Nowhere is there anything hidden

 

From the hut window, I spotted a Cooper's hawk diving into the alley. It reappeared, settling on a power line, holding a stunned garter snake. A scrub jay flew over, parked within a couple of feet of the hawk, and clearly was talking to it, bobbing obsequiously, as much as to say, "you gonna eat all of that?" The hawk, seemingly a bit miffed, lifted its wings and made off to a distant walnut tree to eat in peace.

I gave the scene a little gassho.

What was that?

Sometimes we are the hawk; sometimes we are the scrub jay, and sometimes we are the snake.  Sometimes we are the suddenly snakeless grass. 

There is much to bow to.

When we gassho, one hand is us and the other is ... the other person, the thought we just had, that fleeting feeling, that old familiar pain, the mountain, the river, the hawk, the snake, the jay, the grass, leafless walnut, strumming wire between power poles, wind, hair falling in front of our eyes, a sudden truth revealed, a vulnerability, an unexpected strength, the altar, the universe. One with, one with, one, one, all, all, unspeakable, hence gestured, a candle flame at the ends of our arms, supporting, accepting, being supported and accepted, vanishing into and becoming all past, present and future support and acceptance. 

Nowhere is there anything hidden from the gassho.

-- shonin

Water over stones

  

 
 

Neither/nor stuff is all over Buddhism, and of course it's all true, but only in the cumbersome sense of talking in the realm of talking. 😊 Dharma is in a place where what is not said takes up the whole universe, so we're probably best off, at least in the first moment of full awareness, just standing there stunned by the riffle of a bit of water over stones. 

-- shonin

Now, in the unhindered and unobstructed dharma-opening of the dharma-realm there is no dharma, and yet no non-dharma; no opening, and yet no non-opening. Thus it is neither large nor small, neither in a hurry nor taking its time; neither moving nor still, neither one nor many. Since it is not large, it can become an atom, leaving nothing behind. Since it is not small, it can contain all of space with room left over. Unhurried, it can include all the kalpas in the three time periods; not taking its time, it can enter fully into an instant. Since it is neither moving nor still, samsāra is nirvāna and nirvāna is samsāra. Being neither one nor many, one dharma is all dharmas and all dharmas are one dharma.

-- Wonhyo, tr. Muller   

Image: Dongshan Liangjie attains insight while crossing a stream.

Disentangling vines

 To step away from the treadmill

When Socrates (according to Plato) was asked to define Justice, he began world-building to model a scenario. His first try was to describe a subsistence-based society.

His audience would not have it, demanding a model based on Athens. Socrates noted that such a model represents unsustainability, requiring the acquisition of resources already in use by someone else. that is to say, if your model of comfort is a life extractive beyond the means in your locality, you must dysregulate someone else's homeostasis to achieve it. The first model was just. The second was patently not, yet it is the one studied to this day for ways to achieve justice. Our society's authoritarian narratives tend to be threatened by the point Plato was making, so to avoid being the tall poppies, we're trained to carefully miss the point.

Siddhartha Gautama, a silver-spoon oligarch, being bored one day, ordered up his chariot to go for a spin, but encountered a sick person, an old person, and a dead person. He realized his palatial life ran on delusion, handed over his chariot and fancy duds to his charioteer, and absconded to try out various versions of subsistence-based living.

What had he seen? I'd say, entropy. As Dogen says, "firewood becomes ash. It does not turn into firewood again." ("he's dead, Jim.")

What was the delusion? I posit teleology. Those who seek power over others devise narratives of purpose to support their authority. But teleologies always eventually fail; the closest thing to "purpose" that can be detected in the universe is that it must run itself down; not a popular idea with authoritarians.

Buddha formed a free association of like-minded individuals and opposed the current teleology. His eight-points yoga consisted of clear-seeing, determination, clean and spare speech, refraining from abuse of others, refraining from working in an exploitive system, bringing one's all, staying mindful, concentrating. This yoga supports a low-energy-consuming lifestyle rather than the high-energy-consuming lifestyle buttressed by delusion (teleological narratives promulgated by authoritarians).

Over time Buddha clarified "right action" and "right livelihood" with what he perhaps had hoped would be self-evident rules: not killing, not stealing, not lying, not horndogging, not glue sniffing, not gossiping, etc. And added some "wisdoms" -- generosity, virtue, patience, diligence, concentration and insight.

Many such lists were devised. They overlapped, but that was fine; they were mnemonics for an oral culture. They could be summed up by the word "restraint." His followers were taught to restrain themselves from participating in the illusion of power. A subsistence-based lifestyle is a very direct, in-the-moment lifestyle, restrained from abusing, exploiting, profiteering, colonizing. A rich Buddhist is oxymoronic.

Gandhi had his issues, but his methods had some point. The aim was to throw off the oppressive colonizers. Sarvodaya and Satyagraha included equality, simplicity, nonviolence, truth-telling, not stealing, right livelihood, refraining from covetousness, gluttony, anger, or abusiveness. This aspect of the movement was the practice of being the opposite of a colonizer in every possible way. Resistance was grounded in the simple living that does not go shopping.

Not remembered now by many, Charles Gray, a sometime Quaker from the US Pacific Northwest, once a millionaire, gave away his money and possessions and built from scraps, with his partner, a tiny house that could be disassembled and relocated. Fearlessly shaving any costs they could think of from their lives, they aimed to live at or below the world average income and largely succeeded, despite being in the US.

I think the common thread between Socrates, Buddha, Gandhi and Gray, and many others such as Peace Pilgrim or Dorothy Day, is

1. Noticing the Second Law of Thermodynamics,
2. Noticing the link between entropy and suffering,
3. Noticing that those determined to have more than their share of energy occasion great suffering,
4. Not really wanting to be a part of that.

Religions in general are, to my mind, futile efforts to escape the Second Law: Heaven, the Pure Land, Taoist immortality. I think these are bogus; that law is immutable. I also think this notion of restraint looks kind of weak on the face of it. If all the universe, and every species in it, must perforce destroy heaps of energy wherever found, what's the virtue in trying not to do what must and will be done, let alone escape the consequences?

I do feel inclined to stay out of the rain, dress warm, eat enough, drink clean water and breathe clean air, and I want these things for those around me, as is natural. The two ways of going about this are

1. to destroy just enough heaps of energy to provide for me and mine as needed, within available cyclicity of solar energy replenishment.
2. to keep destroying more and more heaps of energy to provide a seemingly infinite cushion against the unforeseen, drawing down energy that has been banked in fossil fuels.

That's reductionist, of course; it leaves out discussion of, for example, nuclear power and its advantages (and significant real and potential drawbacks, such as political or state instability: see under Zaporizhia Power Plant).

But to the point: 1. enough, or 2. too much?

Why even consider too much? Well, we've had droughts and famines and such. Many families and tribes, even cities and nations, have been wiped out over time, and there's an impulse to avoid genetic dead ends, exigencies that endanger one's DNA's project. We like the endorphins, so we reproduce. The compulsion to do so, on average, is very strong.

We see this at maximum in today's futurist techbros. Noting risks that have burgeoned in our time, they seek a hail Mary that will throw their DNA forward with certainty, and willingly will sacrifice your DNA and that of their MAGA supporters to try to achieve it. I feel theirs is a fool's errand, though I'm not good at the math that would confirm this. Maybe Tom Murphy's textbook will convince.

You know when your checking account is about to be overdrawn that it is time to not write another check until after the next deposit. All of us having an overdrawn solar energy account together is the problem of our time, to which other aspects of the issue, such as hoarding of (the overdrawn) wealth by the rich, or pollution, or heat, or drought, or flooding, or crop failure, are but aspects.

Colonizers, religionists, dictators, enclosers of the commons, charlatans, grifters, marketers and rent-seekers repel most of us with their self-aggrandizing schemes. With Socrates, we feel that running a white-hot Athens with its marketplace of baubles is going to get our kids fed to some kind of Moloch made up of Tesla fenders, and we resent this. Yet we'll go on buying endless streams of plastic, saying "living well is the best revenge."

There has to be a better way.

I think there is.

Look closely at "time." There's nothing to what we call the past but memories and records in the present. Likewise, there's nothing to what we call the future but speculation, based on implicit or explicit statistical inferences from memory and records.

Zen folks say that a lot, then say there is only the present moment, but that falls a little short.

Take a tray, put about sixteen marbles on it, maybe with a little sand to hold the marbles still, and arrange them equidistantly as you are able.

Now give the tray a little shake.

The ordering of the marbles becomes a bit randomized.

We measure "time" by measuring movement. The marbles moved, but they did not "time," they "moved." As a side note for now, you can shake marbles into disorder but into order, not so much.

I posit "time" is "entropy."

You can manage chowing down on a small energy heap with less effort than on a large energy heap. This may entail accepting run-of-the-mill environmental risk, but the payoff is "life now" -- as opposed to "maybe rich later" and also "whoops, a few getting rich killed us all off" -- the disasters historically faced by villages are smaller in scale than the disasters brought on by multinational corporations. Restraint in production and consumption can stave off those preventable disasters.

Socrates, Buddha, Gandhi, Charles Gray and Robin Kimmerer (adding her in here for reasons, go read her book) are onto something: "Show a little restraint."

Good and evil are labels. What is, is. And from our point of view there's less of it all the "time," that is to say, the Sun will run down and long before it goes, we'll be gone. We can therefore decide nothing has intrinsic meaning (which it doesn't) and be cruel to one another by enclosing and hoarding the commons, or just not. The discovery that there is no intrinsic meaning to our surroundings doesn't mean we can't enjoy planting a potato.

At this point in my scrambled and repetitive thoughts about these things, I tend to want to wax prescriptive, and this tendency is being enhanced, if you will, by oncoming dementia. So, some speculation:

Most outcomes are short-term. Once you have been treated unjustly, the injustice may rankle with any descendants you may have, but when you die, you personally will feel no injustice.

Likewise, if you have treated someone with respect and generosity regardless of "rank," the effects of that too will dissipate and be forgotten, and you will die soon enough and so will the other person, both soon forgotten.

We try to fend off this natural process by investing in imagined futures. "Sin," whereby an unjust action is remembered by an invisible entity and held against you in the afterlife, and "merit," whereby a just action is counted by an invisible entity, giving you a ticket to a paradise, are simply concepts that we have.

That's fine. I never liked being corralled into my life choices by either the impossible stick or the impossible carrot, and I bet I'm not alone in this.

What we do have is this one life right here.

It's at this point in my musings that I remember Occam's Razor. The bishop noted that we tend to spin our intellectual wheels when we offer more causes for an observed reality than are necessary for that reality to exist.

It's a powerful tool for thought as it has been applied, to call out delusions. I'd like to try to stretch it a bit: we tend to spend our lives fruitlessly when we seek to pad our resources beyond what the general energy budget from the Sun will support. To look to fossil fuels, or the resources in lands inhabited by others, or the resources on which other families in our communities depend, for the maintenance of our own or our families' (or tribes') comfort, is like Occam's "multiplying entities needlessly."

If you shake a tray with six equidistant marbles on it, it's easier to put the marbles back in order than if you shake a tray with sixteen, or sixty, or sixteen hundred, marbles on it.

Buddha reacted to the discovery of suffering by reducing complexity. He also taught the reduction of complexity. That he taught it is suggestive. He considered all beings his family.

Gandhi reacted to colonialism by recommending reduction of complexity. By living simply, truthfully, and cleanly, with practically no shopping, satyagrahis could concentrate on resistance. The colonizers had fewer handles of manufactured needs by which to get a grip on them.

Charles Gray was able to pay rent on a room or a spot for his hut without rejoining the rat race, because his other costs were relatively low -- foraging, a meatless diet, sweater instead of a heater, healthy exercise (without paying a gym), conversation in the place of costly entertainments. Restraint is energy descent, if you will.

Although I fall into the "this is good, that is evil" mindtrap as much as anybody, I have set myself the task of looking for ways to reduce complexity and then examining the apparently entrained circumstances. How do I feel? Am I ... happier?

Who even knows what the hell that is? But it seems like I am. I let a thing go, give it away, reduce, repurpose, recycle, make, mend, forage, sit watching clouds and rainbows, visit a crow, garden, make weed tea for the things gardened.

To reduce gratuitous complexity, to "draw down," feels to me as something like decolonization. It doesn't take away the crunching sound of the Turtle Island bones I'm walking on, but it may lead away from unconscionably adding yet more bones to the pile. 

The very fact that in 2020 those in charge of complexity were willing to destroy the institutions of public health, and the lives of millions, to keep us shopping, suggests there's a lot at stake here.

Not to prescribe for y'all, but me, I'm kinda ready to step away from their treadmill as able. I regard subsistence as the sustainable lifestyle, therefore the most ethical.

 

-- shonin 

Tonglen 8/7/26

🔔
[Officiant  makes offering]
[Roll down] 🔔 ● ●●●●●●●●●●●●●●●  (dim.)

🔔 🔔 🔔 

clonk 👏 

The five remembrances:

I am subject to aging. There is no way to avoid aging.

I am subject to ill health. There is no way to avoid illness.

I am going to die. There is no way to avoid death.

Everyone and everything that I love will change, and I will be 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.

clonk 👏 

 We have made offerings and this recitation to all who 
 have died in natural and human-made disasters, including 
 war, disease, poverty, climate change, and acts of terror, 
 violence and persecution. Recognizing buddha nature manifested 
 in their precious lives, we pray that the benefits of their positive 
 actions of body, speech and mind may continue and that all harm 
 may be swiftly brought to peace; 

 and for the well-being of those 
 suffering as a result of natural and human-made disasters, 
 including war, disease, poverty, climate change, and acts of 
 terror, violence and persecution. May they find wisdom and 
 serenity in the midst of their difficulties and be free from 
 hindrance. May all beings realize the Awakened Way. 

[Officiant  makes offering]

🔔 All Buddhas throughout space and time,
🔔 all honored ones, Bodhisattvas, Mahasattvas,
🔔 wisdom beyond wisdom, Maha prajna paramiiita.
 

 [Roll down] 🔔 ● ●●●●●●●●●●●●●●●  (dim.)
 
 🔔  🔔  🔔  

 "Zazen" 

[sit zazen 10 minutes]

[end of zazen] 🔔🔔  
 

Officiant makes offering 

Tonglen  [five minutes for each visualization] 

🔔 
Visualize a person in need, in this instance yourself.
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion. 

🔔   
Visualize a loved one.
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion.

🔔  
Visualize a friend.
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion.
 
🔔   
Visualize a stranger
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion.
 
🔔  
Visualize a difficult person.
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion.

🔔   
Visualize all beings
Imagine their pain as a dark, heavy cloud surrounding them.
As you inhale, visualize taking in their pain.
Allow yourself to feel it, understanding their experience.
As you exhale, visualize sending them relief, love, and healing energy.
Imagine their suffering dissolving as they receive your compassion.     
 
clonk 👏 

All my ancient tangled karma
From beginningless greed, ill will, and ignorance
Born of body, speech, and mind
I now fully avow.     

🔔 🙏 
 
clonk 👏  

 I vow to save all sentient beings, though beings are numberless
 I vow to transform all delusions, though delusions are inexhaustible
 I vow to perceive reality, though reality is boundless
 I vow to attain the enlightened way, a way that is non-attainable
 
🔔 🙇  

🔔 🙇   

 

The practice of a true person

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

Ecotonglen

 
EcoTonglen

Script from Kokuu


0.00 
sitting and grounding with the breath
Tonglen practice for the major biomes of the earth. 
For now, we are just going to sit for a couple of minutes to gather our awareness. How you do that is up to you, whether following the breath, sitting in open awareness or something else that is your usual practice.
At each new stage of the practice I will sound the bell and give instruction for what to do. 

2.00 
tonglen for the polar regions
We are going to beigin the practice of tonglen by bringing to mind the polar regions of the earth, the ice caps of the Artic and Antarctic, all of the islands within those regions and the people, animals and plants that live there. 
We can visualise the kinds of environmental strains that these areas of the earth are under, and see that strain and damage as dark smoke. When we breathe in, we imagine taking in that smoke through the centre of our chest, and then, when we breathe out, we visualise sending out loving kindness or metta, in response, which is often viewed as white light. 
The practice of tonglen is the continuation of this cycle of taking in suffering on the in-breath and breathing out love and compassion on the out breath. It is a practice to work with opening our heart to suffering and cultivating loving kindness in response.
The actual images of black smoke and white light are not important, as long as you feel connected to the visualisation and the taking in of suffering and breathing out of metta. If you want to use another kind of image, or none at all, that is totally fine. 

6.00 
tonglen for the mountains
We next bring our attention to the montane regions of the earth, the Alps, Himalayas, Andes, Alaskan range and all of the other high places of the world, and the sentient beings that live there. 
Think of the problems of those regions, due to human activity damaging the habitat, climate change shrinking the glaciers and leaving ever smaller areas for alpine plants to thrive above the snow line. 
As before, imagine taking in all of that stress and suffering experienced by the the sentient beings living there, and breathing out love and compassion in response.

10.00 
tonglen for the forests
The next biome we will practice for, is the forested regions of the earth. Most commonly we might think of the Amazonian rainforest but there are many other areas of the planet which are wooded, both small and large, including vast tracts of boreal forest. Almost 1/3 of the Earth’s land surface is covered by forest although human damage through logging and deforestation for agriculture and grazing is changing that percentage all of the time.
We bring our attention to these areas of the globe and breath in, imagining taking in the suffering of all beings living in the forests, and sending them love and compassion.


14.00 
tonglen for the grasslands and plains
The grasslands and plains of the world cover vast areas and are home to many people, animals and plants. Grasslands and grazing animals support each other and provide livelihoods for many human beings. However, our use of artificial fertilisers and growing of monoculture crops, often to feed livestock, has turned many grasslands into virtual deserts ecologically, and human habitation has also eaten into the landscape. 
As before, we breathe in, taking in the suffering of all sentient beings who live on the plains, savannah and steppes, and breathe out love, care and compassion for those regions.

18.00 
tonglen for the deserts
We now bring our attention to desert regions and we may often think of these are lacking in life, yet they are home to many humans and other sentient beings. The deserts of the world are under threat from climate change, decreasing already limited supplies of water and making it even harder for plants to grow and animals to survive. Overgrazing and intensive agriculture use further threatens the ability of deserts to sustain life.
We visualise these areas of the Earth and imagine taking in the suffering of the sentient beings that live there on the in breath, and breathing out our love and care for those places.

22.00 
tonglen for the oceans and rivers
The sixth biome we are going to practice with, are the rivers, lakes and oceans of the earth. Our planet is 70% covered by water and those aquatic environments are home to vast numbers of sentient beings. Although humans do not live directly in rivers, lakes and oceans, we rely on them for food, travel and recreation. However, we also use them as places to dump our pollution and have a history of overfishing and overwhaling. 
We breathe in the suffering of the water regions of the earth, and breath out loving kindness.

26.00 
tonglen for the whole earth
The last stage of the practice is to imagine the whole earth, and to repeat tonglen for the entire planet, taking in the suffering of all beings as we breathe in, and sending out love, care and compassion on the outbreath.

30.00
We end with the short dedication of merit:
May all places and beings be seen sacred.
May all injustice be unravelled.
May all harmed be restored.
May all delight in right doing.
May all abide in the real.

Bodhisatttva activity

 

The sangha's current assigned reading includes Living by Vow by Shohaku Okamura. It's an exegesis of some of the chants used in Western zendos. He addresses the concerns of those, especially newcomers, grappling with what seems to be an inordinate amount of ritual in Zen ("I thought this was going to be liberating").

His choice of a key word is "vow," which he explains is not a complete translation of the Chinese and Japanese word(s), which connote something more like "resolve." "I resolve to ...." One does not fail if one does not achieve 100% of what has been undertaken, or perhaps even if one does not achieve any of it. Scale and certainty are perhaps less important in Mahayana Buddhism than sincerity and a willingness to try things.

The activities that are recommended to try are simple enough: "do not do bad things; do good things; serve all beings." What's emphasized there is not personal "salvation" but service to the community. Ultimately the community is everyone ("all beings"); but a sangha comes together to practice service. Student barbers practice on one another for a reason. 

To light the candles on the altar in a prescribed manner brings some order out of chaos and provides an opportunity for a kind of gracious mindfulness, but also for offering the gift of light. As we learn to work within the rules of our practice, we free ourselves up to concentrate on the contentless content of our practice -- the place where freedom begins to emerge without an overdose of self-regard.

Ritual is everywhere, I think. Aside from being a Zen nun I'm also a member of the Society of Friends, North Pacific Yearly Meeting affiliated. This flavor of Quakerism has no liturgy, no creed, and no professional clergy. Yet when one comes to Meeting for Worship, one knows what to expect -- greet the greeter, walk slowly in, settle down in the silence, wait in silence for an hour together, listen to any testimony that arises. The clerk or an appointed closer says "good morning, Friends" and shakes hands with those nearby, the handshake spreads round the room, and there are announcements. All this is nothing if not ritualistic, yet it clearly expedites the central concern -- the sitting together in worshipful silence, from which springs the Meeting's service to the wider community.

At the moment, this is taking place virtually, in online Meetings, but you get the drift.

Most cyclical religious (and humanistic!) activity, I think, has this function: to season service with wisdom before offering to the world. It is a dance, and we may call it sacred.

Gardening, to me, is such a sacred dance. 

My writing about the garden is an effort to produce dance notation. It chronicles seasons and strategies, up and downs -- a life, mine, but also a microcosm of the life of society. I'm active in a cyclical way, performing annual tasks: seeding flats, building up beds, spreading compost, setting out plants, irrigating, harvesting, putting the beds to bed. The aim is to find the wisest ways to do food hyperlocally, and impart what has been found. Sharing the ritual of constructing a bean trellis from willow growth, it is hoped, serves as an instance of bodhisattva activity.

-- shonin

Every act of kindness, no matter how small, provides space for good things to happen. -- Sensei Alex Kakuyo

 

Treeleaf Heart Sutra in English and Japanese

 The Heart of the Perfection of Great Wisdom Sutra* 

A/vo/lo/ki/tes/va/ra/ Bod/hi/satt/va/, A/wa/kened/ One/ of/ Com/pas/sion/,
In/ Praj/na/ Pa/ra/mi/ta/, the/Deep/ Prac/tice/ of/ Per/fect/ Wis/dom/* 
Per/ceived/ the/ emp/ti/ness/ of /all /five /con/di/tions/,
And/ was/ free/ of/ suf/fer/ing/.
O/ Sha/ri/pu/tra/, form/ is/ no/ o/ther/ than/ emp/ti/ness/, 
Emp/ti/ness/ no/ o/ther/ than/ form/;
Form/ is/ pre/cise/ly/ emp/ti/ness/, emp/ti/ness/ pre/cise/ly/ form/.
Sen/sa/tions/, per/cep/tions/, for/ma/tions/ and/ con/scious/ness/ are/ al/so/ like/ this/. 
O/ Sha/ri/pu/tra/, all/ things/ are/ ex/pres/sions/ of/ emp/ti/ness/,
Not/ born/, not/ des/troyed/, not/ stained/, not/ pure/;
Nei/ther/ wax/ing/ nor/ wan/ing/.
Thus/ emp/ti/ness/ is/ not/ form/; not/ sen/sa/tion/ nor/ per/cep/tion/,
not/ for/ma/tion/ nor/ con/scious/ness/.
No/ eye/, ear/, nose/, tongue/, bo/dy/, mind/;
No/ sight/, sound/, smell/, taste/, touch/, nor/ ob/ject/ of/ mind/;
No/ realm/ of/ sight/, no/ realm/ of/ con/scious/ness/; No/ ig/no/rance/, no/ end/ to/ ig/no/rance/;
No/ old/ age/ and/ death/,
No/ ces/sa/tion/ of/ old/ age/ and/ death/;
No/ suf/fer/ing/, nor/ cause/ or/ end/ to/ suf/fer/ing/;
No/ path/, no/ wis/dom/ and/ no/ gain/.
No/ gain/ – thus/ Bod/dhi/satt/vas/ live/ this/ Praj/na/ Pa/ra/mi/ta/* 
With/ no/ hin/drance/ of/ mind/ –
No/ hin/drance/ there/fore/ no/ fear/.
Far/ be/yond/ all/ de/lu/sion/, Nir/va/na/ is/ al/rea/dy/ here/.
All/ past/, pre/sent/ and/ fu/ture/ Budd/has/
Live/ this/ Praj/na/ Pa/ra/mi/ta/*
And/ re/al/ize/ su/preme/ and/ com/plete/ en/light/en/ment/. There/fore/ know/ that/ Praj/na/ Pa/ra/mi/ta/
Is/ the/ sac/red/ man/tra/, the/ lu/min/ous/ man/tra/,
the/ sup/reme/ man/tra/, the/ in/com/pa/ra/ble/ man/tra/
by/ which/ all/ suf/fe/ring/ is/ clear/.
This/ is/ no/ o/ther/ than/ Truth/.
There/fore/ set/ forth/ the/ Praj/na/ Pa/ra/mi/ta/ man/tra/.
Set/ forth/ this/ man/tra/ and/ pro/claim/:* 
(1x) Gate! Gate! Paragate! Parasamgate! * Bodhi! Svaha!

**********


Maka Hannya Haramita Shin Gyo*

Kan Ji Zai Bo Satsu Gyo Jin Han Nya Ha Ra Mi Ta Ji Sho Ken* Go On Kai Ku Do I 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 Ze 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 Mi Ta* Ko Shin Mu Kei Ge Mu Kei 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 San Myaku San 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 To 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

Metta Sutta

for chanting

  Metta Sutta (Commentary)

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. 

The Buddha's Five Remembrances

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 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.


- Anguttara Nikaya 5.57 - Translation by Thich Nhat Hanh
The Five Remembrances are closely related to the Four Sights.