'dry ofZer,
Monastic tite dwtys by Cr/efSatd text by £$hin Nishimura.
edited am( with mtrafazticrs
by Ban/tieN t Smith •
Sa8u 1797615 Sato monastic sui:a diary of Zen fe STORAGP
4.329
PUBLIC LIBRARY COUNTY, fOWI WAYNE AND AU£N
U4fe
I
VI. Ls,
A Pf'ary of Z&i Monastic
Cife
"
.
7?teeA£T-W6S>TC£MW& Cultural
and
— formally knom as
Technical Interchange Between Bast and Ide^f"
— ms established
in
Hawaii by the United States, Congress* in 1460.
Asa. national educational institution University
'The Center for
in
copperaticn with the
of Hawaii, the Center has the mandatedgoal * to promote
better relations and understanding between the United States the nations of Mia
and the
and
Pacific through cooperative study,
and research. Bach year about 2,000 men and women
training,
and some
-Forty countries
-from
fhe United States
and territories offkta and the Pad ft area
work and study together with a multinational Fast- vilest Center staff in wide-ranging programs dealing with problems
of'mutual'fad- Itiest
concern. Participants are supported'by federal soho/arships '
qraunts,
suppdemented in some
Pacific governments*
fields
and
by contributions from Asian/
and private foundations.
Center programs are conducted by the Bast- West
CcMtriunicati'on
Institute, the &s£-\/\lest Culture learning Institute, the Fast-West
food Institute, the Bast-West Population Institute, Idest Technology
and Oevelopment
Institute.
and the
Bast-
Open Crants are awarded
to provide scope for educational and research innovation, including
a program
in
humanities
and the
arts.
£a$t-Wetf Center Boohs are published by Thg University Press cf Hawaii to -further the Center's aims
and programs
l/H$tti: A DiaryofZen Monastic Life
text by
fcshin Mishimura.
f
edited ana'with introduction
An
^j
The
by tfarrfmi/ L&nith
East- (/Jest tenter (fcoJc
M
versify Press
fionoiulu
offkmif
'
Illustrations copyright
Text cepyrigkt in Japan
in
Japan
WS by the Institute tor
Ws by Bsbin
tiis/oirnura
Aif Rights Reserved
denary of Congress C^ta/og Card timber 73-78 112
IS&ti 0-8246-0272-1 (paperback)
0-3243' 0277- 2 (hardcover) Manufactured in the United States of America
Japanese oa/figraphy by Dokei Zkebe Design
and ca/ligraphy
by Parte Car.stzck
Zer.
Oldies
A � 9 76 15
lz:;re1
crd
1111 ·
?re-%ce
XI
Xtiï
I11._,,rc;tl:1C t,c;
/1 C tJ1y o,C kr l'c. t<çé,c û� Apperd1K (;·t;5çµry
101
101
1
Digitized by the Internet Archive in
2011
http://www.archive.org/details/unsuidiaryofzenmOOsato
bega/n n India about twenty-flte Qrce '•rcre centuries ago with the Buddha 5 rtt r 4 number ofaountries each of idhich fas contribute -
t
£ ts parttcularcu tune. ffuence c rr.'.e.er
]ardedashaA ry
:.
& ess which cav of his, teaching
the
s
is
!
c
yious experience, at
The h stew ofSudd*
sects
and schools
cr another /c/his/yt
~M.
of
ne erthe ess produced a
xrose out
a
7ypt'c#/fy,
— that s
true uajansness.
own specia sign 6 oance r bnrgrg :
ts
of the Bua 1 the
same
bsr
ofan emphasis upon one theZiensectof
sz ssc>' scripture separate mar) tron i
1
is
fe.
tained that th^ existence ofsects #ncf
has
s P 9uddi srr
.
sm
~
s
c*>
of the Buddhist scriptures.
the de[
'fa's
^eyearperio
one united'in the persona
.
whole,
rr> '^ r s ccr- -ccsed ofBudo
these twe fscects
~.
aa
aspects: ere s
teachings yense.es. oyer
Need ess
'stt
t
Sudd 14 s
~
Buddh
the essence
Zen Buddh sn
far
srds
~
back te tfe center
that s Buddha's re gious&perience, vuh/fe time re 'ding all of Buddha^ teachings h resteer,
is being the e/crgss cr c~ that 7bd*y, another
as the source
approach to Zer h the Orient negards Zen
ofa cess
to the 0d stereo
yeperienoe.
orig
b/e re/ig
ous
thought, as point
of true being beyond a/la
Jsi th
s
Zer s seer ?s the qnour& out of which a/I m £ ous thought sJhen cr)e vie as Zer freely cove re? ana ? ,^r its inner ta :
serse is
.
in this fight,
c&jrse, while -
• -
ore Mas
r
?.e Cc
sucr a. poz ticn
t zrcect critic sa
thon
is ccs> i
othei
.
Of
Zer cr Christian Zen.
ce from a Zgr standpo t one cc h ts of em. 4t >
,
\
.
Fc>
y/Vi
Zeri zees Its uniqueness in its efforts to transcend denowwafi'cna I distinctions. This is perhaps the principal reason for the sympa-
thetic understanding
of Zen shorn by Japanese intellectuals,
who fee/ that Zen has a soeaa' signiffca/nce in helpxhg '
wan
to
oneate a higher culture 7b turn) in
now
to the h /story
China In A.P.£ZO,
i/jhen
of Zer> Buddhism: it originated
Bcdhidharwa
Japan), the tmnty-m nth Patriarch of
'
Mahayana.
and declared the
to China from India.,
(called'Panama, in
Buddhism, came
rnnpentarce
of trae
as distinguished trow merely studying or lecturing atout Suddhist scriptures. Ten Buddhism (in Chinese, Chan) awareness,
of the practical
developed under the influence
Chinese
mine/,
for about seven hundred years, during the T'angand Sarg dynasties, Chinese
In the thirteenth)
and Japanese
Zen Buddhism enjoyed ct period offpri/iidnce. century great Zen masters doth Chinese
—
— drought It to Tapxmi,
where it -flourished in A
re /j cultural climate.
Japanese Zen Buddhism, ewer the course oftts development, produced two characteristically different currents. One is the St to sect, lAJh/ch teaches the oneness of zazen *practice and $a tori awareness; the other is the Rlnzrai sect, which emphasizes sa tori experience through the
hand discipline of kcan
erercise.
Among the Various schools of gihzai Zen, only that of dakuln r Zenji fl(?8£~176e) surges today. Zen Master Maham established the so-called koan method ^Kanna Zen) to bring the stuc/ent to the great experience
ofsafari awareness, and was
mental in re?
monastic
same
time,
?
present form. Attfre
^ak/m showed his great compassion toward the
Words Appearing m oUcr on first use may be rbvna'in the dossary. Japanese persona 1 nawes cuegiven in Western, erOer; that is, M'tri Sfrrrwes fThe apparent exception is Hahiin Zenji: Zenji is net a wiw tvC* titie Mat
* *
!*st.
life in its
also Instru-
CUstcwArity
follotvS
the scrrwyie)
FbnewcH
common people through
his,
preaching, his Zen paintings,
and
which was readily intelligible to the ordinary reader— unusual for Buddhist worths of that period.
especially his writing,
This traditional tiaku in Ten school was first introduced to
Master Seen Shaku, Abbot of&ngatyY /
the in
tional Congress
Zien
of lA/crid &eligt'cns,
thereafter the young D.
heid in Chicago
in
T Suzuki was sent to America
Zen Master, Seen Shaku. Suzuki devoted his long
of
introduction
iife
by his own to the
Oriental thought, primarily Zen Buddhism, to
drawing upon his deep Wisdom of Zen experience
the West,
his vast
1993. Shortly
and
know /edge of philosophy. The principal motivation ofmy United States has teen to follow that pteo'ous
several visits to the
devotion
of
D.
T Suzuki.
Tt seems to me, from my impressions of these last ten years, that the West's interest in Zen is moving -from mere cariosity to a rnore sincere understanding, frorn an intetteetotal approach' tea '
Tt
practical one. into
an
unquestionably d/'ff'cuit, however, to transplant
entirely different environment
evolved over culture
is
a
religion or philosophy
long period in a country with its
own distinctive
and traditions. The problems o^ language alone are
immense.
In
this cense, theretbre, the
reveuJing the severe discipline
warm and gracious
humor}
of Zen
may prove
providing Western readers with
monastic
lite.
each drawing,
interpret
a
is
a,
of Zen,
its illustrations
training touched'with a.
especially sjgrirficwnt,
realistic introduction
The Reverend fshin Mish/mura^,
by
to Zen
who comments upon
former monk #f my monastery. 8eozu.se of his
firsthand hnaAjledge experience
present volume, with
of the West combined with
he is ore
Ten monastic
of the tew
training
his persona./
persons a[uajifed to
adequately Since his comments
i
hcwe been written with that this took
&
will start
Western audience in
rninof,
Z hope
the reader on the direct'path to
SAton' awareness.
Zenkei <£hifra.yajwA Abbot of Aiturnery' Kyoto
Preface To
My Friends in the lAJest Paring January
WW 1 participated
8(Addhist meditation at Obedin understanding
a seminar on
College to heip students in their
of Zen Buddhist practice.
T spent ten weeks at
in
Later, in
1170 ana'1
Cadeton College, giving one course on the
and another providing instruction in zazen. Through these courses, and many discussions with students of several colleges and institutes in the United States/ 1 have history of Zen Buddhism,
corre to realize their
that people in
tine
West are increasingly turning
attention from mere intellectual or theoretical interest in
Zen Buddhism toward its actual practice. In at
great number and
the country, ticing
variety of
my meetings with)
Zen meditation groups afiover
I have been made aware,
by their sincerity in prac-
Zen meditation, that Zen Buddhism no /onger remains an
exclusively Oriental treasure.
It rre
was marvetously fortunate,
in this sense,
that I brought with
on this tour ninety- seven paintings of IQ'nzai Zen monastic
Ute.
by the late Ten priest the Reverend Ciei Sato, who died on November 30, itf67, at the age cf forty-seven He was not They were drawn
.
a Zen Master, but an ordinary
fcinzai
Zen
ternpie priest
who
of his neighborhood/ as a. way of illustrating for them the teachings of Buddhism. What comforted him most daring his last years was his memories of his loved to draui pictures for the children
youthful days at a Zen monastery, hie expressed these recc/tect/ons in pictures, so
nm
that his Zen
spirit
might trie on after his passing
.
Z
sure these pictures were drawn tor no one berides hinose/f The
reader may be astonished to see humor expressed here, considen'ng that
they were sketched by a rnan faring death. 7here are ncfeeiings of Sorrow) however, on/y brightness andjoy in both figures andcoior.
xii
Preface
Ten monastic life has mot been reneated in this fashion to the public before, as monks dislike being disturbed by visitors i^hose interest rnay be only superficial
While
.
some photographs
af Ten monastic life exist, they do not catch its total regimen
and rhythm of life.
i\Iotice the
f/a nor,
faces
nor its
of these
monks, Can such expressions be captured in a photograph ?
In
the middle of February IQbq
T visited Pendle '
Hill,
the
Society of friends' center for religious study andpractice near Philadelphia, where
was asked by
I had spent a year during M60 anal 1461, and
friends there to shoiAj slides
of these pictures. Tims
then urged tc have these pictures published for people throughout
The Institute for Zen Studies Cfccated
the English -speaking world.
at
flan a zone College,
a
fcinzai
am a member of the faculty, pleasure
and permitted me
am personal experience pictures are kept at Finally
Barry Jackrnar)
institution) in
th>e
tfycto) iMhere
I
accepted this offer ruth great
to write
4.
for each picture.
I Mould'like '
Ten
ozwmertary based on
my
The onginals of these
Institute.
to express my gratitude fo three persons-.
of Caxieton
Coffege for his editorial assistance
his preparation oftkie &/ossary
oflapwnese terms;
and
kfardtAJetl Smith,
a/so ofCxwteton Cotlege, for his editing of the manuscript, his v
and his making possibte the pub! cation of this notu me; and Zenkei Shibayama, Abbot of Alanzenji, for his Preface in this instance but above aft, for his e
'
Introduction/
;
—
ffstoin Alishimara,
Introduction
Jn 1434 there appeared ivr the
-first time
ma Western
language a work describing the fife in and regimen ofa Zen monastery. P.
This work, the Training
of the Zen Buddhist Monk, by
TSuzuh] was then, and remains so even after its aathcris deafh
in 1466, the
A
tfaddtist
most 1/videiy r&adinterpretation of Zen outside Japan
of the original'vo/urne, to which Professor'&zvk/' added a new Introduction, was puidis/ied in 1^6Sd An important part of froth editions of this wort: was the itfustratfons cortritnted -facsimile edition
xx
lay
the ftnzai Zen priest Zenohu Sato, described fry Suzah-/ #s r?ota
who have gone through ail the disciplinary measures pertaining to the Zendo i/'fe, he is thoroughly imfruedwith its spirit, and what he has depicted here
professionalpainter, but being one of those
is the
record of his own expenence."
The present volume, coming
2
neady fourdecades after Suzuki^
book first appeared, Arrives at a time
known afrout Zen buddhism little
of the
fry
i/ohen there is
considerably more
Westerners than in 1124, though very
literature available in Eng/ish
has concerned itsei-fwith
what has always been the pnactica/ working heart of Zen the daily *
life
of the Zen monastery. 1. Paj'setz- Teitaro Suzuki)
3
The accent of the present volume, While
The Training of the Zen Buddhist Monte (New Ycr£ : University was published in Kyoto by The Pastern #uddhist Sca'ety
fooks, J&6S). The original edition
in 1124. 2. Ibid., p. 3.
One
xx viii.
ku-ji" in his volume Earth HotAse Hold pf>.
44-S3. As Snyder says in
old Chinese essays
verse,
tri's
may be found in
Secrets
tfet&rrr> Onsu! (literally "cloud, water") is from an and (owlike water " Another constructive series, of
essay
*t& drift like clouds
f
oftte Ictus Studies
Shearer fiiew York: The Maanillan £shin Nishi/nura. on 7er\ training; tionJ,
Cory Snyder enti'tied Spring Ses&hin at^hoko(Mew York: A)ew'directions Ffrbf/shing Corporation, MS?}
excepb'on to this, is an essay by
;
a.
fa
Buddhist Meditation, ed- Ponald K,
llf-Zll These pages inc/ude an essay by translation by him of the ZAier\-qi [On zaze^ medita-
Co., 1171), pp-
a Vang dynasty meditatlcr) manual or
.
the rules tbr cortemp/ati'on white
sitting,
#s
.
.
x/V Introduction it supplements
that of S^uzukiis,
is considerably different. Suzukis
And training of the monk as told by the mthon than upon the illustrations by Zeinchu Sato/ in this yoli/me, it is just the reverse, the pictures speak largely for them-
emphasis Mas worn upon the lite
selves.
Tte illustrations appearing here, however, were done by &iei Satq
more than thirty years, after those therg is
a
similarity
of the drawings
as important, the
the Suzuki volume.
Though
of motif and scene, the present v^ork contains
more than twice the number the colors
in
of illustrations and presents
themselves,
illustrations
only by the brief comments,
them
in
not in black and ujhite. Just
are arranged in a sequence broken
of Eshn
Allshim urn,
who provides sug-
gestNe detail without impeding one's appreciation of ttie drawings themselves. While the present arrangement is inevitably arbitrary to
a.
degree, there
becomes apparent as
It goes
is
a
certain logic to the sequence which
it is studied.
without saying that the present text, both comrnieatary
and introductionf makes no pretense of being scholarly in a technical sense. Tt is designed for a broad readership, though, because of of the subject'itself} it is toped thate\ien those teaching in various fields ofAsian culture may fncf itcf interest and value in their work. As with the arrangement cY the general an familiarity
the illustrations, so the selection
of themes upon
McA to comment
somewhat arbitrary. Even the decision to include an introduction that focused attention upon various themes wasnctmaae here
is
Without weighing the pros
and cons
.
In part, thedeason was
based upon the fact that Suzuki had subdivided his treatment mil'tis six lectures on this text tyMumcn y
perfection
of wisdom],
Sutra.
ffaMuin
[The heart of'the
also translated fry Professor /i/tshi/ntm
Zenchu Sato entered the Myoshinji monastery in IfOb, coving from the tmple in vohich P. T, Suiak' asecfto five
4fatrtK,
and fina/ly A chapter on
century exposition of the PnynZLpfl.rA.wte Hrdaya.
of
Tbfeiji in
{ama-
Tntreduction
xv
the subject into thematic presentation; though it was felt his
sound'and'helpful, it Was clear he did not exhaust the possibilities, any more thajn does this volume. As he put it- *7he Tendo lite may be roughly analysed mto 0) life of humility, (2) life categories were
of labour, (3) fife of service, (4) life ofprayer andgratitude, and (5) life of meditation. After his initiation to the Brotherhood, the s monk is to be trained along these fines" Pespite
some
overlapping in terms
themes which follow take quite
a.
of'materials examined, the
different tack
and emerge
pri-
though not exefusive/y, from what is observable in the drawings
marily,
by 6iei Sato, as interpreted by Professor fJ/sh/mura^. fvnaarrienta/ each theme
thought
is
a
creative tension
or rhythm ore may fndin Ten
andpractice, at their best,
loetween i/arious aspects
offife
that sometimes appear at odds. While it is easy to oversimplify this tension
at
and to miss genuine
its best, even though it is
this tradition is
premise
incongruities, this is
not Zenguddhiswi
not infrequently theguise in which
presented by Japanese and others atike. It is the
of both commentary and introduction that these drawings
capture in
a unique manner
existence to Nhich Zen
the
tension),
rhythm,
and harmony within
Suddh ism points.
Between Monastery
and Town
ofJapan, unlike their Chan Buddhist counterparts in China., were for the mostpart fooated in or close to urban communities, l/ilhi/e more true of Rmzai than ^dto forms, this phenomenon is characteristics of Zen 8uddhism in general and stews to a large degree both from the time this tradifbn was introduced intoJapar) (in the early thirteenth century) and from The monastics Zen temples
its
immediate association with aristocratic
within 5*.
the
society.
Suzuki, p.4.
and urban-basedelemmts
Without expanding on these important historical
XVI
Introduction
factor, it is
-fair
to ascribe,
a great deal of Zen's
influence upon
an insufficient explanation of its ability to Maintain and'develop a creatine relationship and tension between the monastic institution *nd society at large, at least among elite elements within that society,
Japanese
(ife
and culture
to these beginnings, though /tis
The drawings by Sato are Mid twentieth- century impressions by one ftnzaj
Zen priest of the constart rhythnn one
cam) perceive
not only
between whatcccurs within and outside the monastery but of the Attitudes fay amd ordained
toward
this relationship.
members of the Zen community hawe
Most symbolic of all and typical of Buddhism
generally is the interdependence represented begginq (tuPuhatsu), which Suzuki describes
m
the regular act
as having
k
of
two-fold
moral signification: the one is to teach the beggar humility and the
other is to make the donor a.catMuktB the merit
though less frequently practiced'today than in
ofself-denial.
amiier periods,
"&
Even
for
economic amd other reasons/ it remains an important ingredient of monastic
life
within
many Zen communities.
three -hour walls through sections
tours twice a year,
donations
th\e
7
of the town oraty or on lengthier
ultimate purpose extends beyond that
andis more profoundly spiritual In
each person's awareness Buddha-nature
Whether occurring on brief
intent,
ofreceiving
namely to further
of the interdependency of al/ existence,
the
of all sentient beings, amdtheinapprcpriatenessofa^y
attitude but humility
Tied to humility
/s~
in
the face ofonels continain^ attachments.
the gratitude experienced
'
isihen dependence is
as mutual when oneness tramscends separation. less dramatic but no less part of the interconnection between
seen
monastery and the wider community are located not in monistic settings lite,
many See
the fact that most Zen priests
butm
temples
anddarlous m/hsof
combining temple responsibilities Nith other vocations, that/'s,
6. Ibid., p. 23. 7.
Is
illustrations 24-27, $1, es.
Introduction
teaching or social work-
and
the begwniiy
.
xvff
Two of Sa tos illustrations, one toward
the other at the
endof the sequence, pertray a
priest leaving ibr swot'returning -from
/lis
training
as a Ten monk.
The tissue connecting monastery and tewpie is intrinsic not simply for ordained Members of the
Ten community, but for the devour
layman who, in his daily fife, sometimes relates to the monk in his home, but, more often, to the'priest in the monastery on special
occasions occurs in
e
The reciprocity
a number of
ofgiving and receding, on both sides, i
'
tbrma 'and'informal'ways, ritualized and made
regular in and beyond the monastery, yet occurring more profoundly in
unexpected acts and words.
dorks ofpety alone are hardly the only connection between monastery
and town.
quently brings laymen business
and monks
together, there Is the inevitable
of any community, monastic
conducted. totnn
Aside from the sociability which) not infre-
must be Some of the IIlustrations portray ei thera monk going into
on administrative duties or
the monastery
a person from
on matters ofbus/ness
ponsibilities mithin the
or otherwise, which
monastery as
.
well,
the town coming to
The very alternating
ofres-
enabling seme monks to
meditate free of all but noubne dudes Ibr a. time while others work, is
us
suggestive
of this same rhythm. Just as important is the comments
A/isht'murals
indicate, that "most
fact,
monks return to their
home temples to ajd in temple maintenance "tor nearly three months during the late summer
and early
tall,
white
k tew monks remain
at the monastery to help with its administrative
"n
details.
d more
ephemeral but repeated reminder of the monastery s Isolation
yet closeness swallows
to,
Is
caught by Sato
who nest tor two months
See 36, 44, # See 42, as. 10. See $3. U. See 73€>.
society
71,
7
6C, 36-
In his image
from,
of the
In the monastery grounak during
wiii Xntrzduction early summer, symbols both of a
certdmg that of monk
and
i/jorid
beyond and of a freedom trans-
mm Alike.
lz
fay
between Change and'Repetition Central to alt forms
of Buddhism
inseparability between constant charge
from
its,
India/) origins,
the awareness
is
of the
ana'repeated'patterns.
Periling
yet modifying much of &lAat it'inherited, early '
0uddhism emphasized tilth equal strength the rodleafnewness of each
moment alongside future.
*
the connection between aJI moments,
Superimposed on this
is
the sensitive Jkpvnese ai^Jareness about
the transiency of time, especially experienced in the into each other, coupling
past and
ftbiAJ
ofseasons
expectancy with a sense of the poignant,
found in a/most all fonms of tradib'ona/J'apamese those influenced by Ten, it is caught
culture, partiaiiariy
most graphically in the
verses
of
haiku, though its forms are infinite.
Without deliberately singling out this theme, the artist droMiings provides
of these
a host of images which portray both indigenous
Japanese and Buddhist attitudes toward time,
its continuity
yet
repeated freshness. The c/oseness to nature, reinforced'by the simplicity
even
more
of monastic: in
a
life,
is
mirrored not only
in
Ten gardens but
regimen geared to seasonal patterns. The yearry
calendar/ divided basically in h*/rf is filled with appropriate
based upon the rhythms of nature 1Jf
community.
Both halves
ti'mes
and upon the needs of men
of the year
in
contain as well two periods,
each three months long, enabling concentration upon the inner lite to
alternate with outward expression. 12.
While
a neat separation of these
See3Z,76.
The Tafwese eudjlv'st term -for change, mujo, is equivalent to the Sanskrit termarwtya. The jApwese word qo opnr&tes, as does the -&wsMrit karma, mterrelztionsJiips between ptst 13.
*jnd future, depending
w hew one exe&ses ore's -freedom
ptwded in the idea of OAMsati'on, or dependent origin xbcw 14. See 2,72.
in the
pres&t. This concept is ex-
(Skt pr3t~tya-san\utpkia,JAf>-ery).
Introduction
of Zen, sach different opportunities to provide complementary approaches to each day, and to the
would t?e help
xtx
false to the nature
year as a whole. 7ogether they form that rhythmic harmony which is
the spirit of Zen
Mo
less thar)
a
fife.
third
of time marked in one
of Sato's
-fashion
illustrations reflect the cadences
or another m
t/)e fife
ofZen monks.
from the delineation ofalau)n fanddask) afvn the patmofa monks
hand and from the successive periods of work, meditation, and refreshment, there is
a.
ritualizatton
with spontaneity in organic balance.
importance
of time
which combines discipline
Much has teen written afoutthe
of work, in monastic communities ,(
fe Suzuki reminded us, the literal rendering
throughout the
ujor/ct.
K
A day of no ivork is a day ofno eating 'is
of the first rule of the monastery life"
counsel stand not only the physical needs
of the
15
Behind this
community tut Pie
dual realization that men need to establish variedpatterns ofactivity and that each activity has as profound a spiritual implication as the 1(
*
next,
lh
short,
to migh zazen more
heavily tf)an routine chores is
to misunderstand zazen itself
It is much
appropriate therefore that a monk-artist
attenti'on
to mundane
activities'
wuiddevote as
as we find here. The
daily
7
of the monastery focus especially apen these, * since the fabric of social lite and the setfdisciptine ofeach member are equally at stake. What strikes one especially in these sketches is rules
tfa alternating
rhythm tetween invariable patterns on the one tiand and
welcome relief fern these on the other. *fbr everything there comes
aim
in graphic
imys whether one is viewing monks
is
rising
a smson
and wash-
day or in solved in preparing, cocb'ng, And eat18 upkeep of buildings andgrounds.
ing at the start of each ing meals, IS.
16 labora re 17.
or in the
Suzuki, p. 33
The mcrMStic ccmwflities ofMedieval Ckrisfe/vfcw est ors re See 12
And Appendi<.
19-
"
/W their equivalent in the saying
See 13,18, 19,23, Zt,3G,38,44,76,86.
xx
Introduction
Ofcentra' importance k
the stress given to bathi/ng and cleansing
of the monastery as a
of self. Related to
the upkeep
fundamental to
as the offering
life
and receiving
1
whole ana as
c>f food is the purifying
of body and spirit, ritualized in various forws, its import symbolized by the rite ofsilence observed in the act of bath/ng. * Fundamental to Japanese cufture/ but aiso consistent with traditional Buddhist views
about
the.
impurities
the monastic context
f
of karma, the bath becomes peculiarly saaea in
which the awareness
freedom, impurity andpunty,
within
of both] attachment and
is heightened.
for both pragmatic and symbolc reasons, the days andseasons are observed in the days
a
multitude
of ways:
the shaving
of heads every fifth day
on
of houseclewirg (shikumcN)', the bimonthly days ofrest
(o- skk
;
the preparation for sessmr; the uveekderg sesshin
themselves every sixth month; the serving
of rice
cakes halfway
of robes from -flax to cotton the collecting of radishes at the end of
through the ramy season; the changing
and back ogam
twice
a year;
and then pickling them for use dirougk\out the year; the celebrations which mark the end ofeacd three-month) training period, or October
the coming
of the
winter solstice, or of the
new year itself. Ail these
are occasions that both conjoin the various moments
breaks within them,
faeh, however trivial 21
attain enlightenment."
monial
and
tie essence
As
m itself, Is
with the drinking
of naturalness.
**
of time a/idprovide
of tea,
^an opportunity to
it is both cere-
It relates to each day, yet
connects all time.
8e t
sness
and Humor
The contrast between the seriousness, sometimes severity one encounters within Zen Suddhism #nd the no less present humor, even hilarity, it.
See 33.
20. Scs 21, 31, 32,36,46, 72,82, 86-11.
21 See 62. 22.
See 47,46.
Jntr&a, fS frequently misiAnderctooci and seen
as opposed. This
suggest that one pole or the other cannot dominate
in
community, but only to stress thatpart of Zen's genius their interrelationship.
With
much of early
teaching
In
this,
both Ch an
to perceive
is
continuity
m the life and
though unique Chinese and -Japanese elements
of Gavrtarna,
are incorporated by this school, making .
it distinct
from alI other forms
Nowhere else in Buddhist tradition are solem-
and slapstick so juxtaposed as
nity
amy person or
and Zen are in
buddhism, especially as portrayed
ofthe Buddha Sasana
not to
fe
in the
and tehoAjiorof
dialogs
and masters, of those tracing their lineage through Bodhidharma (Varama), Any communal heritage which ovn genousfy refer
patriarchs
to
its
great figures as %ndles offa^s"'ana'can adi/ocate ^Y/ing the
Buddha "not only leases ttseff open to msunderstanaliiy but ally forces its
members to press beyond the obvious
alternatives to genuine
The
Mo
amkemhg.
and reject all
z?
illustrations provide marvelous insight into this phenomenon.
Indeed, the very artistio style employed, almost that peculiarly appropriate to the style
immediately
intention-
of the
of Zen
omnipresent portraits
stem-comic visage graces all Tien
ternples
life
of the
cartoon/
is
andpractice. One thinks
of Sodhidharrna
and who remains
whose
thv prototype
of this tension. On the West the appeal of Zen-shu has commonly been its ability to loMgh
at manis tendenoes toward selfimportance,
rarely its relentless severity. The latter is often ignored or seen
though
as
more Jajpamese than fundamentally Suddhist, to the great confusion of ''
som
interpreters
23 kill
It would be more
The to/towing passage -from the Rnzairoku
the Buddha! When yew Meet your ancestor,
Buddha,
true to insist that authentic hum on
kill
is.
kill'your
well known
.
"When yew
meet the Buddh^
ancestor! When you meet a disciple of
the discipel When yea meet your -fader Ana'metier, MfymrtktAerAvidiwther/
kill your k'nl Chly thus wilt yon attain detiveraynce. Cb/y Mas wit/ you escape the trawmels cf materia/ things and became tree. "(The Rimairoku are the sayings of Kinzai Sigen ZUn-chi I-hs'iion, d- 8671, one of the greatest Ch'an masters, of
When you meet your kin,
the T'ang dynasty. P-TSazuki said that they are "considered by some the supreme speci-
men of Zen
literature.")
k
Introduction
x/.ii
and i/itality, springs from experiences ofsuffering, frustraand death 5a to fs record of the twining of an unsui would be
/ike joy tions,
.
$uperfd*! at best if it accented the
fruits,
accenting tien mare the uncomwcriness
of enlightenment without
ofthis
experience find the
psychic pain which necessarily precedes it.
trow beginning to end this diary recounts the difficulty ana agCny '
of the journey.
admission to the * expected,
*
of monastery must endure is somewhat styI zed and
White the rejection that each Supplicant desirous
it is like nothing
that he has encountered'ketone and is tut
% foretaste of'the more profound'rejection he will meet along the way.
The Very ranking prior experience
of monks
according to ones time
ofentry reduces
or achievements to nothing in comparison with what
now demanded. The
regular shading
of heads further attests
to tfe
realization that ^experience receiver'precedes knowledge in the ' ?
monastery.
If there is any central cone
of depotions,
halfmy through the collection,
and enduring sesshin/ with examination),
days
its
and rebukes, at
of sitting
to the diary,
it lies in
a series
of monks preparing
for
accompanying koans, sanzen, selfthe heart of which are seven strenuous
meditation) (zazen)
2b
The amount of attention denoted by Suzuki andethers to the importance
of koans, in
fcmzai tradition especially,
sary to elaborate here. The (uniqueness is
of these
makes it unneces-
drawings, however,
that they provide insight into the fuller-context within which
koans, sanzen,
and zazeni hme
thein place. The seriousness and the
humor ofman's attempts to resolve the
inexp/icatde, the
ana! the frustrations generated in his efforts,
fate starts
and the tearscme yet
tender encouragement amen by his fellow monks are captured in the picture entitled 3usshin-gyo or
25.
See See
U.
See G2-6r>.
Z7-
See 5e.
24.
4-6>.
Zl.
&neat CSbmpe^ion.
Again stylized
Introduction
And cast in comic garb, the ritual of teincj
-forced to confront
xxii'i
what
each wou/d wither Moid, riAwe/y, his own "great death,"emerges Astfe pftthMay or gate toward a/eroommg separateness is
shaped, as
recognition
is the
entire training of t^e
.
7he training week
Zen Buddhist monk, by the
that no freedom that refuses to experience such a death com
be enduring. ^The apparent brutality and sternness accompanying tence are based upon
an intent whiich
personified above atiin a £oshi who
same
this insis-
is both seasoned and cowpassibnate,
is
impdacable
and gentfe at the
time.
In abrupt contrast to the monastic after days
lite.
this severity is
Ve cefebration
a humaneness found throughout
that ooncfudes the training term^
of hard labor the days of rest that punctuate the entire year;
and the speda! meals; the retishing ofnoodtes; the entertaming of adherents within the monastery itself and the being the recreation
and/ par ex eelfence, the gay akwdon ofthe party on winter sotstice night— ai/ reveal a dimension of Zen monastic existence that can only be experienced, and that not
entertained by them at their homes;
?c}
The most
only relieves but complements the rigor portrayed elsewhere.
graphic scene combining both levity returning frorn
and the sacred is that of the monk
a night of sake drinking and^tepp'rg unawares upon the
head of his meditating
goshi.
It may not be far- fetched to say that
only Zen Buddhists could ha*je iniagined and treasured such
a
5C
scene.
between bounds and Silence Typically the monastic community has respected the eloquence 2&. The
most
inpart&tft training
week is Rohat&A, which ccHmeMortfes CwAtawa 's experi-
ence cfbodki, orenlighi&wett. Traditionally, it is, believed'that'this occurred'en Secerrber8, so
Zn a. very red sense, Quddhisw asserts that there is no nmkeniry without the'dispell'>ry'of'attachment, ignorance, that the Pohatsu sesshin is held
and
the experience
of a. separate
self
21.
See
36>, £>8, Vf, 71, 7d, 77, 76,
2?.
See
76.
— hence the iMporta^ce cf the tyext death
.
82, 86-41.
For a. perceptive treatment of the ro/e
Conrad Myers, The Smile
levy
ofhumor in
and the Comic
Spirit
Zen Buddhism see M. S- Co., If72).
(tendon; ftder
xx/v Introduction
of silence. More than west, the Zen
tradition
has insisted that wisdom
corns oily when men axe reduced ip silence, that without the capacity forstiiiness
we remain deaf to most sounds.
While
meaning alone, two mil known kerns symbolize the sound of one a.
branch by his 3
lAJes t.
no fcoan has one
~fen!s inenprnssibility
hand dapping; and the plight of a man, hanging from teeth, being ashed why (hdhidkarrna came fronn the
With good reason Ten-shu cites the continuity
Pharma" with
—
tie frequent practice
of this "vocrdless
cfthe Buddha, who, when ashed
questions not conducive to enlightenment, employed the method of silence.
Zen's philosophic lineage can be traced in
of early Mahayana,
feu) doctrine
pant tp the
SunyataL
wherein all tilings, a/fdoctrines are
smya, empty on relative, a condition to be experienced most profound ty in silence
to the
but ultimately beyond it. Its indebtedness
Taoism of Lao T?u and Chaang Tzu is
at this jx>'mt
aioo apparent,
as many
hawe noted.
As in 0uddhist schools generally, the cuttination ofsilence in finzaiand Soto, however different their emphases, is not for its
Xn
fcintai,
own sake a/one.
especially thene is symbolic tension between the seemingly
verbal koan
ana'the seemingly
sound/ess zazen, though
there is equal stress upon each as a
in
actuality
way of going beyond'both).
Whethen
of chanting and quietness which occurs in services meditation in movement"or in the rule ofdienee observed at
in the alternating or in
*
meats
and m
bathing, there is
the re cognition that stillness
and
motion are compatible ingredients cfeach other. £ven in the discourse fteisho) given by the Roshi on important occasions, the realeloquence
comes not through words but through the correspondence between
what he says and
his
lite,
demonstrated no less by uvhxt he refrains
from saying or from doing. While the dist/nguishabi/ity Si.
See zz,
12.
See 44,51,61.
2t.
and fusion ofsounds andsi/ence are
Introduction
More apparent
in
monasteries set apart from urban areas/ such as
head Soto temple of E/heiji
the
of the monastic the observance
33
in
of silence
unmistakable. The blend
of seasons
Fukui Prefecture, they are part
setting wherever boated. Even
in cities
the size cffydto
and pieces by Members a tone and flavor which are
within certain times
of the community lends to monastic flow
xxv
lite
of sounds andquietness a:re as>
into each other, dturgical'sounds
basic as the
and'meditation
in
quietness (shijd) produce a rhythm and balance which affect other contexts, generating deeper sensitivity both to discordancies
and to
harmony within the whole of life. From the ringing ofa be/I that rouses monks from sleep, to the sound ofa.
morning service, to the chanting
each day, there is to listem a.
qong summoning them to
and stillness
uj/th
a pattern set which helps to cultivate
and to explore depths beyond sound.
consciousness
beyond se/f is dependent upon developing forms of
of the
one hears andafford
&udcfhdrnature throughoutfife
The simple and often unheard'sounds of-ffowing water, calls in i/ivid/y
the distance, or
against the quietness as those produced by the ringing
as natural
a?d
of bind
of wind through) the trees are etched as
<\n
ofa.
u gashi. IdhiIe having
of a, drum, or the voice of the appeal to casophonous modem Japan
the pounding
bell/
the ability
The awakening to
unconsciousness which paradoxically accent what
glimpses
which they begin
while easy to sentimentalize, there are
as to the
lAJest,
more profound implications
at stake, of which these simpler or ritualized sounds are tut a c/ue. Far from inviting an escape from the complexities of modem society, they stn'ke
a chord in man's need to discover new modes of reconciling
antagonistic elements without silencing fresh attempts atexpression.
The hearing
ofnew sounds and doctrines,
Founded'fry Oogen 2&oji 34 See 13-1&.
33.
35.
See 60.
in A.P.
1243.
the clear recognition
oftheir
Xxvi Introduction
and the encouragement'to proceed'beyond'them is what
relativity,
quietness
in
the midst of contusion occasions. Sato's depict/on of
toward the end of his sequence ofdrawings Cannot
SAtori awareness
be understood apart from his realistic images cfman's battle with
around him and within
Confusing sounds
do not succeed any tetter at preserve both the necessity
this
2i>
himself.
If Zen Buddhists
than do other men, they help to
cf the task and the possibility ofPiegoal.
The (dateless Gate The most characteristic tension or rhythm within Zen Bud-
dhism may be
its
honoring of tradition on the one hand,
and its
tence that tradition be transcended on the other. The prominence
insis-
of
qates leading to temples is of symbolic importance the world ever, suggesting the passageway between secular is
no different trcm any other
and sacred.
Whi/e Zen
religion in this respect, it maintains a
stark ambivalence toward notjust the secular but x%e sacred as
mil Oe
would be blind tx> miss the ways
which its heritage is
but even mere crucial is its caution against equating these
reverenced,
with
in
reality.
The
finger
which points to the moon is not the
moon So too, .
the gate through which one enters into the temple or monastery is a/so
gate by which one returns to the
wodd outside.
the (dateless (date (Mumonkajn) which prepares
tradition can lead thteno
Way fdaido mumon)"
" .
There
is
tite
The tradition itself is
men to go beyond where
no definite gate to enter the great
37
The immense insight into human nature which this implies jibes
fully
of the Buddha himself who had experienced both Continuity with tradition and the need to take unchartedpaths. Idandering as a lonely rhinoceros, the homeless mendicant became an early with the approach
p^mdi^m U. See 37.
within Buddhism, though <}2.
See 3.
a/ways
in
tandem
with the comrnunai
KM
Introduction £cwgha-. The injunction by tScmtama. iireach -follower to be
If
k lamp
unto himself " is taken as seriously by Zen 8uddki£ts as by any of hk
The precarious trance between
disaples.
re\ierena'ng
the Three Treasures
(Suddfa, Oharma, Sajogha.) and seeking enlightenment m solitude
6ateless
6ate
in
is
question.
Sato's recollections of the training of an unsai are replete with
of how Ten honors not only
trations
the
its
own
tradition
illus-
but that of historic
buddhism. Images ofthe8uddka/ of SodNsatti/as (especially Manjusn or '
Moiyu),
and of the patriarchs
am referenced with gratitude and regain
of those id\o vowed to renounce everything sawe rescuing ail being * Zen t&achlnq k conveyed wone thnough dialogs' of the
as models sentient
The Roshi /s
Masters than thnough any other device. lence,
of the way
syrnbol, par excel-
by which 'transmission of the lamp occurs, handed
down through centuries, entrusted to those whose enlightenment frees them from dependence
"on
words or letters" *° Rituals, cemmcnes,
observances ane no less a part large,
*
paid to
ofZen heritage than of 8uddhism at
The Sato~ drawings appropriately calfattention to the respect 4Z
during August, there is
In many iways, particulariy in a confluence also of histonic '
The symbol'of'the rhinoceros
over/ape, with
28, in
Sutta-Mipata,,
hm'ng
torn the ties,
Iproken
tr.
V.
the Son
a,
unsui,
'
the net as a. fish a.
in
though
rhinoceros occurs in the Kha/flavisa.-
fausbot'I (Oxford: Clarendon Press, 1881), p.
the burnt places, let one warder alone tike
festival
hduddhiz/n ujith
part ofthe symbol ofthe
they are not identical images. The comparison with
nasutta 3,
and festivals which keep
temples, monasteries, scriptures,
alive the tradition.
3$.
and
1 *Having
the water, feina like a. fire not returning to
rhinoceros.
"In
cates the homeless existence tor those seeking nirvana., the
this sen-fence the
Baddha advo-
atamdonment of a/I worldly
clams, the treedorn from attachment e\jen in the midst of'normal'society. Concerning the qateless gate, in the Mcrds oflfai-nentj (4. p. 636-713): the real
Buddha in himself tut seeks Him
Wing-tsit Chan, 3*}.
See
tr.,
outside, is scArelya.
The Pfatfcrn Sutra (flew York:
St-
"tie
who does not seek
man ifgreat delusion. " See
John's University Press, M6Z),p.l47.
3, 19-17.
dO. See 10, B>3. The latter commentary contains the full quatrain of&odhidh.rma's, from which these quoted phrases are taken.
41. See 35. 42.
See
14, 40, 70, 83,
H
97, &
.
XX vi n
introduction
indigenous practice
and belief in Japan*"providing a
texture to the religious to the
lite
richness
and
without ribich Jen wight seem abstract
common man.
Hi is honoring
ofgates,
leading
ryien
beyond inhere they are, is
combined with & ruthless rejection of allgates as
final,
0oth are at
the core
of the monastic
tbr a
ofseparation from the rest of existence but tor totalyet
lite
experience, preparing persons primarily not
emancipated wwlvemeflt with bowl,
it.
The symbols ofseparation (begging
pant toward a separation but from one's own attachments and ignorance
monkts robes, head-shaving razor)
not from other mer)
The essence ofeach teisho given by the Roshi is to cuitivate the
of the patriarchs not for their own safe but to *4 experience the same freedom uuhich these figures embodied. The r^reat death, without which no awakening occurs/ is ofeverything but awareness of one's nonsepamte ego. It enables one to be, in fact, an unsui, or Zen trainee, lAjho wanders from tfe monastery to seek the way, lik^e c/ouds and wafer, /n search of truth** strenuous methods
3asdiA)e// L<
43.
Smith
See 79-BO.
44
See 49. 4S. Cee also /Cojf Sato, The Ten
fcyojun
Victoria.
(Mew
York, Tokyo,
photographs, by Coset kUtzun/sh/, tmnzfated by Kyoto: Weatherhi/f/Twkosha., 1172). life,
A C?ia.ry
#3 /.
Unsui nihki
Pai/y
fa'fe
ofan Pr&w
The word unsui refers to a monk undergoing Zen "framing; the Chinese characters pointing to origin
aw t?e
'
tw aspects of the Ten monk's
of this
term, is that
[
translated literally as oloudy water, life.
The
-first,
"
which is the
monks In tmining a ather around a great
Zen tester as water or clouds ga ther in certain places. The second is
that the monks li\ie their lives s& smoothly that they can b&
compared to a moving cloud or to running This pieta re In vvhich, on the left,
water.
we meet
the centra/ character
in the following narration, suggests the importance
the monastic
life.
Meditation
*
in
Value thevn meditation in stillness.
Zen
spirit.
The
on regularity
title
and on
Zen Buddhism.
ofdaily tasks
in
movement has a thousand flirts more '
This well-known phrase captures the
of this collection
also demonstrates the emphasis
the ordinary, ooth ofuJhich characterize
%*%%
a
2.
*
Angya,
leaving the ffome
7ernp>/e
The young unsai, who grew up
in
a /oat/ tewpie as a
(deshi) of the old temple priest, is here leaving
(shizho) for his forma/'twining in
a
~Zen
/lis
disciple
master-father
monastery (zendo or sodd).
Twice a year new monies are allowed to enter the monastery at the beginning
of the
two periods: orsnoiAj
a,
training term-
7he7en monastic year is dii/ided into
summer or rainy term from May t& October anda winter
term from November to April Both terms consist ofa three-
month retreat and a three -month pilgrimage. l/\Jhen traveling,
each monk wears a -formal robe. In the front hurdle
he keeps his seasonal robes andkimonos; or top of the bundle are fastened Buddhist scriptures, bowls for his meals (jihatsa),anol a head-shaving
rmor. The small bundle on his back in his hand is is
is
an o/d- fashioned raincoat.
77ie
hat
worn by the Ten monfc whenever he leaves the monastery; it
designed to block
his view of the
outer iworfd andtc concentrate his
consciousness within his own being as
he walks through the city.
2.
Kashalcu
Arriving
at a Monastery
ofa. mcrastery. Chec&ng the right Zen Master is essentia/ for the nowoe monk, #s it far>h
fli(l
monk /£, entirely free
affect everything
in
the selection
tho.t to/tows, /n Ja.pas) tee/ay,
efcut forty
Monastery as
monasteries belong to £wzai Zen Buddhism, in each
many as twenty or thirty troths, or as few as two or thmee,
trie together.
Zen communities femurs are
are similar
to those
On
separate, tut their daily
regies
formonhs.
the tablet hung on the gate /s the monastery's
name and the Ten
text that ts commented upon ay the Zen Master every
Out the term. Although
it is said, "7here is
great Way (daido mumon), eras the
&ate (Mumonktri),
titfe
this physical'gate
imposingly tefcre the new monk.
five ofays thtrcagh-
no definite aate to enter the
en the tablet says, Bateiess
of'themonastery stands
4.
diwa-zume
Asking Permission to Enter
Ten Buddhism beiieves that a.journey to the truth must begin with one's Therefore,
own
1
decision
ana that it is achieved through ones own efforts.
a rew monk skoutd be pushed back Instead of/nv/ted. As with)
an ok thatccmes to
the riverside Voluntarily to drink,
kept away from the river;
it is better
accord thar for him to be puffed
that he drink the
after tewing been
mter of his own
-forcibly.
The eider monk is refusing to receive the unsui into the monastery. Saneti'mes
him. fie
the
mew monk is thrown outof the gate, which is
Mo matter hovj difficult this
test may be, the
tken closed bekihd
new monk must endure it.
must keep a bowing posture for two days at the front step of the
entrance
hall.
In the lower left
corner of the drawing
beneath your feet. " To take offones shoes Outer meaning; the
in
written *loak
an orderly manner is the
more important inner teaching
our outer, externalexistence.
is
is to look
undemeafh
5.
Staying Overnight as a Guest
Tanga,
Affer remaining an entire day in bowing posture, the new monk is
allowed to stay in the monastery overnight in
(tMqarryo).
For the ne\A> monk,
most impressive
one.
He
a
swailguestroom
this first night in the /Monastery is a.
is a/ic wed no
iamp after dank.
$ocn an oid
monk comes in quietty with a oandie stand, serves him ax cup of tea, and asks him to siqn the guest took. Untiinine o'oiook that night, the monk Aas t& meditate facing the wail before
he fbfds
he can go to
in two, lying on
t>ed.
de
is given
ontya wide mattress which
the bottom hatf and patting the top haif
over him.
The next day after frreak-fdst he mast once more go oats/de the
monastery gate and remain the entrance.
in toeing
posture the whote day
at
.
6.
Tanga-zume
£xAjwir&tian in the
&uest ftccm
After a two -day probation period, the new monk small guestroom, where he mast meditate in five days. This is otiviousiy a muoJn
never
isolated place, there
who has enjoyed his youth
discussor\ with his friends, to
experience,
mils
aw
any activity around it.
for a young monk in
cross-legged'position for
harder d/sclp/ihe than the niwarzuwe
examination. Because this small room is in is
a.
is led to the
ifis
and sliding
a/one in silence
ajwaseme/it and is
a difficult
mind fills with fond images of his past life. doors around him appear to
from the elder monks.
If he is lazy he
1
ana must tegin
tie
in
all over
again
is
haw a
The
thousand eyes
rejected ty the monastery
7.
Greeting the
Shika,
Head Monk
Paring each of these fine days, the novice must0o after :
breakfast to the quarters where the
head monk,
fshika)
fives,
to
and to thank him for his hospitaiity. fn this way the head monk comes to kr>oiAj the new monk, tut the fattens not yet aiiiowed
qneetfam
to become a tYotherof the monastery. The official task of the shika is to reguiate the monastic 1
q&r\erai'ana
has
fife in
to entertain auests who visit the monastery. Usuaily he
had at feast ten years of experience in Zen meditation in the sawe
monastery and has, advanced beyond the othermonks meditation
and his
daity
fife.
in
both
8.
Sando
Entering the Meditation Hail After seven days of successful examiinat/'on, the movk *
to become
a brother in the
is allowed
(Monastery, tie is ted to the meditation fa/I
(zendo), usually located in the innermost part of the monastery. This hall,
scmefmes called the *Buddha- selecting place "Csembutsa-Jc),
is
on the average thirty feet wide by sixty feethng. Set along the n/alt is
a
platform (tan) two or three feet high, which can
thirty monks.
On
the tablet hung above the
written his name. The front entrance is the buck entrance
-for
accommodate afout
headof each monk
is
used only -for forma/ occasions,
informal daily use.
Near the font entrmce the fbdhisattva, MaJy'usrf (Monju Bosatsu),
& Suddhist quardiar\ of Wisdom hall,
greets the image ofMcnju
is
enshrined.
The novice comes into the
a^d promises not
he has a.chieved his purpose of Zen
training.
to lewe this place unfit
A tt ls � �f,e/f' ot1 wh/c:,/,, he Ieee� l?is bowls/ ra-z-or; and 5erlpture; ot1er tha she/1; the 5/eepin3 fY/a.ttre5s1 hlddert by t1 curta/n/ /s /cept. ln tAe mona5t/c life the rn01k.:S ra+1KJ113 Js strict/y accord/1?9 totfie -tt'rne ne entered th? mont1.dery; age and aCvldem/c: degree are of'no s/gnifica+1ce. F�perience /s rt?3arded tfS tflB prtirlary Me11�11re of'� mol'I� nw,k.1 Md he is C{)l?iinua/ly surpr/se'1' by w/2at 1s tM1lrt. 1
Meeting with the Zen Master
Shohen
XO-
Finally,
lb the
(poshi).
the novice
neiM
monk who
the Master seems very
fo'nd.
monk about his purpose all
Is given
in
the honor ofmeeting his Ten /faster
has thus far endured -the hard'examination,
With a. great sm He, the Master asks the
cowing to the monastery and promises to do
he com to help lead the monk to the hoped- tor awareness'. The monk
presents
a.
small amount
relationship
*fbr incense" in
order to estzdl/Sh the
of Mastered disciple.
Among wore thaw hnown as
of Money
'Zeri
ten thousand Kinzat 'priests, about one
Masters and are called goshi £ach
is
hundred a/e
teh'medtobe a
awakened man and to have teen certified as such oy his Master.
my
^transmission
tradition
.
There
fully
In this
of the tump" is regarded as most Important within Zen is
trace his qereaiogy
a definite genealogical tree on which -from
the time
of Gautama. &uddha.
each
mcnk cat)
it,
Announahg
Kaihan
the
Vme of Pay
At the trontentnwce of the meditati'on board (han) is
is
hung,
an oaken
0n the board is written: "Matter of iite and death
71we rune, quickly;
a wot.
ha//
should'rot waste your time.
nothing remains] it waits tor no
to**).
You
"
The board is struck, three times' deify to announce the time. The first
announce went is At dawn, when
his hand-
become
According to the ru/e/ it is
visible,
monk aoes outside and /oaks at
dawn when the //hes ih
//is
pa/nn
and the sound echoes deaut/fuiiy mountains, stirring the monks tor the beginning
fie strikes'
from the surrounding
a\
the board,
of a new day. To begin the night session, the second'announcement occurs at dusk,
when the lines of thepa/rn disappear
At nine c'o/ock in is announced; this marks the days ending. .
third time
the evening the
.
Kfk(4
12.
Rules for the
Parity
Abuve the bajck entrance a.
large tablet
life
Routine
of the meditation hall is iiuna
or which the severe daily rules of the monastic
are written.
They deal not only with zajzen meditation but
also with seemingly trivial actlens such as how to walk,
drink ten, how to take offsandals strict to
put the monk's
life in
.
how to
The daily rules are purposely very
good order so that 6 is inner
being
may
attain right awareness. For this reason, the initiates dai/y life is filled with admonitions
from elder monks.
The last of the written rules is obstructing the progress
the
is
that anyone not -fa/lowing them
of others and must be removed'from
monastery without recourse
13.
Rising
KaJjo
At winter) the rise quickly
in
the Morning
three-thirty
each morning
monks are awakened by the
in
summer ftour-thirty in
ringing
ofa small be/I. They
and go out the back entrance of the
'
ha// to wash.
Svery morning water is poured into a basin for the entire day's use by
monk may use no more than three bamboo cups of water for himsel-fi He holds the cup in one hand and iA/ashes his face with the other, /f/ce a cat. For the initiate who way have used unlimited water at his home temple this is disconcerting The specific teaching of not wasting comes from) the Ten Master Dogen (lzoo-1253), who once adi/ised, *C/se two cups and save one for your all
thirty
monks. Bach
.
descendants.
The beginning of the day is a hurrying to use the toilet.
\/ery
busy time; oar friend is
i
14.
Bhutto
Going to the Main Ha/I -for Morning Services
Within
a.
monastery announcements are made by various
means. When the monks return to the meditation hallfhcwi washing themselves, the front'entrance is opened.
From the sound of
opening doors, monks already inside the main ha// (hondo) /enow it is
time to strike the gong.
On he anna
this, the
other monks, now
tearing their surplices, proceed to the main hall ton morning service. Outside, it is
morning
air.
new monk's his
state
fast,
still dark;
in
the fresh
The elder monks stand at each comen, watching the steps,
ft
is
of mind. An
at other times
quietly.
the monks walk quietly
said that the way a initiate
toos/oven/y.
m/ks
monk walks
nevea/s
cane/ess/y; sometimes too
Elder monks walk quickly,
yet
Mowing In the main
Services
hall the images
of the
(3uddha
and ofthe
patriarchy are enshrined; they are reverenced because they
represent awakened man, not because they are idols. Each brother
Zen Master in the center, to zhcw his thanks for the dharma which has teen found find handed down through the patriarchs/ and second, to demonstrate his own
kneels very deeply, as shown
fry
the
vow to achieve the same awareness his ancestors did for him, and to transmit it to his descendants.
monks chant scripture for thirty minutes, an elder monk walks around and encourages them, for, in this early morning While the
hour,
encouragement is not uncalled for.
Chanting Scripture
in
Ha/I
the Meditati'on
Return ng to the meditation ha/I, the monks chart scripture :
tbr their guardian, Monju Sosatsu. Whi/e they have been at morning service, this ha//
to
has been cleaned by two monks. It is refreshing
chant scripture
in
a.
dean hall made
-fragrant by incense, which is
buried in a small stand beside the e/dest monk
during
of incense takes forty- foe minutes to bum; in this way the duration of the meditation period is determined. An interval of fifteen Minutes exists between the the period of zazen
.
A
stick
two periods. After the chanting of scripture, a tea
and a
made with plum seed
sugar is served as the ceremony for the
litt/e
of ea.cn day.
This drink, cat/led
physioa/ condition.
,
beginn/hrf
keeps the monks
in
goad
Chanting Scripture
Joju -fugin
17.
m the Administrative Quarters
At the beginning ofeach term about ten monks are selected fry
the master tor various official'duties, such
as attendants (sannl
or
to the Master, providing hospitality tor visitors, attendants
(ftAzaiy
to the
head monk, cooking
the monks in the meditation
These official monks
*;enzc),
and taking care of
hall.
live in
quarters separate from the meditation
hall They are severely regulated fry tine monastic- ruies tbrdaity tite,
and meditate hall
in
movement rather than
in
quietness
in
the meditation
After returning from morning service in the main
ha//,
they chant
scripture for the guardian deity enshrined in the adminis&ati've quarters.
but this
So many guardians
is ar\
example
with various aspects
of how
in
4 Zen monastery may seem unusual,
Zen Buddhism historioni/y has been rnixad
of Japanese popular religion.
.
18.
Tenzo
Cooking Quarters food
is
a most important part of dailylife. In the *
Monastery the elder monks are the cooks; they wake up earlier than the other monks to
(kayu) is
-for
make breakfast. Id prepare soft- cooked rice thirty persons, as the monk in the center of the picture
doing, takes
In
time and good technique
the monastery today,
monks
still use
chopped wood for
cooking, though they may hot be too free in using
it— burning dritfd
as much as possible. Food must also be conserved — a, grain of rice is thought to have the same value as Mount Sumer^ the holiest of mountains in the Indian Buddhist worfd-viet*). Or, again,
leaves instead
it is taught
that the
monk should regard his daily food as being
%s
valuable as his eyes.
The monk nt the right is striking a gong to announce that break-fast is novo ready.
*
/# dandaikan
Wat ting on Table in the Pining &oomi
Every monk takes his turn as
room
a miter As
the dining
baited near the entrance to the monastery, the meditation hall must walk a long distance to reach it.
is usually
monks
in
the
Idhite Just
the smell of the food is attractive to hungry monks, the
meal itself is very -frugal At breakfast, for exampie, a monk only three toiAj/s of rice, pickled piurns,
brought to the dining shallow bucket,
noon
and the
in
is allowed
and vegetables. The rice
the right-hand bucket, pickles
in
is
the
vegetables in the third, tail tucket The
container on the left is used for collecting leftover rice, called savo~, which is
fret offered to the spirits and will then be put en
the kitchen veranda for birds, who
will soon
come to eat it.
2o,
Shuhtza.
{3reakfastr
greakfast begins with the chanting of scripture. chant, the line
As they
monks uncover their howls and arrange the/n in a
straight
under the direction of the head monk, The dining roan is one
of three and the
places for sdence, the other two being the Meditation half
b>a
th.
No one is aliovoed to speak or make any
sound, even
when biting into a radish pickle. The waiter watches the shika very carefully, to know when to
commence the next course. At the end cfti)e meal the monks again chant scripture. Even for the poorest m&al, the rncn/k must show
deep thanks. Zer)
A Japanese philosopher has written
that meals
monasteries are even worse thaw those in prisons.
in)
Tea Ceremony and Pally Announcements After returning from breakfast, the monks are served a cap
Of life
tea.
.
This ceremony is
because drinking
also serves as
t&t,
one of the most important events
in
together cultivates the harmony of group
monastic
Xt
life.
an attendance check on the monks, whose presence
is
required.
besides this morning tea ceremony once in a while there is another in which all members
ceremony
of the monastery come
together with the Master. Twice a month, as well, there is
ceremony at which
all
the administrative monks
meet
a. tea.
-for consultation.
Following the tea ceremony'each morning, the daily schedule
is
announced. Tasks consist of begging in the town, working in the garden, attending the Master's lecture, buildings
and grounds.
and'cleaningap monastery
Z2.
Pskusan
Paily Consultation with the
Master
Every Mowing after the tea cerenieny, the
monk comes
to the Master tor sanzen consultation. The Master, according to eac/i
monk's dearee and state
of wind,
gives the
monk a
koan, an irration-
aJ problem solved only through deep experience. Our friend ^ems to have been given the first koan, well-known as ^Master Hakuin's sound
cf one hand clapping.
"
Hakuin once said to a monk, *listen to the
Sound of one hand clapping. " We can make a
hards together, but how is like
sound fry dapping
it possible with only
one ? A koan
is
both
not
a mathematical problem, to be solved fry means of our intellect.
means used to help a man break through his small ego, to become aware of his real self- Eighteen hundred koans are systematized in Rlnzai 7en today. Id become a Master, a monk is
Instead, ibis a
expected to solve them all This takes ten to fifteen years, at the very least.
23.
ditten sqji
day without work
/4
this strict
Pai/y Cleaning
Monastery
rule,
is
of the
a day without food.
Each monk concen-
life.
on the given k3an
" In line with
of the garden after
the daily cleaning
sanzen has an important role in monastic trates his consciousness
fdanden
while conking.
To clean the environment is a /so to cleanse the mind. The monk sweeping the garden can remind as of the famicus story of the Ch'an or Ten called state
garden.
A
A/\aster
of darkness, was absorbed in a koan
small stone was tossed up by his
bamboo At that his real self.
important
Hsiang-yen (Kyogen) who, when in the so-
very
white sweeping
a
broom and h/ta
moment, Hsiang-yen achieved'arareness of
Sach a sma/l event in daily
moment of awareness
-for
lite
can become an
one who
is in
a rmt darkness.
4 *
•.—
24.
Shumai
l//siting
C?nce
receive
is
a month monks
nee or money
adherent seems
Adherents to Receive Donations
-for the
pi'eased
visit
the houses of'adherents to
support ot monastic
life.
to donate, but the costume
so old-fashioned that the dog
7his
of the monk-
(parks.
Once Master Chao-chou (J$shu, 778-8*17) was asked, *Poes a dog have Buddha-nature
?" and he answered, *Mu"(nothing). Gince
Buddha taught that all beings, without exception, possess the
Buddh^ nature, why then does given to
this
dog not have
it ?(This is
a koan
new monks.)7bthis monk, however, the dog seems to te
without the Buddha- nature, as long as he panics at him?.
From eady morning to late evening the distances,
precious
is
and thnough
this
each donation.
monk mast walk qrrnt
experience he comes to realize how
Takahatsu
Z5.
The
Begging
in
first, third, sixth,
the Streets
and'eighth of ever/ month
(plus all
days
AH
Other dates containing those digits) are the the
monks /ewe the monastery
of town
pturts
-fur
in
groups of three and go todifferent-
three hours in the morning, They do
front of each door, (outwalk along the
"Ho
.
.
.
a," which means *the rain
Hearing this from
road saying
in
notstand in
a
friendiy manner,
of Dharma".
a distance people emerge from
dona te small amounts of money or deeply.
for begging,
rice.
their
homes and
The monies receive it, bowing
To Pow, especially to a small child, is good discipiine for breaking
down ores
eao. Moreover, to receive this sincere donation from
people encourages the
monk to
train himself for the benefit of ail
sentient beings. All donations are ooiiected into one box the monks' daily maintenance
common
and used for
grief £es>t while Begging
26. Shokei'
Begging i/ery
in
tired and hungry.
a loud voice is so strenuous that monks teoowe They are often
in vited to
stop to rest by an
adherent or a temple priest who knows the monks' life served
tea,,
which they receive without hesitation
how giving and receiving are the practice ofgiving
is
fin
well.
They are
— a good example of
natural harmony. Zn Buddhist teaching,
among the great disciplines. Tt requires
devotion of the entire se/f to those around one. The monk's begging practice, therefore, is
an important opportunity
for common people
also to practice this devotion.
Once Master Haku in was (pegging in
in
town.
He was
so deeply absorbed
a koan that he was not conscious of where he was aoing. tPpon
walking into real self.
monastic
Tn
an ox in the
street,
he was immediately awakened to
this my, even begqing in
life.
town
is
his
seen as a central part of
Returning to the Monastery
27, ff.lin
Jhe monks return -from begging guardian
of the
living
wd chant scripture
-for
the
quarters, demonstrating their thanks for
completing the sacred task,
and promising not to waste
the donations
of sincere people. Pegging can be a sacred practice by which a monk can break his ego
and by which the people as
to break their ogos.
practice
man
of begging,
are
giver)
a.
chance
in this sense, is
an ideal
of'Mahayana Buddhism, by which one seeks upwardly
the awareness beings.
The practice
lAjell
On
loves
of self and downwardly
the lid of the monastery's
tor the salvation
money box is
for
ofail sentient
written,
money, yet he knows the right way (Tao) to use it.
U
wise
.
li
fits
At parts,
no one
and pich/es.
not viewed as
— rather, three
a.
This is the pigqest wea/ of the day. Supper
meaf/ but as
from lurch. Before lunch the i.
receiver a tow/ of pure rice
of rice mixed with seven parts* of wheat, ptos m/sosoup,
vegetables, is
torch
^medicine, "and is
composed of leftovers
monks chant scripture and a
five-part vow-.
let us think on how muck we have accomplished and how this toed hoc come to us.
Z.
Let
us.
Accept
this
prepared -food anly because we have '
now performed
Cjood deeds3.
Let us take only enough food to satisfy our needs, leaving our hunger
hot quite
satisfied.
of this toed as medicine
4-
let us partake
S.
let us accept this fbod so that ^e
in
order to aid our thin todies
may establish our
way.
The waiter is collecting leftovers which are frst offered to the spirits
and then given to birds or
fish.
Vi*/ ^f
Working in
&?/>?#
thie
feardetn
A/most every day, except during the training, the
Gathering
set aside
for-intensive
monks are assigned some work-project in the afternoon. meafs or heating bath water is one
-fuel tor cooki'ng
most necessary daily tasks. As we know, work
is
monks to Meditate and become amkened to monks on the ieftare imitating the the
ujeek
Mumonkan (6ate/ess Zen Master
ttsiang-yen
a
branch.
another opportunity for
their real se/ves. The two
kcan which appears
in
(pate):
and held onto a branch mouth biting
toil'owing
of the
a man climbed a tree not with his hands and feet but with his once
said, * Suppose
Tfa person
1
should come a/ong ana ask him
the Meaning of Bodhidhwmais cowing -from the West (the essence of Ten), hatj should he ansiMer the man's trust,
? If he does not answer, he iA/iii defray
but if he does answer, he
mill
tose his own
" iite.
30.
£nju
&rowiry Vegetables Tn the monastery the monks eat vegetables only from
own garden. Through
this work-project they
their
can experience the ^gnace
of heawen " and also give thanks tor what is donated't& them /n
their
begat rg, since itcowes without hard work on their part. This is the place where each Meditator)
in
monk concentrates on one
simple task assigned him.
movement thus demonstrates
different from -forms
ho^J
Zen training is
cf quietism or from the purely speculative
It provides a good change of pace for the Involved in sitting meditation
in
lite.
monks who are nr\aih/y
the zendo.
31.
Shaving the
Telhaitsa
Head
Approximately every -fifth clay diqifc -four
— each a/ate containing the
or nine (shikunichi)- is used as a day of housedeaninyg.
This,
day begins with shaving one another's heads. The shaved head was originally a,
and
symbol
delusions.
his head;
of a monk's
Xt is not simple
older
strong mil to freak -from secular
-for
i/lusi'ons
the novice to get used to shaving
monks do it skillfully and quickly. £ven in
such
a.
minor task, a new won k can realize how experience precedes knowledge in the monastery. After shaving, the monks dean the monastery grounds, bathe,
and Wash
their environment in this -fashion)
an entirely fresh training
their clothes.
causes each
feeling, invigorating
monk
To cleanse
to experience
him to continue his Ten
Day of test
O-shikunichi
32.
The -fourteenth days
of rest.
The monks,
and the fast days of each month are
may gfay in
if they desire, but they also
heal /ate into the morning
sha\ie their
heads and clean up general-
a scene of cleaning the
ly inside
and outside the
there is
guardian, enshrined above the entrance,
a.
room from
harm).
distasteful to
do/
hall.
This is
fro
toi/et;
safeguard this
To c/ean such a place, which ordinary people is
good training
-for
-find
the monk toward'his goal'of
selflessness.
Tn the afternoon
the
monks are allowed to go about
their private
needs and tasks. In the early summer smllows come to Japan, nesting for two months in the monastery grounds, becoming friends
of the monks, and bringing
of the free world outside.
good
to their cloistered fife something
33 Kn/okv
On
Taking a Bath every cleaning
day two monks have the task ofpreparing 1
the bath. They must heat the water with only a limited'supply
a
difficultjob tor the novice.
actually experienced. Before
guardian who
Here the teaching to waste nothing
Zince the bath is one
of the
monks are not allowed even
is
as,
three silent
he was about to bathe.
rooms in the monastery the
to whisper or to laugh. They mast concen-
trate on removing their secular dust, which so easily accumulates
from daily existence.
—
and after bathing, the monks: tow to the
imself attained satori
hi
of fuel
.
«f&ti&
^
Shukushin
Groihgtv Services
On the
-first
at the Head Temple
and fifteenth of every month, Zen
temples
throughout Japan have services to celebrate the well-being ofthe nation. The
monks qo to the Baddha.
hall
CButsaden) of the
head temple of their school to participate.
of the Southern School. Joining ceremony twice every month is a helpful anal refreshing
temple is like in this
a
7he setting of this
Chinese painting
experience for each monk.
I
«\S:
•wS >*
55".
&yodd
cCeremony in the Main Hall
People are in such
some tines surprised to see Zen monks engaged
an elaborate ceremony. The wain
hail'is decorated'in
a
manner similar to that ofa Catholic church, with /mages, candies, and other decorations. Priests
and chant
Mf, this
long scriptures'.
of the
various temples wearco/orfui r&fres
idhife chanting,
they watk around the
following the £oshi. This provides these adherents
ceremony with
a.
strong impression
The Buddha image
of the Ten
tradition
is worshipped, however, in
way, principally by the expression
wonderful means to realize truth
who attend
a rather special
of thanks for having received this and by the promise to attain this
truth themselves, in order to transmit it to their descendants
.
3b>
Tenjin
Visiting
a Layman's
Home
Monks are sometimes invited to the homes of fan)ities supporting the monastery, usually on their return from begging. They qladly
accept a delicious meal, since this
really satisfy ifreir hunger.
is
their only chance to
Here our friend is polishing offa bowl of
rice; his felled monk is impressed fry his capacity. This is
an
enjoyable experience for the novice, though the hostess often worries
because the monks eat rapidly and the food disappears quickly.
Uy people (ike to serve monks,
however, since they and their
ancestors may gain merit from this good deed
fvening Services
37 8ar\ka
At four in the afternoon the Monastery gxte the monks chant scripture in the main
ha/I,
is dozed
and
The new monk often finds
the rapid chanting difficult to follow, but elder monks are accustomed to the speed
and are able to concentrate on
the meaning. They have
already acquired the spirit which the scripture expresses in the chanting.
For the mature monk,
chanting is only
a,
in
contrast to the initiate/ the
secondary task and is not difficult at all to perform.
3&. Sanka. sqji
Evening Cleaning
Monks must clean not only the meditation Mi but atso the many other monastery bat (dings. These brilliantly £\/en
because
monastery
buildings therefore shine
of constant cleaning
life
is
throughout
many generations.
being modernized, as illustrated here
by a~
monl^s using a. mop, formerly regarded 4S an extravagant piece
of equipment. The discipline of cleaning and maintaining the monastery qrvurcls in //r,
good order is considered very important for controlling and
proving the state
of one's mind.
3q.
Konsho
Evening Bell
lAJhen twilight itlho
begins, the evening tell is struck, by a
simultaneously chants scripture.
The knobs on the
tell
monk
number
One hundred and eight, which, according to Buddhist teaching, is the
number of man's
delusions.
Buddhists believe that by striking
such a bell one can discard a delusion with each stroke. gear's
£ve about
Japan strike
-fifty
On New
thousand Buddhist temples throughout
their temple bells
a,
hundred and eight times to
oast out the delusions man has acquired during the past year.
.
40.
Fire Watch
£huya
At nine in retiring,
the evening
as
the monks, chant scripture before
one monk tours the monaster/ courtyard to detect any fi'res
In accordance
with
Japanese custom, he strikes wood blacks
together as he walks around the buildings, /keeping a careful
watch for -tires
a first in the many written daily rules; everywhere in the may be found cautions about fire. Many of the
is
Hying quarters
tenpie buildings are important cultural properties that are
associated with great personalities traditions.
of fire
is
and precious
historical
One is reminded of the ancient saying that the outbreak even worse than the breaking of a precept.
41.
froing to
KaicJiin
Bed
After a, long day, the monk is /eft entirely free at /ast-
ir an early Zen text it is recorded that formerly Zen monks never lay down throughout their entire Ives They slept in at sitting .
posture, resting their chins on
a
long board.
Following this tradition,
monks in the monastery are provided no piilovu, They are aiven only ore mat, which they fold in two so that they oar sleep between the halves.
Homver austere
some extent
in
their lives, they exercise their
freedom to
the dark jr&difat/on hall by the ind/vidual Arrange-
ments of their mats and
pillows," Even in the midst of winter, however,
*
they are given neither he a ter ror socks
42 Fasu
bookkeeper
At the end'of-each month merchar>te come toco/feet their bilk.
The dookJ^eeper of the monastery must be very careful
with the crafty merchant; here, he is complaining about
merchandise, Zen Master hfakain ased'to say
*
tad
you would do better
to engage in trade ty using both hands than to listen to the
sound of one hand dapping. to
ore hand c/apping.
"
A good merchant becomes a listener
43 Sanno
Attending the Master The monks who attend the fccshi are very busy, tor they must
seme
his weals,
prepare him tor consultation, entertain visiting quests,
and to Hon him when he goes out.
An attendant must devote a// his
energies to the Master, as a son to his tather
The fisshi calligraphy.
is
often asked by his
-followers
to write samples
To make the ink (sumi) tor calligraphy is difficult,
tut merely to watch the Masters manner of writing sating privilege, for his
ordinary ca/l/'araphers. his
Zen
of his
spirit in
vital,
a compenmovements seem different from those cf He uses no s/oec/dl technique, bvt expresses
spontaneous movements.
is
.
44.
Serving Tew Dishes, to Adherents
Shussat
Monastery food consists primarily
of vegetables,
often
combined into unique dishes, created through the monks' own innovations served
Adherents are sometimes invited to the Monastery and
many dishes
actually leases
.
rmde from
of
who. t ordinary peopie
radishes, scraps ofgreens,
fried in oil to give
wry face
which they h^ve never seen before. These are
is
throw away (tor examp/e, the
or mashed bean curd) And are
them an excellent
faste.
The monk making
a.
a paste, the favorite of Jt is strange that almost
mashing sesame seeds to make
a Ten monastery, all monks gain vveight on a vegetable diet. Since lacquered bowls
ail
vegetable dishes in
are used
depicted here
a,
'«*
Attending the Head Monk The
sh/hai
usually has two monks serving as his secretaries,
who frequently ao out on business. The secretary monk the rain to shop
teg$"5is
three
monks arejust returning
going cut in
-from their
tour of
^" on stormy days the daily schedule of the monastery
not altered.
who are
and
is
A
in training.
secretary also does not hesitate to help
monks
46- Hashin kyuji
Mending and Moxa,
Puring the two retreat periods
awd November 1 - January 31 ) for intensive training. But before
of the monastic year (May 1weeks set
July 31
there are several
aside
the training begins, the
monks have 4 day of rest and preparation. They mendand wash their clothes, and make sure that they will be in good health for the ocmmg week. In former days the monks burned moKa mogusa) on their legs and back, but today they share the beneffe of modern life and use piasters instead. Such a peaceful day
passes
rapidfy.
feathering for a 7en
Sanet Bhutto
47-
On tte e-ve of the new term py the f&shi for all /rente '
no
one may
i?e
ateent.
in
^
tea.
Ceremony ceremony is performed
the monastery an occasion on which
At the sound of large wooden clappers,
a/f
residents gather in the /main ha/I wearing the white socte reserved
for special occasions.
IMhen all have taken their seats, the r^oshi
enters quietly, followed dy the hear/monk carrying
The Koshi then
main
hall.
of formality.
sits
a
canollestand.
on a red carpet m the highest place In the
This scene is so solemn that it creates
an atmosphere
m
4@. Sozarei 77?is
~]ea.
Ceremony tor the £ntire Monastery
tea ceremony is not simply
important event in the monastic
pftime and causes use
of the
the
monk
periodjust ahead.
ffe,
other.
establishing
to nededicate hi/nselfto the canefc*/
The monks: are al/o^eof to drink the
The cer&mony thus aood
ritaat tot the most
as it indicates the passing
same tea as the Master, making them each
a.
Ms
re/ati'onships ar^l
a.
-fee/
dose
to hinn
deep significance
harmony.
and to
-for
44. ftfcasi
Master's Address
of the
After the conclusion gives
of Bnoounagernantr tea ceremony, the Master
an encouraging address, the content of which has remained
sawe throughout the
essentially the
monastery. The following Is for the student of Zen cultivate the strenuous
ignorant fellows
in
a sample ofsuch an address;
guddhist practice,
it is very /rnportarrt to
methods of'the patriarchs.
Nevertheless,
many
our tine ignore such as\ important thing, forget the
patriarchs''toil
waste worthwhile
the Monastery.
What a.
',
history of this particular
time,
and'are proud &)/y of'staying '
^orro^ful thing I You who train yourself in
in
rr\y
monasteryi study hard on each hoan. Concentrate carefully until the resulting mass, lite
ofdoubt is broken,
so that you
mayjump
from the
ewe of
and death and experience the spirit which the patriarchs experienced
Tfyou car accomplish this/ you will enjoy your own self1 ewaAopation ana will thank the Buddha for his gift ofexcellent teaching. How fan rve spend our lite without this experience of rapture 7 Study before you.
i
hard.
Study hard.
.
Kokuho
50.
Informal Encouragement'
Sometimes, in the middle
of the night,
the novice
is
called
Outside the meditation half and reproached by eider monks for his carelessness during the day. This
monk, but from
tor
an honest monk it is
his elders ,
method
monks
polish
a
terrible
hour tbr the ne^J
very helpful
encouragement
who have liad far richer experience than himself
for a. dishonest monk, this
is a,
it is
a severe lesson
in
in group training is harsh, it is
selflessness.
effective
in
Though
he/ping the
each other, as a diamond is polished by rubbing
again st other diamonds
l X\\\\i////
51.
Kaiko
Opening Discourse by the Master
On May first, the rainy-season, erstrict, term begins, lasting until the end ofJuly. Just before the end of April, the monastery ms on vacation and the
monks
uJere
allowed to
of the monastery are invited to the
first in
relax.
A/I former monks
a series cfdiscourses
(teishd) given by the Master at the initial ceremony.
the
From t^en
or),
monks may not go cut privately. They chant scripture tor the
and for the OMthor of the text on which expressing thanhs for the teaching and vowing
Pt/ddha, the patriarchs/ the
Master discourses,
to attain their own goals,
awesome as a Hon roaring
lb the in
initiate, the
the forest.
Master appears as
52.
Sesshm,
Week-
of special Training
At the entrance monastery noiAJ
is in a.
is
hung
a
t#-t>(et
special training week,
announcing that the
and that
visitors
cannot
see the Master or tne monks. During each month) of the
two retreat terms there ore weekcf preixajning twining
is a.
special training week, -Flanked by
and one ofpost training. Paring
weeks monks are engaged only
in
thespeo'ai
meditation) during the
two accompanying weeks they ar&given work-projects in the garden.
£
Sitting Meditation
S3. Zazer,
An
original text on za,ten teaches
When are wishes to
and belt
/oose/y
Then he sits with
his legs
wears, his order.
begin -auen, he
robe
one to sit as
paces ath/ch cushion in a quietp/ace,
and puts crossed
in
ail things
about him
one may sit in a ha/-fcross&t'sitting
left -foot rests
upon the right
on t^e left toot, pa/m
-facing
th'tgp
.
in
good
the ictus position. First, eve
places the right toot over the /eft thigh, then the left Hat oner thigh; or,
tb//ows>
position, in
the right
which oniy the
Secondly, one pkces the right hand
upward; then the /eft hand on the right p*/w
of the thumbs push against each other. Then,grvidota//y/ one raises the body, mazing it backwards and -forwards, to the /eft and to the right, to secure a balanced sitting posture tor the body. feep ears ardshoulders, nose and natel pam//el to one another. The -tongue should touch /he upperjaw whi/e both the Zips and teeth are heptc/osed; the eyes should remain s//aht/y open so that one avoids -failing as~/eep.
so that the -faces
.
.
.
Once the physical posture has been we/f-ordemd, one shouJd regulate the breath by pushing -forward th^e abdomen.
.
&gr
&®
-
&. Sh'jc
/Meditation in Complete Quietness
The head monk Qihji^u)ofthe meditation hail regulates the meditation by sounding a small hell woden clapper, de measures time by an incense stick which hums tbr forty-five minutes. Wife the monks are in tfoy may not ieaAje the
cm
meditation hali'and mast
maintain
a
state
of high
around the hall very
h,m are
with the
tension. The associate
quietly,
^encwyjy stick " (ke<saku).
not permitted tv brush
They are have
and lAjher
head monk walks he -finds a monk doz/*g reproves
amy a
imght that when a man
£ven
in
mosquito or dry their perspirat'on.
is Concentrating
no consciousness ofphysical discomfort. 4s
on
a koan,
he should
show hem, seme
lay people also join in the sesshin, which literally one's thoughts/'
the summer monks
means "gathenm
55.
Keisaku
Bnceuragemerrt
This action
may appear to be a,
method
is
meditating
encouraging qiven
is
very violent and'harsh
net the case. When
and -finds himself becoming s/eepy/ he asks
monk
to strike him severely
on each side
in
the
Before the striking, each
rainy season,
monk
bov^s
a.
monk
the
on his tack. Three blows are
and -five
to the
blows in
ether,
lAJ/hter.
mah'ng sane the
action is taken only as encouragement anal not through personal resentment. The blo^s must in
without hesitation or re^rmtor);
toot, their administration is a. great disc'plme in treeing the
-from private fee/ings.
a
tie given
sense
of helping
One -finds here a
certain
monks
khd ofgroup mystiasm,
one another attain awareness.
56.
£ms>
Summons Several tines
for consultation, Id find
a.
-from
the Master
a day the Master caffs the monks Ind/v/dually
at which tine each must reply to tbekoan given
possible
answer to
aun irrational
him.
f&aun is no simple fash.
The monks wait at the entnwce to the Master's room with uncertain
and -from
and
-fearful feelings.
Some
hasie very vivid eypnesstons~ thai:
result
th&r awakened minds and are eager for the Master's agreement congnttulatfons.
minutes
of oppressive
But, l&r
s/tence.
west monks,
waiting is only twenty
57.
Entering the Master's fiaonn
Misshitsu
7he room
used for consultation
'
Called the battlefield his
deep bow
in
tilth
of the PharmcL Truth.
front of the Master, lie is
the Master is sometimes
" After the monk ccncludes
on an e^ucd [eve/ to d/sotss
This is particularly st'gmfozrrt, for
the dharma truth
the monk /ray
use whatever behatiior Is necessary to express his experience truth.
He way even strike
the Master does
the
Master^ check or
not hesitate to strife the monk
ride
of this
upon his tack, but
tilth) tfie
Ten
stick
the Master cometmes refuses
or
^
to threw him from the room. Jh
-fact,
monk entry into
tremthe monk's gait he comjudge the
state
his room, since
of his mind.
<sour\dofa
bell,
signaling the next monk to enter. Notice
eat-nest expression ;
hand
clapping.
The dia/og between) the two is concluded by the
he
is
about to
The Master
reply to the
however,
our friends
kdan concerning one
appears unimpressed.
3usshin-gyo
58,
Correat Ccwipa<ssion
Sometimes a besoms? he elder hall
monk
cm think of no more possible answers
monks then force him to face the Master,
suddenly beoomes
answer,
a
violent place
.
to tig koan. 7he
and the med/tation
Even though the monk has no
he must enter the Master's room, receive his rebuke, and thev)
ao back to the meditation crucial state
which there Is consciousness
hall.
of mind necessary
went or compassion
face
refuges to enter the Master's room
a.
Tn
this
Nay the monk own
reaoJi
that
for satori. Through such encourpuaje-
monk oomes to the state of
*grer?t death"in
no consciousness, a state of absolute Oneness where no of himself or his physic*I environment is experienced 77>e
of the monk
.
entering such a state /oses its expression
becomes masklike.
to true OAAja/eness.
Without such
a.
'deitd)"he
and
cannot break through
£"?.
ICInfiin
Meditation whi/e iMalking
About'every three hours the monks walk around the meditation half for relaxation, retaining their spirit doing so.
of meditation in placed over the pack of the
of one nard is
other; both are ther\ pressed tightly against the
moves.
Zen texts
insist
that the
ohesf as the
monk wa/k
very siowfy,
perhaps three steps tcreach breath. Today, however, in
monasteries the monks sometirres
Zen
is
whj/e
This is the very important practice
movement. The palm
monk
of Zen
not quietism.
rm rapidly,
most&nz#i
to emphasize that
60.
Hokku
Pharma Prurn
The dharma drum the Master^ discourse on
ard take
is
beaten to announce
a Zen
7fte
text.
their places, -followed -finally by
of the drum
is /ike
monks
th<e occasion
of
then enter die ha//
the Master. 7he sound
thunder and on/Is the dragon (usua//y painted
of the dharma ha II in a. Zen temple), ^ho is regarded in Indian tradition as the guardlay) of godhidharma., the bringer of rain and the symbol of ce/ebm ti'on Standing in the center ofthe works, the Master seems //he a /ion or perhaps king of the forest.
On the
ceiling
/
.
Piscourse on
a.
Zen lextr
The Master's discourse is not so much demonstration); he does his
Most of the monks
-fait
as
not interpret the sentences of the
own experience
but comments from
a. lecture
as.
a\
text/
an awakened'person
to understand his demonstration
often si/ccamt? to s/eep. The more mature monks, however,
and im/jo
hawe had an experience ofaAMoxeness, one ab/e to identify with
Meters
the
each 1
is
teisho.
A/o one
may write down what is said, but
expected to receive the demonstration into his whoie body
ana mind.
62.
fcafu
fcesourceiulness
Each mornent of the Monastic fife is seen as an opportunity to attain
en tighten/went, Even the
axe not looked down upon, tor the Gowetiwes
fc&
srna/t, trivia/ tasks
resoMon ofa. koan can
obtained by waking a straw) sano/ai or a. fawboo
broomf by taking care
of the garden or ty chopping wood for -foe/. ,
£3
yaza„
individual Meditation
After the lights
monk privately
at Alighf
of the monastery ate turnedof^ end*
leases the meditation half
meditate until midnight. Sometimes
a.
Aid -finds s#me place
monk Milenter such dee^
meditation that he foses a/I consa'cusness, '
of time
Ms
until the morning qong is heard.
once attained Cy
from the rock on a.
a.
avh/ch
monk who
r&t realizing the passing
Sucr deep ur.ccnsctcu&ess'
unfortunately
he had been doing
fishermam fbund him -fhating
in
the
to
-fell info
-zazert.
riVer,
the n'ver
The next morning
pulled him out, ard
warmed him by the fire t/e soon woke from unconsciousness, a state in rtNch he h*d not SHjailovoed e.er. a drop of N*~fer. 7%is story .
illustrates ho*J deeply
a nm*n can meditate.
6>4
ifentan
The
/Master's Visit to
the Meditation Hail
The gosh i sometimes visits the meditation
the Meditating monks.
~7his is a.
Mi to survey
formal ceremony in v^hich the Master
demonstrates his position as Master by scrutinizing the in
which the
monks
sioiAj -their
manner cf meditating in improving the state
.
sincerity
and eagerness by a
serious
For those who haMe experienceddiffcu/ty
of their minds,
it is a Very encouraging
moment when the Master comes near them.
The Pcshi at the same
time verifies attendance, then returns to his consultation.
monks/ and
room tor general
G>£.
Sosajn
coenerat Consulfation with the Master
Immediately after the fioshds survey the his
qeneml consultation,
a.
meeti'ng which is- more asm/won/ai than
the private consultation (dokusan). consultation is determined in the waiting room,
fry
At the latter,
the order
in
the order for
which the
monks arrive
each signaling his entrance by striking
a_
In the general consultation, the order of entry is according to the time each monk entered the monastery.
smaII qong. -fixed
wonks attend
The shika signals the entrance
of each.
6b
tcnjudo
Healing r^conn
Whenever a monk becomes; ill he may be consigned to the heating room, rules
located near the meditation
of this room are as
ha!/,
to recover. 7he
fbi/ows:
The ma/) who uses this room his Qiven
must concentrate his uvhole being on koan, ever white ill in bed. tie mast not a/tow'fa's ryj/nd but must keep training it; otherwise, his disease may
to relax, become incurable. concern.
First,
the prevention
of tire
Second, wine and strong smelling tbcds
even as medicine
.
Third,
do not
i& one. Fourth, reading, writing,
one stays more than
two
be careless ntpout what is /oaned
and talking are not permitted. If
nights, he must have
returning to the meditation
most important are not permitted,
is the
ha/I,
as with
a\
ceremony betbre
initiates to the monastery.
6>y
Secret &cod Deeds
Iryi-gyo
The virtue gained through performing
a
secret deed is
We notice Immediate// Or/ ore of outstanding virtue, even though we do not see hi/* performing any virtuous deeds. Trie monks try to do good deeds in secret. Here, one is mending a/ether's worn-out mcoder) clogs (qetd,; a second is taking dou/n a friends laundry before the
of special
rains
importance in the monastery.
Cleaning the toilet in the night is also cons/dered a
come.
virtuous deed.
In China two monks mre once master.
Upon finding
a
traMe/lng to i/isifa
Vegetable ieaf
f/oatfi'ry
great Zen
downstream
tnonn the
Masters hermitage, they decided to return home. Such ai Master
ms
obviously
mating no
not
a.
great wan; he fa ifed to practice the rate
lining thing.
Besides,
secret deeds either, he certainly
of
man would net pertcrwi ms no great Master.
as such
a.
Pay of ffeiaxatiom monks an? nzteased'trow their and aitowed to enjoy Various b'nds of r&cr&ation, among
At certain strict ruies
which
sumo
tt'westhe
wrestiing is popular.
which the organization relief,
offife
In
the monastic rggirnen, in
is strict, recreation is
a we/come
and an opportunity for obtaining mutua/ understand/'ng
and cornaraderie
'
in
the brotherhood.
*
Spec* a I
Mea(
On such days of relaxation the monks are serveda special lunch. Though not affowled a fuxorious weal even then, they are delighted to eat pfenty of pure nee andgood \fegefof?fes. ^crtetitwes the monastery reoe/ves forge amounts of money fn order to serve the monks \AJeff on smcJi oeoxs/ens:.
70.
Katan
Participation in
General Ten
a.
Pvery ten years or so there headquarters
of certain Ten
monks gather session
and a
-from
is
/Uleetrty
a targe meeting at trie
schoots atrthich afrcut two?
a ii over the country, There is a iarge zazen
iecture,
but the most important event is the %znzen
consultation carried on by -forty ~Zen Masters. Each given the opportunity to his state
ofmind.
hundred
wonk ts
cee a different Zen Master for irnpromaj
Since each Master has his own anique character-
istics in instruction, this meeting is
a rare chawce for a monk to
learn froM other monks a.nd Masters outside his
own monastery.
hCqju-sai
7f.
cOnce
deception
Day
for Atdherents
a year all the adherents are invited to the monastery,
reversing the nor/mi procedure in which
homes -for
.
The Ten Master and monks,
monks, are entertAined'in their
chant scripture in the main
the adherents 'ancestors; afterwards, the guests are served
delicious
Zen dishes prepared by the monks, themseives Tn the .
afternoon the quests are guided through the temple to
ha//
them the
grounds.
spirit
of Ten as
and have explained
expressed all through the monastery
.
72.
{foe
Seasonal Change of fbbes
On
July
-first
and October -fifth
the me>nks change robes
mars the same robe tor several months, it becomes very worn, and changing it gives him a, fresh, dean -feeling. The worn robe is mended and put amy in ai for the season ahead. Since each monk,
chest of dravoers, for the monk.
one of cotton
an action
indicating
The summer garment is
— fabrics
a
definite passage
of time
made off/ax, and the winter
considered amplest by the Japanese
73.
Hange On
Midterm Pay the day halfway through the rainy season/
monks are
served traditional rice cakes tc celetrate their completing the
half-term. A/pout this time the weather changes -from the comfortable rainy sealer to the hot days ofsummer, during which
mosquitoes and humidity bring real discomfort to the
monks as
they meditate.
Looking through the lattice in the meditation ha if, one C#n observe the changes in the seasons.
74.
fCyoo
Gpeoial
Meal ofNood/es
The Japanese nood/e
Mom) is a very wha/escwe -/bed
to hungry monks. They /nay eat as nouch as they /way suck them
up
noisily
to coof them. Our poor
tunately has no time to eat, are perspiring -from the
like,
as he mast -fan
summer heat
and they
-friend unfor-
his brothers
who
75.
Kitar ryashak^
Term-end Examination
Each monk, is oa/ted before the three highest monks term's will
end for an
examination, to determine whether or net he
be permitted to remain
his desires
wishes to remain, he
at
in
aboat remaining
the past term
at
the monastery. The in
is severely
or /easing the monastery.
Jf he
reproached tor his behavior daring
and must promise
the one to come
monk writes down
to endare the harsher training
IV
A A
76.
klotai shitaku '
Preparation tor Fetation of^Puttes
As pickles are one of the mam side dlsfies several tubs
of them
are kept in
a
In the monastery,
smalt cottage within the grounds.
(Compare illustration 96) Radishes are usually pickled at the end
and kept from eight months to sometimes two or three years. At the end of each term the monks must properly prepare the piclding equipment tor those who will take &ver during the
of the
year,
coming term.
The strong smell ofpiddles becomes so agreeable that
sometimes the cooks, are filed with emotion apon hawing to conclude their task.
77
I6aisei
6n
When the three months ' retreat /s completed, the monks
of this tenon py cooking is an example of their
celebrate their successful con elusion
meal
in
the open. Broiling
a
fish
a,
freedom from the strict Zen precepts, for the vegetarian diet /s required throughout the
year
The man with the knife in one hand is
demonstrating a famous koan:
and a oat in the
other-
one day a// the monks in the
of Master A/an- o^uan (A/ansen, 746-034) were OMarrelin^ over a oat. The Master picked vp the oat find said, Tf yoa say something, I will stwe her lite Tfyou do not/ I will monastery
K
.
" kill her.
As nobody ecu Id reply the Master tout the cat in
What would you have answered?
two.
.
Mya
sannicbi
Two
Mights'And Three Pays' Absence
Between the rainy and the snowy retreat perils there are three months designated as the traweiing term),durin^ whioh
most monks today return to their home tempies to aid in tempte maintenance. A tew monies remain at the monastery to heip with its administrative detaits. -from the
They may, however, be absent
monastery tor op to two nights and three days. This
tahhga nap on a hit/ in Moray the oidest rei/giouscity Japan, -famous for its tame deer. To monks who have teen monk
is
isolated from the worid ton over three months, nature seems \iery -friendiy.
in
Tajntt-g
Zn
/favoring the family Ancestors f
rntd-fugust the £cr, fesfrwi ts celebrated /n Tapan.
Buddhists believe that during this
hem. fuch
family, therefore,
tirre
dears
ancestral spirts return
its srraj! house
shrine t&
recede the ancestors, prepares reals ibr them anal'offers cakes,
a.
burning candle, incense,
are asked in tz chart scripture
-fruits,
and beautiful fbwers. Monks
in
order to receive the
ancestors respectfully, lb shew-their appreciation, the hcusew.es
are busy entertaining the monks properly.
Feeding the Hungry Sprits
at the monastery as at endwary temples, built and placed on the veranda, of the
Paring Obon,
a wooden plat-form is twain Ml. The monks chant scripture every evening this
platform;
at
in front
of
the same time, they scatter heating water into
the air to invite the hungry spirits
<
.
The flags aizww/
the platform indicate to the sp'rits where they should gather.
On
of August the Master and the monks perform a large segaki ceremony for the spirits, serving various kinds of fbcd from the mountains, plains, and seas ofJapan, f?ice and wafer are
the fifteenth
scattered by laymen as we// as by monastic participants in the ceremony.
Even
~Zen
monks ergage
in these aspects ofpopular
Japa/ese religious fife. This heritage has t?een important in heip'ng to preseme the higher principles of Zen Buddhism in Jkpnn.
#/.
ffigan-hatsu
Begging
Tow during
the Equinox
The monks take long Pegging t&ars, especially during the \Ageks
of the spring and -fall equinoxes,
find may
as fifty miles in one day. When the monks, walk in
a
large city in itihich
mlk ais many
a
tine through
no Zen monastery exists, the oity residents
are greatly pleased and wi/iingiy donate to them. Sach a long trip thus,
and
becomes an enooaraging experience for froth monks
laymen).
Cities,
These monks are in Osaka., one ofJapan's largest
-famous for its
ardent castle.
02.
Kyuso^M
Payof gest
On the day following a begging tour, or after particularly hard labor, the monks are given a day of rest. They may 'Spend this time doing whatever they /ike, tut Must remain within the Monastery. Some continue their meditati'on, zo other monks maintain silence as usual. The monks on the bezich are enjoying some tea, while our -friend is peeling a chestnut he -found in thegarden.
\
r
s &3.
Paruwa-h'
Memorial Pay for tfod/iidharma
The history cf Zen Buddhism dates from ttie coming
His
Bodhidharma (Datum*) from India, to Chinax in A. p. £20. teachings in China, can
(?e
of
summarized as fbt/ows
A special transmission outside the scriptures. iVo
dependence
Direct pointing
or)
words or letters
atthe
soul of man.
Seeing into one's nature
Ten Buddhism celebrates
and the Attainment of 0uddhaJiocd this memorial'day
on dctober £
*
The
inwge of Bodhidharmox can te found all over Japan, especially as a toy for children, like the ore our -friend is holding.
84>
Memorial Pay
t&isdn-lci
for the
Each monastery celebrates founder.
Founder of the Mcnastery
a great Zen Master as its
Founders memorial day is artong the monasterys impcrtwt
celebrations to which all former mionks are in\//ted. ha/ze
come trow
their /ocaI temples to domte
7he oldpriests
money as a way of
encouraging the monks and ofmaintaining the monastery. AJote the
lacquered
boitils,
indicative
of a special occasion.
*//
#£".
Paikon-tiatsui
At
Collecting &v/tshes
the end of October the monks leave the monastery
go into the countryside to ask
and
tor the forge, white rad/shes that
are later used'tor pickling. £ach year the farmers expect the Monks and prepare a sufficient number of'dried'radishes -for ttew. It is this type
possible
of
of support which,
in -fact,
makes the monastic lite
and the monks tee! a great Indebtedness
these laymen.
tor the goodwill
S6>,
Tsukemono Once
Making R'ddes
collected, the radishes
are qaiddy pickfed and
stored in a dark cottage ant/7 the ne?
il/ustrati'on
Because they have teen dried previously by the -farmers, the
radishes
may be
immediately pick/ed in large tuts with rice bran
And salt. Sometimes seaweed or the dried skins of persimmons are added to make the pickles mom delirious.
8j,
Rohatsu
Training HUeek fiornrnemorating the 0udd/n's
Enlightenment
from
the first to the
MOmiiy of the eighth of December
the monks engage in the strictest meditation
of the year in /memory
of the &uddha s experience of'saton'more than twenty-five centuries ago- Through these seven dayc the monks rarely leave their meditating posture, even to lie down, justffke monks ofpast centuries. A/f meats are brought to the meditation hail so that the monks there may dedicate f
this entire period
tozaien. The activities
ofthe we&k
consist entirely
uf meditation and the Master's discourses, except that at midnight the monks may take a two-hour nap, tut during which they must not lie down. Snow often Mows into the meditation hall through the windows, and when a fire Is built, the silence of the meditating monks gives way to the sound of crackling wood. Ttlustrated Is a moment of relaxation outside the meditation hall
83>
7&ya»
Night Of"the Winter Sofsti'ce Once &
year,
on the night of the winter sofstice, the
monks enj'oy a party. Aif come together to sing, davce, drink f and'perform stunts. £ven the Master participates so that tfe other monks /nay tecowe ctasertohim who, on this occasion, is perhaps reminded of his own youth. On this night, the Master ana the monks are on the same plane — as human beings. 7he iay adherents of the monastery provide wine and food for this occasion and may a/so enjoy the company of the monks, some of itihorn may in -future ttecome great Zen teaders. 1
#f,
Slvgatsu shitaki/
prepare
a.
Reparations fbrtheA/ew Year
At the end of the year, a<> /$ casto/wary in Japan, the monks large number of rice cakes. The work is divided into
separate tasks such as stealing the rice, pounding /t when
steamed,
and Making
the round cakes,
fkawse the process
requires special stiffs, it is impressive to see.
.
fO.
Zw'f-za.
tiffing
at Ease
Three days, of rest are a/(owed ever the period- The decoration
and
The two rice cakes are topped with a
these in turn are put into the boxes over a
white bean (eaf on white paper. qo,
one of Japan's
napping
in
Years'
on the boxes on the /edge in the background
is typical fbr this season.
mandarin orange,
Mew
The
foMorite games.
formalposition
monks on the
left one playing
The monk on the right is
tfl.
PaJ-hannya
Reading the
Sutrn-Tr'tfes
of the Mew Year the monks hundred volumes of the frajnaparamita.
During the first three days
mead the <S>utra
titles
of the six
(ftannyfL-haramitsu-kyd) in a loud voice, turning the volumes
around three times to the right and three times to the left white
of the central texts in Mafcyan^. wide/y Mieved that mere/y to turn them
doing go.
These are sowe
buddhism,
and it is this manner provides as much
around in
them through
.
rner/t
as if one
Md ne*d
This is not an unimportant considers, ti'on, since
Buddhism has more than
-five
thousand volumes ofscripture.
'N^.
£
42.
fcensho
Experiencing Awareness
moment of satori is expressed riv/diy here; no further comment is exited for. Our friend'is now in the Mnd of the Suddha /Fxch person must experience this tor himself, at (east once in his fife. The
itJonderfui
.
fl&
Kotai
Potation of Major Paties
At the end ofJanuary the monks exchange their tasic tasks have free/) staying in the meditafi^ in the monastic fife. Those who wto have fee* ha// novo wove to the Administrative quarters; those managing the affairs
of the monastery in the administrative
monks fee/ garters now devote themselves entirely tozazen. 7he during the past regret at leaving friends they have worked with term, since they help one
another in all these
activities.
f
44.
Tankai
Returning to the
Our friend has the neighbors,
and
Home 7emp/e
now returned to his home
adhererts welcome him
te/npie,
at the gate,
bringing
wine and fish to show their gratitude for his return, congratulate him upon the completion people are happy to ha\/e such the temple
a
and do ail they can
where
of his monastic
and to fife.
7he
well-twined successor priest in
to
show
theirJoy. AJotice
hew much
our friendIs face has changed since we souaj him leaving the temple for the monastery.
»
H/nsetsu
deceiving
/isi'tors
at the Head Temple
The artist inducted two extra drawings after completing the original set.
This one shews part of the iarge
compound of the
head temple of the monastery to which he te/anged, Tofukuji in is the Kyoto, especially famous fonts huge buildings. This one //fed old meditation ha// where at /east two hundred monks once together, though today it is
not used,
looking inside,
discipline practiced
kept as a national treasure and is aw visualize the generations ot
m
upon the meditation platform.
4b.
Hoko
Escapade at lllghf
A
very informal,
youthful days
ir
yet dear secret of the Ten priest from his
the monastery is the nightly escape over the monastery
and drink in town The artist did not hesitate to draw
Mai/
to
this
from his own youthful reoo/lecti'cns.
relax
.
Many years *go ir Japan at the monastery of the great Zen Master Sengai (17SO-1BS7), one monk climbed over the mud waif every niaht to go into town. The Master knew
this,
and one evening
meditated at the designated spot after having removed the stone the
monk ordinarily used for jumping over the mil. In the early dawn the monk returned to the monastery andjumped anio the head of the Master, without realising what he had done until later when told that the Master was suffering from a severe headtthe. The monk's regret for this deed led him on to
teoome a great Ten Master later in
a humorous story is a beautiful way ofunderstanding tfthe Zen brothers and the method of training in Ten. Such
life.
the realhumanity
MS
it
^7.
Artist's Signature
The in9Tiptiom reads: *7henniddie of autum, 1966s '
drawn
fry
&iei Sato
anniversary
in ceiebrat/'on
of the
e/ei/en
of tin-chi (gwzat), the Ch'an
ftrzai "Zen tfuddhtern.
'
"
hundredth
-forerunner of
Owe Ccmztzck
Tofuhuji 7ofukuji is the head tewpie
ginzai sect of Zen buddhism. It
of fujimra
Mi'chiie,
who desired
to buitd in
Kofuhuji,
of the
Tc^fukuji'sohooiofthe
M£ ipuiit in 123
a.
on the instructions
the great statesman of the ffe/m period,
Kyoto
tempie comparable to
the great tempie complexes in Noun.
Tbfukuji, is
6>
combination
Even
Tddaiji
its
OAd
name,
ofone character -from the names ofeach of
these Alara temples. Its original buildinajs were turned, but were rebuilt in
the iSth
c.
aiccordina to the original plans,
as one of the five Oreat Temples
About
this time
of Kyoto. Its many compounds and sufrtemples survived the rmages of war and fine until the late Meiji penod when the Butsudo (Buddha halij and the it -flourished
A Piary of Zen Monastic Life Hodo
(lecture hall)
were burred. Heaver, it even now retains the
magnificent scale characteristic
of a medieval Zen
The San won gate, a National Treasure,
gate
in
Japan
.
44
The Zerdo (meditation
is
half),
temple.
the oldest Zen main
lesa (lavatory), and
mow) are also survivals from the early Muromach period (14th century). The Hondo (mam half) and the Hop (head priests quarters) are recent reconstructions. The Valley up to the Yokushitsu (bathing
ftaisandc, leaves in
spanned by
its three bridges, is
famous Tor its maple
autumn. /Cydto City
the city The above is from an crfh'af sign erected ovteide the T&fukHJi by "; is therefore Tbfukuji "temple means names these of Kyoto. The syllable ji in Tdfi/h Temple, ana so on.
Appendix gules Regulating the Paily Life
The wost urgefit tasfc is to study and master Zen.
Therefore,
whenever you have a view to discuss with the master, consult with the directing
monk
(jikijit&(A)
and try
to see the rnaster regardless
of tie
hours oftfoday. /.
When entering the Tendo, fold your hands, palm to pairy\, tefbreyour
chest; when going
out of it, hold your hands, the
of the chest let your uvalh'ng and standing
right over the
left, in
te duly decorous,
-font
Vo not
mile across the front of the HAanjuin shrine; te not in a flurry or swaggering when wallq'ng the ffoor. 2.
During the med/tation hours, no one is permitted to leave the tall
except for interviewing the master. 7b other necessary Movements, intermission hours are tote devoted, While outside,
no
thie
whispering,
no
tarrying is allowed. 3.
When the kinhin (waiting) goes on,
uvhen walking
do not remain in your seats;
do not shuffle yoursarda/s. If ym are, on account of
disease, prevented from taking} part in the kinhin, u>ltA the
of the directing monk 4-
(jik'^itsu)
consent
stand on the floor at your seat.
The keisaku (warning-stick)
is
to be
used with) discnimimt'on
on the monks, whether they are dozing or not. When suitmitting to
and touj; do notpermit and cherish anger.
the warning stick, courteously fold your hands
any
egoist/'c
5.
thoughts to assert themselves
At the time of tea-Ceremony
no one shall te absent; no 6.
left-overs
No sundry articles aire
to te
(sznei) tak'ng plaee twice
are to te thrown on the
a day
floor.
scattered about your seats ftan).
Zepririted ifom Paisetz- lei two Suzuki', The Training ofi&eZer^ Guddklst fttonk-C/teiv York: University Becks., 116S) fry permission
cflyle Stuart, Inc.
.
.
.
102 Appendix fJo writing materiais
at
are allowed.
Po not take offyoun upper garment
your seats when going out of the back door.
7
tovew
when
~Zendo is not in regular session, you are not topass
tine
your time doting, sitting against the backuua/l
No one
&.
is alfoiled on his
may be
(kelsakiA) although he
own accord to use the
warning -stick
suffering -from the stiffness
of his
shoulder-muscles
f
{doing out to town or visiting thejqju quarters is
notpermitted:
if absolutely necessary, transact the business through the attendants
Qska) of the nendo;
and mcxa"days (hash in kyujQ.
the * needle 10.
On
otherwise, all private affairs are to be settled on
ordinary days the
monks are not allowed at the attendants'
quarters (jisharyd); if necessary, the jikijiteu (directing
monk)
is to
be notified.
11 At the time of morning service, the dozing ones are to be severely dealt With the keisaku (warning -stick). 12.
At mealtime
and to make no
the monks are to conduct themselves qulet/y
noise in the handling
should move about quietly and in due 1Z.
INhem
of the
bowls; the miting
decorum
the meditation hours are over at night, go
do not disturb others by
monks
sutra- reading,
righ t to bed;
or borings, or whispering n0i
the neighbouring monks. 14.
Puring the term, the monks are
monastery unless their teachers is. is is
idhen
a monk
is
not allowed to leave the or parents are critically ill or dead.
newly admitted Into the Brotherhcod, the tact
announced and he takes the seat assigned to kirn; but before this done, he must first make bows to the Holy Monk (ie-, MaPyusn), and
then pay his respect to the head of the tan ing
and to the jikjjitsu
(direct-
monk). 1&.
(Allien
the monks
to sujing their arms,
go out
fbr their begging round, theyese rut
or put their hands inside the dress, on Nalk the
Appendix 103 streets staggeringly oriwhisper to one another; tbrsuoh behaviours are
damaging to the dignity of monkhood. etc., in the streets,
be careful to avoid waiting against them. In
their movements, the
IT The days
If they meet horses, carriages,
monks ought to be
orderly.
tearing the numbers four and nine, are the days for
general sweeping, shavirg, bathing, working outdoors,
moxa- burring, etc.
may also
etc.-, setting,
take place on these days. The Monks are
then rat Supposed to visit one another and pass their time idly cracking jokes, 18.
ted
As to
uiitfo
alt
fixing
and toughing
in talking
nonsensically.
bath days ibr the Brotherhood, the monks, entrus-
the task are requested to consult the shiloryo (bead of
the general officej and act according to his directions. hiihen
19.
any one
is
indisposed, the
and the attendant-monk
the jikijitsu
removed from the Zendo.
matter is to be reported to
(jisha),
lUhi/e being nursed,
books, nor to be engaged in literary work,
and the sick one will be he is neither to read
nor to pass his time in
If he comes back after -five days, he is expected to perform
talk.
the rite
of
^returning
to the Tendo.
The above regulations are to be oanefutly taken notice
who
violate belong to the family
welfare ing
idte
a.
of. Those
cfthe£vi/Gne andinterfere with the
of the community. They are to be exp>e/ted speedity after hold-
oouna'f.
The reason is to preserve as long aspossibie the
lite
of
the community.
£egi/lat/Ms
of the Sick-room
Anyone who happens to be the occupant of this room because of ill health,
is
not to forget practising zazen
silently along with
taking medicine, even with his head on the pillow, lieier neglect'exer-
of the right thought. When this is not aggravated and the medicine cmse to be
cising himselfin the cultivation
done, the disease
may be
effective, Three doses
of medicine
are to be taken akily; each basket-
"
.
104 Appendix fat of chancoa! costs three sen.
ofalt kind is
to be
2.
fire
2.
Ueith.er sake nor herbs
awe fully kept under controi.
of the onion
medicine. According to the nature
are a((owed even as
-family
of the disease,
special cooking is
allowed after reporting tp the office. Other things are prohibited3.
4-
Be careful not to sick- bed,
l/Jhile in
in literary work,
of the sick-room
zoi( the bedding,
a monk
or to (die
is
etc
not allowed
to read books, to engage
amy his time in trivial talk. Ifhe comes out
after staying away fbr fvedays, he is expected to
perform the rite of *returning to the Tendo.
Regulations
of the
Official Quarters (Tyoju)
The most essential business of monkhood is to study Zen, you are expected to exert yourselves in this. After the daily iwork,
and
keep your evening meditation as in the Tendo. Says an andent master, "The exercise
Me working
Valuable than the
is
hundreds of thousands
of times more
one practiced white In quietude. " Keeping this in
wind, exert yourselves to the best ofpun abi/i ties. 1. 2.
Take the best care of all kinds
At the
of fre and tight. morning and the evening service and on other occasions
requiring attendance, the
monk- offloats are not to
fat/ behind tfie
others. 3.
At meai-t/'mes
try by all means to Attend
a second sitti'ng if you
are detained by your iwork. Ho handiing the bowls, in Qpp/ngsoup/ you
are not to with
make a
noise,
the waiting-monks must behave orderly and
de cecum.
4-
Tn going the begging rounds or in performing outdoor iwork, you
are also expected tojoin the dherS; if you aire prevented trom
this,
do
not neglect reporting the tact at the skukaxyo. 5.
And
Do not
visit
other offloat rooms
and spend the time ingessippirg
talking trivialities thereby interrupting their hours ofm&titau"oo.
Appenc Idhen business requires
visits,
do not prolong them beyondabsolute
necessity.
6oing out
6>-
in
town
is strictly forbidden.
Ifit is necessary to go
m
of the gate, the shikaryo is to be notified. When out torn the mannedy behowior of monkhood is expected. 7. When s/ck And not able to attend the service, etc, the fact is to be
out
reported at the shikaryo; such monks arenctto
visit other offoa'
rooms. lAlhen
g>,
the evening meditation hours are over, each
retire tit once to his
Sitting
up
late
own teed. Ab wastage of the
and talking nonsense. The
bedding
monk Is to
fight Is a/towed'by
and other art/c/es
are to be kept cfean.
and pieces of furniture be/ong/ng to thejyqu quarters are to be used with the utmost care. After use, take note to return them where they are kept. Says an anaent master: 'All the belongings of the jyoju are to be used as a man does his own eyes. f
All the articles
.
10.
The sandals are not to be (eft carelessly on the
f/oor.
White
anddown the half, do not make rustling sounds. Do not make light of the trivial deeds ofdally life, forgreatvirtues are born of them, Pray be mindful of alt that has teen stated above. stepping up
Regulations
of the Lodging Room
Monks primage
in search
Intent/y bent on the mastery
of an
the evening comes, they
ofZen goon
aipif
atle master and superior friends. When
final out a
monastery where they may pass
the night Being permitted to the lodging room), they re/ease them-
the wall
and sit in the meditation posture haohg It Is to be most regretted that recently there are some
travelling
monks
selves
of the
travelling
outfit
iwho have
no desire to conduct themselves In accordance
with old usage. The main point for the monks, however, Is to devote their
entire energy to the settlement of thegnawest badness they can have
.
.
lOb Appendix in this life in
whatever surroundings they may find themselves. The
waring of the pilgrimage was anciently seen rnonhs,
k 2.
fre
Zen
lies
nowhere else but here, as
the company of Seppo,
(dajnto,
and tf'nzan.
O
ever diligent I
After the evenirg bed is struck, no trowelling monks are admitted.
Po not ask for a
the day 3.
in
in
may
secorot' ri/gh is lodging however stormy and w/hdy
be. 3r\ case
of sickness this rule
No dozing against the
travelling
bag
is
is waived.
allowed. '7he lodging
monk
is
not top to bed until the evening meditation hours ane over or until
a
notice to that effect is given to him. 4.
Attend the morning serv/ice when the bell in the Hall is heard;
may be omitted.
the kesa 5.
The morning gruel is served when the umpan
fcloud- board")
Is struck. 6>.
No light is to be burnedin the right.
keaulations
of tine tdath-room
While tah'ng
be
made
a
to lead to the *realization
talking is allowed here. Before
be paid to the venerable
must of the nature of water. "Mo idle
bath, the "exquisite touch "of warmth
and after the bath/
proper respect is to
8hadra
t
The test care
2.
The bath-room vuork is attended in turn by the
must be taken of fire monks from
the Tendo. Otherwise, orders are issued from the shikaryo. 3.
lAihen
the master fykes his bath, hawe his attendants notified.
In case of other respectable personages, to the cleanliness 4.
special attention will be given
ana'orderliness of the bath-room.
IMhen the bath is ready, the
ing to the regulations,
the Zendo attendants.
wooden blocks are (/apped accord-
and the monks led in
rotation to the room by
Append
£
for the fuel,
dead leases gathered from the weds and otter
waste materiat are to be used. £>.
lAJken
the bathing
is all'over,
be thorough
in
scraping aJ( the
embers and hot*she£ out from under the bathing pot and hajije them completely extinguished. 7.
On the day fa Ilowing, the bath- tub will be thoroughly scrubbed/ •
and the entire room nicely cleansed, white the vessels are properly arranged. The*
above articles are tote observed at alt points. AJo raydcwi use
of the bath-room cution
is
of the public
permitted, which
office
may interrupt the
speedy exe-
Glossary
The Japanese iwrds listed here in reman tz&a'pare/iteration are fattened ty their -&'no^pamese chapters (fruy'i) and ty the number
of the commentary m which they cccar.
word appears m the
the
title
A number in color indicates thaf
of a commentary
a/id thus pro/ides
partial index' to the /(lustrations ty topic literal tnws/afr'cvis, give* '
for
some
words, are enclosed
m Rotation marks.
Most words defined or explained upon text
we not def,ned tere.
d/'otionAnes are
(Ahsrds in
their ftst appeararce in the
unabridged (Americanj Cnglish
not in odor or italics
in tne
text ard are not listed
here.
anqya fx&p 2, antar §?j£ #
a (uddhist pilgrimage.
"
taito
Jfa
banka
It
B&Vk
banka sbji (ion
Agoing on -foot":
%
37,38.
$&
tiLVL Jf F£
7*f,
01/sshin-pjyc
(tutsuden
i6, "plum sugar.
Usually called Obar\; in
60.
4A**^T
iA Bl
34.
-full,
\Jrabor\,
from Skt.
50, *6uddha-nntnd act."
Temple budding
of the Buddha; choka $ Vk 15. daido mumor ^ij(^& f^ a 7en text by
also,
3.
ensJirininoj
an image crim)x?a]es
Sutsudo or hondo.
Fwm the preface to the Mumortean,
Hui-k'^i (H83-12&0),
a monk of the later
Sung dynasty. Piscourses on the text, comprising oases,
are frequently held m
Tien
monasteries.
fbrty-eight
"
"
•
110 Gfossary Pai-lnannyo
Js*J&J&
#1, "trneaf Prajna
":
o,
ceremony honoring the
Prajndparamit^. (Japanese'; ttamnya-haramitsu) Sutro,,
Also,
Hamya-e.
K$d&*
daikon-hotsu
%5
-
Paruma il^jS &3> Japanese name for Sodhidkarma.
%%.
deshi
dokusan
%
4.^
Pa.ruMO.~ld
A diedpie
z.
ZZ
£fe^
&$ .
or pupil of a sHskd.
Individual consultation with
a Ten Master; a
form of sar\zen.
donai
16.
j£ fa
That part of a monastery in which the monks
meditate, worship, etc.,
as opposed to the
live,
administrative
quarters (joju).
donai fugin enju
jtft-i&tg:
git
enjudo
16.
SO.
i^jf
j£
66,
"lite-prolonging
room" the
healing
room of
the monastery
fuqm
PU&
fusu
111
16, 17,
42.
*]
*
chanting scriptures.
The monk in charge of the monastery's accounts and
business affairs,
fu zui
ffi
Bl
17, 4G.
A monk assigned as an attendant to
th e
head monk, gaki
$£&
6yodo
Bo.
ft ijt
35".
Reading scripture
$L£ 4
handaikan
hanqe
-f j[
hansai
-f
&
hashin kyuji
in
movement,
19
73.
&f.
t&i\
^$
46,
'
taking up the needle and moxa,
treatment.
#C$jNk. 8i. r^m hilars* equinox "and hatsu*bowt/' used as & suffix for various typeset tegqing — takuhatsu,
hiqon-hatsu
hig&m-hatsu, etc.
6/ossa
£&
flinsetsc
hokku
& %L
how/6
^
qs.
Id, *main fa//";
fi
Buddha
ho
,u
.
.
inji
&
it ii
fi-
jihatsu
^4*
j'i'k
jt
ha//,
?£
17.
Attendant, see sauna
££ Q
2.
The &&/ usea'by'& work '
16, £4.
meditation,
joju
ij>
another ternn for the Butgaden or
The e/dermonk Mho supervises the others duriry
i/jorship,
etc.
I7t The adnvnstra tide quarters ofa. monaster// such as
\iL
offices, fatchen, etc.; cf.
%^ $ $L
?£;
Icaichin
r?r
$]
-
41
at
ka.
dom\.
VL$& A da/ or vencd o* re/axsticrkfr.
IjNi
c :
meat ana'fagging.
-for
"re/ease
-from rrcr alter/ routine.
from the samac'hi meditat'on": retiring '
^
night,
a
open ra the ham": the thrice -daify announcemerr
cf time. bujo
M#
/3 "opening the samadh 'meditation''-
faukd
sg^t
5:
Msan-ti
Mset
tfi
d*
&? #J
kaiyoku $j #•
kansho
*%J§k
$k£$
kashaku
katar fa kayu
#3
keisaku
&
&
art zng in the morning.
H
77.
31,
"opening the bath": bathing.
5&.
Z
'hanging
up the priests staff*
70.
13.
^ |f
54, 55.
The staff or stick used to administer o/iscip/fne
during Meditation.
kersrs
%> -li
42t
'seeing one's nature
".
a.rcttier
term tor Satori.
"
.
.
112 6/o^ary ken tan
$Jt
kiln
}t
*f
27.
4 9k
k/kan
#£# *&££
*£ 2?.
^
IS^f
£/>?/?//?
inspecting the platform."
64,
"Sutra.- going
" the practice of meditation while
walking in the meditation
A& ^ * £§
kitan ryushaku
kde
i^L
72
+ It
i£
fcokuho
44lL
/dotal
K
so.
£§Ej&
kyusoku
Exchange or rotation
cfduties. See
62. Adevlce, weans, expedient: here,
of kydo
7^
%$i 3?. &>K 76, $3.
kufu *»
7€.
'
koju-sal
konsho
hall.
a potential rueariz
achieving satorl.
A treat or special weal.
74.
&
shitsfcu
&?
h>
Afanjusn, see Mcwju Bosstsu.
miso
«£
moqusn
4
bean paste.
2&,
A plant (also called yomoq \), a pinch of rikose
46.
3fc
dried,
crusted leaves are placed in contact iM/'tk the skin
and Ignited. This
traditional medical treatment is referred to
as moxacaatery (kyujij.
Monju (bsatsu
X.^ %
& PI 59
Mumonkan
3,
ft
2*).
8,16.
Japanese name tor 'Ush]asn.
An important
collection
of 43 ktan em-
ptied in China, during the thirteenth century.
mkki
aid
/.
X^ %
nisshltsu
Diary, journal. 57.
nitten soji
& 4ft
mwa -zume
lik i%
ty
Jfc
23, "daily cleaning.
4, 6, "'occupying the courtyard ';
gone by a supplicant prior to
niya sannlchi
-^
&Ztf
78.
his
an elimination under-
admission to the monastery.
Glossary 113,
Obon, see Bon
^
5-shikunicki
^*
\a?
a
32, "great shikunicki
":
a.
tw/ce-movthly
day of rest tor the monks. Rohrtscr
Zoshi
V
Jif
y
Jii$
,
&7> *tke eighth
old teacher"
*
safa
44&
saiza
It
A
Z&-
samu
ft ft
21-
a.
^.^
9,
sanno
S-fc
17,4%.
sanzen
•$
$
*
proceeding to the half."
7o To qo to a Ten Master to receive instruction,
22,
use
usually through the
£iL
*
Bo,
koan.
feeding the opti."
iSlfaH
semputsu-jo
&»^
sesshm
of the
21,47. Paily tea ceremony. See also shutto.
%*>%&%
segaki
Zen Master.
J4.
sandc
sarei
day of the twelfth lunar month."
8.
52,54.
A
semiannual week ofintensive meditation '
and special lectures, zhijc
jkjff
54.
shiktt
*?%
7,
20f 4s~, (£.
The headmonk or chiefadministrator
Zen monastery; shikAryo
shikunchi Zhisho
\& A*
£p j£
v
31,
'
3>2,
£?4?^?
his quarters,
'four-nine days.
A master or teacher in
2.
,
ofa
religion, art, scholarship, etc.,
a kind ofspiritual father to his deshi or disciples,
£ $L
shitaku
76,
zhcgatsu shitaku shckei
'\>H
M&>
zhoken
% jejj
"
preparations,
*
£
JL M-
26. [K
lo,
mutual'seeing": the
fioshi.
shi/kuskm
fo%
shukuz*
ffi&
%J$^
24,
3>4.
2c.
"gathering rice."
first
meeting of'no/ice
and
114 B/ossary
%%
shussti
shufto
M
ife
44. 14, 47.
To enter or put in
an appearance, as in
sarei
shutto.
% fc.
shuya
sodo &>ji
4o.
2f
\% j£
#$£
sosan
priest (monk) hall
*
Z3,£6. Cleaning, housecleaning.
££ General coisultaiion
j(&j£.
i%&$l
takuhatsu
uvith
a
Zen Master; a form
21,4%, "general'tea-ceremony":
Otik*
of
Cfdokusan.
£3r\zem.
soiarei
a Zen monastery.
":
2£,
"carrying the
cf sami.
bow/" the practice of'pegging
by monks,
tan i£
B, "'platform," seat-
Una-qyo a% Ok tanga
JLifi.
S.
JL
i&
tonga- rye
71.
See tenga-ryo.
^
set a'safe fsr overnight lodging Ctenqa)
Room
s.
of itinerant priests or novices desiring
&&%£
tanga-wme teihatsu
#]-§[
6,
to enter fhe monastery,
"occupying the tanqs "
cf ml voa -zume.
31.
teisho
¥ky%
51, 61. Piscourse by
tenjin
& »^
z&.
tenzo
&&
a
Roshi 'upon ol Ten text,
17,19.
£j£^ M. t^kemono jjttfd
tdycL
yaza
#.j£
Japanese pickleat vegetables,
te.
$ gR,
tank*.
86.
44.
Zazen) jt #f 12, 16, S3, Iegged posture
zendo
^%
6>$, 70,
in
07, 93.
Meditation in a prescribed, cross-
Zen Buddhism,
2, B, 30, ^meditation
Ml": building
in
whicA monks live and
practice zazen. Also asedin a broader sense to refer to a
Zen
monastery as a whole. Zen-shu zuii-za,
$f
^
Bt^t^L
The Zen sect of Buddhism, 90, "sitting as
me pleases "Release from daily rule.
m^k
jS
H» -s
of the palm of the hand tire barely the monks of the Tofukuji monastery
Ai'though the fines visible in
the early fight,
have been About their familiar rounds
Their routine
several hours.
Within its repetition lies the
who
is
of daily tasks
for
simple but faithfully practiced.
key to the setf and the Buddha
resides within.
The daily
life
of the monastery is portrayed here in
ninety-
seven watercolor sketches. PraM/n during his last years by the
Zen monk Giei
as an t/nsui, an apprentice monk. With humor and steadfast warmth £ato depicts the day of leaving home and the day of returning; the rainy season
Sato, these sketches recollect his days
and the snowy season; the chores, the cele-
brationsf the days
of cleaning, and the days of begging. Each
enhanced by a orief description of the event portrayed, a touch of Zen teaching, or a note on
of the charming drawings monastic
is
lite.
The University Press
535 Ward Avenue
of da-wail
Honolulu
9661f
An
^ast- West Center Book
