eMirror Vol 23, No. 1 (2019-01-04)


Emaciated Pratyekabuddha rupa, Dainen-ji,  photograph by Ven. Fushin Comeau shramon
Emaciated Pratyekabuddha rupa, Dainen-ji,
photograph by Ven. Fushin Comeau shramon

eMirror Vol 23, No. 1

Friday, January 4th, 2019
Edited by Ven. Jinmyo Renge osho

The White Wind Zen Community:
An international community practising and teaching Dogen’s Zen since 1985.

Dogen zenji continues with the second path, that of the pratyekabuddha, which is also part of the Hinayana, the Narrow Path or Small Vehicle. The pratyekabuddha is a strange category. Originally, it was simply Sakyamuni Buddha’s acknowledgement that in the past, before he came to present the Buddha Dharma, there might have been those who had Awakened without the benefit of the Dharma’s instructions. However, as evidenced by the fact that there was no Buddha Dharma available for him to have studied, the pratyekabuddha or self-Awakened person was not capable of presenting to others what they had realized within their own practice, perhaps because they had even misunderstood it themselves and attributed their experience to a gift from the gods or some such. According to the Buddha, what they would have awakened through is, at the least, some understanding of pratitya-samutpada or interdependent emergence. The Japanese term for pratyekabuddha is “engaku” which just means “perceiver of conditions.”1

Dogen says,

"The pratyekabuddha path. This is the path of those who have attained nirvana through the twelve linked chain of interdependent emergence. The chain of interdependent emergence consists of: ignorance; tendency formations; consciousness; name and form; the six sense spheres; contact; sensation; craving; grasping; becoming; birth; and old age and death. The practice of this chain of interdependent emergence is based on the relationship of cause and effect in the past, present, and future and the distinction between observer and observed. However, if we study through practice the relationship between cause and effect carefully we can see that both samsara and causality are the Wheel of “completely unnecessary.”2 We must know that if ignorance overtakes mind, then tendency, consciousness, and so on, will also overtake mind. If ignorance is destroyed then tendency, consciousness, and so on, will be destroyed. If ignorance becomes nirvana, then tendency, consciousness, and so on, will also become nirvana. When we understand that [the Wheel of] becoming also disappears, we can say such things. Ignorance is one aspect of this truth, and the other links are exactly like it. We must know that the relationship between ignorance, tendency, and so on, is like, “I have an axe and I’ll give it to you so that you can live on this mountain” and “When I set out I received the Master’s permission and now I would like to receive that axe."

The links of cause and effect through which a process compiles is presenting in many different ways in the earliest Pali suttas, sometimes with five or ten factors or links. However the sequence that Dogen mentions of twelve links became the standard because it was used to describe the factors that accumulate to cause rebirth in the Bhavanacakra or Wheel of Becoming. In its simplest form, really, it is just:

Itapaccia iyam
When that arises, this does too.


Imasminsati vidamhottu
When this is the cause, that is the effect.

This can also be further elaborated into the recognition that each thing gives rise to what every other thing is and is given rise to by every other thing.

So when a moment of contraction is noticed, there is the opportunity to open it or at least not propagate it. A moment of contraction tends to lead to further moments of contraction. A moment of opening allows the possibility of opening further.
1 There is also the term “doku-kaku” which more directly translates pratyekabuddha.
2 Sofuyo-rin.
-Ven. Anzan Hoshin roshi, continuing teisho 5 "The Four Noble Truths and Interdependent Emergence" on Tuesday, February 17, 2004 in the teisho series "The Thread of the Buddhas," commentaries on Eihei Dogen zenji's Bukkyo. 

Upcoming Events

Fusatsu: January 17th and 31st.

The Roshi began a period of hermitage at midnight on Wednesday, January 2nd which will end at 9:30 a.m. on Sunday, January 6th, when he leads monastics in Acalanatha Sadhana.

Introduction to Zen Workshop
The next Introduction to Zen Workshop will take place on January 5th. For more information please see:
For information concerning our Long-distance Training Program, please visit this Web Page: https://wwzc.org/long-distance-training-program 

Two-day Sesshin
The January two-day sesshin will begin at 8:00 p.m. on Friday, January 11th and will end at 6:00 p.m. on Sunday, January 13th. Formal students are asked to send in their schedules as soon as possible. 

Associate and General Sitting January 12th
During the sesshin, on Saturday, January 12th, there will be a sitting for associate and general students which will take place in the Zendo. Arrival time is 9:15 a.m. (in time for First Bell). The sitting ends at 11:30 a.m. Students attending are reminded to remain on the first floor.

January 22nd is the memorial of the date of death of Daiji Tenku daiosho, who was the Teacher of Joshu Dainen daiosho, both of whom Anzan Hoshin roshi studied with.

The Roshi will begin a period of hermitage at midnight on Wednesday, January 30th, which will end at 9:30 a.m. on Sunday, February 3rd, when he leads monastics in Acalanatha Sadhana.

Fundraising for Roof Repair

Fundraising goal: The estimates we have received for this roof work total $30,653.63 for replacement of all three roofs. We hope to engage the contractor to do the work in spring 2019, but this will depend on whether sufficient funds have been collected.

Amount raised to date: $9,480

What to do if you arrive late for a sitting

You don't need to turn around and go home. Ring the bell once and then sit on the bench on the front porch. If possible, we will come and unlock the door for you right away. If we are in the middle of the chants or listening to a teisho, we will come to let you in as soon as the teisho finishes.


Hannah Kent sat a one-day retreat on Saturday, December 29th. Shannon Morphew sat a two-day retreat on Saturday, December 29th and Sunday, December 30th. Sarah Goul sat a three and a half-day retreat from Sunday, December 30th to Wednesday, January 2nd. Claude Schryer sat a one-day retreat on Thursday, January 3rd. Beth Buerkle sat a one-day retreat on Thursday, January 3rd at her home in Chamcook, New Brunswick.

To Schedule a Retreat
Please visit this Web page for information about scheduling a retreat and an explanation of the different kinds of retreat (duration and timing) you can sit: https://wwzc.org/retreats. Please note that retreats should be scheduled one week in advance.

Public students sitting retreats should send an email to schedule@wwzc.org to confirm they sat a retreat so that notice of it can be included in the eMirror. Please include the location of the retreat and the duration.


Recorded Teachings Schedule

  • Saturday, January 5th: “Without Difficulty”: Zen Master Anzan Hoshin's commentaries on Jianzhi Sengcan's “Xinxin Ming: Words on Trusting Awareness”: “Shinjin Funi Shinjin Datsaraku" (23 of 26)
  • Sunday, January 6th: SAkN "Presencing the Open Body" by Ven. Anzan Hoshin roshi: "Where is Your Face" (2 of 5) 
  • Monday, January 7th: “Bowing and Receiving”: Zen Master Anzan Hoshin's Commentaries on Dogen zenji's "Raihai Tokuzui: Bowing and Acquiring the Essence": "The Consequences of Realization" (2 of 13)
  • Thursday, January 10th: "Snake's Head Soup" by Ven. Shikai Zuiko o-sensei
  • Saturday, January 12th: “Every Breath You Take” by Ven. Shikai Zuiko o-sensei: “When Shaving Their Hair" (Dharma Talk 17)

Missed Sittings and Teisho

If associate students are unable to attend the Thursday evening associate sitting, they may attend one of the general sittings to make up for the sitting they missed. General sittings are held on Monday evenings at 7:30 p.m. (first Bell is at 7:15) and Saturday mornings at 9:30 a.m. (first Bell at 9:15 a.m.). Please send an email to request permission to attend one of these sittings.        

Teisho presented at general and associate sittings which are part of a series need to be listened to in the correct order and with none missed out. If you miss a sitting please borrow a copy of the missed teisho from the library or download it from the WWZC Media Site as soon as possible, so that the continuity of what is being presented is not disrupted. The weekly list of recorded teisho played at sittings is posted on the web site at:

Online Access to Recorded Teachings

Students can access the password-protected online Recorded Teachings library on the WWZC website at https://wwzc.org/recorded-teachings or through the streaming site at http://app.wwzc.org. The custom-built media streaming site allows students to live stream recordings from the WWZC Recorded Teachings collection. It is optimized for use on smartphones and tablets, and works with most modern browsers, including Chrome, Firefox, and Safari. It can also be used on desktops.

WWZC Website


Recorded Teachings for Public Access

While most of the online Recorded Teachings library is password-protected and only accessible to students of Zen Master Anzan Hoshin, a small selection of MP3 recordings of teisho are accessible to the public at https://wwzc.org/recorded-teachings. Additional recordings will be uploaded periodically.

MP3 recordings of five teisho are currently available:

"Who, What, Where, When, Why: Uncovering the Mystery of Monastery Objects" by Ven. Shikai Zuiko o-sensei (PDF available)

The 138 articles with photos and descriptions presented by Shikai Zuiko o-sensei in the series "Who, What, Where, When, Why: Uncovering the Mystery of Monastery Objects" is available for download. http://www.wwzc.org/dharma-text/who-what-where-when-why

Samu on Sundays

Each Sunday afternoon (except during O-sesshin and Sesshin), Caretaking Council (Saigyo tando, Fushin shramon and Endai shramon) do samu from 1:30p.m to 4:30p.m. on the various small projects required around the monastery.  There are always a great many tasks that need to be done and so any students are welcome and encouraged to come to Dainen-ji to join the monastics in caretaking practice. If you would like to partake in the samu practice on Sundays please write to Saigyo tando at saigyo.cross@gmail.com.



Painted Cakes
(do not satisfy hunger)

by Ven. Shikai Zuiko sensei

Continuing on with “Painted Cakes: A Zen Dictionary” a limited edition text written by Anzan Hoshin roshi in the 1980s and last revised in 1994.

Samsara (S) The continual round of Birth and Death. The circular closed patterns of self-image struggling to become real.

Questions can be sent to me, Shikai sensei, at shikai.sensei@gmail.



Office of the Tenzo

Dogen zenji taught in the Tenzokyokun that the work of preparing and serving meals is "a matter for realized monks who have the mind of the Way or by senior disciples who have roused the Way-seeking mind." In alignment with this, part of Zen Master Anzan Hoshin's samu for the Community involves personally overseeing the activities of the ancient office of tenzo. Ven. Jinmyo Renge osho serves as tenzo and Mishin ino and Saigyo tando offer assistance as tenzo-anja.

Meals Prepared Prior to the Evening Sittings:

Monday Yakuseki: Joya Meal
Lo mein noodles (noodles represent long life) to ‘make your own soup’. A range of dishes were set out buffet-style. Vegetable broth made with mushroom stock, shoyu, ginger, garlic, seaweed; sauteed crimini and shitake mushrooms; spinach leaves, three kinds of kimchi, toasted peanuts, seared strips of cubanelle, poblano and red bell peppers; peeled soft cooked eggs. 

Tuesday Yakuseki:
Roast pork loin; mashed russet potatoes; peas, corn and carrots; mushroom gravy made with leftover broth from the previous evening’s meal. Vegetarian option: meinjin sauteed with garlic and barbeque sauce. 

Thursday Yakuseki: 
Thai white rice; Curried vegetables and kidney beans (chopped green and red peppers, caramelised Spanish onion, chopped tomatoes, coconut milk, ground coriander, cumin, cayenne, turmeric, garlic and ginger) garnished with toasted cashews; chunks of fresh pineapple.


monk seated bow

Thank You

If you would like to thank someone for a contribution they have made, please feel free to send an email to Jinmyo osho at rengezo at Gmail dot com, but be sure to type "eMirror" in the subject line.

From Mishin ino:
Thank you to Anzan Hoshin roshi and to Dharma Teachers Shikai Zuiko o-sensei and Jinmyo Renge osho-ajari for all they have done over the past year to present and maintain the Dharma and to Teach students.

From Endai shramon:
Thank you to the Roshi for the many teisho he has presented on Joya, the celebration of the new year, one of which was played this past Monday night. Thank you to the Tenzo, Jinmyo osho, and Mishin ino, the tenzo-anja, for preparing the celebratory feast for Joya. 

From Ian Richard: 
Thank you to the Roshi for the Teaching presented at Joya, for sharing his idea of a party, and for considerate attention given to countless decisions made. Thank you to Jinmyo osho for piercing observations and compassionate explanations during daisan, and for a delicious first meal of the year. Thank you to Sarah Goul for wordlessly showing me that I was following the wrong densho without making me feel silly for doing so.

From Claude Schryer: 
Thank you to all monastics for their support during my one day retreat on January 3rd. I appreciate this opportunity to deepen my practice. The food was delicious and sustaining. 

From the Office of the Treasurer:
Thank you to Isshin, Sarah Goul, and Jean-Francois St. Louis for donations towards the roof repair fund. Thank you to Michael Horgan for a general donation.

Ongoing Project:
"All is Change"

Dainen-ji, being a 140-year-old building, is continuously in need of maintenance and the costs associated with this can be astronomical when such things as porch repairs or exterior painting are needed. This is something that we cannot afford to do, yet must do and so the "All is Change" project has been created. The "All is Change" project is very simple. Most of us have a bowl or a jar or some other kind of container that we keep somewhere at home and fill up with loose change because it's too heavy to carry around. Several hundred dollars has been collected so far both in loose change and Canadian tire money which has been put towards the building maintenance fund. If anyone would like to contribute to this fund, each penny will be appreciated. The “All is Change” container is on the wooden wall shelf under the Sangha Board in the cloak room.