From Nomon Tim - Sewing Buddha's Robe

I'm humbled and honored to be moving towards installation as the Abbot of our temple and sangha. The big ceremony will be on Sunday, April 25th, 2027.

We'll be joined by our Founding Teacher, Zoketsu Norman Fischer, and likely many other Zen friends and dignitaries. Please do mark your calendar. Additional information will follow early in the year.

One aspect of the all of our ritual steps in Zen training from jukai (receiving the precepts), to lay entrustment, to priest ordination, to becoming an abbot, is the sewing and receiving of hand-sewn ceremonial robes. 

Different kinds of robes are sewn for different occasions. There are the smaller bib-like robes called rakusu and the larger robes which drape over one shoulder called okesa. There is also a bit of a color code you learn over time. 

Ceremonial Zen robes are pieced and sewn by hand.

Regardless of it's form and color, these robes represent our deepest aspirations as practitioners. We wear them to remind ourselves of what we're doing in our practice. To look down and see Buddha's robe on your body is to remember we do all of this not just for ourselves but for the benefit of all.

And perhaps your robe is seen more in your heart than as cloth on your body! There is no requirement to do these special ceremonial steps. And in some ways, simply sitting and being quiet might be the wiser thing to do anyway!

My Dharma Grandfather Sojun Mel Weitsman wearing a brown okesa.

And so, as I approach this new position as Abbot, a new robe is sewn. This particular okesa robe is more elaborate than a regular priest ordination robe.

And as having an Abbot is seen as a big step in maturity of the whole sangha, it's traditional for the sangha to work together in the sewing of it. 

Here's a note from our new sewing teacher, Mari, about this:

It is an exciting time for our sangha as we begin sewing the okesa, the robe for Nomon Tim Burnett, in preparation for his upcoming mountain seat ceremony as abbot of Red Cedar Zen Community. Our first sewing day will be on September 13th at 8:00 a.m. The sewing room will be open every Sunday at this time.

We will be teaching the namu kie butsu stitch and beginning the process of literally stitching together, piece by piece, our new sangha with our ancestors. Everyone is warmly welcome to come, learn, and take part in this meaningful work.

 - Mari Ritalahti, Sewing teacher

Other robes being sewn in our community currently include priest robes (okesa and rakusu) for Juriki Samuel Senerchia and Michael Dietzel who will be ordaining as priests in our sangha as well. They'll also welcome your help once you've learned the basic stitch.

Note also that there will also be sewing opportunities at other times than Mari's regularly scheduled Sunday 8am-9:30am times. Often more spontaneously. Consider coming a little early or staying a little later to events at the temple and go see if the sewers are at work in Cloud Hall.

Every stitch we make in these sacred robes is a deep expression of our hearts. I hope you'll join us in sewing Buddha's Robe together as a sangha.

In gratitude,

Nomon Tim

Festivities take place on Saturday, August 29th, from 4-9 PM for an afternoon/evening of merriment and community as we celebrate Sansui-ji's first birthday! 

We will begin with some games and relaxation followed by a potluck to share and a short . 

Then we will take our places in our beautiful zendo for some zazen, chanting and other activities--including a slideshow!

Partners and kids invited. Looking forward to seeing all!

From Nomon Tim: Ancient teachings for modern times

Dear Friends,

Lately I've been deeply impressed anew by the 8th-century Indian Buddhist writings of the monk Shantideva. Kanho Chris is also a big fan. His main work is a 100+ verse poem/guide/teaching on living the life of a bodhisattva. My favorite translation currently is Kate Crosby and Andrew Skilton's Bodhicaryāvatāra, and there are many commentaries — a great one to start with is Pema Chödrön's No Time to Lose.

His writing is so direct, even coming from over 1,000 years ago in another language and culture. Strong, clear advice on living a life of service, generosity, and restraint. And he's full of clever arguments and interesting metaphors and images as well.

Then I was reading a New York Times op-ed by the psychologist Clay Routledge entitled "Stop Pathologizing Ordinary Life" (you may need a subscription to read it at nytimes.com).

Dr. Routledge is saying that it's a good thing that in recent years there has been more openness and discussion of mental illness. And yet, disturbingly, there also seems to be overall worse mental health — especially when you ask people to report on how they're doing.

While mental illness is absolutely a real and sometimes very scary thing, are there ways of looking at the day-to-day craziness of the mind that might amplify bad moods and dips into diagnoses? Could there be a thread of losing ourselves in our own craziness as we become more open to it?

I remember our Founding Teacher, Norman Fischer, saying once: "It's good to get interested in your thoughts and feelings, but not too interested."

Below find a few verses from Shantideva that seem apropos. See how they land for you. I intend to offer an in-depth seminar on his work in the new year.

Verses from Shantideva's Bodhicharyatara:

When one wishes to move or to speak,

first one should examine one's own mind,
and then act appropriately and with self-possession.

When one notices one's own mind is attracted or repelled,
one should neither act nor speak,
but remain like a block of wood.

When the mind is inflated or derisive,
full of arrogance and vanity,
overly jocular, evasive, or deceiving,

When, seeming to one advance oneself,
it is only deprecating others, 
contemptuous and scornful,
one should remain like a block of wood.

[Instead, be] determined, full of serene confidence,
steady, full of application and respect,
with humility and timidity, 
calm and eager to help others.

[And] at every moment, be continuously mindful,
it has taken so long to gain [this stability],
I shall keep my mind as unshakable at Mount Sumeru.

All those who suffer in the world
do so because of their
desire for their own happiness. 
All those happy in the world 
are so because of their desire for the happiness of others.

Why say more? [Simply] observe the distinction
between the fool who longs for his own advantage
and the sage who acts for the advantage of others. 

(Bodhicharyatara verses 5.47-52 + 8.128-129)

Fun stuff, eh? First Shantideva suggests that we learn to stop indulging our own craziness by taking refuge in being very simple when we're activated. His wonderful metaphor there is to be like a block of wood. In other words: just stop. Cut it out. Just be.

And then he encourages us to realize that it's in our self-focus that we can so easily go astray. Releasing self-preoccupation and serving all beings is a deep thought across his whole work on the life of a bodhisattva. Not because we're supposed to, but because that's what makes sense and brings a real life of joy and satisfaction.

Sometimes, of course, what Shantideva and other traditional Buddhist teachers say can sound a bit extreme. This is a very enthusiastic Buddhist text, for instance!

And yet, I can imagine Shantideva responding by pointing out that our current way of life and the society that we are helping to co-create is pretty extreme too! This seriously topsy turvy upside world we live in could, perhaps, use some strong medicine. 

This won't be the last you hear about Shantideva. I hope this was an interesting taste. But first let's enjoy Fall Practice Period with our Shuso Juriki's exploration with us of the addictive qualities of mind and how to work with them. I look forward to practicing with you soon.