Showing posts with label dogen. Show all posts
Showing posts with label dogen. Show all posts

Tuesday, August 4, 2026

Much the same

There's a groundswell of faith activity around the world which was perhaps not expected, given historical attitudes toward people with disabilities and/or shut-ins.

Here is the Zoom studio/zendo of Manzoku-an, the converted tool shed.

 

It consists of a decade-old Mac mini on ethernet cable, with monitor, external cam, mic and speakers, facing a zero-gravity chair and bench serving as a table, with tea and a book (doubles as mousepad). Across the 9X13' room there's an old telephone table serving as an altar, with Shakyamuni and Kannon and their accessories. Kannon was two dollars at the local thrift.

I serve as doshi for two online groups, and sit with two others, all in this space. It doesn't take much. Get up, take two steps into camera view, do the rightward shuffle, bow, make offering, bow again, rotate two steps back, bow, remain in gassho (two hands together) while the online kokyo/doan chants and rings bells, bow three times with the online sangha, walk back, sit. Kinhin (walking meditation) is ten steps toward the other end of the hut, turn, ten steps back, in my case often with a walking stick, until the bell rings. People who don't have huts like mine do all this in their bedrooms; some do what they can from hospital beds. 

Covid sparked this kind of innovation worldwide. Now even many sanghas that returned to in-person sitting (or never stopped) have an unobtrusive laptop on a table in the corner of the zendo or Buddha hall, with offsite attenders participating in the only way (in many cases) they can. When visiting their websites, if you have a yen to sit in meditation with them but can't show up in person, check for a live video link. You'll be very much welcome. 

A fellow Soto priest in one of my groups lives in Ukraine. He hosts online zazen from his apartment, and sometimes, out of necessity, hosts from a bomb shelter, on his smartphone.

Much the same is occurring in churches and other religious assemblies. I'm also a member of a Friends Meeting and a link is provided to remote attendance at a number of their events. Our Yearly Meeting took place in Olympia, WA this year and I appreciated being able to be a fly on the wall during plenary sessions.

I, and there are others in like case, have compromised immunity and must steeply reduce in-person contact beyond my household (who make efforts on my behalf, such as masking at the grocery store).

It sounds lonely, but in good weather (we're currently socked in by wildfire smoke) my friends come to see me (I'm no longer allowed to drive) and we walk out back to sit, socially distanced, in the breezeway. I pour them tea, they tell me their triumphs and tribulations, the birds sing, the bumblebees check out the sunflowers.


I'm wondering about prisons. I know some prisoners in some places, certainly some in house arrest, have Internet. I have been following a former RN who got into trouble, who vlogged his circumstances while shut in (he's out now and walking the Pacific Crest Trail). And some prisoners have meditation groups. My teacher has worked with such a group in a women's prison, and a member of my Friends Meeting also works with prisoners. But none of these, I think, are allowed online. I'm interested in finding out more -- search engines haven't been much help as of yet.

In the Shushogi there is a passage on how to behave toward other humans (and presumably all beings). It begins: "There are four kinds of wisdom that benefit living beings: giving, kind speech, beneficial deeds, and cooperation." None of this requires ableism or even freedom of movement.

"Do not disdain even a small offering; its giving will surely bear fruit."

"Kind speech means, when meeting living beings, to think kindly of them and offer them affectionate words."

"Beneficial deeds are one, universally benefiting self and others."

"Cooperation" means not to differentiate; to make no distinction between self and others."

Even in a Zoom room, or with a blog, or on social media (with the caveat that the techno-purveyors of most of these means do not have your best interests at heart), it is possible to do all these, and with considerable geographical reach. Throughout history, writers of letters or epistles have offered expressions of ministry or healing at a distance. Today, friends and associates console or advise one another via texting, messaging, blogging, vlogging and microblogging. Sitting in zazen together online is much the same.

-- shonin


 

  







Thursday, January 1, 2026

The long haul

Grass, trees, fences, and walls bring forth the teachings for all beings, usual people as well as sages. And they in accord extend this Dharma for the sake of grass, trees, fences, and walls. Thus, the realm of self-awakening and awakening others is fundamentally endowed with realization lacking nothing, and realization itself is actualized ceaselessly. (Dogen, Bendowa, tr. Hoshin and Daien)

Historically, Buddhists have been all about "nature" and some masters, more than others, have included rocks and "fences and walls" within, or hinted that they should be included within, the circle of "sentient beings."

Suppose we, as individuals, were proved to be a kind of baggage, hauled around by the consensus chorus of our mitochondria as convenient packages of nutrients, "intended" as means of preserving the long chain of replication and nothing more?

Lovelock and Margulis proposed, after studying the evidence that Earth's biosphere and geosphere seem to form a self-regulating system that "just happens" to keep the Earth within the temperature and humidity ranges that protect the integrity of DNA-carrying organisms, a hypothesis that the system is itself purposive, a survival project, so to speak.

Were we to decide that's how it is, wouldn't Dogen's quote above remain much the same? All support all, but some may realize it less than others, simply because the illusion of self-importance promulgated by our DNA code is quite powerful. Even those who "get it" relapse continually, and zazen is often described as a process of noticing this and returning, again and again, to realization. 

So, patience is prajna practice for good reason. I say to myself, "hey, self! Be patient with yourself and others." A few minutes later, I may say it again. This is practice. Life is short, yet we are all in this for the long haul.

 -- shonin 

 

 

Saturday, December 27, 2025

It's a thing

Dogen makes much of shikan-taza as being the whole of practice. "Although it is said that there are as many minds as there are persons, still they all negotiate the way solely in zazen." 

He's not wrong. Stillness is where you find true-ness. At the same time, his monks had to get up and go clean the zendo sometime, and there was also construction, maintenance, cooking, water carrying and farming going on. His explanation was that at the root of all this activity there is still that same stillness. Whether or not you fan yourself, air is air.

When we lived for eight years in the outskirts of one small city and I worked in the larger city across the river, I often biked to work along established bicycle routes and across the wide river on a bike bridge, a scenic round trip of some sixteen miles. In heavier weather, I took the bus.

Bodhidharma splits up practice in much the same way. If wall-gazing does it for you, he says, gaze away! It is, when you do it, the entirety of practice. On the other hand, everything else is waiting for you as practice: the whole of life's activity. One of my hardest-working spiritual teachers, a Hutterite, Barbara Maendel, put it drolly when handing out our farm chores from a seemingly endless list: "a change is as good as a rest."

Zazen is the bicycle. Just get on it and go. In heavier weather, a change is good too. Just get on the bus and go.

Life practice is the bus. If you're sitting in the doctor's waiting room, sure, you can work on your stillness, but also there's the check-in and the visit, which may provide vexations. The arriving and the departing may stress as well -- that near-miss in the parking lot, say. Everything seems to push and pull. To deal with these as Dharma practice, form Dharma life habits.

Bodhidharma breaks life practice into four parts: absence of resentment, acceptance of circumstances, absence of craving, and accord with Dharma. 

To form the habit of not resenting can be a big change in lifestyle for many of us. It means accepting circumstances just as they are, with no craving for them to be any different. That doesn't mean don't swim when you fall into the water, it just means don't spend your swimming energy on uselessly grieving the fall or being angry that you were bumped. Swim. 

Accord with Dharma means embodying Buddha's truth by living the six wisdoms (paramitas). Six tools are available to bring us to the place of non-resentment: giving, ethical discipline, patience, effort, meditation, wisdom.

"Giving" is practice in being kind, a way of cultivating a cooperative, productive and peaceful community.

"Ethical discipline" is self-regulation: holding anger, greed and delusion in check, we foster a cooperative, productive and peaceful community.

"Patience" is practice in accepting circumstances as they are; it's rooted in letting go of the past and especially the future, allowing the community's cooperation, productivity and peace to unfold unforced.

"Effort" here is not the willful struggle that might be envisioned by the ascetic, but the steady self-application to practice that leaves behind the constructed self composed of greed, anger and delusion. This too benefits the community.

"Meditation" in the midst of life practice is that stillness in the doctor's waiting room, increasingly expanding into the visit and the coming and going. You may call it equanimity. It is beneficial to the community.

"Wisdom" here is "prajna," an ongoing appreciation of the ontological truth of the Dharma: "thusness." An insight into thusness is provided by the idea of dependent origination: all things are what they are together, in the same nowness, and nothing exists separately. As our illusion of separateness fades, our actions spring from this realization, and we benefit the community.

shonin painted six rocks, each with a paramita, as mnemonic devices. What, she's 76.


To see Dogen's practical application of the principle of life practice, samu practice, read his "Instructions to the cook," Tenzo Kyokun.

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. (tr. Anzan Hoshin and Yasuda Joshu Dainen)

Hongzhi sums up. "You must purify, cure, grind down, or brush away all the ten­dencies you have fabricated into apparent habits. Then you can reside in the clear circle of brightness."

The bicycle in good weather carried me to the entrance of the building where I worked. I arrived exercised and healthy, ready to benefit the community.

The bus, in heavy weather, stopped right in front of the same building. I arrived rested, composed, ready to benefit the community.

Not saying I always rose to the occasion. But that clear circle of brightness -- it's a thing. We should all look into it.

 -- shonin 



Sunday, December 7, 2025

Just walk

In a lovely manga I've been reading, the Solo Mountain Climbing Girl, near a three thousand meter summit making and having coffee, asks: "I wonder ... 'why is the mountain beautiful/no matter who lays their eyes upon it?'" (A haiku.)

In the next panel she replies to herself, "You are allowed to ask, but you are not allowed to answer ... to limit nature's splendors with words would be foolish." [sip, sigh]

The first three of Siddartha's Four Sights* are: an old person, a sick person, and a corpse. From these he drew the conclusion that drastic measures might have to be taken to avoid these unavoidables, so he took his hint from the fourth sight, that of a meditating sadhu, and left home. 

These sights and their significance stick with him over time:

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”) 

So far, so good. He's seen entropy and its inevitability. He also experienced the unsatisfactory path of the self-abnegating sramana.

He and I, raised in different cultures, may not have quite the same take on why one does whatever one does next. Buddha, or certainly nearly all his followers then and since, clearly thought there was some kind of afterlife with rewards and punishments, though he denied the unchanging soul depicted in his natal Brahmanic faith.

The legends do seem to show Buddha expecting his new monks to be able to keep to the path of non-harm as soon as they have accepted his positive instructions on how to live. On finding that they would need guide rails, he reluctantly provided them.

Bodhidharma mentions, almost in passing, that precepts are already implicit in awakened behavior:  "Bud­dhas don't keep precepts. And buddhas don't break precepts." But I think we will all agree the bar is high on that one. Perhaps something more alarming was required by a society already steeped in its own juices -- and still is.

The idea of hell is even enshrined in the Sotoshu's basic statement of faith, stated as applicable to all laypersons and priests (and made up of quotes cut and pasted from Dogen), the Shushogi:

When there is a spiritual communication of supplication and response, devas, humans, hell dwellers, hungry ghosts, and animals all take refuge.

I personally have no reliable data confirming an afterlife or multiple lives, and little if any basis for speculation on these matters. As such, I have no notion of extinction as a goal for escaping the wheel of karma. Per Occam's Razor, I try to ascertain if what I see and do in this life will fill the bill for what I might call the "yearning to do well."

Concerning teleology and eschatology, then, I
 am allowed to ask, but not allowed to answer ... to limit reality's splendors with words risks entangling myself further in the vines of delusion.

Even without the carrot and stick of heavens and hells, we notice how it feels to treat others well or badly, within our circumstances and cultural touchstones. For me, Buddha's admonition to ground my actions in wisdom resonates with my understanding that to assist in slowing inevitable entropy, while ultimately futile perhaps, is nevertheless exactly that which is ethical.

This entails attempting a drastic reduction in environmental and social harm (as perceived), as way opens. I have elsewhere compared Buddhism with Permaculture, to try to elucidate ways and means. 

Everything is "emptiness." But it may be that wise actions help empty out the emptiness of greed, anger and ignorance through a disciplined process of subtraction.

Simplify, simplify, simplify. Simply fail, again and again, to reach into the world with greedy hands.

Hence the various stories in which teachers and abbots say "when eating, just eat. When walking, just walk."

 -- shonin 

 


*Actually this story is originally told of an earlier Buddha, Vipassi, who is said to have lived long ago. It's not told of the young Siddhartha Gautama until centuries later, but, as Siddhartha himself is said to have said, Buddhas tend to follow similar timelines.

Tuesday, October 7, 2025

Walking Meditation

"A monk, in going forward and back, applies clear comprehension; in looking straight on and looking away, he applies clear comprehension; in bending and in stretching, he applies clear comprehension; in wearing robes and carrying the bowl, he applies clear comprehension; in eating, drinking, chewing and savoring, he applies clear comprehension; in walking, in standing, in sitting, in falling asleep, in waking, in speaking and in keeping silence, he applies clear comprehension." 
-- Satipatthana Sutta

Theravada: cankama

Straight line 15 to 50 or so paces. Hands clasped in front. Turn and walk back. Awareness of feet as they reach the ground.

"The Buddha stressed developing mindfulness in the four main postures of the body: standing, sitting, lying down and walking. If you read about the lives of the monks and nuns at the time of the Buddha, you will see that many obtained the stages of Enlightenment while on the walking meditation path. In the Forest Meditation Tradition in Northeast Thailand, there is a great emphasis on walking meditation. Many monks will walk for long hours as a way of developing concentration sometimes as much as ten or fifteen hours a day.  The Buddha spoke of five benefits of walking meditation. In the order that he listed them in this Sutta, they are as follows: It develops endurance for walking long distances; it is good for striving; it is healthy; it is good for the digestion after a meal, and the concentration won from walking meditation lasts a long time." 

--Ajahn Nyanadhammo

Mahayana in East Asia

Circumambulation, called kora and synonymous with pilgrimage in Tibetan Buddhism, is done clockwise around holy sites, or straight ahead when in transit, as seen throughout Mahayana Buddhism. 

In China and Korea this is generally faster than Japan and gets the blood flowing after a cold sit. Swing the arms. "Fast walking meditation, also known as pao-xiang (跑香) in Chinese, is a practice method unique to the Chinese Chan tradition, which is not taught in other traditions such as Theravada, Tibetan and Japanese Buddhism. In this method, practitioners walk quickly in clockwise direction around a circle, starting with a normal speed, and then gradually speeding up. This approach requires practitioners to remain mindful of nothing but the idea of walking fast. Doing so helps us get rid of wandering thoughts and dispel our bodily and mental attachments. During the walking sessions of a group retreat, both older practitioners and those who have difficulty walking quickly can walk in the inner circle, while others walk in the outer circle." -- Dharma Drum
  
In Korea yeonghyaeng is like in China but typically takes place outside, for example in a courtyard. 

Or, as also in China (shown below), there may be walking in a straight line; for example along the road leading to the temple.

This shades over into pindapata (takuhatsu) and pilgrimages.

In Vietnam, it is kinh hành.
As in China and Korea, or, Plum Village style: just walk mindfully, a little more swing than hiking. "Walking meditation unites our body and our mind. We combine our breathing with our steps. When we breathe in, we may take two or three steps. When we breathe out, we may take three, four, or five steps. We pay attention to what is comfortable for our body." 
 
This, when undertaken less formally, can be like what is called forest bathing (Shinrin-yoku), a secular health practice originating in Japan.


Kinhin (Soto)

Dogen, Bendoho: "Do not let the feet get ahead and the body behind. Move body and feet together. Look directly ahead at the ground one fathom ahead. The measure of the pace is equal to the instep of the foot. Be as though standing in one place, as though not moving forward. It is splendid to move slowly, walking in magnificent ease and quiet. Do not make noise with your slippers and rudely distract the assembly. When you are walking, clasp both hands together, putting them inside the sleeves. Do not let the sleeves dangle down to the right and left near your feet."

Menzan
adapts it thus for Kinhin in his Kinhinki: 

"Clasp both hands in front of the chest, putting them inside the sleeves, and not letting the sleeves fall down near the feet to the right and left. Look directly one fathom ahead (about six or seven feet). When walking properly, use the breath as measure: a half step is taken in the time of one breath. The measure of the pace is equal to the instep of the foot. Do not let the feet get ahead and the body behind. Move body and feet together. Do not look around right and left or gaze up and down. Do not move your chest and shoulders. Do not make noise by dragging your slippers. Be as though standing in one place, as though not moving forward. It is splendid to move slowly, walking in magnificent ease and quiet."

Shashu (sotozen.net)

"Step out with your right foot. When you do kinhin, start to do it right away. Keep an equal distance between you and the people behind and in front of you. At the end of kinhin the bell is rung once. Stop and bow in shashu. Then walk at a normal pace following the person in front of you. Walk around the hall until you return to your seat." 


I came across some discussion of hand position. Sawaki lineage and some others notably in Rinzai, use isshu, which is similar to the hand position of a gesture of fealty in Imperial China.

"Fold your left thumb into your left palm and curl your fingers over it to make a fist.  Cover your left hand with your right and hold your hands in front of you against the body, with forearms parallel to the floor."





Disability in Kinhin: do what you do as way opens. Some remain seated or lying down, in shashu. Some stand in place in shashu or do bows from the waist. If sitting, can you bend your ankles? Experiment. Everything that happens in Dharma began as experiments. Those who cannot walk have already arrived with the first step. Gratitude crosses all space and time.

   -- shonin 

Tuesday, September 30, 2025

In dewdrops

I'm a sucker for anything by Bill Porter, who seems to me an especially salty reincarnation of Layman Pang, and am happiest reading him as he visits Chinese poets' graves and offers them Kentucky whiskey.

That he translated the Diamond Sutra at first surprised me, as I'm sure he finds it redundant to the whiskey offerings, but, as a Quaker acquaintance once explained to me, for them Quakerism wasn't everything they looked for in Christianity as they understood it, but it was "the only game in town."

When I was in my teens and twenties, I read everything I could get my hands on about Zen, which means I had stuffed myself full of the kinds of things bookstores and libraries had on the subject in the 1960s and 70s, very little of seemed to come from Soto.

However, at some point I came across Heinrich Dumoulin's history, such as it was, of Zen, and he did devote part of it to Dogen, though I felt he did so under a sense of obligation -- seemed to regard Dogen as a bit of an aberration. 

Dumoulin included one of Dogen's last poems.

It really got my full attention.

Here it is, in Steven Heine's translation:

To what shall
I liken the world?
Moonlight, reflected
In dewdrops,
Shaken from a crane's bill.

This is the Diamond Sutra in full. Its immediacy has no past, no future, no accumulation of karma or merit, also both no thought of accumulation of karma or merit and no thought of no accumulation of karma or merit.

 -- shonin 

Monday, September 8, 2025

No aversion

 I get questions about hermitary cookery.

There might not be much to tell; I'll try.

There are as many ways to cook and eat as there are people. Some ways are just "I'll eat whatever they parachute into this refugee camp" or "well, I sure hope I get to eat in the rapidly approaching afterlife." In other words, eating, let alone cooking, is a privilege in the world, more so, perhaps, than when foraged food was all there was to be had.

So, I'm conflicted about what may appear to be showing off. On the other hand, mindful eating can be an exercise in responsible behavior. I do think that my solitary routine, now established, is less wasteful, more nutritious, and healthier than before. While that may not do much for the world, it does something. Dogen tells us a little is a lot in Buddhist practice. You never know where a given small yet sincere practice will take you, but usually not to anyplace those around you will regard as a hindrance. Taking proper care of yourself takes care of others in many ways, often unforeseen.

Dogen wrote a small treatise, the title of which can be loosely translated "Instructions for the Monastery Head Cook (Tenzo)," which was/is intended as a guide to ethically feeding, in effect, a commune. 

Also the position tends to be a rotating one. Everyone has already been told to tough it out if you prove to be untalented, and by gosh they had better be thankful for it. So it's great that I, an untalented cook with only one patron, don't at all mind most of my mistakes. If it's truly inedible, just apologize to it with a gassho and add it to the compost.

In my movements and attitude, to the extent possible for me, I follow the "Instructions to the Tenzo. "

Here's the kitchen. The hut is nine feet wide. Most daily use items fit along a six foot section of one wall. Some supplies and less frequently used items are stored under or above the sewing table, alongside the opposite wall. Indoor plants and a basin and ewer share the space, along with baskets of fabric and sundries.

You can see I'm a pack rat, dating back to days of actual rather than currently simulated poverty. Everything here is hand-me-downs. I think that matters in the case of an attached hermitary, because I'm duplicating equipment already available in the kitchen of the household. But that kitchen, in a 1950s starter bungalow, is also tiny and the other family members have their own dietary requirements. We stay out of one another's hair, so to speak.

The hut has one wall outlet with its own circuit breaker, good for up to twenty amps, which enforces attentive power usage. The tiny fridge is on all the time, so the kettle and microwave and rice cooker and space heater can be used in twos but not in threes or fours. This enforces some discipline and thinking ahead, especially in winter.

As homesteaders/nomads, we used to cook on a smallish wood stove, the top of which enforced a similar discipline: a pot of water for washing dishes might take up half the surface and a Dutch oven with beans or bread in it taking up the other half. We inverted their lids and set bowls of whatever on them to simmer. My current efforts reflect the frugality of those years.

Back in the day

I forage very locally, mostly on this one city lot.

We don't use herbicides or pesticides, so I safely wander around the yard, then the garden. What draws my interest? In season, chicory, dandelions, nipplewort, narrow leaf plantain, crimson clover, deadnettle, cat’s ears, blackberry leaves, fir or spruce needles, money plant, parlsey, sage, rosemary, thyme, Bigleaf maple flowers, willow leaves, herb Robert, and crop foliage such as kale, chard, beet greens, squash blossoms and leaves, pea and bean foliage, corn silk, and the like.

Out of season, many of these are not as bitter as some foraging websites will tell you, and if worst comes to worst, for the pot I steam first and reserve the bitter stock to give to my house plants or garden.

Often the yard is so productive I don't even make it into the garden. That's the maritime Pacific Northwest for you.

I bring my treasures into the hut and decide how they will be used. My cookery revolves around making tea (tisane) first. If what I gathered appeals to me as tea only, I put that in the tea strainer, set the strainer in a cup, run the kettle and pour boiling water over the foliage. It won't make much color in the cup unless there is something like beet greens, or I've dried the foliage, or I'm adding green tea or perhaps Darjeeling. That's fine. Minimalists need not be nutrition maximalists, let alone flavor maximalists, except perhaps if they can afford some loose-packed Darjeeling.

This tea is to have when Zooming with the sangha, or a friend, or while reading, or just watching the moon cross the window.

Next, I notice it's meal time. Some things that we all like to eat raw, I have to eat only a little of or not at all, so I do tend to focus on the steamer.

The little Aroma rice steamer, which is the heart of the hermitary kitchen, was handed down because it forgot its time limit for making rice. So I have to keep an eye on it for that cycle. I may use that for rice, or lentils, or root vegs, but I don't need a lot, and I'm not a fan of the coating on the metal liner you're supposed to cook in. My porcelain eating bowl fits inside the liner. So I put an inch of water from the pitcher (rain water, if it's fresh) inside the liner and set the bowl in that. 

I'm also not fond of the plastic steamer basket that came with the appliance, so that added to my interest in learning to cook in various ways in the bowl.

I then cut up any root vegs I'm using, including skins if possible, or pour in the rice or lentils, and add water, salt, spices as needed. Set on Rice or sometimes twice on Steam. Udon I find I can make on Steam (5 minutes), though the consistency might not be to everyone's taste. Summer vegs such as zucchini should wait out the first five minutes and then be thrown in, chopped. Density is my guide here.

Meanwhile, if I'm adding greens, I have options. I might use what's in the strainer, if it's not anything I really shouldn't try to eat (for example, willow bark). Or I may choose to roll up some dandelion and chicory leaves with onion greens in a leaf of collard or kale and chop small, then check to see if the carbs are done, then turn off the rice steamer, pop in the greens (and maybe small tomatoes and such), and close the lid for some residual-heat cooking.

The bowl will be a little hot to fish out of the liner with my fingers, as there's little room along the sides, so I grab the bowl with a handy pair of side-cutting pliers and set it on a coaster. Here I may add more seasoning or soy sauce as desired. I pour some water in a cup and keep it handy, or if the broth is palatable, I'll use that, and sit down and eat.

This can be a wet way to eat, so I often pour off the liquids to drink. This is a matter of taste; in Japan folks eat the solids, then drink liquids from the bowl as a chaser. Great! I have to spend a lot of time in my zero gravity chair and pretty much only eat there, so draining the bowl first saves me trouble with wet chin and fabric.

I mostly rotate four "recipes" based on rice, then potatoes, then lentils, then noodles, through the two daily meals and there is my week. For snacks there might be a deadfall apple or whatever comes my way.

I used to do a lot more drying of fruits and foliage than needed for the winters and now mostly just set aside some of my foraging to dry on a hardware-cloth shelf in the "greenhouse," or chop it all up to stuff into an ice cube tray, maybe with a bit of olive oil, for itinerant use.

Aside from this routine, I grind mixed grains in the Corona once a year and jar it up for the occasional breakfast with apple butter, and if I have extra fruit or root vegs on hand I may get out the small graniteware water bath canner and make preserves or pickled vegs to use over the winter, in very small jars.

 
The herb Robert and willow are part of my efforts to treat leukemia. 

I wouldn't ask anyone to try to duplicate my diet, but I do encourage experimentation for those interested in simplifying. This kind of food prep and eating is adaptable to many situations, especially for anyone living alone in a small space. Also it is a very portable way to eat, though maybe not as Spartan as this: Cooking Without a Kitchen: The Coffeemaker Cookbook

By not unnecessarily frequenting restaurants and supermarkets, it is possible to simplify quite a lot. Some foods are becoming scarce and I like to think I am leaving it on the shelves for someone else. 

I think the complexity of our civilization has a lot of inflicted suffering to live down. Courtesy shows there is a commons of the heart.  🙏

-- shonin 


If you only have wild grasses with which to make a broth, do not disdain them ... Where there is no attachment, there can be no aversion. -- Dogen

Saturday, July 29, 2023

The practice of a true person

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My favorite Zen text is Tenzo Kyokun, Dogen's Instructions for the (Monastery) Cook.

Here is a passage to which I have returned multiple times: 

When you take care of things, do not see with your common eyes, do not think with your common sentiments. Pick a single blade of grass and erect a sanctuary for the jewel king; enter a single atom and turn the great wheel of the teaching. So even when you are making a broth of coarse greens, do not arouse an attitude of distaste or dismissal. Even when you are making a high-quality cream soup, do not arouse an attitude of rapture or dancing for joy. If you already have no attachments, how could you have any disgust? Therefore, although you may encounter inferior ingredients, do not be at all negligent; although you may come across delicacies, be all the more diligent. Never alter your state of mind based on materials. People who change their mind according to ingredients, or adjust their speech to [the status of] whoever they are talking to, are not people of the Way. -- Dogen's Pure Standards for the Zen Community : A Translation of the Eihei Shingi ed./tr. Leighton and Okumura

When we make a judgment or show a preference, we impose a delusion on what's right in front of us, ignoring the co-dependent arising of all things. Buddhist ethics is training in thusness; that which is before us, rather than that which we wish is there or wish not there.

We can cover much, if not all, of the precepts by means of a single term: "honesty." Honest living simply precludes stealing, lying, misusing, murdering, willfully injuring, gossiping, disparaging, and disrespecting. Buddha spelled out these things because training in honesty is hard.

Dogen points out that the stakes are quite high. Though he continually refers to "just sitting" as the entire Buddhist project, he explicitly sets a high bar for the behavior that gives "just sitting" a chance to even happen: "People who... adjust their speech to whoever they are talking to, are not people of the Way."

As for the attitude while preparing food, the essential point is deeply to arouse genuine mind and respectful mind without making judgments about the ingredients' fineness or coarseness....  Although they create relationship to buddha, [donations that are] abundant but lacking [in heart] are not as good as those that are small but sincere. This is the practice of a [true] person.

We might try being honest to our vegetables and see if it doesn't feel a bit like training in "right doing." 😄 

-- shonin


Friday, March 3, 2023

Fukanzazengi

Fukanzazengi (Waddell & Abe)

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.


See also Dōgen's manuals of Zen meditation

Tuesday, December 21, 2021

Time Flies Free: Guest Post

On December 8, 2021, Shonin's beloved daughter left this world behind. Her age at the time was 35. Rev. Jundo Cohen of Treeleaf Zendo was moved in this occasion to offer this essay in her memory. Reposted by permission. It is about the interpenetration of mortality and eternity, and references Dogen's fascicle on Being/Time.


What time is it?

Looking in the mirror, my grandfather's face stares back at me. My hair is whiter with each day, my cheeks are rough and sunken. I cannot run as fast as I did just awhile ago. The children, come to us late in life, are now grown, or nearly so. Calculating in my head (no longer as sharp), my remaining years are few at best. "Time waits for no one, flies like an arrow, sands through the hour-glass, passes with a candle flicker," and all that. Even the Buddha grew old, grew feeble, became cold ashes. He found no way to halt his own body's aging.

The Buddha could not halt aging. However, fortunately, the Buddha found the trick to halt time.

Not only halt it, but also (as later Zen masters like Master Dogen further elucidated) slow it, reverse it, make it speed up and twirl around, cause it to flow backwards, ultimately to vanish. The Buddha and Masters found something beyond aging and illness too, even death itself.

Hard to believe? And how did Buddha and Dogen grow old and die, yet were free of time, of dying too ... all at the same time?

What I claim might sound like some mystical power, a violation of the laws of physics, of common sense, impossible to achieve.

I assure you that it is all quite real.

Oh, I am not speaking of sorcery, nor a magic incantation to make the world spin backwards, wishes to a genie, secret military tech to travel faster than light. I do not mean a time machine from an H.G. Wells tale, nor have I gone mad.

Rather, it is just a matter of fresh attitudes, of changed perspectives, of new ways to count the minutes and seconds, to divide life (or, better, to stop dividing life), creative ways to see. These abilities derive from changes of heart, mind-altering insights, very literally from quieting the temporal regions of the brain so that we experience time differently, leading to our mentally substituting new inner models of time's flowing (and lack thereof) for the old. Zen practice, the stillness and silence of Zazen, opens these doors.

I think that most people have had moments when they have experienced such states to greater or lesser degree: How time grows slow when we are children waiting for the recess bell, then fast as the end of summer vacation draws near. Looking at a sunrise, or a new baby's smile, we might sense something truly infinite, timeless. Remembering our roots, our ancestors, we may feel intimately connected to the past, as if the past is still present in some way. Holding our children and grandchildren, we know our part in the future.

But I am speaking of something stronger than any of that, longer lasting abilities we can train to summon at will, to taste whenever we wish. It is a skill like any skill, learned talents that are among the fruits of this "goalless, nothing to attain" Zen practice. We can be emancipated from time, also from time's goals and push to attain. No, not from the wrinkles, the nights and days, the grave which calls ... but from concern for time, from seeing it as only slipping away.

It is hard to describe, but I will do my best. Words fail miserably in such things. Nor is this about just a single way of knowing. Rather, I would indicate a collection of ways of knowing time, some quite contradictory when described, any or all of which can be reached for as needed, like tools in a clockmaker's toolbox.

Master Dogen, our Soto Zen non-clockmaker, wrote of such time(s) ... and timeless suchness too ... in his old-time masterpiece, entitled "Being-Time." He spoke there of everybody, every thing, being in its own time, of all our times blending together yet being there own precious individual thing-moment too, of there being something timeless which encompasses it all. Hundreds of years before Einstein made “relative time” a household world, Dogen spoke of each of us, and all things, existing in our own vibrant being-time, connected to the being-time of all other beings and things in this vast, fluid universe. Why is this important? Because it allows us to see the amazing, syncopated, backward-forward, moving-still, timeless-time of this whole life-world where we temporarily find ourselves alive. It also frees us from simply witnessing time as an unstoppable flood in which our youth turns to old age, time passes quickly, life becomes death, and all is nothing but change. The Buddha taught that all composite things are impermanent and ever changing, but he also taught a way beyond all things and change. If I may quote from my own book, "The Zen Master's Dance" (please read it when you have time ), Dogen declared:

For the time being this staff or whisk here held, being-time.
For the time being a pillar or lantern, being-time.
For the time being the children of common families ... being-time.
For the time being the earth and sky, being-time.
In this word “being-time,” time is already just being, and all being is time.

We have our "common sense" measures of time, taking time for granted. However, it need not be only so:

We should come to know in this way that there are myriads
of forms of things, hundreds of blades of grasses
through the earth, and that each blade of grass and each
single appearance is not apart from the entire earth. ... And when
we arrive in the field of the ineffable, there is not but one
blade of grass and one appearance here and now. Whether
there is understanding of this phenomenon or no understanding
of this phenomenon, whether there is understanding
of things or no understanding of things, all is
only this exact moment. Since there is nothing but just
this moment, the time-being is all the time there is. All
moments of being-time are just the whole of time, as all
existent things are time too. The whole universe exists in
individual moments of time, and each moment contains
all existences and all worlds. Reflect now whether any
being or any world or the whole universe is left out of the
present moment of time.

He continues, speaking to us from so long ago:

So, we should not understand only that time flies by.
We should not feel that “flying” is time’s only ability. For if we
just let time fly away, separations from and in it might appear.
Those who fail to experience and grasp the truth of
being-time do so because they only understand time as something that passes.
Ultimately all existences are linked and become time.
Everything that exists throughout the whole universe is
lined up in a series of all individual moments, and at the
same time is each and all time. Because all moments are
being-time [and you are being-time], they are your being-time.
And because time has the nature of flowing, today flows
into tomorrow while today flows into yesterday, all as yesterday
flows into today, today flows into today, and tomorrow
flows into tomorrow.

Finally:

We should not just feel that the passage of time from one
moment to the next is like the movement from east to west
of the wind or a rainstorm. The whole universe is not
unmoving, for all is moving and changing, and the universe
is flowing from one moment to the next. An example
of such a moment-by-moment passing of time is the spring.
The spring has countless aspects arrayed as what we call
“the passage of time.” ... [Yet] because spring
embodies the momentary passing of time, passing time is
being realized and actualized in each present moment of
springtime here and now. The flowing of time occurs by
spring, thus the flowing is completed and brought to fruition
in just this moment of spring.

Dogen's poetic images may be hard to fathom. Let me summarize and bring them down to earth, hopefully not to waste your time:

One can feel, for example, that each moment is whole and complete, as if it holds all time, as if it is timeless with no before or after. It is a wonderful experience, good to know when we worry that this moment will slip away. Nothing slips away, even as time keeps passing, for this moment with no before or after, becomes this next moment with no before or after, then the next and next, each with no before or after ... and not a drop lacking from any one. There is no other moment, nor better moment, than this.

That is so even as, in our ordinary experiencing, time passes, and sometimes brings along so many moments we do wish were otherwise. Though we wish sometimes that they were otherwise, moments of sickness are just moments of sickness, times of loss just times of loss, days of sadness are simply days of sadness ... and all of life is fully life. Our heart flows with acceptance even as, in another chamber of our heart, beating as one, we wish it were not so, and that the times of suffering would never come or quickly pass. Each instant is, in its own way, a shining jewel on the bracelet of life. And, no less, so are the times of health, winning and happiness that we naturally welcome more. Our Zen practice teaches us to welcome all of it, letting each day be that day, welcoming even the hard and terribly ugly parts we do not welcome at all.

And though we might regret the past, feeling still the scars of long ago pain, or we may long for the past and something or somebody now lost, we learn to bow to the past, letting the past just be the past. We honor the past, then let it go, living on from now and here.

Likewise, though we may fear for the future, plan for the future, hold some dream for the future, we learn to grip things lightly and let the future be too. Oh, we take our medicine, work our plan, pursue practical steps to stay healthy and safe. Even so, deep down, we let what will happen happen too. If our health does not return, our project collapses, the whole world comes to an end ... the wisdom within us will flow with it all somehow.

We also sense that the whole world is connected, all things are connected, all times are really one, and all times are each other too. Much as the bird above is merely the fish flying in the sky, while the fish is but the bird in other guise swimming in the sea, tomorrow is yesterday become tomorrow, and right now is tomorrow right here. In fact, it is all now now now ... for yesterday is now as it was then, and Friday is yesterday-now as it will be on Friday. But all is also yesterday yesterday yesterday ... for now is just yesterday posing as now, and Friday is Friday on Friday too. And all is tomorrow tomorrow tomorrow no less, for they are all the same. Realizing so is powerful medicine for our usual sense that all things are separate, conflicting, broken in the world. Nothing is broken when known as the flowing whole. In the flowing, there is this which is wholly stillness yet flowing.

For time flows from today to tomorrow, but also (felt Dogen and those who share his visions) tomorrow flows into today and today into yesterday. In fact, each moment fully holds within all the future and all the past, plus embodies every other moment ... and is just flowing flowing flowing. There is also a face beyond measures of time, beyond all coming and going (thus free even of birth and death), and such is also fully present in each and every twist and change. Thus, to the wise, even moments of passing and death are also free of passing and death. Dogen said that when death comes, let it come, dive right in. He's now gone, but has he truly gone at all?

The famous Zen challenge, inscribed on the wooden Han clock in the temple, alerts us:

Life and Death are the Great Matter;
Time swiftly passes by like an arrow;
Thus, we should strive to awaken;
Do not squander this life.

It is timely advice.

How many of us waste this life, chasing unhealthy desires, caught by anger and revenge, pursuing false treasures and temporary pleasures, all to realize too quickly that the years have gone. Instead, learn to appreciate this moment and the next, all that life brings. Live gently, be kind. Learn to appreciate what is in your life, without running heedless in search of another. Oh, sometimes we must run from fire, from tigers, from wars ... but even in running, see if you can sense the stillness within.

For you see: What we awaken to, the resolution of this Great Matter, is the rediscovery that time is both flowing and still all at once, free of passing even as the clock ticks and the calendar pages are turned. The arrow is always flying and hitting the target at once. There is nothing in need of striving for, no swift or slow. Not a moment, not one drop, is ever squandered ... nor are we confined even within borders of life and death. That being so, live well, live wisely ... keep moving.

It is hard to express.

Better, please sit Zazen, and taste all these time(s) and timeless in each sitting moment.

Gassho, J

dedicated to S

Friday, March 15, 2019

In Place 55

 

The old woman adopts 

technology in the hermitary

and prepares to sit zazen

with people from everywhere



This image is from 2019, with no pandemic in sight. She discovers an online sangha and becomes involved, supplementing her local participation and broadening her considerably limited experience.


Each moment of zazen is equally wholeness of practice, equally wholeness of realization for this and for that. This is not only practised while sitting, it is like a hammer striking emptiness; before and after, its ringing pervades everywhere. How can it be limited to a place? 

-- Dogen, Bendowa tr. Hoshin and Dainen

Monday, August 20, 2018

In Place 44

Plant vegetables; this provides

exercise and sharpens observation

as well as making food and tea

available to you and others





We cultivate ourselves indoors and we cultivate ourselves outdoors, hoe in hand.

A couple of beds inside the fence, of kale, chard and potatoes mostly, keep the old woman busy in her tiny kitchen. As she waters the garden, small birds dart through the spray to catch a drop.


We empty our minds in the hall for creating buddhas, where some naturally open their flower of awakening in this monastic garden in the hills.
-- Hongzhi, quoted by Dogen in Eihei Koroku, 250 (tr. Leighton and Okamura)



Wednesday, November 1, 2017

In Place 34

The waterfall that runs in Autumn

runs, fills the hut with white noise;

to air dark corners, old woman

slides a window open -- bang!





The waterfall’s music begins usually in late October or early November and in late May or early June it stops; though in 1993 it ran all year.


So many years spent idly contemplating
The immense white layer on the mountains;
This winter, all of a sudden,
I see it for the first time as a snow-mountain.

-- Dogen (tr. Stephen Heine)

Sunday, September 18, 2016

In Place 31

She loves to hear rain

on leaves, on grass and stones;

when rain falls on desk and books

she does roof work






The hut, built from scraps, is approaching the end of its third decade and maintenance is on the increase. She muses that rain and work are both excellent ways to observe the universal as the particular and vice versa.


Not engaging in extensive deliberation,
When sowing the fields you must work diligently.

-- Dogen, Eihei Koroku 445 (tr. Leighton and Okamura)



Friday, May 20, 2016

In Place 29

 From the end of this pasture

she looks back: if there were

suddenly no hut, there would still be

grass, trees, stones and stream





Pasture with the little dog, late May.

Everything here is exactly as it is.



The body and mind of the Buddha way is grass, trees, tiles and pebbles, as well as wind, rain, water and fire.

— Dogen (tr. Tanahashi)

Friday, March 18, 2016

In Place 25

 

25

Through the reed shade,
watch leaves fall in autumn,
branches rattle in winter, foliage
tremble in spring or droop in summer





This is part of her tea "ritual" in all seasons.


In the spring, cherry blossoms.
In the summer the cuckoo.
In autumn the moon.
In winter the snow, clear, cold.

— Dogen (after Tanahashi)



Tuesday, September 2, 2014

In Place 9

She lays carpeting; an old brass bowl

will teach by singing— it tells her

she may stop thinking, or may

even stop stopping thinking





In 2013 the old woman experienced a crisis of gloom over perceived diminishing likelihood that most species, including humankind, could survive the oncoming exponential increase of environmental degradation. A friend advised her to take up some form of meditation. Having been a "book Buddhist" off and on for decades, she joined a Soto Zen Buddhist sangha. The hut was now repurposed as a zendo (meditation hall) of sorts. “Stop thinking, or even stop stopping thinking” is a reference to Eihei Dogen’s "Fukanzazengi."

Think of not thinking, ‘Not thinking —what kind of thinking is that?’ Nonthinking. This is the essential art of zazen. 

— Dogen (tr. Tanahashi)

 

Sunday, August 18, 2013

Focus, focus!

 

Action, to be correct action, must spring from focus. If we react mainly to provocation, or take action aimlessly, our contribution will be correspondingly small. If we visualize a worthwhile project, and concentrate on it day and night, our impact will be the greater.

First we ascertain that our vision is "worthwhile." Then, whether we mean to create a one-acre food forest or manage a great nation's food system, we must focus on the task at hand and give it our all.

We can see, as we work through these principles, how each of them is a facet of a single principle. It becomes clear to us that right desire and right focus are practically the same. Right focus and right avocation, or livelihood, are also the same. The path is described as having eight parts so that we can absorb the lesson in manageable chunks.

Dogen uses the words "die sitting, die standing" to indicate the urgency we should bring to taking our path seriously. That doesn't mean don't have a sense of fun or play. It does mean not frittering away our minds endlessly on secondary, illusive matters -- a major trap for us in these times. 


Benefit others, which simultaneously gives abundant benefit to the self.

-- Dogen, Tenzo Kyokun, tr. Leighton and Okumura


(To be continued) 

Monday, August 5, 2013

Ethics are not your beliefs, they are what you do

 


Key to understanding why there are eight parts to the long- established Buddhist way and twelve principles to the more recent Permaculture way is this concept of "right doing."

If we are alive, we do some things. But perhaps some of them are thoughtless things. Then it behooves us to think this through. To do well, it may help to have (and keep to) a plan. (If we are uncomfortable calling what we do by the names given here, we may use other names. The important thing is the action.)

The Buddhist way may in general practice be reduced to the Golden Rule: do not do to others what you would not have done to yourself.

The Permaculture principles are thought to be an expression of three ethics, caring for the earth, caring for people, and fairness -- which is really but one ethic, and may also in general practice be reduced to the Golden Rule.

Everything unfolds from the observation that there is one observable reality, regardless of how it may be described, and that therefore in some sense there is no one or nothing from which we can be divided. Care for the earth is people care and is sharing.

So we can try this experimentally. See, feel, say (or refrain from saying), do, earn, strive, think, and manifest caring and sharing. We may find that it works, and that our cynicism has been a hindrance. Why should we ever be bored a single moment in an awakened life dedicated to right doing? It's not really harder than wrong doing.



Being mindful of generosity is a gate to what the Dharma illumines, for due to that we do not expect rewards. 

-- Dogen, 108 dharma gates, tr. Nearman


(To be continued)

Saturday, January 21, 2012

Viewing Jasper Mountain: January




This journal, portions of which appeared as a chapbook entitled Stony Run: A Gardener's Journal, is composed of blog posts written between 1996 and 2004, lightly edited.



January

WE HAVE a handful of garden chairs stacked in the porch area of our country home, and from time to time we lift the topmost two from the stack, dust them off, and carry them through dew-spangled grass to a point below the  fruit trees and above the garden. A vista opens across the neighbor's field to a bluff, or ridge, locally called Jasper Mountain, in the distance. 
     The ridgeline has changed shape a bit over the years, due to human activity. There has been intermittent logging over the last century and a half, beginning with the harvesting of giant Douglas firs, some over eight feet in diameter. These were cut by pairs of men with long handsaws known as misery whips; you can still see notches in stumps where the men stood on springboards while making the cuts. Now the cutting is more mechanized. Second-growth or even third-growth timber is efficiently reduced to second-grade lumber and "fiber" by highly capitalized and industrialized systems requiring generous doses of petroleum for their operation. 
    A few houses have appeared on the mountain's slopes, no doubt built with lumber hauled from somewhere far removed from the ridge and its sometime groves. These homes are expansive, two or even three stories in height, with cupolas and dormers, with each a large veranda and no doubt a swimming pool in the back. These testify to the power of bundled debt – while that lasted.
    To get to these homesites, roads several miles long were added to the existing network of what were originally logging access roads, removing still more forest cover from the steep slopes. The roads added to the burden of silt in the numerous rivulets working their way down from the ridgeline to the river below.
    The river is stressed -- not nearly so much so as at the Big City, a hundred miles or more downstream, with its three-eyed fish -- but where running water is concerned, such stresses are cumulative over distance. Wherever we find them, it is possible to regard them with interest. 
    We can also see changes in the massive promontory that gives the mountain its name.
    The rock there is relatively high quality, a greenish basalt that makes good gravel for roads and construction sites. A quarry has been built into the face of the mountain, and a road, discreetly hidden among the remaining firs and big-leaf maples, provides access for huge dump trucks and wide-bladed dozers with gigantic diesel engines. These we cannot see or hear from our place, but from time to time an explosion gently rocks the valley, and for a few minutes the mountain resembles a small volcano as the powdered stone drifts along the ridge and down to the long line of cottonwoods along the river.
   
  The quarry does not much spoil the looks of the promontory, because from this distance -- or even up close -- it looks like nothing so much as a natural scree slope somewhere in the higher mountains east of here. But this, too, with its road and its heavy equipment, adds to the burden of silt, with trace hydrocarbons and heavy metals as well, in the watershed. 

    All too true. And as we look closer to home, watching the chromed and painted monsters passing in front of the house, breathing out their noxious fumes, and noting our own such beast reposing in our driveway, and thinking how soon we will be mowing the grass under these fruit trees with yet another poisonous machine -- and from here we can also see our electric meter with its merrily spinning kilowatt-counting disk -- We're as aware as ever of our part in the curious web of capitalized destruction that has been devised and substituted for what might have been Western civilization. 
    And yet we're feeling remarkably cheerful. 
    That cheer, we recognize, is hardly justifiable. We're the privileged, an American couple in a not-poor neighborhood, which makes us part of the most massively consumptive minority in history. Nevertheless, the beauty in the scene before us, of sky, clouds, trees, stone, and the neighbors' ewes and lambs, costs nothing in itself; the price of viewing Jasper Mountain, which, with all that has happened to it, is well worth looking at, is zero.

    Now, on the one hand, we have "bought" the right to look; the ad said, "country house with view." On the other hand, when we was younger, and had no land, no car, no family to support, and were living out of backpacks and our feet were our transportation, we saw just such views, and they were just as beautiful then. 
    Ownership is perhaps the most overrated concept in Westernism.
    Busy-ness is a close second. 
    By sitting here, there are several things that we're not doing. We're (at the moment) not driving to the mall, not shopping, not eating a hamburger, not watching a car commercial. We're not tooling around in an outboard runabout, or on a jet-ski or snowmobile. We're not attending a football game, auto race, or rock concert. I could build quite a list here of "nots," but -- not to worry -- you can think of more of these, and never mind that yes, sometimes we do choose to do some of these things; attend a conference in the Big City, say.
    But we are actively choosing to do fewer things, and less consumptive things, not as avoidance, as in "oh, mustn't do that," but as seeking out activities that have the inestimable value that viewing Jasper Mountain has -- partaking of the quality of being that, because it has no price in consumerism, barely has a name, but which every person in the "third world" who is habitually freer and happier than we -- and there are many -- would immediately recognize. 
    Disengaging from the error of capitalized gratification by thinking of it as error, by focusing on the negative, is a project fraught with stresses, pitfalls, failures and depression.
    We're too deeply enmeshed, many of us, to take the bravest positive approaches, exemplified, in recent history, by so few: Mahatma Gandhi, Vinoba Bhave, Peace Pilgrim, Jane Goodall, Mother Teresa. These challenge us, and it's easy to focus on their commitment, conclude it is somehow unachievable for us, and drift back to our potato chips and our cable news, feeling vaguely depressed, wallowing in a gray fog of discontent with ourselves and our little self-defeating ways.
    The good news is that none of them would condemn us for starting out with smaller goals.
    A positive approach is not less positive for lasting for only a few years, or days, or even seconds. It is never a matter of scale.     
    Every moment of viewing Jasper Mountain is its own eternity of getting it right, and no one can ever take that away from you.

,,,

    There is another small mountain about two miles from here that is covered with a network of trails, and is the centerpiece of an attractive county park. The mountain's south slope is a steep meadowland, interspersed with copses of black oak, and dotted with wild plum trees. The north slope is forested with second growth Douglas fir and carpeted with an understory of sword ferns, viney maples, and filberts gone wild.
    We like to hike to the top, though each year we find the going a little harder. We look about. Below, two rivers come together after dodging round the mountain toward each other. With binoculars we can find, in season, fishermen seeking steelhead and salmon.
    To the north there is considerable urbanization; we can see at one glance the second largest metropolitan area in our state, but it is not unattractive as cities go, and we forgive its noise and bustle for its not being any worse (yet) than it is.
    To the south and east is the valley of one of the rivers, opening out of the foothills of a substantial and still very wild mountain range. In winter the eastern peaks are dusted white with snow, and present a dramatic and lovely scene; but our interest is generally drawn to the near view.
    At our feet we find a succession of habitats: the eastern ridge of the mountain, with Douglas fir forest to the left and oaks to the right, with perhaps a herd of deer placidly browsing in plain view; the meadowland within the park boundary, with a few pear trees left over from some farm venture in the previous century; the wetlands with its dark patches of sedge and the occasional blue heron.
    Beyond are pastures, woodlots, filbert orchards, and fields used mostly for corn, hay, and grass seed farming. Threading among these, we see, are narrow roads along which are some two hundred houses, on properties of anywhere from one acre to two hundred acres, with their barns, outbuildings, and accumulated belongings left to the winter rains and summer sun: trucks, tractors, harrows, drift boats, and an occasional stove or washing machine. Most of us in this valley are not especially poor, but we are a thrifty people, many only two or three generations descended from pioneers, and we make but few trips to the county dump.
    Who here can earn a living from farming now?
    We are an amalgam of loggers, retirees, and commuters. The commuters are of two classes: 1) the professionals -- doctors, dentists, and the like -- and 2) everyone else. These are mostly school teachers, store clerks, office workers, retirees, and the chronically underemployed.
    Regardless of category, almost every household has a garden. We can see the gardens from the mountaintop: at every house, a brown patch within easy access of the kitchen door. Some of us have enough pasture for a horse or two, or a few steers; at our place we have room for a flock of ducks and geese; but if there is nothing else, there is a garden. Gardens here have a priority over lawns. This is a thing that we greatly admire in my neighbors.
    If, like the people in our valley, you want to grow things, it can be a good idea to first try to get such an eagle's eye view. 
    If no mountain is handy, try a map. Most gardeners know the dates of frost in their "zone," but there is much more to know. Find out the direction of the prevailing winds, the angle of winter sun, the temperature of June nights. Know the depth of the water table in August. All this is changing now, but the changes are still slow; the knowledge still matters.
    From the mountaintop we can see that the valley runs east and west, and that the river is nestled against the northern hills; among these is Jasper Mountain, which looks much smaller than from here than from our garden.
    Our own little piece of land is in the middle distance, on the long glide of slope from the south hills to the river. There is a seasonal creek through the property, dry in summer and a raging torrent in winter. This means that we're in a low-lying spot, subject to the movement of air. In winter the wind comes from the southwest generally, in the form of Pacific storms laden with incessant rain. These winds chill the soil, and the water that drops from them saturates it and renders it clammy. Pools lie on the surface in winter with no place to drain away to; the water table is very near the surface. Dig a post-hole anywhere and it fills to overflowing. So gardens tend to be planted late, well after the dates recommended on seed packets.
    In summer the water table drops to ten, twenty, or even thirty feet, while the winds are continual, shifting daily from north to south. This is because of our mountain ranges. The sun heats the slopes, and air rises, drawing air away from the river bottom. At night, this air cools and sinks back down along draws and creek valleys toward the river.
    Gardens in this drainage must be almost continually watered, as the tender plants are subject to drying out. Watering is more frequent than the books recommend; corn begins wilting within a day of its last soaking. At night the wind stops, but heat radiates away quickly beneath glittering stars, and temperatures can drop into the forties (Fahrenheit) by morning, even if it's been close to a hundred degrees during the day.
    All this gives tomato lovers fits. 
    But we persist.
    The wiser among us build wooden fences, or hedge their gardens about with shrubbery or even hay bales, to combat the winds and the heat loss. A heavy mulch would help, but the main mulching material is straw. The straw available locally contains a lot of weed seeds, and it invites tremendous armies of slugs and snails of all sizes. No one seems to care for black plastic, which takes a lot of fiddling with in the shifting winds, or newspaper, so most of the gardeners keep their soil bare and cultivated. The majority use herbicide to control grass, which is the primary weed. 
    "Beloved" and I have reason to believe herbicide is the greater evil in this case, and use the straw mulch, trying to stay just ahead of the weeds by piling on more.
    It's January.
    Most of us here have not had much chance this New Year's, to think about gardening. We have had record rains, with some manual gauges registering ninety-three inches. That other river, the one you can see to the southwest from the mountaintop, recently jumped its banks and flooded two hundred homes, making the national news.
    The creek on our place, which doesn't even exist half the year, rose to the foundation of the house and flooded the potting shed, which we'd thought of as standing on high ground. Three fences were destroyed, and tons of earth moved in the general direction of the Pacific.
    But the garden was spared.
    The vetch that we planted last fall for green manure is intact, as are the piles of leaves and the compost bin. The wintered-over red chard is still useable, and our Detroit Red beets are superb. Meanwhile, our first harbingers of spring -- elephant garlic, growing from those tiny cloves that stay in the soil when we pull the crop -- have sprung from the cold, heavy soil, dotting the view from our kitchen window like randomly dibbled irises. And on the rainy nights, between the gusts of Pacific wind, we can hear the first chirruping choruses of the green tree frogs. We found one once in high summer, napping as it were, on the shore of a pond of water in the angle of a sunflower leaf. Their sound is a promise of sunflowers yet to come. We fall asleep to their frantic cheeping, and dream of green things growing in the sun.

,,,

    This is a good month for clearing the potting shed.
    Ours is the remnant of a decrepit lean-to, which the previous owner constructed out of whatever was handy, and used mainly to store trash and to indulge, with the use of a perilously derelict woodstove, in melting lead for a lifetime's supply of sinkers and split shot. As we stood looking at this structure, which had helped by its presence to bring down the asking price on the property, the neighbor, a stout and cheery farm woman who had befriended us in our first week with a gift of raspberry starts, fetched up on the other side of the boundary fence.
    "You are going to rip down that eyesore, aren't you?" she asked. "First thing?"
    So we felt we had an obligation, but once inside, we found the former owners had used solid beams, each eight inches square and sixteen feet long, for framing the roof. We are no longer young, and the prospect of dismantling those massive rafters dismayed us. Suddenly we thought of the "eyesore" as the "barn and potting shed," and within days began installing walls, windows, and doors. A coat of red fence stain on the barn boards of the walls, and cheery green trim on the window frames, produced a pleasing enough effect that our neighbor has never called us to account on our unspoken contract. At least, that's our interpretation!
    One side of the building, about two-thirds, is given over to Beloved's ducks and her retired show rabbits. We put down straw bedding over the bare earth, and change it periodically; this becomes our favorite mulch and top dressing, as it is rich in duck and rabbit manure but not enough so to burn plants noticeably.
    It is pleasant, every morning, to go hunting for eggs in the tiny barn. The ducks, Khaki Campbells, produce almost an egg a day each, which they never look at again, but they do like to build their communal nest in a different spot each night.

    The other half of the building is the potting shed, which we also call the greenhouse, but that's stretching things a bit.
    To construct this space, so necessary to the garden, we began by removing the south wall and framing in rafters for three sliding glass doors, which had been donated by a friend. These lean against the building and form a kind of large greenhouse window. The east wall, against the duck room, is for tools. Before doing anything else, we gathered the tools, old friends that had gardened with us on four previous sites, and hung them along the weathered gray boards: two round-point shovels, one square-point, one d-ring spade, a garden fork, a hay fork, two toothed rakes, one mattock, two stirrup hoes, a pry bar, a splitting maul, a bow saw, machete, lopping shears.
    A comforting sight, these, lined up, waiting for orders. Even in the dead of winter we sometimes go out to look at them and touch each one.
    The floor was a matter of concern. Former Owner had laid out some of the precious beams directly on the soil and covered them with 1/2 inch plywood. Dry rot and carpenter ants had made of this area a serious ankle trap. We asked our oldest boy and his friend if they wanted exercise. With the pry bar and the maul, they made a joyful noise and large chunks of erstwhile flooring flew out the door for about half an hour.
    At first we considered using the bare earth, but as we knew we would be watering plants inside, we looked about for something more suitable. Bricks were what was wanted, but used bricks go for a dollar apiece hereabouts. I mentioned this, in a woebegone manner, to a friend.
    "Well, I might have just the thing. There is a dangerous chimney on the house I use for an office building, which would cost me a fortune to have taken down by masons. If you can do the job I'll pay you and you can keep the bricks."
    I thought this was a godsend and took our pickup truck and a rented forty foot ladder to the site. This turned out to be, to my horror, a two-story house with a sixty-degree pitch. I'd need the whole length of the ladder to get at the thing -- forty feet doesn't sound like much but just try it sometime -- but the bricks, the bricks!
    Greed overcame good sense, and there I was, a million miles above the earth it seemed to me, plucking bricks from midair (the mortar was completely shot) and tossing them at random over my shoulder into space. They made a lovely truckload, though, and with the aid of our nine-year-old daughter, the next day, I laid them in a herringbone pattern, just like the ones pictured in garden books, and they made exactly the length and width of the room.
    In the west wall we installed wood-framed windows in a row at table height, then dragged a suitable "bench" from the garage and painted it green ( for good luck? Why do we insist on green potting benches?). Using roofing nails, we covered the top of the bench with linoleum. The bench had been a kitchen cabinet once, but had long since lost its doors and hinges. We installed it along the west wall beneath the windows, and filled its shelves with clay pots, green plastic pots of all sizes, and tomato cans. With the addition of a watering can, two trowels, and a couple of bags of potting soil, the shed was done! Beloved ducked out.
    I envisioned opening the door through the years, admiring the herringbone pattern of the bricks, the row of waiting tools, the sun shining in through the greenhouse window on ranks of flats bursting with lettuce, broccoli, chard...ahhh.
    "Hello!" said Beloved, returning. "I need to put the duck feed, the rabbit feed, and the geese's cob in here."
    Excuse me? Three large-size garbage cans? But there's no arguing with fate. Soon other items, large and small, came marching in, like animals into the ark. Boxes, lengths of hose, "white buckets" (even the green ones are called "white"), old pillows (she uses these to kneel on while working in the earth), you name it....
    So now, in midwinter, when it's as dark as an eclipse all day anyway, is the time to clean out. Find out which things can go in the garage instead. Find all the broken plastic pots and move them out. Sort and stack the ones that are left. Take the edged tools, one by one, to the garage to be wire-brushed, filed, oiled, and have their handles linseed-oiled. Slowly the shed will begin to look useful. Even some of the beautiful floor begins to appear. But I don't think I'll ever get rid of those huge trash cans. They have made themselves At Home.

,,,

    In January, here, it can be gray and rainy for weeks, as in December, but often it will clear up and be sunny and almost warm for several days, a condition known as a Blue Hole.
    On such days I sometimes take my little green kayak over to the nearby reservoir for exercise. Unlike large motorboats and sailboats, kayaks tend to enforce a bit of solitude, which can be a good thing, I think.
    At this time of year the lake hosts from hundreds to thousands of Canada geese, mallards, mergansers, and coots. The black coots, with their stubby beaks, are fun to watch, especially while landing on the water. They crash-land, skittering along on the surface tension of the water with their wings folded, until they stall out in their own bow wave and seem about to flip forward just as they come to a stop. 

    A few days ago, I came across a dying mallard. I realized, as if I had never thought of it before, that every wild duck, as do all of us, must die sometime. 
    She had been paddling, a bit lamely, in the same general direction as I had, but as I came up to her, several hundred yards from shore, she seemed to give it up. I thought at first she might be settling in for a nap. But napping, for a mallard, involves turning one's head about on that long neck and using one's back for a downy pillow. She had her head extended before her, and her face in the water, blowing bubbles, lifting weakly from time to time to inhale. I waited with her, about ten feet away; she showed no reaction to my presence and eventually her head sagged beneath the surface film a last time and the bubbling stopped. 

,,,

    Dogen tells the story of Great Master Zhenji, who met with a newly arrived monk. 
    "Have you been here before?"
    The monk said, "Yes, I have been here."
    The master said, "Have some tea."
    Again, he asked another monk, "Have you been here before?"
    The monk said, "No, I haven't been here."
    The master said, "Have some tea."
    The temple director then asked the master, "Why do you say, 'Have some tea,' to someone who has been here and 'Have some tea,' to someone who has not?"
    The master said, "Director." When the director responded, the master said, "Have some tea."
    Dogen concludes that "the everyday activity of buddha ancestors is nothing but having rice and tea."
    Here in the West, when we, or at any rate some of us, read this sort of thing, we tend to get very excited by it, and to visualize becoming Buddhas ourselves by trying out this kind of everydayness -- sounds easier than sitting with our legs painfully crossed. But, of course, there's a trick to it, as one might suspect from reading of the long years Dogen put in, sitting cross-legged, before he felt himself to be, and was certified by his own master as, qualified to say something on the subject. 
    On the one hand, it's very hard to come to one-pointedness of mind (everyone says so), and on the other, nothing could be easier (everyone says that too -- as one master commented, "here I've been all these years selling water right by the river."). Dogen's genius, though, is that he doesn't try to mystify us by embracing either the difficulties and complexities of practice nor the easiness and simplicity of practice. He demystifies, by telling us to relax and simply do what's next. If you want to be a Zen nun or monk, you may begin anywhere, such as having a cup of tea -- that's a start, nothing to be ashamed of. Little steps. Come, he says, patting the tatami and the seat cushion. Sit. 
,,,

I made soup in the crock pot and baked some bread. The soup is rice, tofu diced small, onion from the winter garden, green vegetables, peas, tomatoes, water chestnuts, thyme, basil, rosemary, spring onion greens -- garlic greens too. Threw half the tofu and onions and garlic into the soup, the other half into the mixing bowl ...
   ... to which I added a dollop of oil, tablespoon of salt, sixteen ounces of warm water, 1/4 cup of honey, a small handful each of bran and oatmeal and a half teaspoon of yeast, stirred, then added a cup of white flour, and several cups of whole wheat flour, stirring until too thick to stir, then floured up my hands a bit and kneaded, adding flour occasionally, until the dough "felt right." Covered the bowl and set it on top of the crock pot to stay warm and rise. You can flip the glass lid upside down and it's a stable enough warming shelf.
    Looked out: it was raining heavily. Jasper Mountain completely obscured. Went over the supply of seed left over from last year's garden. I have thought that this year I might try to get some greens going early, so last month I cleaned up the potting shed/greenhouse. There's an old radio suspended from the ceiling, tuned to the classical station; it's a soothing place to work.
    I put on a coat, hat, and rubber boots, slither out to the shed, fire up the music (Mendelssohn's violin concerto, I think), pick six old, cracked flats, load them up with potting soil, and spread seeds.  Romaine lettuce, Black-Seeded Simpson lettuce, Red Russian kale, bunching onions, Detroit Red beets (for the greens, really), spinach.
    Each packet I broadcast round the flat, then cover the seeds with peat, set the flats in the window and dose them with rain water. 
    Music off, close door, back to the house, boots, etc. off, check the dough, grease the cookie sheet, shape the loaves, put them on the sheet.
     Jasper Mountain is somewhere beyond the window. External fog, internal fog. Wind, rain, and typos. When the bread has risen some, bake (in this oven) 40 minutes at 350 degrees. 
    Have we been here before? 
    Have some tea.


(To be continued)