By Jared Chausow
By Katie Toth
By Elizabeth Flock
By Albert Samaha
By Anna Merlan
By Jon Campbell
By Jon Campbell
By Albert Samaha
Tricycle magazine has been presenting a day of meditation in the park since 1994, when the magazine's board thought of it as putting some cushions for zazen (seated meditation) out on the lawn and passing out flyers. Three hundred people showed up that afternoon; last year there were 2000. This year CYMD will take place in 40 cities from Anchorage to Dublin.
For those curious about Buddhist practice or the wide range of Buddhist teaching available in New York, CYMD is a pleasant introduction. The expression "change your mind" is a reflection both of the possibilities of "letting go" of the routine concerns of the mind through meditation and a reminder of the larger change possible through Buddhism's emphasis on examining the self. For me, it also implies the possibility of simply allowing a change of mind to suddenly unburden the soul of baggage.
It's hard not to notice something going on with the popularization of these ideas across the globe. Necessity has created a kind of pan-Buddhist community outside of Asia and particularly in the United States. In this immigrant country, perhaps the most diverse and polyglot society on the planet, many small Buddhist sects developed and have over time formed a virtual bazaar of Eastern teachings, and, of course, of marketable goods. In fact, Buddhism has been more successfully marketed here than anywhere, resulting in everything from expanded classes to Buddha-chic restaurants.
Yet one often passes storefront Buddhist temples in Chinatown, Brooklyn, and Queens, with handwritten signs in Chinese, Vietnamese, or Thai, and they seem remote from this new age of Buddhism. These community-based temples have sprung up for 200 years, sometimes fragile and mobile, to serve Asian immigrants, and are the traditional base of Buddhism in America. The temples have often continued to function in Chinese or Japanese and have not necessarily tried to proselytize other Americans. Though long present, they are not the reason so many Americans might now recognize an image of Gautama Buddha.
While most of the Buddhists in New York and other major cities are still Asian Americans, the American Buddhist establishment, of which Tricycle is a pillar, has other rootsin Zen and in the Beat movement of the 1950s. What is now the power center of American Buddhism has, during its development, consistently attracted a body of well-heeled, well-educated white practitioners, and ignored the traditional Buddhist communities. Language barriers play a role, but so does the inertia of American apartheid.
American Buddhists, owing to their relatively small numbers in various groups, have for some time put on teaching events that bring together different Buddhist teaching streams. What is new now is a greater effort to actually invite Buddhists of diverse cultures and languages. This is due to hard grassroots work and lobbying by people of color involved in various Buddhist sects; a few important critical articles, particularly in Tricycle; and maybe to some mysterious forces best described by the sages.
For instance, Reverend T.K. Nakagaki, of the New York Buddhist Temple on Riverside Drive, several years ago organized a series of public lectures at Columbia University, inviting teachers from local Buddhist communities to teach on basics shared by all Buddhists. The Higashi Honganji (Jodoshinshu) Buddhist Church, of which I am a minister, decided on a multi-year mission to explore diversity in its temples worldwide starting in 1998. Last summer Tricycle's national conference in New York invited several African American teachers for the first time.
In the days following 9-11, Nakagaki pulled together a number of Buddhist ministers, invisible in most of the official religious observances, to lead a prayer vigil at Union Square. The gathering of monks present, wearing knit hats, shawls, and thick socks with thin monastic robes, came from several different language groups, but many shared recitations of thousand-year-old texts that are still taught in Pali or Sanskrit. Understanding was not a problem.
Buddhist priests suddenly began to appear in small groups at ground zero and at splashy events at Lincoln Center and Riverside Church. This spring, I was happy to participate in the "New Dharma Series" presented at Dixon Place by dharma teacher Angel Kyodo Williams and writer Carol Cooper, which showcases some of the African American teachers. This summer the Spirit Rock center in Marin County, California, one of the leading dharma centers in the U.S., is hosting a very sizable retreat for African American practitioners. So some are definitely changing.
This year's CYMD in Central Park includes several ministers from Asian-based community temples. If these new efforts at outreach succeed, it means that the broader Buddhist community will manifest what is inherent in the historical Buddha's workreaching out across class and race lines to liberate people one mind at a time.
Some participants are new to CYMD, and some have been on earlier programs. Soto Zen priest Sensei Pat Enkyo O'Hara, whose zendo is only a few blocks from ground zero, will teach this year, along with Loch Kelly, an insight meditation teacher who studied in Sri Lanka; Cyndi Lee, director of OM yoga center (and a practitioner in the Tibetan Buddhist tradition); Venerable Kurnegoda Piyatissa, a Theravadan teacher; popular meditation teacher Sharon Salzberg; and Sensei Bonnie Myotai Treace, vice abbess at Zen Mountain Monastery.
As the author of the classic Zen Mind, Beginner's Mind, and founder of this country's first Zen Buddhist monastery, Shunryu Suzuki Roshi, who came to America in 1959 to serve as a priest for a Japanese American sangha, or congregation, in San Francisco, became another of the pillars of American Buddhism. In his book Branching Streams Flow in the Darkness, he tried to explain what the sages were saying about how Buddhism would die off over time.
In the first 500 years of Buddhism, called shobo, while Buddha's direct disciples and "grand-disciples" lived, there would be "great sages like the Buddha." In the next 500 years, zobo, there would be imitation. And in the last period, mappo, beginning 1000 years after Buddha's death, "people would not observe the precepts; they would read and chant sutras, but . . . people who practice zazen and understand the teaching would be difficult to find."
Suzuki reminded us, of course, that it is also taught that Buddhist practice "is not disturbed by any framework of time or space," and that Buddha is always here. Most importantly, Suzuki said, "when we really understand what Buddha meant, we are in Buddha's time." Perhaps that is June 8.
For complete "Change Your Mind Day 2002" schedules and details, check www.tricycle. com/newsevents or call 800-950-7008.