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

Volume 14.2 Summer 2007

Dear!members!and!friends, at home recovering, and Zenshin, as usual gether, to celebrate their union with the was in fine form. Scott (Ishin) Stolnack Chobo-ji Sangha. As I write this letter we are not yet to was my Inji (assistant) and made tasks mid-August but already it feels a bit like simpler for me. On the final day of ses- I want to also acknowledge that Linda fall, morning clouds, cooler than normal shin Hosen and his fiancé Yuhuan were (Muka) Wehnes married Arne Kiel on July temperatures, and one neigh- married in the zendo (meditation hall). 21st on Orcas Island. The borhood tree showing just a couple asked me to be the touch of autumn color. Our celebrant, and it was a joy- Summer (weeklong ous occasion for all. Guests quarterly meditation inten- included Muka’s parents, sive) concluded at the end of other friends and family, and June. Twenty-one people members of Chobo-ji’s were in attendance, mostly Sangha. Some of Arne’s full time; however, as we are guests came all the way from a city practice, a few partici- Norway. pants spent some time at their day jobs each afternoon. One of the samu projects for Michael (Mukan) Blome At sesshin, Rev. Genko at Summer Sesshin was to Kathy Blackman was our put together a new laptop Shika (host/manager) and Di- computer for our retired ab- ane (JoAn) Ste. Marie was her bot, Genki Takabayashi Ro- assistant. Together they ad- shi. Roshi requested a com- mirably managed and mod- puter that could type Japa- eled Samu (work meditation), nese Kanji from the hiragana along with helping to organ- (syllabary). Genko found a ize and coordinate this train- Yuhuan & Hosen reference to a specialty key- ing period. Our Tenzo (Chief board that could do this, and Cook) was once again Bob Mukan put together the hard- (Daigan) Timmer, and he dedi- ware and software to accom- cated himself to our Sangha plish this feat. I then flew (Community) through his tire- the system to Genki Roshi less efforts to provide deli- the weekend after sesshin. cious meals. Daigan was Over the course of two days backed up by Dee (Seishun) we both tried to get the hang Endelman and other senior of it, and wrote a complete Chobo-ji members. In this sentence that used both Kanji way senior members pass on and English words. Since the training, and everyone in- leaving the computer with volved becomes more grateful him, some additional prob- for this tradition. We learn lems have arisen that will through osmosis and strong likely require that he ship the example. Tom (Shodo) De- computer back to us so that Groot was our (time we can better configure it for keeper), and he kept us in line. him. The computer was pur- Ryan (Hosen) and Sally chased with Chobo-ji funds (Zenka) Metcalf served as and is our gift to Roshi to (tea servers and care takers), assist him with his latest which they did with great at- Arne & Muka creative endeavor, writing. tention. Chris (Zenshin) Jeffries stepped One day I hope many of Roshi’s works in as Densu (Chant Leader) for Edward They were planning on getting married will be translated into English so that we (Daiki) Cadman who was unable to attend some time after sesshin, but let’s just say because of illness. Daiki had his sesshin they were inspired, after doing sesshin to- Continued on next page… Plum Mountain News Vol. 14.2 Page 2

Continued from previous page… rent with today’s technology. The flight ciety in 1956), Roshi school leases the plane from Chobo-ji to (from whom Eido Roshi received Dharma can all enjoy his offerings. teach students; the leaseback arrangement transmission in 1972) and venerable Nyo- then pays for the plane’s mort- gen Senzaki (close friend of Soen Roshi, gage and upkeep. A sweet deal, and the first Buddhist priest to reside where I get to fly the most up- in the United States). The Society is also to-date, perfectly maintained, a publishing house for select works that single engine fixed gear aircraft are devoted to furthering the practice of at cost. The whole purpose of Zen in the West. I was honored to be this paragraph is to announce nominated by Eido Roshi and I’m happy that Chobo-ji is now the proud to serve. There are nine members on the owner of a new Diamond Star board and they meet twice a year. After (DA 40) aircraft. The old my arrival early Friday evening (the Board Cessna was traded in and used Meeting was Saturday afternoon), Eido as one-third down payment on Roshi and I shared a private dinner at a lo- the new plane. In its first cal Japanese restaurant. At this meeting month the Diamond Star has we discussed many things, including the earned $6000, which far exceeds importance to the West that the Rinzai its $1500 a month mortgage, Zen tradition have the opportunity to be and like the old Cessna, is well firmly rooted here. We also discussed a Genki Roshi & New Computer on its way to paying for itself. date in the near future when he could As most people are aware, I became a pri- travel to Chobo-ji. We settled on May vate pilot and purchased a used airplane Back in May, I attended Memorial Day 20-21 of 2008, so please keep these dates back in 1986. From my earliest child- Sesshin at Dai Bosatsu Zendo (DBZ) in mind as you plan your calendar for next hood memories, I’ve always known that monastery in New York with Genko and year. There will be more details as they one day I would learn to fly. When I told Zenmu, and got to see first hand how become available in future issues of Plum Genki Roshi in 1979 that I wanted to be- Chobo-ji’s two are doing there. Mountain News (PMN). come an unsui (Zen priest in training), one Both Shinkon and Zenmu looked a bit of the first things he told me was to get a drained but in fine form and well appreci- In this issue of PMN you will find re- job! I was unemployed at the time, and ated by Eido Shimano Roshi and the rest views of two important books in the Japa- the relatively small Seattle Sangha had no of the DBZ Sangha. Since then Zenmu nese Rinzai Zen tradition. These are End- way to financially support my training. has completed her Kessei (training inten- less Vow and Wild Ivy. Two Sangha Therefore, it was decided that I would sive), and has returned to Saskatchewan. members wrote the reviews during Chobo- need to find employment that did not hin- Unfortunately, towards the very end of her ji’s Spring Intensive. You will also find der my training. This necessitated that I stay at DBZ she herniated a disk and now an update of Genko Ni-Osho’s doings, a be self-employed. Remembering my faces a long road of recovery that will transcription of a Dharma Talk from Sum- fondness and talent as a computer pro- forestall her planned residency at Chobo-ji mer Sesshin, the Summer Sesshin Incense grammer, I started my own software com- for the upcoming Fall Intensive. I’ve told Poem, a listing of temple posts for fall, pany writing small business applications her not to think of trying before next and announcements for upcoming Autumn for personal computers. Eventually, this spring, and then we shall see. One of the Sesshin (9/22-9/28) and Chobo-ji’s Fall effort blossomed into Software, aims of Zen training is to help us tran- Training Intensive, beginning September which is still a thriving enterprise today. scend our ego identity; however, it is 9th. When the company began to make too big sometimes difficult to discern the balance of a demand on my time, I sold my inter- between selflessness and self-care. I met In the next few weeks, I will be traveling est and used the proceeds to put myself with Shinkon briefly for lunch just a cou- to (8/15-8/19) through graduate school and fulfill two of ple of days ago; he was passing through for a meeting of the American Zen Teach- my long-held dreams of becoming a pilot with his partner Cecilie on a motorbike ers Association, where I will get a chance and psychotherapist. As everybody road trip from Alaska during the DBZ to meet with my Dharma sister, Roko Ni- knows, I now support my Zen training by summer interim. Shinkon will be return- Osho, and to Michigan (8/24-8/27) and being a psychotherapist in private practice. ing soon to DBZ to continue his 1000-day Pennsylvania (10/5-10/7) to do three day My clients are used to me being gone at commitment there. Thankfully, he looked with Aikido students associated least the seven weeks a year that I do ses- restored and ready to go. with Chiba . Of course when I am shin. In addition, I have used my plane to away, Chobo-ji’s schedule will continue travel regionally to serve a wider Sangha, The last weekend in July, 7/27-7/29, I as usual. Please enjoy the remainder of and as a method to “chill out” and gain a was in New York again to take a seat on Seattle’s short summer. I am so fortunate broad prospective. All troubles seem the Board of the . to be able to practice with this Sangha; small from the air. I just said “my” plane, This is the overseeing body of DBZ, thank you for being just who you are. but in fact I gifted it to Chobo-ji back in Shobo-Ji (Temple of True Dharma, opened 2000. Since then Chobo-ji in conjunction in 1968 in the upper East side of Manhat- ith gassho, with Galvin Flying Service (a flight tan), both established by Eido Shimano W school on Boeing Field) have sold and Roshi. It also holds archives of writings upgraded the plane twice now to keep cur- by D.T. Suzuki (who established the So- Genjo

Plum Mountain News Vol. 14.2 Page 3 Hekiganroku: Let’s think about our basic needs for a breakthroughs, where one sees reality in Case 40 moment. We need something to breathe, great depth; these are called kenshos. Nansen’s “This Flower” to eat, some sort of shelter, and we all These breakthroughs may come through- need some measure of holding, seeing, out the course of one’s life; for example, (6th day, Summer Sesshin, 2007) love, respect. We also need some sense of Hakuin reported many ken- Transcription help from Dee Seishun meaning or functionality. So what does it shos. During moments of great clarity mean to transcend these basic needs? one temporarily gets a peek around the next corner and may for a time feel Engo’s Introduction: very organism quite naturally moves to- “enlightened.” But, I warn you, maturity E takes decades, and more maturity takes wards pleasure and satisfaction and away more decades! However enlightened you When the action of the mind is stopped from pain and discomfort. And yet here may feel, it takes decades to mature even a and swept away, the iron tree will bloom. in sesshin we are all learning to be patient little! And whether maturity unfolds by Can you demonstrate it? Even a crafty with and accept many kinds of pain and having lots of sudden breakthroughs over fellow will come a cropper here. Even if discomfort — especially in the first few a lifetime or it happens gradually, like he excels in every way, he will have his days of sesshin. Perhaps it’s because we walking into a fog and slowly getting nostrils pierced. Where are the complica- are hoping or wishing for a payoff at the soaked, it takes a long time! (laughter) tions? See the following. end of sesshin so we’re willing to suffer. Some of you may be concerned when you And that may be our motivation, but I hear me talk about how others should ap- think what really happens is that we be- Main Subject proach such and such and think, “I’m come somewhat “well adjusted” in the still on . I’m getting nowhere.” How- midst of our pain and suffering. Whether ever, there is every likelihood you’re mov- Riku Taifu, while talking with Nansen, we’re facing physical, psychological pain ing along just as well as everybody else said, “Jo Hosshi said, ‘Heaven and earth or both, somehow by the end of sesshin, and everyone else is moving just as and I are of the same root. All things and it really doesn’t bother us as much. We slowly as you! (laughter) In fact, those of I are of one substance.’ Isn’t that abso- aren’t so “wrapped around it,” or tied up you who have stayed with “Mu” the long- lutely fantastic?” Nansen pointed to a in knots about it. It’s not as though the est may well discover this course is the flower in the garden, called Taifu to him, pain has disappeared, and it’s not just that most direct. and said “People of these days see the the body has gotten used to it, though to flower as though they were in a dream.” some degree this may be true. However, what is most significant is that we’re not Maturity takes decades. In most cases, as hindered or disturbed by our so-called you must live so long. However, in very Setcho’s Verse discomfort. rare circumstances, even a child can be- come mature well beyond their years. On Hearing, seeing, touching and knowing The Tenzo (Chief Cook) has been making the front page of yesterday’s PI, there was are not one and one; an article about a 13-year-old kid who died a great effort and we’ve had some fine of a progressive disease, a disease that Mountains and rivers meals but, by the end of Sesshin, almost should not be viewed in the mirror. no matter what the Tenzo cooks, it’s so The frosty sky, delicious! (laughter) This is a taste of ma- the setting moon — at midnight; turity. With maturity we are less attached With whom will the serene waters to things being our way. Maturity is the of the lake reflect the shadows in the cold? ability to totally accept and appreciate with gratitude things just as they are!

Everything I read lately about following Every day Genko’s been asking me if I’m the Way seems to be saying the same going to see Genki Roshi in Montana and thing. Maybe I haven’t seen it clearly be- my family this weekend, but because of fore this or perhaps this particular vessel complications about how I’m going to get called Genjo happens to be viewing the there, there is some question as to whether world through this lens this week. Never- I will be able to go at all. But here, near theless, Zen training fosters two things: the conclusion of Sesshin, there is not one is true insight, which is sometimes much discomfort about the uncertainties, referred to as “enlightenment” but can it’s just “okay, either way.” I don’t know simply be thought of as seeing the world how it will be for Genki Roshi or my clearly as it is right now; the second is family who are expecting me (laughter), maturing over the course of time through a but, for me, going or staying is not a process that Carl Jung called problem. And, this is a glimpse of ma- “individuation” towards what Abraham turity. Things just as they are, are per- Maslow called “self actualization.” Ac- fectly okay. cording to Maslow, “self actualization” re- quires that we somehow transcend our ba- Enlightenment is guaranteed. Anyone Seth Cook, 1993-2007 sic instinctual needs, that we transcend the who really looks will, without question, Continued on next page… survival based “self.” see. Sometimes it comes in spurts or Plum Mountain News Vol. 14.2 Page 4

Continued from previous page… if this is our last breath. Moreover, with struggle and determination, and the grace maturity it becomes okay if nobody sees of time, we’ve transcended our earlier de- causes death by “old age” in one’s teens or us, respects us or loves us. This is be- pendence on each other. Sitting across early twenties. I can’t remember the name cause love and respect have become a from me are Hosen and Yuhan, who plan of the disease — Progeria — but not only treasure that is sufficiently internalized. to be married at the end of Sesshin. I pray did he appear to be chronologically aged, that your union together leads to the same he was wise beyond his years. For many There was a time in my relationship with sort of individuation. Don’t worry; it years he knew he was going to die young, Carolyn where, if she left me, I was pretty doesn’t have to happen right away! as it turns out, very young. I think know- sure I would literally die! Having not in- ing he was going to die matured him very dividuated sufficiently, it felt like I would Maturity requires that we repeatedly tran- quickly. Most of us fool ourselves about die without her. I was praying she scend attachment to this life. Even our our own mortality. His parents, relatives wouldn’t leave me although there were need for basic sustenance, and our needs to and friends were also well aware and ac- plenty of reasons to. Somewhere during be accepted, appreciated, loved, and re- cepting of his situation; therefore, I be- our 21 years together, something shifted spected must be transcended. Does it hurt lieve they all rallied to his care and gave for both of us. After this shift we weren’t to not be loved or seen? Yeh. Is it nice him extraordinary loving support. With dependent on the other for basic love, re- to be understood and seen? Yes. Do you these two assets, squarely facing his own spect and acceptance. Now this doesn’t need it? No! Ultimately, no. Are we impermanence, in the midst of loving mean we don’t share these with each other, closer to transcendence for having done support, this young man was able to tran- but it does mean that we no longer need Sesshin? Have we tilled the soil so that scend his basic needs for survival and be- each other to shore up our confidence or maturity has a better chance to root? Un- come a for others. It was not affirm a basic faith in our true nature. doubtedly. Just as transcendence is guar- that he didn’t fight for life, but clearly he anteed, maturity is also guaranteed. How- was ready to die, and this gave him the ever, maturity is always gradual and slow. freedom to genuinely care for others with There’s no way around it. wit and deep empathy. With a lot of maturity we transcend our It’s interesting that, in order to transcend need and dependence on seeing clearly or our basic needs, they have to be met. in depth. We realize that not seeing Doesn’t that sound like a contradiction? clearly or feeling like you are in a fog is But it’s not. If through neglect or abuse perfectly normal and acceptable. We come our basic needs are inadequately met in to appreciate that confusion and uncer- childhood, an overly defended pathologi- tainty are pregnant clarity. Therefore, cal “self” develops. Examining our Zen there is no worry or hindrance. Maybe practice, we find that in sesshin our basic this corporeal body will be around for the needs are well supported; in this way, we next burst of clarity and maybe it won’t. are able to face our pain and suffering, and With maturity, it doesn’t matter. We real- most importantly face the “Great Void so ize that these cycles are endless and that vast and boundless.” Inexorably, this collective consciousness flowers with or practice gives us the space to mature be- without this peculiar unique incarnation. yond our basic needs and the opportunity to transcend the preferences that we use to In this sense, so-called “True Dharma” define “self.” will naturally take care of itself. Nature is taking care of Nature. What we notice At a certain point in the process of matur- personally, over the course of time and ing, it becomes truly okay to die because with a lot of determination, is that the we’ve learned what it is to live, and there- sense of being separated or isolated from fore we are able to face our bodily demise I think I’ll die much sooner than Carolyn nature is fading. Now, this doesn’t mean with equanimity. If we have not truly because she comes from long-lived people. that we don’t feel fear, pain, sorrow, con- lived for even a day, we are mightily She’s going to be here forever. The fusion or anything you can name. It’s all afraid of death. If we have had even a few Chobo-ji Sangha is going to be taking still there. It’s just somehow not the kind moments of deep transcendence, our life is care of this old woman and they’re going of trial it used to be. changed forever; moreover, our attachment to ask, “Why are we taking care of this old to the sense of a separate ego identity di- woman? Who was Genjo anyway?” Genko was saying to me, “You know, minishes precipitously, and our certain (laughter) I’m as sick or sicker than I ever was, but I death is no longer a problem. worry about it less. It’s really not the She’ll be fine without me. And, if she kind of concern it once was.” Exactly! With maturity, or at least temporary tran- should die before me, I’ll be fine without Now, on the sixth day of Sesshin, every- scendence, it’s okay —not great— but her. Will there be hurt? Yes. Will there one in this room is likely feeling a bit okay if we aren’t able to eat today or the be sorrow? Yes. Will all of the stages of more this way. Actually, no so-called food is not to our liking. We are no grief be there? Absolutely. But will our “teacher” is necessary; anyone who genu- longer bothered by too much or too little, ability to know or give love be damaged? inely follows the form will naturally root too hot or too cold. Likewise, it’s okay, No longer. Somehow, through lots of and flower. My job is not to help you Plum Mountain News Vol. 14.2 Page 5 penetrate ; my job is to encourage You’ll say, “But I worked so hard for my Setcho’s verse begins, “Hearing, seeing, you to stay and stick it through sesshin. awakening! Wait, wait, wait, don’t sweep touching and knowing are not one and Because, if you stay and genuinely prac- that away, too!” (laughter) “I just got it!” one. Mountains and rivers should not be tice being present, then it all works! And, Imagine you’ve been working on Mu for viewed in the mirror.” That is to say, of course, sesshin after sesshin, year after decades, you have a great insight and you there is no need for the mirror of clarity. year, decade after decade, there is a natural come to dokusan and say: “Master, I have Mountain is just mountain. Pain is pain. unfolding. It is just as natural as a flower had a great awakening and it’s so wonder- Fatigue is fatigue. Longing is longing. opening. And we can feel our attachment ful!” The first time around, the Zen Mas- Sadness is sadness. Doubt is doubt. to and dependence on a separated selfhood ter may say, “Yes, let’s share this Hunger is hunger. Okay, Okay, Okay. slipping away. This brings a sense of re- moment.” The second or third time you Finally, there is true acceptance and in this lief and freedom; circumstances are okay try to share this feeling, look out! You acceptance there is peace of mind. just as they are. The food is delicious. must sweep this away, too! If you attach The cool breeze of summer, rain falling on to this, if you grasp this, lost, lost, com- Rose is a rose whether it is seen clearly in our face, or sweat falling from our brow is pletely lost. No longer “gone, gone, com- all good! the mirror of the mind or not. So-called pletely gone” (laughter) “rose” and “mind” are not two. As with the rose out the window standing alone in “When the action of the mind is stopped In the course of our individuation, we the summer garden, or “The frosty sky, and swept away, the iron tree will bloom.” may have many bursts of clarity and in- the setting moon—at midnight.” Tell There’s a metal tree down at the Seattle sight. Regardless, slowly but surely all me, “With whom will the serene waters of Sculpture Garden. It will be quite the day the lake reflect the shadows in the cold?” when it blooms. “When the action of On a frosty night, after the moon has set, mind is stopped and swept away…” no at midnight, who sees? And, what is doubt it takes a while for this iron tree to there to see in the serene waters of a lake bloom. “Can you demonstrate it? Even a at midnight after the moon has set on a crafty fellow will come a cropper here.” frosty winter’s night? This is an interesting English phrase; I don’t think the Chinese said it at all. (laughter) Even a crafty fellow will come With gassho, to disaster. “If he succeeds in every way, his nostrils will still be pierced.” How Genjo so? See the following.

“Riku Taifu was talking with Nansen.” He had this beautiful quote in his mind from Jo Hosshi (a famous Fourth Century Buddhist disciple and scholar from India): “Heaven and earth and I are of the same Summer Sesshin 2007 root. All things and I are of one substance.” Nansen, in response, pointed Closing Incense Poem to a flower in the garden, called Taifu over to him and said, “People of these days see Red rose stands alone. this flower as though they were in a dream.” Riku Taifu’s nostrils have just been pierced. who train become confident that what we Rain gently falls, are seeing in and from our heart/mind It is true and absolutely fantastic that (kokoro) is truly real. Eventually, we with a cool breeze. “heaven and earth and I are of the same have complete faith in this reality, even root” and that “all things are of one when we are not seeing it. This is matur- Together we are the river of substance.” What is this one substance? ity. We transcend the need to see, live, It is this “reality prior to heaven and earth or be loved. And why? At a cellular level Dharma. that has no form, let alone a name.” All we realize there is no separated individual- things on heaven and earth and I are this ity that can be hated or loved, birthed or One Shining Alone. Isn’t it wonderful? killed. Living in this realization it is dif- Who sees past the dream? ficult to be distracted or disturbed. Truly ansen says, “Taifu, you are seeing this there is nowhere to go and nothing to do; N therefore, there is no hindrance in getting a A flash of lightning flower as if it were only in a dream.” lot done! Nansen is saying that with maturity you in a summer cloud. must learn to discard great insight, your so-called enlightenment, and great clarity; Then, seeing clearly or not, the food is don’t live in a dream! delicious. The rain is wet. The sun is hot. The red rose stands alone in the summer garden. Plum Mountain News Vol. 14.2 Page 6

gathered forces and began building what we that is there. Endless Vow: The now know as Dai Bosatsu Monastery. Path of Soen Nakagawa However, in reading Endless Vow, in read- About Soen Roshi’s poetry, he uses few ing about Soen Roshi’s life, one can trace words, but he conveys a depth of meaning Report by Tina (Seimu) Grant DBZ’s beginnings back through Soen Ro- and a layering of images far beyond what shi, all the way back to . I one sees and understands with one’s mind. New-formed plum only stop there because that is where Eido One must read and breathe for themselves Roshi begins his tale. the powerful forces within the lines. Here new-formed dew are three examples. each born to the other In 1883, Soyen Shaku came to Chicago Spring 1946 to present a lecture on karma at the Year of the Serpent World’s Parliament of Religions. In 1905, already uncoiling In reading the book Endless Vow, I ex- he returned to San Francisco, giving talks pected that I would learn about the life of in several cities in the US. Soyen Shaku self itself Soen Roshi. What I did not expect, but was the first Zen Master to come to the found, was that I would learn about the life United States. , a student The past continues of his student, Eido Tai Shimano Roshi as of Soyen Shaku, was the first “Zen monk well. For me, this book is as much about to be a resident teacher in the United endlessly how Soen Roshi lived his life as it is States.” spring mountain about the crucial relationship of a Zen master and Zen student. It is a testament to In 1931, as a newly ordained monk in Ja- the intricacies of the student-teacher rela- pan, while sitting solitary retreat on Bodhisattva ridge tionship; how the role of student and Mount Dai Bosatsu, Soen Nakagawa cre- moon expanding teacher shift and grow, even after death. ated a mantra, Namu Dai Bosa, “which over Jerusalem means to become one with the boundless Bodhisattva spirit that is our intrinsic One can reiterate the facts of Soen Roshi’s nature.” He began chanting this in an ef- life, but that is not Soen Roshi. Reading fort to enlarge the Dai Bosatsu mandala the excerpts from his writings and his po- and create an international zendo. Soen etry leave me with unanswered question Nakagawa wrote poetry and an editor in about a man, a monk who appeared to be asked if she could publish his work unknowable. In the end, I feel that under- in her magazine. One of the subscribers to standing eludes me, and with this, I am this magazine was Shubin Tanahashi, who just fine. showed the poetry to her teacher, Vener- able Nyogen Senzaki, who wrote a letter to Soen Nakagawa expressing his appre- ciation. Nyogen Senzaki and Soen Naka- gawa began a correspondence that lasted Wild Ivy: The Spiri- until Nyogen Senzaki’s death in 1958. So began the known and unknown forces that tual Autobiography of joined Soen Roshi and Eido Roshi in an Zen Master Hakuin interconnected web of Dharma that created an international zendo in the West. Report by Sally (Zenka) Metcalf

Eido Roshi’s description of Soen Roshi What can I say about an autobiography as “a simple monk, a ‘crazy wisdom’ Zen written in the 1700s? It’s a bit more like master, a genius in the arts, a spiritually reading Chaucer (which I love) than Zen realized being of the highest attainment, a teachings—though the century is wrong. dedicated student of the Dharma, a master But somehow Wild Ivy has a medieval There is a quote attributed to Lillian Hell- manipulator, a troubled human being, a feel. There are no compelling teishos here, man that states, “Nothing, of course, be- skillful politician, a tactful diplomat, a but instead there is a rather embroidered gins at the time you think it did.” This stupendous host, an inspired guest…wildly tale of the wanderings, musings and tribu- beautifully sums up Soen Roshi’s role in unpredictable” helped me to understand that lations of a man who was quite a character, the building of the International Dai Bo- it was all these things, all these attributes by all accounts. Frankly, I almost enjoy satsu Zendo Kongo-ji in the Catskill that made Soen Roshi who he was. No the accounts of Hakuin’s life more that his Mountains of New York. One might think perfection necessary when living a life own autobiography, as they are rich with DBZ began when a young Eido Roshi with an endless vow towards seeing all his teachings, and his power as a master Plum Mountain News Vol. 14.2 Page 7 shines through them. And from other’s ac- himself, strutting about insufferably, that and, in our imagination, see it begin to counts we hear more of the breadth of Ha- his teacher grabs him and hurls him off the melt slowly from the top of the head, kuin’s powers. temple deck into the dirt—quite a feat as through every cell, to the soles of the feet. Hakuin was built along the lines of a bull. And then again. Do it until the scent of He was a Renaissance man, in our ver- Humbling, too. Hakuin’s preoccupation sweet butter fills the senses. The beneficial nacular, creating volumes of masterful cal- with kenshos intrigued me. He heard from effects are in direct relation to the diligence ligraphy, poetry, painting, prose. Nothing a fellow mendicant that one has many ken- with which the meditation is practiced. was beneath Hakuin’s Zen. He taught men shos over time, some great, some minor. and women from all classes, which was Impossible! thinks the young man, but as Don’t knock it unless you’ve tried it. unheard of. Even into his latter years he time passes, indeed, he finds himself to be traveled widely to give extensive lectures experiencing just this. I especially enjoyed The theory was that energy can be released on . Nothing was too mundane the kensho in which he realized that the improperly so that it rises from the hara for his pen either. For local businessmen, Lotus Sutra was an inspired teaching rather into the heart. This weakens the whole be- he was known to enjoy writing advertising than being dismissed by him as “a collec- ing. Instead, energy should drop into the jingles with a Zen flavor. He composed tion of simple tales on cause and effect.” hara. This meditation creates the necessary with staggering versatility in every genre, shift. It cured Hakuin of his Zen sickness and there were many. Even his autobiogra- My very favorite story has to do with Zen completely and restored the health of many phy was penned in a very hip and collo- sickness, from which Hakuin suffered for of his pupils. Before the butter mediation, quial style popular at the time, making it many years without hope of a cure, though he’d spent years weakened and cold, always devilish to translate for generations far re- he tried everything. (Small wonder he fell having to wear layers of clothing and moved. ill, what with the way he abused himself socks and to be near a fire. After this prac- tice, no more extra layers and no fire nec- “Crazy poems, nonsense verse, folk tales, essary. He lived to the ripe old age of 82, parodies of popular songs, street doggerel, and traveled on foot far and wide very spiels for patent medicines, even nearly until that age. riddles—they all became vehicles to con- vey his teaching of kensho. And it is a There is much controversy amongst his- tribute to his uncommon literary talent torians about this hermit of Hakuin’s. Was that he was able to carry this off without he real? Or was it yet another of Hakuin’s really diluting that teaching,” says Norman mischievous tales? Popularly, the hermit Waddell. is discounted as being fictitious. After all, no one can reach an age of three centuries. Of course, there is also the issue of the It is said that he invented the hermit as a many versions of Hakuin’s autobiography, colorful source of his healing technique. which often boldly contradict each other, But I wonder. Hakuin was cured. He had to as if he took delight in reworking and em- have found the means somewhere, some- bellishing a good yarn instead of recording how. Why not in the mountains of Shi- for posterity the story of his life. I found rakawa, from a venerable hermit of indeter- this absolutely hilarious. Will the real Ha- minate years? kuin please stand up! Hakuin’s autobiography makes me want Don’t get me wrong, there is meat for the to read more of the other accounts of his spiritually-minded here and a wonderful life and teachings to fill out my picture of view into antique Japanese religious life this remarkable master. I feel deeply in- in practice.) It is said, that eventually he and into the emergence and devotions of a debted to him. His teaching produced some heard of a hermit who lived in a cave on a great Master. There are accounts of the of the great Zen masters of our lineage. I nobleman’s estate. The hermit was reputed young Hakuin and friend meditating for a long to investigate his paintings and cal- to be 370 years old. Perhaps he knew week, face to face, awls in hand, commit- ligraphy. He gifted us with rich additions something about health, thought Hakuin, ted to stabbing each other in the thigh if to the array of koans I find so helpful. and set off to find him. The recluse took a one or the other fell asleep. (No wonder “What is the sound of one hand clapping” shine to the monk and told him his secret it’s called Crazy Zen. Don’t these guys is one Hakuin is famous for. It is so com- to longevity—the melting-butter medita- know you need your REM sleep to stay pelling that, after three hundred years, it is tion! sane?) virtually a modern-day household phrase. And there is the Song of Zazen—which I utter? you say. Yes, fresh sweet cream had my favorite tales. There’s the one B can scarcely read without a trembling in I butter. We are to imagine it in a ball the where young Hakuin experiences his first my soul. To Zenji, I can size of an egg placed on top of our head taste of enlightenment and is so full of only say, “Thank you.” Plum Mountain News Vol. 14.2 Page 8 New Posts Fall Intensive Genko’s Activities Beginning Sept. 1st

Diane JoAn Ste. Marie: Shika! This upcoming Intensive, which will go As many of you know, Genjo and I have been visiting the King County jail twice a (Host - Manager) from 9/9 - 12/16 and resume on 1/2/07 and conclude 1/11 the last day of Rohatsu Ses- month to provide inmates an opportunity shin is your chance to commit to a more for Buddhist meditation. As Genjo’s Bob Daigan Timmer: work schedule is changing, he will find it Dai-Tenzo (Chief cook for Sesshins) rigorous practice. To join you must be a member in good standing. Good standing difficult to make jail visits on Thursdays with me. Quite a number of Chobo-ji means you have: Mary Choko Cabaniss: Tenzo members have stepped forward to offer to Assistant come to the jail in his stead. We are in the A) Made three consecutive monthly dues application process right now, and are Scott Ishin Stolnack Jiki Jitsu contributions, B) Attended at least one hoping to have several people able to take (Timekeeper) half-day mini-sesshin or week-long sesshin turns so it is not an undue burden on any in the last quarter. one person. Perhaps as time goes on, Dee Seishun Endelman: Jiki Jitsu some of you may be interested in training Assistant Then to participate in the intensive you for the state prison as well; this is a longer must agree to the following: time commitment and involves more Chris Zenshin Jeffries: Densu! travel, but can be quite rewarding. Right now I am doing two programs at Monroe (Chant Leader) 1) Attend group zazen at least five out of Correctional Center’s Minimum Security seven days a week Unit, am helping Shen-ling Michael Rossi Matthew Myodo Perez: Densu! at the Special Offenders Unit, and am Assistant 2) Commit to attending all sesshins full- looking at adding a program at another fa- time during the training intensive cility as well. Tina Seimu Grant: Jisha! (including monthly mini-sesshins) (Serves tea and takes care of zendo) 3) Join the Dharma dialogs held at Michael Mukan Blome: Jisha! 7:30 pm, 1st and 3rd Sundays Assistant 4) Make every effort to attend all Dharma Charlie Taishin Blackman: Inji! interviews offered during the intensive (Abbot Assistant) (Dharma Interview will be offered each Sunday night that Genjo is in town.) Carolyn Josen Stevens: Fusu! (Treasurer and financial manager) 5) Do at least one hour of samu (working meditation – gardening or cleaning) for Daiki Cadman & Genko Blackman: the temple per week. Introduction to Zazen Leaders 6) Read at least one assigned (mutually agreed upon) book on Zen history or For the third year now, at the request of practice, writing a brief report that may Sharon (Meho) and Todd (Daiko) Petit, be published in PMN. Chobo-ji members from Wenatchee, I have Autumn Sesshin been going to Wenatchee once a month in September 22 - 28 7) Make plans to attend an additional ses- the spring and summer to lead zazen for shin (3 days minimum), preferably at a the small Sangha there. At this time the group feels quite strong. They have given more formal training center, such as Please send a deposit by Sept. 9th, ear- themselves the name Stone Blossom lier if you want to guarantee a reserved Great Vow Monastery or Dai-Bosatsu Sangha, which reflects the wonderful spot. Make your deposit check to Monastery. (This requirement does not meditation garden they built, centered on a Chobo-ji. The cost of sesshin is $210 have to be met during the intensive but rock water feature and dry streambed in the (less dues). Sesshin begins promptly at must be planned and completed within back yard of the church where they meet. 5 am the morning of Saturday, Sept. a year of the intensive). We will meet again in September and Oc- 22nd, so plan to be there at least 20 tober before winding down for the winter. min. early. Sesshin will end around 11 For those Chobo-ji members who live Chobo-ji members are more than welcome am, Friday morning. outside of Seattle, creative adjustments are to join us this year and next, when we start up again in the spring. possible, please speak to Genjo Osho-san.

Plum Mountain News Vol. 14.2 Page 9 About Dai Bai Zan Schedule Cho Bo Zen Ji Introduction to Zen Tuesdays, 7:30-8:30 pm In 1978, Zen Master Genki Takabayashi 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 UW Art History professor), to become the Sundays, 6:30 pm, 1 hr. resident teacher. He accepted, and by 1983 he formalized his teaching style around a Dharma Talks 1st and 3rd Sundays, 7:30 pm, 1 hr. small group of students, and founded Dai Bai Zan Cho Bo Zen Ji, translated as Great Sesshins: Quarterly week-long retreats Plum Mountain Listening to the Dharma last week in March, June, September Zen Temple. and early January. Mini-Sesshins: Half day retreats with Before Genki Roshi came to Seattle, he breakfast, Dharma Talk and Dharma trained for nearly twenty years at Daitoku- Interview. 5 - 11:30 am, Sundays: Seated Buddha, Tang dynasty Ji, the head Rinzai temple in . In ad- 9/9/07, 10/14, 11/11, 12/16, 2/10/08 (618–907), ca. 650 China dition, Genki Roshi directed a Rinzai tem- ple in Kamakura, Japan. He entered the Autumn Sesshin: 9/22/07- 9/28/07 Images from the NY Metro- monastery when he was 11 years old. Rohatsu Sesshin: 1/3/08 - 1/11/08 Spring Sesshin: 3/22/08 - 3/28/08 politan Museum of Art After twenty years Summer Sesshin: 6/28/08 - 7/4/08 of tirelessly giving himself to the We Are Located: at 1811 20th transmission of Ave., (one half-block north of Madison Buddha Dharma to and south of Denny). Street parking is the United States, available in front or between 19th and 20th in 1997 he retired on Denny, or off-street parking is available as our teacher, got behind the house. After entering the front married and moved door, remove your shoes and socks in the to Montana. There entry way and proceed to the Zendo he is planting the (meditation hall) upstairs. 206-328-3944 seeds for yet an- other American Zen Dues and Fees: go to support the group, and doing life of this temple. We have no outside the activities he support from any organization. loves best: garden- ing, pottery, and Dues are $60 a month or whatever one can cooking. afford. Any amount received monthly means that you will receive this quarterly newsletter, receive discounts on retreats, Genjo Osho began his Zen training in and be considered an active member. 1975, was ordained in 1980, became an Osho (full priest) in 1990, and our Abbot The suggested fee for any morning or eve- in 1999. In 1981-82 he trained at Ryutaku- ning practice period, including Tuesday ji in Japan. Genjo Osho is assisted by night introduction and Sunday night Genko Kathy Blackman Ni Osho. In addi- Dharma Talk is five dollars. The $5 fee is tion to his Zen duties, Genjo Osho is a waived for all members. psychotherapist in private practice, a cer- The suggested fee for mini-sesshins is tificated spiritual director, married to wife, $20. Fees for the March, July, and Sep- Carolyn, and father to daughter, Adrienne. tember sesshins are $210, and Rohatsu Our temple is in the Rinzai Zen School. Sesshin is $350. Members may subtract Since Genki Roshi retired, Genjo Osho- their monthly dues from the week-long san has continued his training with Eido sesshin cost. For more information see: T. Shimano Roshi, abbot of Dai Bosatsu Monastery in New York. www.choboji.org Plum Mountain News Vol. 14.2