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.. FEBRUARY 1985 PRIM'ARY POINT PAGE 5

But..the meditation room of this Vedanta­ center was -not for us as students. It was each little ,I "Compassion and' Wisdom: veryheavily carpeted and tuft of carpet was full of rose incense. The 'windows would not openwide enough. We Maurine Myoon Freedgood looked around and asked, "What shall we do?" We moved all the furniture out of the : Roshi, a. concert pianist, began formal Gentle and . 'which was next door to Zen in the 1960's. She studied Strong" living room, right practice early the next door to' the with Yasutani Roshi, Eido Roshi and Soen kitchenc-right dining response to this question of "Which is the' from Dr. Hisamatsu stressed the room. How shall we deal with this? we and was ordained a in him.". Roshi, Rinzai priest . 'real was immediate and, of Zen. must know eye?" spontane­ flexibility One asked.i.all the noise of food . 1977 by Eido Roshi. For the past six years preparation, ous. are which is the' its to . Why? Why you asking of history understand it, the tables and so on. Will it work? she has been teaching and leading retreats something . setting true are we-here? but one must be of its the at the Buddhist Association. eye? -Why aware' flexibility, It worked.· Everything flowed into Cambridge .' At a dinner party some weeks 'ago, my it itself to various circumstanc- else in, a wonderful We She received confirmation as a Roshi in way adapts everything way. husband and, I, in the course of the es. It is not. Zen must be able to went from the zendo into the 1982 from the late .Soen Roshi during his rigid. dining room, conversation were "What is its form from what it was centuries into back to , asked, your the and the last trip to the United States.) change kitchen, zendo, favorite question?" Mine is "Why?" Why, ago. How will Zen differ now from the and it was .all 'Dear friends who have come from all \ clearly flowing. . am I using this story? Avalokitesvara with What will to it in Once last in our zendo in across the continent, it is really a wonderful past? .happen America? year, the thousand eyes and hands is all the What is to Zen in America is I tried this. As I was experience to be here. Let' us start thisr happening Cambridge, teacher, different that. one of 'us -here afternoon The chant roles each very interesting, from the standpoint of its the cook, the giver of the talks, the by chanting together. . ' woman,' artist, friend, and Ililt the scene. etc. All I went from is' NAMU DAI BO SA: All of you who represents: Man, history looking present interviewer, day just,

, mother, lover, whoever. Every single Some are and because one to from this to practice will know that when you chant you child, things- sad, they-are, roo� another, place , one without is this true are us are not does' exception eye. really difficult, they making grow up that .it too was a clear and flowing thinking, "What this mean?" place, . It the moment to moment , : - in � IS experience our Zen are us as The at­ no need for that chanting is ­ practice. They making experience, in California. of here that is so vital to all less us see being together became and ,_ with voice, with your .whole 'being, every become, .dependent;: making mosphere stronger' warmer of us. This is' the life-giving and things much more clearly. less andless pore of you breathing the sound. . participants feeling judgmental our here So where does this 'this more Before we do it let me tell wisdom-making process: being begin, and accepting of everything .. briefly you . at how we are in Zen? Before it came to what it means'. "Namu" .means "to unite together, looking engaged independent spirit In the California retreat, somehow many with one .another, heart to heart, hara to there was it deal of of these women had been intimidated with." Namu: let us unite in one spirit, one America, great feeling' by mind to 'and each one. of us in that it should be mind, together. Unite with "dai'':, which hara; mind, already Japan less sesshin atmosphere, "and -also were answering this "why?" with the deepest encrusted by somewhat fearful because of certain, '. ordinarily means "big", but here dai means temple emphasis', although things expression of our' own nature, oUF own there's wrong with the I'm that have in relation' teachers'. the absolute, the ultimate ground ot:- our nothing temple. happened to ' without about one But Zen ; experience, any' speculation here. So we were closer and freer. that is one of us. So to - haJlPY you're building feeling being every' single " . it. should extend itself to not I to Rinzai. We listened to unite with this absolute in a lay people, just We listened There was a Rinzai school nun 'named men but women too. It should be extended 'Nansen and Joshu asif were as . there, spirit (Bosa means' Bodhisattva), for the ' I they Chido' who was given inka, which means, everyone. were. The is not in of all sentient we are here. For t� they spirit here, ancient sake . beings she was allowed to teach, Some monks were the sake of all sentient beings we are a little hesitant aboutit, Is it alright for this

chanting.. lady to be up here, giving us a discourse' on � Myoku 'asked Rinzai: "Avalokitesvara I, . ',. • the Rinzai Raku? Is it alright for this piano It has one thousand hands and each hand has "Zen must be able to change Its form from what player from Saskatchewan, Canada, to be an-eye. Which is the real eye?" will to it" in I up here giving you a talk' on the Rinzai was 'ago. What' happen Rinzai answered: "Avalokitesvara has . centuries Roku? Is that okay? one thousand hands a�d each hand has an . America?" So this nun Chido, the- founder of eye. Which is the real eye? Now tell me confronted -the head who' quick!" Rinzai said in his wonderful style, Toku-ji, monk, ' did not at all of her "Quick! tell' me! ". approve' being given inka. to her. "Ha! I'm One of the but in our time and Rinzai from his then He'decided question roshis who believed this China, present place; Myokupulled seat, .. : : . to her 'andsee how this was a man called _ here. We listened to Nansen. sat in his and asked going trap stupid "implicitly Kosen. His right telling up . , place. Rinzai.stood is. She is not to be a Rinzai Roku birthdate was' as as 1816. He was' Joshu that this' and "Why!" Then he 'fKaaaaaat;!:!" lady ready early calm ordinary mind, 'shouted," ' teacher. see." he interested in Western-culture and . this is the and pulled Myoku from' his'seat in turn and Let's So said-to her; "In extremely non-discriminating mind, way. us our one who receives the inka a insisted that his to the , We heard Rinzai to, seek Myoku left the room quietly. line, gives monks go university encourage discourse on Ririzai. classic. Can this and learn about other of the Buddha within not as something This Bodhisattva of compassion and _the parts world', ourselves, nun teacher really brandish the staff of the learn other languages, other, we seek outside or are given by someone. '- wisdom-has one thousand eyes to see the sfudy. in ·the seas?" in their minds. He. We heard 'Rinzai tellingus to' free ourselves thousands of needs, and thousands of .Dharma philosophies, fact, open She fac�d and drew out he� lO-inch was the teacher of Soyen Shaku, the first I from mID, free.ourselves from attachment hands to help. As symbols of this, some him,

' to or knife, carried by all women of her warrior Zen teacher to come to America. . him any teacher. No attachment. .' class. She-held it up and said, "Certainly a In 1893 Soyen Shaku came well-prepared It is so- easy for us to become attached to what we revere. We someone on a ... Zen of the line of the 'to 'accnference 'of religions in He put up t�cher patriarchs Chicago.' . on the seat and on understood our and a deal pedestal. Soen Roshi was absolutely �..... shouldge up high speak language great � this book, but I am a woman of the warrior of Western thought. In 1905 he returned to adamant about that. Healways said, "'00 � . line and � should declare ourrteaching when San Francisco, which of course is the place not put me in that place' I am 'just an .� really fa�e.to fact: with -the drawn sword. of the' beginning of, Zen practice in' ordinarymonk, I have to practice harder' � .What .book .should I need?". The head America. He was welcomed into the home than you. Please don't put-me ill that place . ..,' father of Mrs� Alexander who was the 'No attachment to me: Look at the monk' said, "Before and. mother Russell,. universe, ' were born, with.what then will you declare first person in America to study Zen. This the stars; look at the moon, look afan this, -', - 'Out teaching?" .' wonderful woman did deep. study Don't look to me." No matter how lofty l�il�lilll!I!!lili:il�' 'Thenun closed her eyes and sat perfectly. witlr Soyen Shaku. Wonderful beginnings! the teacher, in so far as that presence is. still. -in our American outside of us, it's not real. It's our own ( r Another great lady no! , ' The -of" each one· of . is 'tradition is Elsie Mitchell. It' was she who' treasure. presence .you '

-, We came here as we came in' teaching the Rinzai Roku.. .Your, living' .with Dr. Suzuki and Dr Hisamatsu began together

wonderful is . the Buddhist Association. To California sesshin to realize 'Rinzai- in us. dynamic, presence your living ' Cambridge I Rinzai Roku and mine, standing here heart this day 'she· is inconspicuously working His wonderful shout, is 'our shoot of joy to heart. This is what 'Rinzai asked, us to with all of us there.to help wherever there is and' celebration of life together. We heard come to. in his· Rinzai Roku: no hanging a need � a true Bodhisattva' of compassion his' 'why?" 'Endless dimension universal

onto words and phrases but coining to the .and wisdom, Soen Roshi said to me when I . life ,wondering. This was Soen Roshi's

living dynamic spirit , This is what we are 'left New York, "Do not.be so sad t�·leave.. phrase: endless-dimension-universal-life, No here for. Looking into all your wonderful Find Elsie Mitchell in Massachusetts and , beginning, no end, just wondering With faces, I sense how; far, you have come to :- you'll be alright." Indeed he was right. heart empty and open. share this in a of this a of women in When one of' children started experience together, net just ., In June Year, group my distance of miles but in life distance. What .California.gathered.with me to experience a mathematics in her grade school,'she had a

experiences have brought us here together? , sesshin together as' women. This was not remarkable teacher: On the report card this' ' As Suzanne told you, I come from the my idea. 'It was their very -good idea, teacher wrote: �.'.At the beginning of the' Cambridge Buddhist Association. I am the somelhing that they wanted to try. I said, term, Barbara caught .the spirit of tclacher there. I am most grateful to be <, "'I am absolutely at your disposal.t I am mathematics and wondered on."\So, here there. The founders of, the· Cambridge very' fond of men and I love to have them we are eapturing this joyful 'celebration of us but if that there will be' life and on. Buddhist Association .som.e 27 years ago . �ith yoU' feel to'gether, wondering

,. ' were people' like 'D!li�etz Su�ulci' and some specia\ quali�y � something'tha.t we To go }?ack to ,this matter of teachers Jor ' Mitchell can, de as women � then let· us do a "If .' Shinichi Hisainatsu and Elsie and together r inoment, Dogen Zenji s�d, you, John Mitchell aI)d some other wonderful it and find out what happens." So we did...... cannot fInd a true teacher. if is better not to .. " 1 one and there was a or true friends: Dr. Hisamatsu Dr. Suzuki arrIved' , Who what is the teacher? I and, afteQloon pr,actice. I' ; have passed on, but tht?y left us a �onderful sparkling yo�g woman from the.EmplY Gate Our practice, whatever it is, is our teacher. "Some things are sad, heritage. One of the things that Dr. Zen Genter to greet' me at the airport. We Not necessarily Zen ptactice. Everyone here Hisamatsu said when the ,Cambridge went aimost i'nimediately �o a'meeting of a has'their own 'practice. Your life'is'your and because they are dif­ Buddhist Association was founded was that group Of women who had workedve�y hard practice.- Your life is your koan. ,Each one· ficult, they are making us it should be a non-sectarian place.' So our on this" among them Lenore Friedman who of us learns from that, if we listen deeply, if , house in not justa zendo, but a place for all is here witl). us at'this conference. The next we're�involved down to the' bottom. This is , ' in our Zen . grow up' :prac-. people to come for 'the study and/practice day we went off to a Vedanta retreat house ·our true teacher, the most veneraole

tice. ", of . The fact. that I am a Zen in Marin County. This was already a teacher: 'our practice. . '1 - teacher does not mean that it is just 'a Zen beautiful beginning for our time together. ArHf wha.tIS·ouraiiftude to this teaclier? . 'Center� It is for everyone. The Vedanta retreat 'house was quiet, Are we· sitting, with thoughts' of � also have eleven faces,· so that Dr. Hisamatsu was a great Zen teacher ,beautifully,cared for, with wonderful white, dependency, of gaining something, of see in direCtions simultaneous­ himself. When I 'saw Soen Roshi on last deer ,on the : they may all, his wandering, ,around ,lawn,

. A direct this vivid Zen school he Hisamatsu was" a true birds·in 'little' flower . ly. response, visit, said, "Dr. humming e;very Continued on page 10 of which is Rinzai's . a true old teacher. I learned so much ' Rinzai, my school, rosh'i, ,incredible par_adise! "

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/ PAGE 10 PRIMARY .PO·INT FEBRUARY 1985

·.EVERYDAY

continued continued 6 from page � SEEING. WITHOlJT KNOWING from page ,LIFE ," . Writings on Zelll>Work and had a very intimate t-ime together, emtiness. We don't recognize 'what. is . grabbiness? Or are we sitting instead with really open-hearted, 'ready to share constantly changing. We try to fix it or this kind of mind that oth�r women experience. and feelings of freedom and by . . hold it in some way. "Oh! i am a teachers have spoken today, this deep with one another: What Toni Packer about . compassion This will be open-hearted, not came-out of it were of real resident teacher of the vegetarian meditator. always "knowing, giving-up­ feelings strength . my life." Right away we're. headed 'for yourself practice? No grabbiness,. no with that compassion. There was our Genesee Valley Zen Center trouble. The fundamental teaching of gaining idea, just'" moment after' memento compassion <;ins,! wisdom, gentle and-strong: \ the Buddha is constant .. real women warriors off all their , . cutting • 'Open Cost $5.50 postpaid change. We have to recoqnize that we When we had finished. the California delusions about what they could or could 'are all of it, and it is constantly sesshin, .we sat -around outside in .a circle not be. There we were!! 0 • In not some " 1982 Toni Packer left the changing: Emptiness is like Buddhist tradition in which she big black void waiting for us to fall into i't ,had been teaching, 'td-rorm .the -arrd yell forhelp. Emptiness is constant

. Genesee Vall�y Zen Center, where change, 'nothing Hxed.t . nothing ,ze'n-work takes place without any' permanent.

. or We a celibate we're: religious symb,oJs, rituals, , are nun.rand also, , authority, sensual who love" bl:lX1Un>.C1i�fCS very people. being

married arid .. having relationships We . A1so: zen talks available on are very vulnerable and' frightened arrd m�blC�Cl0N SUPpll€S cassettes including:' childlike: and also .�ery clear-minded .' On " and with wisdom Pants.• Zafus • • becoming (Mumonkan steady, .. diarnond-Iike Mats'. Incense B�ddha� #9: Daitsu Chisho Buddha) .fo cut aside any', impediment. We .are 'Mala� .. Benches .·Bo�ks .'Etc. · Causation (Mumonkan #2: also fluffy-brained. and. confused ,and We're- health 'food nuts Hyakujo and a fox) forget 'things.

. who to eat burned oatmeal in the . 011 relationship . love . I .' .morni�g because "It's' qood for- our On memory Wholesale We also tove those . \;1iolerice, practice." Pepperidge Farm cookles with the sugar icing for tea ,1& paid breek. p�st ,"\ Cost)$?75:tape and meat eaters. If for of titles ': ,We areveqetertans Retail . Write complete Iist wedon't recognize the meat-eater in us� . Order from . we cannot ·relate to them "outside". A (617) 492-4793 Genesee whole world' is off-limits to us. Right Valley Zen Center , Me & Visa Accepted · P.O. Box 969 away there are conflicts.,"You guys are For .not on the I am," It doesn't . Rochester, IS.Y. 14603 right path, . , mean ·we nave to eat meat, but, being Catalog Please enclose check with orders, both carnivores and vegetarians, we can Send $1.00 choose freely each moment which to be .. . . , There are endless ways to divide us up t. to. intoHttle boxes arid say "Thi; is the right box," All those 'parts constantly changing and flowing are us. If we try to exclude a to cause us pal!jj!Ws going . c/o Cambridge Zen Center, Dept•. P trouble. 'WITHOUT .. .it I: bm As a I talk 199 Cambr MA 02139 pediatrician many .. tg. ._.., ,,-,,.' '. se.. Auburn " idge,: .

· I have to know there's a child: r , parents. IMAGES' abuser in myself, or I can't .work at' all

with If I don't -know that � 3 child-abusers. I continuedfrom page , part. of me, boy, they know it' right touch with this fundamental anxiety of away: "Here comes-that g9ody.goody." being' nobody .., And' usually' there's an We, all have ,PC1rts- that comes, home immediate withdrawal from: that' anxiety. ,fraizled after a hard'day's' work and , TAPES FROM THE 'hasn't sat a sesshin in two months But willpne notescape thistime? Will one- face Not because our husband got to 'do the <. that anxiety-but just anxiety? 1984 WOMEN'cAND BUODH'ISM sesshin this time, and when the kid starts stopping the questioning, but .simply . with no crying and whining, you want to, open looking, feeling, listening, quietly . the window and throw him �ONFERENCE goal in mind. Just being with what is .there out.' Or 'you " or isn't 'there in utter silence... wantto say to teenager, "look, see . your ' May-be there is � flash .of insight into the, _ you :Iater when you '.get "your act fact that we are With this', 'together. Come back ,in 'about ·five· nobody, nothing. "

- a that cannot be (Approx. 1 hr.,'15 $5.25 ea. \ glimpse comes joy 'possibly years," Workshops ",11n.)

. '. . 'and those. o PZ 5 Packer, PZ8 into words. It/has to do Knowing , ton. 0 Gesshln Mldwer '. ; -, 'nothing explorlnqall parts Myoko Pl!_t with. , words. It is no no is Buddha nature. It's not: ' Soule image, thought. exploring just " o PZ 6 Jacqueline Schwartz Ma';d�lI � O. PZ 9, Jan Chozen , 'it's I Then the next moment, 'does one try to human nature, everything, am: the o PZ 7 Freedga,od'Roshi 0 PZ 10 Bobby'Rhodes onto it it into an "I am.' grass,' the leaves, the Datsun Z. J am "Maurine grab ,.:.make image? - 7 who has seen." "Now I know." � iomebcdy Ronald Reagan. 60 13.50 ea. - TALKS (Approx. min.) " I am a star and a All of Does one congratulate oneself Does piece of dirt. again? - '0 PZl Toni Packer Images -, onetry-torecall and relive the experience?' that blending together -and .constantly Mandell - Politics the Heart is who we. It's a Jacquell�e Schw� of . 'images come so quickly, like 'mushrooms cnangrng are. not 'blend on sense of like theseventh . springing out of the ground on a 'moist in the qruel, _: of sesshin when the cooks o .PZ2 Maurine - and Wisdom �l!ihy day. There 'they are new images. day. keep Myoon Freedgood Co;"passlon - Will one see them and mixing the leftovers from days before Jan Chozim Soaile Taking Reallia.tlon Into Life '. immediately drop Eye'fday . '. • into the and' it comes out all ( them instantly? pot. gray -. Ordoes carryon, "I've done with some little green flecks. in it, not o PZ3 Gushln Mldwer. - Women and Buddlilsm In America one.just , Myoko. this I've it. This is it; tasting like anything. It's a rich and Bobby Rhodes - In thing, gotten through .' Believing Yourself,.. . , 11m no one!" What does ft mean - "11m lovely blending like Chinese .food, that one?" become a preserves and recognizes the diverse no already concept, o PZ4 Panel Discussion ' It's. - elements: and- . salty; sweet, spicy, crisp . '" _ ._ and a_memory. . Jacqueline, Maurine,. Jan;. Gesshln, Bobby I So - is it to see and be free soft, and so' on, That's what our mixture '. of, . possible � -. I' " ' - .. - is' delicious. Our Buddha 'nature 'is .. ; .; ./ � '. 'images frommoment tomoment really ' as Gesshin said. -' being no one and therefore completely open delicious, mentioned the notion that women . ... and related to everyone arid everything, We ..... ORDER"FORM . witll a that cannot be don't have Buddha nature or can't lovingness produced Name .L.- 0 Yes, I want to iecelve your fuli cataiog . become become . through any kindof practice? Love is not, enlightened until they and other malllngs. Address -, , men. Should we that notion? Or . practiceable. It's either there or it isn't, and reject Glty State �Ip._� _ :� it is Dot there when the "me" is there who can we examine it, ask what it means in a I, Mak� check!; payable to: ,Dharma Seed Tape Library sense...women, can't become , wants to bring it about, who tries to grab it deeper Total Order S checks muat drafted .\} and hold on to it. . enlightened until they are born as men?' Foreign 1M! 1.00 , i can't become S on e: bank. oiders One may de�eive oneself as being a AbsolutelY rightl Shipping' U.�. ,On foreign -� . '. ha\le·been born as a Maas. .dd IS� and l loving" ,kind of person being' 'very enlightenec::t.untill r�ldents h.ndUn� al� P08tagJ!. .' . Is an man, as a woman, as neither and as add S� 8ale. tax.. ,. cO'mpassionate. it just image? Do you',

";. both.' seeit when it comes up? Can it be dropped .TOTALs' _ i" , 'Men cannbt become until instantly s6 one really does not know what enlightened one.is? Just actiori flow out of they know·their masculine nature, their letting, this . feminine ,the nature .is . /that . in touch with what nature; . DHARMA 'SEED TAPE'LIBRARY �19t"knowiP&, just being .

- neither " one and·Qoth. '. _ t 'is wjt�in and before listening, . ,·P,.O. BoxJ87 . • . ' So let us life 1'. .'teeing, responding,:openly? It's up to each practice together. Every Northhamptol), MA OlOt;l

, one of us. No one can do it for us. Listen!' and. every minute ,of life. is communion, " .:' � : . I, o coming into union with who we are. 0

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