Wednesday, December 3, 2014

ROHATSU 2014 / Both Sides / No Sides



Rohatsu Schedule
December 4th thru 7th
2014

This is the tentative schedule for our sesshin. We may modify it slightly before or during Sesshin. Sesshin will be held at our Zendo at 2709 Louisville. Suggested Dana for the Sesshin is $20. If you are coming for only part of the sesshin, please give Dana as you feel appropriate. PLEASE REGISTER BY EMAIL OR PHONE. For questions, call me at 915-241-3140. Notes: Zazen periods will be 30 minutes. Dokusan will be offered every day. Please read notes at the end.

Thursday Night, December 4th, Opening Evening Schedule
5:30pm to 6pm. Arrival and straightening up of Zendo.
6pm. First bell. Refuges and Heart Sutra. Two periods of zazen with kinhin.
7:20pm. Maka Hanya Hara Mita., tea service and dharma talk. Dharma talk will be followed by two periods of zazen with kinhin.
8:45pm to 9pm. Closing ceremony.

Friday Night, December 5th, Opening Evening Schedule
5:30pm to 6pm. Arrival and straightening up of Zendo.
6pm. First bell. Refuges and Heart Sutra. Two periods of zazen with kinhin.
7:20pm. Maka Hanya Hara Mita., tea service and dharma talk. Dharma talk will be followed by two periods of zazen with kinhin.
8:45pm to 9pm. Closing ceremony.

Saturday, December 6th, Full Day Schedule.
5:30am. Arrival, coffee, and straightening up of Zendo.
6am. First bell. Refuges and Heart Sutra. Three periods of zazen with kinhin.
7:50am. Break to clean up for breakfast.
8:00am. Informal “family-style” breakfast.
8:45am. Maka Hanya Hara Mita, tea service and dharma talk. Dharma talk will be followed by two periods of zazen with kinhin.
10:15am to 10:45am. Samu (work meditation), cleaning the zendo and sweeping.
10:45am to Noon. Two periods zazen with kinhin. 
Noon to 12:15. Personal cleanup and break.
12:15pm to 1:15pm. Modified formal oryoki (lunch).
1:15pm to 2:15pm. Samu. Bring workclothes!
2:15pm to 3:20pm. Two periods zazen with kinhin.
3:30pm to 4:00pm. Personal time.
4:00pm to 4:30pm. Yoga.
4:30 to 5:45pm. Two periods zazen with kinhin.
5:45 to 6pm. Cleanup for dinner.
6pm to 6:45 In-formal “family-style” dinner.
6:45pm to closing. Three periods of zazen with kinhin. Closing Ceremonies and cleanup.

Sunday, December 7th, Last Day Schedule
6:30am to 7:00am. Coffee, fruit and light breakfast for early arrivers.
7am to 8:45am. First bell. Three periods of zazen with kinhin.
8:45am to 9:30am. Samu. Preparation for ceremonies.
9:30am to 10am. Welcoming guests.
10:00am to Conclusion. Opening Ceremonies, Jukai Ceremony for Amelia Furrow, Tristan Bouilly, Jamie Sacone, and Esau Ruiz.
11:30ish. A potluck. All invited.

NOTES:
Our practice will be in silence.
My wife Lee has been kind enough to let us share our house this weeken, so we want to keep the place clean so she’ll invite us back! We’ll also do samu in the yard on Saturday. By the way, Lee’s not a fan of folks bowing to her. Hello, is just fine. Maybe a little chat.
Bring work clothes for Saturday samu.
Sunday, after the ceremonies, we will have a potluck! Bring something if you can! We’ll make do. 

Bobby Kankin Byrd

Thursday, November 20, 2014

MONK IN NEED

Thank you for your concern.

The other day I received this message from my teacher, Harvey Daiho Hilbert Roshi:

Rev. Kobutsu Malone who has spent his life in service to others is now in dire need of funds.  His car broke down and he was hospitalized needing a stent in his heart.  This is a man who sat with prisoners about to be executed, who has led the way in exposing priest abuses, and who has steadfastly been a spokesman for engaged practice.

If you can assist him, please go to the Engaged Zen website and press the donation button in the lower right hand corner of the home page.

●  

This note hit me hard. It's only been a little more than a month ago I met Kobutsu by telephone. When I was wondering where to find rakusu rings for five Jukai students, my fellow priest and student Polly Miaodao Perez told me about Kobutsu. "He makes them himself," she said, and she sent me to the link that shows just how he does it. So I called him. He's a good guy, open and very generous. I told him I needed five rings. He asked about my lineage, and I told him Daiho Hilbert Roshi is my teacher. "Yes, yes," he said. He told me his story about his teacher Eido Shimano who had shamefully abused his student's trust and respect. I won't go into that, other than to say how much I admired Kobutso for being able to separate his disgust for his teacher's actions towards him and his family and the practice of Zen. As Daiho stated above, here's a man who has followed the Bodhisattva Way, bringing about abundant good to all beings through intense engaged practice. I was honored to speak with him. And when I said goodbye, I asked how much I owed him. He said, "Send what you can." Four or five days later I received a box in the mail. It contained eight rings, each from a different kind of wood. Five, I believe, came from hardwood trees in the Amazon region of Brazil and Venezuela. The other three are from trees native to New England and the East Coast. All, if you stare at them, hold them, carress them, are exotic in their own unique way. And each is a hand-crafted ensō expressing the path of the Buddha, the path of form and emptiness. They are beautiful. And they are among the last that Kobutso will ever make. He's older now, he has eye problems, and the work if too difficult.

Please, provide what Dana you can to Kobutsu Malone. The Both Sides / No Sides Zen Community is collecting donations that we will send along next week, or you can go to the Engage Zen website and make a donation there. The donation box is in the lower right hand side of the home page.

And here is a photo of seven of the rakusu rings that Kobutsu sent to us. Please note that he also included a copy of his book Prison Chaplaincy Guidelines for Zen Buddhism. And what happened to the eighth ring? Polly happily grabbed it for herself when I was showing them to her. Ha! --Bobby Kankin



Monday, July 21, 2014

“What is this life I am living right now?”



A few days ago, I participated in a funeral service for a young man who had killed himself. It was a beautiful service. It was held outside in a wonderful backyard with family and friends all standing close together, touching each other, in sadness and reverence and contemplation. Because of that closeness and silence, it was easy to feel that we were all one being, breathing in and out. My job simply was to say a few words of introduction, then let people speak. The final voices were his sister, his mother and finally his father. The father, a friend and neighbor, then read several prayers from the Episcopal and Eastern Orthodox prayer books. Then mother, father and sister—on their hands and knees—emptied his ashes into a small round hole dug in the very spot where he died. They replaced the dirt and smoothed out the little grave of ashes. The father has vowed to care and make beautiful and sacred this place where his son died. And he had invited us all, with our presence there, to help in making the ground sacred.

Like so many others, I was deeply touched. As I told my friend, I cannot imagine the pain and sorrow he has gone through. Especially because it was he who found his son, lying there in the garden. We all get lost in our daily lives and we don’t remember the miracle of our lives, to be here on this earth in the midst of sorrow and beauty, breathing in and out. I don’t want to say much here about suicide, especially this young man’s death. I don’t think he committed a sin, especially the way that word is commonly used. Depression can feel like a very dark room with no way out. The doors and windows are locked. We have all been there one time or another. Some for longer than others, and some, like this young man, felt he was locked in for good.

This morning I remembered and re-read Brad Warner’s chapter “Suicide at a Zen Monastery” in his book, There is No God and He is Always with You. The chapter is very wise. Brad remembers that when the Buddha was asked questions about life and death, he responded, “The question does not fit the case.” The better question to ask, Brad says, is “What is this life I am living right now?” This is why we practice, to learn to ask the question, "What is this?"

During the service, I was once again reminded of the Evening Gatha we chant at the end of our sangha’s services and especially that core statement, “Life and death are of supreme importance.” Several weeks ago, instead of giving a dharma talk at Sunday services, I recited several texts, beginning with the Evening Gatha. I am pasting these below. Together, and separately, they all remind us to awaken to our precious and very brief lives. These texts point to ways we can ask that question, “What is this life I am living right now?”

From time to time, I hear sangha members catch their breath when reciting the Evening Gatha. For some it’s the first time they’ve heard it; for others, it’s like they have finally truly heard it. It strikes a deep chord in their hearts. I should know. It’s happened to me. More than once. The chanting during the service and especially the zazen opens us up so that we can hear. Also, I have been reading Pat Enkyo O’Hara’s new book, Most Intimate: A Zen Approach to Life’s Challenges. Her chapter on “Death and Dying” deeply touched me. Two of the texts below are from that chapter: first, her short poem that opens the chapter, and second, “The Meditation on Death” which is in the Practice section that concludes the chapter. The final text is a Zen prayer or gatha that can be read at a memorial service. I found this in a 2010 Village Zendo email. Someone had asked the VZ sangha for some text for a memorial service, and Robert Chodo Campbell, who is now co-director of the New York Zen Center for Contemplative Care, responded with this beautiful piece. It’s something he uses, he said, when he’s asked to speak at a funeral service.

By the way, Enkyo O’Hara gave the following instructions for using her “Meditation on Death”: “There are many ways you can use this meditation. You can read it to another person, record it and listen, or simply read it sentence by sentence. If, during this meditation, you should feel uncomfortable, take a moment to observe that, and simply open your eyes, take a breath, look around, and feel your hands and feet.”

I suggest you read the texts aloud, even if you are alone. When I recited these to the sangha, I rang the small bell between each. You might try that too. And finally, I suggest you adapt the Evening Gatha as part of your daily practice, saying it aloud before going off to bed.


Evening Gatha

Let me respectfully remind you
Life and death are of supreme importance.
Time swiftly passes by and opportunity is lost.
Each of us should strive to awaken.
Awaken.
Take heed.
This night your days are diminished by one.
Do not squander your life.


A Death Poem 
By Roshi Pat Enkyo O’Hara

Oh, time to go, so soon?
I knew the time would come, but now?
I thought there’d be more time.
Oh what needs to be done?
What have I left behind?
Will I be safe? Will I be happy?
Will I be?


A Meditation on Death
By Roshi Pat Enkyo O’Hara

Close your eyes and let your body relax.
Let the body soften, let the breath come by itself.
Nothing to change, nothing to control, just breathing.
Soften the body, moment to moment, allow it to be loose, as if floating.
Allow the edges of your body to soften, to melt.
Allow your whole body, arms and legs and hands, to melt, to be at ease,
To enter that space in your heart, in your breath, that is melting, like an ice cube in water, flowing back into the fluidity of space and light.
Letting go of sensation, of the sense of the body, we float free of its constraints,
Melting, softening, ice to water, dissolving into the flow of light and space,
Becoming quieter, more at ease.
As each holding arises, we let it melt, we let our name and reputation melt, our family melt, our form melt, our holding melt into our heart and breath.
Letting go allows us to melt, to float free, to dissolve into light, into space.
Letting go of the body, releasing the body, floating freely in the light.
Safely, each thought, each emotion, each perception safely floats away, and there is space flowing into space, light into light.
No boundaries, even the breath now, slowly falling away, melting into space.
Now, floating freely as water in water, light in light, space in space,
There is no inside, no outside,
Free, completely, and utterly free, free, space, endless space,
Slowly now observe the breath,
As you realize, although many people are dying now, are letting go, you are staying, it is not yet your time.
This is realization in vast, wondrous space.
Breathe slowly, feeling freshness, peace, and come back.


Gatha for a Memorial Service

Because of the ceaseless action of cause and effect,
reality appears in all its many forms.
To know this fully liberates all who suffer.
All beings appear just as we do from the one,
and pass away as we all do,
After a few flickering moments or years of life
Back to our original unborn nature.
Truly, our lives are waves
on the vast ocean of true nature
Which is not born and does not pass away.


I hope these texts help you to strengthen your daily practice.
My best to you all.
Bobby Kankin Byrd



Thursday, May 22, 2014

The Bird in the Tree Did What?

THE LAWRENCE TREE by Georgia O'Keefe, 1929

A bird somewhere high up
In that maple tree shit on
This poem I’m writing.


We don’t need to lay our theories on the world. “The world is its own magic.” That’s what Suzuki said. A bird, for instance, somewhere high up in that maple tree just shit on this poem I’m writing. True story. Me and the bird, we’re together purely by accident in this brick canyon between 107th and 106th streets, New York City. It’s a beautiful morning. A bird-shitting, poem-making morning. On the other side of the fence is a gigantic oak tree with big fleshy leaves that flutter in the breeze eight stories above my head. What are those stories, I wonder, not the human stories, but the stories of the oak tree? I remember Georgia O’Keefe’s tree. The one she painted while visiting D.H. Lawrence at his ranch in the Sierra Sangre de Cristo above Taos. 1929. Her tree was a ponderosa pine, and beyond it was the deep infinite ocean of the New Mexico night sky. I've sat under that tree myself, 1996. The same tree that, in the river of itself, is a different tree now. And like that ancient Ponderosa Pine, this oak tree next door, with its many helter-skelter branches and leaves, perfectly expresses itself. A perfect expression of the universe. Form is emptiness and emptiness is form. And then we take the next step outside the door where form becomes form again just as emptiness becomes emptiness. Nothing is added, unless you count these words I write, watching the oak tree perform its exquisitely slow dance. Summer and autumn, winter and spring.  Summer and autumn, winter and spring. The tree will be dancing long after I am dead. Why do we need to know? Why do we need anything else?

Thursday, October 17, 2013

Zensters @ the El Paso Interfaith Alliance Prayer for Peace Service



Earlier in October El Paso/Juarez/El Paso Interfaith Alliance asked Both Sides / No Sides Zen Community to participate in their Prayer Service for Peace. Temple Mount Sinai, with Rabbi Larry Bach, hosted the event. Various traditions  participated, including a number of Christian congregations, Jewish, Muslim, Baiha'i, Native American and the Unitarian Universalist Community. The service was on a Tuesday night, our night for services, but our members wanted to attend. Happily, nine or ten from our community attended. Representatives from each community were asked to read a sacred text and a prayer that spoke to the ideals to peace in the world and in ourselves. Polly Shikan Perez and Bobby Kankin Byrd (me) were the readers, our Eno Dr. Rodrigo Ceballos rang bells to punctuate the beginning and end of each tradition's contribution (he also rang a Tibetan singing bell during lighting of candles, and the wonderful sound reverberated beautifully in the spacious temple ceiling), and our youngest member Johnny Hollandbyrd lit a candle. Polly suggested we read "The Three Refuges" for the text and the "Fueko" for our prayer. I rewrote each (embellished the Fueko some) to make them more accessible to a general audience. We had some old translations, but Polly and Rodrigo modified them and checked them. It was a nice event, well attended, and we were delighted to be included in the service.

Below are our contributions to the service.


●  ●  ●

TEXT AND PRAYER  
Alliance Interfaith Prayer Service
Temple Mount Sinai, October 8, 2013


San-ki-rai-mon  / The Three Refuges

We take refuge in our true nature
Together with all beings;
May we understand through our bodies
This cosmic life leading
To the incommensurate awakened mind.
We take refuge in our sacred texts
Together with all beings;
May we embody the scriptures,
The great compassionate wisdom,
Vast as the ocean.
We take refuge in our communities
Together with all beings;
May we live with each other
The life of harmony,
Which is without attachment.


San-ki-rai-mon  / La Invocación de los tres refugios
Tomamos refugio en nuestra verdadera identidad natural
Juntos con todos los seres
Para entender a través de nuestros cuerpos
a esta vida cósmica que nos conduce
a la vida incomparablemente despierta
Tomamos refugio en nuestras escrituras sagradas,
Juntos con todos los seres
abrasaremos las escrituras
y la gran sabiduría de compasión
tan profunda como el mar
Tomamos refugio en nuestras comunidades sagradas
Juntos con todos los seres
Que viviremos juntos
una vida de armonía
Sin deseo y sin apego


Prayer for Peace

May our efforts to bring peace to our world honor all those beings—women and men, known and unknown—who gave their lives bringing abundant good to all of us and to the earth. May the merit of this gathering penetrate into each thing and all places so that we and every human being together can realize our true nature and the perfection of compassion and wisdom.


Oración por la Paz

Que nuestros esfuerzos para traer la paz a nuestro mundo sean con honor a todos los seres —hombres y mujeres, conocidos y desconocidos — que dieron sus vidas en hacer mucho bien en la tierra. Que el mérito de esta reunión se penetre en cada cosa y en todo lugar para que nosotros y todos juntos podramos realizar nuestra verdadera naturaleza y la perfección de la compasión y la sensatez.

Sunday, June 2, 2013

What do you guys do over there?

c

Okay, guys, let’s open the doors and sit down in the midst of all the action—aka, the Universe. Our regular schedule rares back upm 6pm, Tuesday, June 4th. Rumor has it that Polly Shikan will be there—navigating the bows, bells, fish-drumming, chanting, kinhin and silence (so much to do)—before heading off to the Austin Zen Center. At the AZC Shikan will be Head Monk in charge of…oh, I don’t know what there is to be in charge of. Perhaps she will tell us. In celebration of our door-opening, I thought to offer again this little reminder of what will be happening.



What do you guys do over there?

Well, before the evening even begins,
We say hello to each other,
Maybe a bow here and there
To remind us what we’re here for.
Then we talk about this and that.
Before we know it, the Ino rings the bell.
A candle is burning.
More bells: we’re taking Refuge,
And then the Ino begins to beat on the fish.
Poor fish. Her job is to keep her eyes open.

Form is emptiness and emptiness is form.

What’s that all about?
The priest guy lights a stick of incense.
We sit and stare at a wall.
Twice we do this in silence.
Of course, the birds twitter, cars pass by,
A train rumbles by down at Five Points,
That's okay.
Our job is to pay attention.
Then comes all that foreign gibberish.
Form and emptiness all over again
But differently.
We have some tea.
We talk some, maybe laugh a little bit.
The bell rings some more and we bow to a metal statue.
Who is that Buddha guy supposed to be anyway?

May the merit of this penetrate into our hearts. 

Once an old man said, “It’s like looking into a mirror.
No, that not right.
I feel like I am looking into myself.”

Life and death are of supreme importance.
This night our days are diminished by one.
We together vow not to squander our lives.

The bell rings one more time.
Don’t forget to blow out the candle.
It’s over.

But it's not over.

Have we wasted another hour and a half?
Oh, I don’t think so.
“It’s like food,” a woman says,
All of us standing out there in the last bit of summer sunlight.
There’s a little bit of tea to finish
So we do that. Joyfully.

“Yeah, it’s like food.”

We say goodbye.
“See you next time.”



Sunday, 10am.
Tuesday, 6pm

I hope you're all well and your practice is strong.
I look forward very much to being at home again and sitting with the Sangha.
A bow to you all, and I think you for your continued practice.
Bobby Kankin

Wednesday, May 22, 2013

What Happened to Mother's Day?

My mother
Charlotte Stanage Byrd (1913-1997)
at Five Years Old in Memphis, TN

On Mother’s Day two weeks ago, I was alone in New York City without the women in my life. My mother is dead and Lee had returned home to El Paso with our grandson Little Eddie. Daughter, granddaughters, daughter-in-law, women friends, colleagues, students—everybody was elsewhere. It was a good day to think about mothers. And I was in luck. I went to the Village Zendo where Pat Enkyo O’Hara gave a remarkable teisho about Mother’s Day and about mothers and the practice of Zen. [You can listen to the whole Dharma Talk here, but I thought it would be nice to have the texts Enkyo Roshi refers to on our blog.] First she bemoaned that the celebration of Mother’s Day has become little more than another reason—like most of our Holidays—to spend more money and buy more crap. She said, in a little history lesson, that the origin of Mother’s Day in the United States can be found in Julia Ward Howe’s 1872 “Mother’s Day Proclamation” that followed the terrible carnage of the Civil War:

Arise, then, women of this day!

Arise, all women who have hearts, Whether our baptism be of water or of tears!

Say firmly: "We will not have great questions decided by irrelevant agencies, Our husbands will not come to us, reeking with carnage, for caresses and applause. Our sons shall not be taken from us to unlearn All that we have been able to teach them of charity, mercy and patience. 

We, the women of one country, will be too tender of those of another country To allow our sons to be trained to injure theirs."

From the bosom of the devastated Earth a voice goes up with our own. It says: "Disarm! Disarm! The sword of murder is not the balance of justice." Blood does not wipe out dishonor, nor violence indicate possession. As men have often forsaken the plough and the anvil at the summons of war, Let women now leave all that may be left of home for a great and earnest day of counsel.

Let them meet first, as women, to bewail and commemorate the dead. Let them solemnly take counsel with each other as to the means Whereby the great human family can live in peace, Each bearing after his own time the sacred impress, not of Caesar, But of God.

In the name of womanhood and humanity, I earnestly ask That a general congress of women without limit of nationality May be appointed and held at someplace deemed most convenient And at the earliest period consistent with its objects, To promote the alliance of the different nationalities, The amicable settlement of international questions,

The great and general interests of peace.

—Julia Ward Howe

When President Woodrow Wilson, in his manly fashion, declared in 1924 Mother’s Day a National Holiday, he stripped the day of Howe’s intentions. Instead, he asked that people celebrating Mother’s Day fly an American flag and buy gifts for their mothers. So, instead of a day of peace, we have more jingoism and commercialism. Oh well. What’s new? Enkyo then read “Your Mother and My Mother are Friends” by the great Sufi poet Hafez.

Fear is the cheapest room in the house.
I would like to see you living
In better conditions,

For your mother and my mother
Were friends.

I know the Innkeeper
In this part of the universe.
Get some rest tonight,
Come to my verse again tomorrow.
We'll go speak to the Friend together.

I should not make any promises right now,
But I know if you
Pray
Somewhere in this world -
Something good will happen.

God wants to see
More love and playfulness in your eyes
For that is your greatest witness to Him.

Your soul and my soul
Once sat together in the Beloved's womb
Playing footsie.

Your heart and my heart
Are very, very old
Friends.

A remarkable poem. Hafez, of course, speaks from the Muslim Sufi tradition of the Lover seeking out the Beloved, the two becoming one. And then Enkyo Roshi spoke of the Prajna Paramita, the Perfection of Wisdom, as the Mother of All Buddhas. Its essence is found in the Heart Sutra that we chant, like Zen practitioners around the world, at our services. Here I will insert the Village Zendo’s translation of the Heart Sutra. It’s from the Maezumi lineage which incorporates both the Soto and Rinzai traditions—

Avalokiteshvara Bodhisattva, doing deep Prajña Paramita, 
Clearly saw emptiness of all the five conditions 
Thus completely relieving misfortune and pain. 
Oh Shariputra, form is no other than emptiness, 
Emptiness no other than form; 
Form is exactly emptiness, emptiness exactly form. 
Sensation, conception, discrimination, awareness are likewise like this. 
Oh Shariputra, all Dharmas are forms of emptiness: 
Not born, not destroyed; not stained, not pure, without loss, without gain. 
So in emptiness there is no form, no sensation, conception, discrimination, 
awareness. 
No eye, ear, nose, tongue, body, mind; no color, sound, smell, taste, touch, 
phenomena.
No realm of sight, no realm of consciousness, no ignorance and no end to ignorance, 
No old age and death, no end to old age and death, 
No suffering, no cause of suffering, no extinguishing, 
No path, no wisdom and no gain. 
No gain and thus the Bodhisattva lives Prajña Paramita, 
With no hindrance in the mind. 
No hindrance, therefore no fear. 
Far beyond deluded thoughts, this is Nirvana. 
All past, present and future Buddhas live Prajña Paramita 
And therefore attain Añutara-Samyak-Sambodhi. 
Therefore know Prajña Paramita is the great mantra, 
The vivid mantra, the best mantra, the unsurpassable mantra 
It completely clears all pain. 
This is the truth not a lie. 
So set forth the Prajña Paramita mantra, 
Set forth this mantra and say: 
Gate Gate Paragate! Parasamgate! Bodhi Svaha! Prajna Heart Sutra!

It’s different from ours, no? But it’s the same. I’ve chanted theirs now several times, and I enjoy ours more. Probably because ours is now ingrained in my heart. I’m sure if one of their practitioners visited with us, they would feel the same, except vice versa.

All that said, I hope you listen to Enkyo Roshi’s talk about Mother’s Day. And, whenever you have the opportunity, visit other Zen Centers. It broadens and supports your practice. And I especially recommend you go and sit at the Clear Mind Zen Temple in Las Cruces and hear my teacher Daiho Roshi’s Dharma talks. His understanding of the Dharma has long been elemental to my own practice.

A deep bow to you for your continued practice.
Bobby Kankin Byrd