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All the Wind Bells  ---  Wind Bell Excerpts

Grahame Petchey

Grahame Petchey cuke page

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TANGARYO by Grahame Pe 
My train arriv«i in Fukui station early in the morning. just twenty eight hours after my plane 
left San Francisco. had no difficulty in recognizing Rev. Suzuki •s son, Hoiehisan, who had come 
trom Eiheiji that mornirv to meet me. We fouuj our way through pourirv rain to the tailor's shop 
where I was to pick up my t'Etore gouw to Eiheiji. The his family were alt up 
meet me. They detiv«i a great deal Of amusemerg (rum my various aruf com- 
sizes with their own; each tirne they repeated a pruase which was to t*come an too familiar 
to my stay "Okii desu (big isn•t bel), We gatherel all my 
meta t'Fha in a giant size "furoshki" tooE the tram to Eiheiji. 
We stopp«i at a small temple near the eturaoce to the monastery. Hete we assemblal the


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diriorøl luggage Ot a mank A front (kesa g«i) (Okesai. 
Of Sutras a copy ot Shotxvenzo. O4uisnnent (oryoki), a small sum Of to 
a tunaal in case o' death. A a raz•R amt sharpeni14; stone 
Other toilet twcessities. We rhen made a Visit to the local barber Where I said farewell to all 
the last stubs of my hair. Hoichi then shaved my head after the manner of Buddhist monks. By 
now it was lunch time it was decided I should enjoy one last meal before entering Eiheiji. 
I went to a restaurant and had my lurx:h. Very conspicuous. With my newly shaven 
As I up I my head on ceili•w uuletstocxf 10' the first time in my the use- 
fuirrss Of My mistCKtune much the restauratg. 
to the jokel 
Back again at the temple ßepated to leave. my kesa w 
samlals) large hat. At the last moment Hoichi pointed to my wedding and 
goodbye to the last connection With my everyday life. Although had little idea Of What 
I felt alvrehensivealxl very much alone in my rww world. We must have 
sight the 0t at Eiheiji that day: Hoichisan struggliJV With 
large suitcase alai a six •rcn*-two monk with turnt»o hat in cne han.i zalu (zazen pi 
cnher makitw their way toward the main gate. 
s I said 
e a very 
A t the m a in gate was requ ta ke off m y warra ji luggage prostrate my three 
times. I had to wait until the crowds Of visitors made sufficient room tot me to perform the 
Hoicbi then showed me the manner 01 using the It seemed Very complicated-Vi 
much reared that if I once my koromo (a black worn over the ki 
able to it Enck on. We then to a small room where I was to 
vas told to sit in (legs folded Hoichi then sav 
was on my own. 
my titøcte•t. 
I waitcxj for what must have an hour. t very much rqrettej Siknt 
in thi sa me as it b me a v painlul wait. A t the and a 
voice asked "What is your name?" My first test(Ä morulowas much Ignited 
f Japanese. 
Later. when I heard the shouts arni scolding of other you1V novices 
tkycame very 
thankful that mine was So limited. Having pass«i my first was •i" agaryo (approxi- 
mutely - room) where I was to remain one week as a 
ot my • 
There was sittir« out his term in Tarvaryo. 
the senior monk a he eh . ma king s t . 
gave instructions to the other novice to teach me the matuwr of *you 
This is a rather difficult rxactice somewhat resembligg tea ceremony 
ach movemem 
position follows a pattern. I was still when the 
great ha Ste w e prevnr«d , t he you monk throwi m y ro upon me in an effort We 
towards the only to arrive We had forgotten our agus (a 
square a monk uses When towing). was said at the time tut when we to 
Tat*-aryo we received a the like of which I had I to 
it vrudetn to say nothing. was at Least a Wise • as I out later. 
Little time had passa_i when the wo•xien gong for dinner. Holding our Oryokis high in 
the air We matched through the corridors to the kitchen. I wag to receive my first aNi most mom • 
(rabie meal at Eiheiji. I tried as I could to follow the ritual as I had shown but somehow 
fourxl everyone was ready to eat when I had scarcely laid Out my I was scarcely hall-way 
thrm•gh when the Other monks were to make signs me to hurry as they had already 
finish«l. The meal the Of the t»wls took fifteen minutes. I wouki 
care to on how the fo€Ai other than that this was a very go«xi 
quickly. When I returned to Tatvaryo I was order«i to practise the ritual over over again. 
My days in Tarvaryo were among the hardest Of my life. I felt entirely alone in a world Where 
everyday values didn't seem to count an extraordinary placed on those things •.•e 
normally regard as unimportant. NO mistake went unncRiced no one showed the slightest 
sympathy for my greater •than-average difficulties. was strange to me. lan- 
guage. culture. food, sleepirv. rest room. etc. We had to sractice Zazen in Tatvary•O 
all day only left our tiny room to attetxf services, go to the restroom. We had (rawer* 
Visits from monks to discipline us to re:mirxl us to fall asleep on pillows. These 
hours gave me much time to question my motives for at Eiheiji. 
Soon my spirit was iroken all motivation gone. As escape seem«.i impossible there was 
nothing to do tÄJt remain on pillow do us I was told. Eating was still an ordeal since 
during services we had to Sit in seisan posture this afforded no relief for painful legs. Another 
novice had so We were three. When we felt could hear We would sometimes 
to amRhet' this to relieve the mon•nony sotnewhat. The subject was always 
the same • those things wete most difficult amt those we must. 
On the fourth a monk sem tut me ami ask«i me tu write my name fifty times on 
a piece 0t had 00 what it I greatly enjoy«i my since it


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seemed to me that had practically f.ngotten it. He wrote my Buddhist oanw• by the side u/ my 
everyday name. When he had finished he said cardu" I it when I 
was intr'*iuced to the other monks. He theu me to return to Tang•uyo put on aod 
trsu (a kind of tabi). Together With the Other novice who had te•en with •n Tangary•.' my 
first day I was led to the S«io (Zen practice hall). We then had a ceremony entering 
the for the first time. to feel that my days in Tangaryo were over hardly dated 
myself believe it. After the ceremony, we were given sweet tea and little cookies a senior 
monk's room. We then visit«i each monk in turn, tn doing this We had shout 
Clear (as. in fact always must when focrnaiiy addtessing a monk at 
yoroshku" and four times. We did this in atmost every room in the mo•ustery. Only when it 
was ail over did I learn that Tangaryo was ovet. The rullowing week was to the aiimvevsavy 
Dugen's death arxi the senior rnonks Were Coo busy to Cope In Tangaryo. • 'GmA.'u 
timming desu ne7•• Was the general comment. had to agree. 
was now a Zanto at EiheiJi and my stay in the Sodo had tkgun.



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The is the secouxi 0t a 01 articles by Grainme Petchey. Who four months 
0' int year at Eiheiji Mornst«y in Japan. The 'Tatwaryo" mentiotwd below is the period 
one week kiore a novice can the monastery. Tal«aryo descrit.ed 
issue or the 
can translatei freshman. The te•m ES aNlied Co 
through Targaryo. has Even acc•eßed as a of the 
a Zamo a Belimimry Of six months. this the 
the He must Learn to the duties the monastery. to 'o 
the rituals, to learn the gerrraliy 'me With the lite. 
Zamo. He must always first on the job when it tame to thit 
When it is time to finish. He must show Willingness at all times and ready 
anyadditional duty. He is the sen'ant of evety monk. He must show 
his seniors, With difficulties, politeness B•ith and his 
practice. There is not time for self-pity. despair. incarucity or escape. It is a difficult period fot 
youry monks. 
My day as aZauo at Eiheiji Was a one. I ieiieved to out Oi 
able to talk argi mixfreety with the monks. The first step after (med. 
itati00 Zerdo) assigtx•d a (a tatamt.• J' x 6' rice straw mat) on which 
•lee". Bactice The tans are arranged arouAi wails the 
the elevat«i on a high. Tbece were in the Ai 
the o' Och tan are two cuptxnrds, one foi the futon (Japanese the 
(J moog's eting At the ut tan is a one 
Which is as a tLNe. Since the•e was much speculation as to t 
a tan. I it Out for size•. We 'bat put my teet •nside the aod my 
bead on the table could down When sat in Zazan posture, my knees 
Width the tan. It was a a source of trout*e to me to keep 
the adjacent tan. It is a strict rule that one does Stray onto another's tun, frequently was 
Of this' I was also assigned hali a and half a desk in the Sharyo. the 
Was given my personal tklorvings auf allowed to arrange them here. In this room 
on learn Sutras, 
duties Of the divided several divisions. Each division had 
a from which to organize its dunes, It is usual a ZamotO assigned tu the Siuuyu, the 
in charge ot cinging g•AS amt hitting wo•ÄJen txsards, looking the pea • 
gerrtal duties. vas tv the along with four Other Zanius. My duty was 
to the Atyoae who has performed this task Will it is the 
since it was duty. it was the same quick auf efficierg 
E'belJi. also given the job up the 
On first nigtu in the monks the Zamos gave tea cookies. 
Without lust warui1V us, however, that this was and on the training would 
The intricate schedule Of duties Shuryo Was OVeg hali an entire wan. We Weie 
that we must learn every or this Within days; as I e•uuld read kanji was to 
given a much longer perm 
Tbeduties Of Shuryot*gan early the Three quarters Of anhour 
monk must get up the shrines Sodo. restroom wastuoomd. He Will the


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ligttt cauiles iæense '*her dLRies in the Otbet 
Au»th« monk will to hit the great Ot»nsho. a little Later two will 
to run through the corridcrs to wake everyone in the monastery. I touml this 
tatter duty a experience. Tabi (Japanese ate the only footwear worn. yet the 
at EiheiJi have Exx:ome• highly glaz«i with the yeare ot potiohing. Onc required to run at 
spe«t truuÄ•gh the atxl I was always terrified or It was the thqht oi 
injtry which me. init rncre the tear of my dtny. Furthermcxe, the 
Of runnirv up douns or stairs a few minutes alter waki1V left me out ot treath rot as as an hour 
cieanirw the auf Shuryo. 
Exceß the ninety-day training we ate at a tow table in the 
kitchen in «d« to save time. imm«iiately after ixeakrast we itÜo wtxk clothes clean«l 
the corridors on our hands ami knees. As I said before, a Zanto should always first on the Job. 
This. I soon fourui, was not as easy as it may sound. Jav»nesepeupie are well known tor their quick- 
ness of mewemetg. I had never thought there Was a significant tx*ween us. Here it 
th«e was. Att:hcnagh I every possiNe way - layirv out my ct'*hes. loosentv my 
t*tt trekiast arg* removing every obstacle. I was always tast to finish chatvitv and Out Ou 
the Job. I a Source 0t utter frustration since I was always scolded tor late. 
morniiV One ot my ieiiow ZantOs hit a drum at thewrorv time. The effect startled me. TWO 
mems speai«l to stop him txought the uMortunate to the Shuryo. Here tie was scolded in 
no terms, Later he had to visit each p«son in the monastery 1 am sure 
each somethirv to say to him. After seeing this. I Very anxious not to make any 
m istakes. 
The first few days as a were as much a test 01 strAth as Tangaryu. We often jok«i 
that we actually Befertaf Tarvaryu to this new trial. i doulx that we did. to keep in 
the advice given to me by the Kaninsama (Bishop) Of Eiheiji at our first 
"Youhave come many miles to receive the Dharma, atui I am sure you are experiencing 
difficulties. IA-it nowadays it very easy to travel. In the days when Dogeu Myosen went 
China. the hazards were great one risked one's life ni the process, If you little 
white you are here. do wwry too much, Think 0t the sufferirv thene two gentlemen bad tu bear. 
"Eiheiji is the Dharma itself. too or our way, Just do are told. 
spøit or EiheiJi is Hai (yes). Practice hard while you ate here ani doo•t waste 
The effect Of this advice was very strengthening,



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An avoage day at Eibeiji at t&ee thirty o•ctock. The instam the 
the monks climb or tbeir futon dress. Five minutes later a sigtøls 
the time The area is sirnply a large stone tAsin at groutxi level; after a 
gassho to the enstvined in the cold wat«. NO is 
allowed. The monks then return to the Scxlo for morning Zazen. The signalitv the Start Of 
Zazen is tVemy minutes after after this one may entel the SCRIO until Zagen is 
the a deep the Valley where lies. from the 
shriek Of an early bird the whistle 0t cucket the only in this silence is 
crack of the "kosaku" (wocden stick used to keep meditati1W nums alet). a 
&ovsy student Of his duty. tbe Of the "great . The eighteen strokes the 
the Zazen Fiod echo throughout the valley to the extremities Of the univaSe. The 
the the deep silence are this universe. 
T be last roar Of the great is the signal a series Of gongs the last Oi Which is 
the soft deep sourxl Of the JyoyCKfen (Dcgen•b ctnpel) or the higher ring Oi the Hatto 
(main Each has own Fculiar in this way can 
tell where their next lies. ritual follows. tEg•ins with the 
or "Sharitaimon" at the Jyoycdea duritv which the guests may Otter to 
Merruial s«vices may then held Service at the 
services gene-ally linish With the Of the Daibisbimiarani at the in - 
of the foutKier Of Eihciji, mgen. There are many special services held on various Oi the 
month. on the numiu of visitors aul the day of the month, rituals last from one to 
diree hour s. 
At length. the monks finish their erly duties ani the gotV sout*js i.eaktast. Ex- 
the niæty-day are taken in kitchen. A rev a 
IOW taNe the only furnishi1V. consists rice-gruel (rice With an excess Of 
vat«). salt sesame a picki«j vegetable. The easily digestiNe. rice 
gruel after trzee to four hours • activity on a cold tasted better to me than any de- 
light a French cuisine. I calculate] that if I ate quickly elu•ugh there was Just tin-be for three 
this was insurance against the hours to go before lunch' 
Eating is almost a sacrament in a Zen moMStery. though is little to eat quality 
taste go trttet unmentionaf. Each monk has his own • ••-xyoki" 
equisunem. All his utensils are neatly in a small cloth ate treat«i with ttw• 
utmost resikct. to the pescriErd the tvvls are lilied while 
monks grace. "gds ate uttered the 01 goes un Si • 
lently in exderly Monks take turns as waiters. When is hot water 
is along each monk cleans his own t»wls arri gathers his utensils into his The 
entire meal. including the grace washing 01 takes atÄJut twenty minutes. Strictly •peak • 
Ing, Zen monks should only eat twice a day after the example Of Baddha. The evening meal is 
therefore caned "yakuseki" meal " is ou climatic grounls. Nu sutra is


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chant«i at this meat. A dry rice-tnrley mixture is served at at.' eventiV meals 
With miso soup a picki«i vegetable. jn recent years. the diet has teen improved an addi- 
nonal side dish is s«ved in the even.iJV; seaweed an extra vegetatAe. No meat, 
milk are ever ser-ed 
lmm«iiateiy atta txeaklast the flo«s the entice are 
a rest is taken. rest is ova a - 
it is time fot "samu•• (mamjai Lausur). All available and •tae • I"died monks. 
rqardiess Of to the gate duty. Wotk side by side un an 
level. Duties consist Of sweepi1V. in chateoal tu the kitchen 
the gardens. The entire grouuis are svept on a rotational tMsis- Everything is swept. the 
pathways. the lawns. the gravel diives. the gardens even the or the sueam, The 
is at a rapid is very tiring On a morusrie diet. 
The work period lasts an hour or so. Shortly aftegwa'ds the monks once again put their 
(Buddhist return to the Jyoycxlen tor noon Service, (he midday 
meal there is time for a monk to attend to his personal affairs, study 00 Buddhism, 
attend a lecture. study calligraphy 0' to practice Zazen. During the afternoon one o' huuts are 
devoted to "samu" Errore evening service "yakuseki" 
At seven the trll souru_is Zazen: this lasts fot two hours. Duri1V the last 
the monks recite the rules for Zazen written by Dogen. The is 
in Zazen The calmtrss or the is te•umed 
in unison again fills the emire universe. At O'clock the futon Out 
(Zara cushion) Ex:cumes a pillow fot Six hours' hard sleep, 
This sch«iule is by the dunes which tu a 
various duties are divided the monks according to divisions. and within each div.siun the 
duties are rotat«i daily. Despite the complex of the schedule and division of duties. there 
is rarely a hitch. Everythi1V takes place With military rxecision each knows 
to do at times. 
The "four amt nine" days (caleular days either a lour or ate reserved rot 
atterxling to personal needs. shaving, taking inths, mending clothes etc. On thebe days is 
time Zazen. After treakfast, each monk must shave his head face. 'Iliis is accom- 
plished with a straight-edged razor. sharpening Stone and water. There is no soap o. niiic0'. 
my head was a source Of much concetn to myself and other monk". My "kin, they 
much than must them shied away trom 
uJx»n me. Having lost confidence in the skill or my fellow monks I was filled each time 
the sharp instrument touched my scalp. It was • great lesson in acceßance of the inevitable. 
t teat. that I did my Stay there' TO shave head may seem an OSY mattet 
trom an my expaience that it is far from easy, it was like huge 
me of my position as a monk. Wh«evet i wem whatever did was 
remitøe•d Ot my duty as a monk. my constantly checked by this. I felt ttwugh 
my maste was always tkhiN3 me rody to uøe the kosaku sbould my behavior oot fitting»l a 
• bed«f TO shave in 
One criticism often voic«i by Westeners when recount the Eiheiji schedule Is that tbere 
seems to little Zazen a great deal of work ritual. TO extent feel their Criticism 
js a valid orw. Dogen inilt Eiheiji deep in the mountains in order thathe might train his students 
in a Strict manner away from the pressures Of tile. NOW Eiheiji is flooded With tou•ists 
Visitors Who make heavy demands on the monks • time in caring for their the 
months there are few visitors more time can devoted to However, in the Soto 
school We everyday life as "alt that we do is Zazen, said 
ing at EiheiJi is an expression or this way. Every activity is the same and with 
the same spirit as Zazen Lhxier these cotuiitions a student can learn to exp.ess Zazen 
in be does. la the laves takirw one can meet 
ZenJi tace to race.



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by Grahame Pe*cbey 
least once or twice a yea' (he young monks at Eilveiji leave the monastery to walk th•ougi' 
the streets "Takuhatsu-ing•• Or begging. This takes place three Weeks toe 
monks going in groups Oi eight on a rotational t»sis. 
Orr we catted t'*ether instruction on Takurutsu the next the 
group (ignited. i was a little uneasy as I watched the munks since I knew my turn 
cuutd not tE• tar away. Tbae were oeverai times when had had occasion to go to Fukui, the near • 
est town, aul each time my conspicuousness had a source of embarrassment to me. Of 
course. I appreciated that I did IVesent an extraordinary sight. a tall. shaven-headed westerner in 
Japanese costume. I could not accustom myself to being the cent« of attention ror the town 
crowds. Furtherrnore. my physical comfition was rather low at this time t feared that wai'ing 
miles through the courgryside in rice-straw sauiats might Bove much. was thus somewhat 
heswive about Takuhatsu- 
my turn came. my physical coulition had tEcoroe so low that sent to stay in the 
borne or a Fukui doctor for a few days 'n to regain my Early one I heard 
the sound of a a voice chantiiV the • 'Sargiokaii•. pull«i tock the shoji aüi saw 
monk begging. Was pouring with rain so he wore ao oilskin shoes, His hat 
was old aryl and his face unshaven. I watched him walk slowly down the street. pausitg 
trucu or each house. Occasionally a doeg upen at*' a figure would dart into the street. 
drop a coin his again. much "'HAiu•s Sincerity 
felt very ashamed or my own weakness. 
A few days tater i a familiar voice in louse. t knew the voice Was that oi 
roshii (the master in charge or at Eiheiji) am' I a little his 
Although my physical corulition had greatly impruvai. I felt it was still a little to return 
to Eiheiji. Eventually. I was called tot, He SE»ke 00 English su his wo•ds were short: 
he said. immediately point«i to my hail. He merely made the motion a


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Of scissors With his I that there nothing to said. My doctor. 
howev«. "He a cold. to shave head when is Oot so " 
IlW-roshii was moved. This was ttu-• last me to Takuhatsu be 
so I let a little Sickness in my way. Besides, he he thought that 
hod When one Was sick was recovery. He therefore asked my to me up 
with a Ot "Waraji•• (rice-straw sandals) to it that I shaved my head. I was to ix• at 
Awara station the following at Seven 
The following morning my friend drove to Awara station. The train from Liheiji 
arrival AAI I greet«i the eight monks Who stems-ed the train. had cume it was 
only ßSt light as we Set off irutn the auf a heavy mist the small 
or Awara. We formed two •me either side the street started way. The 
leader his started the We in unison, 
ctunting the sutra, walking slowly through the streets. In leit hand we each 
carried our • 'oryoki". The "oryoki" and •'okesa" (fkiddhist are the important p•eCeb Of equip- 
meta Of a monk. The oryoki is used txjth lot and as an eatiJV It is always "eared 
with the utmost respect. "Regard it as head" I was always told. Keeping this in 
helF_I me to the and its COMents. 
AS we walked. Fople came some donations 
munks just carried un the 
gesture.l tu the donor. It was exFience tu through the narrow streets 
Lanes in this way. My emtutrassment had me and I Was scarcely aware Ot the 
discomfort Of Wearing wet 'ice-straw sandals on a cold winter •s 
There was a Strange contrast old as regxesented by the chanting monks and 
rn"fern Japan represented by cats motorcycles. Frequently, the noise 01 the muu.ncycles 
would drown the ciuntitw Other times, columns 01 monks would disappear in tramc 
Yet the spirit 01 Takuhatsu was always evidetg. The monks. humiliat«l exalted by 
the situation. come to their position relation to swiery. The have a to 
realise the merit Oi self-denial. This spint is just as valuaNe as it was in days Of 
Ihgen ZenJi. do not know the ecut»mic value Of to the monastery tndget. 
rwcessarity iml»rtant. Even though the economic may be omall, the educative 
value is great. 
We had not walkai so it rain. a 10 On water • 
capes and then continued. We walked tiuough the town the •unounding 
When the had we took a t" tig• village again. 
In this way we covered sev«al miles at twelve o•clock the Takuhatsu stomrd. One the 
urge had a lunch us. Leaving wet footgear at the 
we made out way inside. Havirv gathered together beggirv tx»wls arg' handtx•lls we 
"Okesa'• rotk•). We ourselves before the family altar or the hotel owner 
chanted some Sutras in memory of his ancestors. We Were then invited to make use Ot the hot 
tuths offered by the hotel: first master then the monks. I had a reputation at 
slow auf reluctant to climb the hot water used in Often the 
monks had made tun Of me my timid actions. On this it Was myself Who vau 
The water Was eyen the StrAest 01 the monks. HOW it. 
that master had taken his tnthl It vas clear that be had , 
We then our meal. This meal was perhaps the most enjoyable one many Of young 
monks would receive in the whole year. The long walk had sharfk•ned our appetites it was 
not every day We Were served .hite rice. many 01 rice in a 
Of time. 
At letwth we made way to the My fellow monks to to Eiheiji myself co 
Fukui a m•xe days rest to By the my train 'Rilled 
intu Fukui it dusk the rush was full swing. Since it was difficult to 
get from the station to the wh«e I was staying. my good friend had offered to &ive me. 
He had a ptuAogravgwer•s in one Of the Fukui department Slues and he had asked me to meet him 
there. Neither Of us had however. that would return With my heap With rain 
water With my feet cak«l in mini; Wherever I went a trail Of water mel 
earlier my overwhelming embarrassmeM Oi the center Oi attention 10' the town crowds, 
this day was the test. however, that my tong walk had taught me a great 
With little more than a thought Off my large hat. held it in Of me. 
made my way truuugtl rush •innu ctuwds the Store. NO iutVet did feel 
•:mturrassed. now felt at one With the monk I had Seen some days in rain, 
What wretched figures We yet how calm iB the calmness-within-wretchedness. My 
nev..•t troubled me again after that. 
shall forget my Takuhatsu I remain deeply grateful to ino-roshii 
me give in to a after. I regainei my strength was able to


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Tbat•. in the r.r.


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retun to , 
I that one day. we can Takuiutsu America.



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Bishop Sumi dokusan, 
in the 
Monks chanting sutra a meal. 
With the exception Of the rest all these activities took place in One sits 
cross •legg«f facing the for Zazen; when is time to take tea or one merely turns 
faces At night the Zafu (meditation pillow) tecomes a pillow the 
Orw sleeps in the same place whete has the day Fact •sing Zazen. 
Durirv Zazeo. two monks rutrOLed the straightenitv monks • the kyosaku 
Where rrcessary. OccasioMlIy the auster Off his tan delivered thurdet• 
address. his speech with blow. his short stall he Would temi1Ei us Why 
We wete sitting On our pillows warn us from drowsy Zazen. His tAunt never failed to 
encourage me; even though rarely What he was saying, I 'Ever failed to get the 
During the first three days of sesshin, t»cornes more and more as the 
hours one becomes more more fatigued. The fourth day generally marks a turning 
point. when one trcome physically ami mentally adjustet to environment. After the 
day one is no longer troubled one's difficulties.


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At on the fourth some Of the Eiheiji village'S who 
walk itside Of the in 
grarittgle. This is rew occasions wbeu any than an •s 
the S«io, As they walk«i with their beds Kaosho. 
sutra, repeatitv the last over again; Gyafei gyatei gyaiei. 
. gone. xone, 
to the other As chant«i. J knew I had enough to see the sessiiin tiuougii 
the end. 
On the seventh day Zazen continu«l Late into the night. These Were 
Ones the young monks who by this time were anticipatitv Many wete moving 
on their pillows attempting to shift the away from the mote sensitive aweae. Oug baa 
a cure clue of nom ins ran tie 
threatenel in 00 uncertain toms that the one who moved even 
thirty Nows. No him. was very that une moved artel even ii'ougii 
We sat continuously for an hour. 
At one o'clock rhe Otx»nsbo soul*led throughout the valley announcing the end oj the 
Sesshin commemoratirv the enlightenment or EkJddha 2, 900 yea's ago 
Many of the yoovv monks a boccy sigh' with then unstuven •nagging 
legs AS Of the think. however. ibey must the 
that felt. tuv•ng within ourselves a we never we 
time I truly apsseciated the way or EiheiJi. 
In the We held a service commemovating enlightenment, 
portion or rice gruel was given to those who bad in the of 
accept«i lice gruel from a woman shortly after having seen the motning After this we Zen 
questions, each monk in turn i*fote the mastet to ask question atx»ot Zen, The 
in his would give some short answer. On had 
this on accouN 0t my comrgebension Of the Jas»oese time the cou•/esy 
•esshin for one week I was to 
question Without usiig wolds. js a thing all have 
nothirw is splendid" was the answer. 
After a day Of rest we were tx•ck ioto a short one day session 
memory or TaisO EEO. the first jv•tciarch after Ehlidhaooa, This completed (he 
sesshin at Eibeiji. My stay Eiheiji was over Siru•e it time to 'etui" to ibe United 
lud during my ttuee month stay 'hoe; i only appreciated What i 
Went; always grateful to Eiheiji fot this. Tue ss us: woo' a 
V*ry we make it so difficult to graøp.



WB 66-02


Machine generated alternative text:
Tape FR.O}M qgahame at" pauLlN& pqche-q 
As most Of you know. two mernixrs of Zen Ceoter last 
year to study at Eiheiji monastery in Japan: Grahame Pächey 
who had previously tken to Eiheiji in the fall uf 1964, 
Phillip Wilson. In January we received the following tape from 
Grahame. repozting on his experiences at Eiheiji and Aruaiji 
monasteries, and the new he his family are sharing in 
The "tangaryo" which he mentions t*low is the period of wait- 
ing in patient meditation before t*ing admitted into a monastery 
as a monk. Each applicant must wait anywhere from three days to 
three weeks in a special zoom outside the main zerxlo. 
January 14, 1966, Kyoto 
Hello Revererx: Suzuki and RevereM Katagiri and all Zen Center. am 
stxry I've heeo so poor aheut writing, We've been pretty ÄJsy ever the day we arrived 
in . 
The first weeks were taken up by settlirv ourselves into lite. This was not 
an easy matter. We nad to scale oorselves down in many ways get ourselves accustomed 
to living in one Jvinese-style room. Little by little we in aM tegan to enjoy Kyoto. 
Tne first thing we did was to contact Antaiji Temple, a Soto temple a'»ut one half hour's 
walk from our house. Soon after arriving at-tended a three-day sesshin and was very much 
impressed by the spirit of zazen (sittirv meditation) at this temple, and immediately developed 
my anachment here. During this time either myself attemlcd rhc monthly 
sesshin at Antaiji and went there for zazen eacn SuNiay. They have zazen from ten o'clock in 
the morning until o'clock in the afternoon each week. So this was a pretty go«-f 
opportunity us. 
In the last week of Octotx•r I went to Eiheiji into tangaryo. Tnings went pretty well 
at Eiheiji, Phil and being together. He has done extremely Well there. His 
determination to succeed in What he has set out to do has won him the respect of everyone 
there. And he is certainly to congratulated tor his effort. He was very helpful to me. 
He had there two months when I arrivai, had managed to learn three out Of the six 
duty routines for Our room and was able to teach them to me, We had quite a bit Of fon 
at times t*ing mischievous together. mischievous alone isn't really too much fun, Hit 
When there are two or yoo. then it tkcomes almost worthwhile. Anyway, or 
course, I'm speaking lightly. 
Unfortunately, before I left America I carried a very heavy trunk while I was packing up 
toy house, and my Wck. It didn't look too serious and little by little it got well 
Again. I rhonzhr I was our of rhe wocxis, just before I went to Eiheiji, I lifted another 
heavy Object and did some more damage. I went to Eiheiji regardless, bit little by 
Little With the heavy schedule there, it beume worse. One day While Phil and I were working 
in the garden, something big happened. I consolted the doctors in Fukui, and they 
advised me tC return to KycRO and take things easy. The doctor here at the American hospital 
gave the sad news that I'd slip-pal a disc. The methui of curing he was 
to weat a brace for six months to prevent any movement, and this Of course meant no zazen 
alul no Eiheiji. This news struck me like a thuMertx»It. 1 had come ten miles 
to go to Eiheiji and was getting along there so well With Phil, and tnen this came 
Anyway it couldn't helped.


Machine generated alternative text:
Then. arx•ut this same time. Sawaki, Roshi. the master Of Antaiji Temple. 
He left instructions that instead uf formal funeral, the rnonks at the temple all his 
disciples should 'Vactice a forty -nine day sesshin. on December the 22nd this tx•gan. 
was to attesui despite my doctor'" *ders, and t started Out by sitting just 
une periexj Of fifty minutes a day. arri little by little the amount Of mzen until 
can sit from six to hours quite comfortably. The effect of zazen on my curuiition tus 
tren most remarkable. Far from causing furthes damage as the dcKtor had it has 
done everythi'V to cure it, aryl I am quite confident trut within or three months Can 
return to Eiheiji . 
After three weeks Of sesshin at AntaiJi, I couldn't mae grateful that I did Injure my 
Lxck. Unless had done so, would never have come to know Antaiji in the way I have. 
This temple I find truly remarkable. There tus nu sutra chanted in this homlo tor 
ten years. It is essentially a laymen's temple, come from all wer to 
rxactice azen. Their practice Of zazen is t*yord my 'Kaise. When they 'xactice sesshin, 
not this long sesshin. the three-day weekend sesshiu, they sit steadily for eighteen 
hours, in of fifty mimte zazen and ten minute kinhin (walking Of course 
they must stop to take Some focx_l, immediately after the is taken. then thirty 
minutes kinhin and tnck to the sitting. Here thc three priests sumrt themselves only 
by the practice Of takuha (Inuing). This, think, is very tare in Japan now. Everything is 
on just aÜt the simplest you can 1%Jssibly imagine. There IS nothing at this 
temple to inspire the sightseer or the casual person who might dtop in. isn't even a 
Mmeplate on the door, and unless have very good directions. you can't even the temple. 
When you arrive at the door you'll greeted simply Whoever you are, and invariably 
Will to uzen. This is all they rave to offer. the same is true 
the is someone who in from down the rc*d or one Of the imp«-tant people 
who come from time to time. ( For instance. prime MtnÅster is an the twentieth 
01 this mcmth.) But day day sitting in this little wocxien on outskirts of 
at the watt With a half dozen so other people, I-vis really teen will remain 
to truly a remarkable exj*rience. I say only halt a dozen, each day there are anothel 
half dozen people su who come from all Over Jac»n to Spend few days at this temple and 
Exactice sesshln with us. 
A ay•ay. a' I say. I couldn't grateful that Wought me to this 
temple. from tile votulertul t am Ivyvingrhere, this is having a remarkable 
ctrative effect my Soon I I in sufficiently to go 
to Elheiji. even if I'm not, know my trip to Japan was worthwhile. Sittirw here in 
this little day has &ought me in contact with the sort of mzeu which think 
is truly universal. And this Buddhism us no 5ArticuIar affiliation to any one coungry auy 
one race. This simple practice of zazen. hard practice in this Way, is truly feel. 
I think my Wife just wants to say a few things to you. 
Phillip Wilson and Grahame petchey at Eitæiji, Soto Zen Monastery. Fukui. Jarnn. 
V iew Of the Hatto (eaemonial at Eiheijf Morost«y the


Machine generated alternative text:
Pauline Petchey: 
I'd like to say hello to Sensei arxJ to Katagiri aiki to all or you at Zen C>ruer, 
and let you know that the children amt my mother are well, and we really love 
I'm studying tea ceremony and also going to Antaiji arø feel the same way that Grahame 
does about it. We have a wonderful time going there and then walking across 
all the rice fields, Sometimes I feel rather funny with Grahame with his head shaved, and 
sometimes he wears his Eiheiji BJdhidharma hat, which Is even more amusingl 
I can't tell you what the contrast is with having lived in the house we did in San 
Francisco am-I ending up here literally in one room of a shoji. But we're doilW very well. 
and I love it. ard it seems enormous. I wonder how it will feel when we g« tuck tuve 
a three-room it will a 'Alace! 
Also, I would like to say that the Japanese are really wonderful people. We've never 
had such hospitality and such politeness. Even aside from studying Zen axl cultural 
things. just learning to with the Japanese one learns so much. Both or the children and 
even my mother are now wearing kimonos and adapting themselves beautifully. We 
have also made great friends with those at the Shinto Shrine next to us, which is a very big 
one and quite famous. It is very different from the Zen temple. we're learniav alot 
there too because it •s very much or Jacnn. 
Graham e: 
Wen. can see we've come to the end of this tape. We miss you ail very much despite 
our great love of (Air new country, and we want to wish you ali a very Happy new year. We 
hope of course that everything is going well at the temple. arri that you're practicing as hard, 
if not harder than ever. 
till say gucxl-bye now and happy new year. 
Happy new year and sayorura.



WB 67-02


Machine generated alternative text:
Grahame Petchcy, another one Of Suzuki Roshi's Oldest students, who has also 
studied in Japan for about a year and a half, much of that time at Eiheiji and Antaiji. 
has been living in London for the past year and leads a zazen group Of about 15 Or 20 
students in London. From San Francisco the London Buddhist scene seems far away, but 
it is one of the most active Buddhist centers outside of the Orient. although the focus 
is more toward Indian and Theravada Buddhism. 


Machine generated alternative text:
Grahame is English and returned to see his family whom he had not seen for seven 
years, and to continue Buddhist practice in England. His wife, Pauline, also a student 
Of Zen has started a tea ceremony group in London. Grahame has held at least two 
sesshins in London. and these pictures are Of the first sesshin held, through the cour- 
ccsy of one of the Buddhist Vihars, in their temple. 
Grahame may return to this country next year and We are encouraging him to do 
so. We need the kind Of strong practice and encouragement he can give us at Zen 
Mountain Center. He has not decided definitely yet whether or when his return to 
America will be possible. Tassajara was started while he was in Japan and on the 
way to London. He writes: • 'We are so far away in London that it is difficult to 
picture the project. It sounds at once so incredibly wonderful but such an impossibly 
large undertaking for Zen Center. It seems incredible that now you talk in terms of 
a quarter Of a million dollars when only two years back a Single hundred was consid- 
ered a large sum. pray that you Will be successful. You are making what Was once 
a dream into a reality at a speed that my poor mind can scarcely adjust to. I am en- 
closing a contribution to help you." 
Grahame helped us on our way, for it was his imaønation and ability that finally 
put together the legal work forming Zen Center years ago. And it was his own early 
realization that Zen was his lifetime practice that made it possible for others to real- 
ize that Zen in America could be a lifetime practice for themselves.



WB 65-1



From Secretary's Report




WB 65-2 April




WB 65-3 April again (Maybe May or June actually)


Gave a lecture on June 9th



WB 65-4 July




WB 65-6 Sept




WB 66-01 Jan Feb






WB 66-2 February




WB 66-4 Fall



From Shunryu Suzuki Lecture 8-19-66





WB 67-2-4



Grahame and Pauline Petchey are listed as contribuotrs toward the purchase of Tassajara in the $50 to 500 range.



WB 86-2 Fall


Wind Bell Beginnings - PDF



WB 88-1 Spring


Early ZC History - PDF



WB 92-2 Fall




WB 99-2 Fall




WB 2004-2 Fall


From Peter Schneider from His Students Remember Suzuki Roshi