When the many schools of Buddhism first arrived in China, a lot of translating, practice, and study occurred. I image that at that time the original Buddhist terms were seen as special states or conditions of mind. As Zen began to flourish, however, its masters realized that these Buddhist terms referred simply to human experiences – experiences not usually recognized.

These masters then started using common terms and even slang to convey awakening states. Perhaps they did this to prevent people from seeing enlightenment as something special, as a totally new experience, and to help them instead gain true insight into the nature of things.

Today in the West, I notice that some teachers are using traditional Buddhist terms and others, more common modern expressions.

One set of common terms is boundaries and no boundaries, often used to describe co-dependent and submissive behaviours arising in abusive situations. The terms are seen as offering insight into the causes of these behaviours. Boundaries is used to refer to a sense of difference between ourselves and others: to our defining and protecting the sense of self. No boundaries is understood as having the sense of being merged with others. A person with no boundaries is seen as being open to abuse and manipulation.

We can look at this more deeply, however, as an example of the Buddhist teaching of equality and differentiation, of oneness and separation. Reflecting on this also reveals that traditional Buddhist teachings have contemporary application. Moreover, this Buddhist teaching cautions us from seeing Buddhism as an ism, as something special and different from our mundane lives. That’s why when I’m asked what Buddhism is, I often use the old analogy of a pharmacy. Buddhism is simply a collection of medicines. We take the medicine that helps us regain our wholeness and sanity. There’s no need to take all the medicines – becoming a sort of a spiritual hypochondriac – nor to continue taking a particular medicine after wholeness is regained.

Coming back to boundaries and no boundaries, it’s natural to see these two as distinct states. Our dualistic language implies it. Certain people may seem to clearly have boundaries and others to have no boundaries. But the tendency to think this way polarizes the two terms.

In Zen we need to practice both boundaries and no boundaries. At first each is explored, experienced and realized in itself. We affirm and appreciate the experience of standing opposed and unique, and also the experience of losing ourselves in the other. Be warned, though, that this refers to brief experiences, not an ongoing one. Hence, both poles are clearly realized and understood.

Traditional Buddhist teaching states that equality is found within differentiation, and that differentiation is found within equality. Zen practitioners thus find that boundaries and no boundaries exist at the same time and naturally interpenetrate. This isn’t easy to grasp at first, and so initially we explore each pole, and then their mutual interpenetration.

This interpenetration appears in many natural ways moment by moment. At times we have a self, yet at the same time we’re completely the relationship of the moment. At times we have the awareness and feeling of the other, yet simultaneously manifest ourselves. At times we are concerned for others and other things as much as for ourselves: loving others as much as we love ourselves; spontaneously taking care of things because they are ourselves; honouring and respecting others because we are all equally in this one world; skilfully differentiating in various situations and with various people; naturally focussing moment by moment and not squandering our energy and time.

At first our Zen practice seems focused on ourselves. But, as we grasp that we are always in relationship – that there are no boundaries within boundaries – practice becomes more and more interesting. A creative path appears before us, allowing us to uncover our potentiality. It’s up to each of us to make this path appear. No one can do it for us.

 

Contributions

David Stevenson

As one who tries to practice mindfulness, it is embarrassing to report that I sprained my ankle while out walking and not watching where I was walking. A subsequent x-ray revealed a cracked bone so a cast was put on and the orders were to not put any weight on it for at least 3 weeks.  I hobbled out of the hospital on my new crutches totally unprepared for life without my usual mobility. You don’t value your mobility until you lose it. 

I found it very difficult to adjust to a life on crutches. At first anger was the main response to falling up the stairs or the frustration of not being able to carry a cup of tea to the table. I alternated between anger, denial and self pity for the first week. Then I slowly resigned myself to being handicapped for six weeks. The interesting thing is that in spite of the pain, the restricted movement and the embarrassment of explaining over and over again to friends and co-workers that I simply slipped on a rock, there are some good Zen lessons to be learned from the experience.

For one thing you are forced to concentrate on one step at a time especially when you are hauling yourself up the stairs on the crutches. Every move is now a mindful move. You become more attentive to your body, its weight, its balance, its reach, its limitations. You become more aware of your immediate environment. You become much more aware of surfaces – rough or smooth, dry or wet, the change of the slope, the many objects to avoid. You become more humble as you are forced to ask for simple things to be done for you and you begin to appreciate the kindnesses of family and friends.  Even complete strangers who offer to open the door for you bring a flood of gratitude. Being on the receiving end of charity is a new and difficult lesson for me.
As much as I dislike the experience and I still curse when I slip on my crutches, it has been a good teaching for me. If Zen is about being attentive to the moment, accepting your reality, accepting changes in your life and reducing the importance of yourself, then I must accept that this accident has been a good learning experience for me. I strongly recommend it to everyone.

Vinnie Piazza

Thanks again to Vinnie Piazza for the wonderful brush drawings he did for the centre many years ago. In this issue are some of the most whimsical and playful ones.

Centre News

The November sesshin was again held at the Zen Centre. Fifteen people attended, the maximum the place could accommodate. When local people arrived for the regular zazen times they formed a centre row in the zendo, the side rows being filled with sesshin participants. Newcomers at the sesshin, Laurissa and Katarina, did very well. Katarina is Branko’s sister who was visiting from Bosnia. Work periods allowed the planting of trees in the garden and removing the stove and some counters from the upstairs kitchen. The latter work created a larger general room.

Sesshin dates for 2009 are February 7– 13, April 18– 24, June 13– 19, August 15– 21, and November 21– 27. The sesshins have been increased to five a year and will be held at the Zen Centre of Vancouver, except a spring or summer sesshin will be held on Galiano Island to help maintain DragonFly’s garden. Arrival at the centre should be by 7:30pm on the day before sesshin begins, Friday. There will be a service that evening at 8pm which everyone is expected to attend. The sesshins end on the following Friday evening with a group get-together. Out-of-towners are welcome to spend that night at the centre.

The 2009 schedule for monthly One-Day Sits is found on the Schedule page. In February, April, June, August and November they will be held together with the second day of sesshin. The sitting times for these months will be extended and will include one-on-one meetings with Eshin. The one-on-one meetings had been planned for the One-Day Sits for some time and now they can be conveniently introduced.

Zazen meetings will continue over the holiday season. The only exceptions are December 25 and 26 and January 1 when the centre will be closed. There will be no New Years cleaning or ceremonial activities as Eshin will be visiting family at that time. E’cho and Stephane will look after the centre and practice during this time.

The 2nd stream meetings will restart in the second half of January, probably before the Tuesday or Thursday zazen meetings. The group will consider the record of Lin Chi, going through the text, dwelling on significant phrases and sharing personal understandings with examples and applications from life. This will make the teachings from this great master applicable to the current time and situation. A feel for the differing translations is also likely to surface. If anyone else is interested in joining, please let Eshin know.

E’cho has offered to be project lead for archiving and editing Eshin’s talks. The result would make them available for various purposes by the Zen Centre.

The large room on the residential floor will become available 1st February. With its own bathroom it is almost an apartment within an apartment. Please contact the centre if you are interested or if you know someone who may be interested.

In other news, beeswax candles are now being used in the zendo. They are a large improvement over the fumes and smell of paraffin. During winter the drywall will be touched up to remove seam bulges. The old upstairs kitchen will also be finished properly during this time.

At the end of the year the newsletter mailing list is culled. Unless you have attended a sesshin this year, recently sat with the zendo, or recently made a donation, your name will be removed from the list. The newsletter contents can always be found on the web site.

 Sangha News

Myo-ei Judith Johnson has taken zanka for a year to be with her parents in Saskatchewan. She was at Rinzai-ji before this. Zanka is time off for a nun or monk.
She will be loosely affiliated with the Zen Centre of Vancouver during this time and has “hung” her robes here during zanka.

For the first year at the new centre ESL homestays were hosted as a means to fill an extra room and provide extra income. Myorei and Risako must be thanked for their time and hard work in supporting this. This program is now finished.

 

 

Donations

The Centre asks for contributions from its friends. This is a way to support the Zen Centre itself and to repay benefits from the centre’s practice. It’s the practice of giving and receiving, receiving and giving. A contribution of $20 per month is expected and many contribute $35 or $50 a month as appreciation of the practice and importance of the Centre develops.

A great thank you for all the membership and general donations since autumn: Adrian Dobre, Birgit Michels, Branko Vrbic, Carlo Piroso, Chris Massey, Christian Reuten, Dalip Mahal, Darryl Brousseau, David Ashton, Don Hagreen, E'cho, Elsie Sands, Glenda Carberry, Graham Tyler, Greg Barkovich, Ian Hignell, Jonathan Gallant, Jose Agular, Kevin Conzen, Klare Shoveller, Krista Johnson, Larry Steele, Laurissa Kowalchuk, Marina Abramishvili, Mike Henley, Ned Mcfarlane, Paul Clarke, Paula Barrios, Risako Ota, Rory Workman, Zelik Segal, Shadi Shahkhalili, Stephane Chretien, Suzanna Neufield, Trevor Thomas, Uta Schuler and for all the anonymous donations.

A big thank you for both the items and the time that sangha members donate to help the Centre: Glenda for recording and transcription equipment, Krista and Dalip for cleaning duster, and E’cho for cleaning materials. A very big thank you to Stephane who offered to house sit the centre while Eshin and Myorei are away.