Solo in Australia 37

of the development and characteristics of Soto Zen in Australia at an 2 Soto Zen in Australia organizational and individual levels To get more of a nuanced sense of the cultural shifis and clashes involved. my discussion will include ‘the from the cushion‘ Tradition, challenges and innovations‘ in the form of experiential data from practitioner interviews and reports. To this end, the chapter proceeds in three stages: Leesa S. Davis 1. Ekai Korematsu’s biography is briefly recounted and the evolution of the Jikishoan community is outlined with emphasis on the implementation of Japanese structures. 2. The challenges of a monastic structure to lay practitioners are investigated through practitioner reports and interviews. 3‘ Adaptations and innovations in the Australian context are noted. Establishing Buddhism in a new country is like holding a plant to a stone and for it to take root. waiting Where appropriate, aspects of Jikishoan’s history and development are compared Suzuki Roshi 1999: Shunrytt (Chadwick 252) and contrasted with other western Zen groups, both in Australia and overseas.

Soto Zen came The concludes to isolate some characteristics of Buddhism to Japan almost eight centuries ago. when the Buddhist chapter by attempting defining Soto Zen and ifthere as monk, Eihei Dogen, rerumed from China to teach in his native land, In the late questioning are, yet. any significant differences between Zen in Australia and other western branches of Zen. I990s, in a radically different historical and cultural context, a Zen monk moved pennanenlly to Melbourne and began to develop a Solo Zen teaching program Soto Zen Buddhist teachers had visited Australia and began Zen groups before2 ‘Out of nowhere’: the evolution ofa Soto community but religious Ekai Korematsu. known to his students as Ekai-osho, is the first resident Zen Ekai to Zen monk to teach purely in the Soto tradition. The Zen community that he founded. Knrematsu (b. 1948) has an interesting ‘cross-cultural‘ background as. born and raised in he Zen in the United Jikishoan.’ has recently celebrated its tenth anniversary and has enjoyed a steady practice although Japan. began practice States at the San Francisco with the intention ‘lo in the United evolution over the years from a handful of dedicated practitioners to a small but practise in to establish some kind of thriving community based on spiritual and administrative structures established in States, California. practice community‘ (personal thirteenth—century Japan by the Soto School ‘founder', Eihei Dogen.‘ communication 1999). Having no family temple to inherit. as is the custom for as an in the The 10-year development of the Jikishoan Zen Buddhist Community offers temple priests in Japan. Ekai Korematsu comes to Soto Zen ‘otltsider‘ fertile ground for the study of the adaptations, challenges and innovations involved sense that he has had to build it hit community without the immediate recognition in and of the Soto Zenshu in The of an transplanting Buddhist practices and organizational structures to an Australian financial support Japan. necessity coming afiilialed with Soto cultural setting as ‘it is an opportunity to study the acculturation ofa tradition as independent living coupled with the need to become officially it is Zen in on .likishoan‘s in the actually occurring.‘ (Gregory 2001:233) For the purposes ofthis discussion, headquarters Japan impacts organizational strategies, sense that a from the students‘ the organizational and spiritual aims ofJiltishoan are especially interesting because there is drive to conform to Solo ‘orthodoxy' and, of a sense the teacher Ekai Korematsu‘s leaching emphasizes traditional ways and adherence to tradi- point view. there is of obligation to help financially support tional and his was affiliated with the Soto Zen School in forms, which in the Solo Zen context means attempting to fit a monastic family (Jikishoan officially a in practice to primarily lay community This is not always an ‘easy fit‘ but the Japan 2001). in the at problems and successes of this ‘transplantation' process offer a window into the mid-I980: after training in temples in Japan and two lengthy periods cultural shifls and clashes that organizations undergo and individuals experience. 0n: of the Soto head temples, Eihei-ji. Ekai-osho received dharrna transmission from his to This chapter is based on three years of participant observation fieldwork with teacher, lkko Narasaki Roshi. As per his stated intentions, he returned the .lilcishoan (and to a lesser degree, other Australian Zen groups),5 communil} United States and was beginning a Zen practice group in Oakland. California. () publications, personal interviews with Ekai Korematsu-osho and Zen while also practising at the San Francisco Zen Centre. At his teacher‘s request, he then practitioners and Ekai-osho‘s talks given both on retreats and to the general returned to Japan. to help convert Narasaki Roshi‘s ‘second' temple, Shogojis into an public. In this chapter. by way of a case study. I will begin to explore some ol’ international training monastery. In all, Ekai Korematsu spent over seven the issues that these adaptations and challenges to traditional Zen practice in the Years at Shogoji, three years preparing the monastery and helping to train the first Australian context raises with the aim of working towards some understanding visiting American monk6 and then a firrther four years working to fully establish the training centre. *

38 Learn S. Davis Solo Zen in Atmlra/ia 39

reports that he was a little hesitant to return to after to Ekai~osho Japan beginning (indeed Jikishoan conducts its activities at six different ventres in two states). the a pmclice community in the United States because with American estahlrsh pro group's activities have contintred to attract interest and have developed into a troners he had seen other possibilities of‘opening up the path.‘ He that: reports comprehensive Zen teaching program. Following Ekai-osho‘s intention to develop an organization founded on Like a birch tree whose branches go this and that ideas were way way, my community practice. the first .likishoan committee was formed in 1999 consisting fluid and developing so the thought back to that ofgoing rigid training system oieight members with administrative and practice responsibilities: presidentldochu was diflicultl I knew that i had to be to become a prepared Bonsai. [laughing] (teacher); (practice coordinator): treasurer (firm); secretary at vice-presidentfmo Bonsai tree with all my branches cut down and roots confined to the my [/iknlrtl); lenzo (head cook]; shissrri (building manager): kanru (Ballarat coordi- shape my master wanted. nator); and [who (publications). The committee positions were based on the (Korematsu 2000: 2) traditional Soto monastic organi/tttirrnal stnrcturcs and. as more students became members these positions developed into the ryo group. ." The of the Zen structures in rigidity training Japan and the of catering for necessity 'l he ryn structure is closely connected with Dogen’s ‘model engaging the to the many ritual and social obligations that have parishioners (dun/m) bring ttay‘ (Mada/m). This approach is outlined by Dogen in his Eiher'vthgi (Pure prompted similar responses from other Soto monks in the west. The most famous. Standards for a collection of six essays that gives detailed and the Eiheiji Monastery), arguably most successful Soto monk to establish a Zen centre in the west‘ instnrctions for the daily conduct and attitude of monks living a disciplined Suzuki Roshi. founder ofthe San Shunryu Francisco Zen Centre, similar 7 expressed monastic spiritual litew In 2009 likishoan has 1] ryo groups referred to as ‘the views when he meditation sessions for and began was 7 non-Japanese impressed by of Zen that are for running and maintaining every their 7 body practice‘ responsible ‘beginner's mind‘ where the ot'a purer Zen possibility practice lay (Suzuki of the and administrative functions." Each Ij'u leader 1984: aspect groups' spiritual 2]).7 in her study of Zen in , Rocha reports that Soto monk Daigyo rs responsible for keeping detailed records of the groups‘ activities and assets Moriyama Roshi, former abbot of Busshinji in Sao Paulo, was also the inspired by and reports to the committee. In the spirit of community practice. ofa of gives regular group practitioners with ‘beginner's mind‘. In an interview possibilities members are encouraged to join I’yfl groups as ’becoming involved in the day to Roshi states: ‘That is why i put my energy into a foreign country; here Monyama day practicalities of ryo practice gives rise to a special kind of intimacy, with the Zen Buddhism can [in Brazil] be created again in a purer (Rocha 2000: 40). way' community. with the teachings and ultimately with your self‘ (Jikishoan 2009). This is not w to say that tern come to 2m unencum- practitioners practice in Jiltishoan‘s as the structures have become bered development. 1th organizational by preconceived notion. [n the case of an Asian teacher a convert leading more smhle. the teaching has increasingly emphasi'led a monastic orientation community such as .likishoan, there were the that early perceptions among sangha uith a core of at the centre 01. the The the group lay-ordained practitioners sangha. teacher‘s made Jikishoan more some ‘authentic‘ 7 ethnicity with 7 practitioners of robes the teacher has also become standard for more that wearing given by saying they ‘couldn't practice with a western teacher‘ commu- (personal senior members. A hierarchical structure has been where nication leadership developed 2000). Conversely, some practitioners who had experience with other for example. access to the teacher is no longer direct but takes place through a Ijvn teachers in the United or States Japan were initially ‘Yes. he was disappointed: group leader. Japanese. but where was the Where the He did the discipline? [was] severity? on in a context is a feature of Jikishoan‘s chants all Emphasis 1er practice lay defining wrong‘ (Bolton 2002: S). in some cases, this led people disappointment 0rgani7ational structures. Its singularity hinging on ma interrelated organimtional to leave Jikishoan as was but. oflen noted. Jikishoan was the only Zen centre in issues: the of no permanent base and the need to be affiliated with the Melbourne with a problem resident teacher. thus. for the most part‘ the students interested Soto School in no location in Japan. Having permanent practice/residential requires a Iong—tenn commitment stayed on. Clear and prceisc organizational stmt rs and structures and ryo practice provides in 1998 Ekai Korematsu moved permanently to Meiboume from with Japan this. while the need for official on necessitates an adherence to his Australian recogni orthodoxy wife. in April 1998 he created the first of the zendos' a ‘garage and the monastic structures demonstrates this. Zen in thc implementation ot'ryo practice place garagc or his suburban home. Ten years on. in 2009. Jikishoan has 139 members and 50 friends with a mailing list of over 500 names. Aside from the regular teaching programs, Jikishoan holds three seven—day retreats The weight ol‘the robe: challenges ofa monastic practice (sesshr'rr) per year. and regular one-day meditation workshops. Four lay-ordained structure to lay practitioners students (three women, one man) are now authorized to teach and conduct they Ekai that the basic form of Soto shottld be well the Korematsu emphasizes practice orientation, deepening and programs. Also in 2009 a chaner branch workshop — established before any adaptations are made the practice foundation needs to be (bun-in) was incorporated in Canberra. Jikishoan‘s activities are now carried out are so and if the forms are to in solid: ‘Cultural differences great practice adapted Melbourne. Canberra and rural Ballarat.“ Despite having no permanent centre other cultures too quickly. Without being properly digested then those adaptations

— 40 LeesuS. Davis Sn/u Zen in Australia 4]

won‘t work and practice doesn't shifi in appropriate ways’ (Korematsu 2000). tensions have resulted in temporary or complete separations. The type of commit~ Here Ekai-osho's organic metaphor is analogous to the analysis of anthropologist. ments that belonging to a spiritual organization engenders and demands are otlcn ‘ to Milton Singer, in which a host culture ingests foreign cultural bodies. segregates difficult for ‘outsiders' to understand as monks in a monastery are obligated them, breaks them down into useable forms and eventually builds them into undertake ryo work tasks whereas Jikishoan members work on a volunteer basis ‘cultural protoplasm‘ (Bell. 2000: 3), In efifect, Ekai—osho is asking his students to motivated by personal commitment to their spiritual practice or their personal ‘swallow the system whole' (Bell 2000: 4) and then. once it is ‘properly digested‘ commitment to supporting the teacher' (personal communication 2009). and of a appropriate adaptations and innovations will evolve. In this he is in agreement with In lay spiritual practice accepting the policies. procedures practices Soto teacher Shohaku Okumura, who stresses the importance of establishing the monastic stmcture also implies submission to authority: not only the authority of foundational forms before any adaptations can be made: ‘to create some American the teacher but also of the 7370 leaders. A long—term Jikishoan practitioner reports forms for was were ‘instances of American people practicing Soto Zen. Japanese forms are the only that this authority sometimes abused and there bullying foundation on which American forms can be developed‘ (Okumura 1999). in the ryo groups' (personal communication 2009) but for the most part challengcs In Soto Zen practice. both in Australia and the United States. the thntm for and problems centred around the fact that the volunteer nature of the work meant a involvement. In establishing solid practice foundation are retreats (.resshin) or the longer ‘practice that if it became too much practitioners could discontinue their where a in a the periods‘ men is practiced intensely and the application of a monastic this context. rya leader observes that: ‘unlike monks monastery. ryn structure needs very little adaptation — deed, according to Ekai Korematsu: members were not necessarily prepared to accept prescriptive tasks and top—down ‘[R]etreat is the forum in which monastic qualities are translated into the lay requirements' and further comments that ‘the Australian character, being sceptical context. Anyone who participates in a retreat gets a feel for itjust by being there. of authoritarian rule. meant that it was hard to find members who were hilly There isn't to the and anything you have to doi‘ In this context, he goes on to say that committed meticulous record keeping detailed practice’ (personal community practice needs to be established ‘slowly' and that the ‘essential practice communication 2009). anchor‘ is zazren (Korematsu 2006: 5). Two common western perceptions (if/en practice are that it is anti-authoritarian

7 In an example ofhow these ”effects' are ‘translated’ into the day-today running 7 ‘outside of words and scriptures , and solely based on meditation practice ‘a of the retreat and. by extension. the day—today administration of the community direct pointing'.‘Z However. Soto Zen practice. at least in an environment that aitns via a my practice, founding member observes that. in a retreat context. the rjra to adhere to traditional ways. is structured on hierarchical authoritarian principles organizational arrangements with their ‘attention to detail and the focus on doing and, although meditation () is the heart of the practice. being a practising a task care with and humility' provides a ‘perfect example of how to construct a Buddhist cannot be reduced to simply being a ‘meditalor'. These preconceptions etfective truly organizational strucIUre‘ and goes on to add that. ‘in all my 30 plus are thrown into sharp relief in Jikishoan's case for two main reasons. First. they years of work in large and “well run" organizations. nothing ever came close to the are trying to establish a temple with all the accompanying infrastructure ‘from the beauty ol‘ the ryo amngements when they were working well‘ (personal commu- ground up‘ and practitioners are required to submit to a 'top-down‘ structure of nication 2009). authority and to contribute time, skills and labour to this effort; and, second, there Moreover, according to this practitioner. the monastic ryn practices are ‘predi- ts the Soto emphasis on the ‘practice attitude‘ or ‘zazen-mind' that should infuse cated lines upon top—down of authority and control supponed by detailed all daily activities in a monastery and. by extension. every aspect of lay life. documentation on policies. procedures and practices” (personal communication This emphasis is specifically tailored to a monastic setting where there are no A like that 2009). system assumes that the required numbers of workers tie, outside ‘distractionsf The idea that every action and activity constitutes spiritual are available. In a monks) lay setting with a dispersed sangha, this places a lot practice is not so easily maintained in a lay setting and it is perhaps one of the of on a small number of prcssure students. All (va tasks have to be coordinated biggest ‘sticking points‘ that this group of practitioners have experienced. In between the ryu leader and its members. If members are not available, the his study of Rin7ai ch in America. llori notes that American Zen students also lines of ‘top—down authority‘ means that the task falls on the ryo leaderi This has have difficulty in 'conceptualizing their everyday activities and social relations as led to some practitioners having large ryo workloads and has placed them under applications ofthc central teachings' (l998: 63) as the intensity and structures of considerable as are pressure they also juggling work and family demands. retreat practice are not carried over to daily life and they cannot easily extend their Jikishoan members repon that ryo work ‘could be anything from a few hours a ideas ofpractice into more ‘mundane‘ activities (Hori I998: 6L5). In Jikishoan's week to as much as a day per week' (personal communication 2009). This amount case. the main difficulties centre around the volunteer nature of the work and what of time in addition to regular .mnzenltar‘. practice meetings. committee meetings students perceive as a blurring of meditation practice and administrative work and retreats has often led to tensions between the student and their families and,/ in which administrative work is almost given preference. Put simply. emotional or These tensions are to overcome if the partners, personal particularly difficult tensions arise when students feel that they are putting more time into adminis- student‘s partner does not share an interest in spiritual practice, In some cases. the tration and not ‘practising' iie.. meditating enough. Students describe this feeling 42 Leesa S. Davis Soto Zen in Australia 43

means that Jikishoan oflen needs to use facilities as ‘dislressing‘ and on being told by the teacher that this ‘was not a problem’ since The lack of a permanent base to interact with other Buddhist ‘it was the time commitment that was most important‘ report feeling ‘confused' belonging to other organizations and thus needs in Australia (personal communication 2009), and community groups. Indeed, the plurality of Buddhist traditions another means Feelings of confusion over ‘what Zen practice actually was‘ coupled with the that places different Buddhist groups in reasonable proximity to one feature common demands of large ryu workloads led to some ‘people feeling overworked and that Buddhists of various traditions have become neighbours (a

7 this has benefited underpracticed‘ (personal communication 2000). These ‘widespread feelings of to western settings but a rarity in Asia Baumann 2001: Z) and has connections with other overwork and resentment‘ (personal communication 2009) were compounded by Jikishoan Over the years. the community forged a Vietnamese Buddhist such problems being described as ‘a personal practice issue‘ (personal commu- organizations including ‘two Tibetan Buddhists groups; 2004: These nication 2009). This blurring of the boundaries between meditation practice and group; a shiatsu training college and a yoga centre‘ (Hutchison 28), and have work practice is ‘in line‘ with practice and daily life being ‘one‘ but it sewed to links have opened up teaching possibilities for Ekai Korematsu brought place the responsibility for resolving difficult practical organizational problems new members to the group. has taken to back on the shoulders of the student: ‘What did it mean to have a practice issue? In common with many Zen groups in the west. Jikishoan steps an Buddhist The student was left with a sense of inadequacy. What was the solution? To promote a more socially via outreach chaplaincy ch meditation in a practise even more!‘ (personal communication 2009). One student describes this as program in prisons and through Ekai-osho teaching drug a are still in the and “catch-22 situation‘ that led to feeling ‘constant pressure to be doing even more rehabilitation centre in Melbourne. These initiatives early stages in the United States practice, i.c,. more ryo work‘ (personal communication 2009). are inspired by the various outreach programs of Zen centres in and for The ‘catch-ZZ‘ dilemma is triggered by a perception of meditation as ‘real‘ and Australia such as the San Francisco [on Center's programs prisons Bematd practice and administrative work as a supportive kind of practice, but ultimately the homeless (San Francisco 2009) New York—based Tetsugen Order Peacemakers and secondary. In her study of Diamond Sangha Zen groups in Australia, Spuler notes Glassman‘s socially engaged Zen Peacemaker (Zen 2009) initiatives Zen Centre a similar perception among students. Diamond Sangha groups have a two-tiered Diamond Sangha Buddhist Peace Fellowship (Sydney 2009) as of Buddhist structure consisting of an administrative council or board and a dharrna group Jikishoan students generally see such work the natural extension to support the teacher and deal with practice matters. Spuler observes that ‘the ideas of compassion, service and the ideal. difference between administration and practice is difficult to define‘ and quotes The problem of blowing meditation practice and administrative work and the one has about student referring to tensions that arose between those two groups, ‘because one difficulties that students have experienced with this brought perhaps At the eleventh group was doing all the organization and the other group was doing all the teaching. the most interesting innovation to Jikishoan‘s operating structure. a been in It got to be a bit like those ofthe spiritual people up there and these are the mundane AGM in 2009, the secretary (shoji ryo) reported that system had put people down here‘ (Spuler 2003: 68). place for members to separately record volunteer hours versus practice hours between time in in Jikishoan‘s case, the spiritual/mundane dilemma” has led to the development ‘to encourage members to maintain a “healthy" balance spent of a. system whereby ‘volunteer hours‘ and ‘ptactice hours' are separately tallied volunteer activities and time spent in practice‘ (Jikishoan Ammo] Repay-1200‘): 13), distress to give students the opportunity to ‘strike a balance‘, To my knowledge, this is an As mentioned earlier, this is an original innovation prompted by genuine original move, all the more interesting because it acknowledges that volunteer/ in the sangha. It is particularly interesting in the Soto context as it separates administrative work and meditation are spiritually difi‘erent 7 perhaps if only in meditation practice and ‘work‘ practice 7 a separation that Soto Zen aims to negate degree, Also it is an important ‘policy‘ change in direct response to student difii— (both in philosophical and experiential terms). In effect, this innovation is a direct culties, This innovative move is now described in more detail. in terms of Jikishoan‘s it response to ‘where the sangha is at‘ and, development. been estab- points to a certain confidence that foundational practice forms have lished to be able to adaptations. This move is a good illustration Taking root in different soil: adaptations and innovations enough implement of Baumann's categoriution of a group making an ‘innovative self-development In Jikishoan‘s and administrative structures have 1994: lO~year history. practice steadily in response to challenges from the host culture' (Baumann 37). for the most without too an on and the evolved. part many striking adaptations. In organic As this is a relatively new move, the impact students logistical at ional the Soto back sense. rye structure adapts very well to western committee stnrctures success(es) are yet to be seen but, for the purposes of this discussion it circles in a Ekai Korematsu serves the and, practice sense, generally adheres to traditional forms and to the issues that instigated the move in the first place and to restate procedures. albeit with some tolerance and patience for his ‘young‘ lay sangha. (It fundamental Zen question: ‘What is practice?‘ Does practice only take place on a should be noted that he is also a ‘newcomer‘ to Australia and is personally adapting cushion in the zendo'? For example, would activities such as the outreach programs to Australian However, attention can be drawn to some relevant issues in in newsletter be considered culltu'e.) in prisons or working on Zen texts for publication the Jikishoan‘s case and in Lhe broader Australian context. a be particular ‘practice‘ hours or ‘volunteer‘ hours? Or can time spent in committee meeting *—

44 Lees-u S, Davis Sn/n Zen in Australia 45

clearly designated as volunteer hours given the dual status practice/administration has fertile for Ekai Korematsu‘s teaching style and spiritual aims. ofall the proved ground ofi‘ices'l Exactly how this innovation will evolve and on the impact group Hr: has enjoyed support from experienced practitioners and attracted new students is an interesting aspect ofa further study. to the tradition oFSoto Zen. The gradual implementation ol‘orthodox practices and A final issue to consider is adaptations to Ekai Korematsu's Ekai—osho's leaching. oraaniutional structures has mirrored the growing commitment and mamrity of teaching style is friendly and direct. In his discourse, he strives to stress that Zen the core members of the sangha. Adaptations to the Australian cultural setting have is so not exotic but ‘very concrete‘ and Buddhist and in expresses concepts ideas been instigated primarily by the need to address problems of shortage of labour. the Australian idiom: to the as the ‘no-worries'” referring tree and that the volunteer nature of the work and practitioner disquiet concerning the need to Zen is a not just ‘she‘ll be right‘” attitude In retreat dharrna (Korcmatsu 200l). balance meditation practice with volunteer or work practice. talks (leirho). he tells students that ‘on the first and second of days retreat you may Spuler notes that ‘most of the Buddhist lineages found in Australia are also not feel so with I good what call (Korematsu or retreatjet-lag' 1999) allemalively. represented in America and Europe [and] indeed many Australian lineages have that ‘the first three days of retreat are like a detox 2008: period‘ (Koremalsu 6). their headquarters in other Western countries [hence] it seems likely that the At the end of retreats he asks each individual practitioner for a personal ‘weather majority of characteristics would be shared by Australian Buddhism‘ (Spuler report‘ to gauge how they have to the responded practice (Korematsu 200i). 2000: 39). .likishoan has generally developed along similar lines and made similar These ‘hon‘owings' from the host culture and the broader specific (Australian) as Zen in other western countries. In with other Zen centres host adaptations keeping culture (western) illustrate Ekai-osho‘s to frame in terms attempts teachings in the west, .likishoan has from traditional Japanese orientations by that Australian diverged students will readily understand and are also of his part peminul beginning to have women in teaching positions. by forging ecumenical links with acclimatization to Australian culture, other Buddhist and religious organiuttionsl5 and by social engagement such as Although Ekai-osho will use Australian idiom to make a he point, generally outreach programs in and in a drug rehabilitation centre. all of to prisons teaching adheres the traditional Soto of on teaching strategy altering commentary which have been mirrored in the and development of Zen in the stories and transplantation teaching dialogues (), but not students to work on them advising United States and Europe.'7 in meditation. This is in _ line with the Soto emphasis on shilmnmza a (just sitting) What is particular to the Australian situation are the demographics. Australia physically precise yet objectiveless meditation practice made for the paradigmatic is a large country with a relatively small population hence. in comparison with Soto School This is in marked contrast to by Dogen. approach Soto teacher, , Hagen the United States, there is a smaller pool of resources in terms at student Yamahata. whose Open Zen in New South Wales is the other Australian Way — only numbers and financial support to draw from. For example. after 10 years the affiliated with temple Solo headquarters in Japan. Hogen-san (as he is known to his San Francisco Zen had established a Zen monastery at Tassajara and a city centre students) not only works on koan with students. but he also sometimes extends the in San Francisco student donations and (Chadwick of through corporate fundraising parameters traditional koan definition from the canonical cases of the masters I999: 266, 351), Jikishoan has a small fund and after 10 years is still to include elements taken building from daily life. A common thread that runs through some time away from aFfording a permanent base. The demographics also have Hogen»san's formulating of koan is the idea of ‘one‘s and deepest life-question‘ ramifications for students due to the fact of smaller student numbers, some the as. instruction that student‘s should ‘put [their] most important question into the challenges of developing a community practice are felt more intensely because of sitting position' (Yamahata. 1998: ISO). Buddhist scholar. Griffith Foulk. notes workloads on fewer Less for financial also that this greater people. opportunity sponsorship type of instruction is a feature of many western expressions ot'Zen: places more obligation on the sangha to contribute to the financial well—being of the teacher and the organization. [Tlhe idea that ‘anything can serve as a koan‘ is prominent in Western expres- Baumann has identified the influence of German ‘Protestant' values in the early sions of Zen (i.e.. anything that becomes the sustained focus ofan existential transplantation of Buddhism in (1994; 1997), In the culture contact or ‘life can Germany problem crisis' be used as an ‘insight riddle' or koan) [and is] a bflWeen Buddhism and Australia there are some modern Japanese perhaps emerging signs development [for which] there is scarcely any for in the precedent of Australian values and character the of Buddhism. A classical literature. shaping transplantation Jikishcan practitioner advances the idea that ”Australians are generally suspicious (Foulk. 2000: 26) of authoritarian rule and prefer informal modes of social conduct and communi- cation.‘ (It is perhaps too early to clearly identify what impact such ‘values‘ might Conclusion have, but as Australian students begin to reach such qualities and worldviews should have an impact.) All in all, the relationship between religion and culture is a ln the lO-year development of Jikishom the community has successfully estab- complex dynamic that configures and reconfigures aspects of traditional religious lished and maintained 3 Soto religious identity with well-defined teaching forms into that match local needs and In .likishoan’s programs and traditional organimtional structures The Australian environment expressions interpretations. first 10 years there have been subtle indications of this living dynamic in action. 46 Leora S. Davis Stilt) Zerl in Australia 47

Notes References

II would like to thank Ekai Korematsu-osho and the Jikishoan Zen Buddhist Community Baumanrr. M. (200i) ‘Global Buddhism: developmental perrods, regional hrstories. and a for their contribution to my research. new analytical perspectivc'. Journal of Global Budd/limit, 2: l 43. 2 Most notably. Hogcn Yamahata. founder of Open Way Zen. It must be mentioned Baumann, M. (l997) ‘Cultute eontaet and valuation: early German Buddhists and the here that the Sttto Zenshu in Japan oflicially recognizes two Soto temples in Australia: creation ora Buddhism in Protestant shapc'. Nume'n. 44 (3): 270 95, .likishoan in Melbourne and Yamahata's Dochu-An: Australia in Hogen Open Way Baumann, M. (1994) ‘The transplantation of Buddhism to Germany: proeessive modes Byron Bay. New South Wales. However Hogen-san spends only pan of eaeh year in and strategies or adaptation: Mel/10d and theory In the Sutdr of Religion. tr (I): Australia and the practice and administrative structure or Open Way is not as focused 35 61. traditional Soto monastic structures. For more information see Open Way Zen Buddhism in Britain‘, 2"009. Bell. 5. (2000) "Being creative with tradition: rooting Buddhism. I: P23. 3 liltishoan translates as direct (/ilrl') realization (rho) hut (an). Journal ofGlabal 4 The Soto School claims two founding patriarchs; Dogen Zenji (120071253) and the Bolton. l. (2002) ‘Receiving the preeepts', Myn/ll, 2 (2): 5. sin-rill. rounh ancestor in Dogcn‘s line, ~Zen (12684325). Consequently. there are two Chadwick, D. (1999) tron/red rut-umber The lift and Zen hut/ling n/Shlmrt‘tl

head ih and . temples ‘ Keizan-Zenji's Soj_ New York: Broadway Books. 5 Over a three-year period I attended retreats. lectures and workshops and conducted Chang. c. (I969) Original Teut‘lll'ngx (I/(‘Il‘mt Buddhism. New York: Pantheon Books, interviews with teachers and members of the Clifion Hill and the Open Way Zen. Zentlo Foulk. T. G. (2000) The form and function of koan literature: an historical twerview'. in S. Melbourne Zen Group. York: Heine and D. S. Wright (eds) The Karin, liar” und('mlltlrlx lrl It'll Buddhism. New 6 The American monk. Nonin Chowaney. a student of Dainin Katagin Roshi. was the first Oxford University Press: IS 45, monk to undertake training at Sogoji. He is now Abbot of the Nebraska Zen N. the Buddhism In America'. Religion tmd foreignTenlm. Gregory, P. (200i) ‘Describing elephant: 7 ‘In Amerlcan Flt/lure. ll (Z): 2334)}. the beginner‘s mind there are many possibilities. but in the expert's there are few‘ In in C. S. (Suzuki I984: 2|). Hort, V. S. (1993) ‘ in America: Americaninng the face the mirror‘, it The Faces "L‘lmL‘rIK‘H. University Ekairosho also occasionally conducts one—day workshops with a small group olstudents Prehish and K. K. Tanaka (eds) Qflillddlltxm Berkeley: at a zendo on the Momington Peninsula approximately its km from Melbourne of California Pre, . 9 'lhe lerrn ryn refers to work space: for various oifice holders and their staff. It can also Hutchison. A. (2004) ‘Buddhism in Australian: the Jikishoal'l Zen Buddhist oomtnunity‘. refer to the staff ttl‘a certain position. Thus the term tern-o ryn refers to the kitchen Zen Friends. Japan: Sotoshu: 26'] l. workers, Since likishosn has no has the latter permanent base. ryo always meaning. J! hoarl Annual Repor/ (2009) Melbourne: Jlkishoan Zlcn Buddhist Community. IO See Leighton and Okumura 1996. Jikishoan Zen Buddhist Available online: wwwjrkrshoan, l I Community (2009) ‘Ryo groups. The tikishoarr rya groups range from the 1m rya that is headed by the treasurer. to the org.au (accessed September 2009). term) ryo that coordinates all meals at community functions. For a full list oflhc ll ryrts. The Three Pilltlrs New York: Anchor Books. see Jikishoan 2009. Kapleau. P. (1989) quen, A. ‘ch in a of the territory', Journal of Global Buddhism. I2 ‘Outside or words and letters‘ and ‘a direct pointing' are Zen slogans attributed to the Konc. (200!) Europe: survey semi-legendary Bodhidhanna. For examples of western perceptions of Zen. see Kapleau 2: 13%|. 6. 1980: 22273: Chadwick I999: l7leZ. in my experience with Jikishoan. a number of Korcmatsu, E. (2008) ‘Chosan tnllt'. Mmjtl. 7 (3): people did not reIum because they ‘couldn’t see the need for all the ritual‘ or felt that Korematsu, E (2006) Returning to the monastery’, Myajtl. 6 (Z): 5. ‘therc was too much administration work‘. Korelnatsu. E. (20m) Reheat Teachings. Zen Retreat. Groyfriars. Melbourne. Unpublished 13 There is a classic Zen story that ‘answcts' the spiritual/mundane dichotomy: typescripl. > Korcmatsu, E. (2000) ‘Going against the current of our own dcsircs‘. Available onllne: In the Kuan-yin Monastery the dhanna ensign was once broken down hy the wind. www.jikishoanorgau/goingj.lltm (accessed August 2009). A monk came to [master] Chao—chou and asked, "What will this magic ensign turn Korematsu. E. (1999) Dltnrmo Talk (Tel'xlml. Zen Retreat. Greyfrtars. Melbourne, into, a divine or a mundane thing?‘ The Master answered. ‘Neither mundane. nor divine.‘ The monk further pressed. ‘What will it ultimately be'." The Master said, Unpublished typescripl. 's Pure Standards the Zen ‘Well. it has just dropped to the ground.‘ Leighton. D. and Okurnura. S. (trans) (W96) Dtlgerl for (Chang I969: I67) Community, Albany: State University of New York Press. [4 at ‘No worries‘ is a common Australian expression that usually means them are no difii- Dkumura. s. (1999) ‘Dogen Zenji's standards for community pmctice‘. paper presented culties involved in a certain mean no task. it can also ‘Il's trouble at all‘ or 'you‘re Dogen Zen And Its Relevance For Our Time Symposium. Stanford University. October welcome”. I999. Available online: hehss.stanlord.edu/researeh/projectslsztp/newslarehivelarehive. l5 ‘She’ll be right' is another common Australian that means expression usually ‘every- html (accessed September 2009). thing will he olt‘. It can also have a sarcastic or ironic meaning as a response to someone Open Way Zen (2009) ‘Open Way ch'. Available online: www.0pcnway.org,au (accessed making a mistake or not caring about the result ofan action. lo See Chadwick 1999: Spuler 2003. September 2009). I7 Prehish. c. S. Luminous The Practice and Study offiuddhlsm In America. examples of scholarly work on these adaptations. see Prebish I999: Bell 2000: Konc (I999) Pdssage- :35 l. Berkeley: University of California Press. 48 Lees-a S. Davis

Rocha C. (2000] ‘Zen : Japanese or Brazilian?‘ Journal ofG/nbul Buddhism. I: 31755. 3 Green in Australia (2009) ‘Prison pmgrams'. Available online: www.5fzc.org (accessed August 2009). Reassessing the relationship between gender, Spuler. M. (2003) DL've/npmenlx m Auslmlian Buddhism: rum: a/r/re Dramam London: RoutledgeCurzon. religion and power relationsI Spiller. M. (2000) ‘Charactcristics of Buddhism in Journal Australia', of (Mamma-' Religion, ls, ( l ): 2944. Ruth Sydney Zen Centre (2000) ‘Buddhist Peace Fellowship: Available online: www.szc.org.au/ Fitzpatrick worldhtrnl (accessed August 2009). Suzukl, s. (1984) Zen Mind Begirmer's Mind. New York: Weatherhill. H. (I998) Or: [he 0pm W Zen HerevNow, Bryon Bay. NSW; Open Way ch Yarcnahata.‘cntre.

Zen Peacemaker Order (2009) ‘Peaccmaker newsletter', Available online: www,

a of Australian zenpeacemakerscrg (acccsscd September 2009). This chapter focuses on what Green Tara means to group research is based on data women involved in Tibetan Buddhist practice. The women who generated in four focus groups, involving 13 Australian regularly participated in Green Tara rituals. In conducting the focus groups. I aimed and how relevant to understand what meanings the women attributed to Tara gender and Feminist concerns were in their relationship to her. According to Tibetan Buddhist mythic history: Green Tara. the most popular female deity of the Tibetan Buddhist tradition, made a Vow to always incarnate in that in a female was a female form. despite the prevailing assumption being body ‘Since so desire in a an obstacle to gaining enlightenment: many enlightenment all man’s body‘, Tara pronounced. ‘until all suffering is ended. in all worlds, for in a woman's beings. in all universes. 1 shall work for the benefit of sentient beings body.’ Tara qualified her decision by saying: ‘[l-l]ere there is no woman. no man, or has no essence. Rather no individual consciousness. Labelling male female minds‘ W8]: these are categories created by the confusion of worldly ( 11712).2 This reflected the Tibetan Buddhist philosophical understanding that gender is ultimately an illusion, a product of dualislic thinking and, hence. only a relative truth. Though written thousands ofyears ago, in a geographic and cultural landscape far from Australia, Tara‘s story continues to have meaning and relevance in the lives of Australians in the twenty»first century. was introduced to Green Tara‘s story came to life for me in 1998, when l first the practice of Tara while staying in Pcmaynngtse. a Tibetan Buddhist monastery in Sikkim. Following the instructions given to me. I began visualizmg myself the of as Tara, majestically hovering above snow-capped peaks Kachenjunga. active the view from my room beside the monastery. I found compelling Tara‘s and dynamic disposition. articulated in her iconographic film. with her right leg outstretched ready for action and her lett leg drawn inward symbolizing meditative concentration. That Tam was both compassionately and energetically engaged in the world. while deeply meditative, articulated a way of being for my own life that harmonized what I had sometimes experienced as conflicting motivations: engagement with social change versus inward spiritual development. While Tara‘s activity and dynamism and her compassion and wisdom made her a highly