Category Archives: Dharma

Bowing to Dr. King

We must all learn to live together as brothers or we will all perish together as fools. We are tied together in the single garment of destiny, caught in an inescapable network of mutuality. . . . For some strange reason, I can never be what I am until you are what you ought to be.

  —Rev. Martin Luther King, Jr.
(“Remaining Awake in a Great Revolution,” March 1968)

We are nearly fifty years down the road from Dr. King’s prophetic vision, and never has it seemed more possible that we might actually perish as fools. The fools and the greedy and the hate-filled have great influence in the U.S. and in many parts of the world. To the extent that we allow them power and take advantage of privileges for ourselves, we partake of their foolishness, in oppression of the disempowered and despoliation of the world itself.

Our hazardous situation is nothing new. Think of the twentieth century’s World Wars; think of our own Civil War, the extermination of native populations in the Western Hemisphere, the Crusades, the Mongol conquests, and so on. In the Buddha’s time, he sat under the branches of a dead tree and witnessed the massacre of his own Sakya tribe by the neighboring Kosalans.

Nations have always threatened nations. Within the U.S. there is racial and economic violence. It seems that the voices of Dr. King and other teachers of justice, equality, and nonviolence are lost—as if their bold words were never spoken and their brave deeds never happened. But their words and example continue to inspire us.

Each of us can take up just one thread in Dr. King’s “garment of destiny” and do our best to make the cloth whole. In “The World House,” Dr. King writes: “We are inevitably our brother’s keeper because we are our brother’s brother. Whatever affects one directly affects all indirectly.”

Drawing from Josiah Royce, the early-twentieth-century theologian and founder of the Fellowship of Reconciliation, Dr. King spoke of his own vision of Beloved Community. The Beloved Community resonates with the historical model of Buddhist sangha—community based on intention and vow to practice the Dharma. 2500 years after Shakyamuni Buddha’s life we celebrate sangha in Berkeley, vowing to practice together and to resolve our differences peacefully and nonviolently. Dr. King said:

The aftermath of nonviolence is the creation of the beloved community. The aftermath of nonviolence is redemption. The aftermath of nonviolence is reconciliation. The aftermath of violence is emptiness and bitterness. 

Dr. King understood what Buddhists might call the illusion of self and other—one can strenuously oppose systems of oppression without hating the person of an oppressor. As we all know from our quotidian conflicts, this is a difficult practice. But it is the heart of spiritual practice. King said, “When the battle’s over, a new relationship comes into being between the oppressed and the oppressor.” This is the Beloved Community, which depends on diligent training and practice, transforming ourselves and others. Dr. King said:

Somewhere somebody must have a little sense, and that’s the strong person . . . the person who can cut off the chain of hate, the chain of evil. . . . Somebody must have religion enough and morality enough to cut it off, and inject within the very structure of the universe that strong and powerful element of love.


A last word from King’s 1967 essay “The World House”:


We can no longer afford to worship the God of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals who pursued this self-defeating path of hate.


We must do our Zen practice with determination. We must take on the work of love deeply, swiftly, and decisively. Otherwise we will soon find ourselves among that sad wreckage. We do have a choice. Each of us.


—Hozan Alan Senauke
December 2017

New Year Letter

Dear Sangha,

2018 is the Year of the Dog. The emphasis is on the qualities of intelligence, faithfulness, fear­lessness, and optimism, both now and going forward. This year, if you remember, has been the Year of the Rooster: the year of the wakeup call, the year the sky fell down. It was when lying became truth, when government agencies were disassembled, women came forward, and the Stock Market took off as the unthinkable became the law of the land. You must be feeling somewhat vindicated by now, Mr. Orwell, as 2017 became 1984.

This year we all got a little older. Having experienced the undulations and the awesome mood-like swings of life, we managed to celebrate our first 50 years of practice at BZC with a wonderful party that brought so many of our members, former members, and friends together to meet, reminisce, and enjoy each other’s company for a very special evening. I once again wish to thank all those who volunteered their time, effort, expertise, and donations.

Although this is a trying time, a time of great uncertainty, our Center and our practice have held together quite well. The afternoon sitting seems to be the main doorway for newer sitters, and we are making an effort to be more attentive to them. The noon sitting, although recently established, is appreciated by those who are able to attend. The morning zazen, although a doorway to practice for some newcomers, remains the preferred time for most of the regulars. Rotation of the leadership positions and the service positions is a prominent aspect of our training, and I also want to express our gratitude to all of you who consistently contribute your time and energy. The same goes for the tenzo and the Saturday cooks as well as the dishwashers and cleanup crew and the head servers and servers who make our unusual oryoki meals so satisfying. Then there is the work leader and the work crew who show up for work meeting after breakfast on Saturday. The Practice Committee seems to be doing well with a number of observers on Monday mornings. I also want to acknowledge the various other committees who, relatively unseen, do many of the thankless tasks that make it all work. The project manager, along with helpful hands, completed some major projects, including the front path, a satisfying project indeed.

Since zazen seems to be the main draw here, who wants to take on the unglamorous work of the Board of Directors? I say, “Hats off to the Board,” the practice of the mature Zen student. Then there are the librarian, the oryoki cloth makers, the gardeners, the kitchen cleaner, the chidens, the morning zendo cleaners, the newsletter editor, the director, the teachers and student teachers, the Friday afternoon tea maker, the zendo managers, the sesshin directors, the shika, the zazen instructors, and on and on . . . and not least the Vice Abbot. Please remember that these are rotating practice positions rather than jobs, and constitute the “curriculum” of our “training.” The Asian Zodiac represents twelve animals, each one epitomizing certain specific qualities common to all of us. Given the opportunity, those qualities can become valued teachers bringing out the best in us. Let’s pay attention to the best qualities of the Dog this year. Looking forward to seeing you in the zendo on New Year’s Eve, and wishing you a deeply joyful New Year.


Ordinary Mind Is the Way

Most Zen students are familiar with Master Nansen’s “Ordinary Mind is the Way.” Joshu, his student, asked the master, “What is the Way?” and Nansen said, “Ordinary mind is the way.” Joshu then asked if it makes sense to go after it, and Nansen said that if you run after it you stumble past, and if you don’t, you stagnate. So how do you practice with that?

We have the two terms “ordinary” and “special,” or “extra-ordinary.”  We tend to think of “ordinary” as something less than “special.” Ordinary refers to something routine, like the mechanics of making it through the day.  In the morning I get up and pee, brush my teeth, and go about my ordinary routine. Special is something extra-ordinary, something beyond ordinary, like Enlightened maybe. Although we are taught, like Joshu, that ordinary mind is the way, it is easy to remain doubtful. It is a special event in a sense when we come to the zendo, because the zendo contains the atmosphere of Zen practice. The formal set-up and procedures help create that atmosphere, so when I enter the space I know what I am supposed to do. “This is where we sit zazen and this is where we practice Zen.” And it is very special. Dogen says that one minute of zazen is one minute of enlightenment. And when we leave the zendo, we return to the ordinary. It is like when you light a match in a closet it lights up the entire space, but when you light a match outside in the daytime it has almost no effect on the surroundings.

One of Suzuki Roshi’s most quotable sayings was “Nothing special.” Don’t think that because you are sitting zazen early in the morning that you are doing something special or that what everyone else is doing is ordinary. The whole universe is sitting zazen with you and you are sitting with the universe. It is very special because it is the most ordinary thing.

When we seek the extraordinary we stumble past because we miss the truly extraordinary right beneath our feet. The truly extraordinary is found within the so-called ordinary. The beautiful geode is found within the lump of rock. The doorway of enlightenment, the gateless gate, is open right in front of us, but it is so obvious and ordinary that it is only visible to the selfless. The selfless see the extra-ordinary quality of life in the dharmas of our ordinary world, and others suffer trying to be special while missing the special qualities of their ordinariness. The Way is practice, and practice is nonstagnating, but living each moment fully, one moment at a time, without creating too much difficult karma, while offering ourselves unselfishly to the support of other beings while walking freely through the open gate.

In Gratitude Sojun's Reflection on Fifty Years of BZC

Excerpted from the BZC 50th Anniversary Commemorative Book.

Download the web version here (~3 MB)

Download the high-resolution version here (~45 MB)

What comes to mind when I reflect on the past fifty years of practice at the Berkeley Zen Center is deep gratitude. First and foremost for my teacher, Shunryu Suzuki Roshi. His gentle but firm and nourishing example encouraged us, his disciples, to go beyond what we thought were our limitations. He once said to us, “I have nothing to offer you but my Zen spirit.” He always taught by example. He had thoroughly digested the essence of Dogen’s teaching and could express it in his own authentic way to make it accessible to our generation.

He was totally grounded in the Way. What he taught was selflessness, not acting from our ego, integrity, truthfulness, no arrogance, shikantaza (just doing), meeting each person right where they are with full attention: the world stops here. Living our life one moment at a time. He taught us the nature of determination and steadfastness: sit still and don’t give up. And the nature of compassion: if you need to change your position, you can do so without judgment. When we can accept ourselves just as we are, both good and bad, it makes it possible to identify with others and support them. One time I told Suzuki Roshi how bad I was, and he said that this was good, otherwise it is harder to help others.
He taught us what he knew, the Japanese style. His intention was not to turn us into Japanese, but to offer what he felt was the highest virtue of his culture. He didn’t have to tell us what it was. We could practice and find out for ourselves! He loved his American students because of our open-mindedness and willingness to adventure wholeheartedly into a totally foreign world. One of our virtues as Americans is our openness to accept the best that other cultures have to offer. That is what makes America great, again and again.

Suzuki was not attached to Buddhism or the Soto School. That doesn’t mean that he rejected it. His teaching of non-attachment was not based on rejection but on great respect for things in a world of constant transformation. To show respect for things and cling to nothing.

Back in the 60s, before his students were ordained, we recited the robe chant in the morning, but we didn’t know what it meant because it was in Japanese. So one day he and Katagiri Sensei were in his office, and I asked him about the meaning of the chant. Katagiri started shuffling through the desk to see what he could find, and Suzuki stopped him. Pointing to his heart, he said, “Love.”

I also wish to express my gratitude to the Japanese priests who were drawn to Suzuki and our practice. Katagiri Roshi, who came in ‘63, the year before me, and together with Suzuki modeled the practice. Then came Kobun Chino Roshi, the “mystic,” and then Yoshimura Sensei, the “friend.” Then when Suzuki was too ill to come to Tassajara in 1970, Tatsugami Roshi was invited to lead the practice period, and I was the shuso.

When we opened the zendo on Dwight Way, February 1, 1967, I had thought of our practice as a grassroots endeavor, served and maintained by the members. We had morning and evening zazen based on the SFZC model. Our first major work project was to refinish the splintery floor of the large, square attic to make a zendo. When we moved to Russell Street, the real work began. What is now the zendo was two apartments which we gutted and rebuilt as a sangha effort of both men and women, sangha members and carpenters. (When you need to build something interesting, the carpenters appear.) Then we raised the two-story house next to it where my office is and built the ground floor under it. To me it felt a bit like a community barn raising on a grand scale.

When I look back at all the dedicated work and contributions of our members that went into this entire building project over a two-year period, I am totally overwhelmed with gratitude. I doubt that we could do something like this today. All the conditions were in alignment, including my own naiveté.

And last but not least, I wish to extend my gratitude to all of you who have passed through this Buddha Hall and contributed time, effort, and financial support. And to everyone who has ever been a board member, a cook, a gardener, a resident, a president, a treasurer, a librarian, coordinator, Tenzo, dishwasher, bathroom cleaner, office manager, work leader, sesshin director, member of a committee, general labor, etc. There is so much more that can be said, but for now please know that I honor and respect you and all that you do, have done, and hopefully will do to make this practice place possible.

Like a Grinding Stone

Monks ought to behave like a grinding stone.
Chang-san comes to sharpen his knife. Li-tsu comes
to grind his ax. Everybody who wants to have their
metals improved in any way makes use of the stone.
Each time the stone is rubbed it wears out, but it
makes no complaint, nor does it boast of its usefulness.
Those who come, go home benefited; some of them
may not be quite appreciative of the stone,
but the stone remains ever content.


(Selected by Sojun from a traditional Zen text)

Nothing Special

Today I was looking through a book for a spark to set off this talk and ran across an old note that said, ”The phrase ‘Nothing special’ keeps coming up for me. Could you please talk about its meaning?”

It is a good question, which is at the heart of our practice. Suzuki Roshi used this phrase a lot. At a time (the 60s) when young people were looking for profound experiences in psychedelics, some were investigating meditation. D.T. Suzuki was popularizing a side of Rinzai style that emphasized koan training leading up to kensho, or sudden awakening. Shunryu Suzuki Roshi’s training in the Soto school led him to understand that what brings us to practice is our inherently enlightened mind and that realization is like walking through a fog—unaware that through continuous daily zazen practice our clothes are becoming wet. Suzuki Roshi did not encourage attainment. He said that when we are always looking “over there” for something, it is harder to appreciate where we are right now. With this understanding, grasses, pebbles, and waters are always preaching the Dharma and teaching us how to act. So there is nothing special to achieve.

And yet, everything is special in its own unique form and way, and to be fully respected and appreciated as a form of Buddha nature.

Recently we were studying the Buddhist precepts of different schools. Some have 250, others have 16, and some have none. Suzuki Roshi respected them, but his understanding was that precepts are simply our way of navigating our life. When we pay attention to our surroundings and keep our senses and mind unassuming and open, everything we encounter brings us back to our compassionate, joyful, and harmonious practice. It is not that we ignore enlightening moments. But even when they are extraordinary, they are at the same time not more extraordinary than the ordinary sight of the divine light of a periwinkle by the side of the road.

The Year of the Fire Rooster

Dear folks,

According to the Asian calendar, 2017 will be the Year of the Fire Rooster. The prominent characteristic of the Rooster is announcing a new dawn, a wakeup call. What an appropriate symbol for this time! The previous year 2016 was the Year of the Monkey. Is this serendipity or what? The clever monkey. Monkey business on steroids!

Other qualities of the rooster (also known as the hen) are: Alertness — Readiness to take action —First to show up — Last to leave — Willingness to take a chance, but with precision — Awareness — Preparedness — Not easily giving up— Knowing when to wait — Knowing when to observe — Knowing when to act — Knowing when to rest.

All of these qualities will be necessary in order to confront and negotiate the topsy-turvy dismantling of our governmental agencies, which were originally meant to protect the environment and the Earth itself, for the sake of greed and wholesale unabashed exploitation. All of the public institutions that are the interdependently interwoven fabric of our lives are scheduled to be demolished. These are hard facts, not speculation. To our astonishment, they are being played out right in front of our eyes.

This presents us with a great challenge: to maintain our composure and our practice in the midst of difficult feelings, emotional pain, and mental strain.

On a positive note, I wish you, our sangha, your families, friends, and neighbors, and the entire world of suffering beings of which there are untold numbers, great happiness in this holy day, Whole Earth season and new 2017.

Accept Yourself and Stand on Your Two Feet

As I sit down to write this piece I am two days back from a remarkable two weeks in India, among Ambedkarite (“ex-untouchable”) Buddhist friends and communities. Admittedly, I feel as if part of me is still somewhere about 35,000 feet over the Pacific. The day after tomorrow we will begin our 16th annual Aspects of Practice period, which this year focuses on Zen Mind, Beginner’s Mind and Suzuki Roshi’s practice. Reflecting on my journey to Buddhist India and our immersion in Zen at BZC brings to mind some words from Suzuki Roshi: “The most important point is to accept yourself and stand on your two feet.”

Actually, these are two points. Some years ago, Sojun Roshi pointedly offered me a version of this teaching. He said, “You should always know where your feet are.” Of course, I can usually find them at the end of my legs. But he meant: where are you standing? By extension I might ask: Can you accept yourself standing exactly in this place? Let’s switch the word “you” to “I.” Wherever I might be — in India, in Berkeley, in trouble, etc. — am I able to be right in that place, and can I step forward from there to meet the unknown without hesitation?

I have been going to India for the last seven or eight years. My home base there is Nagaloka, a Buddhist school and practice place in Nagpur, the geographic center of India. Nagaloka is a peaceful campus, a little outside the sprawling, dusty city. Its motto is “Reforming Mind and World.” At the center of the campus is a forty-foot golden Buddha in an unusual striding posture. His footsteps are sure and his direction is clear. At dusk local Buddhist families come out to Nagaloka to circum-ambulate and pay their respects. For the eighty or so young residential students, this Buddha is their guide.

Students at Nagaloka come from rural villages all over India. Coming from Dalit (untouchable) communities, poverty, oppression, and violence are common experiences. But Nagaloka is a “caste-free” zone. When students come to live there, they set aside their old identity and learn to accept their true selves, to stand on their own two feet. Practicing meditation for two or three hours each day, attending classes in Buddhism and social thought, working, serving, playing together they become bright, joyful, and dedicated to the awakening of Indian society, not just for their own community but for the sake of all. To stand on their two feet is to be on the Bodhisattva’s path.

It is no different for us. I believe this was Suzuki Roshi’s vision, which he tirelessly transmitted from his arrival in 1959 to his passing in 1971. “To accept yourself and stand on your two feet” means to loosen the grip we have on habits from which we concoct identity, and to wake up right where we are. When we sit zazen, when we do soji, when we carry Zen practice into our daily lives, then our feet are on the ground even as we hurry along on our appointed rounds.

The ground we stand on may be a pleasant green meadow. Often, however it is the muck and mire of our sorrows and conflicts. Or the difficulties of a world scarred by fear and degradation —personal, interpersonal, environmental. For my sisters and brothers in India it is the ground of poverty, caste, and gender discrimination. On such ground we must step carefully but firmly. The irony is that we begin by sitting down. That is accepting ourselves. Then we stand up. That is extending ourselves. Such is our way.


The Problems You Are Experiencing Now . . .

One morning during zazen, Suzuki Roshi gave a brief impromptu talk in which he said, “Each one of you is perfect as you are . . . and you can also use a little improvement.”

He had a nice way of putting things into perspective. This was the mid-sixties, when young people were breaking out of the old societal structures and experimenting with psychedelics and mind-expansion techniques related to self-improvement. One time around the fourth day of sesshin when there was enough pain and discomfort to go around, he began his talk by saying slowly, “The problems you are experiencing now . . .” (will go away, we were sure he was going to say) “. . . will continue for the rest of your life,” he concluded. The way he said it, everyone laughed. (Thank goodness for laughter!) This seems like the last thing a student wants to hear from a teacher: You are doomed to be who you are for the rest of your life. Suzuki Roshi’s radical statement turns our whole world back 10,000 miles. He grants us that improvement is okay. But if improvement is our goal of practice, it is easy to think that some future moment could or must be better that this present moment. After all, if we had an improved future we would have fewer problems. Wouldn’t we? He liked to say, be careful; that solving the problems you have now might give you a bigger problem. He wasn’t against solving problems, he was simply trying to help us understand that if we neglect to live fully in each moment, sacrificing this moment for a future time, we miss our life, which is only this moment with its joys and sorrows.

Our present problems are our equipment or tools for practice. Gifts of our karma. Because we don’t understand and appreciate what THIS is, we tend to think that there must be something better than this. Master Dogen begins his Genjo Koan, the koan of our daily life, with the statement, “When all dharmas are Buddha Dharma . . .” etc. When we can approach the world as a field of practice, responding to the ever-changing circumstances with a non-assuming, open-minded, and compassionate attitude, the way unfolds . . . one moment at a time.

The Tragedy in Orlando

When I was a boy I acted like a boy. I loved playing with guns. Cowboys and Indians, cops and robbers. It was the era of the cowboy movie, and cowboy movies had a great influence on our lives. The more realistic a toy gun, the more it promoted a boy’s romance with it; the weight of it, the feel of it in your hand. I remember taking it to bed with me when I went to sleep and laying it next to me on the pillow. We were always making up plays and scenarios to fit our love affair with the guns. The influence of our soldier-play in the thirties was the First World War. But there was a psychological barrier that kids understood and didn’t go beyond. I remember finding my dad’s 32 Smith and Wesson short barreled pistol in the closet and carefully putting it back and not touching it again. It was unheard of for a kid to bring a gun to school, much less shoot someone with it. Long before I grew up, I let go of that childish play and followed more mature pursuits. Too many never grow out of it.

It is not hard to see how grown men are easily seduced by the gun industry and its front, the NRA, to cherish such ugly and beautiful weapons. The beauty of ugliness. The trademark, Glock, brings forth an image of someone whose throat is filled with blood, taking their last breath. The mystique can be fascinating; holding in your hand the power over life and death. The arms industry since the end of World War Two has swelled to enormous proportions and its insidious and corrupting influence on our society is hardly questioned. Both children and adults are subject to continuous ‘round the clock free advertising for mayhem on television, not to mention the obscene brutal video games. How could this not influence behavior?

Sometime between the 70’s and the 80’s the line between playing with toy guns and real gun-play on our streets was crossed, and continues to escalate at the alarming rate we see today. There is an old saying that when the rulers are kind, generous, and benevolent, the populace follows this role model and there is peace in the land. When the opposite is true, there is untold suffering. One significant result of our offensive mistake in violently upsetting the Middle East has been the emergence of the suicide bomber. If you hit a hornet’s nest with a stick, watch out. Just as we called forth Ben Laden through our careless aggression, we have been a contributing cause to the new phenomenon known as the suicide bomber. Pushed up against the wall, in a seemingly helpless situation, you sacrifice your life with honor. The suicide bomber does not simply kill people. The suicide bomber must also kill him/herself as well.

I don’t think we should underestimate the influence of the suicide bomber on those in our society who perpetrate mass murder/suicides. Suicide bombings happen every day and are so common that it is now the norm in some parts of the world. There are of course different reasons for mass murder, but this pattern of suicidal behavior could be a kind of self-justification or twisted atonement or an escape. For some this can be a kind of role model. The leadership of government should provide a role model for the populace. The mayhem in the streets is a reflection of what goes on at the top. The stranglehold of the NRA on the Congress and its influence on our children must be addressed. This is a difficult time we are in right now. People kill people with guns, which are an extension of our hand, and a bullet is a messenger of our intentions. Our emotions must be under the control of our reasoning.

Alienation, criticism without compassion, feelings of ostracism and marginalization are a basis for destabilizing people to indiscriminately take it out on the public by getting even. (Now you know how I feel!)

In addressing this situation I realize how overwhelmed we all are given the latest tragic event of the murder of twenty children and six teachers in a public school. Given our collective and personal feelings of helplessness and frustration, what can be done? A not-crazy person when provoked can, in an unguarded emotional moment, reach for the most convenient response: a nearby gun. Gun control can be addressed. Emotional control is more difficult. It is not an either- or- situation, but making firearms unavailable and out of reach is a good and possible beginning. When one wheel is addressed the other wheel will also be turning.

At this time as our world is being turned upside down, we are feeling what is hard to feel and must bear the unbearable and the uncertainty for what is next. Let us find and maintain our composure so that we can remain open and compassionate while helping to stabilize our surroundings.