The Vows on crime before and during that period of time they discovered a correlation between the medi- This is Day 1 of this 7-day here in July tation and reduced levels of crime. 2015 at Hidden Valley Center—our only 7-day sesshin at HVZC this year, so take good As we go deeper in our practice we begin to advantage of it! To go to another 7-day sesshin get a more accurate sense of reality. As Dogen you will have to wait a whole year or travel to said centuries ago, Mountain Gate—our sister in northern New Mexico—where there is a full schedule of To study the Way is to study the self; 7-day sesshin. To study the self is to forget the self; To forget the self is to be enlightened by As was said in the opening talk of this sesshin, the 10,000 things; a single sesshin can be sufficient to have a And to be enlightened by the 10,000 kensho experience. Kensho means “seeing things is to remove the barrier between into”—seeing into the true nature of reality. Of self and other. course that’s just a beginning and it’s important to recognize that. We are incredibly fortunate “To study the Way is to study the self.” As our to have the interest in practice and the urge to becomes more focused and our aware- practice—sufficient interest that we come to a ness deepens we become more aware of 7-day sesshin and that we can connect with a the subtleties of our mind; our habit patterns place like Hidden Valley and this become more obvious, our motivations and wonderful zendo we have here with such clear, thoughts are more accurately experienced. deep, compassionate energy; it’s been sat in This is an important aspect of our practice. for decades, thanks to its founder, Lola Lee, Osho, as well as the many people who have “To study the self is to forget the self.” As that done zazen here—including some who still sit continues, we become less and less involved with us today. We have the benefit of that deep with a self-image. This needs to continue until energy and are adding to it with our own depth “I” disappears completely. of practice. “To forget the self is to be enlightened by the This is vital! There is so much violence in the 10,000 things.” Continuing yet, when we forget world nowadays that whatever we can do to ourselves completely, then “everything is clear counteract it is of tremendous importance. Do- and undisguised,” to quote Affirming Faith in ing zazen can counteract violence. The Tran- Mind. scendental Meditation people many years ago did a great deal of research into the benefits of “To be enlightened by the 10,000 things is to meditation. One of the studies they did involved remove the barrier between self and other.” having a certain number of people meditating When “I” disappear there is no separation, no over a certain period of time in a certain part of “inside” and no “outside,” no “me” and “you,” the country. When they gathered the statistics no “me” vs. the chairs and the carpet and the v v v The Oak Tree in the Garden January/February 2016 page 1 clouds and the planets and the rain and the through lifetime after lifetime, up and down the a way to practice and a teacher to guide us in had a spontaneous awakening experience as a sunshine and all beings. There really is no ladder of beings depending on the person’s that practice, is as rare as it would be for a sea late teenager as a result of hearing an itinerant separation between self and other; any idea of karma.) This form of spread through turtle that comes randomly up to the surface of pilgrim reciting a portion of the Diamond : it is an illusion. As we are more and more able Southeast Asia except for Vietnam. the vast ocean only once in 500 years to put its “Arouse the mind that abides nowhere!” to experience the truth of that we find ourselves Buddhism is practiced in Vietnam, China, Ko- head through the hole in a small piece of wood growing in compassion. Human beings are en- rea, Japan, and nowadays, most of the western floating there. When we look at our own lives Westerners have traditionally believed that the dowed with what are called “mirror neurons” in world. Mahayana Buddhism is called the “Great we see that there was a necessary karmic frui- mind lives in the brain. But modern brain re- our brain and body. These “mirror neurons” do Vehicle” because the focus of its practitioners is tion that had to take place before we discovered search has yet to prove that this is so, and in just that: mirror mind states; it is through this to come to awakening for the benefit of all be- Buddhism, became interested in it, encountered fact there is increasing evidence that at least mirroring that we are able to actually feel the ings—and to delay arriving at full the practice and actually decided to start doing brain cells are scattered throughout the human mind state of people around us That we can ac- until all other beings are completely liberated. A it, connected with a teacher and started work- body. “Arouse the mind that abides nowhere!” tually experience the mind states those around Bodhisattva is a person who takes this vow and ing at a deeper level in practice, and eventually Normally we are abiding in lots of places, and us are feeling, not from knowing what they are practices with this purpose and so the Bodhisat- came to sesshin. often simultaneously—or near simultaneous- thinking about or engaged in but actually feel- tva Vows imply a commitment to keep practic- ly—our mind distracted by this and that, semi- ing the same feelings, underscores the fact that ing until there is no longer suffering in the world. Moreover, it takes a great deal of courage to focused here, jumping to there, pulled away indeed we are not separated individuals except It’s a tall order! And yet, if we can even get a do zazen; we will, if we continue and don’t look from the present moment by our thoughts and in seeming appearance. And it is through this toehold on it, if we can relieve even a tiny bit of away, become increasingly aware of our less feelings about something that happened in the as well that our compassion grows, for we know suffering, that’s tremendous! than meritorious behavior, where we are caught past or we expect to take place in the future. ourselves what it is to feel like that person “over in greed, anger and delusion and are ourselves And our tech toys seem to be exacerbating the there” who is in pain. The bodhisattva vows embody what is known the source of suffering. In zazen we are called situation. There are a number of videos online as —the yearning to come to awak- upon to look nakedly at each mind state that of people accidentally doing stupid things like Today I’d like to take up a very important topic enings for the benefit of all beings. The Dalai arises—not to get involved in them, but not to walking off docks because they’re distracted by for Buddhists, and that is the Bodhisattva Vows. daily repeats the vow that he continue to shut them down or deny them either. We do their cell phones, for example. We recite them daily and will be doing so as take until there is no more suffering in not hide behind our issues; we are not trying to usual at the end of this teisho. The Shikuseigan the world; this is bodhicitta. deny our dysfunction. We’re willing to become Where—and for that matter, what?!—is that is the Japanese reading of these vows. aware of “the whole catastrophe” because it is mind that abides nowhere? That mind that is A vow is an intention. It may not be one we can through this and through our increasingly deep- not caught on anything, and free to respond “Sentient beings are numberless, I vow to liber- fulfill immediately—we may have to work on ening zazen that we will ultimately be able to let instantly to circumstances, not caught on past, ate them.” It sounds like we’re going to march developing that intention, nurturing it, bringing it go and live the pure life we are endowed with present or future! This is our inborn, natural out into the street and yank people in here, it deeper—but if we continue to repeat that vow from the origin. state of mind… sit them down and tell them they need to do with sincerity and commitment, that intention practice; that would never work. The yearning does indeed go deeper and ultimately we will It was the Sixth Patriarch, Hui Neng, who really After Hui Neng had that profound insight, be- to practice necessarily must come from within be able to fulfill it. brought the bodhisattva vows to the forefront cause of the generosity of a kind customer—he each of us: “You can lead a horse to water but in Zen. There does not seem to be—at least and his mother sold firewood to eke out a liv- you can’t make it drink.” So what does that vow “Sentient beings are numberless, I vow to liber- not yet in any translated materials I’ve come ing—his mother was taken care of financially really mean? ate them.” This doesn’t mean, as was said ear- across—any mention of these vows before the and Hue Neng was free to go train at the mon- lier, that we’re going to go out and get people, Sixth Patriarch spoke of them. The Sixth Patri- astery of the Fifth Patriarch. We don’t need to These Bodhisattva Vows are an aspect—a vital bring them in and sit them down and say, “This arch was illiterate, having been born to a former go into more of the story at this point except to aspect—of Mahayana [Great Vehicle] Buddhist is the only way to do it, folks! You’ve got to government official who was expelled to the say that ultimately the Fifth Patriarch conferred practice. Buddhism includes Mahayana Bud- sit zazen!” Given the number of people in the borderlands for some political misstep, married the patriarchate to him and asked him to stay dhism, Buddhism—which in some world, the number of people who actually have an illiterate local woman and died when their out of the public eye for an extended period writings is listed as a subset of Mahayana a connection with Buddhism deep enough to only child was a toddler. Had Hui Neng’s father of time to deepen and broaden his realization Buddhism, and [Way of the Elders] be motivated to actually practice zazen much lived longer, Hui Neng would have been taught before beginning to teach. This he did, which v v v Buddhism. The Theravada form of Buddhism less do sesshin, is extremely small. To be able how to read and write and would have studied testifies to his humility—and to the depth of his is considered to be the earlier teachings of the to have the karmic connection to find a place at least the Confucian classics; this is the way awakening; he was not caught in a search for Buddha, and focuses on a person’s personal of practice at all, especially one as deep as we it went in China for centuries. But because his power or prestige. practice with the goal of not taking rebirth in this have here, to be able to have the karmic con- father died before that could take place and his (suffering) world again. A person who does this nection to connect with a genuine teacher— mother was illiterate he never did learn to read It was when Hui Neng felt the time was right is termed a “Non-returner.” (It is taught, but you these are extremely rare occurrences. It is said and write, thus unwittingly eliminating some and went to a temple where the incumbent don’t have to believe this, that a person goes that to encounter Buddhism alone, much less potential distractions to practice. Hui Neng priest was scheduled to give teaching lectures

page 2 The Oak Tree in the Garden January/February 2016 The Oak Tree in the Garden January/February 2016 page 3 that he was discovered and asked to teach. inexhaustible, I vow to put an end to turn around and indulge in it again—the habit In other words, clarity of insight! When we are The famous encounter with the monks arguing them. The are boundless, will die on the vine. This is one of the great able to see clearly that what we just did or recall about a flag flapping about in the wind at the I vow to master them. The Way of benefits of Zen practice if we’re willing to really we did is not the nicest thing in the universe, temple gates is what gave him away. Hearing Liberation is unsurpassable, I vow to do it as it’s meant to be done. and remorse comes up, that is the beginning of the monks discussing whether it was the flag become it.” the self-deliverance. And then of course there that was moving or the wind that was mov- Our habit patterns of self-image protection, are the instructions of , the 14th- ing Hui Neng responded, “It is your venerable The Sixth Patriarch continues: reinforcement and defense are strong, and it century Tibetan master, who said, minds that are moving!” can feel quite threatening to allow ourselves to “Virtuous and learned counselors, if you become honest, naked and vulnerable. But the “Though attachment, aversion, Asked to teach, he first brought up the subject have the great compassion how can liberation that can result is incredible, as we re- dullness, pride, and envy1 may arise, of doing repentance. It is most helpful if we are you not vow to deliver all beings without turn more and more to whom we truly are. fully understand their inner energy; not dragging feelings of guilt or remorse around limit? But in so doing it is not I, Hui recognize them in the very first moment, as we try to focus our mind on our practice. Neng, who is delivering them.” Early on in our practice as we begin to open before karma has been accumulated. To this end it is helpful to do regularly what is to more clear and true mind states and these In the second moment look nakedly called in Japanese, zange—the investigation And this is very important! dismaying realizations come forth, we can mis- at this state and relax in its presence. of our behavior, owning of it, repenting of it and takenly assume that we are becoming worse Then whichever of the five passions vowing to not indulge in that negative behavior “The beings within the mind are those people. But that is the opposite of what is hap- [lust, anger, stupidity, arrogance, again. There are also public ceremonies dating which are called the erroneous and pening, and it’s accordingly a time to take heart; and jealousy] arise becomes a pure back from the time of the Buddha, specifically at deluded mind, the vicious mind, the our practice is working! Shunryu Suzuki Roshi presence, freed in its own place, the full moon and the new moon, where monks deceitful and false mind, the attached called these instances “mind weeds” and spoke without being eliminated. It emerges and nuns would gather and examine their be- and jealous mind, the evil and poisonous of how they can become manure—good, old- as the pristine awareness that is pure, havior. Nowadays we always engage in such a mind. All such types of minds are fashioned fertilizer—for our practice. It is only pleasurable, and not conditioned by process as part of the ceremony of Jukai—Re- beings. Everyone must deliver them when we become aware of these challenging thought.” ceiving the Precepts. from his self-nature. This is called aspects of our practice that we can do some- genuine deliverance.” thing to diminish or eliminate the conditioning Basically, tune into the energy, the “felt sense” After the Sixth Patriarch led the people gath- and habit patterns that cause that reactivity. To of that emotion, stay present with it as com- ered for the talk in what he called “the formless As we do our practice we become more and be able to see where we are being dysfunction- pletely as possible, recognizing when you’re repentance” he spoke of the four vows. These more clearly aware of where we’re caught—on al is a tremendous asset, as painful as it can trying to slide out of it and pulling yourself back and subsequent quotes attributed to Hui Neng our conditioning, our ideas about things, our be, as it allows us little by little to become free into 100% awareness and out of the story. are all taken from The Sutra of the Sixth Patri- reactions to people and things, our assumptions of whatever that dysfunctional behavior is. So When we do that it is amazing the release that arch on the Pristine Orthodox , trans- about things including our relationships with take heart! Own it! Feel it! And resolve not to subsequently comes forth as a direct result of lated by the Buddhist Universal Church in San other people and ourselves—and we begin to indulge in it again. this 100% presence. Suddenly there is space Francisco, by Paul Fung and George Fung see more clearly the truth of our interactions. around us and we no longer feel compelled to Assuming we don’t try to deny these insights, Each time we see such a negative habit pattern react to whatever the feeling is; instead, we can “Now that we have made the act of they act as a kind of self-limiting “governor” and choose not to indulge in it, we are working respond out of a place of clarity, having let go repentance we should all make the four on our behavior because we are essentially to liberate “the erroneous and deluded mind, our investment in it. This is called “radical ac- great vows. Each one of you should compassionate, wise people. It’s as if, once the vicious mind, the deceitful and false mind, ceptance.” When we allow ourselves to truly devote his mind to complete attention: we’ve seen where we’ve been less than kind, the attached and jealous mind, the evil and poi- become one with such a circumstance then it is We vow to deliver all beings within less than compassionate, more selfish, more sonous mind.” This is engaging the vow to lib- freed—and we are freed as well. It simply dis- our own minds. We vow to cut off the greedy or acting out of anger, the next time that erate all beings! The Sixth Patriarch continues, solves if we have become sufficiently one with limitless passions within our own minds. circumstance arises and the reactivity begins to it. This is also what the Sixth Patriarch is talk- We vow to learn the limitless Dharma be triggered, a red light comes on and we both “Everyone must deliver them from his ing about. within our self-nature. We vow to attain realize we don’t want to indulge in that behav- self-nature. This is called genuine the highest degree of Buddhahood ior anymore and we have the space and the deliverance. What is the meaning of “As soon as you have perfect then within self-nature.” chance to choose to not do so—and it’s easier self-deliverance within one’s self-nature? the wisdom of bodhi [enlightenment] not to indulge. Each time that circumstance It is to deliver warped views, passions, will demolish these ignorant, grasping, In our version of this we recite: arises again and we again choose not to re-up ignorance, grasping, and all such beings deluded and ignorant beings. One that unskillful behavior, the synaptic brain con- within one’s mind by means of perfect delivers each by the appropriate “Sentient beings are numberless; I nections that would keep that habit going are view.” means: error is delivered by truth, vow to liberate them. Desires are weakened, and eventually—assuming we don’t 1 Or any other obstructive emotion

page 4 The Oak Tree in the Garden January/February 2016 The Oak Tree in the Garden January/February 2016 p a g e 5 delusion is delivered by realization, can always have your mind under the Personal Term Intensives ignorance is delivered by knowledge, by discipline of the real truth, letting go of HVZC News understanding, evil is delivered by virtue. both delusions and awakening, and Two out-of-town people chose to commit to Per- Our Rinzai Zen practice comes under Mahay- Being delivered in this way is called when you have prajna always arising, sonal Term Intensives for the duration of the No- ana Buddhism, in which the focus of practice genuine deliverance.” casting off both the real and the unreal, vember 7-day sesshin and December’s Rohatsu is to come to awakening for the benefit of all then you will see the Buddha nature. 8-day sesshin. To do a TI while Mountain Gate beings. As part of that bodhisattva vow, we The Sixth Patriarch then goes into the remain- You will attain Buddhahood at the or Hidden Valley Zen Center are in sesshin can not only work on the cushion with that aim, but ing three bodhisattva vows: mere mention of the word. The way to bring about a “tuning into” and certainly sup- also work to integrate the full practice into our practice these vows is to do it constantly port from the concurrent sesshin, as a number daily life. When circumstances arise, that can “As to the vow to cut off limitless from moment to moment.” of members have discovered. Here is an email extend as well to the center or temple. Many passions it is to use the prajna wisdom from one of those who did exactly that during years ago when a home in the neighborhood of self-nature to eradicate empty and And this is why we recite these vows again these last two Mountain Gate sesshin: of Sogen-ji burned, taking with it the life of an false thinking from the mind.” and again. As a fellow Zen teacher—Taitaku in infant in the family and leaving the survivors North Carolina—writes, Mitra Roshi, homeless, the guest house at Sogen-ji was Here we recite, “Desires are inexhaustible, I opened to that family. While the father camped vow to put an end to them.” We are not putting “When we take these vows an intention I’m writing to check in and express my out at the ruin—tradition in Asia is to allow an end to the desires; desires may still rise and is created, the seed of an effort to follow gratitude to you and to the Mountain anyone who died such a death time to process in fact they will do so so long as there is habit through.” Gate Sangha for your great efforts and and move on before beginning to rebuild— energy for them to arise. We are vowing to put for a very worth while back-to-back set mother, grandmother, and the two surviving an end to attachment to them through becom- Each time we recite them we are deepening our of term intensives / sesshin. On my last children lived at Sogen-ji’s guest house until ing truly one with the felt sense of them, which commitment to them. Taitaku continues: day of Rohatsu I felt - I knew - that This their home could be rebuilt. makes it possible not indulge in them. stillness and clarity could be carried “If you have a well-defined task with through the day despite being in the Now at HVZC we have been met with a similar “As to the vow to study the limitless a beginning, middle, and end, you midst of a busy office and family life. situation, and while thankfully only the house Dharma, this is the necessity to practice can estimate or measure the effort Though staying up through the night and and no lives were lost, through the auspices of constantly the truth of seeing into one’s needed. But the bodhisattva vows are making it to work in a functioning state the Interfaith Council we now have two tem- self-nature. This is the meaning of immeasurable. The intent we arouse, the following day didn’t feel like it would porary residents—husband and wife—in the genuine learning.” the effort we cultivate, call forth these work for me, I added a day 8 early sit Casita. They will live there for a period of three vows and extends us beyond the limits yesterday in lieu of the rohatsu all night months, to get back on their feet. As we recite it here, this vow is worded, of our personal identities.” sit, for a final push. “Dharma gates are boundless; I vow to mas- ter them.” There are a gazillion ways you can And it is these personal identities that keep us Today was the first day without the use an experience, a moment, a mind state, trapped. It is seeing through these personal added sitting time which I missed! NOTICE to come to awakening; that’s a dharma gate! identities that is called awakening to the truth. When you feel the rising of anger, for example, It is the work of zazen. As Harada Shodo-roshi A deep bow of thanks to you and to all The morning following a weekend and you tune into your body and feel the elec- says, “To forget ourselves is to be enlightened who sat during these meaningful past sesshin is a “sleep in” morning, tric energy 100% until it dissolves, you are mas- by all things, and this is how we liberate all be- few weeks. i.e., there is no morning sitting that tering that dharma gate. The word “Dharma” ings, not with our narrow, personal view.” day; there will, however, continue has two meanings. With a capital “D” it means It’s easy to set up a Personal Term Intensive. to be an evening sitting the day the teachings; with a small “d” it refers to phe- v v v Just go to the Mountain Gate website: www. following a weekend sesshin. nomena. Here, either Dharma or dharma can sanmonjizen.org, or the Hidden Valley Zen Cen- become a gate to awakening. Reading a sutra, Paradoxically, the more we try to change ter website: www.hvzc.org, and download the As usual, the day following a for example, we can gain insight into a teach- ourselves, the more we prevent change Term Intensive application form. Choose how longer sesshin—one of four, five, ing; this is mastering a Dharma gate with a from occurring. On the other hand, you will intensify your practice, whether it be or seven days—will be a “free capital “D.” the more we allow ourselves to fully with extra periods of zazen, with chanting, pros- day,” i.e., there will be neither experience who we are, the greater the trations, metta practice, etc., and commit to a And the final vow: morning nor evening sittings that possibility of change. period of doing so—the “term” of Term Inten- sive. Send it to Roshi filled out, either by snail day. It’s a day off. —Healing Developmental Trauma: “As to the vow to attain the highest How Early Trauma Affects Our Lives, mail or email. Then for the duration of the TI, Buddhahood, this means that when you p. 31 email her daily with updates. She will respond. page 6 The Oak Tree in the Garden January/February 2016 The Oak Tree in the Garden January/February 2016 January 5-12 Sesshin at Mountain Gate. tax-deductible and most gratefully received! Deadline for applications is December 28. June 3-5 Regaining Balance Weekend Re- treat for Wives & Female Partners of Veter- January 9 All-Day Sitting led by Sozui- ans with PTSD, at Mountain Gate. These are January 26-31 5-Day Sesshin Mitra-roshi ex- not sesshin, but specialized retreats, offered pects to be here January 25-February 3. free of charge for partners of veterans suffering from PTSD. For further information see www. March 4-11 7-Day Sesshin at Turtleback RegainingBalance.org Zendo For more information and to apply, contact Serita Scott: [email protected] June 10-12 2-Day Work Sesshin Mitra-roshi expects to be here June 8-15. March 18-20 2-Day Sesshin led by Sozui- June 25 All-Day Sitting led by Sozui-sensei sensei July 8-15 7-Day Sesshin at Mountain Gate. March 18-23 Elder Sesshin at Mountain Deadline for applications is June 25. Gate Deadline for applications is March 2. August 6-13 7-Day Sesshin Although HVZC March 25 - April 1 7-Day Sesshin at Moun- members are welcome to apply to attend lon- tain Gate. Application deadline March 17 ger sesshin at Mountain Gate in New Mexico, this is our only 7-day sesshin at HVZC. Be- April 8-10 - Celebration of the Bud- cause of the sesshin there will be no Half-Day dha’s Birth This is a most important celebra- Introduction to Zen Meditation on August 6th. tion in Buddhism, and begins with Temple Night on Friday, April 8, continuing Satur- September 28-October 5 7-Day Sesshin at day, April 9 with the Ceremony of Bathing Mountain Gate. Deadline: Sept 16. the Baby Buddha, the Story of the Buddha’s Birth, and a potluck meal with Sangha, October 14-16 2-Day Sesshin; Mitra-roshi families and friends, and concluding Sunday expects to be at HVZC October 13-20. morning with a teisho by Mitra-roshi, and of course, tea and sweets after teisho. October 26-30 Regaining Balance Retreat April 19 - 26 7-Day Sesshin at Mountain for Women Veterans with PTSD, at Moun- Gate. Application deadline April 14. tain Gate. These are not sesshin, but spe- cialized retreats for women veterans suffering April 29-May 1 2-Day Sesshin led by Sozui- from post-traumatic stress. These retreats are sensei. offered free to the women they serve; if you May 4-8 Regaining Balance Retreat for would like to help support this effort, please Women Veterans with PTSD, at Mountain send your check to Mountain Gate, HC 65 Box Gate. These are not sesshin, but specialized 78, Ojo Sarco NM 87521-9604; donations are retreats for women veterans suffering from tax-deductible and most gratefully received! post-traumatic stress. These retreats are of- fered free to the women they serve; if you November 4-6 2-Day Sesshin; Mitra-roshi would like to help support this effort, please expects to be at HVZC November 1-8. send your check to Mountain Gate, HC 65 Box 78, Ojo Sarco NM 87521-9604; donations are November 15-22 7-Day Sesshin at Moun- tain Gate; application deadline: November 7

The Oak Tree in the Garden is published bimonthly by Hidden Valley Zen Center, P. O. Box 1355, San Marcos CA 92079-1355; subscriptions are $20 per year for hard copy. For information about our Centers, log onto our websites at www.hvzc.org and www.sanmonjizen.org.

A monk in all earnestness asked Joshu, “What is the meaning of ’s coming from the West? Joshu answered, “The oak tree in the garden!”