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Faith in Dharma Zen Bow : Faith in Dharma

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Faith in Dharma Zen Bow : Faith in Dharma non-profit a publication of organization u.s. postage the rochester zen center paid permit no. 1925 � rochester, ny volume xxxvii · number 4· 2014–15 rochester zen center 7 arnold park rochester, ny 14607 Address service requested Zen Bow subscribing to Zen Bow number 1 · 2015 Adapting to Change The subscription rate is as follows : Four issues Eight issues While Zen practice and day-to-day con- U.S. : $20.00 $40.00 ditions are not two, they can sometimes Foreign : $30.00 $60.00 feel like they are, especially when we find ourselves struggling to adapt to new cir- Please send checks and your current address to : cumstances or balance demanding respon- sibilities. Your mother becomes ill, you’re Zen Bow Subscriptions Desk promoted to a managerial position, you com- Rochester Zen Center mit to a couple of years of therapy, you decide 7 Arnold Park to train for a marathon, you fall in love, you Rochester, NY 14607 lose your job—these are just a few examples of life events or circumstances that have the Please Note : If you are moving, the Postal potential to throw us off-kilter. The next is- Service charges us for each piece of mail sent sue of Zen Bow will explore how practitioners to your old address, whether you have left a balance practice with life events. forwarding address or not. If you change your address, please let us know as soon as possi- 0 - c ble. Send your address corrections to the Zen Bow Subscriptions Desk at the above address or email [email protected]. faith in dharma Zen Bow : Faith in Dharma volume xxxvii · number 4 · 2014–15 The Responsive Communion Between Buddhas and Sentient Beings by Hakuun Yasutani Roshi 3 Reflections on the Four Bodhisattvic Vows by Roshi Sunya Kjolhede 7 Right Livelihood: The Thousand Arms of Kannon by Randy Baker 9 Kyogen’s Man Up a Tree by Roshi Philip Kapleau 13 Letters to Roshi Philip Kapleau 17 Bowing : An Unsolicited Contribution from One Who Cares for the Way by John Blofeld 21 Bodhisattva of Infinite Love and Compassion by Toni Packer 23 Cold Butter on Soft Bread, and Other Anguish by Roshi Bodhin Kjolhede 25 Grace by Sensei Amala Wrightson 28 copyright © 2015 rochester zen center co-editors : Donna Kowal & Brenda Reeb ❖ image editor : Tom Kowal cover : Amaury Cruz proofreading : Chris Pulleyn ❖ John Pulleyn The views expressed in Zen Bow are those of the individual contributors alone and do not necessarily reflect the views of the Rochester Zen Center, its members, or staff. From the Editors In anticipation of the Rochester Zen Center’s 50th anniversary celebration in 2016, this retrospective Zen Bow issue features a selection of essays from past issues on the theme of ‘Faith in Dharma.’ Together, these essays reflect the Center’s teaching traditions and the transformative power of faith. —Donna Kowal & Brenda Reeb The Responsive Communion Between Buddhas and Sentient Beings roshi hakuun yasutani Editor’s note : The teachings of Hakuun Yasuta- ings, none of us could ever become a buddha. ni-roshi (1885-1973) were introduced to American Just as a seed will not sprout without sunlight or students largely through the work of his disciples, heat or water or soil, so our Buddha-nature seed including Roshi Philip Kapleau’s The Three Pil- without the light of the buddhas’ wisdom and lars of Zen. The following article is adapted from the waters of their compassion will not grow the booklet Eight Bases of Belief in Buddhism by and flourish. Yasutani-roshi. It originally appeared in Zen Bow Chin-k’ai, founder of the T’ien-t’ai sect of in 1969 (vol. II, no. 2), and, in response to popular Buddhism in China, describes four types of demand, it was reprinted in 1977 (vol. X, no. 2). We responsive communion between buddhas and decided to share it ‘for the third time.’ other forms of consciousness. Radio and television, as we all know, make it 1. Latent motivation and indiscernible response possible for us to hear and see things happening far away. The responsive communion between Our deep-rooted desire is not apparent to us, yet buddhas and sentient beings is of this kind of in our subconscious mind we are already seeking long-distance communication on a spiritual the Buddha’s Way, which is likewise indiscern- plane. That is to say, the reciprocity can be in- ible but is nonetheless guiding us at all times. visible and take place regardless of distance. It is like the seed of the plant which has not You have already heard me say that Buddha- been exposed to the sun’s light or heat directly nature is indigenous to all, and that buddhas of but which responds to the indirect stimuli of the past even now are engaged in the task of temperature and humidity. Of the four kinds wiping away defiling dusts from their Buddha- of responsive communion, this is the most fun- nature. Still, if there were no mutual attraction damental. Though one may not be consciously or sympathy between buddhas and sentient be- aware of seeking the Buddha’s teachings, at a 3 Tom Kowal Tom subconscious level one may well be searching. places and many zazen meditation groups are The Buddha’s invisible response is this subcon- active. Although it may seem that most people scious yearning. are not interested in such activities, in their sub- The main source of this unapparent response conscious minds they are being influenced in is monks who do zazen by themselves in small greater ways than is realized. We should not be mountain temples or solitary retreats. Isolated discouraged if large numbers of persons do not from intruders and visitors, they devote them- attend lectures on Buddhism or engage in za- selves to zazen, to chanting sutras (the teach- zen. Such efforts are not in vain. Much more ings of the Buddha), and to reciting the Great is being accomplished than we realize, and on Vows to save all living beings. The response also many levels. It is like the seed under the soil comes from the many great masters who spend which is ready to sprout but only needs light and their lives in mountain retreats doing zazen and water to bring it forth. Therefore it is good to engaging in other devotions to feed this invis- commit oneself to these unspectacular exertions ible response. Those of shallow understanding with strong faith and joy. Our efforts are bound protest that such endeavors contribute nothing to be effective. of social value and are no more than a selfish concern with one’s own well-being. Actually, 3. Discernible motivation and latent response such work is altruism of the highest order. We are becoming eager and are aware of it. We 2. Latent motivation and discernible response look for a leader but can’t find one. Despite de- lays and disappointments, we will not be put off. Now the Buddha’s teaching is evident. Lectures So long as we continue to study and practice de- on the Buddha’s Way are being given in many votedly, our understanding of the Buddha’s Way 4 becomes clearer and deeper, and eventually this through it. This particular sutra talked about ardor brings forth a good teacher. the love of parents for their children and the good karma that flowed from it. This man was 4. Discernible motivation and discernible response so impressed by the contents of the book that he immediately dispatched a servant to a Buddhist The greater one’s devotion to the Buddha’s Way, bookstore to buy him a commentary on the su- the greater the guidance from the Buddha and tra. This he read thoroughly and became con- the sooner the opening of the Mind’s eye. Like vinced of the profundity and applicability of the a plant, which because it is properly nourished sutra to his daily life. He was still without direct and cared for blooms earlier and more beauti- guidance, but the fact of his having received the fully, our awakening also is quicker and more book from the abbot was surely indirect guid- complete. ance. So we now have discernible motivation and Let me give you a concrete example of the unapparent response. working of responsive communion between It soon became evident to this man how easily buddhas and living beings. What I am about to one can go astray studying alone, so he decided tell you happens to be a true story, which was to visit the master of a nearby Zen temple for told to me by one of the parties. This gentle- monthly instruction. Now his karma was ripe man, who had no particular interest in Bud- and he commenced zazen under the guidance dhism, took his convalescing child one summer of the abbot whose temple he had first visited to sunny Kamakura, a city famous in Japan for in Kamakura. Discernible motive and discernible its many Buddhist temple and shrines. On a response. certain day he and his daughter visited Kencho- Mencius, the Chinese sage, said, ‘Whatever ji, a well-known temple in Kamakura, for no is accomplished in one day is not accomplished other reason than that the temple and grounds in that day alone ; it is accomplished by (previ- were so serene and attractive. Since he had no ous) causes.’ Nothing, then, is done in one day or intention of doing zazen or of engaging in any night, and of course nothing happens of itself. devotions, it would appear that what led him Now, even as there are many buddhas, so are there was nothing more than this pleasant at- there many bodhisattvas, and between them and mosphere.
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