Enpuku-ji is a small Rinzai
temple on rue Saint-Dominique in Montreal. I’m told that Leonard Cohen
lives down the block and in fact, owns the building in which the resident
priest of Enpuki-ji—Myokyo—lives. If that’s the case, he’s a very unassuming person.
The houses are modest multi-plexes. Enpuku-ji is entered through a miniscule
side-garden, which cannot be more than 12 feet square. A small sign on the gate
post announces “Zen” and gives the street address.
Myokyo walks up the street just as I pull into the drive.
She is a slight woman with close-cropped hair and a charming smile. She looks
younger than her sixty years. I was surprised to see any hair at all. In the
photos on Enpuku-ji’s website, her head is shaved. She unlocks a back door, and
we enter into a single long, narrow, room. The back end, where we’ve come in,
is a small kitchen. A table with three wooden chairs is against the wall; this
is where we chat. The rest of the room is taken up by the zendo, which
currently has two rows of five zafus facing one another. Myokyo tells me they
can accommodate about fourteen. At the
far end of the zendo—the front of the house—there is an altar with a graceful
statue of Kwan-yin, the Chinese manifestation of Kannon, the feminized
Bodhisattva of Compassion.
The
room is so narrow that the stairway leading to the second floor consumes a
significant portion of the area. There is a photograph of Myokyo’s teacher,
Joshu Sasaki Roshi, on the wall above the banister.
The
website describes the neighborhood as “ethnic.” It is certainly active. As we
talk, I’m aware of the sound of dogs barking and children playing.
I
ask how her students address her. “Myokyo.” Not “sensei”? She ducks her head
and shakes it. She tells me she makes it clear to them that she isn’t a
teacher. (So, presumably, I cannot call them students.) What, then, is her
relationship to them? Guide, she suggests, exemplar. She has a gentle demeanor,
but, she warns me, she has been told that her eyes flash when someone doesn’t
follow the zendo procedures correctly. “They think I’m angry. I’m not really. I
just want to make sure they are doing things properly.” But not a teacher.
She
is an ordained Rinzai monk and priest—“osho.” She is also the Buddhist chaplain
at McGill. She used the term “nun” when
she first came to Montreal, but that led to confusion because it was assumed that
a nun did not have the same authority as a priest.
Thirty-five
years ago, she accompanied a boy friend to California to attend a sesshin
directed by Sasaki Roshi. The boy friend had to return to Canada on family
business. She stayed. For a while, she stayed at the Zen Center all by herself.
“Literally?” I asked. “Well, some of the time there was another person there.”
But essentially, she was on her own. Why did she stay? “Well, the sitting
experience was strong.” Strong enough that she remained in the United States,
illegally, for ten years, training under Sasaki Roshi in Los Angeles and at the
training center on Mount Baldy.
When
Sasaki Roshi eventually asked her where she wanted her Zen Center to be
located, she said Montreal—because it seemed the most interesting place in
Canada. Leonard Cohen had also trained at Mount Baldy and had a house, next to
one in which he lived, that he said he would donate in order to establish a
zendo. She flew back to Canada with only the few possessions she was able to
bring in her bags and expected that Cohen might meet her at the airport. He
didn’t, of course.
It
was difficult at first, she admits, because people thought of it as “Leonard
Cohen’s Zen Center.” They would come hoping that he would show up. He didn’t.
The donated house is now Myokyo’s residence. The new temple space has been
rented from another landlord.
People
learn about the temple by word of mouth. When new people arrive, she shows them how to
sit; describes the meditative process—being aware of the “seed-thoughts” that
arise—which can be feelings or emotions as well as ideas. The negative ones we
try to bury inside us. The neutral ones and the pleasant ones we allow to stay
in our minds and they become stories we tell ourselves. The problem, of course,
is that we begin to believe that those stories are our actual lives. It’s not
an easy practice. It reminds me of Katagiri Roshi’s statement that the Zen he
taught offered “no sweet candy.”
The
matter of Joshu Sasaki comes up. She doesn’t deny the allegations—though she
does suggest some of the claims are exaggerated. Still, she has no doubts about
his abilities as a teacher; she certainly recognizes him as her teacher. He
hasn’t identified an heir, and it appears he won’t. “The tradition says that
the student can only become an heir if he surpasses his teacher’s
understanding,” she points out. “There is no one who has done that.”
Cypress Trees in the Garden:
Myokyo (Zengetsu) – 39-45, 47, 48, 49, 51, 54, 56, 66, 67, 108, 286
Cypress Trees in the Garden:
Myokyo (Zengetsu) – 39-45, 47, 48, 49, 51, 54, 56, 66, 67, 108, 286
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