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

Volume 15.1 Spring 2008

Dear!members!and!friends, larger property that will accommodate a jects to be completed before the residential practice. Transmission ceremony on May 21st. The irises are in full bloom, the gar- Choko (Mary Cabaniss-Ballard) was our den is brimming in growth, and our Daigan (Bob Timmer) was our Shika Dai Tenzo (Chief Cook) for sesshin and at (Dharma Community) is ready to (Host/Manager) for Spring Sesshin, and, her first time at bat for this post, she did a pop. So many important events have in addition to organizing our Samu (work great job. Daikan (John Green) kept the taken place since our winter issue of Plum meditation) practice, he oversaw the pro- pace as our Jikijitsu (timekeeper). Zenmu Mountain News, it (Rev. Brenda Nightin- is difficult to con- gale) and Zenka (Sally ceive how much we Metcalf) were the Jisha have learned and (tea servers) who kept grown. This issue us well supplied with is coming out late, tea, coffee, samu as there has been lit- snacks and gluten free tle time to compile treats. Zenshin (Chris what we are doing, Jeffries) could only at- with each new event tend sesshin part time, closely following so the Densu (chant the last. leader) duties were shared by Seimu (Tina Grant) and Myodo On March 9th, after (Matthew Perez). mini-sesshin (half- Myodo and Seimu also day Zen retreat), we alternated as Inji had our first (Abbot assistant); this “Visioning Session” gave them both a little to explore Chobo- more exposure to the Ji’s future and kinds of duties that growth possibilities. they can expect to en- Seishun (Dee Endel- counter when they both man) has compiled a go to Kessei (Zen in- summary of her tensive) at DBZ (Dai notes, which you Bosatsu Zendo) in will find in this is- Above Chobo-Ji Spring Sesshin, Below SD Aikikai Sesshin New York this fall. sue. Our second On the second day of Visioning Sesshin sesshin, Genko (Kathy will be held Satur- Blackman) Ni-Osho day, June 7th, from gave an inspiring 9 - 11 a.m. .

Spring Sesshin On April 8th, we cele- (March 22 – 28) was brated the Historical packed. Clearly we Buddha’s birth, 2,551 are outgrowing our years ago. As an infant current space. We it is said that he stood had 23 people in at- and raised one hand to tendance; our small the heavens and the zendo (meditation other to the earth and hall) can sit 20 declared, “I alone am comfortably. It is the World-Honored my hope that in the One,” implying that not too distant fu- above the heavens and ture we will have a bigger zendo on a Continued on next page… Plum Mountain News Vol. 15.1 Page 2

Continued from previous page… the May 21st Dharma Transmission cere- “Living Wisdom and Compassion Every mony. Shortly after their arrival a joyous Day” with Padma, and finally I was beneath earth there is but One Mind. All traditional Japanese whisked green-tea the guest speaker at the Cascade Unitarian those who open their hearts will realize ceremony was held at Bonnie Mitchell Universalist Fellowship Sunday Service. this truth. Sensei’s home overlooking Lake Union, While in Wenatchee, we were hosted by assisted by Genko and Myodo. That Daiko and Meho (Todd and Sharon Petit). Over the weekend of April 25 – 27, there night there was a celebratory dinner at was the San Diego Aikikai Spring Sesshin Nishino Restaurant. The morning of the Well I think that about brings us up to with twenty participants. It was good to 21st the Chobo-Ji Sangha met for daily date; I’d better stop writing now so that sit with many old friends, including Les- and then moved the whole zendo to this issue can be released before the sum- lie Cohen and Steve Garber. Chiba Sensei the University Friends Meeting (UFM) mer issue is expected. Our next weeklong was not in attendance, but, as has been Worship Room, where the 11 a.m. cere- sesshin is scheduled for June 28 through demonstrated in the past, the sincerity of mony took place to accommodate all those the morning of July 4th. May your spring the zazen practice he has encouraged over who said they would attend. The Social continue to bloom. the years now has its own momentum and Hall at UFM was set up for a delicious white tablecloth lunch buffet that followed vitality. Even though Sensei plans to re- With gassho, tire from active teaching this summer, I the ceremony. Following all this, the hope to continue to be invited to lead zendo was returned to the Zen House, just Genjo sesshins in San Diego and other locations before dinner with sixty people at Ivar’s where the joint practice of Zen and Aikido Salmon House. The next morning, there has been fostered. was a departure breakfast at Sorrento Ho- tel. Throughout the whole series of 2nd Visioning Meeting n the evening of May 1st, Daikan, Sei- events, the Chobo-Ji Sangha acted in a O well organized exemplary fashion. I re- shin (Josie Backhouse) and I traveled to Saturday, June 7th, 2008 DBZ for Nyogen Senzaki’s, (1876 – ceived many gifts but the greatest of all 1958), 50th Anniversary Memorial Ses- was how everyone pitched in as necessary. shin (May 3 – 10), with over forty partici- I wish to give special acknowledgement to Our sangha will hold the second of two pants in attendance. Eido Roshi and Mukan (Michael Blome) who oversaw the visioning sessions on Saturday, June 7, transportation needs of all guests, to Se- from 9 a.m. – 11 a.m. imu and Ryushin (Michael Sobel) who did On March 9, nearly 30 members of the the bulk of driving for sangha held a first session at which we en- the Roshis and Roko Ni- visioned our future as a community and Osho, to Seishun (Dee talked about a residential center that could Endelman) and Daigetsu house that vision. (Randal Tanabe) for overseeing the lunch buf- fet, to Daigan, Genko, Several over-arching themes emerged from Daikan (John Green), the first session. We see the following as Josen (Carolyn our future: continued strong practice and Stevens)… to name a more of it, an inclusive community, in- few who were also indis- cluding intergenerational and other diver- pensable. Speaking of sity; beauty in its many forms (art, music, gifts, I want to mention tea ceremony, etc.); and service to others. my special thanks to the Sangha members had many creative ideas Chobo-Ji sangha for col- for the kind of physical space that could Roko Ni-Osho were in fine form giving house this desired future. in-depth Teishos (formal Dharma talks) lectively contributing to the purchase of two guardians for our main that helped everyone know and appreciate e left the meeting on a positive note, Senzaki’s sacrifice and contribution to the altar. Zenka has provided a wonderful W foundation of Zen in the West. He was narrative of the actual ceremony that you but with the clear understanding that there the first Zen priest to reside in America, will find on the next few pages of this is- are fears and concerns about the process and did so for over 50 years. It was sue. I cannot express the gratitude that I and the change that is inevitable. The through his work that many Zen Masters, have for being associated with this sangha. purpose of this second meeting is to make including Soen Nakagawa Roshi and Eido sure that we hear one another’s concerns, Shimano Roshi found their way to the The weekend following the ceremony talk about how we might address them States. (May 24 – 25), Genko, Josen and I trav- and decide whether to move forward to eled to Wenatchee to sit with our Chobo- raise funds and acquire property for a resi- dential center. Eido Roshi (Abbot of DBZ), Genki Ro- Ji associates. There was a half-day sesshin on Saturday, with a haiku workshop that shi (Chobo-Ji’s founding Abbot), Roko s at the first session, this meeting will Ni-Osho (senior Dharma Heir of Eido Ro- followed that afternoon, a potluck dinner A shi) and others began arriving in Seattle for the Zen and Tibetan practitioners that be facilitated by Genko Ni-Osho and Dee on May 20th, to begin the celebration of night, a forum Sunday morning on Seishun. Plum Mountain News Vol. 15.1 Page 3

The Sangha: • Simple temple, e.g., coffee table altar Visioning Summary • Sustain pragmatic group process Simplicity of Zendo design and décor Notes from March 9, 2008 • Egalitarian, no “one-upmanship” i.e. • Centrally located in Seattle everyone pitches in for all activities • Filled with incense and Zen sweat • Continue to have a coffee hour • Bamboo floor

Meeting Purpose: To have a Sangha • Social commitment and communication • Library • Keep a small-town Zen feeling • Benches available, hand made, beautiful, conversation about the community’s future • Work to have an open, vulnerable, trust- multiple use and a residential center that could house ing, safe, supportive welcoming environ- • Find value in things people cast out. that future. ment • Use only what is really necessary. • Accept and encourage a wide diversity of • Having residents (Genjo, Carolyn and The following are “raw” notes, with some backgrounds and ages and sexual orienta- others) grounds the space of the duplications removed. We were torn tions • The Zendo is accessible to members to between just doing a little editing and use at other than scheduled zazen times sending these notes out with all of the repetition and imprecise language and do- The Instruction: ing some synthesizing. Duplication has • Genjo does not insulate himself from been removed to save space, but otherwise the group, direct access the thoughts are there pretty much as they • Good instruction, but allowed to stum- were spoken. ble about/grapple, extemporaneous style • Good guidance with /straight It is interesting that people often gave the shooting down-to-earth dialog same ideas under different “titles.” There • Genjo’s therapist training and Genjo’s are really some strong common themes pastoral care are real assets with everyone expressing these themes • Genjo is not a self-declared teacher personally--so one person will just say • Tradition is strong “art” and another will say “art room-- • Having Genjo, Genko and other senior sculpture, pottery, high ceilings.” Of members as teachers course, there are some who dream really, • Work to accommodate various • Vivid American Rinzai Zen style really big--we'd need 40 acres and a mule health/aging/work issues and be a nonsex- • Genjo’s commitment to be clear, loving (and a large inheritance) to fulfill some of ist environment and approachable is appreciated these ideas! • Don’t have a sense of division between residents vs. nonresidents The Temple Organization: Several overarching themes emerged: • Fully incorporate different diverse levels • We don’t have to worry about money all strong practice and more of it, inclusive of participation of the time; group continues to be finan- community, beauty in its many forms, • Ability to come and go without stigma and service to others. We left the meeting • Sense of intimacy, caring and trust on a positive note, but with the clear un- • Strive to recognize that everyone’s pres- derstanding that there are fears and con- ence adds something cerns about the process and the change that • Practice with warmth, humor and sincer- is inevitable. ity • Inclusiveness of community, don’t have What We Love About: The Practice: to meet criteria to start Be inspired by new people and have • Full schedule of activities/sits/Sesshins • longtime practitioners who are inspiring • Simple form, not highly ritualized Minimize politics and bureaucracy • Keep morning service schedule and style • Members are independent, sincere, resil- • Simple and good meal service • ient, confident • Keep using plum tea in the mornings Staying in sangha builds strength • Keep synthesis of Genki Roshi and Eido •

Roshi forms • Everyone feels they can be as involved cially solvent People are accessible and together form a Group is a good model of responsible • Keep practice adaptable, flexible, yet • • strong Rinzai Zen spirit; traditional Zen sense of family organization and action practice • Quaker style care committees • The group honors its commitment to Our natural abilities are encouraged take care of Genki Roshi • Commitment to cleanliness and order • Senior students don’t hog the show; Genjo/Carolyn— are good examples of • Semi-silent retreats • • people are assigned posts early in their being tidy and environmentally conscious • Blue collar Zen—everyday Zen practice practice Web site/newsletter are simple direct in- • Focus on practice as our bridge to our • whole life and death journey • Newcomers feel welcome and valuable formative and not ostentatious Group does not support Abbot finan- • Continue our appreciation of the roots of • this practice. The Facility: cially, he has his own livelihood • Zendo is central to all other functions • Not a lot of ego agendas in our decision- • Love the garden and grounds • keep water feature Continued on next page… Plum Mountain News Vol. 15.1 Page 4

Continued from previous page… thoughts, etc. o Space for: o More zafu/zabutons of uniform color • Permanent residents (Abbott, etc.) making and size • Long-term practice (6 months) • Rotating posts, building skills, enrich- o chants like at DBZ • Guest rooms ing the depth of practice • Bunk rooms for Sesshin • Flexible attendance allowed through a • Residence o Cat/dog friendly? flexible schedule o Structure for temple bell o Elevators? o 2-10 residential apartments o Avoid oversized tubs Other Assets: o Residential space open to non-practicing o Okay to play flute, guitar, instruments • Prison work— outside dharma work spouses/partners o Church-like building for Zendo— base- • Community participation, involved in o Keep rents affordable, room for outreach ment for multipurpose room— room for economically-challenged or disadvantaged apartments for long-term residents— • Working at Japanese garden Space for short-term (weekend) or long- room on land for “mini-homes,” 300-400 • Zendo dogs! o square feet • Sangha comes without advertising or term residencies proselytizing o Space for 6-10 people to live on campus o Quiet residential rooms o Flexible multi-use space o Sauna or hot tub o Private rooms with private baths o Big old trees o Natural light in Zendo • Room for Guests o A piano o Charge for room? Bring your own bed- o Accessible bathrooms ding, cost is less o Some accommodation for reentry from o 1-2 open apartments for guests prison or drug/EtOH treatment o Could be visitors, visiting students, o Going as deep here as at DBZ visiting teachers, releasing inmates o Library/book store o Dorm o Zendo on ground floor— few steps o Friendly to non-Buddhists o Accessible for persons with disability o Private silent retreat o Space for less formal events o Can temporarily accommodate more o Location— central/public transit sleeping over (sesshins) o Neighbors glad to have us here o Sharing meals o Being able to “drop by” during day o At least 6 beds plus futons/floor pads o Parking! for guests and out of town Sesshin partici- pants • Service/Outreach o Classes/workshops on Zen and tea, art, • Communal Space/Social Space other activities? • Positive vibe o A garden o Hospice/palliative care program • Urban practice o Large kitchen o Flexible multi use space: Toya, multi- Ideas posted in answer to these questions: space, yoga, art gallery, Genki gallery What kind of residential center might hold o Library, books, audio, video this future? What other (non-space) things o Lounge/library do we need to do in our future? o Psychotherapy space for Genjo’s clients o Dining room • Daily Practice o Weekly potluck dinners for all o Zendo with lots of light, big windows o Communal transport o Zendo with high ceiling, good lighting o Room for creative and informed mem- o Heated floors?!? bers to offer wonderful classes, workshops o 40-person Zendo— square or rectangle o Guest speakers o More Dokusan o Gallery/performing arts room o More sesshins o Tea house/room— classroom space— o Continue work with incarcerated and re- o Joju chanting (kitchen, etc.) room suitable for films leased populations o Space for morning coffee/breakfast o Substantial organic vegetable garden o Occasional large public events o Evening Zazen and additional times o Courtyard o Be involved in service for the poor and o Founders/Ancestors’ Hall o Cozy, comfortable communal spaces hungry o Strong lay practice o Continue morning coffee tradition o “Multipurpose room” shared with/rented o Outdoor Kinhin space (greenbelt) o Green design— solar, alternative energy by others— AA meetings, after school o Guest Zen speakers, talks, workshops programs, etc. o More practical instruction: how to • Accommodation o Share any Zen Art-related services with breathe, sit with less pain, deal with o Bamboo floor in Zendo wider community Plum Mountain News Vol. 15.1 Page 5 o Continue/expand “virtual” Zendo, li- o More emphasis on the eightfold path brary, podcasts, etc. o Zen calligraphy displayed throughout Summer Sesshin o Media room for maintaining web site, e- o Clean, simple, black & beige? June 28th - July 4th mail, newsletter, DVD viewing, recording teishos • Multigenerational/kid friendly o Always open and available/welcoming o Childcare for parents doing Zazen Please send a deposit by June 15th, ear- o Affiliate with a halfway house? o Arts studio space— painting, sculpture, lier if you want to guarantee a reserved o Community garden and/or kitchen pottery, etc.— workshops & lessons, craft spot. Make your deposit check to o Craft room— sewing, painting, other— projects Chobo-Ji. The cost of sesshin is $210 ongoing projects could be left there o Encourage more racial diversity (less dues). Sesshin begins promptly at 5 am the morning of Saturday, June o Pea patch o Introduce children to Buddhist practice 28th, so plan to be there at least 20 min. o Interfaith discussions/presentations o Accommodation for aging sangha early. Sesshin will end around 11 am, o Compassion projects for youth o Co-op day care or child care Friday morning. o Compassionate listening projects o Zazen for parents/baby-sitting o Conflict resolution o Activities for kids o Neighbor get acquainted events o More public ceremonies— e.g., Bud- o Creating partnerships with our commu- dha’s birthday— where families can par- Shiho-shiki nity organizations to fulfill common goals ticipate of service o Samu & community work includes kids May 21st, 2008 o Teens could work— help elders • Organization o Outreach to schools o A committee to do group visioning o Inclusive events and activities Through the process of Dharma transmis- o Open, transparent, egalitarian o Library has kids books sion (Shiho-shiki in Japanese), Zen’s line- o Consensus style o Music making/music appreciation age can be traced through a long line of o Continue Board structure o Compassion project for kids/youth— masters and disciples back to the Historical o Good communication as we grow compassionate listening & conflict resolu- Buddha. On May 21, 2008, at Seattle’s o Someone to keep public spaces clean tion University Friends (Quaker) Meeting and in order— manager? o Stay financially sound and conservative o Grow slowly— fiscally responsible o Step by step process o Everyone feels welcome, even if not a Spring Sesshin 2008 resident Closing Incense Poem o Some dimension— such as rentals— that makes money as a funding source o Outreach through publications, etc., to The Great Way is not difficult for encourage visitors those without choice o Rotating posts: to include house man- and attachment. ager, newsletter, correspondence, grounds o Incorporate under IRC 501 (C)(3) o Clearly inclusive (diverse) commu- Just let things be in their own way nity— as welcoming as possible and there will be neither coming o Z-level organizational structure! nor going. • Tradition o Founders Hall (Kaisando) What then of the favored plum o blossoms falling like snow o Stick with rigorous practice in the spring breeze? House, Eido Shimano Roshi passed his o Continue mix of traditional and English chants staff to Genjo Marinello Osho. Eido Ro- o Preserving history and traditions Who sees this fleeting world? shi is the abbot of the New York City zendo Shobo-Ji and the Dai Bosatsu through archives, publications and strong Who feels the subtle joy practice Kongo-Ji monastery in the Catskill o Keep Genki’s legacy of the present moment? Mountains of New York State. o Zen 101 and Buddhist 101 Classes o Keep the Big Bell— ring it! Recall the unity of Emptiness, but The ancient process of Inka — Mind o Art! Making it, having it remember this too is but a name. flowing into Mind down the ages in an o Learn more about our tradition o Keep it simple and authentic Continued on next page… Plum Mountain News Vol. 15.1 Page 6

Continued from previous page… was Urasenke Japanese Tea Instructor Bon- bamboo hat of a traveling monk in hand. nie Soshin Mitchell Sensei. Genjo was challenged by each of the six unbroken stream — has now swept Genjo gatekeepers (the four peers, Genki Roshi Osho into its mysterious current. And so and Eido Roshi). At each gate, a question it has been from the moment Shakyamuni was put to him. Each time the gatekeeper held up a flower and affirmed the smiling was satisfied and responded with a resound- Maha Kashyapa as his Dharma Heir. ing “OK!” Once the six gates were passed, a ceremonial staff was stamped forcefully In our Rinzai - Hakuin Zenji Dharma Line on the floor by Eido Shimano Roshi and there are 27 generations in India counted passed to Genjo Osho as the symbol of the from the Historical Buddha, Siddhartha transmission. Gautama, until brought what became known as Ch’an (Zen in Japanese) Genjo Osho retired briefly and returned to China early in the Fifth Century. An- wearing new robes to deliver the following other 27 generations passed in China until incense poem: this moved to Japan, and again an- other 27 passed in Japan before Eido Shi- mano Roshi established our sect in New York. This makes Genjo Osho the eighty- third generation after the Historical Bud- inety guests arrived for the ceremony. dha. N Shakuhachi music from Hanz Araki drew all into a state of quiet, and the entrance of Among the dignitaries present to witness Eido Roshi and Genki Roshi opened the the transmission ceremony were Genki service. Four of Genjo Osho’s Dharma Takabayashi Roshi (Genjo Marinello’s or- peers entered to serve as the initial four dination teacher and founding abbot of gates or barriers through which Genjo had Chobo-Ji), Roko Ni-Osho, to pass. Finally, Genjo Osho entered the room dressed in the simple robes of an un- sui (monk) with the broad-rimmed round

The Buddha, Dharma and Sangha are all empty. What is there to treasure?

There is nothing to attain. What can be transmitted?

Digesting entanglements, Body and Mind are set free.

Nothing to do but listen to the thunder And follow the wind. abbess of the Zen Center of Syracuse, Roko Ni-Osho, Genki Roshi and Eido Hoen-Ji and Dharma Heir of Eido Roshi, Roshi spoke, reflecting on the significance and Meido Moore Roshi from Chicago, of this transmission and the new responsi- IL. Zen teachers from the Pacific North- bilities of Genjo Osho as he carries into west included Eido Frances Carney Roshi the future the lineage of Hakuin, Rinzai, of the Olympia Zen Center, Chozen Bays Bodhidharma, and . Roshi and Hogen Bays of Great Vow Monastery in Oregon, and the Ven. Shen- Ling Rossi of Dragon Flower Ch’an Tem- In her talk, Roko Ni-Osho reminded us all ple in Tacoma. Another honored guest that this ceremony was truly a matter of trust. “I trust you, Genjo Osho,” she con- Plum Mountain News Vol. 15.1 Page 7 cluded, the power in her words resounding through all who heard.

Genki Roshi said, “A day such as this is as rare and precious as finding a small dia- mond in a vast ocean. No yesterday! No today! No tomorrow! Just right now—strong Dharma!!!”

together today.” Genjo Osho recounted Genjo Osho presented “Tozan’s Masagin personal and formative stories from his (Three Pounds of Flax),” Case 18 of the life, all of which led him, step by step, to Gateless Gate, and gave his first teisho his vocation and maturation as a Buddhist (formal Zen discourse) as a Dharma heir. monk. He said that his first Zen teachers The teisho was rich with grateful remem- (Dr. Glenn Kangan Webb and Hi- rano Osho-san) opened his eyes. Genki Roshi and others showed him how to walk (bow, cook, clean, i.e. “Everyday open hearted activity is the Tao”). He spoke of Eido Roshi as his running coach. At one point Genjo Osho removed his glasses and said, “The opportu- nity to study with Eido Roshi has been like putting on my glasses after going without. Everything is Eido Roshi spoke eloquently on the Rin- so much clearer, sharper and trans- zai lineage and the lineages of Soen Naka- parent.” gawa Roshi and Nyogen Senzaki, which he carries through formal and informal From both his biological father transmission. Carrying these lineages for- and Dharma father, Genjo has re- ward into the future in their purest and ceived a do-or-die spirit that has strongest form is a deep responsibility. He helped him pass through and expressed his confidence in Genjo Osho to “digest” the challenges of life. He do this in partnership with him. reported that combusting entangle- ments has steadily freed him to be a more caring human being. brances of connections, support, chal- lenges and love of many friends, family and teachers. “Without each stitch of this To conclude the ceremony, everyone seamless fabric, meeting each person when chanted the Four Great Bodhisattva Vows. I did and how I did, we would not be here

Plum Mountain News Vol. 15.1 Page 8

broadly, for inspiration. or second line (use line break, colon, em- The Art of Zen Haiku dash, ellipsis, or margin adjustment) by Rev. Genko Blackman Over time, the 17-syllable first line of the waka, or renga, became its own separate 4) Optional: Kigo, or seasonal reference form. Probably the most famous haiku The following was written as an practitioner was Basho, with Issa a close Avoid telling the quality of a thing in introduction for the ongoing second. Traditional haiku adhere to the 17- general ways (“old rake”) haiku group in Wenatchee at the syllable rule in Japanese, and juxtapose the Cascade Unitarian Fellowship first part of the haiku against the second in Rather show the quality through one or some way. You will also usually find a two carefully chosen modifiers (“Rusted seasonal reference of some sort. As with rake”) The way of poetry has been from the be- all Japanese art forms, the images are very ginning the Dharani of Japan. When one specific – you never say “flower” when void making overt comparisons dismisses poetry as but the clever weaving you can give the name, for example. Ulti- A (“Animal-shaped clouds”) of words, even one’s study of the mately we are working to express in the and commentaries and one’s practice of medita- Rather imply by juxtaposition tion are no more than de- (“Browsing sheep – puffy lusional thinking. clouds drift above the hillside”) [Shinkei, Sasamegoto, Part 2, Verse 45] Avoid opinions or judgments (“beautiful evening,” “ugly Shinkei was a renowned cat”) renga, linked verse, poet in 15th century Japan. Rather evoke feelings with Along with Noami, the specific images and details noted Noh play writer, and (“first star,” “bedraggled cat”) Murata Shuko, the tea master, he is largely re- Avoid looming large, either in sponsible for transforming personal pronouns or otherwise the arts in Japan from en- (“I watch a duck land”) tertainment into a spiri- tual practice, a meditative Rather describe what is there way of life. as if you were not there (“a duck lands”) Haiku came from the poem form called most succinct and specific, even mundane way something universal. waka, usually shown in English as a five- Avoid too many images or too much go- line poem and used as the basis for renga, ing on in one poem. or linked verse gatherings. Working within Any of the Japanese arts as traditionally the constraints of a set of complex rules, a taught begins with learning the rules, then void confusing perspectives. Pinpoint group of poets set out to write a collective learning how to break the rules, and finally A the viewpoint for the reader. poem using the basic building block of the becoming free enough and familiar enough waka, a poem of two lines, one of 17 syl- with the form to be free of chafing at the lables and the other of ten. The first poet rules. In the spirit of that, here is a list of Choose verbs and modifiers carefully and would draft a 17-syllable line and the next guidelines to writing haiku, given to me creatively. a ten-syllable line, complementing the by Christopher Herold, an American haiku first and building on the theme it intro- poet. Don’t Personify: (“Daybreak finds the full duced. Each succeeding poet would add a moon sleeping”) line, alternating 17 and 10 syllables, until Haiku should be written: the poem was complete. Avoid the use of big, complicated, fancy 1) In three lines words or highly specialized words: Aside from the number of syllables, there “interminable silence,” cumulo-nimbus” were strict rules as to how often an image 2) With 17 syllables or less (5-7-5 sylla- could be repeated, or a kigo (seasonal refer- bles, or 2-3-2 accented syllables or short- Utilize musicality to draw readers in: as- ence) used, and many other restrictions. long-short lines) sonance, consonance, and onomatopoeia, Similar to zendo rules, it forced the par- all in moderation. ticipants to look deeply rather than 3) With a distinct cut after either the first Plum Mountain News Vol. 15.1 Page 9 Utilize humor in a light way, not bawdy About Dai Bai Zan Schedule or gross distracting stuff. Cho Bo Zen Ji Introduction to Zen There are of course always exceptions. Tuesdays, 7:30-8:30 pm This is one of my favorite English lan- In 1978, Genki Takabayashi guage haiku: Zazen! was invited by the Seattle Zen Center, Monday - Friday, 5:30 am, 1 hr. founded by Dr. Glenn Webb (at the time a Saturdays, 6:30 - 8:00 am. Snow mixes with rain – UW Art History professor), to become the Sundays, 6:30 pm, 1hr. My mother keeps calling me resident teacher. He accepted, and by 1983 Monday & Wednesday, 7:30 pm, 1 hr. By my brother’s name. he formalized his teaching style around a Dharma Talks - Paul M. small group of students, and founded Dai 1st and 3rd Sundays, 7:30 pm, 1 hr. Bai Zan Cho Bo Zen Ji, translated as Great Plum Mountain Listening to the Dharma Sesshins: Quarterly week-long retreats Zen Temple. last week in March, June, September and early January. Before Genki Roshi came to Seattle, he Mini-Sesshins: Half day retreats with trained for nearly twenty years at Daitoku- breakfast, Dharma Talk and Dharma Ji, the head Rinzai temple in Japan. In ad- Interview. 5 - 11:30 am, Sundays: dition, Genki Roshi directed a Rinzai tem- 6/8, 7/13, 8/10, 9/7, 11/9, 12/14 ple in Kamakura, Japan. He entered the monastery when he was 11 years old. Summer Sesshin: 6/28/08 - 7/4/08 Autumn Sesshin: 9/27/08- 10/3/08 Rohatsu Sesshin: 1/4/09 - 1/12/09 After 20 years of Spring Sesshin: 3/21/09 - 3/27/09 tirelessly giving [Porter Pond, taken by Todd Petit] himself to the at 1811 20th transmission of We Are Located: And another by the same author: Buddha Dharma to Ave., (one half-block north of Madison the West, in 1997 and south of Denny). Street parking is Cold snap he retired as our available in front or between 19th and 20th teacher, got married on Denny, or off-street parking is available The rattle of a rake behind the house. After entering the front Over stones. and moved to Mon- tana. In retirement door, remove your shoes and socks in the he does the activi- entry way and proceed to the Zendo ties he loves best: (meditation hall) upstairs. 206-328-3944 Kessei Fund gardening, pottery, calligraphy, writing Dues and Fees: go to support the life of this temple. We have no outside s many of you know, two Sangha and cooking. Many A support from any organization. members — Tina (Seimu) Grant and Mat- visit him in the hope of learning thew (Myodo) Perez — plan to attend Fall Dues are $60 a month or whatever one can Kessei at Dai Bosatsu Monastery in Sep- something about a Zen life. afford. Any amount received monthly tember 2008. This Kessei period will be means that you will receive this quarterly in preparation for their intention to be- newsletter, receive discounts on retreats, come unsui (Zen monks) thereafter. Genjo Osho began his Zen training in 1975, was ordained in 1980, became an and be considered an active member. To help defray the costs for Seimu and Osho (full priest) in 1990, and our Abbot The suggested fee for any morning or eve- Myodo, we have established a Kessei in 1999. In 1981-82 he trained at Ryutaku- ning practice period, including Tuesday Fund. If you wish to donate, please send ji in Japan. Genjo Osho is assisted by night introduction and Sunday night your contribution to Cho Bo Ji, marked Genko Kathy Blackman Ni Osho. In addi- Dharma Talk is five dollars. The $5 fee is “Kessei Fund.” The proceeds collected by tion to his Zen duties, Genjo Osho is a waived for all members. August 10th will be distributed between psychotherapist in private practice, a cer- the two Kessei students. tificated spiritual director, married to wife, The suggested fee for mini-sesshins is Carolyn, and father to daughter, Adrienne. $20. Fees for the March, July, and Sep- Our temple is in the Rinzai Zen School. tember sesshins are $210, and Rohatsu A contribution to this fund forwards our Since Genki Roshi retired, Genjo Osho- Sesshin is $350. Members may subtract intention to deepen our collective practice san has continued his training with Eido their monthly dues from the week-long and support the furtherance of deepening T. Shimano Roshi, abbot of Dai Bosatsu sesshin cost. For more information see: True Dharma in the West. Monastery in New York State. www.choboji.org Plum Mountain News Vol. 15.1