MISSION

The Vermont Zen Center’s mission is to create a peace-ful and inviting environ-ment to support those who seek wisdom, compassion, joy, and equanimity within a Buddhist context. The two-fold practice of the Center is to overcome the causes of suffering through spiritual development and to alleviate the world’s suffering through outreach activities and the cultivation of a caring atti-tude to the earth.

January 2016 Walking Mountains

Walking Mountains“The green mountains are always walking” — Daokai

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Dear Sangha and Friends, Emerging from the winter solstice, January’s light grows and blossoms into February. And the light reflecting off of the willows’ yellow and the maples’ red buds awakens our world again. All of this takes a resurgence of nature’s energy and, of course, our own.

The New Year’s ceremony calls us into renewed action. We begin the month with Sangha Entertainment Day—Sangha celebrating Sangha. The Kannon Ceremony beckons us to compassionate living; preparation for and participation in workshops reminds us to share and manifest the Dharma; the annual meeting brings us together as one. Don’t miss a moment. Please join us.

Gratitude for the Holidaysby Heather Sowell

INSIDE THIS ISSUE

Gratitude for the Holiday 1

Every Day is a Good Day 2

Right Speech 3

Special Ceremony 5 Honoring Kannon

Calendar 6

Sangha Entertainment 6

Annual Meeting 7

Thank You 8W hen Jonathan and I got married we

decided that our family would not celebrate Christmas as we were a Buddhist family and we felt it was a Christian holiday. But last year my daughter’s boyfriend asked permission to bring over a tree and exchange gifts with her and a friend on Christmas. Seeing the tree and watching them opening gifts with such joy warmed my heart

Vermont Zen Center

— Joan White

VOLUME 28, ISSUE 1JANUARY 2016

2 Walking Mountains January 2016

and left a lasting impression. Of course, you don’t need a specific day to give the people in your life gifts; however, it got me thinking that it would be lovely to have one day to acknowledge those in our family. And it would capture the excitement and anticipation of Christmas that I remember from childhood.

So this year our family exchanged gifts around a Gratitude tree. Sure, it looked very much like a Christmas tree with lights and

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colorful ornaments. The difference was that each of the ornaments on the tree represented something about our family or something for which we were grateful—a house, a car, books, food, a job, a hobby, or something we value. I even found a Buddha ornament and mini temple bells (because you can find anything online!). So come next December we will again decorate a tree, place presents underneath, enjoy this reminder of all of our blessings, and be grateful.

… we are called to the cushions on the good days and the bad days alike. … Recently my doctor told me I have arthritis. … That’s not so bad. What if the word had been cancer? How would my Zen training hold up then?

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“ S uppose you are sitting under some extraordinary

circumstance,” begins a paragraph in Shunryu Suzuki’s Zen Mind, Beginner’s Mind. Surely this is not to suggest a trifling circumstance such as sitting at 4:00 in the afternoon rather than early in the morning or just before slipping into bed at night. No. This is another matter. Suppose you are sitting with grave concern for your child who is in peril. Suppose you are facing the prospect of financial ruin. Maybe you’re waiting to hear the diagnostic report from your spouse’s oncologist, or your own.

Though we have a powerful teaching that “Every day is a good day,” we are called to the cushions

Every Day is a Good Dayby Greg Heath

on the good days and the bad days alike. The bells ring as we settle into the familiar posture for zazen. When the words and concepts eventually exhaust themselves, it can be the physicality of our practice that offers lessons. We’ve learned to notice the tight chest, the shallow breath, the tension in the shoulders. Where is the perfect oval in the lap, formed of fingers lying on fingers and thumbs lightly touching? It has vanished as I press with might thumbs into thumbs, as if the force of my will alone could keep my son safe or heal what feels broken. Breathe. Return to the breath. Return to Who, Face, Mu, Hand. I hear Roshi’s voice rise in my mind and I’m back to my practice.

January 2016 Walking Mountains 3

To our great benefit we have this Zen training available. We can learn to notice our reactions to thought and experience and also learn that some of our responses work better for us than others. One option, always available, is to wish for things to be different. I’m reminded of my foster daughter’s words, “So, how’s that working out for you?” In the zendo I think, why is my knee hurting so? I wish the pain would go away. The more energy I put into the wish, the more I suffer with the pain. Eventually the bell rings, the joints flex and stretch, and the pain is gone. My body has taught me that at least this one thing has no substance. It is thoroughly transient. What else is like it? For that matter, what isn’t like this?

Over the months and years of practice we have gradually been discovering things as they are. We are learning to see them for what they are and to accept what serves no purpose to deny; to accept what simply is. Recently my doctor told me I have arthritis. Arthritis. That’s not so bad. What if the word had been cancer? How would my Zen training hold up then?

Recently, a Dharma brother confided that while facing a tough situation, he just couldn’t sit. He would sit down and two minutes later, he’d be jumping out of his seat. My heart went out to him since, at least for the time being, he could not access what Hakuin reminds us are “unending blessings.”

We call it practice because we must do it every day. We train the body-mind so that it will not let us down—not on a good day, and not when despair and darkness grab us. In Master Hakuin’s Chant In Praise of Zazen, he asks, “How can we be free from the wheel of samsara?” and answers, “The gateway to freedom is zazen samadhi.” No way were our Zen ancestors lying to us. There is too much evidence to the contrary. Certainly anyone who sits over some period of time will come face to face with “some extraordinary circumstance.” May we all have a strong practice such that we can look it in the eye and see it for what it is. Then we will know in our guts that every day is, indeed, a good day.—

W hen people first begin Zen practice, the

emphasis on meditation and long periods of silence during intensive retreats may give the impression that words are not as important in Buddhism as in other spiritual traditions. As well, Zen masters are apt to give a different dimension to words, using words to transcend words, emptying them of their dualistic nature and turning them into direct experience.

Right Speechby Carlos Murillo

In other cases, words are used as a weapon against the conceptualizations that we are so used to having and that Zen aims to transcend. There are many examples of this: koan practice, mondo dialogues between monks, and Dharma duels between teachers and students, all of which use words in cryptic ways. Then, too, poetic expression is given a place of great importance in Zen, often using words in unconventional and symbolic ways to point to that which cannot be expressed through logic and reason.

However, this perspective, albeit accurate, does not give a complete

picture, nor does it do justice to the importance of speech in Buddhism. After all, the Buddha himself made extensive use of speech; his words were compiled in the many sutras of the Tripitaka, numbering over 1,000. Shakyamuni Buddha used words to convey his basic and concrete teaching of understanding and overcoming suffering. To do this he spoke in different ways, according his teachings to his audience so that they would understand, and using speech (and sometimes silence) as a way to teach skillfully. Skillful means, or upaya, is a central tenant in Buddhism.

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Examining this matter closely, we see that speech is actually at the heart of the Buddha’s teachings. It’s one of the steps of the Eightfold Noble Path to overcome suffering—step number three, right speech. But as well as being part of the Eightfold Path, it has an intimate relationship with other Buddhist teachings, specifically with the precepts, the paramitas (virtues), upaya (skillful means), and metta bhavana (loving-kindness).

What can we say about this important aspect of practice? The adjective “right” in “right speech” in the Eightfold Path suggests we need to take into account not only the content but also the way in which words are used. For example, it’s not enough just to say the truth, what’s also important is the way we say it.

Right speech is closely related to the other steps in the Eightfold Path, and each step complements the others. Right speech requires right understanding. There is a popular saying in Spanish: “Es mejor un tonto callado que un tonto hablando”— better a silent fool than a talkative one. This saying highlights the need to know what we are talking about, as otherwise what we are saying can have negative consequences for ourselves and others.

Right speech is coupled with right thought. Speaking is like putting our thoughts on loudspeakers. The consequences of our words will be determined by the intention with which we use them. Speech is also

connected with right mindfulness. The expression “I put my foot in it” means that we said something without thinking about it, or without considering where or to whom we were speaking. In other words, we were not mindful when we were speaking. This can cause problems to ourselves and to the people we were speaking about or who were listening to us.

Speech is like a dangerous explosive that we need to know how to use because otherwise it can turn against us or negatively affect others. This is even more important when our practice consists of going beyond words and concepts, beyond the discriminating mind.

Right speech intimately relates to the precepts: Not to lie, but to speak the truth; not to speak of misdeeds of others; not to praise oneself and disparage others; not to speak with cruelty or anger. When our speech takes these things into account, we avoid situations that cause suffering and we promote a lifestyle that affirms life and brings happiness.

As well as all these facets of right speech, we could say that the basis for right speech resides in knowing how to listen. Listening means being present when we are having a conversation, not just physically, but also mentally and emotionally. We hear with our body-mind. Doing this requires not judging the person who is speaking, not thinking about our response or opinion when the person is speaking, but just listening. This kind of listening is listening from

the heart, with the compassionate heart of Kannon who listens to the cries of the world.

When we are aware of the power of words, what’s most important is to use them for the benefit of others and ourselves. This means using words with positive thoughts and using positive words such as in the practice of loving-kindness. It means using words to give compassionate and wise advice when we are asked for our opinion. And, above all, it means using words to share the vast ocean of Dharma wisdom.

Speaking is like

putting our

thoughts on

loudspeakers. The

consequences of

our words will be

determined by

the intention with

which we use them.

January 2016 Walking Mountains 5

She of the true gaze,

she of the pure gaze,

gaze of great

and encompassing

wisdom,

gaze of pity,

gaze of compassion,

ever longed for,

ever revered...

Her eye of compassion

views all

sentient beings.

Her ocean of blessings

is beyond measure.

Therefore you should

pay homage to her.

vigorous Rinzai-style chanting of the Kanzeon in Japanese. A few notes about the ceremony:

DeDication—You are welcome to dedicate the merit of this ceremony to whomever you wish. There will be a table for photos and names of those to whom the ceremony is being dedicated.

Home altar Figures—There is a special altar for Kannon figures from your home altars. Important: Please bring them to the Center on the workday prior to the ceremony.

WorkDay—On Saturday, January 16

at 10 a.m there will be a work period to prepare for the ceremony. Please join us if you can.

Donation—As a concrete expression of compassion, please bring a monetary donation which will be given to Harbor Place, a homeless shelter in Shelburne. Please note that checks should be made out to the Zen Center so that we can send Harbor Place one check from the Sangha as a whole.

The celebration of Kannon Day

affords us a way to express our

boundless gratitude to the Bodhisattva

of Compassion for her ceaseless,

wondrous help. We hope you will join

us on this special day.

Special Ceremony Honoring Kannon

O n Sunday, January 17

from 9 to 11:30 a.m. we will pay homage to Kannon, the Bodhisattva of Compassion. This bodhisattva, so beloved in Mahayana countries, is the embodiment of tender compassion. Through this ceremony, we thank Kannon for her unceasing help.

After a half hour of zazen, we begin a series of rounds of sitting, bowing, chanting, and circumambulating. We chant the Kannon sutra in English and Japanese a total of 108 times, recite the mantra of Kanzeon (“Praise to Kannon Bodhisattva”) 108 times, and chant the Lotus Sutra Scripture of Kanzeon Bodhisattva and the Dharani of Avalokitesvara three times each.

By the end of the ceremony, we will have made 108 prostrations. Even if you are unable to do prostrations, you can still participate by making standing or partial bows. Members and their families, as well as friends of the Center and non-members are all invited. Anyone who wishes to pay homage to Kannon Bodhisattva is most welcome to attend.

In addition to the bowing, there will be circumambulations, incense offerings, special readings, and a —

6 Walking Mountains January 2016

Sangha Entertainment

T ime to dust off your

instruments, bring out the

games, loosen the vocal chords,

brush up on your Tango—it’s

Sangha Entertainment day on

SUNDAY, JANUARY 3—much

earlier than other years—and all acts

are welcome. Bring your family

and friends for a morning of

music, fun, games, and vegetarian

pot luck fare. Kelly Story is the

coordinator for this event; please

give her a call if you want to

perform. If you’d just like to sit in the audience, that’s

fine too! Informal sitting beforehand (no dokusan that

day). The entertainment begins at 10 a.m. Hope to see

you there!

January 2016 Walking Mountains 7

Annual Meeting Sunday, January 24, 9:30–11:30 a.m.

Please come to our Annual Sangha Meeting to help plan for the upcoming year. We will discuss the finances of the Center, next year’s schedule, and more. Your input is essential and valued. Come and help with the decisions and direction of the Center.

The meeting will be followed by a pot-luck lunch. Your family is cordially invited to join us at 11:30. Out-of-towners can Skype-in to the meeting. If you’d like to join the discussion, please let Roshi know and she will tell you what to do.

• 2016 Projects

• 2015 Financial Report

• 2016 Preliminary Budget

• Committee Review—reports from the following committees:

Ceremony, Kitchen, Housekeeping, Library, Outdoor, Newsletter,

Finding Your Seat, Courses, Prison, Kannon

• Great Jukai committee—create

• Casa Zen Report

• Miscellaneous

Annual Meeting Agenda

Vermont Zen Center

8 Walking Mountains January 2016

Vermont Zen CenterPost Office Box 880Shelburne, VT 05482

802-985-9746www.vermontzen.org

Nonprofit OrganizationU.S. POSTAGE

PAIDShelburne, VTPermit No. 60

ContributorS:

• Greg Heath• Carlos Murillo• Heather Sowell• Roshi Sunyana Graef• Greg Sheldon, proofreading• Kelly Story, production• Joan White, editor• Delia Zamora-Crosby, layout

In the icy moonlight,

Small stones

Crunch underfoot.

—Buson

O Our deepest gratitude to

all of you who generously contributed to the 2015 Annual Appeal and to all of you who plan to do so.

In running our temple, we turn to our members and friends to ask for support. Your willingness to offer your time and energy, as well as your generosity with financial contributions, enables us to maintain this place of practice which is truly a treasure. Your contribution helps ensure that the Wheel of the Dharma keeps turning and the doors of

our temple are kept wide open.

Thank you for your dedication, support, and generosity!