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Newsletter of Dharma Rain Zen Center Portland, Oregon Volume XXX Number 5 September/October 2005
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by Jill Bukkai WashburnOpening my copy of Buddhist Wisdom Books for seminary class a few years ago, I was surprised to see the inscription "J. Washburn, 1989." The record of time passed is a reminder that a first taste of Zen began with the prajnaparamita literature given to me in a class taught by Kyogen on the Diamond Sutra in 1989, early in the second year in which I visited the Zen Center. It was my habit in those days to attend Wednesday classes no matter what the topic. Luckily, I was often in way over my head.
Reaching back to that time, it now seems that those classes on that spare and lovely sutra were a first instruction in an entirely new language and view and that all that has come later is based on those first wonderful evenings. Each teaching was entirely new and vital and my imagination responded completely, redefining and restructuring everything. The old sutra was very challenging, and I came away with many more general impressions than specific knowledge, but I began to imagine my life very differently.
In the class, I clearly remember Kyogen saying that the Sutra in 8,000 Lines had been a major influence on his developing practice. I went right out and bought a second-hand copy and started a habit of opening this sutra at random for instruction.
In the sutra, a Bodhisattva being trained in perfect wisdom is instructed to stand firmly and fearlessly amidst a context in which all is in motion. The disciple Subhuti speaks of the experience in the first chapter of the sutra:
"Moreover, what is thus designated is not continuous nor not-continuous, not discontinuous or not-discontinuous. And why? Because it does not exist. That is why it is not continuous or not-continuous, not discontinuous or not-discontinuous. A Bodhisattva who does not become afraid when this deep and perfect wisdom is being taught should be recognized as not lacking in perfect wisdom, as standing at the irreversible stage of a Bodhisattva, standing firmly, in consequence of not taking his stand anywhere." 1
I didn't really understand much of this a dozen years ago, but over time I have learned what it is to stand firmly amidst, not against, a changeable reality, using points of reference first discovered in zazen and sanzen. I have an unshakeable confidence in the value of seeking experience beyond known limits. The koan is becoming not only imagined but occasionally workable.
The Lord Buddha explains more about the experience in the first chapter of the sutra, when he says that most people imagine that reality is based upon unchanging dependable facts. He asserts that people construct these facts by placing and linking the factors and conditions of existence in opposition to one another and that such constructions have no real existence.
Even worse, people then settle down in preference and habit and do not "go forth from the triple world, and do not wake up to the reality-limit. For that reason they come to be styled `fools'."2 I would add that for that reason they very often come to describe themselves and life itself as miserable. I am aware of repeatedly awakening from this state.
This was not always the case. On another occasion, I opened the sutra to a new challenge. While enduring a life without the inspiration or guidance of good friends, which the sutra mentions as essential, a person can exist in a state of disbelief and denial of even the possibility of liberation. (In fact, I knew myself that this mistaken view could become the point of pride in an existence defined by misery.)
In Chapter VII, HELL, the sutra says:
"From lack of respect without faith and firm belief in the perfection of wisdom, they have no concord either in their bodies or in their thoughts. Devoid of concord they do not know, see, recognize or make known this perfection of wisdom. First they do not believe, then they do not hear, then they do not see, then they do not recognize it, and thus they produce, accumulate, pile up and collect karma conducive to the ruin of dharma." 3
From this sutra I began to recognize and better understand many of the conditions and mistakes of my own past life and develop a pattern of waking up from them based on a desire for liberation and a new confidence that such freedom is repeatedly possible.
This sutra is about Bodhisattvas. So, was I trying to be a Bodhisattva? Really, I never thought about it and may have believed and taken to heart as instruction the lines in the sutra that announced there is no such being, "because a Bodhisattva who trains himself in perfect wisdom should train himself like an illusory man for full enlightenment." 4
Nevertheless, because each of my teachers was excellent, the koan arose naturally in this life. It is my nature to work hard on behalf of a view, and over the years I intuitively looked for opportunities in temple life to wear myself out being helpful. This never failed to bring on a deepening and often startling experience of emptiness. At some level, I must have imagined a new definition of self might result from rank, but the truth of the moment was much different. In fact, at moments of recognition, I actually seemed to shed differentiation, and it was often difficult to stand at all. Never mind stand firmly, or with confidence, in such openness. As the sutra describes it: "As the Tathagata is stationed, so will I stand, well placed because without a place to stand on." 5
The sutra admits that a certain amount of determination and courage, as well as good companions, are necessary to enable a practitioner to stand firm while not really taking a stand. Since I could feel myself to be unstable at some level much of the time, the encouragement and dedication to practice relationships seemed appropriate and absolutely necessary for survival. I always tried hard, but I have truly learned to depend upon a regular measure of intimate association, as well as a straightening of the back and regular breathing, to learn to set my own heartbeat at a steadier pace.
As I hope these words are making clear, the Sutra in 8,000 Lines is my guide and particular good friend. I will mention a few additional chapters of the verse section of the sutra. I have gone to it more often than the shorter Ratnaguna or Heart Sutra,appreciating and needing the details of the prose.
More on the subject of relationships in Chapter XI: MARA'S DEEDS: For the ultimate vow:
"My own self I will place in Suchness, and, so that all the world might be helped, I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings." 6
It is said that to put oneself in Suchness is to be free to come and go. To put other beings into Suchness is to allow them the same freedom.
And finally, so that the mind function and essential purity of no being on this path is left out, a favorite reading in CHAPTER XII, SHOWING THE WORLD:
"The Tathagata knows polluted minds of beings for what they are. For he knows that the minds of ordinary people are not actually polluted by the polluting forces of perverted views, which, being nothing but wrong ideas, do not really find a place in them. The Tathagata knows unpolluted thoughts for what they are. For he knows that those minds are transparently luminous in their essential original nature. The Tathagata knows slack thoughts for what they are. For he knows that those thoughts are in reality unable to slouch on any resting place. The Tathagata knows tensely active thoughts for what they really are. For he knows that thoughts are exerted so as to win dispassion, and that they can no longer be exerted when there is nothing left that can be seized upon. The Tathagata knows unconcentrated thoughts for what they really are. For he knows that those thoughts are the same in that they take hold of differences..." 7
In the years from that first class, the vital practice and study of Zen has filled the gap between every opposite, one after another, with association and connection. The Truth is rooted right here in the spare aesthetic of this sutra and in the mind and body of this one practitioner. It is now often possible to stand firmly right in the mud.
This is only to say that I return to this source material repeatedly and wholeheartedly, and with joy. I especially treasure the voice in which I first heard it 15 years ago.
Note: Tuesday night Seminary classes September through May will be on the Prajnaparamita texts, the Mahayana wisdom teachings, including the Diamond Sutra and the Perfection of Wisdom in 8000 Lines. Bukkai Washburn will be assisting Kyogen Carlson in teaching those classes
1 The Perfection of Wisdom in Eight Thousand Lines, Edward Conze translation, p. 85.
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Residents and visitors inuagurated the new Sangha House with a barbecue on the deck, and thoroughly enjoyed the sunshine. From Left to Right: Yu'etsu Wolf, Jiko Tisdale, Ani Paldron, Gyokuko Carlson, LaShelle Charde.
Surely it's root beer in those bottles...
Annual Retreat, 16 July 2005
Present: Gyokuko Carlson, Kyogen Carlson, Gary Oshiro, Dosho VanSant,
Kisei Martin, Kei'un Lewis, Genko Rainwater, Kat Strieby, Sherman Coventry, Shisei Niski
1) Date for Next Meeting, Thurs., Sept. 8, 7 pm at the Sangha House.
2) Treasurer's report: We're $20K in the red as of the end of May, but our cash position is strong, with about $78K in the bank. Every income category (except for Fee Activities and Residential) is up. Residential income is down as some individuals who had expressed interest did not move in, but it appears that we'll have more residents in the Fall. Zendo rental is slightly up, but the Monday night rentals by the Sakya Center may be at risk.
3) Strategic Plan Review: The issues of Delegation, Transition-planning, Succession, Facilities-management, and Budgeting have formed the framework for the community's efforts, and for communication between the Board and Sangha. To a large extent, this thinking has proven successful in guiding the evolution of Dharma Rain.
4) Operations Report: Sale of 20th Ave property: signing in progress, the deal should be closed early next week. Zendo roof: Two bids received, the cost will likely be in the $40-50K range. Kyogen called for a focused fundraising effort, and will send an email to the community.
5) Membership Reports: We now have 181 members, with a net gain of 27. Gyokuko noted that the 160-165 range has felt like a "glass ceiling" on our size, so passing that number feels like a milestone. Shisei presented notes from the July 7 Membership Committee meeting, which assessed our outreach efforts.
6) Communication: The Fall Sangha Forum is scheduled for Sunday October 23rd. We observed that members have not taken advantage of the opportunity to bring concerns to Board meetings, but agreed that it's an important gesture to keep this on the agenda. Gyokuko continues to make sure that someone is always at the Dharma House to answer the phone.
Web Site Redesign: The text is complete and has been sent to the designer.
7) Delegation/Apprenticeship: There was no report from the Apprenticeship Committee.
8) Ethics Committee update: The committee has put a lot of effort into this and we'd like to see the booklet completed. The Carlson's involvement with developing the Soto Zen Buddhist Association's ethical guidelines for teachers is also informing this effort.
9)Transition/Succession: In discussing the Carlson's eventual retirement, we considered different organizational models. Kyogen will likely stay involved in the daily running of the Center longer than Gyokuko. It's possible that they would retain the title of Abbots and continue as teachers for existing students, but step out of their program-coordination and operational roles. This would be an ideal opportunity for a Dharma Heir to begin a larger role in preparation for taking on the Abbacy.
10) Expiring Director Terms: Dosho's second elected term is coming to an end, thus he is ineligible to run for another term at the end of this year. Kei'un's and Genko's first terms are coming to an end. Kei'un graciously agreed to run for a second term. Genko will become a postulant in the Fall, and will serve through our November meeting, but will not run for another term. Thus we'll have three openings for this year's election. Kisei and Shisei will recruit additional candidates from the membership.
11) Approval of minutes of the May meeting: The minutes were approved unanimously. The Secretary thanks Gyokuko for filling in for him.
The meeting adjourned at 4 pm.
Respectfully submitted,
Joe Shisei Niski, Secretary
Photo Right: Gyokuko and Kyogen attended the American Zen Teachers association meeting in Sheburne, Vermont in July, hosted by the Vermont Zen Center. Over 30 teachers attended, with most shown here. (Click on photo to see a larger, more detailed image. Use your browser's back button to return to this page.)

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Eugene Zendo News
The Eugene Zendo has its own newsletter. Please contact the Eugene Zendo's resident priest, Ejo McMullen, for information: 541-302-4576 or ejo@eugenezendo.org, or visit their website at www.eugenezendo.org. The Eugene Zendo is located at 2190 Garfield Street in Eugene.
Eugene Zendo Schedule Summary
Monday- Friday mornings: Zazen, Service and Temple Cleaning; Tuesday evening: Dharma study, classes held during Ango periods; Sunday morning program begins in Fall 2005. Please call or check website for exact time and details.
Pendleton: The Pendleton group meets Mon.-Thurs., 12-1pm. We sit in the quiet reflection of Soto Zen meditation; conversation at the close of the sitting period is optional. Individual meditation instruction and posture solutions for all ages and physical conditions is available. Contact: Joseph Mugaku Engum, sammie@wtechlink.com, 541-276-8445 days, 541-276-0038 eves.
A sitting group meets in Hood River twice a month, with a teacher visiting from Portland once a month. Please see their web page at www.HoodRiverZen.org or call Catherine at 541-386-7388 for more information
OSP(Oregon State Penitentiary) Zen Group
Getsushin Brox meets regularly with dedicated members of the OSP Zen Group for ongoing Dharma work and study. Kakumyo Lowe, Hongaku Leatha and Kisei Martin assist with monthly services. For information, contact Getsushin through the Zen Center.
Oregon State PenitentiaryFirst Tuesday of the Month 1:00-3:00 PM - Zazen, Class, Closing Chants Third Tuesday of the Month 6:00-8:00 PM - Zazen, Dharma Talk, Discussion, Closing Chants
We would like to invite you to consider membership in the Dharma Rain Zen Center. Membership represents commitment to the Sangha and the Buddhist training that the Sangha embodies. Membership is required to vote for the members of Board of Directors and on any other issues that come up for a vote. Some classes and events are only open to members. There are five categories of membership, based on amount contributed each year, plus Full Member.
A Benefactor is a member pledging $100 per month or more. Privileges are the same as for Supporting Members and Sustaining Members. Benefactors are investing in the long term development of Dharma Rain Zen Center. This development will improve on the resources we already have, and ensure their continued availability to the growing number of people seeking the Dharma in the greater Portland area.
A Sustaining Member pledges $75-$99 per month. Privileges are the same as for Supporting Members, with the extra money given helping the Center keep the fees for retreats and other events low, and to continue providing classes and workshops free of charge to the general community.
A Supporting Member pledges $50-$74 per month. This is the basic level of Center membership, in that contributions at this level are enough to keep the facilities open and to help support the priests and other essential staff. Privileges include receiving Still Point, members' access to the library, and more substantial discounts on fee events and some bookshop items.
A Center Friend pledges $30-$49 per month. Pledges at this level help cover our basic expenses such as mortgage, utilities, mailing costs and general supplies. Privileges include receiving Still Point, members' access to the library, and discounts on fee events and some bookshop items.
An Associate Member pledges $10-$29 per month or a lump sum of $100 for one year. This category is primarily for students and others with limited income, but is also for those who may be less involved, yet wish to make a contribution to the Center. Privileges include receiving the Center newsletter, Still Point, and members' access to the library.
- has been pledging at any of the above levels for one year, and
- has done Lay Ordination, and
- attends Zen Center functions regularly.
Some Zen Center offices and events are restricted to Full Members.
Lay Ordination is a ceremony in which one formally takes the Precepts and becomes a Buddhist.
Lay ordination is not required for any of the associate, basic, supporting, etc. memberships in the Zen Center, nor is membership required to receive the Precepts and become a Buddhist. The Center holds the Precept ceremony once each year. If you are interested in becoming a Buddhist, contact one of the priests. (503-239-4846 or e-mail at Staff@Dharma-Rain.Org )
If you would like to become a member of the Zen Center, click on this link to get a copy of the membership form.
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