EKIZEN - Centro Zen Firenze

禅のこだま
EKIZEN
NEWSLETTERBYTHESANGHAOFSHINNYOJI
Autumn2014
ORDINATIONCEREMONY
Sanbo‐kie,TakingRefuge
ZaikeTokudo,BodhisattvaOrdination
ShukkeTokudo,MonkOrdination
三宝帰依
授戒会
得度式
ShinnyojiTemple
Firenze,28September2014
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On September 28, at Shinnyo‐ji Temple in Florence, Master Iten Shinnyo presided at and
celebrated the ceremony of Shukke Tokudō, monk ordination, Zaike Tokudō, Bodhisattva
ordinationandSanbō‐kie,takingRefugeintheThreeTreasures.
Shinden was ordained monk, Chiara received the Dharma name of “Keishin” while
PiergiorgioandCeciliatookrefugeintheThreeTreasures.
The ceremony took place under the firm hand and presence of Master Rev. Iten Shinnyo,
abbotofShinnyo‐jiandMasterofthePreceptsfortheoccasion.
The first thought and gratitude was for Ryushin Azuma Roshi, 72nd abbot of the Daijo‐ji
MonasteryinKanazawa,MasterofItenShinnyo,whosepresencewasaliveandpalpable,an
immanentmaterialization.
MightywasthepresenceofRev.NakanoRyōkyō,GodoRoshioftheDaijo‐jiMonasteryand
abbot of the Tōzen‐ji Temple of Tokyo, assisted by Rev. Tamura Genryu of the Beisen‐ji
Temple of Nigata; they were both commendable for the strenght that – remaining still ‐
impressedoverthewholeceremony;allourthoughtsandgratitudegotothem.
AspecialthoughtgoestoVen.MasterAigoSeigaCastro,leaderandMasteroftheZenCenter
Abhirati“TradiciónBudadharmaZenSoto”ofValencia.HispresenceatShinnyo‐jiintheday
oftheordinationscontributedtothewealthoftheDharma.
Equally precious was the presence of the Maestro and orchestra director Volfango Dami
whoopenedandclosedtheordinationceremonyonthenotesof"IN",improvisationsatthe
cello,musicalcreationsdedicatedtoShakyamuniBuddhaforthedayoftheordinationsat
Shinnyo‐ji.
ThestrongandvitalpresenceoftheSanghasupportedusall;equallythestringsvibrated
for the presence of the practitioners, friends, family members and all those ‐ thirty‐four
people–whoattendedtheceremonyatShinnyo‐ji.
OpeningtheCeremony,musicbyMaestroVolfangoDami
2
Rev.ItenShinnyoRoshipurifiestheZendō
Rev.NakanoGōdōRoshi,Rev.TamuraGenryuandRev.AigoCastroRoshi.
3
Theordainees:Shinden,Chiara,CeciliaePiergiorgio.
AutographletterfromRev.TenraiRyūshinAzumaDochoRoshi
4
TranslationoftheletterreceivedfromRev.TenraiRyūshinAzumaDochoRoshi
Rev.ItenShinnyoRoshi.
Unfortunatelyduetopersonalreasons,Iwasforcedtochangemyinitialplans.
To assist with the Ceremony at your Temple, I am now sending Rev. Nakano Ryōkō, Gōdō
RoshiofDaijojiandTamuraGenryū,abrotherinDharmawhostudiedatourMonastery.
IhopethatShinnyoRoshi’sfaith,whichisassolidasiron,andhercompassionatedrive,which
isasfieryasfire,willbeforevermoreintense.
IalsoprayforShinnyoRoshi’sgoodhealthandthatShinnyojiTemplewillflourishandgrow.
Daijoji,12September2014.
TenraiRyūshin,
74thAbbotofDiajojiMonastery
SpeechdeliveredbyRev.ItenShinnyoRoshiattheendoftheOrdination
Ceremony.
As we close this Ceremony during which Saiten Shinden was ordained monk, Keishin
Bodhisattva, and Piergiorgio and Cecilia took Refuge, I turn with profound gratitude to my
Teacher Azuma Docho Roshi and to the Rev. Nakano Ryōkyō, Gōdō Roshi of Daijoji. Gōdō
Roshis presence, true testimony of our Lineage, offers protection to the ordained, to the
SanghaandtotheTemple.
I wish also to thank Genryū Roshi, who for the second time attended a Shukke Tokudo
Ceremony here at Shinnyoji, thus fuelling a bond that will continue to grow and bear new
fruit.
I look at the future of our
Temple and I hope it will be
bright
and
solid,
strengthened
by
the
ordination of a new monk at
the eve of our admittance to
theItalianBuddhistUnion.
Best wishes too to our
Sangha, who steadfastly
continues with its efforts to
consolidate the foundations
of this Practice which was
borninJapan,andtoJapanis
bonded, but thrives here in
ItalyandispartofthegreaterfamilyofEuropeanSōtōZen.
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Particular thanks to Rev. Aigō Seiga Castro Roshi, Founder of the Zen Sōtō Buddhadharma
traditioninSpainandSpiritualGuideoftheZenAbhiratiCentre.Hetravelledallthewayfrom
Valencia to bear witness to this Cerimony and strengthen the bonds that link our two
Sangha’s,bothmembersoftheEuropeanSōtōZenSokanbuBuddhistUnion.
I also wish to thank Rev. Massimo Squilloni, a Teacher in the Rinzai Zen tradition, who is
representingtheItalianBuddhistUnion.
Together with the entire Sangha of Shinnyoji, I express particular gratitude to the Maestro
Volfgango Dami whose cello opened and closed the magic circle that encased the pathos of
thisordinationceremony.
ThankyoutoShinobuSenseiforhersupportandeffortsasatranslatorandliaisonwithour
Japaneseguests.
ThankyoutomydaughterAmbra,whohasbeensoclosetousinthisparticularmomentin
thelifeofourTemple.
ThankstoLisaTenshinsanwhotravelledfromtheUStobeherewithus.
Lastly,Iwanttothankallofourpractitionersandfriendsforthelovingparticipationtothis
event.
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SpeechdeliveredbyRev.NakanoGōdōRoshi,WordZenCenter,DaijōjiZen
Monastery
OrdinationCeremonyatShinnyoji,28September2014
Good morning. I am pleased for the invitation to the ordination ceremony at the Shinnyoji
TempleinFlorence,anancientcityrichofstoryandculture.
IcomefromtheTrainingMonasteryofDaijōji,inKanazawainJapan,whichhasaspecialbond
withRev.ShinnyoRoshi.
Thehighestrank,Docho,oftheTrainingMonasteryisheldbyAzumaRyushinDochoroshi.He
is Shinnyo Roshi's Master and he is Master Shike, the highest rank in the training of
practitionermonks,heisagreatMaster,withgreatvirtues.
My role at Daijōji Monastery is “Gōdō”, which means Responsible for the training of the
practitioner monks, and as such, I direct and lead the monks' trainers in the life of the
Monastery.
My title is “Junshike”,
which means Associate
Zen Master, and I teach
Buddhism and Moral
Education at the womens'
UniversityinKomazawa.
I believe that it is very
important to transmit the
correct teachings not only
to the monks, but also to
the young people and
amongthesociety.
I am monk in the Sōtōshu
Tradition. Sōtōshu is the
larger Buddhist Tradtiion
inJapan.
IpracticedformanyyearsatEiheiji,themainMonasteryoftheSōtōshuTradition.
AftertheexperienceatEiheijiIfelttheneedtostayspirituallyclosertoShakyamuniBuddha,
beyondthespaceandtime.
InordertoknowZazenasdirectlytransmittedbyShakyamuni,IwenttoSriLanka,acountry
where after 100 years after Shakyamuni's death, Buddhism was spread for the first time
outsideIndiabyMasterMahinda.
InSrilankaitispreservedthemostancientformofBuddhismintheworld.
This teaching was spread from Sri Lanka to other countries in South East Asia, such as
Thailand,Myanmar,LaosandCambodia.ThisBuddhisttraditioniscalledTheravada.
I studied Theravada Buddhism for 6 years in Sri Lanka, first at the University and then
specializingwithamasterataResearchInstitute.Atthesametime,Iusedtoliveandpractice
intheMonasteryasaBikku,monk.
I often used to go to Thailand as a monk, living on Takuatsu, which means collecting alms;
from time to time I used to make Zazen in the jungle, because I always had in my mind the
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thought of getting closer to Shakyamuni Buddha and correctly knowing Zazen as he had
transmitted.
Dōgen Zenji, who eight hundred years ago took the Way of the Buddha to Japan, correctly
transmitted, was surely moved by the same desire to get closer to Shakyamuni, and left to
ChinatosearchfortheTrueDharma.
And, with the same thought, Shinnyo Roshi also went to Japan to knock on the door of the
DaijōjiMonastery,whichisknownfortheseverityofitspractice.
Asyouknow,ShinnyoRoshiopenedforthefirsttimeaZazenCenterinFlorence.Today,inthe
ordinationceremonyatthesametemple,Dharmamadeonemorestepforward.Thisisavery
significantfact.
I wish with my heart that the correctly transmitted Zazen in the Dharma, taught by Dōgen
Zenji through Shinnyo Roshi may take root and spread in Italy and I also wish that Shinnyo
RoshiandtheShinnyojiSanghamaydevelopandhavegreatprosperityinthefuture.
Thankyou.
YouareinDharma.
中野良教（Nakano Ryokyo） World Zen Center, Daijo-ji Zen Monastery,
2014/9/21
ボンジョルノ この度、歴史あるこの素晴らしいフィレンツエにある真如寺の得度式に
お招き頂き心から嬉しく思っています。
私は真如老師も関係している、日本国金沢にある大乗寺専門道場よりまいりました。堂
頭は東隆眞老師です。真如老師の師匠でもあり、大変高徳のお師家様でもあります。
私はその大乗寺専門僧堂で後堂という職にあります。後堂とは坐禅の道場で修行僧の指
導をする僧侶を統括し、修行僧の教育全般にわたる責任者です。准師家という資格を有し
ています。また、大学で仏教学や教育課程の道徳教育を学生たちに教えてもいます。私は
専門の僧侶だけではなく、若い人たちや社会の人々に正しい教えを伝えることも大事だと
考えています。
申し上げましたように、私は曹洞宗の僧侶です。曹洞宗は日本では最大の教団ですが、
その曹洞宗の大本山の永平寺で修行をしました。その後、私は「釈尊に（精神的にも、ま
た空間的にも時空を超えて）近づきたい」「釈尊からの坐禅が知りたい」という思いから
スリランカに渡りました。スリランカは釈尊涅槃の後１００年位してマヒンダ長老によっ
て仏教が初めて海外に布教された国で、もっとも古形の仏教を受容している国です。その
教えはスリランカをはじめとして、東南アジア諸国―タイ、ミャンマー、ラオス、カンボ
ジア等に伝播していくのです。その仏教をテーラヴァーダ仏教と言います。
私はそのスリランカでテーラヴァーダ仏教を６年間大学、大学院、研究所で学術的に学
び、同時に比丘として僧院でその実践生活を送りました。また、しばしば比丘としてタイ
に赴き托鉢生活をおくったり、ジャングルの中で坐禅生活をおくりもしました。それは今
申し上げた「釈尊に近づきたい」「釈尊からの坐禅が知りたい」という思いがあったから
です。
約８００年前、日本に正伝の仏法をお伝えになった道元禅師も必ずやそういう想い、
つまり「釈尊に近づきたい」という想いを持って、中国に求法の旅に出られたことだろう
と思います。そして、今、真如老師も同じ想いをもって日本に渡り、修行の厳しいことで
知られている禅の道場・大乗寺の門を叩いたことと思います。
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皆様がご存知のように真如老師はイタリア、フィレンツエに初めて道場を開きました
。その道場の授戒会において、本日また仏法がひとつ弘まりました。このことは大変意義
深い事でございます。
道元禅師のお伝えになった「正伝の仏法」の坐禅が真如老師を通じてイタリアに根付き
弘まり、真如老師をはじめ皆様がますます発展しますよう心より念じあげます。
グラッツィエ、YUOR IN DHAMMA
SpeechbyRev.GenryūRoshiatShinnyoji
27September2014–OrdinationCeremony28September.
My name is Tamura Genryū, I am the vice Abbot of the Beisenji Temple at the Nigata
PrefectureinJapan.IdedicatedmyselftothepracticeintheDaijōjiMonasterywiththeAbbot
Shinnyo from 2006 to 2008. Today Shinnyo Roshi asked me to speak on the Way of the
Buddha.
InBuddhismtherearethreemainholidayswhicharecalledSanbukki.
The first is Gotan‐e , which is celebrated onApril 8, the day whenBuddha Shakyamuni was
born.ThefaithfulsvisittheTempleandpourtheAmachateaontheheadofthestatueofthe
baby Buddha. The second is Jōdō–e, celebrated on December 8, the day when Shakyamuni
Buddha reached the Enlightenment. We, monks of the Sōtōshu tradition, follow Buddha
Shakyamuni who reached the Enlightenment through Zazen and we entirely dedicate
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ourselves to Zazen from December 1 to the dawn of December 8. The third, Nehan‐e, is
celebrated on February 15, anniversary of the death of Shakyamuni Buddha. I will speak in
moredetailofthelastceremony.
IntheDaijōjiMonastery,whereShinnyoRoshiandIpracticedtogether,Nehan‐eiscelebrated
onthe14thandthe15thofFebruarytoremember,intheanniversaryofhisdeathandinthe
previous day, the great merits left by Shakyamuni Buddha. After the ceremony we offer
sweetiestovisitors;thesweetiesareofdifferentcolorsandarecalledDango,theysymbolize
therelicsofShakyamuniBuddha'sbones.WeofferDangoswishinganewlifewithoutillness
andaccidentsfortheNewYear.
The faithful wait with joy for the sweeties to be offered; if Nehan‐e comes in a week day
hundredsofpeoplecometotheTemple;ifitcomesinaholiday,morethan500visitorscome
totheTempleandtakethesweetiesbackhomewiththem. Weuseasingredients120kgof
riceflour,andwiththehelpofthefaithfulswholivenearby,wemakethesweetiesbyhandfor
threedays.
During the ceremony of Nehan‐e in the main room of the Temple is placed a picture called
Nehanzu:inthispicturearerepresentedallthesentientbeingswhogatherandmournforthe
death of Shakyamuni Buddha. The death of Shakyamuni is called Nyūmetsu, which means
entering Nehan, Nirvana, and this is the reason why the picture is called Nehanzu. Nehan
corresponds to the Sanskrit term Nirvana and means the state of Enlightenment, the state
wheretheflameoftheBonno,theattachmentsandtheconfusedthoughts,isoff.
IntheSōtōTraditiontempleswehangtheNehanzuandcelebratethedayofFebruary15th.In
the places where it snows a lot, according to the ancient lunar calendar, we celebrate the
holiday one month later. In my Beisenji temple too, where it snows a lot in the winter, we
postpone the Nehan ceremony for one month. In the Nehanzu picture are wonderfully
expressedthefeelingsofeachcharacterandanimal;theymakeusdeeplyreflectonthedeath.
TodayIhavewithmeabookonNehan‐e.AftertheceremonyIinviteeachofyoutogivealook.
This is the third time I am invited at Shinnyoji. Every visit strengthens me because I see as
Shinnyo Roshi and the Shinnyoji Sangha intensely and deeply dedicate themselves to the
practiceandtotheWay.Thisencouragesmetodedicatemyselftothepractice.Iwishthatall
theSanghafollowsShinnyoRoshi'steachingsdedicatingmoreintenselytothepractice.
私は日本国、新潟県にあります米泉寺(べいせんじ)の副住職をしている田村元隆(たむら
げんりゅう)と申します。２００６年から２００８年にかけて真如老師と一緒に大乗寺で
の修行に励みました。本日は真如老師から少し時間をいただき、話をさせていただきます
。
仏教には三仏忌と言いまして、重要な日が３つあります。
１、降誕会（ごうたんえ）。お釈迦様が誕生した４月８日です。
この日は誕生仏に甘茶をかけてお参りをします。
２、成道会（じょうどうえ）。お釈迦様が悟りを開いた１２月８日です。私
たちは坐禅によって悟りを開いたお釈迦様に
ならい、１２月１日から８日の朝まで、坐禅三昧の生活を送ります。
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３、涅槃会（ねはんえ）。お釈迦様が亡くなった２月１５日です。本日は、
この涅槃会について少し話をさせていただきます。
真如老師と私が修行をした大乗寺では、お釈迦様の命日にあたる二月十五
日、それに先駆けて十四日に行われる、そのご遺徳をしのぶ法要、涅槃会を
行います。法要後にはお釈迦様の遺骨に例えられた色とりどりのお団子を参
詣者に巻いて配り、今年一年間の無病息災を祈ります。
この団子まきには平日でも数百人、休日にあたると五百人程の参詣者がお
寺を訪れ、沢山のお団子を持ち帰られます。作るお団子は米粉にして１２０
ｋｇ、地域の皆様から協力をいただき、３日間かけて、すべて手作業で作ら
れます。
さて、この涅槃会の際、お寺の本堂には一枚の絵が掛けられます。この絵
には、ありとあらゆる生物が集まり、お釈迦様の死を嘆き悲しむ様子が描か
れています。お釈迦様が亡くなることを入滅するといい、入滅されたことを
涅槃に入るということから、この絵を涅槃図といいます。涅槃とはサンスク
リット語でニルヴァーナといい、煩悩の火が吹き消された状態、すなわち悟
りの境地を指しています。
私たち曹洞宗の寺院では二月十五日に合わせて涅槃図(ねはんず)を飾り涅
槃会(ねはんえ)を行います。また、雪の多い地域などでは日本の旧暦になら
い、ひと月ほど遅れて法要を行うお寺もあります。私のお寺である米泉寺も
冬には沢山の雪が降りますので、涅槃会はひと月遅れます。涅槃図には人物
の表情などが素晴らしく表現されおり、人の死についてもよくよく考えさせ
られます。本日はその涅槃会の本を持ってきましたので、講義のあと皆さん
でじっくりと読んでみてください。
お話は以上になります。真如寺訪問は３回目となりますが、訪問のたびに
真如老師はじめ真如寺の皆様が修行に励む姿に刺激を受け、私も日本に戻っ
てがんばろうと思います。これからも真如老師の教えを守り、修行に励んで
ください。
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ContributionsfromOrdainees.
It'sthefirsttimethathappenstometobeinvolvedinpersoninaCeremony.Iwassocalm,a
calmwhichcorrespondedtoasortofcenteringaroundmyself,toatotalpresence,Ifeltno
embarrassmentorshynessorevenpanic.
NowI'mmoreexcitedthanbefore!
The night before I had slept with
noproblemsandthenextmorning,
Sunday,Iwashappyfor"theDay",I
wasso'normal'thatIwonderedifI
wasreallyso,andIwaslikethat.
For me seeing Shynnyo Roshi in
her role in such a Ceremony was
very important, with this 'last' act
itseemedtometobeabletothank
Roshi even better, say Thank you,
Thank you for having met each
other in this life, thanks for
Shinnyoji, thanks for her Zen that
I'vedoneandwhereI'reference',ZenthatfullyexpressestheLife,joyfulandrigorousZen,a
ZenofLiberation.
At the same time 'double presence', a double feeling, past and present in a present, in
Vallombrosa,theairwasthat...theairbeforethefirstCeremonymanyyearsago,howmuch
progress!andhownoway!...couldbe...yesterdayandtoday!
Theceremonywasveryintense,wasopenedasasacredbookofwhichweknewthewords
butnotthePower...
Itriednottomovemetoomuch,becausethewordsofShinnyoRoshiresonatewithinmeand
they also express my emotion, not just that of course ... A symphony that passed from the
beautifulnotesofMasterDamiwasexpressedwithothernotesinthe'symphony'thatRoshi
madeus,gaveusherwordssoclosetousandsofar...andIcannotsaymore...wearebeyond
wordsThepresenceoftheRev.GodoRoshiandtheRev.Genryuwasverymuchfeltduringthe
course of the ceremony, and I'm happy, they could feel and see personally our Sangha and,
aboveall,forthisparticularmoment,thegreatworkofRev.ShinnyoRoshi.
It was great to sit next to Chiara, now Kei‐shin, Gianpiero, Cecilia, because it was a sort of
choral also full of hope, for my past events means a lot, between us there was a ‘ collective
participation ', although the personal choices , a commonality expressing a belonging that I
thinkwehavestrengthened,ifeveritwasneeded...
Icametothisdecisionafteryearsofapath,apaththatnowIreiteratedbecauseZen,Zazen,'is
thelifeofmylife',alongwithdailylife,family,friends,poetry,cinema,music.
Adedicatedpathtotheotherpeopleinanactofsharing,listeningandsupport.Ameltingpot
of 'lives', that make me who I am and who I will become, which are not and do not will
become ... Everything in a continuous and permanent natural transformative act that makes
mehappy.
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Soawesternwithaneastern
traditionmonk,
inwhichsecularismand
religion,lifeandZazencan
mergeharmoniouslyand
express...Ihope.
AdeepthankstomyMaster
RoshiRev.Shinnyoforteaching
meZazen,this‘kind’ofZazen,
supportedand'accompanied'
meuptohere,andthatsomuch
hasdoneandisdoingforZenin
ItalyandinEurope,towhomI
expressdeeprespectandfaith.
ThankstoRev.GodoRoshiwho
honoreduswithhispresenceon
behalfoftheRev.AzumaRoshiofDaijojiandRevGenryoRoshi.
AprecisethankstoalltheSanghawhosharedactivethisceremonyinanintensemanner.
Along‐lasting,deepandmovedthanksgivingtomyMasterRev.ShinnyoRoshi.
Gasshō
Shinden
Ithasbeenabusyday,veryintense.ThefeelingthatIhadisthatithasturnedthecorner.The
bookisalwaysthesameandeachchapterisrelatedtothepreviousonesandfutureones.The
bookisnotshort,itisindeedalongnovel.Eachchapterisimportantandfundamentaland
thereisnobookifIdonotIcouldrecognizeandaccepteachindividualpage.But,atthispoint
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oftheplot,Ilikethisnovel,soothesme,dissolvedoubtsthatuntilsometimeagotormented
me, they thought inexplicable and unacceptable. Nothing has changed about me, but in my
eyesstartstobesomethingdifferent.
Gasshō
Keishin
I’mclimbingthestairsfromtheguesthousetotheTemple,whenIcatchaglimpseoftheglass
door that shows me Vittorio Emanuele Street: so we are still in Florence, my town. Little
space,manyplaceswritesFoscoMarainiinhisbook“OreGiapponesi”(JapaneseHours).He
meansthatinlittlejapaneseislandstheexperienceseemstoamlifybecauseoftheplentiness
ofpathsandhistory.AndsoitisforusatShinnyo‐jiinthisdays:japaneseguestsRev.Godo
Roshi Nakano Ryokyo and Rev. Tamura Genryo, the formal rite for traditional meals, zazen
time in zendo the reharsal for the Ceremony, all of thatput us in a particolar mood. Not an
hermitic existence, onthe conrary one in deep and constant communication with life outof
theTemple:weareaSanghaofpeoplewhowork.Despiteofthat,wesucceedingivingafull
meaningtoanygestureandtoanydetail.Preparingmealsandtidingupbecomemeditation
andmindfulness.
WehavetheopportunitytohearthekusenaboutthebasisofzazentakenbyRev.GodoRoshi,
whoputemphasisonparticularsthatonewoulddefinestechnical,butthatattractattention
onbeing“hereandnow”:“hearingwitheveryporeoftheskin”,eyes“beyondthewall”.
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Rev. Tamura Genryo
takes a Teisho on Zen
Festivities, expecially
the one of Nehan‐e and
itscelebrationatDaijo‐ji
Temple, showing us an
illustrated book about
Nehan’s pictures, and
always
keeping
attention on concrete
details:hesaystheexact
number of flour kilos
used at Daijo‐ji to
prepare the traditional
sweeties.
It’s only a short time I
attend weekly zazen,
and from looking to the
Ceremony reharsal as a
simplespectator‐enchantedbyritualandbydeepechoesthatalsowhosimplysitsinhearing
canappreciate‐IbecomeanordainedSanbo‐kie.
ThesearethewordsIwroteintheordinationrequesttoourMasterShinnyoRoshi:
What lies between trunk and branch/ between step and step/ between the hand and its
shade/betweenbreathandbreath?/Whatbetweenskyandsea:/itisalinethehorizonorthe
Refuge.
Gasshō
Cecilia
It was a really wonderful day! This is – I suppose – the thought that each of us took with
himselfleavingtheShinnyo‐jiTempleontheafternoonofSep.28th,whentheceremonywas
over.
And, really, it was a
wonderfulday.
My memory selects,
first of all, the
friendliness
and
harmony that reigned
over
the
day;
friendliness
and
harmonywhichwasin
the air, beyond the
people. But this is all
secondary,
because
whatmovedus–what
moved me – stand
beyond the sensation
ofharmony.
In facts, beyond my
selective memory, Sep
15
28thwasadayoftransitionandchangeover.
Itisalwayshardtosaywhereconsciousnessstartsandendsandwherettherationalthinking
takes place, and anyway, after one week, the idea that comes and knocks on my mind is
“transition”.
TakingrefugeintheThreeTreasuresmeant,forme,beingpresent,bodyandmindandcrossa
ford,feelingsmoothlythestrengthoftheflow,likealightwhisper.Andwithme,Ifeltthatthe
fordwasbeingcrossedbyallthepeoplewhowerethere.
Asinthedeepestrelationships,itisnecessarytobeacoupletomakethepathofchangeover,
and,atlast,thechangecomesforboth,fortheonewhogivesandfortheonewhoreceives.
Thispathhasjuststarted.
Attheendoftheceremony,thewordsofGodoRoshi,stillandessentiallikehispresence,torn
aveilandstillechosmoothlyinmyears:youareinDharma.
Gasshō
Piergiorgio
ItwasmonthsmythoughtwasgoingtoSeptember.
Ordinations at Shinnyo‐ji Temple, hopfully inthe presence of Master Azuma Docho Roshi: a
rare and precious opportunity to have the presence in Italy of my Master Shinnyo Roshi’s
ReveredMaster.
He, at last, was replaced by Rev. Godo Roshi from Daijo‐ji Monastery, who came and
representedHim.
Anyway,Japanispresent.LineagerevealsItself.
Somuchemotion,so muchresponsibilitiesandalsoso muchwork forourSangha,whichis
made up of people who work and have their own families, and are proud to be spiritual
componentsoftheTemple,spiritualevidence fortheTempleandfor them whoattendIt in
theirownPracticepath.
I find myself over and over in a delicate balance between little physical strength, including
concerning for money and health, little time for keeping care of relatives and of other dear
ones,dealedtohardworkingandmygreatdesireinholdingupthetresurethatourspiritual
communityis.
OurSanghahaslostsomeofItsmemberslastmonths,formanydifferentreasons,andsothey
whoremainwasforcedtoworkouthardandharder.
Atlast,allthatmusthavedonetoorganizeanadequateCeremonyandforawarmwelcometo
theJapaneseGuestshasbeendone.ButinexchangeforarunninglifethathangedtheHeart
andthestrengthofourSanghaasitneverhappenedbefore.
WewereproudtoholdupourMasterShinnyoRoshiinthislittlegreatdeal,forwhichallofus
workedouthard,weathesametimewereclosetoeachotherforweeks,andmuchmorethan
anyotherprevioustime,wegotwellalongasaSangha.
It was surprising for me, at last, to discover it was easy to cope with the lack of sleepiness,
physicalandmentalweariness,andanxietyforsuchahappening.
Ifeelenthusiasmanddeterminationinperformingtasks,anddeephappiness,thesefeelings
oftendeletedanywearinessandcreatedaninnertissueofbalanceandtrustinachievement
towhichIhopedtocontribute.
16
TheexampleoffaithanddedicationShinnyoRoshyalwaysgavetous,andmoreoverthistime,
was a steady landmark and a contact between reliability and activity one needed. She also
instill us an also necessary distance and objectivity, one could say wit, in facing any
expectationofabsoluteperfection.
I mean any expectation that went beyond upper limit we could raise as physical and
emotionalsupportintheSangha.
A Sangha, made of people who work in the society out of the Temple, who have their own
family,aswesaidbefore.
Atlast,itwaseasyformeofferingmyenergyandworkinginandforateam.Itwasthis,active
working,myusual,effectivekeybrickinfacingthisnewcircumstance.
Amorephysicalandconcreteaction,inspiteofthinkingandreflection.
Also, I have to say I was advanced, luckly, for I had to take care of tasks which fit my own
inclination.
Working, and above all working on a background that goes along with body and spirit’s
wishes,thismakessatisfactioneasy.
Allofthatisalwaysakoantomyeyes.
I notice any time I have to face tasks I find difficult and thankless, accidental ‐or only
seeminglyso‐factstendtohappen,bringingwiththemlossofenergy,fallinginattentionand
mood,andsospottingwithimperfectionanysatisfaction.
Theopportunityanydifficultandthanklesstaskgivestomecreatesawaveandwakesupmy
mind,gentlyforcesittochoose,tohanguptotheideait’sarightthingdevotingonselftotasks
thatfithisinnerinclination,expeciallyinaRoadasthatofZen,sodeeplyintouchwithnature
andwithphysicalexperienceintherangeofspirituality.
Beauty,perfectionofwhatis“inborn”inanyincarnation,thatisformerlyperfectjustasitis.
Doubt…
Singing myself, just as anything in nature sings itself, with my imperfection, my personal
inclinations…
Or otherwise compelling myself to a thankless task, to wounderful Upaya, which peeks my
bodyandmysoul,millthemasflourandgiveanewshapetome.Ashape,therefore,whois
hardrlyabletorevealitselfasbeauty,whooftenisoutoftune,whoclashes,insteadofsinging
itselfinnature?
Icannotchoose,anditisatthispoint,maybe,thatanytimeanunlockingturnofkeyhaveto
come. This is sometimes easy, but often tormented, it is the going beyond, the step walked
withFaithaMastershowsclearlyinHisoutlookingandthatissoafragilethingforus,forme,
thatissodifficulttodefine,toholdclose.
Sometimes it seems you can get its profile, catch it, live into it: it is burning, it holds up.
Sometimesotherwiseclumps,frosts,cracksandbecomestinyasathread,athreadthatseems
tobemuchthickerwhenitsewsotherlives’tissuethenyourownone.
At last what if Faith, in facing easiness and difficuly, was only simply “sitting in Zazen” ,
without so many reflections, debasing inner battles, without wanting to “understand” or to
“forsee”whatthisFaithis?
Dropwhichdigstoneandsmoothdownit?
Beinglessself‐centered,beingFaith,beingZazenthemoreoftenitispossible,andgivingone
ownselftimeandopportunitytodoit.
Gasshō
Daishin
17
NewlyordainedShinden,Keishin,CeciliaandPiergiorgiowithourMasterRev.Iten
ShinnyoandRev.NakanoGōdōRoshi.
18
TheordainedSanghaattheendoftheCeremony.
Shinnyoji’sSanghaattheendoftheCeremony.
19
KusenbyRev.NakanoGōdōRoshi,Shinnyoji–26September2014
You should not listen to the words spoken by Gōdō Roshi with your ears, but through the
poresofyourskin,throughyourbody.
TodayIwilltalkaboutZenandZazen.
Normally the word Zen is associated with the practice of Zazen but it has a much broader
meaning.Infactitsinfluencecanbetracedincultureandliteratureaswell.
IfwelookatZenasonatwo‐dimensionalgraph,onthehorizontalaxiswefindthebroader
significanceofZen:culture,art,literaturewhiletheverticalaxisrepresentsthetime‐axis,the
developmentofZenthroughtheages.
If we look closely at the vertical axis, we can trace Zen to its origin back to 1500 BC when
sittingcross‐leggedinmeditationwasfirstdescribedintheancientIndianreligioustext:the
Vedas.
Talking about the breadth of the horizontal axis: as you all well know, Zen had a profound
influenceonJapaneseculturethroughtheTeaceremonyormartialarts,butitalsoinfluenced
everydaylifethoughthewaythatfamilymealsaretakenorpeoplegreeteachotherinformal
relations.Unfortunatelytoday’syouthshavelittleornoknowledgeofZen.
Going back to ancient Zen for a moment, yoga practitioners adopted the meditation
techniquesoftheVedasofancientIndia.Shakyamunihimself,intheearlyyearofhisascetic
practice adopted this kind of meditation but he was not satisfied with it. He therefore
abandoned it and sitting below the Bodhi Tree in kekkafusa, he reached enlightenment. We
can thus say that the very origin of Buddhism is Zazen. For this reason, our Sōtōshu School
placesZazenattheapexofourPractice.
ThisveryZazenthenmovedacrossChinaandlandedinJapaninthe13thCenturywhenDōgen
taughtthetrueDharmaofBuddhaShakyamuni.
ThisistheZazenthatwepractice.WedonotspeakofZen,wespeakofZazenor,simply,ofZa,
sitting.
As I said earlier, Zazen is not just meditation, it unites three elements: Kai (precepts), Jō
(concentration) and wisdom. Zazen is not just a particular method of practice, it should be
self‐awareness and essential everyday‐life practice. Zazen starts with the correct posture.
That is sitting correctly whether in kekkafusa (full‐lotus position) or hankafusa (half‐lotus
position).Thepositionoftheeyesisofgreatimportance–theyshouldbesemi‐closedlike
you can see in the statues or paintings portraying Buddha Shakyamuni, Kannon Bosatsu or
Jisō Bosatzu sitting in Zazen. All of these statues look upon us in a gentle, caring and
compassionate way. You should also adopt the same look when you are sitting. You should
nevercloseyoureyesbecauseifyoudo,sleepwillovercomeyou.Justsimplyloweryoureyes
toappoint1‐1,5metersinfrontofyou.
Nowyoumustconcentrateonyourbreathing.Takedeepbreathsandthenbreatheoutslowly.
Possibly, you should breathe out by flexingyour abdomen. Repeat this exercise a fewtimes
andthencontinuetobreathenormally–donotbreatheinanyparticularway.
Yourmindshouldnotbeconcentratedonanythingnorgraspanythought.DōgenZenjiionce
said“Chishin”,whichmeans:letgoofyourmind,donotbeattachedtoanything,donotgrasp
20
thethoughtsthatariseinyourmind.ItisalsocalledHishiryō,thethoughtlessthought,going
beyondthought.Concentrateonthis.
RegardingthethreepointsImentionedabove:
1.adoptthecorrectposture,
2.breathecorrectly,
3.Chishin
YoumustremembertokeepthemwellfocusedinyourmindwhenyousitinZazen.Donot
separatethembecausetrueZazendependonallthrrebeingpresent.
ThemonksoftheSōtōSchooloftentalkaboutShikantaza. Itsimplymenas:just sitting.Evn
untrainedmonks canstate thisbutdo notbemisled!You shouldnotconsider it lightly–to
simplysitrequiresalongtraining!
Zazenshouldnotbepracticedanddevelopedinaselfishway,butunderthesupervisionofa
Teacher–ShikeoJunshike.Youmustconsiderthisverycarefully!
YouareinDharma.
中野良教（Nakano Ryokyo） World Zen Center, Daijo-ji Zen Monastery,
2014/9/26
坐中口宣
本日は禅と坐禅のことについてお話いたします。
一般的に禅というと坐禅をイメージすると思いますが、禅とは禅文化とか禅文学とか言
うような広がりがあります。これを横軸とすると、縦軸は禅の時代的な流れと発展であり
ます。その縦軸でいうと禅は紀元前１５００年ごろのインドの最古の宗教文献『リグ・ヴ
ェーダ』の足を組んで坐る修行法まで遡ることが出来ます。
もう少し申しますと、まず、横軸の広がりというのは、日本の文化、例えば茶の湯や武
道に大きな影響を及ぼしたことは御承知の通りですが、もっと日常的な日本の一般的社会
で行われている挨拶や各家庭で行われている毎日の食事の作法に至るまで強い影響を受け
ています。もっとも現代の若者たちはほとんどそれさえも知らずに日本文化の中で暮らし
ているのではないかと思います。
一方、禅を時代的流れの中で捉えると、インドのヴェーダ時代の修行法つまり瞑想をヨ
ーガの行者（ぎょうじゃ）たちが取り入れました。釈尊も修行時代の初めにこの瞑想法を
実践しましたが、それに満足することは出来ませんでした。この修行法を捨て、いわゆる
菩提樹の下で結跏趺坐の坐禅に入り成道（じょうどう）したのです。したがって、仏教の
原点は「坐禅」ということが出来るのです。私たち曹洞宗が坐禅を標榜しているのはそう
いうことが理由なのです。
そしてこの坐禅は中国を経て日本に至るのです。１３世紀に道元禅師が釈尊の「正伝
の仏法」を日本にお伝えになりました。それが私たちが受けついでいる坐禅です。このこ
とは「禅」とは言わず「坐禅」または単に「坐」と申します。申し上げたように坐禅はい
わゆる瞑想ではありません。坐禅は「戒（morality）」と「定（concentration又はmeditation
）」と「慧（wisdom）」の備わったひとつのものであり、特殊な修行方法というよりは
、「自己を知ること」であり「生き方に関わる実践方法」というべきものです。
21
さて、坐禅は姿勢を整えることから始めます。正しい姿で坐ることです。結跏趺坐か半
跏趺坐で坐ります。目の処置も大切です。目の処置は半眼にかまえることです。釈迦如来
のお姿か観音様・地蔵様のお姿をご覧になったことがありますか。すべて、やさしく穏や
かな慈悲深い眼で私たちを見守っていてくださいます。坐中はそのような穏やかな目にな
って下さい。目を閉じてしまってはいけません。目を閉じると睡魔に襲われます。膝頭か
ら壁の向こう側１ｍか１ｍ半位まえにただただ視線を落とします。
次に呼吸を整えます。大きく息を吸ってゆっくりを息を吐き出します。出来るだけ腹の
底から行います。目を閉じてしまってはいけません。目を閉じると睡魔に襲われます。こ
れを２から３回行ってから、普通の呼吸に戻します。特別の呼吸は行いません。
こころは何かに集中したり、何かに捉われてはいけません。道元禅師は「致心（ちしん
）」といい、こころを投げ出すこと、物事に捉われないこと、湧き上がるいろいろな思い
に捉われないという意味です。このことを「非思量」ともいいます。このことは注意しな
ければいけないところです。
今申し上げた、体の姿勢を整えること、呼吸を整えること、そして「致心」は不離一体
で行われなければなりません。
さらに、よく曹洞宗の僧は「只管打坐（しかんたざ）」といいます。その意味は「ただ
坐る」ことなのですが、この言葉は修行の浅い僧侶でも簡単に言うことが出来ます。です
から、間違ってはいけません。簡単に使ってはいけないのです。この「ただ坐る」ことに
は手がかりが必要なのです。よって坐禅は必ず、自分勝手な独断的方法で実践・展開する
ものではなく、師家 (zen master)・准師家(associate zen master)に参じて進めていくものであ
るのです。留意すべきことなのです。
Youareindhamma，
REFLECTIONSONOURPRACTICE
IwashmySamu‐e
Squeezingoutthesoapywater
Irinseitagain
AndIhangitoutside
Tinydroplets
Fallfromtheblackcloth
Asitgentlysways
Inthewind
Gasshō
LisaTenshin
TheRobe
22
Practice
Whatispractice?
Tomorrowisthebirthdayofadearfriend.ThiseveningIshouldbakeheracake,butthenI
think:“ifIbakethecakeIwillbeinbedlateandtomorrowmorningIwillnotbeupintimefor
Zazen.PerhapsIwillmakeheracakesomeotherday”.What’sthepurposeofmypractice?It’s
bestIstayuponehourlate,makethecakeandperhapsIwillwakeintimeforZazen.
Gasshō
LisaTenshin
SittinginZazenwithaJapaneseTeacher
It might sound obvious that on Ekizen we write of the recent visit to our Temple by two
JapaneseTeachers.
IjustwanttoexpresstheemotionsIfeltwhenIsatwithGōdōRoshi.DuringFridayevening’s
Zazensession,hedeliveredhisKuseninJapanese.EventhoughIwasunabletounderstand
themeaningofhiswords,Icouldclearlyperceivethepowerandenergyheradiated.Likean
arrowflyingtohititsmark.
Gasshō
MicheleGerbasi
LivingatShinnyoji
Teacher,thankyouwithallofmyheartforthisbeautifulweekattheTemple.Thankssomuch
forlettingmestayintheguestquarters.AsIlearnedfrommyvisitlastyear,returningtothe
Templeafterayearabroadisareflectionofmypracticeduringmyyearofabsence.Myreturn
lastyearhelpedmebecomeawareoftherealityofmyPractice,likeapersonwalkingthough
thefog,IrealizedthatIwassoaked,thatIreallypracticedevenifaloneinAmerica.
Coming back this year brought me a lot of comprehension. I understand the amount of
strengthnecessarytocontinuouslywalkalongtheWay.Also,Iunderstandtheimportanceof
dedication and work that our Practice requires. I now better recognize the effort from our
Teacher'sactionsandthoughtfulnessfortakingcareoftheTempleandSangha.Ialsosawthis
effort in Daishin, it warmed my heart even more. I Shin den Sin between the Teacher and I
becametangibleinourhugs,Iprofoundlyappreciatedthetimespentwithherthisweek.This
visit didn't actually seem like a visit, more like a superimposition of my physical body in a
placewheremyheartalwayslives,acontinuationfrommylastvisit.asifIhadneverleft.
The Sangha changed a bit, I miss the old smiles, but it was truly a pleasure to meet new
practitioners.I'mhappytohavemetChiaraKeishin,sheisveryinquisitive,hasakindspirit,
withoutatracearrogance,IcanseethisthroughthewayshewelcomesZen,sheisflexible,not
rigid.IreallylikeCeciliatoo,sheremindsmealittleofMargherita.IknowthatifIstilllivedin
Florence, we would spend a lot of time together. She is sweet, friendly and warm. Also
Piergiorgiohasawarmheartandcomfortedmeduringmymomentsofconfusion.Iseeabig
differenceinShinden.WhenImethimin2010heseemedabitcoldanddistant,nowyoucan
seethatheismuchclosers,warmersandloving,andnotbecausehehasbecomeamonk,but
becausehehasahappinessandserenityshiningfromwithinhim.Ialsothinkthatmywayof
welcomingothershaschanged.
23
I could see the depth of our Way looking into the eyes of Godo‐Roshi. I have never seen a
personwhomoveswithsuchdelicatenessandprecision,withalightnessandconcentrationat
thesametime.SittingnexttohimandtheTeachertogetherplantedaseedinthedepthsofmy
heartthatwillgrowandflower.
TheSesshinandceremonieswereobviouslymoreworkthanusual.Theairwasfullofcaution,
diligence, effort and tiredness, I felt a frenetic energy between us. I'm not criticizing the
Sanghainanyway,Ithinkthatwedidwellcollaboratingandthattheceremonieswentwellin
harmonyandpurity.Ifeltthesenseofurgencyandtensionintheatmosphere.Iwantedwith
all of my heart and body to help as much as possible during this extraordinary event, but I
thoughttoomuchlikeaperfectionist.Forexample‐ifshesomeaskedme,"Tenshinsan,move
thesepillows."Iaskedmyself:Whichones?ZafuortheZafuton,both?Onlythese?WheredoI
putthem?IknowthatthinkinglikethisisnotZen.ThemoreIthought,thelessIunderstood.I
eventually develop of sense of uselessness, of being in the way, incapable. Then with the
arrivalofmanyguestsandthesummerheatIbrokedownandcried,tremblingoutofcontrol.
Ifeltembarrassedbyalloftheattentionpeoplewheregivingme,whichwasinrealityjustan
expressionofyourcompassion,Iwasverygratefulforthisanditmakemecrymore.Ididn't
want to stop the Teacher and Daishin during these last few crucial moments before the
ceremonies,thismademecrymore.Iattendedtheceremonieswithtearyeyesandapinkface
fromallofmycommotion.AllofmylifepeoplehavetoldmethatIneedtobestrongerand
lesssensitive,thatIneedto"toughenup".Ican't.WithoutthissensitivityIwouldloseaspects
of my character that I really appreciated and hope that grow: empathy, intuition, and
welcomingothersandtheiremotions.
Godo‐Roshi'sfeverandtheinconveniencesofourflightsweighedmyheart,butthechanceto
saygoodbyeonelasttimeintheBolognaairportwasajoy.
This visit gave me a solid ground upon which I will walk while I am once again physically
absent from the Temple. I understand the importance of participating in the Sangha and
passing days together in Zazenkai and Sesshin at the Temple. I would like to be there to
developamoreformalandsocialPractice,butforthemomentIcan'tliveinFlorence,it'smy
Karmatopracticealone,farawayfromShinnyoji,Iacceptit.
ThanksagaintotheTeacherforherTeachingandlovingexpression.Thanksforhertrustin
measaBodhisattvafromShinnyojiabroad.Iloveherverymuch.IloveourPracticeandIwill
trytoexpressandprotectiteveryday.
Gasshō
LisaTenshin
ShinnyoRoshiismyTeacher.
SeeingheragainandrecitingtogethertheHannyaShingyowasoverwhelming.
Iamunaware.Istruggleforth,blindlylettinglifedrawmeinlikeashipwreckdriftingoutat
sea.
I know there’s plenty of work I must do and change scares me. Yet, in my blindness I
recognised her immediately. Her presence in my Mind is the drive that keeps me going
forward.
Gasshō.
Lō.
24
ZazeninNorway
Alone,
sittingonarock
mybackstraightandfirmlikethetrunksofthepine‐treesthatsurroundme
nothingmore.
Gasshō
Ei‐shin
25
ACTIVITYREPORT
Calligraphy lesson with Teachers Paola Billi and Nicola Piccioli.
26
27
Sesshin27‐29June
Sesshin11‐12July.
28
ConferencebyProf.HirooNakajima
DuringtheJuneSesshin,ourTeacherRev.ShinnyoRoshiinvitedProf.HirooNakajimafrom
theUniversityofFlorence,toholdaconferenceonthetopicof“BuddhistArtinJapan”.The
conference was highly appreciated and saw the participation of many practitioners and
guests.
29
CENTRO ZEN FIRENZE, SHINNYOJI AND U.B.I.
The day of Sep. 28th was the chance for the first visit at Shinnyo‐ji of a delegate of UBI,
UnioneBuddhistaItaliana(ItalianBuddhistUnion).
Somemonthsago“CentroZenFirenze”appliedtojoinUBIinordertoshareitsinstitutional
experienceandpromotetheSōtō‐shūtraditioninourcountry.
After the first formal checks and an initial exchange of correspondence with the UBI
Consellors,Rev.MassimoShidōSquillonioftheScaramucciaBukkosanZenshinjiTemple,as
a delegate of UBI, visited Shinnyo‐ji and attended the ordination ceremony of September
28th.
InthemorningRev.MassimoShidōSquilloniandMasterItenShinnyo,aftercheckingmost
ofthedocuments,sharedamomentofdiscussionandopinionsexchangeonthebuddhist
perspectives and projects in our country with reference to the recent ratification of the
AgreementsignedbyUBIandtheItalianGovernment.
The mentioned Agreement is important – although still largely unknown even by the
buddhist practitioners in Italy – because the Italian Government recognizes several
prerogatives to UBI and to the entities that it represents. Amongst other, the right to
establishschoolsandeducationalcolleges,therighttoprovidespiritualassistancetothe
military, to those who are hospitalized or to inmates; the recognition as “cults” for the
meditation practices, for the religious ceremonies and the training of the monks and
Teachers.
The Agreement protects the buildings open to public buddhist worship and the cultural
assetsbelongingtoUBI.
InthehopeofanimminentadmissionofourCentertoUBI,wewanttothankRev.Massimo
ShidōSquilloni,forhisgenerosityandsupportintheordinationdayatShinnyo‐ji.
Thanks
DouglasOnkatsuKagel,apractitioneratthel’HeartofWisdomZenCentre
visitedShinnyojiwithhiswifeKatie.Hesentthefollowingemail.
**********************************************
DearItenShinnyo,Roshi
KatieandIwanttothankallofyouforyourgenerouswelcomelast
night.Iamsharingapicturewithyouofmyzenorganizations
website.
WehaveamonasteryinthecountrysidebutIpracticeusuallyinthe
cityatHeartofWisdomZenTemple.
ThankyouandhopetoseeyouonMonday!
Onkatsu
30
**********************************************
PRACTICERETREATS
Sesshin:27‐29June,11‐13July,12‐13September,19‐20September.
OrdinationCeremony:ZaikeTokudo,ShukkeTokudoeSanbo‐kie,28September
DuringeachRetreat,MasterShinnyoRoshiconductsaTeishoonPrecepts.
PhotographsbyFabioDaishin
EditingbyIvanoEiShin
Weeklypracticeevents:
Zazen–everyMondayeveningfrom20.00to22.00
Zazen–everyTuesdaymorningfrom6.30to7.30
Zazen–everyFridayeveningfrom20.00to21.30.
Zazenkai–oneSundayeachmonthfrom9.00to18.00.
Sesshin–oneweekendpermonth.StartingFridayat20.00,ending
Sundayat14.00.
31