- Shunryu Suzuki Index  - WHAT'S NEW - table of contents

Richard Baker in the SFZC Wind Bells

1972 - 1973          

1963 - 1971  1972 - 1973  1974 - 1979  1983 - 1987  1988 - 1998  1999 - 2012

All Wind Bells Index
Richard Baker main page

1972 Wind Bell


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


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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 
Enlightenment. He left very gently 
And he left Zen Center 
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 
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 
"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;


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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)


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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 
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- 
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 
week of which corn. 
he died in of Mitsu 
Otohiro Suzuki, and Bakceroshi. 
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-


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tain dignitaries to mive: K unga. T uLku of from 
in Hua and his fm the Gold 
f the spiritual life in 
Bay Am., Los Arweles Mt. Baldy Monastery there 
h Scn_3n 
the woa 
sEwuld go to (Meditation Hall), and 
for the fowth of the 
would enter the 
to offa 
a (Buddhist 
We all did and 
lined up in front of the 
y ent"ing by 
lower silent. Suddenly, off upstai" 
a deep on huge dram. b' which to 
toll quite at fi"t. but 
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


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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 
acting few the 
wuh full-"åied shout. in true Zen fxshion. his sermon. 
stated simply, 'There i' to be said. '

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p«fectly tm 
to the 
dialc*tR Baker.roshi and pri"t fmm the Mill 
Valley Z. emio: 
(Bill K "Lg) 'Chief 
(Bakefrmshi) 'Is it host or guest?' 
how me True Nature without shouting!. 
Bill then simply to his 
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 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


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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 
In wads of his dixiple and successor, Zent.tsu Myoyu 
nothing to be "id.' " 
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. 
greets B uddlu 
Offering of incense. 
Buddhu Hall at Usual Altar 
This in o e 
d for the Buddha Of 
the who is things


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the who do they are Buddha 
the of 
For patriarchs who with 
Bringing us this 
F'" this fruit Of kalp" 
All pays 
Offering of three times followed by 
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 
to immense and of to 
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.


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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 
There is no of what you have done. 
Walkine with y 
in Buddha's gentle 
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.


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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,



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


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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:






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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••. 


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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." 
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. 


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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," 
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, 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, 


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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. 


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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. 
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. 

*** p6 - PDF of this page


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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." 


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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. 


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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. 


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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: 
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. 
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. 


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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— 



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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.


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Shuso ceremony, Spring t 973 practice period 


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with children from the Samuel Napier Institute

P29 - in article on Green Gulch Farm


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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) 


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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. "




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. 


1972 - 1973

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