In the autumn of 1968, I received
a letter from a friend inviting me to join him in Japan. A would-be
Zen student, there was no question as to what I would do. I arrived
in Tokyo a few weeks later. My friend was living with his girlfriend
in a Stygian farmhouse in the mountains, so we headed there. Two
weeks later we left for Kyoto.
While in the mountains, I had written
to the poet Gary Snyder, whom I had met briefly in Berkeley, that
Id like to visit. Having lived in Japan for most of 13 years,
undergoing Zen training at a local monastery, Snyder was busy packing
for America, planning to make a life for his new family on a plot
of wilderness land in northern California. Over tea, we discussed
the Hippie Movement, the latest gossip in the poetry world, and the
state of Zen in Japan, especially with reference to Westerners.
A few days later, I met a student from Oxford who said he had an invitation
to do the
winter sesshin at "a real Zen monastery, built in the 18th Century
by
Hakuin-Zenji." This may be my only chance to stay at a Japanese monastery,
I thought. So I asked him if I could tag along. He was apprehensive, saying that,
as I
didnt have an invitation, I probably wouldnt be welcome there. I
consulted with Snyder, who told me that this was probably true, but that I should
ask another Zen student, Dana Frazier. I did this, and was advised that, although
its against
etiquette, I should go for it.
We took the train to Mishima City,
about halfway between Kyoto and Tokyo, then walked up a wide spiral
dirt road. It was dusk, raining lightly. I breathed in the fragrant
air, while small buddhas peeked from behind bushes, wondering what
this uninvited gaijin was doing there. Reaching the gate of
Ryutaku-ji in almost total darkness, my companion rang the bell,
to which a young shaven-headed monk responded. "Who is this
person
with you?" he asked. "Hes a poet from America," my companion
explained. Maybe because the abbot was a poet too, or maybe because the Japanese
expect
such an unthinkable breech of etiquette as showing up at a monasterys gate
without an invitation from an American, both of us were admitted, shown into
a large room, almost
bare but for the tatamied floor, and we were told to wait.
Cross-legged on the floor, we listened to the patter of rain and the complaints
of our empty stomachs. Some time later, a telephone rang in an adjoining
room. Someone with the
deepest voice Id ever heard answered it. After the conversation was over,
a small,
ageless-looking monk appeared. I remember thinking, "This must be the abbot," as
he had an aura of authority about him. He told us to follow him, walking away
briskly,
while we limped behind on sleeping limbs.
Soen Nakagawa-Roshi led us to a small room where he whisked up a pot of thick
green tea, almost tasteless, which he served with sugar cookies. I told him
I was a poet, and he said
hed written some poems too. Thus we amicably chatted until a monk came
in to show my companion and I to the zendo, on whose platform we unrolled futons
and were soon asleep.
Mornings I explored the monastery,
examining the exacting craftsmanship of its buildings, viewed national
treasures, including masterpieces by Hakuin, housed there, and climbed
into the hills, where I could see the snowy peaks Fujiyama. Afternoons
Id sweep leaves. One windy day, I said to the monk working
with me, "Why are we sweeping leaves when they just blow back
into place?" He laughed, and replied, "Not sweeping leaves,
sweeping mind."
As most of the monks were still
on vacation, I did zazen in a usually empty zendo, sitting amidst
the hundreds of ghosts, some of them Westerners, who had sat there,
legs
painfully folded, hour after hour, watching their minds endless choreography.
One day I wrote a letter to Snyder,
which went something like: "Having found Paradise, what do I
do with it?" (When I returned to Tokyo, there was a postcard
waiting for me. It was unsigned. Sometime later, back in the States,
I asked Snyder if he
had written it. "What did it say?" "Beware of the fox inside." "I
wrote that," he replied with a rueful grin.)
I only saw Roshi at meals, which,
unlike most abbots, he took with the monks. Other than a few greetings
exchanged, we didnt speak. Although Soen Nakagawa was always
teaching--by the focus on what he was doing, his grounded walk, the
place from where his
voice rolled out
I was wondering whether he would teach me directly. Then
it happened. One morning before sunrise, Roshi appeared in the zendo. A monk
handed him a small bell whose handle had broken. Holding the bell as if it were
a bird with a broken wing, he inquired, in Japanese, as to what had happened.
Then, looking directly at me, in a voice that seemed weighted with all the burdens
of this world, he said, in English, "Everything breaks. Everything breaks." Turning
quickly, like a Shakespearean
actor making his exit through the battlefields gloom, he disappeared into
the
cavernous room.
Later that morning, Roshi left for
Tokyo to perform a wedding, and I left the monastery to continue
my journey. More than thirty years later, his two words still guide
the way I
live my life.
© Shambhala Sun 2002