WATERFALL

2003 fall newsletter

Eshin - Notes on practise

 We often hear that the true basis of ourselves is what Buddhism calls ‘emptiness’. This points to the fact that there is a larger vessel, a larger space, than how we usually consider ourselves. It is by letting go of a smaller, limited, way of being that a fuller way of being shines forth. This fuller way is one that includes and embraces more and more. It is not just a louder or stronger version of our small way.

By saying ‘way’ we indicate it is an activity not a thing. We truly are the activity we do. The activity we do is our situation, ourselves. We are taught that ultimately there is no separate self, ego, or thing. The Diamond Sutra says ‘The Tathagata will see and recognize them with his/her Buddha-eye because in these Bodhisattvas there will be no obstructions, no perception of an individual self, no perception of a separate being, no perception of a soul, and no perception of a person. And these Bodhisattvas will also neither perceive of things as containing intrinsic qualities nor as being devoid of intrinsic qualities. Neither will they discriminate between good and evil. The discrimination of virtuous or non-virtuous conduct must be used as one uses a raft. Once it delivers the stream-crosser to the other side it is abandoned.’ Thus we do the practise of correct situation. What is correct situation? When we are not caught up with ourselves as an object it is apparent. This means to trust ourselves in the engagement and giving of ourselves in our situation. When we are totally immersed in the engagement and giving we have no self-conscious view or idea of ourselves. Paradoxically, in losing ourselves in what we are engaged in we come to truly find ourselves. We are losing our small individual sense of self and finding a larger sense of self.

Some times we have a poor sense of ourselves. So we must then practise to trust coming forth to express ourselves with this moment. Some times we have a poor sense of connection or groundedness then we must practise relaxing, letting go of a separate self - coming home to be at ease with this moment, our situation. As we practise we come to see our own strengths and weaknesses of practise and can make corrections towards a more balanced way.

Be simple and straightforward in our practise. Our practise is done step by step, a practise of innumerable steps. Each step is one of becoming more clear of our situation – not avoiding it, not caught up in likes and dislikes of it; and becoming more strong in trusting ourselves in our activities - but not in the idea or label of ourselves.

We practise the way of the bodhisattva. Engaged and not self-absorbed. This can be called true love. True love is not just the realization of being seamlessly together with others. It includes the sometimes difficult pruning of our small self when it is too full of itself. These are really the two sides of one coin. True love is the process of becoming more considerate and caring, as parents naturally are with their child. In fact, Shakyamuni said at his enlightenment ‘Everyone is my child’.

This summer I had the opportunity to visit Japan after teaching for one month in Taiwan . I wanted to visit the temples of Kyoto , Nara , and Kamakura , and I particularly wanted to see the Zen Rinzai temples.

I found out that temple touring on my own in Japan 's hot and humid summer weather can be an exhausting affair. I spent most of my time finding out where to go and then trying to get there. Many times I found myself wandering about the streets not sure of where I was. But that's the adventure. And I think it's good practise for any Zen student to get lost once in a while.

Eventually, I found what I was looking for. The temples are many centuries old, most being found in the midst of great forested parks surrounded by the city. The Rinzai temples tended to be located in more secluded areas, nestled at the sides of hills more towards the outskirts. I was very impressed with the Rinzai temples. There was an overwhelming sense of calm where beautiful gardens, human structures, flowing water, stones and trees seemed to come together in harmonious unity.

What interested me the most was the Rinzai temple of Ryoanji in Kyoto . It is where the famous rock garden of Soami is located. Soami was a gardener and painter who died in 1525. He created a dry landscape style garden that consists of 15 rocks that are placed in white gravel that is combed in an unusual way with a rake. The gravel has lines in it that flow in the direction of the rectangle shape of the garden. The lines change to circles as they swirl around the rocks. The whole garden is enclosed in a baked reddish-brown clay wall that has a natural design in it which reinforces the lines of the gravel.

On one side of the garden is the temple building. There are long wooden steps that go down to the garden where people can sit. There was a small group of tourists there. They were all very quiet, just staring at the garden, lost in their thoughts, and deeply puzzled at what this garden represented. I stared, too, and then a quiet smile broke on my face. Lines of energy in a sea of nothingness, moving then swirling around to produce forms, to be swept up again in lines of energy, and then on again to form new forms. A never ending process of appearing and disappearing, of coming and going. When I appear, I appear strongly, like that rock. Seeing, hearing, smelling, tasting, touching. I don't doubt myself!! Then I disappear, and now nothingness, and then again to appear. No beginning, no end. Who can separate life and death? A brief moment, and then I was on my way again.

My next most memorable temple was a very small one in Kamakura . I found it by accident, and it featured representations of hell beings. The temple was full of statues sitting cross-legged, all with ferocious, angry faces, bulging eyes, knitted brows, and hostile hand gestures. Some had open mouths as if they were shouting. One hell being held both his arms straight forward, palms facing outwards. Why was he doing this? We get angry when we get caught up with things, when we let our thoughts take over and prevent us from moving on and fully experiencing the present moment. We try to protect what we believe is ourselves, but that self is really not there to protect. We are not aware of the changes that we are constantly a part of and are all around us. The hell being's angry hand gesture was saying, "STOP!!" Stop to life. Stop to Soami's garden.

I was in Japan for only a week, but I did manage to see a fair number of temples. I'm glad that many of them are now listed as UN World Heritage Sites. They are very important to the world. Of course, temples mean nothing without people, so please continue to "Work hard, work hard."

Centre News

Erin is living at the centre and taking care of the place while Eshin and Myorei are in Europe from September 16 th to October 29 th. Local members will be responsible for the zazen meetings, so be prepared to help out when you arrive! Only the 6am – 7:30am Tuesday to Friday meetings will be cancelled during this period.

Gareth and Gordon will co-ordinate the zazen meetings. An email reminder for the October 5 th zazen-kai and October 26 th work day will be sent out in the preceding week.

This Fall newsletter was made earlier rather than later as Eshin is away in October. This is to let folks know the 2004 sesshin dates as soon as we had arranged them with Catherine and Ken.

The third sesshin of the year was August 9 th – 16 th. Days were warm to hot with mainly clear skies, mornings and evenings cooler. Eleven people attended, including three first-timers. The sitting was steady and solid and the whole sesshin went very smoothly. Thanks to Myorei as tenzo, Gareth as jikijitsu, Stuart as first-time shoji, and Eshin for his guidance. The first-timers were Al Heinemann from Victoria , Tracey Pickup from Calgary , and Peggy Scott from Vancouver . All did very well and were a great example to the others. Let's hope we see them again at sesshin soon.

The next Galiano Island sesshin is November 15 th – 22 nd (arriving on the 14 th).

Dates for 2004 have been worked out with Catherine and Ken. After trying differing days for starting the sesshins everyone seems agreed on the Saturday to Saturday format with arrival on the Friday before. So, for 2004 –

February 21 st to 28 th, May 8 th to 15 th, August 14 th to 21 st, and November 13 th to 20 th

The Zen Centre has some boxes of Eiju incense available for $15. Eiju is an excellent sandalwood incense for home use.

Sangha News

 A relaxed BBQ was held for members and families at the end of summer on Labour Day. Brent kindly offered the use of his rooftop patio with its tremendous harbour and city views. It was great fun and great food. This could become an annual event – maybe the beach next time?

Two couples have babies on the way. Amazingly, the due dates for both are the same - January 14 2004 . Congratulations to Eshu and Niki for their second child, and to Martina and Uwe for their first.

Eshin and Myorei are on a six week family trip to Europe . Eshin will be back October 29 th, Myorei November 4 th. Both are grateful Erin can stay at the centre to keep the place ‘lived in’. Erin has recently been at Mt Baldy’s training periods and is now spending some time on the west coast.

Brad and Lorena both had operations this summer. News is that all went well and both are recovering well.

Contributions

 The Centre asks for a contribution from its friends. This is a way to support the Zen Centre itself and to repay benefits from the Centre’s practise. A contribution of $20 per month is expected and many contribute $35 or $50 per month.

A great thank you for all the donations this spring from Adrian, Branko, Brent E, Brent G, Chris, Dale, Gareth, Gordon, Jason and Laura, Keith, Martina, Matt, Mike, Paul C, Paul F, Peggy, Peter, Pouyan, Richard, Shade, Steve, Stuart and the many anonymous donors. Thank you !!