The Zen Studies Society Presorted Standard 223 Beecher Lake Road U.S. Postage Paid Livingston Manor, N.Y. 12758-6000 Newburgh, NY 12550 www.zenstudies.org Permit No.39

the zen studies society

WINTER/SPRING NEWSLETTER • 2O1O

WINTER/SPRING

CONTENTS

Rinzai Roku:Anroku: Chapter 10 Eido Shimano Roshi 2

The Blue Cliff Record: Case 53 Shingeshitsu Roko Sherry Chayat Roshi 6

Picking up Stones Lawson Fusao Inada 14

The Blue Cliff Record: Case 66 Genjo Marinello Osho 16

The Blue Cliff Record: Case 1 Zenrin Robert Lewis Zenji 22

Ame ni mo Makezu Fujin 30

Built to Last Zuiho Myodo 32

Joraku-an Oil Spill Shinkon Peter Glynn 34

Cha Zen Ichimi Zuiho Myodo 35

Sesshin in Poland, 2009 Kozan Piotr Roszczenko 36

No Teachers of Zen Soun Joe Dowling 38

New York Zendo Shobo-ji News 43

Dai Bosatsu Zendo Kongo-ji News 45

New York Zendo Shobo-ji Schedule 2010 51

Dai Bosatsu Zendo Kongo-ji Schedule 2010 52

New York Zendo.Shobo-ji 223 East 67th Street, New York, NY 10065-6002 (212) 861-3333 [email protected] Dai Bosatsu Zendo. Kongo-ji 223 Beecher Lake Road, Livingston Manor, NY 12758-6000 (845) 439-4566 [email protected]

Editor: Zuiho Myodo Editorial Assistance: Jokei Kyodo, Giun Kendo, Jishin Betsy Robson News: Seigan Ed Glassing, Jokei Kyodo, Giun Kendo Design: Genno Linda King Calligraphy: Death pg 9, Enso pg 28 Nakagawa Soen Roshi, Mu pg. 18 Eido Shimano Roshi Photography: Front/back cover Micheal Reed, Facing page Genno, Mariko Anraku pgs. 35, back in side cover, Genkai Stefan Tessler pgs 3, 6 Denshin Bruce Ackland pgs 33, 39, 46, 47, 49, Kozan Piotr Roszczenko pgs. 36,37 Jokei Kyodo pg.45 Published by The Zen Studies Society, Inc. Eido T.Shimano Roshi, Abbot. We ask that no part of this newsletter be reproduced without our permission. ©2010 The Zen Studies Society, Inc.

Opposite page: Gen (phantom, illusion, fantasy) brushed by Gempo Yamamoto Roshi, carved by Myoyo Tanaka

Printed on 100% recylcled paper with soy based inks 1 Rinzai Roku: Anroku (Record of Pilgrimages) As an introduction, let me say that, with of how this Buddha-Dharma began in the readiness of time, New York Zendo India and was transmitted from teacher Chapter 10: Shobo-ji was dedicated on September to student - now, this is Rinzai Gigen 15, 1968, and Dai Bosatsu Zendo Kongo- Zenji's pagoda. It is quite an overwhelming ji was opened July 4, 1976. At that time, feeling as a Rinzai Zen monk. Eido Shimano Roshi what I thought was "to requite the beneficence of the Buddha and the In today's text, Master Rinzai, after com- The Master visited Bodhidharma's stupa. “…In what manner may he explain them Patriarchs" - who carried this tradition pleting his practice under the guidance The priest in charge asked,“Sir, do you want to others? By detachment from appear- from India to China, to Japan, and to the of Obaku, began his own pilgrimage. to pay your respects first to the Buddha or ances, by abiding in real truth.“ United States - was to make pilgrimages Naturally he wanted to requite the to the Patriarch?” The Master replied, to karmically-related temples. I organized Dharma beneficence which he had “Neither to the Buddha, nor to the ...So I tell you: a group for our first pilgrimage - about received from his teacher,Obaku. Obaku All composite things Patriarch.” The priest said, “What's the 20 of us went to Japan. We attended had received it from his teacher, Are like a dream, a fantasy, grudge between the Buddha, the Patriarch, sesshin at Ryutaku-ji and various other Hyakujo. So, Rinzai went to a bubble, and a shadow, and you?” With a flick of his sleeve, the temples. In 1981, another pilgrimage to Bodhidharma's stupa. By the way, the Are like a dewdrop Master turned and left. China took place. We carried incense temple where Bodhidharma stayed, or and a flash of lightning. and visited such places as Bodhidharma's where he sat for nine years, is called They are thus to be regarded. At last the Golden Wind is blowing temple, Shorin-ji, Rinzai's pagoda, and Shorin-ji, but the stupa is located at today.Like our internal condition, it took Joshu's pagoda and cypress trees. Also, Jorin-ji. So, Bodhidharma's stupa and ...and so you should us seven days to wait for this beautiful we went to Tendo-zan where Dogen Bodhidharma's zazen place where he Think in this way of day. This morning we concluded the Zenji practiced. met the Second Patriarch are in two all this fleeting world: reading of the Diamond Sutra, so let me different places. As a star at dawn, read two or three phrases. The Buddha I particularly remember when we as a bubble in a stream, said: reached Rinzai's pagoda... I asked all the The other day, on my birthday, Fujin A dewdrop, a flash of lightning pilgrims to do zazen. Then, burning called me from Shikoku, Japan.While we in a summer cloud, Who sees Me by Form, incense, we chanted Tei Dai Dempo [lin- were talking about this or that, I asked A flickering lamp, Who seeks Me by Sound, eage chanting]. While we were chanting her,“Where are you now?” She said,“I'm a phantom, Wrongly turned are his the Patriarchs' names, and when we ending in Kochi prefecture and it's hot. It and a dream. footsteps on the Way, came to Rinzai Gigen Zenji, I cried.This rains a lot, and from the place where I'm For he cannot perceive the Tathagata. was my pilgrimage, as of 1981. I thought calling you to the next temple is about Throughout the recitation, the Buddha 53 kilometers.” My guess is: that would repeats "these four lines" time and again. “…If anyone says that the Tathagata be from here to Monticello. So Fujin In this translation the last two verses are comes, or goes, or sits, or lies down, he said, “I have to walk two more days to the translation of the "four lines" fails to understand my teaching - reach the next temple.” This is her prac- referred to. If this is understood, no because the Tathagata neither comes tice, and she is ready to do that.Also she more talk is necessary. But, as long as we from anywhere, nor goes to anywhere. wrote me a card: Therefore he is called the Tathagata.” are gathered here let me begin the teisho. Incidentally, there is a difference Dear Roshi, “…Subhuti, someone might fill innumer- between a teisho and a Dharma talk. Teisho means to carry “It,” and to point able worlds with seven treasures and give I wish you all the best on your birthday “It” out to the public (“It,” meaning the all away in gifts of alms, but if any virtuous - not the day, because it is during sesshin essence of the Buddha-Dharma); while a person awakens the thought of - but the entire year and many more to Dharma talk is to speak about or to Enlightenment and takes even only four come (at least 10 more years!). Today I explain the Dharma.Today's main theme lines from this Sutra, reciting, using, receiv- met the old lady who cornered Tokusan. is from Rinzai Roku: Master Rinzai went ing, retaining, and spreading them abroad She didn't try to grill me on the Diamond to Bodhidharma's grave to requite the and explaining them for the benefit of Sutra, but she gave me tenjin [a snack] at beneficence of the Dharma. others, it will be far more meritorious.” the moment I needed it most.

2 WINTER / SPRING 2010 3 And then she sent me to the mountain respects first to the Buddha or to the melt into Mu, and to realize that Mu was including you all, all composite things are where I suffered for two and a half hours Patriarch?” When we go to Sangha not said by Joshu when asked by the like a dream, a fantasy, a bubble and a on rocky paths with my worn-out waraji Meadow (DBZ's cemetery) we make monk if a dog has Buddha-Nature, to shadow, are like a dew drop and a flash [sandals]. Every day I sweat from the three offerings: incense, water, and our realize that Mu has been before Joshu, of lightning.The realization of these four core of my marrow. Everything gets wet, heartfelt chanting. This temple priest even before the creation of this planet, lines, and the actualization of these four including my shukin [belt]. My face, who was taking care of Bodhidharma's or even prior to heaven and earth. And lines, is the best way to requite the hands, and feet are getting darker from grave thought that this pilgrim, Rinzai, that Mu will continue after the destruc- Dharma debts that we all owe. the sun every day, but inside it feels like came in the manner we do. The temple tion of this universe. Literally, it is begin- a clean waterfall is running through my priest had incense and water ready, and ningless and endless. Once you under- Of course, none of us ever met heart. he asked which stupa first, not realizing stand this, it is no longer necessary for Bodhidharma face-to-face in the ordi- “Rinzai” is just merely a name. The one you to say,“Mu.” nary sense: Rinzai - no; Hakuin - no; Have a great sesshin. who came was a True Man without Soyen Shaku - no. At least I was lucky Gassho, Rank, or the True One without a Name For the Shikoku pilgrimage everyone enough to meet and serve Gempo Fujin Butsudo - or, more comprehensively, the one who wears a kind of vest that says “dogyo Roshi and Soen Roshi, and I once met came was Mu. That Mu is completely ninin,” even though he or she is walking Nyogen Senzaki. And I knew Yasutani Roshi.The generation is changing, so for This is Fujin's pilgrimage. united with Shakyamuni Buddha, totally alone. Dogyo means "practice together"; you, what you could do is at least to united with Bodhidharma. He, in the ninin means "two individuals." One indi- think deeply what intense nen is behind name Rinzai Gigen pilgrim, was not an vidual is Kobo Daishi (the founder of the Dai Bosatsu Mandala - simply, mysteri- ordinary pilgrim. Shingon school of Buddhism as well as the founder of the route of the 88 tem- ously uncanny Dai Bosatsu Mandala. Years ago, when I was at Bodh Gaya in ples). The Pilgrim is not alone, but two. Whether you believe it or not, let me India where Shakyamuni Buddha was This is not at all meant in the sentimen- say it anyway: I think we were together enlightened, and where there is a huge tal sense. Particularly in the case of at Shakyamuni Buddha's time, at pagoda and a big Bodhi tree, I saw many Rinzai, who came as a True Man without Bodhidharma's time, at Obaku's time, at Tibetan pilgrims doing prostrations Rank, without Name. Buddha came to Buddha's stupa. Bodhidharma came to Rinzai's time, and at Hakuin's time. Each using their entire body on the ground to sesshin, I think, is a reunion. We are pay their respects. But Master Rinzai, in Bodhidharma's stupa. So, naturally, he said to the priest,“Not the Buddha, nor reunited to practice: not for the sake of this case, was not like other pilgrims, each one of you, but for the sake of the with an ordinary way to pay respect to the Patriarch.” This must have been a really strong keisaku to this priest in un-namable. And if that is understood, the stupa. It was an extraordinary way - today's koan has great meaning for you. Nowadays, the sangha at DBZ is sort of even though it looks as if what he did charge. Of course, the priest in charge “well-behaved” compared to old days. did not get it. And he asked, “What The old problem of modern man is was quite rude, not at all respectful. only to think,“What can I get in return But I'm keenly aware that each one of grudge is there between the Buddha, the When he was asked,“Sir,do you want to for this time investment, this energy you carries a big bag containing rebel- Patriarch, and you?” Is Buddha your pay respect to the Buddha or investment?” No, no, not at all an lious seeds. Every single day you are enemy? Is Bodhidharma a foe to you? It Bodhidharma?” Rinzai replied, investment.You should be grateful to be standing at a forked point: to be rebel- is not at all at that level.And next, what “Neither! Not the Buddha, not the able to attend this reunion. When you lious, or to be obedient. he did was to flick his sleeve: Patriarch.” At that time, Master look at it that way and when you “phssheet…” said nothing, turned, and Rinzai's state of mind was Buddha understand it that way, you have no left.This was Rinzai's pilgrimage. This is a Getting back to Rinzai... so at last Master himself, nothing superfluous, nothing choice but to feel awe toward the living Patriarch. And this is the best way Rinzai arrived at Jorin-ji, where not only deficient - was Bodhidharma himself, Dharma. the temple but also the stupa of nothing extra, nothing lacking. to pay respect, to requite the Dharma Shakyamuni Buddha and of Bodhidharma beneficence. To requite the beneficence He who knows the Dharma, feels is located.The priest in charge, thinking Some of you can be completely identical is to realize this, to become this. awe toward the Dharma. Sesshin this was just a mere visitor to the grave, with Mu.To shout Mu is just like chanting Furthermore, to realize that all compos- continues…Hai! O asked, “Do you want to pay your a sutra. To go into the depth of Mu, to ite things, including Rinzai Gigen Zenji,

4 WINTER / SPRING 2010 5 Hekiganroku, The Blue Cliff Record poem Nyogen Senzaki wrote on October at Southern Oregon University, after he 3, 1943, when I was one day old: came across a copy of Eloquent Silence.He Case 53, “Hyakujo and a Wild Duck” told me that when he was a child, he was Autumn came naturally to the exiled life. sent away with his family to an internment Shingeshitsu Roko Sherry Chayat Roshi indeed, not known at all, save for a few We commemorate again camp. Not long ago, he was driving devoted students. He would be really Bodhidharma, our Patriarch. through Cody, Wyoming, and stopped at Engo's Introduction: surprised to hear the way people praise Four ways of conduct, the Buffalo Bill Cody Museum. There he him nowadays. He might say, “No, no. It's as he taught us to practice, came upon a collection of stones. On The universe is not veiled; all its activities lie not about me.” He did say,“My ideal life is Were carried by us, each one was a word written in brush- open.When one does not linger on the road, to become one useless mushroom. My during past twelve months. work-by Nyogen Senzaki. In response, each experience offers a potential way out. wish is to be like a lone cloud floating The seeds of Zen were planted deep, Professor Inada wrote a poem called When one's every word is devoid of egocen- freely in the blue sky.” He also said, And covered well with earth. “Picking up Stones”, (read poem on page tricity, at every point one has the power to kill “Those who digest Zen well should do Who knows and who cares what will 14) which was inspired by this poem in others.Tell me, where did the ancient worthy their work in the world without displaying happen to-morrow in this tricky plateau? Eloquent Silence: come to rest? See the following. any trace of Zen.” Before long, cold clouds may cover us, and snow-storm may visit us, No spring in this plateau- Main Subject: With no effect to our equanimity. Having sleet and rain every day. Timid hills sprinkle green by themselves When the great Master Baso was out walk- Following this verse, he typed in Whenever they meet the peeping sun. ing with Hyakujo, they saw a wild duck fly “Bodhidharma's Four Ways of Conduct”: All in sudden, the summer came. past. Baso said,“What is it?” Hyakujo said,“It Days are too hot to stay home. The evacuees go out in the field, is a wild duck.” Baso said,“Where is it now?” 1. Requite hatred with lovingkindness. Wearing their light dresses once again, Hyakujo said,“It has flown away.” Baso gave 2. Live within the law of causation. And pick up tiny flowers of the wild Hyakujo's nose a sharp twist. Hyakujo cried 3.Avoid unreasonable desires. While they search, curious stones out with pain. Baso said, “How can it fly 4. Make Dharma the standard of life. away?” of ancient ages. June 1945 Nyogen Senzaki wrote his poems in Setcho's Verse: beautiful calligraphy, and then typed his In his Introduction to “Hyakujo and a own translations on each sheet, using a Wild Duck,” Engo tells us, “The universe The wild duck.What?Where? little typewriter that belonged to his dis- is not veiled; all its activities lie open.” An Baso has seen, talked, taught, and exhausted When we were in Seattle for Genjo ciple, Ruth Strout McCandless. Just early translator of Zen texts, R. H. Blythe, The meaning of mountain clouds Osho's transmission ceremony, Eido recently I received a long message from put it this way: It's an open secret. This and the moonlit sea. Roshi put it unforgettably: “Who was her son, Duncan, who helped make these universe is an open secret. “When one Hyakujo didn't get it, saying,“flown away.” Nyogen Senzaki? Nobody. What did he poems available to us. He said does not linger on the road, each experi- Flown away? No! He is held fast. do? Nothing.Where did he go? Nowhere. “Congratulations and thanks. I have such a ence offers a potential way out.” Sitting Speak! Speak! Nowhere, and that is why he is remem- warm feeling about the book, and I find I here together on this fourth day of our bered 50 years later.” Nowhere, now am so emotional about that period, the One Rohatsu Day, each experience, each This Rohatsu concludes what we might here, everywhere. war, and the injustices perpetrated on sitting, offers this way out of the cage that call Nyogen Senzaki Memorial Year, in Nyogen Senzaki and all those others.” which many significant events have In compiling and editing Eloquent Silence, I we alone have constructed for ourselves. increased awareness of this extraordinary was particularly moved by the poetry he The key is in our hands. A few weeks ago, I received a letter from pioneer. Although we consider him the wrote while imprisoned at Heart Lawson Fusao Inada, poet laureate of the first patriarch of Zen in America, during Mountain Internment Camp in Wyoming. “When one's every word is devoid of State of Oregon and professor emeritus his lifetime he was truly inconspicuous- I was born during those years; here is a egocentricity. . .” It often seems that every

6 WINTER / SPRING 2010 7 word conveys nothing but egocentricity. his name for these Catskill Mountains. zendo, WHACK WHACK, oh, they're Hyakujo was one of Baso's foremost The thoughts that arise during zazen: why Always he would say, “Cut-Kill! Cut-Kill! going to know how poor a student I am, successors. This koan shows his initial are they so troublesome? Because of this. Cut, Cut, Cut-Kill!” oh, this is terrible.” This is fear of living. awakening. Many years later, in another We heard in the Diamond Sutra this pas- Cut! Let's get out of our own way, that exchange with his teacher, Hyakujo had a sage by Subhuti: The scroll to the left of the altar is Soen embarrassed way, that half-life of looking profound enlightenment upon hearing Roshi's calligraphy “Death!” This Great over one's shoulder and worrying,“What if Baso roar, “KWAATZ!” He said, “I was World Honored One, having listened to Death is what we are here for: to cut they find out how unworthy I am?” When deafened for three days.” Hyakujo is this teaching, I receive it and retain it with through all the bonds that hold us.These we cut through this fear, then we can act known for his dictum,“A day of no work faith and understanding. This is not diffi- self-inflicted bonds cause us, in turn, to when action is called for, spontaneously is a day of no food.” He is also known for cult for me, but in ages to come, in the entrap, imprison, and enslave others. and appropriately, and we can refrain from codifying monastic standards in a text last 500 years if there are men and Because of our own egocentricity, we are acting when non-action is called for. called “The Pure Rules for Zen Gardens.” women coming to hear this teaching who dangerous, each one of us! So the work Monks and laypeople, then and now, we receive and retain it with faith and under- that we are doing here, this kind of killing, are all flowers in a Zen garden. standing, they will be persons of most is essential. Shido Bunan Zenji put it this remarkable achievement. . . way: “While alive, be a dead person, In India, just as the narrator relates at the thoroughly dead, and all will be well.” To beginning of the Diamond Sutra, Buddha This passage is about us. Here.“In the last die this great death: we are here at this walked among the townspeople holding 500 years.” If we receive and retain it with Rohatsu Sesshin for no other reason. his bowl, received whatever was given, faith and understanding, we will be per- When we die this way, we really live. My and took his meal. With Hyakujo's sons of most remarkable achievement, father, just before he went to war in 1941 emphasis on daily work, raising food and and why? Because we “.. . will be free from at the age of 23, wrote in his journal, grounds keeping became an important the idea of an ego-entity, free from the “Thoughts for Remaining Happy: Death is part of the monastic schedule. Still, idea of a personality, free from the idea not the worst thing that can happen to a takuhatsu-the ritualized going out to walk of a being, and free from the idea of a man, it is just the last.” He was killed in and chant in the villages and towns, separated individuality.” In a word, free. If 1945. humbly receiving whatever is given, contin- our every thought is free of egocentricity- In today's exchange, we have two of the ues. In certain countries today, particularly of the delusion that we are separated Of course, we have great fear of death- greatest masters of the great Tang in Southeast Asia, monks and nuns still individualities-then, “at every point, one although Woody Allen said,“I'm not afraid Dynasty. Baso Doitsu Zenji lived in the depend entirely on whatever people put has the power to kill others.” of death, as long as I don't have to die.” eighth century and had many, many stu- into their bowls each day. Recently in Somehow the process of dying is scarier. dents, and 139 Dharma heirs. His way of Burma, there was an uprising. It was led as This statement may remind us of Joshu's In a way, our fear of death is fear of life. teaching, as you can see in this case, was a non-violent plea for democracy by the famous response when he went to check quite startling, vigorous, physical; indeed Buddhist monks. Others joined in, and out the two hermits: “free to kill, free to It seems to me, looking at my own mis- “astonishing the heavens and shaking the incidents of violence occurred; soldiers save.” To be able to kill the way Baso kills take-filled life, that we have this great fear earth.” This kind of Zen spirit is what was began shooting the demonstrators, who Hyakujo in this koan! To be able to kill our of life because we fear making mistakes passed down from Baso to Hyakujo to were in some cases members of their egocentricity, all our deluded thoughts.To and being corrected; we fear exposure. Obaku to Rinzai: our wonderful line. Baso own families, and monks. What did the be able to cut off our life at the root, as This is really upside down. Instead of hav- figures in many koans: “This Very Mind Is monks do in response to this aggression? we heard Master Hakuin tell us on the ing deep appreciation for being corrected, Buddha,” and “No Mind, No Buddha,” They turned their bowls upside down. first night in his Rohatsu Exhortations. Soen so that we can understand, learn, and get “Baso and the Hundred Negations,” and, What a devastating statement in that Roshi was a poet, and he loved to play on with it, we have fear:“Oh, now every- when he was dying, “Sun-faced Buddha, Buddhist country: we cannot accept with words. One of his favorite puns was body is going to know I was asleep in the Moon-faced Buddha.” anything from you.

8 WINTER / SPRING 2010 9 So Master Baso was out walking with homesickness, and feeling somehow And Hyakujo said, “It has flown away.” return them to oneself; to have no gaps at Hyakujo. In those days, and today, too, if assuaged by coming upon a pebble, perhaps “Ga-te, ga-te, paraga-te, parasamga-te”- any time is called “the ground of nature we are awake, dokusan happens not just with the word HOME on it.What is it? Gone! Gone! Did he understand this? bright and clear.” in the dokusan room, but all the time. Did he understand that traceless blue Hyakujo was Baso's attendant for 20 Of course, when not used descriptively, sky? Or was it merely a conventional “When encountering circumstances and years, so I imagine they had many such words can indeed convey the essence. statement: Well, there was a wild duck meeting conditions to turn them around walks, and many such dokusan. Master Think of Joshu's “Cypress tree in the there a minute ago, and now it has flown and return them to oneself . . . ” In Eido Baso saw a wild duck fly past. He asked, garden.” That's it.What is it? Cypress tree away. Or was it that Hyakujo had some Roshi's teisho we heard the koan in which “What is it?” Of course he had seen wild in the garden. glimmer of that tracelessness, but was still Master Joshu says, “It's my fault. It's my ducks before, they were hardly an endan- caught up in his own attempt at answering fault.” How rare, this kind of practice, to gered species in Tang dynasty China; I'm correctly? In any case, he said,“It has flown be able to say without a trace of manipu- sure that Hyakujo knew that Baso knew away,” and Baso pounced! Immediately he lation, “It's my fault.” What is more often that it was a wild duck, so what was he discerned Hyakujo's condition and the case? In every circumstance, every really asking with this question,“What is it?” engaged it, grabbing his nose. TWIST! condition, how expertly we throw it back “Ouch!” Hyakujo cried in pain. at others, blame others-throwing our shit What did Hyakujo do? He exposed him- out there, and indeed the shit hits the fan! self, saying, “It's a wild duck.” He gave a Baso said, “How can it fly away?” And at In that koan, the question is asked, “Why straightforward, unpretentious response. this, Hyakujo was enlightened.What is It? cannot anyone see Joshu? He's known far Hakuin Zenji's comment on this was, Where is It? How can It? In another and wide, why can't he be seen?” It “Hyakujo said, 'Wild duck.' 'The straight- passage of the Diamond Sutra, Buddha reminds me of an old Jewish tale about a forward mind is the site of enlightenment.' says,“The Tathagatha neither comes from rebbe [master]. Someone comes to him This is the same as 'What is that sound anywhere nor goes to anywhere.” Where and says,“In olden times, people were able outside? The sound of raindrops.'” has It come from? Where could It go? to see the face of God. How come, nowa- days, no one can?” The rebbe said, This two-word response is on one level Hyakujo was most likely giving a simple, In his commentary, Engo says, “When “Because nowadays, no one bows low merely a description of conventional real- honest response when he said,“It's a wild teachers of our school help people they enough.” People are looking for God in ity. Baso was hardly asking for that when duck,” but doing so, he gave himself up to must make them penetrate through. You the heavens instead of bowing, face right he asked, “What is it?” Wild duck is only be taught. It was as though he stuck out see that Hyakujo didn't understand, that he in the earth, bowing, bowing, humbly the name given to it.As Buddha says in the his neck: go ahead, cut off my head. Cut off didn't avoid cutting his hand on the point.” bowing,“it's my fault.” Diamond Sutra,“Words cannot explain the my not-yet understanding. It is such an As I said earlier, he stuck out his neck; he real nature of the universe.” important aspect of Zen practice to be was willing to be killed. He continues, Engo continues with a follow-up story: vulnerable-not to pretend we understand What about those pebbles of Nyogen when we don't, not to try to figure out Baso just wanted to make him understand When Baso went up to the hall the next day, Senzaki's? Imagine! There on that plateau, what the correct reply would be, not to this matter.Thus it is said,“When you under- as soon as the sangha had assembled, walking in all kinds of weather, picking up project that we are experts. Just: “It's a stand, you can make use of it wherever you Hyakujo came forward and rolled up the a pebble and bringing it back to the room wild duck.” And thus,“the site of enlight- are. If you don't understand, then the conven- bowing mat. Baso immediately left his seat. he shared with a family, writing one word enment” is activated. tional truth prevails.” If Baso hadn't twisted After he had returned to his abbot's quarters, on it, and then putting it back where he Hyakujo's nose at that time, the conventional he asked Hyakujo, “I had just come into the had found it.What is it? And then others Baso said, “Where is it now?” Hyakujo truth would have prevailed. It's also necessary Dharma Hall and had not yet spoken; why going out and seeking such pebbles, their said, “It has flown away.” Baso prodded when encountering circumstances and meet- did you roll up the mat right away?” Hyakujo very seeking a manifestation of their Hyakujo. What is it; where is it, NOW! ing conditions to turn them around and said,“Yesterday, I had my nose twisted by you,

10 WINTER / SPRING 2010 11 Teacher, and it hurt.” Baso said,“Where were “The wild duck!” About this, Hakuin says, himself this One-finger Zen. Master being on a Freedom Ride, and having you keeping your mind yesterday?” Hyakujo “'The wild duck' is 'Buddha.'” Wild duck, Hakuin was deeply, deeply absorbed in his stones thrown at us.Why? We were walk- said, “Today, the nose no longer hurts.” Baso everywhere! Flying, flying up, springing up! koan, doing takuhatsu, when out from the ing, Black and White together, and in the said, “You have profound knowledge of What is it? Where is it? Where does it go? house where he was standing came a South at that time, that was a good- today's affair.” Hyakujo then bowed and “Baso has seen, talked, taught, and woman who evidently had no use for enough reason to be stoned. (Not the returned to the attendants' quarters, crying. exhausted. . .” Hakuin Zenji comments, such begging monks. Taking her broom- kind of stoned Dylan sang about later!) I One of his fellow attendants asked,“Why are “Baso had a conversation with Hyakujo stick, WHACK WHACK WHACK! was at the March on Washington, and you crying?” Hyakujo said, “Go ask our after having seen into the depths of his Hakuin, down for the count, was revived, Odetta sang a song that expresses not Master.” The attendant then went to ask mind.” Whose mind? The vast emptiness and Oh! Now I see! Ummon, trying to go only the Civil Rights struggle, not only so Baso, who said, “Go ask Hyakujo.”When the of Mind-no such thing as his own mind. to Bokushu for dokusan, had the door many people's struggles for liberation attendant returned to ask him, Hyakujo closed in his face again and again, and final- today in Burma and in Tibet and all over laughed loudly.The attendant said,“You were “The meaning of mountain clouds and the ly, trying to make sure he didn't get the the world, and throughout history; it just crying-why are you laughing now?” moonlit sea.” This line is quoted from a closed-door treatment again, stuck his leg reflects our own struggle right here in the Hyakujo said,“I was crying before; now I am poem by Zengetsu, Hakuin tells us, adding, in the door, and Bang! His leg caught in midst of Rohatsu. It goes like this: laughing.” “He poured out his heart and guts,” the slammed door, broken. At that referring to Baso. He gave everything he moment, great enlightenment. “Oh, freedom, oh, freedom, Engo concludes, “Look at Hyakujo after his had to his student, for one purpose: to oh, freedom over me. enlightenment! Turning smoothly, he can't be wake him up. But “Hyakujo didn't get it, So you may say, how come I am in so Well, before I'll be a slave, trapped. Naturally he's sparkling clear on all saying, 'flown away.'” Hakuin:“Even though much pain, and I am still sitting here with- I'll be buried in my grave, sides.” Baso told everything, Hyakujo didn't out even a glimmer? As Roshi said the and go home to understand; it was he who flew away, not other day-one of his favorite phrases- my Lord and be free.”O This reminds me of a passage in Eloquent the duck.” “with the readiness of time.” On this Silence, in Nyogen Senzaki's commentary midpoint of the One Day of Rohatsu, we on Case 12 of the Blue Cliff Record. “Flown away? No! He is held fast.” Hakuin know that it's not simply a matter of Nansen had just passed away. One of his comments, “Baso grabbed him by the hanging around and waiting.We must have lay disciples, Officer Riku, approached the nose just as he was about to fly off.” fierce determination! We KNOW it's coffin and laughed. The attending monk Maybe Hyakujo thought, “I'll show how going to be a hard struggle, but we must reprimanded him severely for his impolite my mind is so like the vast sky, with no have the courage to engage it, not shrink manner. The officer said, “What should I trace.” Maybe, but Baso saw into his mind, from it. do?” The monk could not answer. Then and grabbed him just as he was about to the officer wept for awhile.When Chokei fly off. I was thinking about this in the light of the heard about this anecdote, he said, unprecedented election of our new “Laughter is good. Why cry?” Nyogen “Speak! Speak!” There are many Zen President, Barack Obama. Eido Roshi Senzaki commented, “Each action is cor- koans where a sudden twist, often literal, reminded us that it was exactly 100 years rect at the moment, if there is no gap becomes the trigger for enlightenment. between President Abraham Lincoln's between thought and action.” Gensha stumbled upon a stone, hurting “Emancipation Proclamation” and Martin his toe; the pain was so severe that he Luther King, Jr.'s speech at the March on Let's look at Setcho's verse in today's passed out, and when he came to: Washington of 1963.There were so many koan… Aaaaaahhhh. Gutei's attendant, in terrible eventful and terribly painful struggles during pain from having his finger cut off, heard those years of marching and demonstrat- Gutei call him, and at last understood for ing for Civil Rights. I remember once

12 WINTER / SPRING 2010 13 Picking up Stones Lawson Fusao Inada Eventually, in respectable homes, some of those stones Poet Laureate, State of Oregon assumed resting places on special mantles and shelves- worthless souvenirs, certainly, Nyogen Senzaki, of only sentimental value, “his” pebbles, just plain pebbles, the erstwhile Zen teacher for although the rocks or those which, in his hands, (he had no degrees, may speak to some had remained mute, didn't call himself “master”), of distant days, dictating silence. . . while interned in Wyoming of generations past, (he didn't call himself like mini-milestones, “internee” either), And it was an amusing sight they're still just anonymous rocks to see these old people went about gathering pebbles with faded words on them: and writing words on them- shuffling about in dust, mud, snow, sleet- common words, in Japanese MAKE TEACHING sometimes even crushing with a brush dipped in ink. HOUSE SCENT ice with their feet- GREED YOUNG Then, he'd return them SEED LEAVE with their eyes to the ground, to their source, as best he could, NOTHING EVERYTHING bent on pursuing the old man's path, the ink would wash, CHANGE EAST giving everything close inspection, and no harm was done. PRAY PARENTS pausing occasionally UNIVERSE SHINE to smile, exclaim, even laugh, However, several residents, likewise LISTEN RESPECT elderly with nothing better to do, KNOWLEDGE MIND. . . observed his practice and essentially going around putting rocks in their pockets. . . and set about collecting And as for Senzaki, the Sensei's stones. he died in obscurity, Still, as they put it, an old dishwasher this place was perfect for pebbles, It became a kind of game with few friends, to pass the time, so rich with rounded stones, some of which reflected Permission was kindly granted by to seek and find- resting, perhaps, Professor Inada to print this poem, the colorful proximity of Yellowstone like an “Eastern eggless hunt.” among headstones which was published in his book itself, likewise ministered in Los Angeles, Drawing the Line by by their government; Coffee House Press, And even in the confines of camp, a city-Zen, of sorts, Minneapolis, 1997. possibilities were endless- of the earth, moreover, pebble-searching had resulted in enlightening for Senzaki, without having to resort one who spoke arrowhead finds, to trickery, would simply broken English scatter his gathering, inspiring some elders to try their hand and wrote at chipping obsidian and it was difficult to tell on some stones: which was which: in this land where the buffalo roamed. . . WHILE LEAVING OTHERS ALONE.

14 WINTER / SPRING 2010 15 Hekiganroku, The Blue Cliff Record We think that, in the process of so-called and more everyday work. No one at all mastery, we're going to become someone chopping vegetables… no one at all Case 66, “Ganto Laughed Loudly” we're not, or that we'll realize something swinging the keisaku… no one at all that will change us. We may believe that sweeping the floor… no one at all gar- Genjo Marinello Osho we will in some permanent way transcend dening… no one at all folding laundry… our monkey mind, get forever past per- no one at all in deep conversation.We get Engo's Introduction: sonal history, or never make a mistake a hint of this when we're in samadhi. For again.And, of course, all this is impossible! example, I suspect that most of us have Adapting himself adroitly to circumstances, We'll never be without our childhood, experienced riding a bike when “no one” displaying the spirit to capture a tiger; attack- our monkey mind, or what we call our is riding. There's just the motion of bike, ing now from the front, now from the flank, bumpkin nature. body and environment. There's no one planning to seize the rebel; combining light controlling the experience! The experi- and dark, holding fast and letting go; dealing What our Zen practice does do for us is ence is just “happening.” Or perhaps you with deadly serpents-this is the master's task. help us realize that we are so much more have felt this way when watching a movie than our bumpkin nature. In the readiness or reading a good book. If you really dis- Main Subject: of time, we begin to come to terms with appear into the movie or the book, the vastness of our True Nature - just as there's no one watching or reading any- Ganto asked a monk,“Where are you from?” our chant “Opening this Dharma” says, more.There's no personality, no separat- The monk said, “From the western capital.” unenviable task of telling the Abbot that “This Dharma, incomparably profound ed selfhood. The so-called “you” has Ganto said, “After the rebellion of Koso had he was a half-hour early [laughter]. [“Did and minutely subtle, is hardly met with become totally absorbed in the story been suppressed, did you get the sword?”The she get 30 blows?” asked someone.] If she even in hundreds of thousands of millions that's being told. This is so, even though monk said, “Yes, I have got it.” Ganto had gotten 30 blows for that, this would of eons.” In other words, your True the story on the screen or in the book is stretched out his neck before the monk and not be a Teisho. Nature is incomparably profound and just a dream and a phantom. In the depth let forth a great yell. The monk said, “Your minutely subtle. I say, “your” but I don't of listening, writing, chopping, or sweep- head has fallen.” Ganto laughed loudly. We all make mistakes and are, from time mean “your” as in possessable by your ing, no one's directing the show! This “no to time, distracted. Ideally we should be sense of ego identity. It will never be one” is the same as what Zen Master Later, the monk visited Seppo who said, humbled, rather than humiliated by such a yours in that way. When I use the word Rinzai refers to as the “true person with- “Where are you from?”The monk said,“From revelation.When we feel humiliation, it is “your” in this case, I'm referring to what out rank or position.” Ganto.” Seppo said, “What did he say to nearly always left over from some child- Zen Master Rinzai called, “That One you?” The monk recounted the story. Seppo hood trauma that is stimulated by current Shining Alone” which is never yours but For those who have practiced Aikido and gave him 30 blows and drove him out. circumstances, most often some sort of always present.You couldn't take a breath have done rondori, where there are many error on our part.The extent that we feel without it, and without True Nature there attackers at once, when freely responding humiliated is probably directly propor- would be no investigation of It. But It will to each approach, there's no one to be Setcho's Verse: tional to how much baggage we're carry- never be yours; It can never be mine.The caught. There's no time to think, the ing from our own troubled childhood. more aware you become, the more you apparent barriers between self and other Since the rebel was suppressed, Alternatively, to the extent that we feel realize there's no one at all! True Nature drop away, attacker and responder flow The sacred sword has been restored; simply humbled by an error and say,“Oh, is not a “someone,” It has no separated seamlessly together. Actions become so Why the laughter, the master knows. that's right,” then this is probably a good self-hood. It's not a someone or a some- smooth they are more like a reflex. This Too small a reward, the 30 blows; measure of how well we have processed thing. It has no form, let alone a name. unthinking action in Zen is called “no One gains, one loses. or digested our childhood traumas. The action” or buji. And yet, even though this inji said, “Do you intend to have teisho As we begin to turn our lives over to this kind of action becomes nearly a reflex, it On this our last full day of Summer early?” And I said,“No, there's no need to puppet master that has no separate per- is built on the skillfulness learned while Sesshin, we almost had teisho a half-hour have teisho early.” That's it.No more need sonality, then no one starts to do more practicing endlessly on the mat in Aikido, early. Genko sent the inji upstairs with the be said.

16 WINTER / SPRING 2010 17 or from falling and failing many times them all. However, it's good to become treasure satori; if there is someone to in power.Koso led a rebellion, and it's said before getting the hang of riding a bike. familiar with at least a few of them [laugh- treasure it, then it is no longer satori. that a sword fell from heaven for him to There's something very profound and ter].And you do have to feed them regu- After a flourishing rondori, where all use in the rebellion. The rebellion was subtle going on in this development. larly.They're quite demanding.You can feel comers are accepted and released, there eventually suppressed. But Ganto is say- them jumping up and down inside of you. should be no one taking credit. It's not ing, “Do you have this sword of heaven?” We think of ourselves as a separated self- “Give me attention! Give me attention! I you who did it. This is Ganto's way of asking, “Have you hood. That's definitely our sense. want a turn! Let me drive!” Some of them experienced satori? Do you have mas- However, if we examine ourselves more think they're real special. Some of them You've heard me talk before about the tery? Can you snatch the sword from closely, we realize that we're multiple per- think they're inferior. But they're all just Barry Manilow song that goes, “I Write General Kan? Have you recovered the sonalities, not a single personality. For monkeys! And there's nothing wrong with the Song that Makes the Whole World sword from the rebel Koso?” example, close investigation will reveal a this troupe of personalities, but, as I've Sing.” I write the song. [A clap of thunder whole troupe of characters, like a troupe said before, it's not great if they're driving is heard.] That's right, thunder! John The monk said, “Yes, I've got it!” Anyone of monkeys in a tree. Each one seems to the car, running your life.They easily make Lennon in his last interview before he was who says,“I have enlightenment” does not have its own distinct personality. Which a mess of things, and do so repeatedly. It assassinated was asked, “Where do the have enlightenment. It's not yours or mine one is the real you? Well, it depends on can be quite humbling when they get a songs come from?” And he said, “I don't to have! It's something that bubbles up - the moment or the time of day as to hold of the car! But it doesn't need to be know.” That's so much closer to it! this realization, sense of power or mas- which one, outwardly, is moving this body humiliating, just humbling. Bodhidharma was asked by Emperor Wu, tery - it may come through you but it's or monkeying around. In this inner “Who do you think you are?” and said,“I never yours and an insight is never com- troupe, there are many different ages, gen- know not.” No one is a separated person- plete. A good insight always reveals more ders, characters and archetypes. But, at ality, and we cannot know the vastness questions than it answers. So, if you're the base of all these inner personalities, that is exposed at this realization. When looking to be the master - forget about it! there's a root that gives rise to them all. someone says, “I built a great bridge or This root is incomparably profound and building or wrote a wonderful symphony,” But we can turn ourselves more and minutely subtle but not a personality. It that's not it! “I had a wonderful idea,” more over to That One Shining Alone, the has no ego identity. It's not a separated that's not it! A great idea may have indeed One that is no one at all. That One is selfhood. come to you, and you may be very grate- incomparably profound and minutely sub- ful, but don't think that you are great for tle. So subtle because it has no personali- As we wake up or become more aware of having it. Just because one of the monkeys ty. It's not an aspect or archetype. It's not our root, then more of our life becomes grabs on to it and says, “See? See how a monkey in a tree. directed by the root rather than by one of great I am?” No one should take credit the monkeys in the tree. The monkeys for a true insight; yet, someone usually I have no doubt that this monk had a gen- don't disappear, they simply have less con- It may be that through this process of Zen does - just a monkey playing. When you uine insight; yet, when the monk says, trol. At the root there is no self at all; practice that you are disappointed that it have a great realization, it's not you. “Yes, I've got it!” we see that a monkey in however, this root manifests in myriad is not you who is the master. Look out for the tree is proclaiming, “That satori is forms and countless personalities. If the monkey that wants to take credit and Ganto asked a monk, “Where are you mine! This is my awakening, my kensho! I you're not aware of your inner troupe of claim that they're in charge and that they from?” The monk said, “I've come from must be great and I am complete.” personalities, you have multiple personali- have achieved satori! “Yes,I have achieved the western capital.” Ganto said, “After ty disorder [laughter]. If you are aware of satori,” says one of the monkeys. How the rebellion of Koso had been sup- You know, when Einstein had the insight them, good. Someone said to me, “Well, ridiculous! We all have this root; it's pressed, did you get the sword?” Now at that gravity warps space-time, which is at but I don't understand them all yet. I don't impossible not to have it.There isn't any- this time, at the close of the Tang Dynasty, the core of the Theory of General know who all these characters are, there thing to celebrate about having this root. at the end of the ninth century, the Relativity, he truly saw something clearly are too many.” You don't have to know In fact there is no one to celebrate or emperor was taxing heavily, trying to stay about reality. It's a fantastic insight.

18 WINTER / SPRING 2010 19 However, I doubt that even when he won come from visiting Ganto.” Seppo said, Ganto said in effect, “I think you're still thinking that Ganto was hiding the goods the Nobel Prize in Physics he thought, “Well, what did he have to say?” The looking for True Insight outside of your from them, that they murdered him, “Oh, those insights are mine. I invented monk recounts the story. Immediately, root mind. You're looking to what the stabbed him with a dagger. At this warped space! I must be great!” It's not Seppo grabs his keisaku and gives him 30 sages and Sutras and Zen Masters of old moment, it is said that Ganto let out a his. No one should take credit for it; how- blows and drives him out. Poor monk! I'm have to say about the Dharma. Trying to huge death scream, “AHHHHHHH” that ever, many insights did indeed bubble up sure he was feeling humiliated. Any time learn the truth from all those monkeys, was so loud and curdling that it was heard in the so-called human vessel named you're feeling grandiose or anytime you're yours and theirs, is useless. There are so for leagues. Many centuries later, this Einstein. It is not difficult for me to con- feeling humiliated, you're one of the mon- many! Don't you know that what really account troubled Zen Master Hakuin. ceive of warped space and have a sense of keys. It's just monkey nature to feel moves heaven and earth comes from the Hakuin couldn't understand how such a it; perhaps this is true of most of us. grandiose or to feel humiliated, ashamed bottom, the root, of your Mind.” True great master could let out such a curdling However, just because I can conceive of and inferior. This monk's realization, real insight can only arise from the root; you scream. In fact, it was around investigating warped space, this is of little significance. as it may have been, is far from mature. will never find it by trying to find the one this question of Ganto's death that On the other hand, each of us has the true branch or monkey. That which ani- Hakuin had his great awakening and came potential to intuit, as Einstein often did, In Case 13 of the Mumonkan [Gateless mates heaven and earth comes from the to his deep peace of mind. something of the true nature of the uni- Gate] we find a story about Tokusan, root. It has no personality. It has no form, verse, and this is why we are all called pri- Ganto, and Seppo. Seppo was older than let alone a name. It's incomparably pro- marily Buddhas. However, having insights Ganto by a few years but did not come to found.True Nature is minutely subtle and into the nature of reality doesn't make us maturity until after Ganto. Once the two is the vast void, beyond measure - you'll a Zen master. Seeing reality clearly is sim- of them were traveling together and were never know it as a finite personality. It is ply seeing reality as it is. overtaken by a snowstorm and were not a person or a personhood. Upon forced to spend a few days by a wayside hearing this, Seppo reached deep peace of So, Ganto, hearing the monk say,“Yes, I've inn. Seppo, as usual, sat arduously in zazen mind. He transcended the need to look got it,” stretched out his neck and let during the break, even though they were elsewhere. He realized that True Nature is forth a great yell, “AHHHH!” The monk snowed in. Ganto asked Seppo about his already fully revealed. In other words, said,“Oh, your head is cut off.” And Ganto understanding.“You do such strong zazen. there is no truth to find. Mind is the let loose a big laugh. Implying to the Tell me something of your understand- source of all insight, but to attach to the monk, “Just right! Just so! My head's cut ing,” says Ganto to Seppo. Seppo idea of Mind is to be lost once again. In off.Your sword's so great! Your enlighten- answered that, for all of his zazen and this moment of deep realization Seppo ment is so sharp that it's cut off my head!” years of training, he had not yet realized became confident of this non-personality, This life is but a dream, but sometimes it deep peace of mind. Ganto said, “Oh, I this No Self. [At this moment a great clap hurts like hell. And when Ganto was I'm sure the monk felt as though he'd had thought you had already realized it but, of rolling thunder is heard in the zendo.] stabbed, I'm sure one of those monkeys this wonderful conversation with Ganto - since you say otherwise, let me ask you screamed his head off! Quite natural! Ganto laughed and was good hearted - he this: what use is there in learning from A few years after this account, Ganto was Entirely natural, nothing to be ashamed of. laughed so hard, his head rolled.After this other people's lectures and the sutras? It murdered. As I said, during the fall of the Nothing wrong, nothing in error.Just huge encounter the monk goes to meet Seppo. is what you produce from the bottom of T'ang Dynasty, there was great unrest and death scream. Ganto and Seppo are Dharma brothers; your mind that moves heaven and there were bands of bandits who went each was a student of Tokusan. From earth.” At this, Seppo suddenly had his around looting. And even though Ganto Upon having his own realization, when Seppo comes Zen Master Ummon. Ganto Great Awakening. was in a remote temple, the bandits came Hakuin's own troop of monkeys was quiet, and Seppo are very close; both are quite Seppo did great zazen. He was the tenzo and - looking for something worthwhile he reported, “After all these centuries, mature masters. Seppo said,“Where have (chief cook). He was older than Ganto but to steal - found nothing of great value.The Ganto still lives.”O you come from?” The monk said, “I've had yet to come to deep peace of mind. bandits were so angered by this, perhaps

20 WINTER / SPRING 2010 21

Hekiganroku, The Blue Cliff Record We habitually assume that we know what These, and discriminative knowing gener- “know” means, but- for instance, there ally, are “tea and rice matters”-things that Case 1, “Emperor Wu Questions Bodhidharma” are what are called discriminative know- the monks are massively used to. Those ing and discriminative thinking, which outside the monastery may find them Zenrin Robert Lewis Zenji to go and get him. Even if the whole country's means thinking in terms of dichotomies, remarkable, but those inside become people went, he still wouldn't turn back.” pairs of opposites -doing things like find- thoroughly trained in them.And yet these Engo's Introduction: ing out, knowing, by comparison and con- things are curiously fixed, unchanging: Setcho's Verse: trast. This phenomenal world is packed There's no life to them. It's just:“There it Seeing smoke beyond a hill, realize at once with pairs of opposites, and not only is.” As if to say,“I can see so well. So what? that there's fire. Seeing horns beyond a wall, The holy truth: emptiness pairs, but things will be opposite in vari- Can I move?” know it's an ox. Given one corner, be clear How to go about discerning ous ways. Discriminative thinking makes about the other three.And catch the least dif- the point of this? for wonderful engineering, but that's not But, by contrast, “If you can cut off your ference at a glance… Patch-robed monks The one answering- who is he? going to solve all our problems. So then streaming grind”-the crowding currents, are as used to these things as they are to tea what is nondiscriminative thinking-how do the streaming attachments and delusions, and rice. But: Coming up in the East and Repeating the answer, he (the emperor) you get beyond this? Is there even such a the obsessions and blindness-thoroughly going down in the West, opposing and going said that there's no telling. thing as knowing things nondiscrimina- and completely, then what happens? with, being lenient and contrary, and giving It was for this that he (Bodhidharma) tively? Well, in that next room, in the “Coming up in the East and going down in and snatching away… All these become free crossed the River under cover of darkness. zendo, we've been doing quite a bit of the West,” appearing here and disappear- and easy with the streaming grind cut off to How to escape the what you might call nondiscriminative ing there, so others aren't sure where you perfection. Now tell me:Who is it that is that thorny brambles growing rampant? thinking-thinking outside the box. It's lib- went, who you are, where you live, where way, and when? See Setcho's entangling erating, like taking to the air, leaving land you belong. “Opposing and going with.” climbing creepers. Even if the whole country's people went and sea behind. For example, the Zen master is terrifical- after him, he wouldn't come back again. ly angry at you, and you, you're-ducking. Main Subject: The “Introduction” starts out with exam- And so the next time you're seen by the After so very many years, it's pointless to ples of discriminative knowing. Notice the Zen master, you see the Zen master, Emperor Wu of Liang asked Bodhidharma, look back on it. verbs: “realize,” “know,” “be clear,” and you're cowering again, you're expecting “What is the first principle of the holy Truth?” Give this looking back a rest! “catch”-all forms of “know.” In the more. And it's gone without a trace! Bodhidharma said, “Being empty, there is no A clear breeze the world over monastery, the training gradually sharpens You're not just forgiven, it's over; the sit- such thing as the holy truth.”“Who is it that's -what limit could it have? these talents. For instance,“Seeing smoke uation is gone. “Being lenient and con- answering me?” “There's no telling.” The beyond a hill, realize at once that there's trary, and giving and snatching away.” emperor could not follow him. Bodhidharma The master (Setcho) looked back and forth, fire.” We've had fires here, and it's very thereupon crossed the River into Wei. saying,“Is The Patriarch here again?” useful, when you smell smoke, not to All these “and”s are transitions from one He answered himself. assume that things are all right-that kind thing to its opposite or, more exactly, to Later, the emperor told all this to Shiko and “He is here. of thing. Or: “Given one corner, be clear one of its opposites. Cutting off “the asked him about it. Shiko said, “Can Your Call him to come about the other three.” Confucius said,“If streaming grind” is not just some kind of Majesty tell now who that man was?” The and wash this old monk's feet .” I hold up one corner and a man cannot moral imperative. It liberates you, so that emperor said,“There's no telling.” Shiko said, come back with the other three, I do not you can actually move.And be contradicto- “That was the Mahasattva Kannon, the bear- This first case of the Blue Cliff Record continue the lesson” -meaning that the ry,not at the same time, but at two different er of the Seal of the Buddha's Mind.” The deals, appropriately, with the meaning of student must do it himself, and not times: make those “and” transitions. Then emperor, regretting not following up, was Zen-expressed as: why The Patriarch depend on the teacher to do it. He should who are you? Are you this, or are you that? about to send an envoy after Bodhidharma to (Bodhidharma) came from the West start to catch on. -which is liberating, like taking to the air.This invite him back. Shiko said, “Don't give the (from India to China). is moving, changing. The other was fixed, order,Your Majesty, that sends out an envoy unchanging.We're used to the unchanging. How about-changing?

22 WINTER / SPRING 2010 23 “Now tell me,” the “Introduction” contin- (Engo, about a century after Setcho pub- Speaking of Bodhidharma's answer:“Being ues, “Who is it that is that way”-give me lished this book, and Hakuin, about six empty, there is no such thing as the holy an example-“and when?”-a situation in centuries after that, added comments that truth”-Engo says that it's all over.That's it! which this sort of thing is appropriate. I quote so often here that I mostly cite Do you get that feeling?-that there's a Show me it happening.Well, for that,“see them simply as: Engo:“...” and Hakuin:“...”) kind of finality in it. And, he says, “This is Setcho's entangling climbing creepers”-his exceedingly clear”-exceedingly clear- words, coming from him because he's Answer: “Bodhidharma said, 'Being almost more than we can take. chosen this koan. empty'”-and let me invite you to take that as, it all being empty-“'there is no such The emperor is trying to cope. He says, Emperor Wu, the first emperor of Liang, thing as the holy truth.'” And you could “Who is it that's answering me?” It's not was always a devout Buddhist. He ate only split it up:“the (a unique thing),” “(a) holy like him or the situation for him to mean, one meal a day. He was kind, learned, eco- (thing),” and “ (the) truth”-there's no such “Who has the unmitigated gall to answer nomical and diligent, but unable to keep thing as any of the three of them.And yet me this way?!” He's genuinely puzzled: He his officials from robbing the people. He there is nothing lacking. It's just that it, it hears, in Bodhidharma's answer, a para- kept the precept against killing most all, is differently organized-than that: The dox:“The truth is there is no truth. Is that strictly, even having the sacrificial animals way it fits together and works together is the truth?”-in which the first sentence made of bread dough. So his efforts were not that way. You don't need “the holy contradicts itself.The emperor is trying to ineffective.The Liang dynasty, in southeast truth” in order to work with it or under- “track the words,” Hakuin says. I would China, on the sea, lasted just 55 years.All stand it. Or, better, to live it. call it logic-chopping. He wants to know five of Wu's successors ruled only briefly. who it can be that answers him by contra- So the arrangements he made didn't last When Bodhidharma arrives, before the dicting himself in one sentence. It doesn't either. It's almost like let's-pretend. Very dialog in this koan, the first question that make sense in the conventional way that elaborate let's-pretend. the emperor asks him is: “I've done all the emperor is used to and that we are these things.”-like the sacrificial animals of used to. Bodhidharma arrived in south China, in bread dough and so on-“What is the this Liang country, by sea in about 520. merit?” -the happiness generated by The emperor can't handle it. He's com- From Tei Dai Dempo we know that he's doing those things. Bodhidharma's answer pelled to keep trying; he can't give up and the first patriarch of Chinese Zen. was, “No merit.” Zero. Engo: “He”- declare victory. It's impossible. (Really?) “Emperor Wu of Liang asked Bodhidharma, having newly arrived, and Engo: “He sure is groping for it without Bodhidharma”-and even before he says it, seeing what's going on in Liang-“was finding it.” Groping for it. Engo comments on what he's about to thinking about how many uniquely won- say: “This fool”-that's the emperor-“is derful things there were going to be To the question:“Who is it that's answer- taken in by mere talk.” His question is, there” -all the ornamental deeds the ing me?”-Bodhidharma answers, “There's “What is the first principle of the holy emperor has done. And his question no telling.” It's not just “I don't know,” or, Truth?” And "the holy Truth" means the about the first principle of the holy Truth “You don't know.” He's saying that there's ultimate truth of Buddhism. Are we sounds like a uniquely wonderful thing no way anyone can know-meaning, there's impressed? He's taken in by impressive too. And maybe Bodhidharma's answer no discriminative knowing: knowing in words like these.“What is the first princi- will be too. He may even stay and become terms of opposites, comparisons, and dif- ple of the holy Truth?” Engo replies: yet another one in the emperor's collec- ferences.That won't work for,“Who is he?” “What it is-is a hitching post for asses” - tion of uniquely wonderful things. It gets asses meaning the asinine. They get crowded. Bodhidharma came from the There's something peculiar about this attached to it.They're easily trapped with water, by sea, right into the fire!-the fire book, and it's coming from Engo and fancy words. being this constant barrage of uniquely Hakuin. There'll be someone worthy of wonderful things. respect, like Bodhidharma-and in their

24 WINTER / SPRING 2010 25

comments, they will slander him. Being “Bodhidharma crossed the River,” which Here's Engo and Hakuin ganging up on in coming from the West. But Rinzai said, published, those false insults are libel. is the mighty Yangzi River, “into Wei.” Bodhidharma again-giving us the chance “If he'd had a purpose he wouldn't even Engo's reaction to that answer, “There's There's this legend, which can't be true, to investigate opposites of what they say have been able to save himself.” When a no telling”: "Yuck!" Hakuin's: “C'mon, get that Bodhidharma crossed that river with about him. Engo says, “What a wild fox monk asked Joshu for the meaning of to the point, eh?” -which sounds like a one foot on a reed and the other foot bogey.” In China and Japan, the fox is Bodhidharma coming from the West, he rude, yet reasonable, negative reaction. hanging in the air, going across that way on deceptive. It comes on as a human being. said, “The oak tree in the garden” -the Well then, if you put that in your mind and the waves. My best guess is, that means: And when you've become intimate with oak that the monk who asked sees think,“OK, he's not getting to the point.” That's a really big river, next to impossible this being, you find out that you hadn't the through the window. Well, maybe he is: Maybe “There's no for Bodhidharma to get across. faintest idea of what it is: a fox, sly and telling” is the point.And so then try going clever. Engo: “He can't escape his crown- After Bodhidharma is gone, the emperor back and reading what has been said by Wei was ruled by the Topa family, and they ing disgrace.” Hakuin: “Having failed to consults with his right-hand (Buddhist) who-and see: Is this the point of that. First were nobody: They came from a small deceive the emperor,”-Deceive? priest, the one he trusts most:“Later the he said, “... Being empty, there's no such “tribe” in the vast hordes of horsemen of Bodhidharma? Ah, c'mon now-“he's so emperor told all this to Shiko and asked thing-” and now, asked, "Who answers the northern steppe who attacked China. deeply ashamed that he runs his hand him about it.” Shiko (“ko” is a title) is a this way?”-he says, “There's no telling.” Nobody paid any attention to them. But through his hair.” Shaven-headed priest who is not who he's cracked up to What has that got to do with it? Well, lo and behold-to everybody's surprise, Bodhidharma does! be. But later, with honest commitment remember in the “Introduction” Engo they are dominating China north of the and hard work, he will get real. In fact, he says, “Now tell me, who is that way?” Yangzi. Not quite ruling, but calling shots. Engo: “Coming and going back and forth will end up following Bodhidharma across Who? “And when?” Here we are at who This Wei dynasty lasted for about 150 between the East and the West.” Sounds the River into Wei and training under him, and when, courtesy of Engo and Hakuin. years, and the Topa family, the rulers, were like “The meaning of the coming (of becoming his Dharma heir. For now, mainly killing each other off in a struggle Bodhidharma) from the West (from India though, he veers between giving good “The emperor could not follow him.” It's for power. This is where Bodhidharma to China)”-but somehow more complete. counsel and providing “uniquely wonder- not just that he didn't get it; he couldn't went! The obvious question is:Why? But what does “coming and going back ful” confusion. follow it. It's moving, it's alive. This is not and forth” mean? Hakuin rubs it in: about knowing, it's about being light-foot- Hakuin says that Bodhidharma crossing “Uncertainly,”-this is Bodhidharma who's Engo: this asking Shiko is “a poor child”- ed of mind-so that you can move with it the Yangzi into Wei, “was escaping from uncertain, not knowing where he's going. the emperor-“thinking of an old debt”-the rather than get stuck. OK, can you follow lonely desolation. Each step brought pure This is a problem if you do something like Dharma. Shiko says,“Can Your Majesty tell Bodhidharma? You've got these things he breeze to life.” A friend told me that New leaping from India to China without now”-do you know now, later, having said. Where is he headed? Don't say it's York City is the loneliest place on earth. knowing where you're going, not only the thought it over-“who that man was?” impossible or makes no sense. Just try. Packed with people, none of whom know geography, but the culture: the culture Shiko is bringing the emperor (and us) Where is your mind going? Maybe where you. There is that aspect to the City. In shock is formidable. “Uncertainly, not back to Bodhidharma's “There's no he's headed is the important thing. It's not another way, Liang, where Bodhidharma is knowing where he's going, and then com- telling.” The emperor's response is to try a question of what is so and what is not, coming from, is also lonely. Crowded and ing this way, still uncertainly.” to deal with the koan posed by but of where we are going-with this. Engo lonely. It's packed with “uniquely wonder- Bodhidharma wandering around, “coming Bodhidharma: He repeats his answer, says that it's important in another way: ful things,” but none of them are effective, and going back and forth between the “There's no telling” -an exact quote. (“The emperor could not follow him.”) none of them have staying power.Which East and the West.” I don't know what Bodhidharma is there, back again, even “But what a crying shame!” Engo again: is desolating. Hakuin goes on:“Each step” that means. I doubt that it means any- though he's gone! “But we're getting some inkling of him, that Bodhidharma takes brings “pure thing. But it has nothing to do with after all.” -some inkling of who he actual- breeze to life.” You may have had this feel- Bodhidharma.And that's the point. But Shiko has another answer: “That was ly is, from this. Hakuin:“Even more than if ing on your trip from the gatehouse up the Mahasattva Kannon, the bearer of the he'd pretended to know” -that he could here to the monastery -that feeling that But then what is its opposite? What are Seal of the Buddha's Mind.” That's all very tell who he himself was. each step you take is stirring up pure Engo and Hakuin actually pointing impressive, but Kannon-compassion-is breeze. It's a feeling, not rational. Each toward? You might think they're pointing everywhere, while Bodhidharma is gone. The emperor couldn't follow him, so step brings pure, clear breeze to life. out that Bodhidharma has a fixed purpose Confusing.The Seal of the Buddha's Mind

26 WINTER / SPRING 2010 27 is inka, the physical evidence of the trans- Shiko-“isn't aware of the glorious light “It was for this that he”-Bodhidharma- back from ancient China to Setcho's mission-but to Shiko then, it was simply shining forth from under his feet.” Hakuin: ”crossed the River under cover of dark- China? He answers himself: “He is here. the transmission of the Dharma. This is “Aware of it, what to do under your own ness.” This:To help the emperor keep with Call him to come and wash this old the kind of answer you would expect feet? Tread firmly: Don't let your attention his own insight: that there's something monk's”-Setcho's own-“feet.” from Shiko, because, Hakuin says, “his be scattered.” about this “no telling”-staying with that title, rank, and reputation probably don't koan, which is Bodhidharma. Here again Now let's make some connections about fit his actual situation.” So he's given to Engo and Hakuin put down Bodhidharma. “feet”: Remember, Hakuin: (“This”- these fancy answers that don't really fit. Engo: “He”-Bodhidharma-“is no bod- Bodhidharma crossing the River into Wei- And confuse. hisattva. Oh no, not him!” He wouldn't be “is escape from lonely desolation.") “Step caught dead being a bodhisattva. Hakuin: by step, the pure breeze comes to life.” “The emperor, regretting not following up, “Running away in the night is not done in And, (“Shiko said: 'Even if the whole coun- was about to send an envoy”-into Wei, the best families of the Western Heaven try's people went, he still wouldn't turn hence an envoy,not just a messenger-“after (India).” Bodhidharma left home! “How to back.'”) And, Engo: “He (Shiko) is not Bodhidharma to invite him back.” He miss- escape the thorny brambles growing ram- aware of the glorious light shining forth es him; they miss him. Hakuin: “Hey! pant?” They are the controversy. And from under his feet.” Hakuin:“Aware of it, Look! Yourself as Bodhidharma!” Well, is we're knee-deep in it. what to do under your own feet? Tread there for you no such thing-no such thing firmly: Don't let your attention be scat- as the holy truth? Is there no telling who “Even if the whole country's people”- tered!” And, Hakuin: (In the emperor's you are? And have you ever done anything even if all of us-“went after him,”-looked mind,) “losing the chance and letting like going from India to China? back on his story, studying it and trying to him”-Bodhidharma-“go was certainly a figure it out-“he”-Bodhidharma-“wouldn't near miss. Yes, like a child catching a Engo: “There's really no hanging on to come back again.” So: “After so many grasshopper!” him”-Bodhidharma. But the emperor Setcho's Verse begins: “The holy truth? years, it's pointless to look back on it.” thinks that he's just lost the chance, and Emptiness!” -tasty medicine compounded Why? Engo: “Where is he at?” Hakuin: The expected thing for Setcho to do that it was, in Hakuin's words, “a near with pure poison. Hakuin:“Taking it cures “Where has Bodhidharma gone? Look, at would be to go and wash Bodhidharma's miss” -that he'd almost got Bodhidharma disease,” and “It was already too late to your feet -"a grasshopper deep in the feet (after all that traveling). But, Hakuin to stay, but now he's gone. Hakuin, sarcas- avoid this long ago.” Question: “How to mountains!” “Give this looking back a says, Setcho “breaks the stereotyped pat- tically: “Yes, like a child catching a go about discerning the point of this?” - rest!” -because that'll get you stuck. tern.” So what is Setcho saying? Well, grasshopper.” Bodhidharma like a What does it have to do with me, us, you? here's a hint. Engo: “He's doing things on grasshopper. Well, India to China-and in It moves, it's alive. Engo: “Too late, you've “A clear breeze the world over-what limit the spur of the moment.” Is he? “Still, we that dialog you can see the leaps, the missed it-slipped up without even realiz- could it have?” Hakuin: “That is get some inkling of who he”-Setcho- emperor unable to follow him. So, ing it.” Answer: “The one answering-who Bodhidharma, fully there in the straits “actually is.” Remember that, “some Bodhidharma as grasshopper-courtesy of is he?” -Who are you, really? Where did (tight places) and the sea lanes (vast, inkling of who he is”? It was said about Engo and Hakuin. you come from? What is the point of you, open), clear on each grass-blade tip and somebody else-or was it really somebody and this, your life and so on? Hakuin:“This on each and all things.” Then, having fin- else? Hakuin:“Yes,but he (Setcho) has few Shiko said, “Don't give the order, Your is Setcho's poison-painted drum.” -Who ished both his teisho to his assembled redeeming merits.” Remember Majesty,that sends out an envoy to go and hears it dies the Great Death-of delusion monks on the main subject and his verse Bodhidharma's very first answer, “No get him. Even if the whole country's peo- and attachment, not of life itself. on it, Setcho goes into action: He looks merit”? He has few redeeming merits. ple went, he still wouldn't turn back.” “Repeating the answer, he”-the emperor back and forth among his students, scan- Merits? Here Shiko is in complete agreement with “said that there's no telling.” It's as if he ning with sharp glances-and he says, “Is Bodhidharma. He wants him back too, but can get the end of a rope, a rope in time The Patriarch here again?”-meaning, is So is it clear-the meaning of the coming O he sees that there's no way. Engo: “He”- rather than space, but can't continue it. Bodhidharma here again, has he come from the West?

28 WINTER / SPRING 2010 29 Ame ni mo Makezu places but never felt any were its home. The with countless mochi [rice cakes] and mochi- is raining or sleeting, windy or freezing, sunny or time had come, I thought, to officially enshrine making parties. humid, Kyu-san leaves the monastery at dawn, Fujin Kokuzo Bosatsu. It seemed appropriate for spends the whole day working in the garden, the occasion, since Stefan was born in the Year Kyu-san is 78 years old and a source of great planting seeds, building fences... and returns by Although Dai Bosatsu Mountain does not have of the Ox, and Kokuzo Bosatsu is considered inspiration to all who meet him. No matter if it 8:00 PM. Every day. O a physical “gate,” at the entrance of our drive- to be the protecting figure of that sign. way, there is a gatehouse and a carpenter's shop. Since its opening in 1976,“gatekeepers” Simultaneously, an old student of Roshi's have successively embodied the caretaking of named Koku (same character as Kokuzo) had Be not defeated by the rain the facility and the sangha. Some left behind signed up for Summer Samu Sesshin after a by Kenji Mitazawa many things to take care of, while others left ten-year absence. the place greatly improved upon - like any one of us who tread this mountain path. For most, The day we were to perform the ceremony, I Be not defeated by the rain. the title of “care-givers” would be more asked Roshi once more about the name. Not Nor let the wind prove your better. appropriate. knowing any of the preceding factors, he said, Succumb not to the snows of winter. “I have been thinking about Koku-an: Nor be bested by the heat of summer. Peter, who was our care-giver for two years 'Universal Hut,' or 'Endless Universal Hut.'” Be strong in body. Unfettered by desire. until last April, worked tirelessly and whole- When I reported to Roshi the two other Not enticed to anger. heartedly to tend to the aging buildings and “Koku events," he made the name definite. Cultivate a quiet joy. paths. His unconditional and joyous spirit has Count yourself last in everything. been greatly missed since his departure. In the afternoon we all walked down in our Put others before you. robes to Koku-an, and waited for Roshi and his Watch well and listen closely. Stefan Heringa succeeded Peter as our current attendant to arrive.Along the way, a car passed Hold the learned lessons dear. care-giver and Zomu [the monastery post which was heading up the mountain.The driver A thatch-roof house, in a meadow, responsible for maintenance of the buildings and gave a friendly wave, but no one recognized him. nestled in a pine grove's shade. grounds]. His passion for Japanese architecture When Roshi arrived, the unknown driver was A handful of rice, some miso, and and carpentry, his deep appreciation of the cul- sitting in the car.I asked Roshi,“Who is that per- a few vegetables to suffice for the day. ture in general, and his strict work ethic have son?” Roshi answered, “Koku!” Unbeknownst If, to the East, a child lies sick: already made him a pillar of our community after to any of us, Koku had decided to come to Go forth and nurse him to health. only a few months of residency. sesshin one day early - and here he came just in If, to the West, an old lady stands time for the ceremony. In addition, Peter came exhausted: Go forth, Recently it came to our attention that, spiri- that afternoon, on short notice, and was delight- and relieve her of burden. tually speaking, the gatehouse has been a ed to join in the purification ceremony at his If, to the South, a man lies dying: neglected area of the mountain compared to former home. When it rains on Dai Bosatsu Go forth with words of courage the Zendo building and Joraku-an (Beecher Mountain, it pours! to dispel his fear. House). It was decided that as soon as Stefan If, to the North, had settled in, we would perform a purifica- Finally, though last year's newsletter mentioned an argument or fight ensues: tion ceremony and give the gatehouse an his arrival, I must more fully introduce Kyu-san, Go forth and beg them stop official name.A date was set. who has become a part-time resident and the such a waste of effort and of spirit. full-time gardener of the monastery. Kyu-san In times of drought, The day prior to the ceremony, I asked Eido originally came to DBZ in July 2008 to offer a shed tears of sympathy. Roshi if he had decided on a name. He hinted resting place in Sangha Meadow to his late wife, In summers cold, that he was still thinking. In the meantime, I Sumiko. Ever since, he has been transforming walk in concern and empathy. had been thinking about enshrining a Buddha the mountain - planting flowers, bushes, and Stand aloof of the unknowing masses: or protecting image at the gatehouse. Years trees all over the grounds. He took it upon him- Better dismissed as useless, ago, someone had given me a metal statue, say- self to reactivate the vegetable garden situated a than flattered as a "Great Man." ing they had no idea which figure it was. I mile down the driveway from the Zendo build- This is my goal, the person searched and found out it was Kokuzo ing.As it was hard for him to put off work until Bosatsu, or “The Bodhisattva of Endless the planting season, which starts in June, last I strive to become. Space.” As my room already had an altar and February he made many kilos of miso. And in little space, I started to move it to different celebration of the New Year, he provided us

30 WINTER / SPRING 2010 31 Built to Last

Zuiho Myodo

Of the many skills and great enthusiasm for this project. . Zuiho assisted Stefan Sitka Spruce lattice windows, the incor- only be done with Japanese cedar. that Stefan Heringa has brought to his throughout the endeavor, and Jokei con- poration of an existing large moss-cov- However, through experimentation he tributed in the final stages. new job, perhaps most impressive is his ered rock into one of the walls of the found that the process obtained beautiful talent as a designer, architect, and artisan structure - all testify to Stefan's outstand- results with other woods such as the Prior to this undertaking, Stefan replaced with a particular expertise in Japanese ing gifts and diligence. Furthermore, he hemlock and larch that had been used in two other bridges on the south side of the forms and carpentry techniques. He has developed and worked on the project in the construction of a now-abandoned lake with simple yet elegant and sturdy executed several constructions around secret, unbeknownst to the rest of the barn near Koku-an. By salvaging much of spans. Gently arched and utilizing the same the grounds with intense dedication - community - including Roshi! the wood for these projects from this beautiful materials,they are attractive pieces working submerged in swampy water up site, in true Zen spirit, Stefan has taken on their own. More importantly, though, A common design element within each of to his thighs, amidst swarms of biting materials that appear to be worn and these structures represent his vision of the these structures is the use of yakizukuri - insects, working in the rain and well after useless and, through his heart and mind, near-future for the path around Beecher wood that has been scorched and natu- dark when necessary to complete a proj- has breathed new life into them. Lake: he plans to steadily replace the mish- rally treated leaving a rich, lustrous, dark ect by a self-imposed deadline. Moreover, Everybody is grateful for the contribu- mash of old decaying bridges with sound finish that shows off the natural beauty of the completed works show a true artist's tions to this community that he has structures of a unified style. the wood's grain and helps to resist eye for detail and overall effect. already offered, and we eagerly look for- weathering and slow deterioration. ward to seeing the fruits of his imagina- Stefan first learned this technique from a At the east end of Beecher Lake, Stefan His most recent creation stands in the tion beautify and enhance the property in carpenter in Japan who said that it could O replaced a network of deteriorating woods across the road from Sangha the years to come. bridges with a beautiful new structure. Meadow, overlooking the stream that spills The new bridge - a traditional Japanese down from the outflow at the foot of style of bridge called yatsuhashi - zigzags Beecher Lake.A little hut, reminiscent of a through the marshy area, presenting dif- koshikakemachiai - the "waiting arbor" to ferent views of the picturesque environs which guests at a Chado [Way of Tea] gath- with each turn. Approaching the bridge ering arrive and await the host's greeting - from the north side of the lake, several might be the first structure atop the vistas reveal the beauty of the structure mountain that a sharp-eyed visitor to DBZ as it is situated within the larger tableau. would encounter.The simple, unobtrusive Approaching from the south, the curve form sits naturally amidst the trees, at first suggested by the meandering bridge ele- glance noticeable only for its starkly con- gantly continues the natural curve of the trasting dark and light woods and white path that leads to it through the brush. wall panels.This monochromatic composi- Eighty cedar posts driven deep (some as tion immediately confirms the vestibule as far as five feet) into the mud and ultimate- not separate from, but as an outpost of the ly resting on rock or gravel give the struc- monastery building itself. Upon closer ture its unquestionable stability and solid- inspection the detailed craftsmanship - the ity. Many samu [work practice] partici- traditional hafu [an extremely subtle and pants and work exchange students devot- elegant arching of the roof line], the feet ed many hours preparing the materials that the posts stand on, the finely worked

32 WINTER / SPRING 2010 33 Joraku-an Oil Spill Cha Zen Ichimi the old linehad deteriorated and separat- Kuchiki kindly and adeptly served as trans- lator for both father and son. Sangha mem- Shinkon Peter Glynn ed enough to allow oil to escape. The oil Zuiho Myodo had seeped into the soil, mixed with water, bers Ryoun Yasuko Hara, who is a teacher and drained to the Joraku-an basement. in the Omotesenke Chado tradition, and Every autumn at Dai Bosatsu Zendo we This year proved to be the Year of Tea at From there a sump pump propelled the her husband, Zensho Martin Hara, were winterize our guest house, Joraku-an, and Dai Bosatsu Zendo Kongo-ji and New York prepare it for the long cold months of in- water and oil via a drain pipe to an exit instrumental in arranging these events. point down the hill, near to Beecher Lake. Zendo Shobo-ji. Each temple had the activity. This past year the building was honor of hosting a Grand Master of Chado closed from October to May. During the To remediate the soil contamination, [the Way of Tea], who came to offer cere- month of May, we began the usual prepa- monial bowls of matcha [powdered green rations to ready the house for the Open Luzon excavated over 50 tons of lakefront tea] to the Buddha. Additionally, this sum- Space season. soil and installed oil barriers in the soil and at the lake's edge. The heavy equipment, mer marked the return to DBZ of the Friends in Tea conference, a gathering of Tea After initial attempts to start and test the labor, consultation, soil transport, and soil furnace failed, we called Suburban Propane treatment resulted in disbursements of devotees and professionals. to clean and service it.The Suburban tech- over $41,000 by September. nician isolated the problem and recom- On May 7, Nyogen Senzaki's memorial day, mended that we replace the fuel lines run- The spill was a wakeup call regarding the in the midst of the sesshin now dedicated ning from the underground oil tank.After danger of underground oil tanks. Stefan to him, Sen Soushu, the Iemoto [Grand considering this recommendation, we felt recently completed installation of a new Master] of the Mushakouji Senke school of this would be the right time to retire the above ground tank in the monastery base- Tea, visited DBZ to perform a kencha shiki old underground tank and install a new ment. With Luzon's help, we are in the [tea offering ceremony]. This ceremony is above ground tank. process of decommissioning the 30-year- one of the most formal Chado procedures old underground tank next to the and is most often performed at Buddhist Peter Lombardi began the installation of a monastery. We are also removing an temples or Shinto shrines. About 30 stu- underground gas tank from in front of the new 330-gallon tank in the shed adjacent dents and followers from both Kyoto and Earlier in the same week, about 30 students garage. In addition to the monastery tanks, to the house. Stefan put in new fuel lines New York accompanied and assisted the of the Way of Tea from various schools and two underground tanks at the gatehouse to the furnace and hot water heater, and Iemoto. After making the offering to the traditions journeyed to DBZ and gathered finished the tank installation on May 29. will be replaced with safer above ground at Joraku-an for several days. Called tanks in the next month. These planned Buddha, Eido Roshi briefly introduced the We contracted Luzon Environmental Tea Master, who then gave a short talk on "Friends in Tea," the event included formal Services to empty the old underground oil changes will add an estimated $15,000 to Chado practice and seatings, informal dis- our incurred expenses, bringing the proj- the basic connections between Zen prac- tank and transfer the fuel to the new tank. tice and the practice of Chado. Following cussions and gatherings, workshops on dif- ect total to over $55,000 for 2009. ferent handicrafts and skills related to host- the talk, the Mushakouji members served At the beginning of the following week, ing a Tea gathering, and much more. Eido Ed Hinchey, who hails from the Syracuse sesshin participants a bowl of matcha and a Stefan noticed that a patch of grass Roshi gave a talk on Tea scrolls that was area, is a geologist and a partner with Kyoto-made sweet, and afterwards joined between the house and Beecher Lake had very well received by the group.A selection Environmental Resource Management. He us for a traditional jihatsu lunch. what appeared to be traces of fuel oil.We of his latest calligraphies, one of which he immediately called Luzon to ask for their has been an invaluable adviser to DBZ throughout this oil cleanup project. He The Iemoto's son and successor-to-be, Sen kindly donated to the group for display dur- assistance in determining the extent of the ing their event, hung on the walls of the problem, and notified the New York has worked with us to identify priorities Souku, who visited the monastery for sev- and manage different aspects of the proj- eral days about one month before the May monastery dining room and nearby corri- dor.As the scroll is of central importance in Department of Environmental Conserva- ect, including serving as liaison to the ven- event, assisted his father at DBZ and per- the overall theme and feeling of a Tea gath- tion (DEC). Luzon began the work to dors to develop plans and determine the formed the same offertory ceremony the ering, many of the conference participants clean up the oil spill, while we investigated best course of action.We are very grate- following month at NYZ. On June 18th, took home one of Roshi's works (including the source of the problem.They removed ful to friends such as Ed and all of our Wakasosho [lit. the Young Master] Sen the old underground tank; we dug up all sangha members who have responded to Souku made the tea offering and delivered the one mentioned above) to display in the old oil lines that extended from the our call for help with generous donations a lively lecture on the history of Tea and their own tea rooms. Roshi was invited to and support. O chakai ea gather- tank to the furnace and hot water heater. Zen. Over 50 participants attended.Yuriko be the main guest at a [T We found that the copper connectors on

34 WINTER / SPRING 2010 35 Sesshin in Poland, 2009 ing], and the group served the DBZ resi- Roshi's teishos helped to create a partic- and Jarek, two sesshin participants. Maria Kozan Piotr Roszczenko dents and work exchange students a bowl ularly charged atmosphere. He spoke Malewska, a Zen teacher who resides in of tea on another occasion. The group's about Bassui's training, Soen Roshi's Poland, traveled many hours by train to This August, Eido Roshi returned to organizers, including Chika Bettina Mueller, strenuous solitary retreats, and the need meet Roshi. A slideshow of old photos Poland for the second time since 2002 to a longtime student of Eido Roshi's and to sit deeper and deeper "until everything from the first Polish sangha made for a conduct a five-day sesshin. A number of friend to DBZ,presented Roshi with a love- transforms into great darkness," Many nostalgic evening. I delighted in seeing Dharma brothers and sisters from the ly tea bowl crafted by a New York-based participants felt inspired to sit yaza [after- photos of Ekyo and Jimin from the 1970s DBZ sangha joined him, including, Ekyo potter who makes pieces in the traditional hours zazen]. They were beautiful nights alongside many other Polish faces. Many Urszula Sapeta, Jimin Anna Klegon, Shigaraki style. The event proved greatly for sitting. The dogs of the countryside of these individuals practice to this day Daishin Pawel Wojtasik,and myself, as well successful as both guests and hosts shared howled mournfully while a warm wind and have scattered all over the world in as Jonen Alicja Borowska, who lives in in the reality of cha zen ichimi ["Zen and Tea blew through the zendo. pursuit of practice, relocating to the Poland, and former ordained residents of are of one flavor"]. United States, Japan, Korea, Thailand, and DBZ Banzan Jerzy Szczepkowski and Jiun elsewhere. Ewa Tarasewicz. It was a heartfelt meeting Most recently, another Iemoto - Soujitsu between the different generations of Kobori of the Enshu School - visited New Roshi continued his travels the next practitioners. York and ceremonially offered tea to the morning, on to Switzerland to conduct his Buddha at NYZ. His father, Souke Kobori, annual sesshin there.The DBZ contingent The sesshin took place in the countryside had come to DBZ in 1986 in celebration of said their goodbyes and prepared for outside the town of Kazimierz Dolny, the monastery's 10th anniversary for the their own journeys in Poland, reuniting three hours from Warsaw. The octagonal same purpose. On that occasion, the for- with family and friends. As we split up, design of the building that housed the mer Iemoto made a gift to DBZ of the tea everyone involved sensed the precious- zendo produced a particularly intimate utensils which were used as part of the ness of this pilgrimage. effect: regardless of where one sat, one kencha ceremony.The son used these same could see each of the other 22 partici- utensils this time around, both at NYZ and It was inspiring to see the natives of pants sitting, and vice-versa. Banzan the night before at a demonstration at the Poland, those unaffiliated with DBZ, par- served as jikijitsu, an officer position he Japan Society.About a dozen people, includ- ticipate in sesshin. Though they were filled over a decade ago at DBZ, and Jiun ing the Iemoto's wife and several senior After sesshin, Roshi, the DBZ contingent, unaccustomed to the sesshin form, they as jisha. Jimin translated during dokusan instructors, journeyed all the way from and a handful of other participants took a possessed raw enthusiasm. Sesshin was a and Roshi's teishos. Daishin held the ino Tokyo for the occasion.They were joined at cruise down the scenic Vistula River, matter of grave importance for them. post. I served as Roshi's inji, with help NYZ by about 25 sangha members and enjoying the sights of weeping willows One woman, whose daughter had recent- from Ekyo.And Eido Roshi himself led the friends.The ceremony, again, included sutra and castle ruins on the riverbanks. The ly passed away, sat the nights with her Diamond Sutra chanting. chanting and culminated with Eido Roshi outing provided a wonderful release from daughter's photo under her zabuton. She placing the special bowl of tea before the the strains of sesshin. Before leaving would glance at the photo before each Buddha.After the ceremony, Roshi and the Kazimierz Dolny, Roshi painted the han sit. Clearly this opportunity to sit Iemoto shared some words before the [the wooden board that is struck to signal sesshin meant the world to her. Enshu "guests" took on the role of "hosts," dawn and dusk] for the octagonal zendo. Afterwards, she thanked Roshi profusely, serving tea and sweets to all the partici- He gave the space the name Kosho-an, as did many others. pants. The Enshu contingent and Shobo-ji after the respective Dharma names participants again switched roles, as NYZ (Maezumi lineage) of the caretakers Darek For the Polish people, where Dharma served the guests a special lunch. It took and Hania, who worked so hard to meet centers and sanghas are not as structured the effort of many people to make this the needs of a DBZ-style sesshin. as in the United States, nor are teachers event a success: notably, Sumiko Ito, of the as numerous, Roshi's visit nourished many Enshu School, and Aiho-san, with the assis- The following day Roshi returned to individuals' practices. A deep longing for tance of Seigan, Jokei, Giun, and Zuiho. O Warsaw. Many Dharma friends convened Dharma was satisfied. And Poland waits for a farewell dinner at the home of Ania eagerly for Roshi's return. O

36 WINTER / SPRING 2010 37 No Teachers of Zen “I'm having a bad day” says, “It's not my everything, or don't take a bad attitude century Chinese Zen Master. At first fault”; it screams,“Don't blame me,” and it and then blame others for your problems. glance, this statement seems pretty harsh Soun Joe Dowling asks,“Will you give me a break because I - like saying, “If you don't work, you can't Adapted from a Dharma Talk at need it?” It's really an all-purpose excuse, I once heard Swami Satchitananda say, eat,” or,“Do your job, or else…” New York Zendo Shobo-ji a cop-out. Saying, “I'm having a bad day,” “Everything takes a little time and some sets oneself up for failure: a self-fulfilling practice.” He meant that the first step on But let's step back a bit and take a look at Three of the most well-known phrases in prophesy is set in motion. If someone says a spiritual path is to have a change in atti- the nature of work and the nature of Zen are the basis of and inspiration for and believes that he is having a bad day, tude. We have to make day-by-day deci- food. Let's take rice, for example. Rice is this presentation: then of course he will have one. sions as to how to use our time produc- the staple food for much of the world, tively - how we use our time reflects what especially in Asia. I learned when I was liv- Every day is a good day. But just the opposite is true. In fact, every is important to us. I initially had to over- ing in China that some people there eat A day without work is a day without food. day IS a good day, provided that we have come years of cynicism and skepticism, rice three or more times a day - rice gruel There are no teachers of Zen. the right attitude, a positive one. Now, say especially in regards to things spiritual, for breakfast, rice with the midday meal, that my car broke down, or I just lost my before I could attend to and care for my more rice with dinner, and possibly a rice Taken together these make a kind of pro- wallet, or even worse, someone near and body and my mind.Through yoga and the cake with the afternoon tea! gression: going from having the right atti- dear to me has gotten very sick or died. related sangha, I came to appreciate daily tude, to making a real effort, to realizing In Zen we continue to say, okay, but every practice. I began to work on prana yama - that no one is responsible for our karma day is still a good day. How can this be - breathing practices - which I still find very but ourselves. As “students” of Zen, the how can it be a good day if someone close beneficial in preparation for zazen. last one in particular, may leave us with to me has just died? The Zen answer is: many questions.At least, though, we know death is a part - an essential part - of life. A Zen practitioner faces the same dilem- we can solve any problem over time since Is it tragic that someone has died? Well, it ma on a daily basis - that is, finding the resolute breathing clears it all… may feel tragic, and we might rightly feel time, the place, and most importantly the sad and bereft. But, no, it is not really trag- will to sit without moving for a set period Let's begin with "Every day is a good day.” ic in the sense that it is unexpected or of time (for my practice usually 45 min- Attributed to Ummon, a monk who lived unnatural because death is a part of life. utes twice daily). We cannot accomplish in ninth century China, I wholeheartedly Every thing and everyone who is alive and this with a bad attitude, blaming others or agree with this ancient and famous Zen has lived, will die - that is an incontrovert- fate or god for some perceived obstacle. Once I took a trip with Xiao Lin, one of saying. Now that I've matured a bit and ible fact. If someone or some thing does When we find ourselves wavering or in a my students at the South China stopped blaming others for my problems, not die, it never lived. So while Zen does self-pitying mood - which can happen University of Technology, to visit a car- I know that “attitude is everything.” not negate personal sadness nor find fault quite easily - we remind ourselves that a toon studio way on the other side of our with the grieving process, Zen also does positive attitude will lead to positive results. city, Guangzhou. After a memorable day, Almost every day we hear someone - not mystify death or make it into some- we arrived back on campus, where we maybe even ourselves - saying,“I'm having a thing unnatural. It's as natural as birth. Zen Thus, to be on the Zen path, first we have both lived, a little late for dinner. There bad day,” or, “It's one of those days.” The teaches us to accept the inevitability of to master the attitude game and reject was some food left for us but no rice; it implication is that somehow, someway fate our own deaths; this is the first koan for our own moodiness and self-pity. This is was all gone.This was no problem for me, or god or whatever has conspired to ruin a many of us… the initial barrier to cross. In doing so, yes, but I could see in Lin's nearly teary eyes particular day, that everything will lead to every day is a good day. that he was devastated. To him, rice was some kind of failure. As a teacher I have What does “Every day is a good day” more than just food; it was THE essential heard this over and over again, usually from mean in terms of Zen practice? In “A day without work is a day without food.With no rice, he felt he was missing a student who is not ready for a quiz or essence, I think it means: attitude is food,” is attributed to Hyakujo, the eigth out on something indispensable. does not have the paper that is due.

38 WINTER / SPRING 2010 39 Rice, I think, is a symbol not only of all food accumulate within us. Over time we can dimensions, passions, activities, delusions, or Many of us come to Zen fleeing the dog- but also of the fruits of our labor, all work. come closer and closer to answering the right understanding.You must clearly under- matic and controlling ideologies of our What does it take to be able to eat a bowl essential questions:What is This? Who am stand that in it there are no things, no men, birth religions. In our Zendo we come of rice? Well, first of all someone, some- I and what is my karmic role in this life- and no Buddhas; for this Void contains not the together to sit and face the wall.Yes, as a where had to prepare the soil and irrigate time? As long as the effort is there, the smallest hairsbreadth of anything that can be sangha we do support and encourage the land in the specific way rice cultivation practical nature of Dharma reveals a way viewed spatially; it depends on nothing and is each other. But in a real sense, each of us requires. Then someone, somewhere had for all of us, no matter what. So, yes, a day attached to nothing. It is all-pervading, spot- must travel the lonely path on our own, to plant, tend, and harvest this rice. Then without work (effort) is a day without less beauty; it is the self-existent and uncre- and each of us has to arrive at the someone, somewhere had to bring this food (what is essential). ated Absolute. answers to our questions in our own way. rice to market where another someone Originality of thought is not only encour- had to set up shop and sell this precious “There are no teachers of Zen,” declared So in looking at it in this mind-boggling aged here - originality is the only way, the grain to the consumer. Then, of course, the great ninth century Chinese master way, we see not only are “there no teach- Zen way. Often when we meet with Roshi someone else (maybe a mother or father) Obaku Kiun Zenji. He was a Dharma heir ers of Zen,” there is also no individual in dokusan, we are sent away to rethink had to wash and prepare the rice for cook- to Hyakujo and the teacher of Rinzai existence, no so-called physical reality, in our answers because our responses are ing, so finally someone (maybe you or me Gigen Zenji - the founder of our Zen lin- short, nothing but the primordial Void. derivative; they are unoriginal, taken from or Xiao Lin) could eat it. eage. The first question, then, is: how others and superimposed upon our own could Obaku say this when he himself The description of the young Rinzai's first karmic paths, and thus not really valid. It is All this effort, all this preparation for just was, in fact, one of the fiercest Zen teach- encounter with Master Obaku may help the teacher's job to keep us on an authen- a simple bowl of rice. So when Hyakujo ers of his day? elucidate this less startling and more tic path; it is the student's job to keep fol- says,“A day without work is a day without direct meaning of “There are no teachers lowing this genuine individual path, no food,” he is implying that work is indis- There are, I think, at least two answers to of Zen.” (This is part of a story we in the matter what. pensible to human survival because with- this question: one takes a Fundamental Zendo are very familiar with.) When out work there would be no essential sus- perspective, the other are more direct Rinzai first took dokusan - a private meet- So, a teacher may guide us on the path, but tenance, no life, no existence. and practical one. From the Absolute ing - with Obaku and asked,“What is the true insight can only be achieved through point of view, we can say “there are no essence of Buddha-Dharma?” he was met intuitive comprehension of reality as it is, Another perspective is that food is what teachers of Zen” because in the strictest with a blow of his master's stick not once, arising from within ourselves. Rinzai put it we really need and work equals that of Zen terms, there is no such thing as not twice, but three times. even more dramatically than Obaku: effort which will bring it to us. In Zen Self and Other.In Zen there is no dualism, terms, once we have changed our attitude no complicated reality, no multiple and When Obaku says,“There are no teachers Followers of the Way, if you wish to have a and have decided to be on the path, to myriad manifestations. In Zen there is of Zen,” he is saying something very basic viewpoint that is in accord with the Dharma, become a follower of the Way, the next only one essence; all thoughts of the about Zen practice. No one can teach us it is only necessary that you not be beguiled ingredient necessary is effort. We must many, of Nature's “10,000 things” as we about the ultimate reality of this existence: by others.Whether you meet them within or make a good effort to sit in zazen posture humans see them, are illusion. In fact, we can only experience it directly and intu- without, kill them right away! When you meet on a regular basis; we must develop a reg- responding to the assertion that the pur- itively for ourselves. So, while Eido Roshi is the Buddha, kill him! When you meet a patri- ular practice and find a teacher to guide pose of Zen was to polish all the dust off the abbot and spiritual leader of both New arch, kill him. us along the way.We must exert ourselves of the Mind's mirror, Hui Neng, the Sixth York Zendo Shobo-ji and Dai Bosatsu each time we encounter the cushion, with Patriarch, wrote: Zendo, as a Zen master he tries to get us By "killing," Rinzai meant detaching one- each breath, especially with each resolute to see the truth about our own Zen in our self from dependence on authority fig- exhalation into the hara [the lower There's never been a single thing; own ways. This is the radical freedom of ures, whether people or ideas, in order to abdomen]. Then where's the defiling dust to cling. Zen practice - not even the greatest of achieve genuine spiritual liberation. We Zen masters can tell an individual that such voice the same conviction each morning The promise of Zen is that if we sincere- Obaku said it this way: and such is the Truth. Only the individual service when we chant “Atta Dipa,” ly do this, over and over, again and again, a sitting alone in his own zazen can intuitive- Shakyamuni Buddha's final instructions to sense of understanding will gradually The Void is fundamentally without spatial ly come to realization. his disciples:

40 WINTER / SPRING 2010 41 New York Zendo Shobo-ji News Know! most of us slowly lose this optimism due You are the Light itself to the hardships of life or because people Kencha Shiki by Two Great Tea Masters Do not rely on others (our own parents, uninspiring teachers, This year New York Zendo was honored on two sepa- The Dharma is the Light our peers) disappoint us and take the rate occasions by visits from renowned Tea Masters from Japan. Each travelled to Shobo-ji to offer a bowl of Rely on the Dharma wind out of our sails. tea to the Buddha. On June 18,Tea Master Sen Souku, Do not rely on anything who is the son of the Grand Tea Master of the Other than the Dharma Yet, I repeat, we must gain confidence if Mushakouji Senke Tea School,conducted a kencha shiki, we are to succeed. With confidence, we or “tea offering ceremony.” After whisking a bowl of will take chances and put ourselves out powdered green tea, he gracefully placed the offering When a thousand years ago Obaku said, there for the benefit of others. Most peo- before the “Endless Dimension Universal Life” Buddha. “There are no teachers of Zen,” one of his ple, fearing failure or lacking will, live their Over 50 sangha members and friends participated in own students immediately objected, saying lives hiding out, avoiding reaching out, the ceremony by chanting the Heart Sutra. Afterwards, in essence: how can this be true since we refusing to put themselves on the line. the young Master delivered a very lively lecture in can all observe that there is at least one With true confidence, there will be no Japanese on the history of Tea and Zen.Yuriko Kuchiki great teacher sitting here before us? fear of failure - unexpected results, rather provided translation. On the morning of October 23, the Grand Tea Master of the Enshu School, Soujitsu Kobori, also performed a kencha shiki, offering a bowl of whisked powdered Obaku cannily answered:“Please note that than being blows to the ego, simply green tea to the Buddha.After chanting and a few words by Eido Roshi and Master Kobori, I did not say there is no Zen. I merely become chances to correct and change. the Tea Master's students kindly served tea and sweets (brought specially from Japan) to all pointed out that there are no TEACHERS.” in attendance. Following the tea service, New York Zendo served Master Kobori and his With a true Zen sensibility - being confi- students an elegant bento [boxed lunch]. Let me bring this presentation to an end, dent any place, any time, anywhere - we by citing Rinzai once more. In Chapter 11 are sure to know what to do and when to Farewell to Mr. Yamada of the Book of Rinzai, as translated by Eido do it.This confidence comes from within; On April 18, 2009, Mr. Hisashi Yamada, the retired Director of the Urasenke Tea School of Roshi, the Master says to us: it is the inside, the real Self that is cultivat- New York, passed away at his home. A longtime friend of Eido Roshi's, their friendship ed in Zen practice and training. By sitting spanned over 40 years. Eido Roshi, assisted by Aiho-san,Seigan, Fujin, Shinkon, and Giun, con- You must not be deluded by others. If you quietly and focusing on the breath, by let- ducted the tsuya [funeral service] in addition to a memorial service at the Riverside want to act, just act. Don't ever be intimidat- ting go of all thought, by penetrating into Memorial Chapel. Many from the Japanese community attended. Roshi also conducted a 49- day service for Mr.Yamada.We pray for his peaceful Nirvana. ed.You students nowadays don't get it.What our own guts, we discover who we really is the disease? The disease is a lack of self- are and what it is we are supposed to do. Encouragement to Mrs. Fumiko Hosoda confidence... Because you students of In honor of Mrs. Fumiko Hosada, a longtime Shobo-ji supporter and friend to Eido Roshi, a Dharma don't have enough confidence in Zen practice trains us to step outside our concert was held at the Wajima Restaurant on September 6, 2009. Roshi and Mr. Kiichi yourselves, you search outwardly. busy lives, to ask karmic questions of our- Hosoda, Mrs. Hosoda's son and the owner and chef of Wajima, arranged the event. The selves which might otherwise be Hosoda family, their friends, and sangha members from NYZ gathered in support of Mrs. In our lives, in our Zen, confidence is the obscured by the flow of everyday life. Zen Hosoda, who has been enduring an extended illness this past year. Fujin and Mariko Anraku foremost thing that each of us must man- does not stop time, but doing zazen puts offered their musical talents, performing a set of pieces highlighting flute and harp. Shobo-ji ifest to be successful. It is more important us into a different mindset within the flow sends its best wishes to Hosoda-san for her continuing health and peace of mind. than good looks or exceptional talent; it's of time. In zazen we can see things in their more valuable than money or posses- proper context. No one - no teacher nor Painting and Renovations Being an old building, New York Zendo requires regular and yearly maintenance. This year sions, and it can't be bought or faked. Each parent nor friend - can give us the the Zendo's kitchen, along with the library bathroom received fresh coats of paint. Genkai of us must develop this trait because we answers we seek.The answers must come Stefan Tessler, our hardworking Zomu, replaced light switches and plumbing fixtures, and per- are not born confident. Though we may from our own intuitive understanding, formed some minor roof repairs. In August during the Summer Interim,Yuho Carl Baldini and start with youthful optimism, this is not deep inside of us, in a place that sitting in Seigan painted the Garden Zendo heating units. For their work, we are very grateful. confidence; it is innocence. Sadly, over time zazen helps us to reach. O

42 WINTER / SPRING 2010 43

Thursday Night Beginners Night All-Day Sitting For the past 20 years, every Thursday night, sangha members Kokan Jim Borowiec and Curtis A one-day sit is held six times a year from 9:00 AM to 5:00 PM, doors open at 8:15.All-Day Gatz have served as dedicated officers. Kokan has led the introductory class, and Curtis has Sits follow the same schedule as sesshin, with chanting, zazen, and dokusan in the morning, steadily held his post as jikijitsu. We sincerely thank them for their practice, generosity of followed by a traditional jihatsu-style lunch, and a teisho or Dharma talk in the afternoon. spirit, reliability, and decades of service. The day concludes with chanting and prostrations.All-Day Sits are a good opportunity for students who want to intensify their sitting, and prepare themselves for a Weekend Sesshin. Every Thursday New York Zendo is open to the public for an introductory class in zazen [Zen Buddhist meditation]. No prior experience is necessary.The basics of zazen: posture, breathing, and concentration are taught, as well as bowing, chanting, and walking meditation. No reservations are necessary; the doors open at 6:15 PM. Please arrive before 6:55, the Dai Bosatsu Zendo Kongo-ji News program is from 7:00 to 9:00. There is a $15 door contribution for the program. Twice a month, a Dharma talk is given on Thursday evening. Please see our website for current talks Winter Interim 2008 - 2009 or pick up our monthly New York Zendo schedule found in the Zendo foyer. The year began with a surge in the resident population at DBZ, as several interim residents joined the sangha for the New Year's Eve celebration and the first part of January. Matthew Tai Chi Tuesdays Leavey, Caroline Savage, Kaity Cheng, Juri Nishio, and Noemi Pfluger all spent the opening This past fall New York Zendo introduced an optional Tai Chi class on Tuesday evenings after weeks of 2009 practicing with the residential community, and Shogo Wada remained with us one period of sitting. It has been a great success, with over 18 students attending. Curtis after Rohatsu 2008 until returning to Japan partway through January. Also, after sitting Gatz, a practitioner of Tai Chi for over 30 years, teaches the class. Tai Chi is the practice of Rohatsu at DBZ, Sister Thin Nghiem rejoined us just before the close of 2008 and spent “The Great Ultimate.” Its aim is to develop chi, our primal energy force (the functioning of another several weeks as an interim resident before departing in February to visit other which is described by the theory of Yin and Yang). By integrating breath and movement, our practice places in this country and abroad. This interim period also brought exciting news mental and physical aspects of chi manifest and are utilized.As a supplement to zazen prac- for one of our long-time residents: on February 24, Seizan Tomoaki Sasaki learned that his tice,Tai Chi increases energy,releases and transforms negative mental and emotional aspects, application for permanent U.S. residency - that is, a “green card” - had been approved. develops a positive force, and achieves inner unity by harmonizing body, mind, and spirit. The Congratulations, Seizan! class consists of various soft Chi Kung techniques, with breath-work as a foundation.Yang Tai Chi long form and Yang Tai Chi short form are taught, progressing to soft and fast Wu-style Spring Kessei 2009 Tai Chi and the Yang long form - push hands. No reservations are necessary, all are welcome. Led by Eido Roshi, the Spring Kessei began on April 3. Uncharacteristically, no first-time kes- Doors open at 6:15 PM and the entire program runs from 7:00 to 9:00. sei students joined for this training period - everyone was returning for at least their sec- ond kessei.The somewhat small but relatively experienced kessei group was Fujin Butsudo, New Membership Rates Jokei Kyodo, Shinkon Wado, Tenrai Gudo, Giun Kendo, Zuiho Myodo, Seimu Jodo, Seizan For 20 years New York Zendo's basic membership rate has remained at $50 per month. Tomoaki Sasaki,Kozan Piotr Roszczenko, and Andrew Gregory.The proportion of ordained Operating costs for the Zendo, however, have increased, especially our insurance premium. to lay students was another unaccustomed feature of this kessei. Near the end of May, Jikyo This year alone, the cost for insuring our building was $13,000. In order to meet this need Tairo joined us from Hoen-ji to complete the final month of kessei, making the ordained stu- and higher gas and electric rates, we have increased our monthly membership fee by $10. dents the majority. After the ordinations of Zuiho and Jodo in June, there were eight Therefore, the basic monthly fee beginning in January 2010 will be $60 for a single person ordained students in residence, significantly outnumbering the three lay students. One and $90 for a couple. We would especially like to thank those who have been generously notable addition to the lay community, though, was Stefan Heringa, who began his tenure contributing more than the standard amount for their continued support. New York Zendo midway through the training period. is very proud of its strong membership and entire sangha. Midori Goto visits DBZ Weekend Sesshin World-renowned violinist Midori Goto had Sesshin is an opportunity for students to intensify their practice and to deepen their zazen. wanted to visit Dai Bosatsu Zendo for many Sesshin literally means “to collect one's mind” and is an essential part of Zen training.The years. However, due to her busy schedule of silent retreat includes zazen, chanting, and vegetarian meals. Eido Roshi presents a daily performing, teaching, and traveling across the teisho [a formal talk given on a Zen text], and offers dokusan [private meeting] twice a day. globe, she never had the chance. This May the An orientation is given for new students.Weekend Sesshins begin on Friday evening and con- karmic opportunity finally presented itself, and tinue to Sunday afternoon. Reservations are required. Because of the intensity of sesshin, stu- she, with two of her students, came to DBZ. We dents are encouraged to first attend at least one All-Day Sitting. felt so honored to have her simply as our guest,

44 WINTER / SPRING 2010 45 yet she was resolute in her wish to join the residents in our practice, sitting with us and even O-Bon eating jihatsu meals! Of course, her enthusiastic students did the same. Her “samu,” more- More than 90 people gathered at Dai Bosatsu Zendo for this year's beautiful Dai Segaki and over, was something extraordinary. As a spiritual offering to the Buddha, she gave a power- O-Bon.Together we offered our chanting and our fond remembrances to our departed fam- ful performance, expertly and soulfully playing a violin sonata by J. S. Bach.To call it a “per- ily members and loved ones. Once again, beautiful weather and a humbling starscape blessed formance” or “recital” actually understates the fact.We witnessed an intense, emotional, and the occasion as we floated lanterns across Beecher Lake. Aiho-san directed preparations for expressive outpouring of nen. Each dynamic note contributed to a seamless amalgam of pas- this year's feast, with the assistance of Seigan, Seizan,Yusen Junko Fujii, Ryota Hikima, Junko sion and virtuosity.We are so grateful to Midori-san for sharing with us her unique and inti- Kawakami, Lann Ikeno, and Khin Tint. Stefan led the Zomu team, taking care of the welcom- mate offering. Special thanks must also go to Mr. Katsuo Takeda, who was essential in coor- ing fire, the rental boats, the torches, and a formidable O-Bon fire. This year, former kessei dinating this unforgettable event. student,Talia Lugacy, made a special offering. She, with collaborators Tom Noonan and Alison MacLean, filmed the entire O-Bon event.They captured beautiful video and still footage of Ordinations the Dai Segaki service and the floating of the lanterns, which Talia worked doggedly to edit On June 3, Gempo Roshi's memorial day, Dai Bosatsu into a film presentation.At the beginning of October, she presented a preliminary version of Zendo sangha, family, and friends gathered to witness the film to Eido Roshi in honor of his 77th birthday. the ordination of two resident students, Myodo Matthew Perez and Seimu Tina Grant.Both migrated to Switzerland Sesshin DBZ from Seattle, where they had been practicing This August, Shinkon had the pleasure of accompanying Eido Roshi to his annual sesshin at under the guidance of Genjo Marinello Osho at Stiftung-Felsentor retreat center. Shokan Urech Osho hosted 25 sesshin participants from Chobo-ji. Eido Roshi conducted an elegant, simple cer- all over Europe.The route to the mountain retreat winds its way through Switzerland's cap- emony, formally acknowledging their commitments and tivating natural beauty.The pilgrims' journey included a train ride from Zürich, followed by a officially ordaining them as Buddhist priests. Myodo boat ride across Lake Lucerne. Next, a tram carried them high above the lake, offering received the name Zuiho, “Auspicious Phoenix,” and breathtaking views of the surrounding mountains and countryside.They concluded the trip Seimu received the name Jodo,“The Way of Tolerance.” with a 10 minute walk from the tram's terminus to Felsentor. Steeply graded pastures and Genjo Osho traveled from Seattle to attend the cere- imposing boulders surround the zendo and living quarters; the sound of cow bells comes mony and “see them off” as they embark on their spir- from all directions throughout the day.The surrounding garden and the oak woodwork in itual journey. He offered both strict advice as well as kind encouragement. We wish Jodo the zendo space compliment each other beautifully and are a perfect setting for zazen. and Zuiho the best and vow to support and uphold their training at DBZ. Roshi's teishos focused on Bassui's, "What is This?" Shokan served as jikijitsu, and Shinkon as inji. Longtime students Goho Stephen Rossi and Joyo Catherine Brenner filled the ino and Misogi Practice at Joraku-an jisha posts, respectively.Thierry Boudewyn, who resided at DBZ for the 2008 Fall Kessei, was On July 28, Kotaro Hiruta Sensei, head of Ichikukai Misogi Dojo in Tokyo, came to Dai gyorin.The participants sat well and, in true Swiss-German form, worked together to create Bosatsu Zendo to dedicate the new kamidana [Shinto shrine] in the Joraku-an zendo, there- a very orderly and focused sesshin atmosphere. by inviting genuine misogi practice to take place on this Mountain. He was accompanied by his students,Anekoji-san, Kuchiishi-san,Adam Sorkin, and Yuho Carl Baldini, as well as mem- Samu Projects and Improvements bers of Brooklyn Aikikai. Misogi-no-kokyu-ho, a Shinto practice, purifies the body and mind, and As most readers know, an essential part of our lives at Dai trains the hara [tanden] through deep exhalations and vigorous chanting, mostly the sylla- Bostatsu Zendo is samu - work practice.The work that we bles, “To ho ka mi e mi ta me!” Early the following morning, as the sun crested the ridge, engage in varies greatly: one-time projects, seasonal chores, Hiruta Sensei, dressed in the traditional garments of a Shinto priest, dedicated the kamidana. indoor work, outdoor work, etc. Of the countless projects Afterwards, nearly three dozen people - including Eido Roshi, the esteemed guests, and DBZ embarked upon and completed throughout this past year at residents - performed the first misogi practice in front of the new altar. The kamidana - com- DBZ, several stand out as noteworthy. plete with the traditional salt, water,and sake offerings - replaces the Buddha statue as the main item of reverence in the zendo. Over the course of several months, Yuho, Ryugan Robert Shortly after his arrival, Stefan led work crews in making Savoca Sensei, and other members of Brooklyn Aikikai, and Andrew Gregory of DBZ wonder- some improvements at Sangha Meadow. In the cemetery, fully refurbished the room's woodwork in preparation for this event, and to make the space they refurbished the Shimano family grave, removing sod more suitable as a place for practice.Thanks to the karmic interactions between DBZ, Ichikukai and replacing it with white rock, as is traditional in Dojo, and Brooklyn Aikikai,misogi practice has the chance to sprout on Dai Bosatsu Mountain. Japanese cemeteries. They also removed two rhododen- Outside of Japan, it is practiced only at Hiruta Sensei's residence near Edwards, New York and drons that were not thriving in the overly wet soil conditions at the plot which were re- at Brooklyn Aikikai's dojo. So it is quite special that DBZ can act as a refuge for this unique planted near Koku-an (flanking the large sign at the entrance to the monastery grounds, spiritual tradition. Fittingly,the old zendo of Joraku-an - the epicenter of so much spiritual ener- where they seem much happier).The beauty and simplicity of the new gravesite is striking. gy 30 years ago - will once again serve as a place of intense practice. Additionally, the crews added fresh gray gravel to the walkway that runs the length of the

46 WINTER / SPRING 2010 47 cemetery between the family plots.They then gave a similar facelift to one of the main foot- Eido Roshi's 77th Birthday paths in the meadow, replacing a trail of bark chips that became rutted and muddy every According to Japanese tradition, the celebra- time it rained. Several inches of gray gravel now create a beautiful visual effect and greatly tion of one's Kiju, or 77th birthday, is a partic- improve the walkway during and after rain showers. ularly special occasion. Ki means “joy”; Ju means “longevity.” Thus, the 77th year is con- For many years, a large contingent of unwanted guests have made the attics of Joraku-an sidered to be extra joyous. At the end of a their semi-permanent home: little brown bats! The problem had thus far only been dealt with beautiful Golden Wind Sesshin, we held a sur- in a piecemeal and occasional fashion.This year, though, Shinkon directed the daunting task prise celebration in honor of Roshi's Kiju of ridding the house of the vermin entirely, and sealing it off to prevent their return. Most of birthday. Aiho-san came up from New York the DBZ residents and many work exchange students contributed to this great effort: plug- City, as did several Shobo-ji members and ging gaps at the seams of the roofline, removing the accumulated guano, and dousing the other sangha friends.What's more, a few con- attics with enzymatic repellent.The project, which was truly a communal effort and stretched spirators hatched a secret plan, and a very out over the course of months, was completed at the beginning of the summer. So far, peri- special guest came to offer Roshi and the odic re-examinations of the attics have found no bats and very few traces of them. sangha her own unforgettable gift. Ms. Mariko Anraku, associate principal harpist for the After a particularly harsh winter and several years relying exclusively on in-house mainte- Metropolitan Opera Orchestra, quietly tiptoed in the night before and was sequestered in nance, we deemed it necessary this summer to call in a professional to improve the condi- an undisclosed location overnight. The following morning, our musical fugitive arranged her- tion of our road. Rick Barnhart had worked on the road in the past.Again, he and his crew self and her instrument in the dining room to await the moment of action.When Eido Roshi did an excellent job filling holes, leveling out ruts, stabilizing the driving surface, making for a entered the room, expecting only the usual post-sesshin celebratory meal, Mariko-san drastically safer and more comfortable drive up the mountain. They cleared the drainage plucked the opening notes to "Happy Birthday." Roshi was indeed surprised and commend- ditches that run the length of the road as well, which should curtail the impact of rain and ed us for being so “discreet” and for being able to "deceive his sharp eyes!" After Mariko- snow-melt on the driveway. Furthermore, Rick met with Stefan and Shinkon to give them san played several specially selected pieces, we all sang a nostalgic Japanese song,“Furusato” instructions on how to properly maintain the road, to keep it in the best possible condition (“My Hometown”).Then, Roshi, accompanied by Mariko-san's harp, delighted us with a dra- and to prevent the need of his services again for several years. matic performance of his favorite song,“The Impossible Dream.” This event marked Mariko- san's “official” debut recital at Dai Bosatsu Zendo. During the summer, she treated the resi- Having given many years of good service, both the old, red dump truck and the blue Ford dents to a few informal, impromptu performances (including some beautiful duets with pick-up were deemed ready for retirement.We hoped to find a single truck that could take Fujin!).This, though, was the first organized event featuring Mariko-san and introducing her the place of both.After much searching, Shinkon and Stefan made a trade for a brand new, talent to a broader group of sangha members.We wish to express our gratitude to Mariko- fire engine-red Chevy Silverado.The new truck has a reliable and powerful dumping bed - a san and everyone who helped to make this such a memorable occasion! feature that is particularly helpful in dealing with the many loads of firewood we handle throughout the year. It has the heavy-duty strength and stability needed for handling the Jukai snow plow throughout the winter.And everyone who drives it agrees that it is a much more On the final day of Harvest Sesshin, November 7, Eido Roshi performed a Jukai ceremony, comfortable ride than either of its predecessors. bestowing Dharma names on four Dharma students. These students swore to uphold the ten basic ethical precepts of Buddhism and received a Dharma name as a symbol of their Summer Interim Residents and Work Exchange 2009 determination to continue their practice as Zen Buddhists for the rest of their lives.We con- As usual, Dai Bosatsu Zendo was a busy place during the summer guest season this year.The gratulate them all on this occasion of rebirth and look forward to practicing with them more DBZ residents are grateful for the contributions of several dear and familiar bodhisattvas formally and intimately in the years to come. who spent time on the Mountain this summer to help with the work of hosting our larger guest groups. Heartfelt thanks must go to Denshin Bruce Ackland,Yusen Junko Fujii, Ryoju Teruo Tokuda Shoku “True Sunyata” John Lynch, Manu Sassoonian, Lann Ikeno, Pascale Burkhart, Junko Kawakami, Ben Mayock, Yasumitsu Takeuchi Hogen “Dharma Eye” and Diane Grimes.Without their spirit of generosity and volunteerism, DBZ would not be the same. DBZ also enjoyed the presence of two interim residents this summer. Daniel Isamu Takahashi Doken “Polish the Way” Edelman, a young man who has practiced at Daiyuzen-ji in Chicago, joined us for a couple of weeks, including the Summer Samu Sesshin and O-Bon.Also, many years after her first visit Brent Lyman Baisho “Shining Plum” to the monastery,Yukiko Matsui traveled from Japan for a second stay at DBZ, joining the resident sangha for most of July and August.

48 WINTER / SPRING 2010 49 Misogi Practice in Japan Immediately after Harvest Sesshin, Shinkon and Kozan traveled to Japan, to the Ichikukai NEW YORK ZENDO SHOBO-JI Dojo in Tokyo, to take part in Shogaku Shugyo (first-time misogi intensive). Shogaku Shugyo devotes four days to ceaseless training.There is no work practice nor any other practices 2010 EVENTS beyond misogi.Very simple meals (brown rice and barley, miso, an umeboshi plum, pickles, and hot water) are served three times a day. At night, the practitioners sleep on the tatami in the dojo. Only first-timers undergo Shogaku Shugyo; the other students attend to spur on the novitiates. In addition to Shinkon and Kozan, Fujin, Ryugan Sensei, and Kate Savoca of JAN Dec 31-Jan 1 Th-F New Year’s Eve Celebration Brooklyn Aikikai went to encourage the first-timers. It was quite an auspicious meeting for 7 Th Winter/Spring Training Period Starts, Opening Teisho the five travelers, with powerful nen blooming in the dojo! 9 Sat Japanese Dharma Class 30 Sat New Year's All-Day Sit Fall Kessei 2009 FEB 20 Sat Nirvana All-Day Sit The 2009 Fall Kessei began on September 16 with a spirit of sincerity and optimism. Nearly all the Spring Kessei students remained in residence for the Fall Kessei and were joined by MAR 19 - 21 F-Sun Soen/Yasutani Roshi Weekend Sesshin several first-time kessei participants. Residents Jokei, Shinkon, Tenrai, Giun, Zuiho, Jodo, Seizan, Kozan, and Andrew were joined by second-time kessei student Gyoshin Rogetsu and APR 11 Sun Buddha's Birthday All-Day Sit first-time kessei participants Denshin Bruce Ackland, Ryoju John Lynch, Jishin Elizabeth 17 Sat Japanese Dharma Class Robson, and Caroline Savage. Stefan began his first full kessei period as Zomu. In addition, 22 Th Teisho four part-time students bolstered the morale of the training period. Zenmu Daisei commit- ted to traveling to DBZ from her home in Saskatchewan for each of the three sesshins dur- MAY 13 Th Teisho 15 Sat Japanese Dharma Class ing kessei. Journeying from her home in Tokyo,Wakana Nomura resided at DBZ for most of 30 Sun Nyogen Senzaki All-Day Sit September and returned for Rohatsu Sesshin. Shaun Smith joined the resident community just before Harvest Sesshin and stayed through the close of kessei. Also, Matthew Criss JUN 10 Th Teisho resided at Koku-an with his cousin, Stefan, for several weeks, acting as an assistant to the 12 Sat Japanese Dharma Class Zomu. Matthew took on many of the least glamorous jobs around the property with an 18 - 20 F-Sun Gempo Roshi/Kengan Osho Weekend Sesshin admirable attitude, and we are certainly grateful for the labor he contributed. JUL 11 Sun Segaki All-Day Sit, Spring Training Period Ends Many readers may be wondering about the notable absence of one name from the above 12 - Sep 1 Closed for Summer Interim, except for lists.This autumn, Fujin returned to Japan to continue the famous 88 Temple pilgrimage on 14, 15 W,Th Open Shikoku Island. She began this pilgrimage two years ago but had only two weeks to walk.This 21, 22 W,Th Open 28, 29 W,Th Open September, she resumed where she left off, traveling entirely by foot, devoting over four weeks to following the legendary footsteps of Kobo Daishi, the founder of Shingon SEP 2 Th Fall Training Period Starts, Opening Teisho Buddhism. She has now made her way through three of the island's four prefectures. 4 Sat Japanese Dharma Class 10 - 12 F-Sun 42nd Anniversary Weekend Sesshin After spending nearly a month on the road doing her own independent “sesshin in motion,” she participated in a more OCT 7 Th Teisho traditional sesshin of stillness at Shogen-ji temple in Gifu 9 Sat Bodhidharma All-Day Sit (with Roshi) Prefecture. Following a special visit to Tokyo (see above, "Misogi Practice in Japan"), she journeyed to Taiwan for a NOV 11 Th Teisho zazenkai retreat with Denchoku, a brother monk from 13 Sat Japanese Dharma Class 19 - 21 F-Sun Soyen Shaku/Kogetsu Roshi Weekend Sesshin Shogen-ji.Although Fujin's presence was greatly missed this 23 - 27 Tu-Sa Closed for Thanksgiving Holiday kessei, evidence of her unwavering care for the training of students at DBZ continued to manifest through the spirit of DEC 1 - 8 W-W Rohatsu Week - One Sit Added each Evening the many students who have been guided by her example.We 11 Sat Fall Training Period Ends,Teisho (9:00 AM - 12:30 PM) joyfully welcomed her back to conclude the fall training Dec 31-Jan 1 F-Sa New Year's Eve Celebration period with us with great verve and determination!

50 WINTER / SPRING 2010 51 DAI BOSATSU ZENDO KONGO-JI

2010 EVENTS

JAN Dec 31 - 1 Th-F New Year's Eve Celebration 15 - 18 F-M MLK Jr.Weekend Sesshin

FEB 14 Sun Parinirvana Day

MAR 10 - 14 W-Sun March-On Sesshin 24 W Spring Kessei Starts 27 - Apr 4 Sat-Sun Holy Days Sesshin

APR 9 - 11 F-Sun Intro to Zen Weekend 16 - 18 F-Sun Samu Weekend

MAY 1 - 9 Sat-Sun Nyogen Senzaki Memorial Sesshin 20 - 23 Th-Sun Intro to Zen Weekend (Extended)

JUN 4 - 6 F-Sun Samu Weekend 11 - 13 F-Sun Intro to Zen Weekend 26 - Jul 4 Sat-Sun Anniversary Sesshin

JUL 7 W Spring Kessei Ends 30 - Aug 4 F-W Summer Samu Sesshin

AUG 7 - 8 Sa-Su O-Bon

SEP 3 - 6 F-M Samu Weekend (Monday Optional) 15 W Fall Kessei Starts 17 - 19 F-Sun Intro to Zen Weekend 25 - Oct 3 Sat-Sun Golden Wind Sesshin

OCT 14 - 17 Th-Sun Intro to Zen Weekend (Extended) 22 - 24 F-Sun Samu Weekend 30 - Nov 7 Sat-Sun Harvest Sesshin

NOV 12 - 14 F-Sun Intro to Zen Weekend 25 - 26 Th-F Thanksgiving Celebration 30 - Dec 8 Tu-W Rohatsu Sesshin

DEC 9 Th Fall Kessei Ends 31 - Jan 1 F-Sat New Year's Eve Celebration

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