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Greetings from Shohaku Okumura
Dear Friends,
The first 3-month summer practice period held at Sanshin-ji concluded with the Community
Retreat in July and a Precepts Ceremony on its last day. Although we did not have
a shuso (head monk), we had a wonderful practice period. During the practice period,
more people participated than I had expected. We had breakfast together 6 days a
week from Sunday to Friday, providing a very nice opportunity to have conversation
and get an intimate sense of the sangha. We also had Sunday morning practice activities.
In addition to morning zazen, service, breakfast and cleaning, we had one period
of zazen at 9 am and a Dharma talk at 10 am. In residence now at Sanshin-ji are 4
priests including myself: Chiko Corona, Zenshin Bradley, and Shotai de la Rosa. When
I was out of town, Chiko, Zenshin and Shotai gave dharma talks.
The April modified sesshin in which we focused on just sitting in complete silence
for 5 days was like tangaryo for us as the preparation for the practice period. It
was nice and quiet.
From May 5th-10th, we had a Genzo-e retreat. I gave two 90 -minutes lectures daily
followed by a 30 -minute question and answer period. We studied Shobogenzo Keiseisanshoku
(Sounds of Valley Stream, Colors of Mountain). In this chapter, Dogen Zenji first
discussed how we can see and hear the sounds of a valley stream and the colors of
mountains as the voice and colors of the Buddha. Then he urges us to arouse way-seeking
mind and practice repentance. Sixteen people, both from out-of-town and the Bloomington
area, participated in this study retreat. I appreciate that Rev. Zuiko Redding, the
resident priest of Cedar Rapids Zen Center in Iowa, was able to serve as tenzo during
this retreat. She showed us an example of practice based on her experience living
in monasteries in Japan for several years.
In June, we had a Uchiyama Roshi-style sesshin. We sat 14 50 -minutes periods a day
for 5 days without chanting, lecture, work periods, dokusan etc.. This sesshin is
the core of Sanshin practice. We sit facing the wall with the least distraction.
Sitting facing the wall, we are simultaneously facing the Buddha. Within deep silence,
we feel communion with all beings in the network of interdependent origination. Saying
that when we sit facing the wall we are without any interaction with others, even
though we sit together in the same Zendo, seems strange. However, just as language
can be a bridge to connect people, it also functions as a wall to separate people.
In complete silence, we are one. When we start to talk, we separate ourselves from
one another. When I sat sesshin at Uchiyama Roshi's temple in Japan, Antaiji, all
people were just one group of people, regardless of whether they were Japanese, American
or European. Immediately following sesshin, people separated into groups according
to language. Japanese people mingled with other Japanese people. English speaking
people formed another group. People who spoke French or German made their own circle,
also.
During the Precepts Retreat at the end of July, I gave lectures on the 16 -article
Precepts. Seventeen people participated in this retreat. The schedule included 6
periods of zazen, a lecture, a question and answer period, and a work period from
1-4 in the afternoon. Six people took the Precepts during a ceremony held on the
last day of this retreat-5 people in Bloomington and one from San Francisco. We also
had a priest ordination ceremony for Shotai Marta de la Rosa. It was a really wonderful
community retreat. During community retreats, talking is not prohibited except during
zazen, meals, and between the beginning of evening zazen and end of breakfast.
With the conclusion of summer practice period, I appointed 5 temple officers. Todd
and Christie Jones share the role of Administrative Assistant. Chiko is Ino, taking
care of practice in the Zendo. Zenshin is Tenzo. Cedar Spring is Work-leader. And
Shotai is the Head Teacher's assistant.
In the last issue of the Bridgeless Bridge, I wrote about efforts to inventory and
coordinate work transcribing taped lectures. As Head Teacher's assistant, Shotai
will coordinate the transcription and editing work being done in the various places
by various people. If you are interested in transcribing or editing work, please
get in touch with her at 812-339-2635, transcriber@sanshinji.org or 1726 S. Olive
St., Bloomington, In 47401.
In September, we had a Community Retreat and the annual meeting of the Board of Directors.
We studied the financial condition of Sanshin Zen Community, which is generally positive.
The Board also authorized the creation of four Committees: Practice Committee, Facility
Development Committee, Fundraising Committee and Communication Committee.
During the Fall Genzo-e we studied Shobogenzo Uji, "Being-time." December's
Rohatsu had us, again, sitting six days, 14 periods of zazen on each. On the seventh
day, we sat until midnight for a total of 17 periods of zazen. It was wonderful to
share the practice of "just sitting," as Shakyamuni Buddha did, with practitioners
from Columbia, South America, Texas, Illinois, California and Bloomington.
Almost one and a half years has passed since we moved into Bloomington. Because of
the help, support and participation of so many people, we have been able to start
to practice as a sangha. People sharing practice come from many places, including
San Francisco; Cedar Rapids, ia; Minneapolis; St. Paul; Chicago; southern Florida;
Pittsburgh; Oregon; and Milwaukee. I would like to express my gratitude to all people
who are in the net of Dharma.
Gassho,
Shohaku Okumura
Dharma Inquiry
A Practice Not Just for Ourselves
by Chiko Corona
You and I have heard the words time and again: "Ours is a practice not just
for ourselves. It is a practice we do for all beings; a practice we do with all beings." On
the one hand we understand the words' meaning and on the other we don't at all. Life
has put me in a situation in which my resources alone do not cover what is needed.
This past April I received a letter sent to all dendoshi (a person who transmits
the Way) and dendokyoshi (title given to a priest after monastic training of Transmission)
from the International Center for Soto Zen Buddhism in San Francisco. The letter
contained an invitation to attend a month's training at Zuioji in Japan. I spoke
with Rev. Okumura and explained that I did not have the resources to travel. He said
that I should submit a registration form all the same. Anxious, I waited for almost
a week before I filled out the form, but still did not mail it.
One morning after zazen, Hojo-san (Shohaku Okumura) said to me, "We need to
talk." I was astounded when he said, "Your friends in Japan have been talking
and they want you to visit Eiheiji and Sojiji while you are in Japan."
Confused, I muttered, "How? Who?" He went on to say that he did not know,
but that Furutani Sensei and Yokoyama Sensei had talked to him; that they were eager
for me to do this.
I just sat in seiza (kneeling), eventually responding, "I can't say no to that." We
talked a bit about what bases needed to be covered, particularly the cost of the
travel. Takuhatsu (ritual begging) was mentioned in connection with Rev. Teijo Munnich
and another woman priest from the United States who were also contemplating the same
situation some time ago.
"They did takuhatsu," Hojo-san said, "You can too."
"But how do I justify it?" I said.
"Takuhatsu does not require justification. You have been serving Sanshin Community since you got
to Bloomington."
All of us know about the well established and time-honored tradition of begging in
the India of Buddha's day; and the donations of food, medicine, bedding and clothing
to the monks by his lay followers.
Thoughts flooded into my mind. "How do I do takuhatsu here? Would it be appropriate?
Would people respond? No, that would not be possible. Yes, just do it. Yes, it would
be appropriate; it is just part of practice. Yes, people would respond, if able."
Hojo-san said, in his usual soft, quiet voice, "Think about it." I did,
and asked for more time to talk about the idea.
Hojo-san mentioned that Dogen Zenji talks about the relation between monks and lay
people during his time in the Fushukuhanpo, his writing on "The Dharma for Taking
Food." Here was an opportunity for me to study its contemporary meaning. Hojo-san
explained that monks provide the opportunity for lay people to give their offerings.
He said that monks accept the donations as being offered to the Three Treasures,
not to this person (pointing to himself). In receiving the donors' offerings, monks
acquire a great responsibility to use those offerings for the sake of the Three Treasures.
Because the donation is given to the Three Treasures, no thanks are extended. The
offering is accepted in a spirit of great reverence because that is the spirit in
which the lay person is making this gift. Again, Hojo-san said to me, "Think
about it."
I found this verse in Fushukuhanpo:
Material gifts and teaching are the two offerings with immeasurable merit and virtue.
The perfection of generosity (dana paramita) is completely fulfilled. In the limitless
dharma realm it reaches everywhere.
The footnote in the edition I read from stated that this verse is chanted today by
the monks in Japan as they receive offerings from people during takuhatsu.
Writing something down often brings me clarity of thought, and so I will relate to
you what I wrote. I understand that I have the responsibility to provide the opportunity
to practice dana paramita. I have the responsibility to accept a person's donation
because it is being presented to the Three Treasures. This fact removes the idea
of "my self" from the action.
In the United States, where self-sufficiency is taught to a child early, and where
it is practiced with great emphasis from the time we begin to make decisions, the
idea of asking for donations and accepting them is difficult to contemplate. When
Hojo-san presented the situation as one in which I had a responsibility to the sangha
as a priest practicing here, it was clear to me that there is no choice in the matter.
If I cannot practice this, I am not only denying myself the opportunity to practice,
but would also be denying the lay practitioner the opportunity to practice what falls
within the realm of his or her own practice. I said to myself, "You cannot deny
someone their practice."
In the process of writing this, I have come to a clearer understanding about the
function of receiving an offering. This reality cannot be set aside: this is not
a practice for ourselves individually, but rather a practice for all beings together.
I can see that great humility is needed to absorb this; not that I have achieved
it, but that it's time to start.
I have been self-sufficient for a long time. As ego enhancing as that circumstance
has been, the need for great humility gives me an opportunity to absorb the fact
that in this instance, arranging to practice at Zuioji, Eiheiji and Sojiji, my self-sufficiency
is no longer appropriate. This is a way for the Way to bring me to practice what
I must learn. I cannot, myself, cover the expense of travel and practice in Japan.
It seems more than time for me to learn to receive help in the spirit of dana paramita
and of Sangha.
In the midst of the decision I face about accepting the invitation to practice in
Japan, I am being asked to move my practice forward by practicing dependence on fellow
practitioners, and to begin to embody the words "saving all beings" that
we chant every time we recite the Four Vows. I have had help extended to me innumerable
times throughout my life. Though I recognized it as help needed and offered and accepted,
I never saw it in the context of interdependence; I did not know the word in that
context. It makes a nice thought, but it is time for reality. Ultimately, I must
not only know this in my head. This time the rubber must meet the road. I am to learn,
in my cells, the meaning of "practicing together with all beings." Dogen
Zenji says "all dharmas convey themselves toward" this self and verify
it. What are these words to mean in my life and practice? It's time to do it.
I offer this writing to you as part of my coming clean to myself about what "my
practice" and "practicing together with all beings" is to mean in
my life. What do I mean? What is my intention, truly? If I am to live interdependence
cleanly and thoroughly, I must come to you in the sincere and unadorned spirit of
bodymind practice, inviting and embracing opportunities to carry out this practice
together. There is much Dharma to be learned here and put into action.
I will hold myself accountable to the teacher, the Buddha, the Dharma and this Sangha
for a clean and thorough effort on this matter. I trust that you will find it in
your heartmind to join me in this exploration. Doing this together, we will share
a precious opportunity to learn and practice this teaching along with all the other
teachings we have already made intimately.
With Nine Bows to you, to all beings, and to the ten directions.
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