Nomon Tim gives the first dharma talk at Sansui-ji Mountains and Waters Temple, Red Cedar Zen Community's new home.
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Unbeknown to us when we went to Eihei-ji temple in Japan last May we walked by nine stone markers with Dōgen’s poems on them. I don’t propose to create a path of stone markers on the way into this temple yet but I thought it’d be interesting to explore what Dōgen’s students chose to inspire and illuminate everyone coming to his temple.
I’m going to read all 9 and invite you just let these words flow into you, through you. And then I’ll comment on them.
And let’s consider together on this first night of our formal practice at Sansui-ji - a temple named after Dōgen’s famous Mountains and Waters sutra for this temple sitting here about Squalicum creek in the shadow of Komo Kulshan:
How will we practice here?
And I’ll keep this talk brief and we’ll include tonight the option for each of us to ponder our intentions for practice at Sansui-ji and the option to share a few words with each other. If you’re not feeling into sharing tonight don’t worry you can just sit quietly and support everyone with your upright sitting through that bit.
I won’t attempt the Japanese - these are Waka poems written in Japanese - but if you’re interested I can send you references. If we ever go back to Eihei-ji I also found a little description of where each stone marker is.
- mizudori no / yuku mo kaeru mo / ato taete / saredomo michi wa / wasure zari keri — “The waterfowl, whether coming or going, leave no ripples; yet as they paddle, they do not forget the way.” MLIT
- nigori naki / kokoro no mizu ni / sumu tsuki wa / nami mo kudakete / hikari to zo naru — “Waves break and turn to shimmering light on the pale moon dwelling in the waters of a pure, unclouded mind.” MLIT
- fuyukusa mo / mienu yukino no / shirasagi wa / ono ga sugata ni / mi o kakushi keri — “In the snowy field, a white heron hides itself; you can’t tell where bird ends and withered grass begins.” MLIT
- mamoru tomo / omowazu nagara / oyamada no / itazura naranu / kakashi narikeri — “That limp scarecrow doesn’t know how important it is to the little mountain rice paddy.” MLIT
- kono kyō no / kokoro o ureba / yononaka no / uri kau koe mo / hō o toku kana — “Grasp the heart of the Lotus Sūtra and even the cries of the marketplace will preach the Dharma.” MLIT
- itazura ni / sugosu tsukihi wa / ōkeredo / michi o motomuru / toki zo sukunaki — “So many days and months wasted idly; how few the hours we spend seeking the Way.” MLIT
- tazune iru / miyama no oku no / sato zo moto / wa ga sumi nareshi / miyako narikeri — “In this deep mountain hamlet I’ve found the very home I had long known and lived in.” MLIT
- haru wa hana / natsu hototogisu / aki wa tsuki / fuyu yuki saete / suzushi kari keri — “Spring—blossoms; summer—the lesser cuckoo; autumn—the moon; winter—clear, biting snow.” MLIT
- asahi matsu / kusaba no tsuyu no / hodo naki ni / isogi na tachi so / nobe no akikaze — “Autumn wind over the meadow, wait—don’t hurry off the dew that soon will vanish in the sun.” MLIT (my version from the PDF) “Mournful autumn wind / please sit for just a moment above the meadow / let the morning dew be / soon it will vanish in the sun”
Dōgen’s practice-enlightenment is here in this selection isn’t it? This strong encouragement to practice with great diligence and totally let go on every moment. And that our goal isn’t to stick out or be important but to fade into the harmonious background of the universe. To merge with the seasons, the community, and our joyous and challenging world. Plus a shout-out to the Lotus Sutra!
The waterfowl, whether coming or going, leave no ripples; yet as they paddle, they do not forget the way.
We are here, and then we’re gone. A lifetime is brief. Make effort, do good, but leave no ripples. Show up fully and then don’t show up at all and let that be a graceful transition. Don’t forget what you’re doing and why. What is your life’s purpose even as you life slips away?
Waves break and turn to shimmering light on the pale moon dwelling in the waters of a pure, unclouded mind.
Harmony includes disturbance. When our understanding is clear we don’t see disturbance as taking away from harmony or disrupting harmony, the breaking wave makes the ocean real. And whether the ocean is smooth or not the moon light shines on it evenly without hesitation.
Include the trouble fully. Trouble in your heart, in your mind, trouble you perceive as coming from others as we train each other in the rock tumbler of Sangha life. Let the waves break and enjoy the beautiful ocean lit by the moon that is our true nature. Surf a little!
In the snowy field, a white heron hides itself; you can’t tell where bird ends and withered grass begins.
Sometimes the best and most helpful bodhisattva is the one you hardly notice. I can think of many examples of that in our sangha. This makes me think of my favorite Lojong mind training slogan: “don’t expect applause!” Of course we get caught by wanting to be seen or appreciated in a certain way, even while we may simultaneously be embarrassed when people call us out with their gratitude. The white heron in the snow by the withered winter grass doesn’t mind if you notice it and appreciate it’s beauty or you don’t notice at all.
That limp scarecrow doesn’t know how important it is to the little mountain rice paddy.
The scarecrow is a great bodhisattva protecting the field, but it has no thought of doing great deeds and it has endless patience in its steady work.
We can never know the wondrous impacts of our actions. Of our hearts. Of a kind word deeply meant. The famous Five Remembrances verse reminds us of the real context of our life and ends with an incredible invitation to action.
- I am of the nature to grow old; there is no way to escape growing old.
- I am of the nature to have ill health; there is no way to escape having ill health.
- I am of the nature to die; there is no way to escape death.
- All that is dear to me and everyone I love are of the nature to change; there is no way to escape being separated from them.
- My actions are my only true belongings; I cannot escape the consequences of my actions.
This being traditional Buddhism the language is a bit dire. I’m tempted to re-write this last item on karma, about actions, in a more positive light. Something like:
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My actions are my only true belongings; my actions light up the world and their ripples go on endlessly.
Grasp the heart of the Lotus Sūtra and even the cries of the marketplace will preach the Dharma.
A “study the teachings” shout-out, yes. As Shitou’s Grass Hut poem says, “meet the ancestral teachers, become familiar with their instruction” but also that the teachings are not just interesting material to inspire your practice from an ancient tradition. When we are living the teachings we are in the everyday world in the deep and healing way of the Dharma. “Even the cries of the marketplace” are teachings. That includes the political happenings of our own crazy days.
So many days and months wasted idly; how few the hours we spend seeking the Way
This one’s pretty clear, eh? It’s time to practice. I’m tired, I don’t feel like it, but I’m going to practice.
And being us that also can get complicated. We work with our perfectionism. We work with what our motivations are. We need to balance our lives and that includes healthy self care.
And yet: it’s time to practice, going to practice. Now we have this place. And as we get the kinks out I do think Zoom'ing in is going to feel very immersive so don’t forget you have that option in between getting down here and just saying, “forget it!”.
In this deep mountain hamlet I’ve found the very home I had long known and lived in.
We are all of us seeking. We don’t always know we are, but we are. We’re seeking our true home. We’re seeking peace. We’re seeking love. We’re seeking being truly okay just as we are.
And of course we already have all of this. The temple, the deep mountain hamlet, represents this. It’s about the place, yes, but also about what this place reminds us about every place. Hakuin’s Song of Zazen says, “Nirvana is right here, before our eyes, This very place is the Lotus Land, This very body, the Buddha”
Spring—blossoms; summer—the lesser cuckoo; autumn—the moon; winter—clear, biting snow
Through the seasons and chapters of our lives we just continue. We just practice.
And the different chapters of our life are different. This can be disconcerting. The stress of change is that we don’t fully recognize ourselves. Sometimes things come out sideways from this. Spring: blossoms. Summer: the cuckoo. Autumn: the moon. Winter: clear, biting snow.
So you passed by all of these markers. All of these deep reminders. One way or the other even without walking by these carved stones at Eihei-ji life has a way of teaching us all we need to know.
You passed by all of those markers and ended up here.
Right here: exactly as you are. A Buddha. And a flawed sentient being.
Why are you here? How do you hope to practice in this new place of practice we’ve created together? What are your intentions?
(opt out by just sitting is a great thing too, triads, timed 5 minute turns, honor the structure it creates space for discovery as you’re speaking, avoid cross talk. A few minutes after for exchange and the opportunity to express a poetic 3-word summary to us all if you’re interested at the end.)
