In the midst of that development, we also will be growing. We will be building the Sangha House, breaking ground later this spring or early summer. In that process, we need to be meticulous about caring for this land and its creatures, and to design and build that building to the highest possible standards of environmental accountability.
We will take care of this place, this building, this room, by painting the ceiling, painting the walls, taking care of the electrical wiring, the plumbing—small things, apparently, but maybe we can learn to truly love life in attending in a small manner. Daido Roshi always emphasized the need to grow, quantitatively and qualitatively, both in terms of size and the vastness of connections. He was also always teaching about how to grow internally, into a thing, into an encounter, into oneself. In a sense, that is really the only growth that matters. That is how we touch this world within the ever- widening ripples of the attentive mind of intimacy.
We will continue to give voice to the creative process, and attend to that very special thread that Daidoshi offered us for seeing what it means to give free play to creativity. He offered a way to celebrate the creativity present within every being, and then to see what happens when that creativity operates at the edge of nature. What does that creativity offer the environment, and what we can we learn? How are we able to see, to observe, to feel the life of a mountain, the life of a stream, the life of every spirit that we share this space with?
We will welcome people as they are, and see them clearly. We will commit to support- ing their virtues, not their shortcomings, and to helping them discover that they can fly, and that they are light itself.
Most significantly, we will not forget the thread of zazen. Everything rests on that simple practice. An apparently concrete approach to this marvelous vision, zazen fuses a heartfelt attitude with specific action—never allowing this to become an abstraction, just a grand vision, or a hopeful attitude. Everything else can fall by the wayside, but not zazen. Seeing what happens when we stop doing zazen, seeing what happens when others stop sitting, it is simple to come back to zazen. Without that practice, we surrender to our confusion. This is about creating a new universe, within which each one of us is an officiant, a high priest or priestess, able to magically manipulate this universe to its perfect appearance. The practice of zazen is the difference between conventional caring and wisdom. It offers us the potential for a limitless scope of vision, as expressed in minute details. This is the zazen of Dogen Zenji as presented in the Mountains and Rivers Sutra. Instructions for zazen are in that first paragraph. Zazen is the process of liberation—a process that encompasses all of the other teachings.