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Richard Baker in the SFZC Wind Bells

1972 - 1973          

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1972 Wind Bell

 

Richard Baker is all through this issue including his whole Mountain Seat Ceremony and Suzuki's funeral.

 

Machine generated alternative text: IN A LEITER that to some of you Rand, president Of Cent", "Smki-mshi in December 4. 1971 just the of the opening Sell of the five.day Enlightenment. He left very gently And he left Zen Center us Of his he continu" to live clexly the c unity that his lifework. His last appearance in public on 21 at Baker.roshi as to his tang.standing plan. He left specific the he wanted the community to and his Wishes curied out." Mrs. Suzuki, his wn, were with when did xftcr, the old" diwiples up from the Zendo ma met with foe him ro the interview) or tea. The offered chanted the Japanese and English. Then all of the ane hundred and fifteen students attending the u a time off"ed They were by many Of the Older students all the Bay Area. The off"ing until was taken the fuwal late in the aftewyon. The be done according custom bete in America. We waited week the and Abbot of Eiheiji in Tokyo. During a time "t with him d did uzen and Wped many to sit or offer FUNERAL CEREMONY calm very beautiful, on hi, Katagiri.oshi, Moriyam 12 at 2 p.m. It led by ros of SLnuki-roshi as Head of Sokoji Temple. About people attended, includingBuddhi3t priests of and eoun tries. Hoichi. as disciples, Sowed and the diwiples. The with a by Baker-roshi of feeling.' to be teacher or a di%iple, it greatest joy this life. is no to come it having many and we • nd chang«i r he lives of of s throuehout this begun a Sangi" and community that in a large city practice elsewheæ. "He bN'ught Of which He knew himself that well. He brought wch a and living of trees, tables did teach He bmught us Sanaa, the traditional Buddhist giving full o f how live through to le" his own Japanese and to include oar own which t find its "But this this rested with true In Hazel P 4et's him, he us. Trudy Dixon's IR spoke of minds;

 

Machine generated alternative text: N iwæroshi and, behind him, Katqiriroshi Joyful Mind, the joy of Buddha's mind in all conditions; Compassionate Mind, which includes all of us without any idea of self; and Big Mind, as big as a moun- tain, deep as an ocean, without discrimination, penetrating fully and exactly, one with everything simultaneously. "Through the intimate and unconditioned relationship Of teacher and disciple, he left us intimate With Buddha and ourselves. He left as much as any man can leave, everything essential: the mind and heart of Buddha, the practice of Buddha, the teaching and life Of Buddha. He is here, here in each one Of us, if we want him, and in the life here, which was his life work to allow us to continue. "Let us do everything possible to allow his passage, in many forms, to be com- plete, treating each other as Buddha. Let us each be r*orn now. Let us realize our own true nature. "At the beginning of Buddha's Enlightenment sesshin, just after the bell opening the first period of zazen, our great teacher, Suzuki Shunryu-daiosho, joined Buddha. He passed with decision and gentleness. A few days before he died, when it Was difficult for him to speak, I asked him. 'Where Will we meet you?' A small hand came out from underneath the covers, made a small bow, and drew a circle in the air."

 

***p5-6,12-13 - PDF of Suzuki funeral (same as above four pages)

 

Machine generated alternative text: a country meditation cen Richxd Bxker. then the President of Zm Center. took him Her a 100-yearold deep in mountains of Monterey, Students and frien s we to help. the 1967 z.mshinii,'zen Manwhile Zendos. by older from Zen Center. were founded in the San By 1969 ha grown t 00 large to co u e n tin shniwgSokoji with the residence with into a 50.00m, d his cmld peRtice in San he In the winter of 1969/70 bexlth w" Weakened by remained "0M, still able to visit late There he rcccsnized a. his Dharma beir, Baker. then in Japan staying Buddhism and Japanese In of 1971. Suzuki- Richard S'_nukLroshi installed him as the Abbot of Zen Centu, In the of 4th, 3 to given bath. He didn't speak afterwards during the Rohatsu week of which corn. he died in of Mitsu Otohiro Suzuki, and Bakceroshi. THE MOUNTAIN SEAT CEREMONY BAe, or Suzuki-rushi span during the Fall of 1970 at in Japan. received Dharma in min y middle of ibe night 4, 1970 in a on 8. 1910. A on November 1971. t the Mahabodhisartva Zendo in san in the sor installed Baker his Chief of Zen Center him as Rcshi. of the is a atten Denis a student of Berkeley Zendo, for Belah's "_2„eiology elass the University of Bekeley. After ou dine of the ceremony mcluding and stations of the "1 Zen Center an Page Street well the time of the but that Was a blee«jwd_ Every bit of in halls filled with was upstairs a while. and Sec they had built platfom the end of the Buddha Hall to as Mountain and candles were Cet-

 

Machine generated alternative text: tain dignitaries to mive: K unga. T uLku of from in Hua and his fm the Gold in f the spiritual life in Bay Am., Los Arweles Mt. Baldy Monastery there h Scn_3n the woa meditation sEwuld go to (Meditation Hall), and for the fowth of the when would enter the to offa a (Buddhist We all did and full lined up in front of the the y ent"ing by lower silent. Suddenly, off upstai" a deep on huge dram. b' which to toll quite at fi"t. but in u cession. until the drummer wu beating out long. thundering which ill building, by the doleful of the of the having the artiving at 'he front d Dainin up the s:reet. We ain entering Buddha Hall for the offeings. few the jangling thud of the staff ground, The long of nd top is hung With rings which Loudly when the on presently, the Hall and drew to stairs to levels. the Il bells by of and We hear the ad of two the These just a half-tone apart in pitch, and their effect. clow gong in the hallway, with the steady and the m to the hail of my on em'. the the stairs the Zendo_ I the rest of the 'ion remained out of in the far finally, only

 

Machine generated alternative text: Richard Slowly WI in holding the ny-whisk Of hm"hair, given to him by of gold cloth. with All heads pa"Cd and where the He lat«, and, mitber steadily to join rest of the We heard them going back the aid of the of in distance, until Only the gong the the of the dimly-lit "Then We summoned to the Buddha Hall. We filed in the Zendo and door, up the stairs into main Walking slwly, we the Hall. gassing the an d filled up the o mats left In of the Seat Altar. Visitrwswere mound e f h while we Japane« style. Meanwhile. the to to of Swu ki the of Zen Cen«r. whom Bak« was Evcryo" who this man loved him, and myself, I had only him once. regx-ded him the respect. I knew he quite ill a: time. but he, at the head of the entemd the Hall, I see him as f"il atrunken the man who appeared, ghost of the person whose rwse spiritual guided the Center through the fwst of its existence. practically being by his but holding his staff firmly. and thumping it on the matting as he approached the Mountain He at the altar, to to right of rhe platform. in a chair Baker then with Seat Altm great drum fell We in unison the HriAaya in offera in of of platform offering i to Budd"" the Patriwchs, the of the Cent", and. to his He 'This piece of incense Which have for a long time 1 offer with To my to my friend, Suzuki Shunr»l-daiosho The foundN of e t mples, There no measure Of What you have done. Walking with in gentle rain Oar robes through But on the Not acting few the wuh full-"åied shout. in true Zen fxshion. his sermon. stated simply, 'There i' to be said. '

Machine generated alternative text: p«fectly tm to the The dialc*tR Baker.roshi and pri"t fmm the Mill Valley Z. emio: (Bill K "Lg) 'Chief (Bakefrmshi) 'Is it host or guest?' (Bill how me True Nature without shouting!. Bill then simply to his such, to to the front of the to make his bow. But When to there w o as n his at fierce His puffa m*hlily his and he if he to speak, to say to discipl" to be strong in their to Richad Bxker with faith; one He faced congregation directly if to speak and tolled his staff his rings twice. to the left and to the right side of hall, It W.sas physia of breath, md paple weæ openly, All those to Rcnhi now fully what it would mean to him, with a ly As their faltHirgly "ked fm the

 

Machine generated alternative text: Hall. still marking step with his staff, put his hands palm to palm his in the k deeply. And that all. and direct. the caemony had little more "On in the a t two aft" Mountain Seat Suzuki p. from this life, His work wu finished. In wads of his dixiple and successor, Zent.tsu Myoyu nothing to be "id.' " MOUNTAIN SEAT CEREMONY (Shin Shiki) 1_ Beginning Rest (Ar*esho) at House n. Front Gate Th—t all w "ds The cloud-path leads to this gate. The is gone. no greets B uddlu Offering of incense. Buddhu Hall at Usual Altar This in o e d for the Buddha Of the who is things

 

Machine generated alternative text: Shakym.uni the who do they are Buddha the of For patriarchs who with the cxean-af.one.point Bringing us this F'" this fruit Of kalp" All pays Offering of three times followed by Meditation silent of incense the which shows a Way. Three bows passage through the Zendo. V. Room Although I know how I came, T h y Whing Off"ing of fm the Way Which gives us Three b VI. the Mountain SeatAltar A, enters_ B, The presentation of C. Chantirg Of Sutra. D. of Official Appointment by Silas Of E. Gatha Altar This Mountain Seat, climbed many times ts the With help of my ev«yone In the md lhe I will climb this DO wonder about it at F. the Mountain Altar As the Chief Pri"t Of Zen Center, and Zenshinji, I off" this i the to immense and of to the ana Buddha; to Manjusri, the to great historical Buddha: to the Patriarch' through Zenji my and passionate Shum-yu-daiosho_ May their inspire in peace in world, life after life.

 

Machine generated alternative text: I offa this all beings the six worlds, fen Trudy Dixon. for Mr. Chester Carlson, for all have in way to this May their be I to a my the To-m Seido Roshi Zen Cente, Zendo, and zeruhinji. Katagiri Dainiwroshi. Every day he shows way. This of Wheh have time offer wit', To my to my frie". Suwki of There is no of what you have done. Walkine with y in Buddha's gentle But Not drop H. (B yakutsui-shi) Hoan Dai 'chi Gil Dragons and Elephants! A«cpt this of First Seat! 2. Zeneatsu baker Statement (SuigO) Hööhö Hööhö C—ete Buddha's Taching! Just this' l. Greetings and Te'ewrns. ScYmeideT. Zen Visiting Kob—i, Priest Of the Los Alco. Zcndo J. Return to rest at 's

 

Zentatsu Richard Baker's Mountain Seat Ceremony (pp10-16 above) - PDF

 

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Articles follow on Continuation and Transition, Green Gulch Farm, The Work Company which don't mention Baker's name but of course he's intimately involved with and instigated it all - with a lot of help from a number of bright people.

 

Machine generated alternative text: ZEN MOUNTAIN CENTER The Practice Period of 972 was led by Katagiri-roshi, while Baker.roshi was in the city. And this Fall the Practice Period at Tassajara was led by $akq.roshi, while Katagiri.roshi led the City Practice Period four days a week. The new kitchen is finished and has been in use for nearly two years, and the new gate has been finished for about the same length of time. Both are the work of Paul Discoe, Zen Center's carpenter-leader. He and his family now live in Japan so Paul can study Japanese temple carpentry,

P27

 

There's information on officers and directors that mentions Peter Schneider Is Baker's jisha in the city. - p31

 

Machine generated alternative text: PETER SCHNEIDER AND JANE RUNK WESTBERG were married June 17 by Baker-roshi at the home of June McKnight in Woodstock, Vermont. Peter has been with Zen Center since 1962 and continuously since the opening practice period of Tassajara. Jane has been with Zen Center continuously since the first Tassajara Practice Period. Peter one Of the first Directors Of Zen Mountain Center and later a President of Zen Center. He was ordained in 1970.

 

Brief piece on Nakamura Sensei, tea teacher who lived with the Bakers.

 

And if that's not enough, on the back page:

 

 

 

1973

 

Machine generated alternative text: ASHES CEREMONIES During the first few of the twelve years Suzuki-roshi was here in America. he kept deciding to postpone leaving. then to stay for longer and longer periods. then to spend the rest of his life in America, and finally he asked to have his ashes scattered on a high mountain overlooking the monastery he founded Sere- and also beneath a stone in the valley of the monastery. The mountain •ere his ashes were scattered is the first and last place (and highest.l from monastery, Tassajara Zen Mountain Center. can be seen i. Cover: Baddh' aver one Buddha and Lecture Hall at Center, Sat Fro•.-t-sc••. 2

 

Machine generated alternative text: fourteen-mile dirt road. On its first peak in the summer of 1968 the ashes Ot- Nyogen Senzaki. the first Zen monk to make his home in America, were scattered by Yasutani-roshi, Nakagawa Soen-roshi, and Suzuki-roshi. Yasutani- roshi and Soen-roshi had brought these ashes to Tassajara in a wonderful gesture Of recognition Of the unity of Zen in America. On the night Of the full moon they and the Tassajara students went to the mountaintop, chanted the Heart Sutra and danced holding hands in a circle on Soen-roshi's suggestion that —we foem our own moon." ASHES SCATrERING CEREMONY On the full moon night of April 17, 1972, Baker-roshi, Mrs. Suzuki. the Ordained disciples, and the Tassajara students went up to the mountain's second peak (next to the one on Which Senzaki's ashes had been scattered). In the Tassajara valley, the weather had been calm, but on the mountain the weather and wind were so fierce we had to support each Other in order to wend out to the peak. We almost gave up, but everyone wanted to try despite the complete darkness, the wind. dust, and fog which was shooting up on the far side Of the peak and into the sky, threatening to obscure the not-yet-risen moon. When the moon did rise over the distant mountains through the streamers of fog, everyone chanted the Heart Sutra while Baker-roshi scattered the ashes. As Mrs. Suzuki remarked later, it Was •.veather characteristic Of Suzuki-roshi. She said, every time there Wag an important ceremony in Japan that he had to perform, there had been fierce weather like this. "It's just like him." Mrs. Suzuki wore Roshi's zoris (shoes) from San Francisco to Tassajara because during his illness Roshi had said he wanted to go to Tassajara one more time. 3

 

Machine generated alternative text: The following day, during the Ryaku Fusatsu Ceremony, Baker-roshi said, "Last night on the mountaintop, in the wind and with the full moon we scat• tered the ashes of our beloved teacher Shogaku Shunryu Daiosho and chanted the Maha prajna paramita Hridaya Heart Sutra in English and Japanese. Some Of his ashes blew up into the air like a cloud, some settled into the earth. On that peak he chose. Where you enter and leave Tassajara, Soen Nakagawa-roshi, Hakuun Yasutani-roshi. and Suzuki-roshi scattered the ashes of Nyogen Senzaki• roshi. their predecessor in America. Now we have chanted the Ceremony of Becoming a Bodhisattva as done since ancient times on full moon nights. Many times Suzuki-roshi said he was a cloud. May he be a cloud and a mountain and watch over us forever," TRADITIONAL ASHES CEREMONY Ille place Suzuki-roshi chose for the traditional Ceremony and burial of ashes is a small. shaded clearing on the ridge at the upper end of the Tassajara valley. A ten-minute walk from the Zendo, it is a wonderfully quiet spot —the one place in the entire Tassajara valley Where the sound Of the creek can barely be heard, From this place, it is only a short walk to the top of the hill. where a hundred. foot waterfall can be heard and scen across the After Trudy Dixon's death in 1969. Suzuki.roshi worked on leveling the site and then laid the basic foundation stones for the spot for Trudy•s ashes and the one for his own. Suzuki-roshi had been the abbot of two temples in Japan, Rinso.in and Zoun-in, and shortly after he died. Mrs. Suzuki took half of his ashes to Japan. In Feb- ruary, 1972. a major ceremony was held at Rinso-in to bury his ashes next to those of his predecessors, the thirty-five former abbots. Besides the Suzuki family and the members of the congregation, the ceremony was attended by many of his dharma-brother priests, other priests of the Soto school, and several Zen Center stUdents Who were in Japan, Other portions of the ashes went to the Suzuki family and to Zoun-in, of which Suzuki-rushi had been the twenty. eighth abbot. That same spring, work to prepare the burial site at Tassajara was begun. Con. tinuing Suzuki-roshi's earlier work, the clearing was enlarged slightly and a stone Wall built against the hillside. As Roshi wished. his resting place was to be a natural unmarked stone. Suzuki.roshi loved working with stones, He would spend hours looking in the creek bed for good Stones. and whenever he had a spare moment he would be in his garden moving and placing stones. Students who had worked with him knew Of several large Stones in the creek that he especially liked. and one Of these was chosen for the burial site. It weighed over two tons, and it took many days of vigorous effort -using winches, pulleys. sleds, and lots of muscle—to move it up the hill and into place. The formal Ashes Ceremony, held on April 29. WAS attended by over two hun• dred fifty people, including more than thirty members of the Japanese congrega- tion of Sokoji. and other representatives of the San Francisco Japanese commu- nity. It was the most developed Buddhist ceremony ever performed by Zen Center, and was possible only thro"l the many years of experience working on and doing Buddhist ceremonies with Suzuki-roshi, the Japanese congrega- tion, Katagiri-roshi, Chino-sensei. and many others. Chino-sensei was especially helpful in the preparations for this ceremony, 4

 

Machine generated alternative text: Suzuki disciples Tie large densho bell began ringing early in the morning, and was struck one hundred eight times at regular intervals until the beginning of the ceremony at t•svo in the afternoon. The ceremony began with a long procession of the ordained disciples, led by Baker-roshi carrying the urn of ashes in a white cloth suspended from his neck. As the procession arrived at the stone. people were already waiting, standing or sitting among the live oak, manzanita, and Wild lilac •an around the clearing. During the ceremony Baker-roshi, then Mrs. Suzuki, Suzuki-roshi's son Otohiro, and then each of the ordained disciples and a few Older lay disciples one by one carefully lifted a piece of the ashes with special chopsticks, held it in the incense smoke for a moment, and then placed it into the opening that went under the stone. Then everyone went up to pour spring Water from a bamboo dipper Over the stone. Gradually the stone. With its patches Of brilliant green moss, came glisteningly alive in the sun, While the Hean Sutra was chanted over and over until everyone had offered a dipper of water to Suzuki-roshi onto the stone. ceremony lasted for over two hours and had a feeling of intense concentra- and power, especially as Baker-roshi stood facing the stone and for several silent minutes made signs and mudras to consecrate the stone as Suzuki-roshi's own body and dwelling place, a natural pagoda. Afterwards there Was a buffet dinner in the Zendo garden at which many old Zen Center people were able to together with a deep mutual feeling of connection and gratitude to Suzuki. roshi for the many tiny and great Ways he brought our lives together. Chr Teacher left us alone. but so carefully, that the mountain and the stone and the whole earth is his great body. 5

 

Machine generated alternative text: During the Ashes Ceremony there were a number of audible statements by Baker-roshi. Here arc parts of several of them. Suzuki•roshi said, "Which do you prefer, the whole earth or a small And then he answered himself, rather prefer a small stone which We Carry or move,' • Suzuki-roshi! We have assembled the disciples, assembling your Great Bev. We have moved here for you this favorite stone. But we know true is hard to see, that your Great Spirit is reflected everywhere. Middle: This Stupa is the body of the Tathagata. Do not try to see it! If you desire to see Shogaku Shunryu•roshi's body: Look here! Just in Of you! By own Great vow you Will hear his Lion's Roar. Suzuki-roshi. from now on make this rock your peaceful home. Receive the offers that are flowing from every direction. returning from your own kind heart. Please protect endless generations of practice here. End (Eko): We have offered light. incense. flowers. something from the sky. something from the earth, something from the sea to this mountain stone, this formless tree. your pure body that we may continue to serve you. Farewell. May We meet you always before us in the light of your wisdom that shines from every thing. 6

*** p6 - PDF of this page

 

Machine generated alternative text: JEAN LUISE CAMPBELL (1944-1973) Jeannie Campbell was our friend. Head of Alaya Stitchery, making pillows and cushions for our zazen. One of the first persons to work on the founding of Tassajara Zen Mountain Center. Head Of the Berkeley Zendo for a long time. Sister Of Dan Welch. Full Of loving energy. Everyone knew her. O Jeannie. we wish you were still here. At the funeral service said: "O Jeannie, you are resting, and now you may rest more. We let go Of your karma. Here are your ashes. Here are all our thoughts about you. Here is your work that We will finish for you. Here is all the love and deep feeling that you matured for the benefit of all beings. Jeannie, we come closer to resting our own karma in this life. Wc feel you all about us coming more and more to rest. "O Jeannie. rest. rest." 11

 

Machine generated alternative text: ORDINATIONS On January 27th of this year, eight Zen Center students received priest's ordi- nation from Baker-roshi in a ceremony held in the City. This was the largest ordination ceremony so far at Zen Center, and the first since Suzuki•roshi's death. Those who received ordination were: Yvonne Rand. Jerome Peterson, pat Herreshoff, William Lane, Jane Schneider, Steven Weintraub, Mary Wdliams, and Philip Whalen. disciples spent the months preceding the ceremony sewing their kesa (priest's robe), zagu (bowing cloth), and rakvsu (small robe) under the expert guidance of Joshin-san. a nun from Antaiji monastery in Japan. The sewing of these robes is not like ordinary sewing. Each robe Or cloth is sewn together from many smaller pieces. cut out and assembled according to an exacting, centuries-old traditional pattern. Everything is done by hand, and with each tiny stitch the formula "Namu Kie Butsu take refuge in the Buddha"— is recited. Working a few hours every day, it took the disciples two or three months to complete their robes. The ceremony of ordination is the most important ceremony of Buddhism. The disciples take a solemn vow to follow the precepts, their hair is shaved off, symbolizing the cutting off of all worldly attachments, and they make a firm commitment to follow the Bodhisattva path. 12

 

Machine generated alternative text: 4. The following excerpt from the ceremony takes place as the Roshi shaves the last bit of hair from the head of each disciple. Beginning Head Shaving The Ino (head of Zendo practice) chants through once and then the disciples chant three times: Only the mind of a Bodhisattva Can cut through this drifting-wandering life On the path Of Nirvana. This virtue cannot be defined. Daring Head Shaving chants through once and then the disciples chant three times: Within the karma Of past, present, and future O the ties of affection are hard to break But beyond these worlds of karma Is the realm of true compassion. After Head Shaping Roshi chants through once and then the disciples chant three times: In this world Of birth and death When we realize our imperturbable way-seeking mind Bodhi is near at hand. This very beginners-mind Bodhisattvas know As immeasurably deep and Wide. Even Buddha cannot define it. 13

 

Machine generated alternative text: Final Head Shaving Roshi : This last hair is called the Shura. Only Buddha can cut it off! Now I will cut it off! Do you allow me to cut it off? Each disciple: Yes! After Shaving Shaving your head and again shaving your head, Cutting your attachments, You are now in the path of Buddha With the imperturbable mind of Enlightenment, To free all beings from suffering. Disciples: Freed from karma and wordly attachments, Freed from form and color, Everything is changed Except my deep desire to live in truth And save all beings. All disciples bow to Roshi. The ceremony continued with the giving of the monk's outer robe, Buddha's robe (okesa), and monk's eating bowls by Baker-roshi to cach of the disciples, and concluded with the giving of the precepts. 14

 

Machine generated alternative text: PETER AND JANE SCHNEIDER left for Japan in April for a stay of six months to a year. They have been living in Kyoto in the house formerly occu- pied by the Bakers, and before that by Gary Snyder, and have been studying the Japanese language and the many cultural forms of Japan which have their root in Buddhism. They are also researching the life and background of Suzuki— roshi.

P23

 

Machine generated alternative text: ZEN MOUNTAIN CENTER The fall 1972 and spring 1973 practice periods were led by Zentatsu Myoyu baket-roshi. The Shuso (Head Monk) for the fall period was Tenshin Zenki Harold Anderson. The spring period Shuso was Kakuzen Keidö Les Kaye, a disciple of Suzuki-roshi who has been with the Los Altos Zendo since 1966.

 

Machine generated alternative text: Shuso ceremony, Spring t 973 practice period 25

 

Machine generated alternative text: with children from the Samuel Napier Institute

P29 - in article on Green Gulch Farm

 

Machine generated alternative text: Sunday is the bivst day for visitors. People begin arriving before dawn for early morning zazen, or come later around nine for the period Of zazen before the lecture or to take a walk in the fields or to the beach. At ten. Chairs are set up in the Zendo and the lecture begins. usually given by Baker-roshi. There are often more than a hundred people at these lectures, including many older people and people from as far away as Davis, Sonoma, and Santa Rosa. After the lecture and discussion period, people emerge into the reception area for tea and coffee, and a variety Of farm produce and fresh-baked goods are on sale in the office. People are welcome to stay for lunch and spend the afternoon working in the fields, and throughout the day there is a steady coming and going of cars and people. Many students from the City Center and Berkeley Zendo regularly spend their Sundays working at the Farm, and the whole day has a warm. friendly feeling. People who come one week to buy a loaf Of bread are often back the next to hear the Sunday Zen lecture. Lover field (seven acres) 30

 

Machine generated alternative text: MEETINGS AND A PLAN This summer, a series of meetings Of the entire Zen Center membership was held, to present and discuss this financial situation and the wider implications of how we Can support ourselves as a community. The central theme Of the meetings was expressed by roshi during one of the early discussions. "Most of what we're doing and trying to do at Zen Center Can be characterized by Suzuki-roshi's saying that our practicc is with people. Our practice doesn't exist separately from practice with others. Practice with Others should be the way we support ourselves— if we can merge these two, that's wonderful. But we have to be careful that we don't sacrifice practice in Order to support ourselves. "

P38

 

***

Memorial Service Lecture
Dec. 23, 1972

P40-44 - PDF

***

 

Machine generated alternative text: If you have some personal recollections of Suzuki-roshi, especially any incidents that stand out in your memory or were a turning point for you, we would like to begin compiling such stories and anecdotes as a collection of Suzuki-roshi's teaching. Dr. Abe, Mumon-roshi, and Baker-roshi have suggested that we do this. It is the traditional way that Buddhist teaching and the lives of the patriarchs have been passed down and collected, Please address your letters to Baker-roshi in Care of the Zen Center office. 51

 

1972 - 1973

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