Dear All,
We are pleased to announce that we have conducted a Hossenshiki (法戦式) for our Shuso and Senior Unsui Priests at Treeleaf Sangha.
.
.
The Shuso Hossenshiki is an ancient ceremony of Soto Zen Buddhism, through many centuries. It marks a midway milestone in the training of novice monks, embodied by their service as the "Shuso" (首座 Head Seat) who guides an Ango 90-Day Special Practice Season. As you know, our priests-in-training at Treeleaf, this year and in prior years, have each served as helpful Shuso to keep our Ango on track, and to make sure that all participants are helped as they need.
'Hossenshiki' (法戦式) literally means "Dharma Combat Ceremony," although we prefer to call it "Dharma Inquiry." In this case, "Dharma" means the Teachings expressed in old Zen Koans. In the "Dharma Combat," the Shuso is seen to take away the "Shippei" (竹箆), a kind of baton carried by a Zen teacher, and the Shuso temporarily assumes the role of teacher. The Shuso is presented a traditional Koan case, and is bombarded with some questions about it. The Shuso responds with expressions meant to illuminate the truth of the Koan. The scene within the ceremony is meant to recreate the atmosphere in many of the old Koan stories themselves in which a student spontaneously and unhesitatingly expresses the Wisdom and Compassion of the Koan with words and poetry coming naturally from the monk's heart in response to challenges from his teacher or another monk.
In Japan today, the Soto Zen way of Hossen is actually a scripted ritual, spoken in ancient Japanese language that few modern Japanese people understand, especially the young priests participating. Questions and responses are learned and well practiced before the day. The belief is that, by embodying the words, pouring oneself into the scene, one becomes the Wisdom they contain. As if dancing a ballet, the dancer can literally pour herself into the dance and become the dance. The event is is usually very serious and stern.
In contrast, many Western Sangha, including ours, have introduced a bit more spontaneity into the event. Although the priests know their assigned Koan in advance, and consider a first response, they are each to write an answering poem with "beginner's mind," and each priest is asked a second question on the spur of the moment. We hope to keep spontaneity and freshness throughout. Also, while the event in still respectful of our traditions, serious and sincere, we also bring smiles and tears, comradery and good humor into the event.
Of course, at Treeleaf, we are special in conducting this traditional ritual across the planet by modern media, with participants in Japan, Ukraine, Germany, Spain, the United States and a witness from Canada. It is important that such a ceremony be done 'face-to-face,' and I know well the faces and hearts of the priests who are part of the ceremony, who have each now been part of this community and training with me for years. Most importantly, our ceremony is unique for the reason that Treeleaf's training program for priests is unique: It includes participants who are ill or otherwise physically challenged, and who rarely if ever would have had an opportunity for this kind of ceremony, let alone priest training, in a traditional setting.
So, here is our ceremony. I post below the Koans that each is addressing, and the poems that each participant composed in response to their Koan.
Please enjoy and, if you have any questions or comments about this, post them below.
Gassho, Jundo
SatTodayLAH
KOTEI:
One day Master Nansen Fugan on Mount Nansen in the Chishu District was working on the mountain. A monk passed by and asked the Master, “Which is the way to Nansen Mountain?” The Master held up the sickle and said, “I bought this sickle for cutting grass for thirty pennies.” The monk said, “I didn’t ask you about the sickle that you bought for thirty pennies. Which is the way to Nansen?” The Master said, “Now I am using the sickle and feel rather comfortable with it.”
A sickle moves through grass,
The mountains path dissolves in air.
Not here, not there - just this!
Why chasing shadows, when you are the light?
WASHIN:
In the first year of Tê Yu, priest Bukko had planted the banner of the dharma at Chênju temple in the province of T’ai Chou when the Mongols invaded China and overran the province. The teacher accordingly withdrew to Nêngjên temple in Wên Chou, but next year they came plundering into that province too. When one party of Mongol soldiers attacked Nêngjên temple, everyone fled except the teacher, who sat quietly in the main hall. An official often visited the master as a pupil. The teacher, pointing to the Mongol camp across the Wen river, said to the official, "Stop the war across the river."
A tree grows,
A leaf turns,
In the silence of war
The one sits still
BION:
Hsueh Tou wrote a poem, " There is nothing in the triple world; Where can mind be found? The white clouds form a canopy; The flowing spring makes a lute. One tune, two tunes; no one understands. When the rain has passed, the autumn water is deep in the evening pond."
Be open like the mouth of a bell
Simple, like a passing cloud, moving freely with the wind
Then, suddenly, everything is “one tune, two tunes”
And the dharma flows freely like a fresh spring
ONKAI:
Zhixian said to nun Moshan, "How is Moshan [Mount Mo]?” Moshan said, “It does not show its peak.” Zhixian said, “Who is the person inside the mountain?” Moshan said, “It is beyond man and woman.” Zhixian said, “How come you don’t change?” Moshan said, “I am not a wild fox spirit. Why should I change?” Zhixian bowed.
A nun adept in the way can teach a man
who wants to know the way
The way cannot be seen with the same sight
that reveals one
as man or woman
The wise nun doesn’t cease
to be a woman
SHINSHI:
A monk asked Chao Chou, "For a long time I've heard of the stone bridge of Chao Chou, but now that I've come here I just see a simple log bridge." Chou said, "You just see the log bridge; you don't see the stone bridge." The monk said, "What is the stone bridge?" Chou said, "It lets asses cross, it lets horses cross."
Water raging under a stone bridge
The horse reluctant to cross.
A compassionate stroke of the mane; a knicker and a sigh
And so they cross -- As one.
KOUSHI
Kuei Shan, Wu Feng, and Yun Yen were together attending on Pai Chang. Pai Chang asked Kuei Shan, "With your throat, mouth, and lips shut, how will you speak?" Kuei Shan said, "Please, Teacher, you speak instead." Chang said, "I don't refuse to speak to you, but I fear that (if I did) in the future I would be bereft of descendants."
With lips sealed, the silence echoes;
Mind to mind, the essence is shared.
No words uttered—yet nothing is left unsaid;
In stillness the heart comprehends all.
We are pleased to announce that we have conducted a Hossenshiki (法戦式) for our Shuso and Senior Unsui Priests at Treeleaf Sangha.
.
The Shuso Hossenshiki is an ancient ceremony of Soto Zen Buddhism, through many centuries. It marks a midway milestone in the training of novice monks, embodied by their service as the "Shuso" (首座 Head Seat) who guides an Ango 90-Day Special Practice Season. As you know, our priests-in-training at Treeleaf, this year and in prior years, have each served as helpful Shuso to keep our Ango on track, and to make sure that all participants are helped as they need.
'Hossenshiki' (法戦式) literally means "Dharma Combat Ceremony," although we prefer to call it "Dharma Inquiry." In this case, "Dharma" means the Teachings expressed in old Zen Koans. In the "Dharma Combat," the Shuso is seen to take away the "Shippei" (竹箆), a kind of baton carried by a Zen teacher, and the Shuso temporarily assumes the role of teacher. The Shuso is presented a traditional Koan case, and is bombarded with some questions about it. The Shuso responds with expressions meant to illuminate the truth of the Koan. The scene within the ceremony is meant to recreate the atmosphere in many of the old Koan stories themselves in which a student spontaneously and unhesitatingly expresses the Wisdom and Compassion of the Koan with words and poetry coming naturally from the monk's heart in response to challenges from his teacher or another monk.
In Japan today, the Soto Zen way of Hossen is actually a scripted ritual, spoken in ancient Japanese language that few modern Japanese people understand, especially the young priests participating. Questions and responses are learned and well practiced before the day. The belief is that, by embodying the words, pouring oneself into the scene, one becomes the Wisdom they contain. As if dancing a ballet, the dancer can literally pour herself into the dance and become the dance. The event is is usually very serious and stern.
In contrast, many Western Sangha, including ours, have introduced a bit more spontaneity into the event. Although the priests know their assigned Koan in advance, and consider a first response, they are each to write an answering poem with "beginner's mind," and each priest is asked a second question on the spur of the moment. We hope to keep spontaneity and freshness throughout. Also, while the event in still respectful of our traditions, serious and sincere, we also bring smiles and tears, comradery and good humor into the event.
Of course, at Treeleaf, we are special in conducting this traditional ritual across the planet by modern media, with participants in Japan, Ukraine, Germany, Spain, the United States and a witness from Canada. It is important that such a ceremony be done 'face-to-face,' and I know well the faces and hearts of the priests who are part of the ceremony, who have each now been part of this community and training with me for years. Most importantly, our ceremony is unique for the reason that Treeleaf's training program for priests is unique: It includes participants who are ill or otherwise physically challenged, and who rarely if ever would have had an opportunity for this kind of ceremony, let alone priest training, in a traditional setting.
So, here is our ceremony. I post below the Koans that each is addressing, and the poems that each participant composed in response to their Koan.
Please enjoy and, if you have any questions or comments about this, post them below.
Gassho, Jundo
SatTodayLAH
KOTEI:
One day Master Nansen Fugan on Mount Nansen in the Chishu District was working on the mountain. A monk passed by and asked the Master, “Which is the way to Nansen Mountain?” The Master held up the sickle and said, “I bought this sickle for cutting grass for thirty pennies.” The monk said, “I didn’t ask you about the sickle that you bought for thirty pennies. Which is the way to Nansen?” The Master said, “Now I am using the sickle and feel rather comfortable with it.”
A sickle moves through grass,
The mountains path dissolves in air.
Not here, not there - just this!
Why chasing shadows, when you are the light?
WASHIN:
In the first year of Tê Yu, priest Bukko had planted the banner of the dharma at Chênju temple in the province of T’ai Chou when the Mongols invaded China and overran the province. The teacher accordingly withdrew to Nêngjên temple in Wên Chou, but next year they came plundering into that province too. When one party of Mongol soldiers attacked Nêngjên temple, everyone fled except the teacher, who sat quietly in the main hall. An official often visited the master as a pupil. The teacher, pointing to the Mongol camp across the Wen river, said to the official, "Stop the war across the river."
A tree grows,
A leaf turns,
In the silence of war
The one sits still
BION:
Hsueh Tou wrote a poem, " There is nothing in the triple world; Where can mind be found? The white clouds form a canopy; The flowing spring makes a lute. One tune, two tunes; no one understands. When the rain has passed, the autumn water is deep in the evening pond."
Be open like the mouth of a bell
Simple, like a passing cloud, moving freely with the wind
Then, suddenly, everything is “one tune, two tunes”
And the dharma flows freely like a fresh spring
ONKAI:
Zhixian said to nun Moshan, "How is Moshan [Mount Mo]?” Moshan said, “It does not show its peak.” Zhixian said, “Who is the person inside the mountain?” Moshan said, “It is beyond man and woman.” Zhixian said, “How come you don’t change?” Moshan said, “I am not a wild fox spirit. Why should I change?” Zhixian bowed.
A nun adept in the way can teach a man
who wants to know the way
The way cannot be seen with the same sight
that reveals one
as man or woman
The wise nun doesn’t cease
to be a woman
SHINSHI:
A monk asked Chao Chou, "For a long time I've heard of the stone bridge of Chao Chou, but now that I've come here I just see a simple log bridge." Chou said, "You just see the log bridge; you don't see the stone bridge." The monk said, "What is the stone bridge?" Chou said, "It lets asses cross, it lets horses cross."
Water raging under a stone bridge
The horse reluctant to cross.
A compassionate stroke of the mane; a knicker and a sigh
And so they cross -- As one.
KOUSHI
Kuei Shan, Wu Feng, and Yun Yen were together attending on Pai Chang. Pai Chang asked Kuei Shan, "With your throat, mouth, and lips shut, how will you speak?" Kuei Shan said, "Please, Teacher, you speak instead." Chang said, "I don't refuse to speak to you, but I fear that (if I did) in the future I would be bereft of descendants."
With lips sealed, the silence echoes;
Mind to mind, the essence is shared.
No words uttered—yet nothing is left unsaid;
In stillness the heart comprehends all.
for positive poetry 優婆塞 台 婆
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