Morning Stars Everywhere Rohatsu Sesshin

This past weekend we honored Shakyamuni Buddha's awakening, conventionally celebrated on December 8,  ("rohatsu" in Japanese.)   Many of the participants are pictured at the left, in a photo taken by Dharma Holder Michael Herzog.  The tanto (head seat), Lara Nordenson, gave the sesshin the name "Morning Stars Everywhere." This name was based on the teaching that the Buddha awakened when he saw the morning star after a long night of fighting off the forces of confusion and suffering in his own mind, through the powerful practice of being still and unmoving in the face of everything.   (Otherwise known as zazen!)

 The teachers of this Rohatsu sesshin, Dharma Holder Alan Richardson, David Roshi and myself talked about how this morning star appears everywhere, in all places and in all times.  And we chose the following koan to explore together., Case 32 in the Gateless Gate collection:

THE BUDDHA RESPONDS TO AN OUTSIDER

An outsider asked the World-Honored One, “I do not ask for the spoken; I do not ask for the unspoken.” The World-Honored One just sat still.

The outsider praised him, saying, “The World-Honored One with his great compassion and mercy has opened the clouds of my delusion and enabled me to enter the way.” He then made bows and took his leave.

Ananda asked, “What did that outsider realize to make him praise you?”

The World-Honored One said, “He is like the fine horse who runs even at the shadow of the whip.”

Wumen's commentary

Ananda is the Buddha's disciple, but his realization is less than the outsider's.  Now tell me, how do they differ -- the disciple and the outsider?

Wumen's Verse

Walking along the edge of a sword,

Running along the ridge of an iceberg,

No steps, no ladders,

Jumping from the cliff with hands open.

No Other World Sesshin

photo by Pierce Butler

 This past weekend, in the midst of our recovery from the US presidential election, we had a deep and community-building on-line sesshin.  Our tanto, Jenny Smith, assisted by Pierce Butler, Sabrina Mills and David Linshaw, named the sesshin "No Other World."  This was in honor of the text the teachers (Dharma Holder Michael Herzog, David Rynick, Rōshi and me) used as the theme of the retreat, and also a poem by Gary Snyder that I read and commented on called "Why Log Truck Drivers Rise Earlier than Students of Zen" which ends with the line "There is no other life."  Our text came from a dialogue in the Record of Xuansha:

A monk said, “I’ve just arrived here and I beg the master to point out a gate whereby I may enter.” Xuansha said, “Do you hear the sound of the water in the creek?” The monk siad, “I hear it.” Xuansha said, “Enter here.” 

In these wild times, Xuansha's teaching remains relevant and inspiring.  Whatever we may feel: grief, anger, fear, happiness, joy...and in whatever circumstances we find ourselves, the teaching of the Great Way invites us to enter into this life as it is.  Here we can find the way to being a bodhisattva in this burning world.  And, there is no other world.

Ethan Nichern's Confidence

 

A few months ago I received Ethan Nichtern's amazing book, Confidence: Holding Your Seat through Life's Eight Worldly Winds.  I've been interested in these teachings for many years.  My first Zen teacher used to mention the eight worldly winds at the beginning of every sesshin.  His teachings focused on how the winds could be transformed through deep meditation.  

The winds are:  pleasure and pain, praise and criticism, fame and insignificance, and success and failure.  These pairs of opposites assail us regularly as human beings.  Nichtern is an American-born Tibetan Buddhist teacher, and his book couldn't be more timely, as we all work with these worldly winds in the aftermath of the recent US election.  

Nichtern lived through an organizational crisis in his own sangha, much as I did in Boundless Way after the 2016 election.  He is open about that, and other aspects of his personal life, without getting caught in whining and "too much information."  All of the ways we process our difficulties, blown about as we are by circumstances, show up clearly and with great heart and tenderness in this book.  Free of Buddhist jargon, it's a clear-eyed guide to navigating human life in all its complexity.   I highly recommend it! 

Field of Flowers October Hybrid Sesshin

photo by Pierce Butler and Corwyn Miyagishima

 Another month and another sesshin -- and this one was an anniversary.  Fifteen years ago, Boundless Way had its first sesshin at the Temple.  To commemorate this, the teachers chose the kōan from the Gateless Gate, "The Buddha holds up a flower" which celebrates the transmission of the Dharma from Shakyamuni Buddha to Mahakashyapa, a fundamental story in our Zen tradition.  Dharma Holder Alan Richardson, Dharma Holder Michael Herzog and I taught the sesshin, and Dharma Holder Rev. Paul Galvin was the tanto (head seat.). Rev. Paul named the sesshin:  even though there was only one flower in the story, everyone who attended, in person and on line, revealed their Buddha nature without hesitation -- many flowers, many smiles.   A lovely and deep time for us all.

Aimless Wanderers Sesshin September 2024

 

photo by Pierce Butler

Almost a month ago we had our Distant Temple Bell sesshin on Zoom.  Pictured to the left are many of the attendees.  To celebrate David Rõshi's new book "Wandering Close to Home" we took as our theme a kõan about wandering, Case 20 from the Book of Serenity:  Dizang's Nearness.  In this kõan, Fayang tells Dizang that he is wandering aimlessly, but he doesn't know where he's going.  Dizang praises him, saying, "Not knowing is most intimate."

In these times, with war, politics and wild weather surrounding us, not knowing what will happen next feels realistic.  To allow ourselves the intimacy of being in good company in our lostness and confusion is the path that Zen shows us.  May we all wander into clarity and balance as we face these difficult times.

Transmission of the Light August 2024 sesshin

photo by Michael Herzog

  Pictured here are most of the group who attended the third week of our summer residency program, which culminated in a seven-day sesshin which our tanto, Dharma Holder Rev. Paul Galvin, named "The Transmission of the Light."  

This is a particularly resonant name for Paul and for me, because on the last night, in a private (secret) ceremony witnessed by David Rynick, Rōshi, Dharma Holder Alan Richardson and Dharma Holder Michael Herzog, I gave Denkai transmission to Rev. Paul.  He is thus a transmitted teacher, and may take on shoken students and transmit the precepts.  Until he receives Denbo transmission and becomes a Sensei, he can't yet transmit the Dharma to anyone else.

The ceremony was guarded from demons wanting to interfere (a fairly ancient tradition) by Rev. Ray Demers, Senior Assistant Teacher Rev. Corwyn Miyagishima, and Senior Assistant Teacher Jenny Smith.  Since the transmission appears to have been successful, their wielding of two wooden swords (kyosakus) and my shakujo (large staff) appears to have been quite effective.  Rev. Paul is pictured above wearing his new gold/ochre rakusu which indicates his new role as Dharma Holder.  

Congratulations to Dharma Holder Rev. Paul!

Just This Is It

 

I recently finished reading (after many years of perusing) the wonderful book by Taigen Dan Leighton pictured here.  Leighton published this in 2015, so I'm only 9 years late to the party.  I was happy to meet the author at a Dharma Teachers conference a number of years ago, and I found him to be warm and friendly, and with a deep Zen practice.  The book, which is about our Zen ancestor Dongshan, is a great way to understand the life and  teachings of this important lineage ancestor.

Leighton explains that Dongshan was always pointing to the suchness of things -- "just this is it."  I highly recommend the book as a way of understanding many of Dongshan's most important writings:  The Five Ranks (or Modes or Degrees), many koans which feature Dongshan, and The Jewel Mirror Samadhi, his beautiful poem about the Great Way.  

One small caveat, which has tripped up not a few people -- Leighton tells us that Dongshan's teacher Yunyan was the biological brother of Daowu, but most scholars understand them to be Dharma brothers -- students of the same teacher.  Beyond that small glitch, Leighton's insight and his own practice are trustworthy guides to these teachings.  Enjoy the book as a companion and inspiration to your own discovery of "just this is it!"

A Few Words About Koans

On July 20 I'll be offering a 3 hour koan café for Sangha Live's Day of Practice series (Sangha Live registration link) and it's gotten me thinking about koans in general, and in particular how to introduce these teaching stories to people who are not familiar with them.  So -- a few words about them.

Personally, I absolutely love koans, and always have.  I first encountered them in the book edited by Paul Reps called Zen Flesh, Zen Bones.  Reps published his book in 1957 and it consists of four texts on non-dual teachings, three of which are collections of Zen teaching stories and koans, including a translation of The Gateless Gate by the Japanese Zen teacher Nyogen Senzaki.

I must have been a teen-ager when I found the book in the 1970's, and read it again and again.  I didn't understand the stories, but I deeply wanted to, and started looking around for someone who could help me explore them.  It wasn't until 1981 that I met my first Zen teacher, Richard Clarke,  a student of Philip Kapleau, Rōshi, who prepared me for the work of koan introspection by helping me to ground in zazen, the practice of meditation that focuses on upright sitting in stillness and silence, being with the breath and body.  After many years of this practice, Richard introduced me to the koan "mu" which begins the Gateless Gate.  I worked with him for 20 years, "completing" the koan curriculum that he used, which included four collections of classical Chinese koans.

After I left him and found my second teacher, James Ford, Rōshi, I started again at the beginning, with "mu" and went on to explore the first four collections with fresh eyes, and four more following that.  Somewhere in the middle of all this, James gave me permission to teach koans, and the learning continued to deepen.  

I did some training with John Tarrant, Rōshi, who was James' teacher, and who had created a format for studying koans in groups that he called "Koan Salons".   The style of koan introspection in modern American Zen practice was private and confidential, solely between teacher and student.  Sometimes a teacher would give a talk about a koan and this was followed by either "dharma combat" in which a student would come up to the teacher and ask some challenging question to express their knowledge, or, as we developed the practice in Boundless Way, a "dharma dialogue" which was a friendlier version, with room for students to wonder out loud about the talk and the koan.

In koan salons, the teacher would present the koan during a guided contemplation, within the practice of zazen, repeating the koan many times, and then opening up the koan for a group discussion.  As I adapted this practice for my sangha, eventually renaming it "koan café, " I was amazed at the level of insight that the group developed together, in an atmosphere of wondering and encouraging free association while hearing the koan.  We continue to ask what people notice as reactions in the mind, body and heart as they repeatedly hear the words of the koan.  

In traditional koan study, there are "correct" answers, although some improvisation and personalization is honored and affirmed.  But in the koan café, everyone is correct, so long as they are honest about their responses, and avoid getting lost in intellectual interpretations.  

Whenever I work with a student on one of the more than 2000 koans we use in Boundless Way, my own understanding deepens.  And, as it turns out, every time I offer a koan café something similar happens.  Koans are deep and bottomless offerings from our Zen ancestors that help us to understand the meaning of  a life of awakening.  

David Rynick, Rōshi, my life and teaching partner and I will be offering koan cafés this fall on Zoom at Boundless Way Zen Temple (Boundless Way.)  And of course, the Sangha Live program is coming up soon.  I hope to see you there!

Squall on the Pacific June 2025 Sesshin

photo by Rev. Corwyn Miyagishima

 Pictured here are the happy attendees at our recent Boundless Way Zen Temple June Zoom sesshin.  Twenty-eight of us gathered for what we thought was a short sesshin, starting on Friday night and ending midday on Sunday.  But time disappeared and long and short seemed beside the point.  Based on our final sharing, everyone went deep and wide into their practice.  As we have discovered, since our first Zoom sesshin in 2020, the power of the Way manifests in this form as well as when in residence at Boundless Way Zen Temple.

Sangha members from as far east as Iran and as far west as Hawaii attended the retreat, plus people from Europe and the US.  Geography, as well as time, melted away.  

We focused on a koan from the Gateless Gate, number 41, in which the legendary Indian teacher Bodhidharma meets and connects with his eventual dharma heir Hui-ke.  Looking into this koan together, we were able to find in these two ancient characters some reflections of our own innermost longings.

Our next Zoom sesshin will be Sept. 6 -- 9 and is open for registration now (Boundless Way Zen Temple).  Three weeks of residential practice are also open for registration for July and August -- you can attend for one, two or all three weeks.  I hope to practice with you in the future!

Beginning again

Younger me

 For the past few years, I haven't been posting to this blog, except for photos and brief comments from our Zen sesshins (retreats) at Boundless Way Zen Temple.  I realized the other day that it would be a good idea to start writing again.  

I recently turned 70, and my accumulated years have given me a new perspective, not only about myself, but about the world. So much pain in the world, and in my own life, seems to come from making divisions and holding tightly to opposing views.  

A few weeks ago I accidentally encountered a former colleague who had caused me, and many people I care deeply about, quite a bit of pain a number of years ago.  When we saw each other, we exchanged surprised hugs.  I looked inside myself and could detect nothing angry, sad or afraid in my inner emotional field.  An exclamation,  a hug, smiles, and good-bye.  So simple, and such a relief!

The endless stories of distress and divisiveness that we hold on to so tightly are ways we humans use to cling to certain views that prevent us from seeing the underlying wholeness of life.  This wholeness is available all the time, and becomes detectable and sometimes vividly apparent through dedicated Zen practice.  Being with what is, without moving or looking away, allows the constructions of the mind to begin to dissolve and reveal what we miss when we are preoccupied with maintaining them.  

As Eihei Dogen, my 13th century Japanese Zen ancestor, says in his work "Genjokoan (the Way of Everyday Life)": "To study the Way is to study the self.  To study the self is to forget the self."  This forgetting, this dropping away, is only possible when we allow our attention to be with whatever the self has created to keep itself going.  Once that is done, it drops away on its own.  We can't make that happen, but we can set up conditions for these tastes of freedom.  Following these moments, something else will come along to cling to after the spaciousness wears off.  We don't turn into unfeeling Zen robots who never feel anything.  This practice is an endless series of being with, staying with and allowing of a dropping away of what binds us.  No forcing is required.  

May you find this easy, gentle way to release from the tight, twisted narratives that plague us all individually and as a planet.