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Eight Great Realizations (Tanahashi then Nearman)

Tanahashi

1253

Eight Awakenings of Great Beings

ALL BUDDHAS ARE GREAT BEINGS. What great beings practice is called the eight awakenings. Practicing these awakenings is the basis for nirvāna. This is the last teaching of our original teacher Shākyamuni Buddha, which he gave on the night he entered pari-nirvāna. The first awakening is to have few desires. To refrain from widely coveting the objects of the five sense desires is called “few desires.”

The Buddha said, “Monks, know that people who have many desires intensely seek for fame and gain; therefore they suffer a great deal. Those who have few desires do not seek for fame and gain and are free from them, so they are without such troubles. Having few desires is itself worthwhile. It is even more so, as it creates various merits. Those who have few desires need not flatter to gain others’ favor. Those who have few desires are not pulled by their sense organs. They have a serene mind and do not worry, because they are satisfied with what they have and do not have a sense of lack. Those who have few desires experience nirvāna. This is called ‘few desires.’”

The second awakening is to know how much is enough. Even if you already have something, you set a limit for yourself for using it. So you should know how much is enough.

The Buddha said, “Monks, if you want to be free from suffering, you should contemplate knowing how much is enough. By knowing it you are in the place of enjoyment and peacefulness. If you know how much is enough, you are contented even when you sleep on the ground. If you don’t know it, you are discontented even when you are in heaven. You can feel poor even if you have much wealth. You may be constantly pulled by the five sense desires and pitied by those who know how much is enough. This is called ‘to know how much is enough.’”

The third awakening is to enjoy serenity. This is to be away from the crowds and stay alone in a quiet place. Thus it is called “to enjoy serenity in seclusion.”

The Buddha said, “Monks, if you want to have the joy of serene nondoing, you should be away from the crowds and stay alone in a quiet place. A still place is what Indra and other devas revere. By leaving behind your relations as well as others, and by living in a quiet place, you may remove the conditions of suffering. If you are attached to crowds, you will receive suffering, just like a tree that attracts a great many birds and gets killed by them. If you are bound by worldly matters, you will drown in troubles, just like an old elephant who is stuck in a swamp and cannot get out of it. This is called ‘to enjoy serenity in seclusion.’”

The fourth awakening is diligent effort. It is to engage ceaselessly in wholesome practices. That is why it is called “diligent effort.” It is refinement without mixing in other activities. You keep going forward without turning back. 

The Buddha said, “Monks, if you make diligent effort, nothing is too difficult. That’s why you should do so. It is like a thread of water piercing through a rock by constantly dripping. If your mind continues to slacken, it is like taking a break from hitting stones before they spark; you can’t get fire that way. What I am speaking of is ‘diligent effort.’”

The fifth awakening is “not to neglect mindfulness.” It is also called “to maintain right thought.” This helps you to guard the dharma so you won’t lose it. It is called “to maintain right thought” or “not to neglect mindfulness.”

The Buddha said, “Monks, for seeking a good teacher and good help, there is nothing like not neglecting mindfulness. If you practice this, robbers of desire cannot enter you. Therefore, you should always maintain mindfulness in yourself. If you lose it, you will lose all merits. When your mindfulness is solid, you will not be harmed even if you go into the midst of the robbers of the five sense desires. It is like wearing armor and going into a battlefield, so there is nothing to be afraid of. It is called ‘not to neglect mindfulness.”

The sixth awakening is to practice meditation. To abide in dharma without being confused is called “stability in meditation.”

The Buddha said, “Monks, if you gather your mind, it will abide in stability. Then you will understand the birth and death of all things in the world. You will continue to endeavor in practicing various aspects of meditation. When you have stability, your mind will not be scattered. It is like a well-roofed house or a well-built embankment, which will help you maintain the water of understanding and keep you from being drowned. This is called ‘stability in meditation.’” 

The seventh awakening is “to cultivate wisdom.” It is to listen, contemplate, practice, and have realization. 

The Buddha said, “Monks, if you have wisdom, you are free from greed. You will always reflect on yourself and avoid mistakes. Thus you will attain liberation in the dharma I am speaking of. If you don’t have wisdom, you will be neither a follower of the way nor a lay supporter of it, and there will be no name to describe you. Indeed, wisdom is a reliable vessel to bring you across the ocean of old age, sickness, and death. It is a bright lamp that brings light into the darkness of ignorance. It is an excellent medicine for all of you who are sick. It is a sharp ax to cut down the tree of delusion. Thus, you can deepen awakening through the wisdom of listening, contemplation, and practice. If you are illuminated by wisdom, even if you use your physical eyes, you will have clear insight. This is called ‘to cultivate wisdom.’”

The eighth awakening is not to be engaged in hollow discussions. It is to experience realization and be free from discriminatory thinking, with thorough understanding of the true mark of all things. It is called “not to be engaged in hollow discussions.” 

The Buddha said, “Monks, if you get into hollow discussions, your mind will be scattered. Then, you will be unable to attain liberation even if you have left the household. So, you should immediately leave behind scattered mind and hollow discussions. If you wish to attain the joy of serenity, you need to cure the sickness of hollow discussions. This is called ‘not to be engaged in hollow discussions.’”

These are the eight awakenings. Each awakening contains all eight, thus there are sixty-four awakenings. When awakenings are practiced thoroughly, their number is countless. When they are practiced in summary, there are sixty-four.

These are the last words of Great Teacher Shākyamuni Buddha, the ultimate admonition of the Mahāyāna teaching. He said at midnight of the fifteenth day of the second month, “Monks, you should always endeavor wholeheartedly to search for the way of liberation. All things in the world, whether they are in motion or not, are insecure and bound to decay. Now, all of you be quiet and do not speak. Time is passing and I am going to cross over. This is my last admonition to you.” Without expounding dharma any further, the Buddha entered pari-nirvāna.

All disciples of the Buddha should study this teaching. Those who don’t learn or know about it are not his disciples. Indeed this is the Tathāgata’s treasury of the true dharma eye, the wondrous heart of nirvāna. However, there are many who do not know about this teaching, as there are few who have studied it. Many may have been confused by demons, and those who have few wholesome conditions from the past do not have the opportunity to see or hear about this teaching. In the Ages of True Dharma and Imitation Dharma, all disciples of the Buddha knew about this teaching and practiced it. But nowadays, less than one or two out of a thousand monks seem to know about it. How regrettable! The world has declined since those times. While the true dharma prevails in the billion worlds and the Buddha’s pure teaching is still intact, you should immediately practice it without negligence.

It is rare to encounter the buddha-dharma even in the span of countless eons. A human body is difficult to attain. A human body in the Three Continents of the world is preferable. A human body in the Southern Continent, Jambudvīpa, is particularly so, as one can have the chance to see the Buddha, hear the dharma, leave the household, and attain the way. But those who entered nirvāna and died before the pari-nirvāna of the Tathāgata could not learn and practice these eight awakenings of great beings. Now we can learn and practice these awakenings because of the merit of our wholesome conditions from the past. By practicing and nurturing these awakenings, you can certainly arrive at unsurpassable enlightenment and expound them to all beings, just as Shākyamuni Buddha did.

On the sixth day, the first month, the fifth year of the Kenchō Era
[1253]. Written at the Eihei Monastery.


Nearman  

On the Eight Realizations of a Great One (Hachi Dainingaku)

Translator’s introduction: According to the postscript, this text was the last that Dōgen prepared before his death. It consists mainly of passages from the Scripture of the Buddha’s Last Teachings. 

The term ‘a Great One’ refers not only to a Buddha, but also to virtuous monks and bodhisattvas. The term ‘realization’ refers not only to an intellectual understanding, but also to the act of putting the Teachings into practice, that is, making Them real. All Buddhas are enlightened people, and because of this, we call what They discern ‘the eight realizations of a Great One’. When someone discerns what this Dharma of Theirs is, It brings about nirvana, which is freedom from suffering. On the night when our Shakyamuni Buddha entered nirvana, He gave these eight realizations as part of His final Teaching.

The first is ‘having few desires’. What He called ‘having few desires’ means not chasing far and wide among those objects of the five senses which one has not yet experienced. As the Buddha said:

O you monks, recognize the person who has many cravings. His misery and troubles are many because he seeks for many benefits, gains, and advantages. The person of few cravings is free from seeking after things or yearning for them. Hence, he is free of such sufferings. He desires little, only esteeming what is fitting for his spiritual training and practice. By desiring little, so much more is he able to bring forth fine merits and virtues. The person of few desires is free of flattery and fawning when searching out the intentions of others. The heart of someone who behaves with few desires is, as a consequence, even-tempered and free from gloom, anxiety, sorrow, or fear. When coming in contact with things, he finds a surplus, for he knows no insufficiency. The one who has few desires experiences nirvana, for this is the name for ‘having few desires’.

The second is ‘being content’. What He called ‘being content’ means limiting what you take to those things that you already have available to you. As the Buddha said:

O you monks, if you wish to be free from miseries and woes, look into contentment, which is synonymous with knowing what is enough. The Teaching of contentment is none other than the location of true wealth, ease, security, and peace. The person who is contented, though he sleeps upon the bare ground, is still at ease and satisfied. Someone who is discontented, even if he were ensconced in a celestial palace would still not find this tallying with his ideas and tastes. The one who is discontented, though rich, is poor. The person who is contented, though poor, is rich. The one who is discontented always does what his five desires latch onto. He does that which causes grief to, and arouses the compassionate pity of, one who is contented. This is what I mean by ‘being content’.

The third is ‘enjoying the tranquility of nirvana’. What He called ‘enjoying the tranquility of nirvana’ means leaving behind all the noise and hubbub for the solitude of the open country. As the Buddha said:

O you monks, if you seek to be tranquil and quiet, liberated from the insistence of the defiling passions, at ease and content, then you should part company with confusion and bustle, and dwell at your ease in some solitary place. The person who dwells in quietude continually forsakes what those in the heavens esteem so highly amongst themselves. Therefore, withdraw from those about you, as well as from other crowds and, in a place of solitude apart from them, reflect on the source of the eradication of suffering at your leisure. If you are one who enjoys the company of others, then you will take on the woes of their company, just as with a flock of birds that gather in some huge tree, there is the lament of dead branches breaking off under their weight. When the world binds itself around us, we drown in the suffering of such company just as an old elephant, sunk down in mire, is unable to drag himself out. This is what I call ‘distancing yourself from those about you’.

The fourth is ‘being devoted to progress’. He called this ‘being devoted to progress’ because of His ceaseless devotion to performing good acts—a devotion undiluted and a progression without regressing. As the Buddha said:
 
O you monks, if you are diligent in your devotion to progress, training will not be difficult for you. Therefore, be diligent and devote yourselves to progress, just as a small stream, ever flowing, can bore holes in rocks. If the mind of the trainee is often inattentive and remiss, it will be just the same as making a fire by friction and blowing on it before it is hot enough to catch fire. Although your desire to train can blaze up, the fires of training are hard to arrive at. This is what I call ‘being devoted to progress’.

The fifth is ‘not neglecting mindfulness’. He also called it ‘keeping to Right Mindfulness’. What He called ‘keeping to the Dharma without losing sight of It’ means keeping to Right Mindfulness. It is also called ‘not forgetting to be mindful’. As the Buddha said:

O you monks, seek fine understanding, search out good assistance, and do not neglect mindfulness. If you are one who does not neglect mindfulness, the thieves of passional defilement will not be able to enter. Therefore, you monks, always keep your minds alert, for the one who loses his mindfulness loses his merits and virtues. When the strength of your mindfulness is constant and vigorous, though the five desires would break in to rob you, they will do you no harm. You will be as one who puts on armor before entering a battle and will have nothing to fear. This is what I call ‘not neglecting mindfulness’.

The sixth is ‘doing meditation’. What He called ‘doing meditation’ means abiding in the Dharma undisturbed. As the Buddha said:

O you monks, when your mind is kept alert, then you are in meditation. Because your mind is in meditation, you are able to know the world, birth and death, as well as the characteristics of all things. Therefore, you monks should always study and practice the ways of meditation with finest diligence. When you achieve meditation, your heart is not in turmoil or your mind scattered. Just as a household that would be frugal with water arranges dikes and pond banks carefully, so a trainee does similarly. Therefore, for the sake of the water of discriminate wisdom, practice meditation well that you may prevent the loss of that water through leaks caused by the defiling passions. This is what I call ‘doing meditation’.

The seventh is employing ‘wise discernment’. What He called employing wise discernment means letting one’s hearing, thinking, and practice naturally arise from one’s realization of Truth. As the Buddha said:

O you monks, when you have wise discernment, you will not be attached to desires. By constant self-reflection and watching what you do, you will not bring about any loss through the defiling passions. Within My Teachings, this is what can bring you to liberation. If someone denies this, not only is he not a person of the Way, he is also not an ordinary, everyday person either. Indeed, there is no name for such a one. Genuine wise discernment is the sturdy craft that ferries others across the sea of old age, disease, and death. It is also a great, bright lamp for the darkness of ignorance, a wonderful curative for all disease and suffering. It is a sharp axe for felling the trees of defiling passions. Therefore, you monks should improve yourselves by means of this wise discernment, which you attain through hearing, thinking about, and putting into practice My Teachings. When someone has the radiance of this wisdom then, though he be blind, he will clearly see what people are. This is what ‘wise discernment’ is.

The eighth is ‘not playing around with theories and opinions’. What He called ‘not playing around with theories and opinions’ means letting go of dualities and judgmentalism that one may experience. Fully realizing the True Nature of all things is what ‘not playing around with theories and opinions’ means. As the Buddha said:

O you monks, if your mind plays around with all kinds of theories and opinions, it will be confused and in disorder and, though you have left home to become a monk, you have still not realized liberation. Therefore, O monks, quickly abandon your disordered mind and your playing around with your theories and notions. If you wish to enjoy the pleasure that comes from calmness and the extinction of defiling passions, thoroughly eliminate the affliction of playing around in your head. This is what I mean by ‘not playing around with theories and opinions’.

These are the eight realizations of a Great One. Each and every Great One is equipped with all eight. When extended, they are immeasurable; when abbreviated they are sixty-four. They are our Great Master Shakyamui’s final voicing of the Dharma, His last instructions on the Great Course, His ultimate song in the middle of the night on the fifteenth of the second lunar month. After speaking the following, He did not give voice to the Dharma again, and at last, entered His parinirvana.

O you monks, with wholehearted devotion always seek to get back on the path. Everything in all worlds, both the movable and the immovable, works to defeat and destroy all signs of uncertainty. Cease for a moment and do not ask Me to say more, for the time is nigh when I would pass and I wish for my parinirvana. These are My last Teachings and instructions.

Therefore, disciples of the Tathagata, by all means, set yourself to study these instructions of His and do not neglect to study them, for if you do not know them, you are not a disciple of the Buddha. These are the very Treasure House of the Eye of the True Teaching, which is the Wondrous Heart of Nirvana.

Even so, there are many today who do not know them, for there are few who have encountered or heard of them. That they do not know them is due to devilish disturbances. Those who have planted few good spiritual roots have also not heard or encountered them. During the long past days of the genuine Dharma and the superficial Dharma, disciples of the Buddha knew them, studied them, and explored them through their training with their Master. Nowadays only one or two among a thousand monks know the “Eight Realizations of a Great One”. Sad to say, there is nothing to compare to the degeneration of the Dharma in these decadent times of ours. While the Tathagata’s True Dharma is still circulating in the great-thousandfold world and His immaculate Dharma has not yet disappeared, you should hasten to learn It. Do not be slack and neglect It. 

To encounter the Buddha’s Dharma is difficult even in immeasurable eons. To obtain a human body is also difficult. And even if you do obtain a human body, to obtain a human body on one of the three continents is better. Among these three, being a human on the southern continent is best, because there one can encounter Buddha, hear the Dharma, leave home life behind to become a monk, and realize the Way. Those who died prior to the Tathagata’s entering His parinirvana had not heard of the eight realizations of a Great One, much less studied them. That you now have encountered and heard of them, and are studying them, is due to the strength of the good roots you planted in the past. In your studying them now, in your developing them in life after life and thereby arriving, without fail, at the supreme awakening to Truth, and in your giving expression to them for the sake of sentient beings, you may well be the equal of Shakyamuni Buddha. May there be no difference between the two of you.

Written at Eihei-ji Temple on the sixth day of the first lunar month in the fifth year of the Kenchō era (February 5, 1253) 
                                                                    ❀ ❀ ❀

Now, on the day before the end of the summer retreat in the seventh year of the Kenchō era (August 3, 1255), I had my clerical officer Gien finish copying this text.5 At the same
time, I have proofed his copy.

This was our Master’s last discourse, drafted when he was already ill. Among other things, I heard him say that he wanted to rework all of the Shōbōgenzō that had previously been written in Japanese script 6 and also to include some new manuscripts, so that he would be able to compile a work consisting altogether of one hundred discourses.

This present discourse, which was a first draft, was to be the twelfth of the new ones. After this our Master’s illness worsened. As a result, he stopped working on such things as the drafts. Therefore, this draft is our late Master’s final teaching for us. Unfortunately, we will never see His full draft of the hundred chapters, which is something to be greatly regretted. Those who love and miss our late Master should, by all means, make copies of this twelfth chapter, and take care to preserve it. It contains the final instructions of our Venerable Shakyamuni and is the final legacy of our late Master’s Teaching. I, Ejō, have given this final account.

Chants and Texts

See also: Soto School Scriptures For Daily Services And Practice 

Robe Chant

Great Robe of Liberation
Field Far Beyond Form and Emptiness
Wearing the Tathagata's Teaching
Saving all Beings

Dai Sai Gedap-Puku
Muso Fuku Den E
Hi Bu Nyorai Kyo
Ko Do Shoshu Jo

Great Robe of Liberation
Field Far Beyond Form and Emptiness
Wearing the Tathagata's Teaching
Saving all Beings

Meal Verse

We bow in gratitude to the providers of this food:
Earth, air, fire, water, People, tools, plants, animals,
Turned in the wheel of living and dying
Desiring the natural order of mind
Let us join our hearts with the one heart of the world
Realizing the compassionate path of awakening
With everyone.


Metta Sutta

This is what should be accomplished by the one who is wise,
Who seeks the good and has obtained peace:
May I be strenuous, upright and sincere,
Without pride, easily contented and joyous.
May I not be submerged by the things of the world.
May I not take upon myself the burden of riches.
May my senses be controlled.
May I be wise but not puffed up,
And may I not desire great possessions, even for my family.
May I do nothing that is mean or that the wise would reprove.
May all beings be happy.
May they be joyous and live in safety.
All living beings, whether weak or strong,
In high or middle or low realms of existence,
Small or great, visible or invisible, near or far,
Born or to be born, may all beings be happy.
May I not deceive another, nor despise any being in any state;
May I not by anger or hatred wish harm to another.
Even as a mother at the risk of her life,
Watches over and protects her only child,
So with a boundless mind may I cherish all living things,
Suffusing love over the entire world –
Above, below, and all around, without limit;
So may I cultivate an infinite good will toward the whole world.
Standing or walking, sitting or lying down,
During all my waking hours,
May I practice the way with gratitude.
Not holding to fixed views,
Endowed with insight,
Freed from sense appetites,
One who achieves the way will be free
From the duality of birth and death.


METTA PRAYER

This is what should be accomplished by the one who is wise. 
May I be well, loving, and peaceful. May all beings be well, loving, and peaceful. May I be at ease in my body, feeling the ground beneath my seat and feet, letting my back be long and straight, enjoying breath as it rises and falls and rises. 
May I know and be intimate with body mind, whatever its feeling or mood, calm or agitated, tired or energetic, irritated or friendly. 

Breathing in and out, in and out, aware, moment by moment, of the risings and passings. 
May I be attentive and gentle towards my own discomfort and suffering. 
May I be attentive and grateful for my own joy and well-being. 

May I move towards others freely and with openness. 
May I receive others with sympathy and understanding. 
May I move towards the suffering of others with peaceful and attentive confidence. 

May I recall the Bodhisattva of compassion; her 1,000 hands, her instant readiness for action. Each hand with an eye in it, the instinctive knowing what to do. 

May I continually cultivate the ground of peace for myself and others and persist, mindful and dedicated to this work, independent of results. 
May I know that my peace and the world's peace are not separate;that our peace in the world is a result of our work for justice. 

May all beings be well, happy, and peaceful. 

Written by Kushin Seisho Maylie Scott 


Heart of Great Perfect Wisdom Sutra

Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty and thus relieved all suffering. Shariputra, form does not differ from emptiness, emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there are no forms, sensations, perceptions, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, smell, taste, touch, or objects of mind; no realm of sight, and so forth, down to no realm of mind consciousness. There is neither ignorance nor extinction of ignorance, and so forth down to neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path, no knowledge and no attainment. With nothing to attain, a Bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All Buddhas of past, present, and future rely on prajna paramita and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomp‘rable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha.”


Sandokai

The mind of the great sage of India is intimately transmitted from west to east. While human faculties are sharp or dull, the way has no northern or southern ancestors. The spiritual source shines clear in the light; the branching streams flow on in the dark. Grasping at things is surely delusion; according with sameness is still not enlightenment. All the objects of the senses interact and yet do not. Interacting brings involvement. Otherwise, each keeps its place. Sights vary in quality and form, sounds differ as pleasing or harsh. Refined and common speech come together in the dark, clear and murky phrases are distinguished in the light. The four elements return to their natures just as a child turns to its mother; Fire heats, wind moves, water wets, earth is solid. Eye and sights, ear and sounds, nose and smells, tongue and tastes; Thus with each and every thing, depending on these roots, the leaves spread forth. Trunk and branches share the essence; revered and common, each has its speech. In the light there is darkness, but don’t take it as darkness; In the dark there is light, but don’t see it as light. Light and dark oppose one another like front and back foot in walking. Each of the myriad things has its merit, expressed according to function and place. Phenomena exist; box and lid fit. Principle responds; arrow points meet. Hearing the words, understand the meaning; don’t set up standards of your own. If you don’t understand the way right before you, how will you know the path as you walk? Progress is not a matter of far or near, but if you are confused, mountains and rivers block your way. I respectfully urge you who study the mystery, do not pass your days and nights in vain.

HYMN TO THE PERFECTION OF WISDOM

Homage to the Perfection of Wisdom, the lovely, the holy. The Perfection of Wisdom gives light. Unstained, the entire world cannot stain her. She is a source of light and from everyone in the triple world she removes darkness. Most excellent are her works. She brings light so that all fear and distress may be forsaken, and disperses the gloom and darkness of delusion. She herself is an organ of vision. She has a clear knowledge of the own-being of all dharmas, for she does not stray away from it. The Perfection of Wisdom of the buddhas sets in motion the wheel of dharma.

 

Tara Chant

 Om tare tuttare ture soha

Also:

Om mani pedme Hum

Pali Refuges

Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami

Dutiyampi Buddham Saranam Gacchami
Dutiyampi Dhammam Saranam Gacchami
Dutiyampi Sangham Saranam Gacchami

Tatiyampi Buddham Saranam Gacchami
Tatiyampi Dhammam Saranam Gacchami
Tatiyampi Sangham Saranam Gacchami

Calling out to hungry hearts

Calling out to hungry hearts
Everywhere through endless time
You who wander, you who thirst
I offer you this Bodhi mind
Calling all you hungry spirits
Everywhere through endless time
Calling out to hungry hearts
All the lost and left behind
Gather round and share this meal
Your joy and your sorrow
I make it mine.

Shantideva's Prayer (Hozan's Adaption)

Now and forever may I become
A protector for those without protection.
A guide for all who have no direction;
A ship for those on the great sea of loss;
A bridge for beings with rivers to cross.
A sanctuary for all in danger and flight;
A lamp for those who are seeking the light;
A refuge for those who find no safe place;
And a servant to all in sure need of grace.
As long as space forever unfurls.
Wherever beings reside in this world.
Till then may I abide and persist.
Wherever sorrows of our world exist.


Sho Sai Myo Kichijyo Dharani

No mo sam man da moto nan oha ra chi koto sha sono nan to ji to en gya gya gya ki gya ki un nun shifu ra shifu ra hara shifu ra hara shifu ra chishu sa chishu sa chishu ri chishu ri soha ja soha ja sen chi gya shiri e so mo ko

(Chanted three times.)


Enmei Jukku Kannon Gyo

Kan ze on
Na mu butsu
Yo Butsu u in
Yo Butsu u en
Bup po so en
Jo raku ga jo
Cho nen Kan ze on
Bo nen Kan ze on
Nen nen ju shin ki
Nen nen fu ri shin

(Chanted nine times, each time a little faster.)


 Dai Hi Shin Dharani

Namu kara tan no tora ya ya namu ori ya boryo ki chi shifu
ra ya fuji sato bo ya moko sato bo ya mo ko kya runi kya ya en
sa hara ha e shu tan no ton sha namu shiki ri toi mo ori ya boryo
ki chi shifu ra rin to bo na mu no ra kin ji ki ri mo ko ho do sha mi
sa bo o to jo shu ben o shu in sa bo sa to no mo bo gya mo ha te
cho to ji to en o bo ryo ki ru gya chi kya rya chi i kiri mo ko fuji sa
to sa bo sa bo mo ra mo ra mo ki mo ki ri to in ku ryo ku ryo ke
mo to ryo to ryo ho ja ya chi mo ko ho ja ya chi to ra to ra chiri ni
shifu ra ya sha ro sha ro mo mo ha mo ra ho chi ri u ki u ki shi no
shi no ora san fura sha ri ha za ha za fura sha ya ku ryo ku ryo
mo ra kuryo ku ryo ki ri sha ro sha ro shi ri shi ri su ryo su ryo fuji
ya fuji ya fudo ya fudo ya mi chiri ya nora kin ji chiri shuni no
hoya mono somo ko shido ya somo ko moko shido ya somo ko
shido yu ki shifu ra ya somo ko nora kin ji somo ko mo ra no ra
somo ko shira su omo gya ya somo ko sobo moko shido ya
somo ko shaki ra oshi do ya somo ko hodo mogya shido ya
somo ko nora kin ji ha gyara ya somo ko mo hori shin gyara ya
somo ko namu kara tan no tora ya ya namu ori ya boryo ki chi
shifu ra ya somo ko shite do modo ra hodo ya so mo ko

Xin Xin Ming (The Mind of Absolute Trust)

The great way is not difficult for those who are unattached to their preferences. Let go of longing and aversion, and everything will be perfectly clear. When you cling to a hairbreadth of distinction, heaven and earth are set apart. If you want to realize the truth, do not be for or against. The struggle between good and evil is the primal disease of the mind. Not grasping the deeper meaning, you just trouble your minds serenity. As vast as infinite space, it is perfect and lacks nothing. But because you select and reject, you cannot perceive its true nature. Do not get entangled in the world; do not lose yourself in emptiness. Be at peace in the oneness of things, and all errors will disappear by themselves. If you do not live the Tao, you fall into assertion or denial. Asserting that the world is real, you are blind to its deeper reality; denying that the world is real, you are blind to the selflessness of all things. The more you think about these matters, the farther you are from the truth. Step aside from all thinking, and there is nowhere you cannot go. Returning to the root, you find the meaning; chasing appearances, you lose their source. At the moment of profound insight, you transcend both appearance and emptiness. Do not keep searching for the truth; just let go of your opinions. For the mind in harmony with the Tao, all selfishness disappears. With not even a trace of self-doubt, you can trust the universe completely. All at once you are free, with nothing left to hold on to. All is empty, brilliant, perfect in its own being. In the world of things as they are, there is no self, no non self. If you want to describe its essence, the best you can say is "Not-two." In this "Not-two" nothing is separate, and nothing in the world is excluded. The enlightened of all times and places have entered into this truth. In it there is no gain or loss; one instant is ten thousand years. There is no here, no there; infinity is right before your eyes. The tiny is as large as the vast when objective boundaries have vanished; the vast is as small as the tiny when you do not have external limits. Being is an aspect of non-being; non-being is no different from being. Until you understand this truth, you will not see anything clearly. One is all; all are one. When you realize this, what reason for holiness or wisdom? The mind of absolute trust is beyond all thought, all striving, is perfectly at peace, for in it there is no yesterday, no today, no tomorrow. 

The Buddha’s Five Remembrances

I am of the nature to grow old. There is no way to escape growing old. I am of the nature to have ill health. There is no way to escape having ill health. I am of the nature to die. There is no way to escape death. All that is dear to me and everyone I love are of the nature to change. There is no way to escape being separated from them. My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.

Upajjhatthana Sutta (“Subjects for Contemplation”)

 

What we understand to be phenomena are but the magical projections of the mind. The hollow vastness of the sky I never saw to be afraid of anything. All this is but the self-glowing light of clarity. There is no other cause at all. All that happens is but my adornment. Better, then, to stay in silent meditation.

~Yeshe Tsogyal


Fukanzazengi

The way is originally perfect and all-pervading. How could it be contingent on practice and realization? The true vehicle is self-sufficient. What need is there for special effort? Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to find it? And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion.

Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entrance way, but you are still short of the vital path of emancipation.

Consider the Buddha: although he was wise at birth, the traces of his six years of upright sitting can yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?

Therefore, put aside the intellectual habit of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest. If you want such a thing, get to work on it immediately.

For practicing zen, a quiet room is suitable. Eat and drink moderately. Put aside all involvements and suspend all affairs. Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha. How could that be limited to sitting or lying down?

At your sitting place, spread out a thick square mat and a round cushion. Sit either in the full-lotus or half-lotus position. In the full-lotus position, place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your robes loosely and arrange them neatly. Place your right hand on your left leg and your left hand on your right palm, thumb-tips touching lightly. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of the tongue against the front of the palate, with teeth and lips closed. Keep your eyes open, and breathe softly through your nose.

Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking. Not thinking—what kind of thinking is that? Nonthinking. This is the essential art of zazen.

The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice-realization of totally culminated enlightenment. It is the koan realized, traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.

When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcending the mundane and the sacred, and dying while either sitting or standing, have depended entirely on the power of zazen.

In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout, these cannot be understood by discriminative thought, much less can they be known through supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?

This being so, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair.

In our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally cast in resolute stability. Although there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep you stumble past what is directly in front of you.

You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha way. Who would take wasteful delight in the spark from a flint stone? Form and substance are like dew on the grass, the fortunes of life are like a dart of lightning—emptied in an instant, vanished in a flash.

Please, honored followers of zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way that points directly to the real thing. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors. Continue to live in such a way, and you will be such a person. The treasure store will open of itself, and you may enjoy it freely.


Genjokoan

Translated by Robert Aitken and Kazuaki Tanahashi
Revised at San Francisco Zen Center

As all things are buddha-dharma, there is delusion and realization, practice, birth and death, and there are buddhas and sentient beings.

As the myriad things are without an abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth and death.

The buddha way is, basically, leaping clear of the many of the one; thus there are birth and death, delusion and realization, sentient beings and buddhas.

Yet in attachment blossoms fall, and in aversion weeds spread.

To carry yourself forward and experience myriad things is delusion. That myriad things come forth and experience themselves is awakening.

Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. Further, there are those who continue realizing beyond realization, who are in delusion throughout delusion.

When buddhas are truly buddhas they do not necessarily notice that they are buddhas. However, they are actualized buddhas, who go on actualizing buddhas.

When you see forms or hear sounds fully engaging body-and-mind, you grasp things directly. Unlike things and their reflections in the mirror, and unlike the moon and its reflection in the water, when one side is illumined the other side is dark.

To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly.

When you first seek dharma, you imagine you are far away from its environs. But dharma is already correctly transmitted; you are immediately your original self. When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine myriad things with a confused body and mind you might suppose that your mind and nature are permanent. When you practice intimately and return to where you are, it will be clear that nothing at all has unchanging self.

Firewood becomes ash, and it does not become firewood again. Yet, do not suppose that the ash is future and the firewood past. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes past and future and is independent of past and future. Ash abides in the phenomenal expression of ash, which fully includes future and past. Just as firewood does not become firewood again after it is ash, you do not return to birth after death.

This being so, it is an established way in buddha-dharma to deny that birth turns into death. Accordingly, birth is understood as no-birth. It is an unshakable teaching in Buddha's discourse that death does not turn into birth. Accordingly, death is understood as no-death.

Birth is an expression complete this moment. Death is an expression complete this moment. They are like winter and spring. You do not call winter the beginning of spring, nor summer the end of spring.

Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water.

Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky.

The depth of the drop is the height of the moon. Each reflection, however long of short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.

When dharma does not fill your whole body and mind, you think it is already sufficient. When dharma fills your body and mind, you understand that something is missing.

For example, when you sail out in a boat to the middle of an ocean where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way. But the ocean is neither round or square; its features are infinite in variety. It is like a palace. It is like a jewel. It only look circular as far as you can see at that time. All things are like this.

Though there are many features in the dusty world and the world beyond conditions, you see and understand only what your eye of practice can reach. In order to learn the nature of the myriad things, you must know that although they may look round or square, the other features of oceans and mountains are infinite in variety; whole worlds are there. It is so not only around you, but also directly beneath your feet, or in a drop of water.

A fish swims in the ocean, and no matter how far it swims there is no end to the water. A bird flies in the sky, and no matter how far it flies there is no end to the air. However, the fish and the bird have never left their elements. When their activity is large their field is large. When their need is small their field is small. Thus, each of them totally covers its full range, and each of them totally experiences its realm. If the bird leaves the air it will die at once. If the fish leaves the water it will die at once.

Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish.

It is possible to illustrate this with more analogies. Practice, enlightenment, and people are like this.

Now if a bird or a fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or its place. When you find your place where you are, practice occurs, actualizing the fundamental point. When you find you way at this moment, practice occurs, actualizing the fundamental point; for the place, the way, is neither large nor small, neither yours nor others'. The place, the way, has not carried over from the past and it is not merely arising now.

Accordingly, in the practice-enlightenment of the buddha way, meeting one thing is mastering it--doing one practice is practicing completely. Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma.

Do not suppose that what you realize becomes your knowledge and is grasped by your consciousness. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge. Zen master Baoche of Mt. Mayu was fanning himself. A monk approached and said, "Master, the nature of wind is permanent and there is no place it does not reach. When, then, do you fan yourself?"

"Although you understand that the nature of the wind is permanent," Baoche replied, "you do not understand the meaning of its reaching everywhere."

"What is the meaning of its reaching everywhere?" asked the monk again. The master just kept fanning himself. The monk bowed deeply.

The actualization of the buddha-dharma, the vital path of its correct transmission, is like this. If you say that you do not need to fan yourself because the nature of wind is permanent and you can have wind without fanning, you will understand neither permanence nor the nature of wind. The nature of wind is permanent; because of that, the wind of the buddha's house brings for the gold of the earth and makes fragrant the cream of the long river.

Written in mid-autumn, the first year of Tempuku 1233, and given to my lay student Koshu Yo of Kyushu Island. {Revised in} the fourth year of Kencho {I252}. 

 

 SONG OF THE JEWEL MIRROR SAMADHI

The teaching of thusness has been intimately communicated by buddhas and ancestors. Now you have it, so keep it well. Filling a silver bowl with snow, hiding a heron in the moonlight - Taken as similar they're not the same; when you mix them, you know where they are. The meaning is not in the words, yet it responds to the inquiring impulse. Move and you are trapped; miss and you fall into doubt and vacillation. Turning away and touching are both wrong, for it is like a massive fire. Just to depict it in literary form is to stain it with defilement. It is bright just at midnight, it doesn't appear at dawn. It acts as a guide for beings, its use removes all pains. Although it is not fabricated, it is not without speech. It is like facing a jewel mirror; form and image behold each other – You are not it, in truth it is you. Like a babe in the world, in five aspects complete; It does not go or come, nor rise nor stand. "Baba wawa" – is there anything said or not? Ultimately it does not apprehend anything because its speech is not yet correct. It is like the six lines of the illumination hexagram: relative and ultimate interact - Piled up, they make three, the complete transformation makes five. It is like the taste of the five-flavored herb, like a diamond thunderbolt. Subtly included within the true, inquiry and response come up together.
Communing with the source, travel the pathways, embrace the territory and treasure the road. Respecting this is fortunate; do not neglect it. Naturally real yet inconceivable, it is not within the province of delusion or enlightenment. With causal conditions, time and season, quiescently it shines bright. In its fineness it fits into spacelessness, in its greatness it is utterly beyond location. A hairsbreadth's deviation will fail to accord with the proper attunement. Now there are sudden and gradual in which teachings and approaches arise. Once basic approaches are distinguished, then there are guiding rules. But even though the basis is reached and the approach comprehended, true eternity still flows. Outwardly still while inwardly moving, like a tethered colt, a trapped rat - The ancient sages pitied them and bestowed upon them the teaching. According to their delusions, they called black as white; When erroneous imaginations cease, the acquiescent mind realizes itself. If you want to conform to the ancient way, please observe the sages of former times. When about to fulfill the way of buddhahood, one gazed at a tree for ten eons. Like a battle-scarred tiger, like a horse with shanks gone gray. Because there is the common, there are jewel pedestals, fine clothing; Because there is the startlingly different, there are house cat and cow. Yi with his archer's skill could hit a target at a hundred paces. But when arrow-points meet head on, what has this to do with the power of skill? When the wooden man begins to sing, the stone woman gets up dancing; It’s not within reach of feeling or discrimination – how could it admit of consideration in thought? Ministers serve their lords, children obey their parents; Not obeying is not filial and not serving is no help. Practice secretly, working within, like a fool, like an idiot. Just to continue in this way is called the host within the host.


Song of the Grass-Roof Hermitage

by Shitou Xiqian

I've built a grass hut where there's nothing of value.
After eating, I relax and enjoy a nap.
When the hut was completed, fresh weeds appeared.
Now it's been lived in-covered by weeds.
The person in the hut lives here calmly,
not stuck to inside, outside, or in-between.
Places worldly people live, he doesn't live.
Realms worldly people love, she doesn't love.
Though the hut is small, it includes the entire world.
In ten feet square, an old man illumines forms and their nature.
A Mahayana bodhisattva trusts without doubt.
The middling or lowly can't help wondering;
Will this hut perish or not?
Perishable or not, the original master is present,
not dwelling south or north, east or west.
Firmly based on steadiness, it can't be surpassed.
A shining window below the green pines-
jade palaces or vermilion towers can't compare with it.
Just sitting with head covered all things are at rest.
Thus, this mountain monk doesn't understand at all.
Living here he no longer works to get free.
Who would proudly arrange seats, trying to entice guests?
Turn around the light to shine within, then just return.
The vast inconceivable source can't be faced or turned away from.
Meet the ancestral teachers, be familiar with their instruction,
bind grasses to build a hut and don't give up.
Let go of hundreds of years and relax completely.
Open your hands and walk, innocent.
Thousands of words, myriad interpretations
are only to free you from obstructions.
If you want to know the undying person in the hut,
Don't separate from this skin bag here and now. 


The Acupuncture Needle of Zazen

Hongzhi

The essential function of all buddhas,
the functional essence of all ancestors,
is to know without touching things
and illuminate without encountering objects. 
Knowing without touching things,
this knowledge is innately subtle.
Illuminating without encountering objects,
this illumination is innately miraculous.
The knowledge innately subtle
has never engaged in discriminative thinking. 
The illumination innately miraculous
has never displayed the slightest identification. 
Never engaging in discriminating thinking,
this knowledge is rare without match.
Never displaying the most minute identification, 
this illumination is complete without grasping.
The water is clear right down to the bottom,
fish lazily swim on.
The sky is vast without end, 
birds fly far into the distance.

 

 

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Heart Sutra

Heart of Great Perfect Wisdom Sutra

Avalokiteshvara Bodhisattva, when deeply practicing prajna paramita,
clearly saw that all five aggregates are empty and thus relieved all suffering.

Shariputra, form does not differ from emptiness, emptiness does not differ from
form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this.

Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.

Therefore, given emptiness, there are no forms, sensations, perceptions, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, smell, taste, touch, or objects of mind; no realm of sight, and so forth, down to no realm of mind consciousness.

There is neither ignorance nor extinction of ignorance, and so forth down to neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path, no knowledge and no attainment.

With nothing to attain, a Bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana.

All Buddhas of past, present, and future rely on prajna paramita and thereby attain unsurpassed, complete, perfect enlightenment.

Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomp‘rable mantra, which removes all suffering and is true, not false.

Therefore we proclaim the prajna paramita mantra, the mantra that says:
“Gate Gate Paragate Parasamgate Bodhi Svaha.”

 

The Compassionate Heart of Wisdom

 
(a rendering of the Heart Sutra, by James Ishmael Ford with Josh Bartok) 

    When the Heart of Compassion walked through the gate of Wisdom, she
looked into the body of the world and each of us, seeing that each of us and
the world itself is boundless.
    And with this all suffering vanished.
Dear ones, all things are boundless; and the boundless is nothing other than
all things. Everything in itself is boundlessness; boundlessness is all things.
    This is true of our bodies, feelings, experiences, perceptions, and of
consciousness itself.
    Dear ones, the stuff of the universe is boundless. It is not born and it does
not die. It is not pure or impure. It neither increases nor diminishes.
    Within boundlessness there are no sense organs, no objects to sense, and
no field of experience; no ignorance and thus no ending of ignorance; no old
age and death and thus no ending of old age and death. There is no suffering
and thus no causes of suffering; there is no path to follow and no wisdom to
attain.
    Understanding this boundlessness, the pure-hearted one is free. Without
entanglements, the true person of the Way is not afraid.
    This is the pure and unexcelled Way. All the sages of past, present, and
future attain to this truth and find freedom.
    This truth becomes the great mantra, supreme and unexcelled;
and this truth removes all suffering.
    Gone, gone, gone beyond!
    Completely gone beyond!
    Blessings and blessings!

 

 

The Insight that Brings Us to the Other Shore (Thich Nhat Hanh)

 
Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.
“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.
“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.
“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.
The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.
The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.
Whoever can see this
no longer needs anything to attain.
Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.
“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.
“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!” 

The Sutra on the Heart of Realizing Wisdom Beyond Wisdom

 (A new translation of the Heart Sutra by Sensei Kaz Tanahashi and Roshi Joan Halifax)

Avalokiteshvara, who helps all to awaken,
moves in the deep course of
realizing wisdom beyond wisdom,
sees that all five streams of
body, heart, and mind are without boundary,
and frees all from anguish.
O Shariputra,
[who listens to the teachings of the Buddha],
form is not separate from boundlessness;
boundlessness is not separate from form.
Form is boundlessness; boundlessness is form.
The same is true of feelings, perceptions, inclinations, and discernment.
O Shariputra,
boundlessness is the nature of all things.
It neither arises nor perishes,
neither stains nor purifies,
neither increases nor decreases.
Boundlessness is not limited by form,
nor by feelings, perceptions, inclinations, or discernment.
It is free of the eyes, ears, nose, tongue, body, and mind;
free of sight, sound, smell, taste, touch, and any object of mind;
free of sensory realms, including the realm of the mind.
It is free of ignorance and the end of ignorance.
Boundlessness is free of old age and death,
and free of the end of old age and death.
It is free of suffering, arising, cessation, and path,
and free of wisdom and attainment.
Being free of attainment, those who help all to awaken
abide in the realization of wisdom beyond wisdom
and live with an unhindered mind.
Without hindrance, the mind has no fear.
Free from confusion, those who lead all to liberation
embody profound serenity.
All those in the past, present, and future,
who realize wisdom beyond wisdom,
manifest unsurpassable and thorough awakening.
Know that realizing wisdom beyond wisdom
is no other than this wondrous mantra,
luminous, unequalled, and supreme.
It relieves all suffering.
It is genuine, not illusory.
So set forth this mantra of realizing wisdom beyond wisdom.
Set forth this mantra that says:
Gaté, gaté, paragaté, parasamgaté, bodhi! Svaha!
 

The Heart Sutra chant in Sino-Japanese

MAKA HANNYA HARAMITA SHINGYO
KAN JI ZAI BO SA GYO JIN HAN NYA HA RA MI TA JI SHO KEN GO ON KAI KU DO IS
SAI KU YAKU SHA RI SHI SHIKI FU I KU KU FU I SHIKI SHIKI SOKU ZE KU KU SOKU ZE
SHIKI JU SO GYO SHIKI YAKU BU NYO ZE SHA RI SHI ZE SHO HO KU SO FU SHO FU
METSU FU KU FU JO FU ZO FU GEN ZE KO KU CHU MU SHIKI MU JU SO GYO SHIKI
MU GEN NI BI ZES SHIN NI MU SHIKI SHO KO MI SOKU HO MU GEN KAI NAI SHI MU I
SHIKI KAI MU MU MYO YAKU MU MU MYO JIN NAI SHI MU RO SHI YAKU MU RO SHI
JIN MU KU SHU METSU DO MU CHI YAKU MU TOKU I MU SHO TOK KO BO DAI SAT TA
E HAN NYA HA RA MITA KO SHIN MU KE GE MU KE GE KO MU U KU FU ON RI IS SAI
TEN DO MU SO KU GYO NE HAN SAN ZE SHO BUTSU E HAN NYA HA RA MI TA KO
TOKU A NOKU TA RA SAM MYAKU SAM BO DAI KO CHI HAN NYA HA RA MI TA ZE DAI
JIN SHU ZE DAI MYO SHU ZE MU JO SHU ZE MU TO DO SHU NO JO IS SAI KU SHIN
JITSU FU KO KO SETSU HAN NYA HA RA MI TA SHU SOKU SETSU SHU WATSU
GYA TEI GYA TEI HA RA GYA TEI HARA SO GYA TEI BO JI SOWA KA HAN NYA SHIN
GYO

Ten Verses of Unfathomable Depth

TEN VERSES OF UNFATHOMABLE DEPTH

1. The Mind Seal

I ask you, “What does the Mind Seal look like?”
And “What sort of person dares to transmit it?”
Throughout the ages, it has remained firm and unshaken.
As soon as you call something the Mind Seal, it is already meaningless.
You must know that in essence all things originate from infinite emptiness.
You can compare it to a lotus flower in a red-hot kiln.
Don’t say that a free and empty mind is the Way;
A free and empty mind is still separated from it by a great barrier.


2. The Mind of the Enlightened Ones

This mind is like emptiness, but it isn’t empty.
How could the unfathomable function ever degenerate to being the result of achievement?
The bodhisattvas at the three stages of wisdom have still not clarified this.
And how can the higher ranks of bodhisattvas ever reach it?
The golden carp that has passed through the net remains trapped in the water.
But the stone horse still on the way leaves its sand cage suddenly.
Why have the meaning of Bodhidharma coming from the West explained in every detail?
Don’t ask about the coming from the West, nor about the East.


3. The Unfathomable Function

You cannot rely on looking far ahead to the end of the universe.
And why would you tie yourself down to tainted worldliness?
Essentially, the miraculous body is not bound anywhere.
It is already throughout the whole body, so what other traces could there be?
A single efficacious word transcends the multitudes.
It is far beyond the Three Vehicles and does not require cultivation.
Shake off your hands and get away from the sages of all ages.
Then your path of return will resemble an ox in the midst of fire.


4. The Transcendent within Dust and Dirt

That which is impure is impure by itself; that which is pure is pure by itself.
Highest wisdom and delusion are likewise empty and even.
Who could say that nobody can appreciate Bianhe’s jade?
I say that the jewel of the black dragon shines everywhere.
Only when the myriad dharmas disappear does the whole thing appear.
The Three Vehicles split up and assumed only provisional names.
Truly outstanding people have determination that knows no bounds.
Do not try to go where the buddhas have already gone.


5. The Buddhist Teaching

The Three Vehicles spoke golden words one after another.
But the buddhas of the past, present, and future only declared the same thing.
In the beginning, when they expounded the reality of skandhas and
then complete emptiness, everyone grew attached to it.
Later, when they negated both reality and emptiness, everyone discarded it again.
The complete treasury of sutras in the Dragon Palace is meant to be prescriptions.
Even the Buddha’s last teaching does not reach the unfathomable.
If even one deluded thought arises in the world of true purity,
This already means spending eight thousand years in the world of human beings.


6. The Song of Returning Home

Don’t be distracted by the King of Emptiness when you are still on the Way.
You must drive your staff forward, moving on until you reach home.
If you travel for a long time like clouds and water, don’t get attached to it.
Even in the deep recesses of snowy mountains, don’t forget your mission.
Ah! I regretted that in past days my face was like jade.
And I lamented that at the time of my return my hair had turned white.
Returning to my old home with dangling arms, there was no one who recognized me.
Also, I had nothing to offer my parents.


7. The Song of Not Returning Home

Having the intention of going to the source, of returning to the origin, is already a mistake.
Essentially, there is nowhere to settle down, no place to call one’s home.
The ancient path through the pines is covered with deep snow.
The long range of mountain peaks is furthermore blocked by clouds.
When host and guest are tranquil and serene, everything is incongruous.
When lord and vassal are united, there is wrong in the midst of right.
How will you sing the song of returning home?
In bright moonlight, the dead tree is blooming in front of the hall.


8. The Revolving Function

It is still dangerous even inside the castle of nirvana.
Strangers come across each other without appointment.
People call someone who provisionally puts on a dirty robe “a buddha.”
But if someone wears precious clothes, what should you call him?
In the middle of the night, the wooden man puts on shoes and leaves.
At dawn, the stone woman puts on a hat and goes home.
An ancient emerald pool, the moon in the empty sky.
Screening and filtering over and over to catch the moon, for the first
time you will really know.


9. Changing Ranks

Growing hair and horns, you enter town,
Resembling a blue lotus flower blooming in the midst of fire.
All afflictions become like rain and dew in the vast sea.
All ignorance becomes like clouds and thunder on a mountain.
You completely blow out the furnace below the cauldron of hell,
Smashing to pieces a forest of swords and a mountain of daggers with a single shout.
Even golden chains cannot hold you back at the entrance.
Going into the realm of other beings, you transmigrate for a while.


10. Before the Rank of the Absolute

In front of many dead trees and steep boulders, there are many wrong tracks heading off course.
Those travelers who have reached this place all trip and stumble.
A crane stands in the snow but does not have the same color.
The bright moon and the flower of reeds do not really resemble each other.
“I’m finished, I’m finished, I’m finished!” When you think so, you cannot really be finished.
If you say, “This is it! This is the ultimate source!” you also need a good shout.
From the bottom of your heart, you play a melody on the harp with no strings.
How would it be possible to grasp the moonlight shining in the empty sky?


-- Sekkei Harada tr.

Tenzo Kyokun: Instructions to the Cook (with highlights)

 Tenzo kyokun: Instructions for the Tenzo

by Eihei Dogen zenji
translated by Anzan Hoshin roshi and Yasuda Joshu Dainen roshi
[published in "Cooking Zen," Great Matter Publications 1996] [Source, with notes]
 

From ancient times communities of the practice of the Way of Awake-Awareness have had six office holders who, as disciples of the Buddha, guide the activities of Awakening the community. Amongst these, the tenzo bears the responsibility of caring for the community's meals. The Zen Monastic Standards states, "The tenzo functions as the one who makes offerings with reverence to the monks."

Since ancient times this office has been held by realized monks who have the mind of the Way or by senior disciples who have roused the Way-seeking mind. 5 This work requires exerting the Way. Those entrusted with this work but who lack the Way-seeking mind will only cause and endure hardship despite all their efforts. The Zen Monastic Standards states, "Putting the mind of the Way to work, serve carefully varied meals appropriate to each occasion and thus allow everyone to practice without hindrance."

In times past such great masters as Guishan Lingyou, Dongshan Shouchu, and others have served in this post. Although this is a matter of preparing and serving meals, the tenzo is not just "the cook."

When I was in Song China , during spare moments I enquired of many elder monks who had served in the various offices about their experience. Their words to me were from the bone and marrow of the Awakened Ancestors who, having attained the Way, have passed it through the ages. We should carefully study the Zen Monastic Standards to understand the responsibility of the tenzo and also carefully consider the words of these senior monks.

The cycle of one day and night begins following the noon meal. At this time the tenzo should go to the administrator and assistant administrator and procure the rice, vegetables, and other ingredients for the next day's morning and noon meals. Having received these things, you must care for them as you would the pupils of your own eyes. Thus Zen Master Baoning Renyong said, "Care for the monastery's materials as if they were your eyes."

The tenzo handles all food with respect, as if it were for the emperor; both cooked and uncooked food should be cared for in this way. Following this, all of the officers gather in the kitchen building in order to carefully consider the next day's meals with regard to flavourings, vegetables to be used, and the kind of rice-gruel.

The Zen Monastic Standards states, "In deciding the morning and noon meals, the amount of food and number of dishes, the tenzo should consult the other officers. The six officers are the administrator, assistant administrator, treasurer, disciplinarian, tenzo, and head caretaker. After the menu is decided post it on boards by the abbot's residence and the study hall."

Following this the morning gruel may be prepared.

Do not just leave washing the rice or preparing the vegetables to others but use your own hands, your own eyes, your own sincerity. Do not fragment your attention  but see what each moment calls for; if you take care of just one thing then you will be careless of the other. Do not miss the opportunity of offering even a single drop into the ocean of merit or a grain atop the mountain of the roots of beneficial activity. The Zen Monastic Standards states, "If the six flavours are not in harmony and three virtues are lacking, then the tenzo is not truly serving the community."

Be careful of sand when you wash the rice, be careful of the rice when you throw out the sand. Take continuous care and the three virtues will be naturally complete and the six flavours harmonious.

Xuefeng once practiced as tenzo under Zen Master Dongshan. Once when he was
washing rice, Dongshan said, "Do you wash the sand away from the rice, or the rice away from the sand?"
Xuefeng said, "I wash them both away together."
Dongshan said, "Then what will the community eat?"
Xuefeng overturned the washing bowl.
Dongshan said, "You should go and study with someone else. Soon."

Senior students, from ancient times, always practiced with the mind which finds the Way and so how can we of later generations not do the same? Those of old tell us, "For the tenzo, the mind which finds the Way actualizes itself through working with rolled up sleeves."

You yourself should examine the rice and sand so that rice is not thrown out with sand. The Zen Monastic Standards states, "In preparing the food, the tenzo is responsible for examining it to ensure that it is clean." Do not waste grains of rice when draining off the rinsing water. In olden times a cloth bag was used as a filter when draining the rinse water.

When the rice is placed in the iron cooking pot, take care of it so that rats do not fall into it or idlers just hang around poking at it. (!!)

After cooking the vegetables for the morning meal and before preparing rice and soup for the noon meal bring together the rice pots and other utensils and make sure that everything is well-ordered and clean. Put whatever goes to a high place in a high place and whatever goes to a low place in a low place so that, high and low, everything settles in the place appropriate for it. Chopsticks for vegetables, ladles, and all other tools should be chosen with great care, cleaned thoroughly, and placed well.

After this, begin work on the coming day's meals. Remove any weevils, lentils, husks, sand, and pebbles carefully. While you are selecting the rice and vegetables, the tenzo's assistants should chant the sutras to the shining being of the hearth.

When preparing the vegetables or ingredients for the soup which have been received from the office do not disparage the quantity or quality but instead handle everything with great care. Do not despair or complain about the quantity of the materials. Throughout the day and night, practice the coming and going of things as arising in the mind, the mind turning and displaying itself as things.

Put together the ingredients for the morning meal before midnight and begin cooking after midnight. After the morning meal, clean the rice cooking pots and soup pots for the noon meal. The tenzo should always be present at the sink when the rice is being soaked and the water measured. Watching with clear eyes, ensure that not a single grain is wasted. Washing it well, place it in the pots, make a fire, and boil it. An old teacher said, "Regard the cooking pot as your own head, the water your own life-blood." Place the cooked rice in bamboo baskets in summer and wooden serving buckets in winter and set these out on trays. While the rice is boiling, cook the soup and vegetables.

The tenzo supervises this personally. This is true whether the tenzo works alone or has assistants to tend the fire or prepare the utensils. Recently, Zen monasteries have developed positions such as rice-cook and soup-cook who work under the tenzo. The tenzo is always responsible for whatever is done. In olden times the tenzo did everything without any assistance.

In preparing food never view it from the perspective of usual mind or on the basis of feeling-tones. Taking up a blade of grass erect magnificent monasteries, turn the Wheel of Reality within a grain of dust. If you only have wild grasses with which to make a broth, do not disdain them. If you have ingredients for a creamy soup do not be delighted. Where there is no attachment, there can be no aversion. Do not be careless with poor ingredients and do not depend on fine ingredients to do your work for you but work with everything with the same sincerity. If you do not do so then it is like changing your behaviour according to the status of
the person you meet; this is not how a student of the Way is.

Strengthen your resolve and work whole-heartedly to surpass the monks of old and be even more thorough than those who have come before you. Do this by trying to make as fine a soup for a few cents as the ancients could make a coarse broth for the same amount.

The difficulty is that present and the past are separated by a gulf as great as between sky and earth and no one now can be compared to those of ancient times. However, through complete practice of seeing the nature of things you will be able to find a way. If this isn't clear to you it is because your thoughts speed about like a wild horse and feeling-tones careen about like a monkey in the trees. Let the monkey and horse step back and be seen clearly and the gap is closed naturally. In this way, turn things while being turned by them. Clarify and harmonize your life without losing the single Eye which sees the context or the two eyes which recognize the detail.

Taking up a vegetable leaf manifests the Buddha's sixteen-foot golden body; take up the sixteen-foot golden body and display it as a vegetable leaf. This is the power of functioning freely as the awakening activity which benefits all beings.

Having prepared the food, put everything where it belongs. Do not miss any detail. When the drum sounds or the bells are struck, follow the assembly for morning zazen and in the evening go to the Master's quarters to receive teachings. When you return to the kitchen, count the number of monks present in the Monks' Hall; try closing your eyes. Don't forget about the senior monks and retired elders in their own quarters or those who are sick. Take into account any new arrivals in the entry hall or anyone who is on leave. Don't forget anyone. If you have any questions consult the officers, the heads of the various halls, or the head monk.

When this is done, calculate just how much food to prepare: for each grain of rice needed, supply one grain. One portion can be divided into two halves, or into thirds or fourths. If two people tend to each want a half-serving, then count this as the quantity for a single full serving. You must know the difference that adding or subtracting one serving would make to the whole. If the assembly eats one grain of rice from Luling, the tenzo is the monk Guishan. In serving a grain of that rice, the tenzo sees the assembly become the ox. The ox swallows Guishan. Guishan herds the ox.

Are your measurements right or are they off? Have those you consulted been correct in their counting? Review this as best as you can and then direct the kitchen accordingly. This practice of effort after effort, day after day, should not be forgotten. When a patron visits the monastery and makes a donation for the noon meal, discuss this with the other officers. This is the tradition of Zen monasteries.

Other offerings to be distributed should also be discussed with the other officers. In this way, the responsibilities of others are not disrupted nor your own neglected.
When the meal is ready and set out on trays, at noon and morning put on the wrap robe, spread your bowing mat, offer incense and do nine great bows in the direction of the Monks' Hall. When this is done, send out the food.

Day and night, the work for preparing the meals must be done without wasting a moment. If you do this and everything that you do whole-heartedly, this nourishes the seeds of Awakening and brings ease and joy to the practice of the community.

Although the Buddha's Teachings have been heard for a long time in Japan, I have never
heard of any one speaking or writing about how food should be prepared within the monastic community as an expression of the Teachings, let alone such details as offering nine bows before sending forth the food. As a consequence, we Japanese have taken no more consideration of how food should be prepared in a monastic context than have birds or animals. This is cause for regret, especially since there is no reason for this to be so.

When I was staying at Tiantong-jingde-si, a monk named Lu from Qingyuan fu held the post of tenzo. Once, following the noon meal I was walking along the eastern covered walkway towards a sub-temple called Chaoran Hut when I came upon him in front of the Buddha Hall drying mushrooms in the sun. He had a bamboo stick in his hand and no hat covering his head. The heat of the sun was blazing on the paving stones. It looked very painful; his back was bent like a bow and his eyebrows were as white as the feathers of a crane. I went up to the tenzo and asked, "How long have you been a monk?"
"Sixty-eight years," he said.
"Why don't you have an assistant do this for you?"
"Other people are not me."
"Venerable sir, I can see how you follow the Way through your work. But still, why do this now when the sun is so hot?"
"If not now, when?"

There was nothing else to say.

As I continued on my way along the eastern corridor I was moved by how important the work of the tenzo is.

In May of 1223 I was staying aboard the ship at Qingyuan. Once I was speaking with the captain when a monk about sixty years of age came aboard to buy mushrooms from the ship's Japanese merchants. I asked him to have tea with me and asked where he was from. He was the tenzo from Ayuwang shan.

He said, "I come from Xishu but it is now forty years since I've left there and I am now sixty-one. I have practiced in several monasteries. When the Venerable Daoquan became abbot at Guyun temple of Ayuwang I went there but just idled the time away, not knowing what I was doing. Fortunately, I was appointed tenzo last year when the summer Training Period ended. Tomorrow is May 5th but I don't have anything special offerings for the monks so I thought I'd make a nice noodle soup for them. We didn't have any mushrooms so I came here to give the monks something from the ten directions."
"When did you leave Ayuwangshan?" I asked.
"After the noon meal."
"How far is it from here?"
"Around twelve miles."
"When are you going back to the monastery?"
"As soon as I've bought the mushrooms."
I said, "As we have had the unexpected opportunity to meet and talk like this today, I would like you to stay a while longer and allow me to offer Zen Master tenzo a meal."
"Oh, I'm sorry, but I just can't. If I am not there to prepare tomorrow's meal it won't go well."
"But surely someone else in the monastery knows how to cook? If you're not there it can't make that much difference to everyone."
"I have been given this responsibility in my old age and it is this old man's practice. How can I leave to others what I should do myself? As well, when I left I didn't ask for permission to be gone overnight."
"Venerable sir, why put yourself to the difficulty of working as a cook in your old age? Why not just do zazen and study the koan of the ancient masters?"
The tenzo laughed for a long time and then he said, "My foreign friend, it seems you don't really understand practice or the words of the ancients."
Hearing this elder monk's words I felt ashamed and surprised. I asked, "What is practice? What are words?"
The tenzo said, "Keep asking and penetrate this question and then you will be someone who understands."
But I didn't know what he was talking about and so the tenzo said, "If you don't understand then come and see me at Ayuwang shan some time. We'll talk about the meaning of words."
Having said this, he stood up and said, "It'll be getting dark soon. I'd best hurry." And he left.

In July of the same year I was staying at Tiantongshan when the tenzo of Ayuwang shan came to see me and said, "After the summer Training Period is over I'm going to retire as tenzo and go back to my native region. I heard from a fellow monk that you were here and so I came to see how you were making out."
I was overjoyed. I served him tea as we sat down to talk. When I brought up our discussion on the ship about words and practice, the tenzo said, "If you want to understand words you must look into what words are. If you want to practice, you must understand what practice is."
I asked, "What are words?"
The tenzo said, "One, two, three, four, five."
I asked again, "What is practice?"
"Everywhere, nothing is hidden."

We talked about many other things but I won't go into that now. Suffice it to say that without this tenzo's kind help I would not have had any understanding of words or of practice. When I told my late teacher Myozen about this he was very pleased.

Later I found a verse that Xuedou wrote for a disciple:

One, seven, three, five.
What you search for cannot be grasped.
As the night deepens,
the moon brightens over the ocean.
The black dragon's jewel
is found in every wave.
Looking for the moon,
it is here in this wave
and the next.

What the tenzo said is expressed here in Xuedou's verse as well. Then it was even clearer to me that the tenzo was truly a person of the Way. Before I knew one, two three, four, five; now I know six, seven, eight, nine, ten. Monks, you and those to follow must understand practice and words through this and from that. Exert yourself in this way and you will practice the single true taste of Zen beyond words,
undivided into the poisonous five flavours. Then you will be able to prepare food for the monastic community properly.

There are many old stories we can hear and present examples of monks training as tenzo. A great many teachings concern this because it is the heart of the Way.

Even if you become the Abbot of a monastery, you should have this same understanding. The Zen Monastic Standards states, "Prepare each meal with each detail kept clear so that there will be enough. Make sure that the four offerings of food, clothing, bedding, and medicine are adequate just as the Generous One offered to his disciples the merit of twenty years of his lifetime. We ourselves live today within the light of that gift because the energy of even a white hair between his brows is inexhaustible." It also says, "Just think about how to best serve the assembly without being hindered by thoughts of poverty. If your mind is limitless, you enjoy limitlessness." This is how the abbot serves the assembly.

In preparing food, it is essential to be sincere and to respect each ingredient regardless of how coarse or fine it is. There is the example of the old woman who gained great merit through offering water in which she had rinsed rice to the Thus Come. And of King Asoka creating roots of wholesomeness through offering half a mango to a monastery as he lay dying. As a result of this he realized the deathless in his next life.

Even the grandest offering to the Buddha, if insincere, is worth less than the smallest sincere offering in bringing about a connection with awakening. This is how human beings should conduct themselves. A rich buttery soup is not better as such than a broth of wild herbs. In handling and preparing wild herbs, do so as you would the ingredients for a rich feast wholeheartedly, sincerely, clearly. When you serve the monastic assembly, they and you should taste only the flavour of the Ocean of Reality , the Ocean of unobscured Awake Awareness, not whether or not the soup is creamy or made only of wild herbs. In nourishing the seeds of living in the Way rich food and wild grass are not separate. There is the old saying, "The mouth of a monk is like a furnace." Bear this in mind. Wild grasses can nourish the seeds of Buddha and bring forth the buds of the Way. Do not regard them lightly. A teacher must be able to use a blade of wild grass to benefit humans and shining beings.

Do not discriminate between the faults or virtues of the monks or whether they are senior or junior. You do not even know where you stand, so how can you put others into categories. Judging others from within the boundaries of your own opinions, how could you be anything other than wrong? Although there are differences between seniors and juniors, all are equally members of the assembly. Those who had many faults yesterday may be correct and clear today. Who can judge "sacred" from "common." The Zen Monastic Standards states, "Whether foolish or wise, the fact that one trains as a monk provides for others a gift that penetrates everywhere."

If you stand beyond opinions of right and wrong, you bring forth the practice of actualizing unsurpassable Awakening. If you do not, you take a wrong step and miss what's there. The bones and marrow of the ancients was just the exertion of such practice and those monks who train as tenzo in the future realize the bones and marrow of the Way only through just such exertion. The monastic rules set forth by great Master Baizhang must always be maintained.

After I returned to Japan I stayed at Kennin-ji for around two years. They had the office of tenzo there but it was only nominal because no one actually carried out the real activity of this training post. They did not understand it as the activity of Awake Awareness so how could they have been able to use it to express the Way? Truly, it was very sad. The tenzo there had never encountered a living one who could use the office of tenzo as the functioning of Awake Awareness and so he carelessly idled away, breaking the standards of practice.

I watched the tenzo there quite closely. He never actually worked at preparing the morning and evening meals but just ordered about some rough servants, lacking in intelligence and heart, leaving to them all the tasks whether important or not. He never checked on whether they were working well or not, as if it would be shameful to do so like peeping into the private quarters of a neighbouring woman. He just hung about in his own rooms, reading sutras or chanting when he wasn't lying down or chatting. Months would go by before he would even come close to a pot, let alone buy utensils or make out a menu. He did not understand that these activities are the exertion of Awareness. The practice of donning the wrap robe and offering nine bows before sending out the food was something he would never have even dreamed of; it just wouldn't have occurred to him. As he himself did not understand the office
of tenzo, when it came time for him to teach a novice how to carry out the office what
understanding could be passed on? It was very regrettable.

Although one might have the fortune to hold this post, if one is without the mind which uncovers the Way and fails to meet with one who has the virtue of the Way, it is like returning empty-handed after climbing a mountain of treasure or entering an ocean of jewels. Although you might not have the mind which uncovers the Way, if you meet one manifesting the True Person you can then practice and unfold the Way. Or, even if you cannot meet with one who is the display of the True Person, by yourself deeply arousing the seeking for the Way, you can begin the Way. If you lack both of these, what is the point?

In the many monasteries of the mountains of Song China that I have seen, the monks holding the various offices train in these posts for a year at a time, each of them in each moment practicing by three standards. Firstly, to benefit others benefits yourself. Second, make every effort to maintain and renew the monastic environment. Third, follow the standards set forth by the examples of excellent practitioners of past and present and come to stand with them.

You should understand that foolish people hold their practice as if it belonged to someone else, wise people practice with everyone as themselves.

An ancient teacher said,
Two-thirds of your life has passed
without clarifying who you are.
Eating your life,
muddling about in this and that,
you don't even turn when called on.
Pathetic.

From this verse we can see that if you have not met a true teacher, you will just follow the lead of your tendencies. And this is pathetic. It's like the story of the foolish son who leaves his parent's home with the family treasure and then throws it away on a dung heap. Do not waste your opportunity as that man did.

Considering those who in the past made good use of their training as tenzo, we can see that their virtues were equal to those of their office. The great Daigu woke up while training as tenzo and Dongshan Shouchou's "Three pounds of flax," occurred while he was tenzo.  The only thing of value is the realization of the Way, the only time that is precious is each moment of realizing the Way.

Examples of those who long for the Way are many. There is the story of a child offering the Buddha a handful of sand as a great treasure. Another is of someone who made images of the Buddha and had reverence for them and thus had great benefit follow them. How much more benefit must there be in fulfilling the office of tenzo through actualizing its possibilities as have those excellent ones who have practiced before us?

When we train in any of the offices of the monastery we should do so with a joyful heart, a motherly heart, a vast heart. A "joyful heart" rejoices and recognizes meaning. You should consider that were you to be born in the realm of the shining beings you would be absorbed in indulgence with the qualities of that realm so that you would not rouse the recognition of uncovering the Way and so have no opportunity to practice. And so how could you use cooking as an offering to the Three Jewels? Nothing is more excellent than the Three Jewels of the Buddha, the Teachings, and the Community of those who practice and realize the Way.

Neither being the king of gods nor a world ruler can even compare with the Three Jewels. The Zen Monastic Standards states, "The monastic community is the most excellent of all things because those who live thus live beyond the narrowness of social fabrications." Not only do we have the fortune of being born as human beings but also of being able to cook meals to be offered to the Three Jewels. We should rejoice and be grateful for this.

We can also reflect on how our lives would be were we to have been born in the realms of hell beings, hungry ghosts, animals, or jealous gods. How difficult our lives would be in those four situations or if we had been born in any of the eight adverse conditions. We would not then be able to practice together with the strength of a monastic community even should it occur to us to aspire to it, let alone be able to offer food to the Three Jewels with our own hands. Instead our bodies and minds would be bound within the limits of those circumstances, merely vessels of contraction.

This life we live is a life of rejoicing, this body a body of joy which can be used to present offerings to the Three Jewels. It arises through the merits of eons and using it thus its merit extends endlessly. I hope that you will work and cook in this way, using this body which is the fruition of thousands of lifetimes and births to create limitless benefit for numberless beings.

To understand this opportunity is a joyous heart because even if you had been born a ruler of the world the merit of your actions would merely disperse like foam, like sparks.

A "motherly heart" is a heart which maintains the Three Jewels as a parent cares for a child. A parent raises a child with deep love, regardless of poverty or difficulties. Their hearts cannot be understood by another; only a parent can understand it. A parent protects their child from heat or cold before worrying about whether they themselves are hot or cold. This kind of care can only be understood by those who have given rise to it and realized only by those who practice it. This, brought to its fullest, is how you must care for water and rice, as though they were your own children.

The Great Master Sakyamuni offered to us the final twenty years of his own lifetime to protect us through these days of decline. What is this other than the exertion of this "parental heart"? The Thus Come One did not do this hoping to get something out of it but sheerly out of munificence."Vast heart" is like a great expanse of ocean or a towering mountain. It views everything from the most inclusive and broadest perspective. This vast heart does not regard a gram as too light or five kilos as too heavy. It does not follow the sounds of spring or try to nest in a spring garden; it does not darken with the colours of autumn. See the changes of the seasons as all one movement, understand light and heavy in relation to each other within a view which includes both. When you write or study the character "vast," this is how you should understand its meaning.

If the tenzo at Jiashan had not thus studied the word "vast," he could not have woken up Elder Fu by laughing at him. If Zen Master Guishan had not understand the word "vast," he would not have blown on dead firewood three times. If the monk Dongshan had not understood the word "vast," he could not have taught the monk through his expression, "Three pounds of flax."

All of these and other great masters through the ages have studied the meaning of "vast" or "great" not only though the word for it but through all of the events and activities of their lives. Thus they lived as a great shout of freedom through presenting the Great Matter, penetrating the Great Question, training great disciples and in this way bringing it all forth to us.

The abbot, senior officers and staff, and all monks should always maintain these three hearts or understandings.

Written in the spring of 1237 for those of coming generations who will practice the Way by Dogen, abbot of Kosho-(Horin-)ji.