Shundo David Haye – Zen Priest

‘Before I left America I carried a very heavy trunk while I was packing up my house, and injured my back. It didn’t look too serious and little by little it got well again. I thought I was out of the woods, but just before I went to Eiheiji, I lifted another heavy object and did some more damage. I went to Eiheiji regardless, but little by little with the heavy schedule there, it became worse. One day while Phil [Wilson] and I were working in the garden, something big happened. I consulted the doctors in Fukui, and they advised me to return to Kyoto and take things easy. The doctor here at the American hospital gave me the sad news that I’d slipped a disc. The method of curing he suggested was to wear a brace for six months to prevent any movement, and this of course meant no zazen and no Eiheijl. This news struck me like a thunderbolt. I had come ten thousand miles to go to Eiheiji and was getting along there so well with Phil, and then this came along. Anyway it couldn’t be helped. 

Then, about this same time, Kodo Sawaki, Roshi, the master of Antaljl Temple, died. He left anstructlons that instead of a formal funeral, lhe monks at the temple and all his disciples should practice a forty-nine day sesshln. And on December the 22nd this began. I was determined to attend despite my doctor’s orders, and l started our by sitting just one period of fifty minutes a day, and little by little Increased the amount of zazen until now I can sit from six to eight hours quite comfortably. The effect of zazen on my condition bas been most remarkable. Far from causing further damage as the doctor had sugested, It has done everything to cure It, and I am quite confident that within two or three months l can return to Eiheiji. 

After three weeks of sesshin at Antaiji, I couldn’t be more grateful that I did Injure my back. Unless I had done so, l would never have come to know Antaiji In the way l have. This temple l find truly remarkable. There has been no sutra chanted in this hondo for over ten years. It la essentially a laymen’s temple, and people come from all over Japan to practice zazen. Their practice of zazen is beyond my praise. When they practice sesshin, not this loug sesshin, but the three-day weekend sesshin, they sit steadily for eighteen hours, In pairs of fifty minute zazen and ten minute kinhin (walking meditation). Of course they must stop to take some food, but immediately after the food Is taken, then thirty minutes klnhln and back to the sitting. Here the three priests support themaelves only by the practice of takuha (begging). This, I think, is very rare ln Japan now. Everything is conducted on just about the simplest basis you can poaalbly imagine. There is nothing at this temple to inspire the sightseer or the casual person who might drop ln. There Isn’t even a nameplate on the door, and unless you have very good directions, you can’t eva find the temple. 

When you arrive at the door you’ll be greeted aimply whoever you are, and Invariably will be Invited to practice zazen. This is all they have to offer.’ (from Wind Bell)