December 14, 2007

Land Search Committee Meeting 12/15

The Land Search Committee will have a brief meeting at Daiyuzenji (3717 N. Ravenswood #113, Chicago) on Sat., 12/15 at 7pm.

Visions of the Future

The Future Korinji Temple

Style: American Prairie School

Design and Drawings by Mark Keane (Professor, School of Architecture and Urban Planning,University of Wisconsin/Milwaukee; Director of the UWM Frank Lloyd Wright Initiative)and Linda Keane (Professor, School of the Art Institue of Chicago)

1. Sanmon (gate)
2. Shoro (bell cote)
3. Shikaryo (office, library and visitor's reception center)
4. Hojo (classrooms, lecture/ceremony hall, guest rooms, abbot's quarters)
5. Covered walkway connecting all three buildings
6. Sodo (meditation hall/monk's residence, including kitchen, dining, bath and sanitary facilities)
7. Vegetable gardens
8. Ornamental gardens, including nature trails, water feature, tea house, outdoor lecture area.

After a number of meetings and a lot of back-and-forth, the Keanes have completed their design and drawings of the future Korinji temple. What does an American Prairie School Zen temple look like? For more views please go to the Korinji site here.

November 16, 2007

Omori Sogen

Omori Sogen Roshi

Here is a brief but fascinating biography of Omori Sogen Roshi, who transmitted to the West the line of Rinzai Zen to which we belong: Institute of Zen Studies site.

November 2, 2007

Obaku, Teacher of Rinzai: 2

Rinzai: painting by Hakuin Ekaku

The acount of Rinzai's enlightenment, from the Rinzairoku (Record of Rinzai):

When the master [Rinzai] was a new monk in Obaku's community, his behavior was simple and direct. The head monk recommended him, saying: "Though he is a new monk, yet he differs from all the others." He asked him: "How long have you been here?" The master replied: "For three years." The head monk asked: "Have you been for an interview yet?" The master said: "Never. I do not know what to ask." The head monk said: "Why don't you go and ask the reverend head of the monastery what is the essence of Buddhism?"

The master accordingly did so. But even before he had finished speaking, Obaku hit him. The master withdrew. When the head monk asked him how the interview had gone, he said: "Even before I had finished speaking, the Osho [venerable monk, i.e. Obaku] hit me. I do not understand." The head monk said: "Simply go and ask again." The master did so. Obaku hit him again. Like this it happened for still a third time, the questioning and the hitting. The master went to the head monk and said: "You had the kindness to send me to question the Osho. Three times I asked, and three times I was beaten. I am afraid I am obstructed by my previous circumstances [i.e. karmic hindrances], and could not understand his deep intention. So for the time being, I am resigning and am leaving." The head monk said: "Before you go, you should take leave of the Osho." The master bowed his acceptance and left.

The head monk went at once to Obaku and said: "That young monk who earlier came and questioned you is really suited for the Dharma. When he comes to take leave of you, find a way for him to continue. Planting a seed for the future, he will grow into a big tree that will give shade to all men."

The master came to take leave. Obaku said to him: "You must not go anywhere else but to Daigu who lives near the shoals of Koan [a place]. He will explain it to you."

The master went to Daigu, who asked where he came from. The master replied that he came from Obaku. Daigu asked: "And what did Obaku have to say?" The master replied: "I asked him three times what was the essence of Buddhism, and three times he beat me. I do not know whether I was at fault or not." Daigu said : "When Obaku, like a kindly old grandmother, has taken all this trouble over you, you still come here asking me whether you were at fault or not."

At these words, the master had the great awakening, and exclaimed: "After all, there is nothing much to Obaku's Buddha-Dharma!" Daigu grabbed him and said: "You little devil still wetting your bed! You come here saying you do not know whether you were at fault or not, and now you say that after all there is nothing much to Obaku's Buddha-Dharma. What have you seen? Speak quickly, speak quickly!" The master, while Daigu was still grabbing him, gave him three punches into the ribs. Daigu released him and said: "Your master is Obaku. That has nothing to do with me.

The master left Daigu and returned to Obaku who, seeing him come, remarked: "When will there be an end to the comings and goings of this fellow?" The master said: "It is only because of your grandmotherly kindness." Then, after the usual courtesies, he stood to attend on Obaku. The latter asked where he had come from. The master replied: "The other day you were kind enough to send me to Daigu for an interview." Obaku asked: "What did Daigu have to say?" The master then related what had happened. Obaku said: "How do I have this fellow coming here? Just wait, I'll beat you up." The master said: "What do you mean about waiting? Get it right now!" and accordingly punched Obaku who said: "This madman, coming here to stroke the tiger's whiskers!" The master gave a Katsu [a shout]. Obaku called: "Attendant, bring this madman into the monks' quarters."

Later, Issan mentioned this story to Gyosan and asked him: "At that time, was it with Daigu or with Obaku that Rinzai found his strength?" Gyosan said: "He not only knew how to ride the tiger, he also knew how to grab its tail."

October 28, 2007

Obaku, Teacher of Rinzai

Obaku Kiun

The Buddhism Study Group that meets at Daiyuzenji in Chicago has begun study of its new text for the fall: The Zen Teaching of Huang Po, On the Transmission of Mind (P`Ei Hsiu, Huang Po, John Blofeld. 1959, Grove Press.)

Huángbò Xīyùn (黄檗希運; Japanese: Ōbaku Kiun)was born in Fujian, China in the Tang Dynasty, and died in 850. His teacher was Baizhang Huaihai (720-840, famous as the originator of the Zen monastic code) and he was the primary teacher of Linji Yixuan (Rinzai Gigen).

An excerpt from Huang Po book:

The Master said: All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which is without beginning, is unborn and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measure, names, traces and comparisons. It is that which you see before you - begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain it. They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifest in the Buddhas.

Q: From all you have just said, Mind is the Buddha; but it is not clear as to what sort of mind is meant by this “Mind which is the Buddha.”

A: How many minds have you got?
Q: But is the Buddha the ordinary mind or the Enlightened mind?
A: Where on earth do you keep your “ordinary mind” and your “Enlightened mind?”
Q: In the teaching of the Three Vehicles it is stated that there are both. Why does Your Reverence deny it?
A: In the teaching of the Three Vehicles it is clearly explained that the ordinary and Enlightened minds are illusions. You don’t understand. All this clinging to the idea of things existing is to mistake vacuity for the truth. How can such conceptions not be illusory? Being illusory, they hide Mind from you. If you would only rid yourselves of the concepts of ordinary and Enlightened, you would find that there is no other Buddha than the Buddha in your own Mind. When Bodhidharma came from the West, he just pointed out that the substance of which all men are composed is the Buddha. You people go on misunderstanding; you hold to concepts such as “ordinary” and “Enlightened,” directing your thoughts outwards where they gallop about like horses! All this amounts to beclouding your own minds! So I tell you Mind is the Buddha. As soon as thought or sensation arises, you fall into dualism. Beginningless time and the present moment are the same. There is no this and no that. To understand this truth is called complete and unexcelled Enlightenment.
Q: Upon what Doctrine (Dharma-principles) does Your Reverence base these words?
A: Why seek a doctrine? As soon as you have a doctrine, you fall into dualistic thought.
Q: Just now you said that the beginningless past and the present are the same. What do you mean by that?
A: It is just because of your SEEKING that you make a difference between them. If you were to stop seeking, how could there be any difference between them?
Q: If they are not different, why do you employ separate terms for them?
A: If you hadn’t mentioned ordinary and Enlightened, who would have bothered to say such things? Just as those categories have no real existence, so Mind is not really “mind.” And, as both Mind and those categories are really illusions, wherever can you hope to find anything?

October 26, 2007

Korinji Board Meeting 10/28

11am @ Daiyuzenji temple, 3717 N. Ravenswood #113, Chicago. Draft temple drawings from architects will be presented for review.

October 25, 2007


First post. We hope you enjoy the blog.

Exciting progress these days: most recently, a meeting by board members with architect Linda Keane. Linda and her husband Mark are architects, professors, Prairie School experts and animators. He's Director of the Frank Lloyd Wright initiative at the University of Wisconsin/Milwaukee. She teaches at the School of the Art Institute in Chicago.

We had a good talk. She expressed their passion for preserving regional styles of architecture. The nature of our temple project appeals, she said. We had ourselves hit upon local architectural traditions as a likely path to go down: early on we knew we had no desire to simply recreate a Japanese-style temple here. A Kamakura or Muromachi period sodo (monk's hall) doesn't live on a Wisconsin bluff or in a Michigan grove. The question we've had from the beginning - "How might a native temple architecture look?" - continues to be an interesting wrestle. But being in Chicago, it was natural to hit upon the Prairie School as a possible inspiration.

After meeting Linda we feel more strongly that this was correct. Preliminary sketches she'd brought reveal buildings that look as if they might have sprouted directly from local soil. They have that Prairie School solidity of form that is, well, very midwestern...even as they flow into and from the land on which they sit. Like the Japanese forms, they aren't walls enclosing square footage so much as points of fluid transition between inner and outer space.

If you've ever visited some of the Kyoto temples or a traditional Japanese inn, you know this feeling. Visiting the hojo (abbot's quarters) at Tenryuji, you don't feel that the garden pond outside is apart from the room in which you sit to view it. It's much like being in a surf zone, really: when you stand knee-deep in waves, you don't feel you're in a "place" at all (and certainly not at any kind of static boundary between land and water). You understand, rather, that you're within a serial phenomenon.

We gave Linda some input: minor tweaks reflecting the requirements of monastic use. But in general we felt that they pretty much nailed our vision. "The utopian vision," she dubbed it. Got a chuckle from that: we have to remember to ask future residents how they're enjoying their utopian temple lifestyle of little sleep, much meditation, physical labor and rice gruel. But after a half-hour of visionary talk, her comment did serve to bring us back to earth.

Sure, it's a utopian vision. In one sense, a leaky barn with a wood-burning stove would suffice (especially one of the beautiful Amish barns you see in these parts). But the people involved in our temple project bring so many talents and resources to the table that we can carefully - and excitedly - plan more.

Next draft of drawings will come in a few weeks, followed by the final set. We'll get them up here for you to see.

Here's Mark and Linda's site. Google them as well.