or freely moving is what all the sages talk about. When Genki Roshi says, “It’s like finding a lost in this life that cannot be grasped or clung nothing offends us, and we cling to noth- treasure in your desk drawer.” You to. For example, if you are dancing and ing, then we are free, as Jesus puts it, to “Turn the other cheek.” We are free to live Gandhi’s “Satyagraha,” nonviolent resis- tance or Truth Force. As Torei Zenji claims, we are free to view those who abuse or persecute us as the merciful ava- tars of Buddha and be “warm and compas- sionate towards them.” To be sufficiently at peace as to be able to take abuse and not become offended or even slighted is not easy!

As we stretch our capacity to accept real- ity just as it is, then we do grow in our ability to be at peace in more and more circumstances, including those that are not to our liking. As we practice zazen hour after hour, day after day, undoubtedly we become fatigued, and that’s not to our lik- ing. Or we become pained, and that too is not to our liking. Over time we will see all our faults, inconsistencies and short- thought it was lost or gone forever, but think about how to place your next step, comings; moreover, in the midst of this you had it all the time. The treasure was you’re no longer dancing. internal investigation we will begin to face right where you left it, right under your the Vast Void, and all this can be pretty nose. The complete freedom of the eagle I remember when I was learning how to scary. We sometimes desperately desire to floating effortlessly over the beach is al- fly a plane (most of you know I’m a know what this is; what’s it all about? But ready ours, though this capacity may be pilot)— it was wintertime early in 1986, the more we enter this great inquiry the obscured by our own egoistic concerns and and I was landing in a bit of a storm; my more we realize the Vast Void is inscruta- attachments. instructor was in the right seat. We were ble, inconceivable and unknowable. For landing at the Tacoma Narrows airport; all our wanting to get it, as we turn again For example, your heart is already beating which is up on the plateau above the Ta- and again towards the inconceivable, just like the eagle’s heart! The beating coma Narrows Bridge, on the Gig Harbor slowly we begin to deeply accept that we heart has no Buddha, no attainment and no side. The wind was really blowing, up and can not attain that which can not be held, roadmap. It just beats! Nothing to attain, down, back and forth. It was a very small and this is when we begin to live a life in already beating. The heart has no knowing plane, an old two seater, Cessna 152. The complete freedom. of what its all about or what comes next. smaller the plane the more dramatic it can Under certain circumstances it naturally be pushed around by the wind. My in- This capacity to be free in the midst of beats slower or faster as appropriate. Need structor was sitting on his hands; you see unknowing, without Buddha or anybody a little extra power? Okay, here we go. he wanted to take the controls so badly! else to hold our hand or save us, does not When we are ready to be calm, the heart (laughter) I’d only landed a plane a few come easily. Eagle has no dependence on slows down. The heart has no problem Buddha, no attainment, no Buddha resting, and no problem acting. Continued on next page… Plum Mountain News Vol. 11.4 Page 6

Continued from previous page… With less and less complaint, even as the medical science calls a dis-ease, if the mind sits are getting longer and the nights is at peace, that is to say when we have an dozen times so far, so my instructor was shorter, with more and more people doing attitude of acceptance, the body will be at very nervous. Yaza (individual practice) late into the ease. night, our Rohatsu sesshin continues. As Well, since I’m here to tell you about it, we go on, we have the opportunity to If the mind/body can glide like the eagle I landed the plane just fine, in fact just like deeply test and stretch our . above the fray, and it already can, then a feather. And my instructor said, “God, Hopefully, as the days pass, we find our- why must Daitsu Chiso attain Buddha- you could have landed this plane on the selves cruising or flying like the eagle in hood? Keep a strong intention to be fully deck of a pitching aircraft carrier!” He was the midst of a storm. In the middle of cir- present and you will soon realize that right. During that landing, there was a sa- cumstances that our ego would call unac- whether confused or clear, sick or healthy, madhi moment, where there was no think- ceptable, or minimally “not to my there is no Buddhahood waiting to be at- ing at all, just flying. There was no con- liking,” we learn to float and fly, which is tained and no Buddha Dharma waiting to scious discourse going on such as, “Keep very much to our liking! This, too, can be manifested. that heading, watch your pitch, keep your get us in trouble. How do we face our speed up, step on the rudder pedal.” To this joys and sorrows without getting caught With gassho, day, I love it when I have to fly the plane, up in them? which is to say, merge with the wind, in- Genjo struments, and control surfaces. There’s Often when “cruising,” I’ll say, “Oh, now (Transcription help from Dee Seishun) this disappearing, where there isn’t any I’m cruising!” and then I’ll drop some- “plane” and there isn’t any “pilot.” thing. I seem to be the stupidest whenever There’s a big rush when you’re down on I say to myself, “I’ve got it!” Whenever I Rohatsu Sesshin the ground. Wow! How did that happen? think, “I’m cruising now! I’m a Zen ab- bot. This is pretty cool!” (laughter), then 2004 Closing Incense Poem Just because you’ve experienced samadhi, I drop my chopsticks. Ah, shit! And an or even deeply felt your true nature, it inner voice says, “Forget about being ab- Followers of the Way, doesn’t mean you have completed stretch- bot, Genjo, just eat your meal!” Who hears the lapping surf? ing your horizons. Nevertheless, samadhi is a good jumping off point. If you can Zen Master Mumon says in his commen- Who sees the soaring eagle? learn to let go into samadhi in the midst of tary to this case that even though “the old fear, pain, anxiety, and yearning while here foreigner [] may know it,” i.e. Eight days sitting quietly on the cushion —those are a lot of stim- experiences it, “he cannot really grasp it.” under the Bodhi Tree. uli— then you are more likely to be un- It is not something we can hold on to; it’s perturbed even when very difficult circum- not something we can make; it’s not stances arise in your daily life. something we can attain. But, here in Ro- No Buddhas can be found. hatsu sesshin, we can experience it, expand Here we sit in a very simplified, con- our horizon of experiencing it, and slowly trolled environment, (Oh, don’t complain become more imperturbable. Yes, with about the cold! Laughter). Despite the practice we can accept an ever-wider range cool temperature, this is a very coddled en- of what is. vironment. We have these many stimuli of pain, fatigue, cold, etc., but if we can Over time, we do less and less grasping manage samadhi; in other words, “cruise” and more and more accepting and appreci- in the midst of these many thoughts, feel- ating. Then living an ordinary life we be- ings and sensations, then our practice and gin to radiate as a sage or old soul. The spaciousness expands. Note: our practice more accepting we become, the more ordi- does not in any way eliminate the cold, nary we become. Mumon says in his pain or craziness. Slowly we learn nothing verse, “Rather than give the body relief, needs to change. Over time, we find our give relief to the mind.” Rather than slav- neurosis isn’t any better (laughter); in fact, ishly pursuing pleasure and avoiding pain we are just more aware of how crazy we to find happiness, learn an accepting atti- have been all along! However, in the midst tude of mind, one full of gratitude and ap- of all this pain, fatigue, craziness, sorrow, preciation, and you will discover that fear, shame –who knows what?— we do where you are is wondrous beyond meas- gain more acceptance of things just as they ure. When the mind is at peace, the body are. will be peaceful regardless of the circum- stances. Even when the body has what Plum Mountain News Vol. 11.4 Page 7 Happy New Year New Posts 2005 Incense Poem Beginning March 1st

Gold Peak Mountaintop is running Tom Shodo DeGroot: Shika (Host - Manager) Through a fresh cloud. Genko Blackman: Dai-Tenzo Now strong Fudo* energy (Chief cook for Sesshins) embraces everything, making Ho pottery power Dee Seishun Endelman: Tenzo Assistant Universal inside One Tea Bowl Diane JoAn Ste Marie: Jiki Jitsu (Timekeeper) On the pine wind the voice of the rooster Michelle Muji LeSourd: Jiki Jitsu Jizo’s for Peace Assistant by Josen Carolyn Stevens Calls to the world. Bob Daigan Timmer: Densu *[God of fire and wisdom] (Chant Leader) Roko Ni-Osho’s March 23rd Visit Mary Choko Cabaniss: Densu Assistant Roko Sherry Chayat Ni-Osho, a Dharma Linda Muka Wehnes: Jisha Heir of Eido Shimano Roshi and abbot of (Serves tea and takes care of zendo) the Zen Center of Syracuse (Hoen-ji), will make a second visit to Chobo-ji and give a Laurel Kanza Schultz: Jisha Dharma Talk, Wednesday, March 23rd. Assistant We will have an hour of zazen at 7:30 pm and a Dharma Talk will begin at 8:30 pm. Charlie Taishin Blackman: Inji As everyone knows who has met her, she (Abbot Assistant) has a wonderful poise and presence. No doubt attendance at this Dharma Talk will Carolyn Josen Stevens: Fusu be packed; therefore, we will be taking res- (Treasurer and financial manager) ervations, like we do for week-long re- treats. Please make your reservations early, Daiki Cadman & Genko Blackman: we are asking for a $20 contribution from Introduction to Zazen Leaders all participants. MuHoOn Genki Takabayashi Founding Abbot of Chobo-ji Annual Meeting Spring Sesshin March 13th March 26 - April 1 Please send a deposit by March 14th, Our Annual Meeting will be held at 11:30 earlier if you want to guarantee a re- am after the Sunday, March 13th mini- served spot. Make your deposit check to sesshin (5 - 11:30 am). At this meeting Chobo-ji. The cost of sesshin is $210 we elect our Board of Directors for the (less dues). Sesshin begins promptly at year. The Board is the legal and fiscal 5 am the morning of Saturday, March guardian of the temple. If you are inter- 26th, so plan to be there at least 20 min. ested in serving, please let Genko know early. Sesshin will end around 11 am, beforehand. The Board meets about four Friday morning. times a year. A quorum of at least half of our active (i.e. dues paying) members is Chobo-ji New Year’s Potluck required, so please plan to attend this im- portant meeting. Plum Mountain News Vol. 11.4 Page 8 Jukai Ceremony After that Laurel re- ceived a Rakusu (symbolic piece of the On the the morning of December 8th, at historical Buddha’s robe the close of Rohatsu Sesshin, which cele- worn around the neck) brates the historical Buddha’s enlighten- and a Dharma Name. A ment under the Bodhi Tree, Laurel Schultz Dharma Name is selected formally accepted the Buddhist precepts. by the abbot to be an in- She has been active participant in our spiration for realizing Sangha for a relatively short time, but has one’s full potential. completed the requisite two week-long ses- shins, and has been attending most daily Laurel’s new Dharma sits since August. Name is Kan-za which means Quiet Sitting (the

same za as in zazen). to serve the Temple community. In her Jukai petition letter she writes: Spring Intensive ChoBoJi has been a place of growth for Last fall three people were able to par- me over the last ticipate in our three month intensive months. I have not which concluded with Rohatsu. Perhaps During the Jukai Ceremony Laurel ac- blossomed into a rose, or grown into a this many or more will be able to sign on knowledged her respect for Zen practice and mighty sequoia, but I am becoming more for this Spring’s Intensive, which will Buddhist principles by giving herself to myself, and no-self. Sitting has been an start March 23rd, with Roko Ni-Osho’s the Three Treasures (Buddha, Dharma and eye in my personal hurricanes, and I am Dharma Talk, and conclude on June 24th Sangha), chanting the vows beginning to learn that the wind is the at the close of Summer Sesshin. To join and leading the Sangha in reciting the Ten wind… I have been supported and inspired you must be a member in good standing. Precepts. in my practice by you, by the Sangha, and Good standing means you have: by THIS DHARMA and THIS BUDDHA… A) Made three consecutive monthly dues contributions Jukai candidates need to petition in writing at least one month prior B) Attended at least one half-day mini- to the ceremony, saying why they sesshin or week-long sesshin in the last feel the time is ripe to take this quarter step. Jukai candidates usually have attended regular zazen at ChoBo-Ji for a minimum of six Then to participate in the intensive you months (including at least two must agree to the following: week-long sesshins), have become regular financial supporters of the 1) Attend group zazen at least five out of Temple, and feel ready to give seven days a week themselves to the Three Treasures (Buddha, Dharma & Sangha). In 2) Commit to attending all sesshins full- other words, they find themselves time during the training intensive (not inspired by practice, feel that the missing more than the equivalent of training opens their Heart-Mind, and want one day of a week-long sesshin) Plum Mountain News Vol. 11.4 Page 9

3) Join the Dharma dialogs held at About Dai Bai Zan Schedule 7:30 pm most 1st and 3rd Sundays Cho Bo Zen Ji Introduction to Zen In 1978, Zen Master Genki Takabayashi Tuesdays, 7:30-8:30 pm 4) Go to at least three-fourths of the was invited by the Seattle Zen Center, Dharma interviews offered during the Zazen founded by Dr. Glenn Webb (at the time a intensive (Dharma Interview will be Monday - Friday, 5:30 am, 1 hr. UW Art History professor), to become the offered once weekly to all participants) Saturdays, 6:30 - 8:00 am resident teacher. He accepted, and by 1983 Sundays, 6:30 pm, 1 hr. he formalized his teaching style around a 5) Do at least one hour of samu (working Dharma Talks small group of students, and founded Dai 1st and 3rd Sundays, 7:30 pm, 1 hr. meditation – gardening or cleaning) for Bai Zan Cho Bo Zen Ji, translated as Great the temple per week (this requirement Plum Mountain Listening to the Dharma Sesshins: Quarterly week-long retreats can be met by serving faithfully in one Zen Temple. last week in March, June, September of the temple posts, or, on occasion, and the first week of December. an hour of work salary may be substi- Before Genki Roshi came to Seattle, he Mini-Sesshins: Half day retreats with tuted) trained for nearly twenty years at Daitoku- breakfast, Dharma Talk and Dharma Ji, the head Rinzai temple in Japan. In ad- Interview. 5 - 11:20 am, Sundays: 6) Read at least one assigned (mutually dition, Genki Roshi directed a Rinzai tem- 2/13, 3/13, 4/10, 5/8, 6/12, 7/10 agreed upon) book on Zen history or ple in Kamakura, Japan. He entered the practice monastery when he was 11 years old. Spring Sesshin: 3/26/05 - 4/1/05 Summer Sesshin: 6/18/05 - 6/24/05 7) Commit to attending additional ses- After twenty years of tirelessly giving Autumn Sesshin: 9/24/05- 9/30/05 shin (3 days minimum), preferably at a himself to the transmission of Buddha Rohatsu Sesshin: 11/30/05 - 12/8/05 more formal training center, such as Dharma to the Great Vow Monastery or Dai-Bosatsu United States, in Monastery (this requirement does not 1997 he retired as We Are Located: at 1811 20th have to be met during the intensive but our teacher, got Ave., (one half-block north of Madison must be planned and completed within married and and south of Denny). Street parking is a year of the intensive). moved to Mon- available in front or between 19th and 20th tana. There he is on Denny, or off-street parking is available For those ChoBo-Ji members who live planting the seeds behind the house. After entering the front outside of Seattle, creative adjustments are for yet another door, remove your shoes and socks in the possible, please speak Genjo Osho-san. American Zen entry way and proceed to the Zendo group, and doing (meditation hall) upstairs. 206-328-3944 the activities he loves best: gar- Dues and Fees: go to support the dening, pottery, life of this temple. We have no outside NorthWest and cooking. Dharma News support from any organization. Genjo Osho began his Zen training in Dues are $60 a month or whatever one can 1975, was ordained in 1980, became an NWDN is a comprehensive magazine afford. Any amount received monthly Osho (full priest) in 1990, and our Abbot means that you will receive this quarterly containing a calendar of Buddhist events, in 1999. In 1981-82 he trained at Ryutaku- articles, and news about the greater North- newsletter, receive discounts on retreats, ji in Japan. Genjo Osho is assisted by and be considered an active member. west Buddhist community. Subscribe to- Rev. Genko Kathy Blackman. In addition day and keep current with upcoming teach- to his Zen duties, Genjo Osho is a psy- The suggested fee for any morning or eve- ings, retreat opportunities, and news. So chotherapist in private practice, a certifi- much is happening in our community! ning practice period, including Tuesday cated spiritual director, married to wife, night introduction and Sunday night Carolyn, and father to daughter, Adrienne. Dharma Talk is five dollars. The $5 fee is The mission of the Northwest Dharma Our temple is in the Rinzai Zen School. waived for all members. Association, to support Buddhist teachings Since Genki Roshi retired, Genjo Osho- and foster a network of friendship among san has continued his training with Eido The suggested fee for mini-sesshins is Buddhist groups from all traditions. Please T. Shimano Roshi, abbot of Dai Bosatsu $20. Fees for the March, July, and Sep- join us and help support this mission by Monastery in New York. tember sesshins are $210, and Rohatsu subscribing to Northwest Dharma News. Sesshin is $320. Members may subtract World Wide Web Address their monthly dues from the week-long www.nwdharma.org. Thanks! www.choboji.org sesshin cost. Plum Mountain News Vol. 11.4