Issue6_art7

4HE "ODHISATTVA S %MBRACE (OZAN !LAN 3ENAUKE !BSTRACT 4HE AUTHOR DESCRIBES THE FOUR FUNDAMENTAL PRACTICES OF THE "OD HISATTVA AS EXPLAINED BY THE GREAT *APANESE :EN MASTER $OGEN :ENJI IN HIS h"ODAISATTA 3HISHOBOv 4HE "ODHISATTVA S &OUR %MBRACING $HARMAS A CHAPTER OF HIS MASTERWORK 3HOBOGENZO 4REASURY OF THE 4RUE $HARMA %YE 4HE FOUR PRACTICES ARE 'IVING ,OVING 3PEECH "ENEl CIAL !CTION AND )DENTITY !CTION ! TRANSLATION OF h"ODAISATTA 3HISHOBOv FOLLOWS THE ARTICLE 4HIS PAPER WAS PRESENTED TO THE THIRD ANNUAL .ORTHERN #ALIFORNIA #HAN :EN #ATHOLIC $IALOGUE *ANUARY )NTRODUCTION 4O EMBRACE IS TO ENCIRCLE ) WRAP MY ARMS AROUND YOU YOU PUT YOUR ARMS AROUND ME 4O EMBRACE IS TO UNIFY TO MAKE ONE OF TWO !N ACT OF LOVE )N EMBRACE THE LIMITS OF BODY SKIN FEELINGS THOUGHTS ARE ALL TRANSCENDED 3EEN AT A DISTANCE TWO BEINGS ARE ONE 4HERE IS A LEGEND IN !SIA THAT "ODHISATTVAS PRACTICE DEEP IN THE FORESTS

SAVING OUR WORLD FROM DESTRUCTION 4HEY ENACT INTERDEPENDENCE BY EM BRACING THE WORLD BEYOND GOOD AND BAD 0ERHAPS THEY EVEN HAVE A SPECIAL DANCE 4HESE "ODHISATTVAS ARE QUIET ENGINES OF SALVATION HUMMING ALONG BENEATH THE SURFACE OF OUR SOCIETIES AND OUR SELVES "ODHISATTVAS ARE SPIRITUAL MASTERS WHO LIVE WITH A VOW TO SAVE ALL SENTIENT BEINGS 4HE WORD "ODHISATTVA A MEANS hENLIGHTENED BEINGv OR hENLIGHTEN ING BEING v !NCIENT *ATAKA TALES TELL ABOUT THE PREVIOUS "ODHISATTVA LIVES | OF 3AKYAMUNI "UDDHA ! PRINCE OFFERED HIS OWN BODY TO FEED A HUNGRY TIGRESS ! PARROT PUT OUT A FOREST l RE BY ENDLESSLY SHAKING RIVER WATER FROM HIS WINGS ! HARE SACRIl CED HIMSELF TO MAKE A MEAL FOR A BEGGAR WHO WAS

| )N h"ODAISATTA 3HISHOBOv 4HE ACTUALLY 3AKRA KING OF THE GODS IN DISGUISE

"ODHISATTVA S &OUR %MBRACING $HARMAS $OGEN WRITES h)N THE HUMAN

WORLD THE 4ATHAGATA TOOK THE FORM OF A HUMAN BEING &ROM THIS WE KNOW THAT HE DID THE SAME IN OTHER REALMS v

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!LAN 3ENAUKE

%VEN TODAY THERE ARE COUNTLESS "ODHISATTVAS TAKING JUST THE RIGHT FORM TO LEAD US TO LIBERATION 4AIGEN ,EIGHTON WRITES OF THESE "ODHISATTVAS AS PSYCHOLOGICAL ARCHETYPES 4HIS IS TRUE OF COURSE %ACH OF US NO MATTER HOW DELUDED HAS QUALITIES OF MIND CHARACTER AND ACTION THAT CAN BENEl T OTHERS )NSTEAD OF SAYING h,ADIES AND GENTLEMEN v THE :EN TEACHER .YOGEN 3ENZAKI

WHO BROUGHT HIS hm OATING ZENDOv FROM *APAN TO #ALIFORNIA IN THE EARLY TWENTIETH CENTURY USED TO GREET HIS 7ESTERN AUDIENCES AS h"ODHISATTVAS v (IS GREETING WAS AN EMBRACE AND A GENTLE WAY OF PRODDING HIS :EN FRIENDS TO SEE THEIR DEEPEST QUALITIES 4HE GREAT SPIRITS ARE MORE THAN ARCHETYPES 4HEY ARE REAL PEOPLE 4HEY WALK AND TALK AND PRACTICE $HARMA WITH THEIR BODIES -ARTIN ,UTHER +ING *R OR -OTHER 4ERESA OR THE #AMBODIAN MONK -AHA 'HOSANANDA ARE "ODHISATTVA MODELS FOR US BECAUSE OF WHAT THEY DID IN THE WORLD BECAUSE THEY PERSEVERED IN THE FACE OF VIOLENCE DISCOURAGEMENT AND COUNTLESS DARK NIGHTS OF THE SOUL 7HEN WE MEET SUCH BEINGS WHETHER OR NOT WE UNDERSTAND OR AGREE WITH THEM WE FEEL EMBRACED AND INSTINCTIVELY WE RESPOND ! "ODHISATTVA S VOW TO SAVE ALL SENTIENT BEINGS MEANS THAT SHE CHOOSES TO LIVE WITHIN THE WORLD OF KARMA OR CAUSE AND EFFECT ! "ODHISATTVA EMBRACES EVEN FAILURE WITH A WILLINGNESS TO BEGIN AGAIN AND AGAIN "UDDHISM IS A UNIVERSAL RELIGION )TS CORE TRUTH IS THAT EACH OF US IS CONTINUOUSLY EXPRESSING "UDDHA NATURE 4HIS VERY MIND AND BODY ARE "UDDHA 9OU AND ) ARE "UDDHA .O ONE IS OUTSIDE THE CIRCLE OF AWAKEN ING 7E ARE "UDDHAS MANIFESTING AS "UDDHAS !ND ALTHOUGH EVERY BEING IS "UDDHA WE ARE STILL IN NEED OF CULTIVATION !S 3HUNRYU 3UZUKI 2OSHI SAID h%ACH OF YOU IS PERFECT THE WAY YOU ARE AND YOU CAN USE A LITTLE IMPROVEMENT v 4HIS IMPROVEMENT IS CULTIVATION )T CONSISTS OF PRACTICES THAT EACH OF US MUST TAKE ON NOT FOR SELF IMPROVEMENT BUT FOR THE SAKE OF PEACE 4HE 6IMALAKIRTI 3UTRA ONE OF -AHAYANA "UDDHISM S KEY TEXTS

DESCRIBES THE "ODHISATTVA S SOCIAL MANDATE FOR PEACEMAKING BOTH IN TERMS OF MANIFESTING AND CULTIVATING $URING THE SHORT EONS OF SWORDS

4HEY MEDITATE ON LOVE

)NTRODUCING TO NONVIOLENCE (UNDREDS OF MILLIONS OF LIVING BEINGS )N THE MIDDLE OF GREAT BATTLES 4HEY REMAIN IMPARTIAL TO BOTH SIDES &OR "ODHISATTVAS OF GREAT STRENGTH $ELIGHT IN RECONCILIATION OF CONm ICT )N ORDER TO HELP THE LIVING BEINGS

4HEY VOLUNTARILY DESCEND INTO

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4HE "ODHISATTVAgS %MBRACE

4HE HELLS WHICH ARE ATTACHED 4O ALL THE INCONCEIVABLE "UDDHA l ELDS )N h"ODAISATTA 3HISHOBOv $OGEN :ENJI OFFERS FOUR OR OTHERWISE COUNTED

SIXTEEN SPECIl C TOOLS AND PRACTICES FOR CULTIVATING AND MANIFESTING OUR LIFE AS "ODHISATTVAS IN THE MIDST OF SOCIETY BEYOND THE TEMPLE S WALLS !ND WHEN | WE USE THE PROPER TOOL TO HELP OTHERSÂ&#x2C6;FOLLOWING !VALOKITESVARA WHO IN EACH OF HER THOUSAND HANDS WIELDS A TOOL FOR LIBERATING BEINGSÂ&#x2C6;WE ALSO FREE OURSELVES $OGEN :ENJI AND THE 3HOBOGENZO $OGEN :ENJI BROUGHT THE TRADITIONS OF 3OTO :EN FROM #HINA IN THE EARLY PART OF THE THIRTEENTH CENTURY (E HAS BECOME A TOWERING l GURE IN THE HISTORY OF *APANESE "UDDHISM $OGEN S BIRTH IS SHROUDED IN MYSTERY BUT WE DO KNOW THAT IN THE YEAR HE WAS BORN INTO AN ARISTOCRATIC +YOTO FAMILY (IS PARENTS DIED WHEN HE WAS STILL A CHILD )T IS SAID THAT AT THE AGE OF EIGHT

SMOKE RISING FROM INCENSE AT HIS MOTHER S FUNERAL IMPRESSED UPON HIM THE SAD AND INESCAPABLE REALITY OF IMPERMANENCE !T THIRTEEN $OGEN BECAME A MONK AT -OUNT (IEI THE GREAT MONASTIC CENTER OF 4ENDAI "UDDHISM IN *APAN 0RACTICING MEDITATION AND DEVOTION DAY AFTER DAY HE SOUGHT AN ANSWER TO A QUESTION THAT FUELED HIS GREAT DOUBT "OTH EXOTERIC AND ESOTERIC TEACHINGS EXPLAIN THAT A PERSON IN ESSENCE HAS TRUE $HARMA NATURE AND IS ORIGINALLY A BODY OF h"UDDHA NATURE v )F SO WHY DO ALL "UDDHAS IN THE PAST PRESENT AND FUTURE AROUSE THE WISH FOR AND SEEK ENLIGHTENMENT -ORE SUCCINCTLY IF WE ARE ALREADY "UDDHASÂ&#x2C6;IF WE ARE ALREADY SAVED AND INHERENTLY AWAKEÂ&#x2C6;WHY DO WE NEED TO PRACTICE !CTUALLY THIS IS A CENTRAL ISSUE IN EVERY FAITH TRADITION $OGEN S 4ENDAI TEACHERS SUGGESTED THAT AN ANSWER MIGHT BE MORE READ ILY FOUND IN THE :EN SCHOOL WHICH DIDN T m INCH AT AMBIGUITY $OGEN TOOK UP STUDIES WITH -ASTER %ISAI A MONK WHO HAD STUDIED 2INZAI STYLE :EN IN #HINA BRINGING IT TO *APAN FOR THE l RST TIME IN %ISAI DIED IN AND $OGEN CONTINUED HIS STUDIES WITH %ISAI S SUCCESSOR -YOZEN WHO BECAME $OGEN S CLOSE FRIEND AND MENTOR 4OGETHER -YOZEN AND $OGEN MADE THE PERILOUS JOURNEY TO #HINA IN

VISITING THE :EN MONASTERIES OF 3OUTHERN #HINA -YOZEN SETTLED DOWN AT ONE OF THESE TRAINING CENTERS BUT $OGEN CONTINUED TO LOOK FOR HIS TRUE TEACHER )N -YOZEN PASSED AWAY )N THE SAME YEAR $OGEN FOUND HIS TEACHER 2UJING AT -OUNT 4IANTONG 2UJING AND $OGEN RECOGNIZED EACH OTHER IMMEDIATELY AND 2UJING GAVE THIS YOUNG DISCIPLE PERMISSION TO COME TO >HHJ: D8ID7:G

!LAN 3ENAUKE

HIS ROOM WITH QUESTIONS AT ANY TIME OF DAY OR NIGHT /NE EVENING DURING THE SUMMER TRAINING PERIOD 2UJING SHOUTED AT A SLEEPY MONK h7HEN YOU STUDY UNDER A MASTER YOU MUST DROP BODY AND MIND 7HAT IS THE USE OF SINGLE MINDED INTENSE SLEEPING v $OGEN

WHO HAD BEEN SITTING NEXT TO THE CHASTENED MONK SUDDENLY EXPERIENCED A GREAT AWAKENING !LL HIS PREVIOUS DOUBTS WERE RESOLVED (E WENT TO 2UJING S QUARTERS AND OFFERED INCENSE 2UJING ASKED h7HAT IS THE INCENSE BURNING FOR v $OGEN REPLIED h-Y BODY AND MIND HAVE DROPPED AWAY 4HAT IS WHY ) COME v 2UJING VERIl ED THIS EXPERIENCE AND FORMALLY TRANSMITTED THE $HARMA TO $OGEN $OGEN RETURNED TO *APAN AS A :EN MASTER (E LATER WROTE .OT HAVING VISITED TOO MANY :EN MONASTERIES BUT HAVING ONLY STUD IED UNDER MY LATE MASTER 2UJING ) PLAINLY REALIZED THAT THE EYES ARE HORIZONTAL AND THE NOSE VERTICAL 7ITHOUT BEING DECEIVED BY ANYONE

) CAME HOME EMPTY HANDED "UT HE DID COME HOME WITH CLEAR IDEAS ABOUT "UDDHISM ROOTED IN ZAZEN

THE MEDITATION PRACTICE HE DESCRIBED AS hPRACTICE ENLIGHTENMENT v !GAINST THE NOTION OF MEDITATING IN ORDER TO ATTAIN REALIZATION $OGEN PROPOSED THAT THE PRACTICE OF ZAZEN IS ITSELF THE EXPRESSION OF REALIZATION (E STOOD CONVENTIONAL NOTIONS OF :EN ON THEIR HEAD 9ET HE WAS CLEAR THAT WE STILL HAVE TO TAKE UP A RIGOROUS PRACTICE OF SELF STUDY IN ORDER TO SEE THE TRUTH THAT IS ALWAYS RIGHT BEFORE OUR EYES 3O $OGEN SET UP TEMPLES AND MONASTERIES WITH RULES BASED ON HIS #HINESE EXPERIENCE !ND HE BEGAN TO WRITE ABOUT :EN PRACTICE FROM EV ERY IMAGINABLE ANGLE 3HOBOGENZO O 4REASURY OF THE 4RUE $HARMA %YE HIS MASTERWORK WAS BEGUN IN AND ITS WRITING CONTINUED FOR l FTEEN YEARS !S A RELIGIOUS AND PHILOSOPHICAL WORK IT IS PERHAPS UNMATCHED IN ANY CULTURE FOR THE DEPTH AND CHALLENGE OF ITS IDEAS AND FOR THE DIFl CULT BEAUTY OF THE LANGUAGE $OGEN WAS ONE OF THOSE RARE WRITERS WHO USED WORDS THEMSELVES TO GO BENEATH AND BEYOND THE CONCEPTUAL TRAP OF WORDS 7E

CAN SEE THIS IN h"ODAISATTA 3HISHOBOv 4HE "ODHISATTVA S &OUR %MBRACING $HARMAS WHICH BECAME #HAPTER 4WENTY %IGHT OF THE 3HOBOGENZO 4HE h"ODAISATTA 3HISHOBOv WAS WRITTEN IN THE SUMMER OF SHORTLY BEFORE $OGEN S COMMUNITY ABRUPTLY LEFT +YOTO FOR THE REMOTE MOUNTAIN FORESTS OF %CHIZEN (ISTORIANS ARE NOT CERTAIN WHY THIS MOVE WAS SO SUDDEN BUT THERE IS A STRONG SUGGESTION OF SECTARIAN CONm ICT AND POSSIBLY VIOLENCE BETWEEN $OGEN S COMMUNITY AND OTHER MORE ESTABLISHED SECTS 0ERHAPS IT WAS THE URGENCY OF CONm ICT THAT TURNED $OGEN S THOUGHTS IN THE DIRECTION OF THESE "ODHISATTVA PRACTICES

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4HE "ODHISATTVAgS %MBRACE

4HE "ODHISATTVA S &OUR %MBRACING $HARMAS 4HE &OUR %MBRACING $HARMAS ARE 'IVING ,OVING 3PEECH "ENEl CIAL !CTION AND WHAT $OGEN CALLS )DENTITY !CTION %ACH DHARMA OR PRACTICE IS A METHOD FOR CONNECTINGÂ&#x2C6;A WAY TO MANIFEST THE TRUTH THAT WE ARE NOT SEPARATE FROM EACH OTHER "ECAUSE WE ARE TRULY NOT SEPARATE FROM OTHERS THESE FOUR $HARMAS ALLOW "ODHISATTVAS AND SENTIENT BEINGS TO BECOME FREE FROM THE POISONS OF GREED HATRED AND DELUSION )N EMBRACE THERE IS NO DISTINCTION BETWEEN SELF AND OTHER BETWEEN A "ODHISATTVA AND AN ORDINARY BEING 4HESE WERE ALREADY ANCIENT PRACTICES IN $OGEN S TIME 4HEY ARE FOUND AS THE FOUR SANGAHA VATTHU THE &OUNDATIONS FOR 3OCIAL 5NITY IN EARLY 0ALI TEXTS

A KINDLY SPEECH

LIKE THE 3ANGAHA 3UTTA D ANA

GENEROSITY PIYAV AC ATTHA

CARIY A HELPFUL ACTION AND SAM ANATTAT A COOPERATION OR IMPARTIALITY )N THE -AHAYANA TRADITION THEY APPEAR IN THE ,OTUS 3UTRA -AHAPRAJ¶APARAMITA 3UTRA THE 6IMALAKIRTI 3UTRA AND MANY OTHER WELL KNOWN TEACHINGS A ! 'IVING 4HE "ODHISATTVA S ESSENTIAL PRACTICE OF PEACE IS GIVING 'IVING ONE S ATTENTION

FRIENDSHIP AND MATERIAL AID 'IVING SPIRITUAL TEACHINGS COMMUNITY AND

OR PERFECTION

TA

ORGANIZATION 'IVING FEARLESSNESS 'IVING IS THE l RST PARAMIT AND IT INCLUDES ALL OTHER PERFECTIONS $OGEN BEGINS h"ODAISATTA 3HISHOBOv

BY EXPLAINING THAT 'IVING OR /FFERING MEANS NOT BEING GREEDY .OT TO BE GREEDY MEANS NOT TO COVET .OT TO COVET COMMONLY MEANS NOT TO m ATTER %VEN IF WE RULE THE FOUR CONTINENTS IN ORDER TO OFFER TEACHINGS OF THE TRUE 7AY WE MUST SIMPLY AND UNFAILINGLY NOT BE GREEDY )T IS LIKE OFFERING TREASURES WE ARE ABOUT TO DISCARD TO THOSE WE DO NOT KNOW 7E GIVE

m OWERS BLOOMING ON THE DISTANT MOUNTAINS TO THE 4ATHAGATA AND OFFER TREASURES ACCUMULATED IN PAST LIVES TO LIVING BEINGS 7HETHER OUR GIFTS ARE $HARMA OR MATERIAL OBJECTS EACH GIFT IS TRULY ENDOWED

WITH THE VIRTUE OF OFFERING OR D ANA 'IVING BEGINS WITH ONESELF ) GIVE MYSELF TO PRACTICE AND PRACTICE OFFERS ITSELF TO ME )N MY SEARCH FOR PEACE ) l ND THERE IS ALWAYS THE PERVASIVE SMELL OF WAR 4HE TASTE OF TEARS CORROSIVE DOUBT AND DECAY FALL WITHIN THE CIRCLE OF MY OWN BODY AND MIND ! WAR GOES ON HERE RIGHT WHERE ) HIDE BEHIND A MASK OF SELF ATTACHMENT (IDING OUT IN A SHELTER OF PRIVILEGE ) CUT MYSELF OFF FROM OTHERS 4RUE GIVING IS RECEIVING THE GIFT OF ZAZEN MIND AND PASSING IT TO OTHERS IN WORDS AND DEEDS )T MEANS NOT HIDING )T ALSO MEANS GIVING FEARLESSNESS BY SHOWING OTHERS THAT ) AM WILLING TO FACE MY OWN FAILURE AND DESPAIR AS A NATURAL PART OF BEING COMPLETELY ALIVE >HHJ: D8ID7:G

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7E OFFER GIFTS AND GUIDANCE IN MANY FORMS !T THE HEART OF THESE TEACH INGS IS THE UNDERSTANDING THAT PEACE IS MAKING CONNECTION /N A BASIC LEVEL

MATERIAL GOODS ARE GIVEN /N A HIGHER LEVEL TEACHING IS SHARED !ND ON THE HIGHEST LEVEL THERE IS JUST CONNECTION THE ENDLESS SOCIETY OF BEING THE VAST ASSEMBLY OF "ODHISATTVAS )N HIS WONDERFUL BOOK 4HE 'IFT ,EWIS (YDE DESCRIBES DINNER IN A CHEAP RESTAURANT IN THE 3OUTH OF &RANCE 4HE PATRONS SIT AT A LONG COMMUNAL TABLE AND EACH l NDS BEFORE HIS PLATE A MODEST BOTTLE OF WINE "EFORE THE MEAL BEGINS A MAN WILL POUR HIS WINE NOT INTO HIS OWN GLASS BUT INTO HIS NEIGHBOR S !ND HIS NEIGHBOR WILL RETURN THE GESTURE l LLING THE l RST MAN S EMPTY GLASS )N AN ECONOMIC SENSE NOTHING HAS HAPPENED .O ONE HAS ANY MORE WINE THAN HE DID TO BEGIN WITH "UT SOCIETY HAS APPEARED WHERE THERE WAS NONE BEFORE 4HE GIFT ITSELF IS ONLY A GIFT SO LONG AS IT REMAINS IN CIRCULATION ! MONK OR NUN CARRIES AN EMPTY BOWL FROM HOUSE TO HOUSE 4HE BOWL IS EMPTINESS

YET IN THIS MATERIAL WORLD FOOD IS OFFERED SO THAT ONE MAY LIVE %MPTINESS AND FORM EMBRACE AND DANCE (AVING EATEN THE MONK OR NUN TRANSFORMS FOOD INTO ACTION AND PRACTICE WHICH IS AGAIN OFFERED UP TO NOURISH ALL BE INGS 4HE DANCE OF PEACE CONTINUES !GAIN FROM ,EWIS (YDE ) WOULD LIKE TO SPEAK OF GRATITUDE AS A LABOR UNDERTAKEN BY THE SOUL TO EFFECT THE TRANSFORMATION AFTER A GIFT HAS BEEN RECEIVED "ETWEEN THE TIME A GIFT COMES TO US AND THE TIME WE PASS IT ALONG WE SUFFER GRATITUDE -OREOVER WITH GIFTS THAT ARE AGENTS OF CHANGE IT IS ONLY WHEN THE GIFT HAS WORKED IN US ONLY WHEN WE COME UP TO ITS LEVEL AS IT WERE THAT WE CAN GIVE IT AWAY AGAIN 0ASSING THE GIFT ALONG IS THE ACT OF GRATITUDE THAT l NISHES THE LABOR 'IVING IS NOT AN ABSTRACT THING )T TAKES PLACE IN THE WORLD ITSELF $OGEN WRITES 4O PROVIDE A BOAT OR BUILD A BRIDGE IS OFFERING AS THE PRACTICE OF

DANA PARAMIT TA 7HEN WE CAREFULLY LEARN THE MEANING OF GIVING BOTH RECEIVING OUR BODY AND GIVING UP OUR BODY ARE OFFERINGS %ARNING OUR LIVELIHOOD AND MANAGING OUR BUSINESS ARE FROM THE OUTSET NOTHING OTHER THAN GIVING 4RUSTING m OWERS TO THE WIND AND TRUSTING BIRDS TO

THE SEASON MAY ALSO BE THE MERITORIOUS ACTION OF D ANA )N ALL OUR WORLDLY ACTIONS WE SHOULD CONSIDER WHAT OTHERS NEED AND WHAT WE CAN GIVE THEM WITHOUT NOURISHING OUR OWN SELF CENTEREDNESS 4HIS IS ALWAYS A DIFl CULT PRACTICE $OGEN SAYS BLUNTLY h4HE MIND OF A SENTIENT BEING IS DIFl CULT TO CHANGE v !MEN TO THAT 4HIS IS TRUE FOR OTHERS AND DOUBLY FOR OURSELVES

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4HE "ODHISATTVAgS %MBRACE

" ,OVING 3PEECH ,OVING OR KIND SPEECH MEANS TELLING THE TRUTH IN A WAY THAT LEADS TO RIGHT ACTION 4HE "UDDHA SUGGESTED THAT BEFORE SPEAKING WE CONSIDER WHETHER OUR WORDS ARE TRUE USEFUL AND TIMELY 7ILL THEY ACTUALLY BE HEARD !ND WILL THEY HAVE A GOOD EFFECT 7ORDS ARE LIKE ARROWS OR HEAT SEEKING MISSILES /NCE SPOKEN THEY HEAD STRAIGHT FOR THEIR TARGET AND CANNOT BE CALLED BACK 4HEY HAVE A CAPACITY TO WOUND OR TO HEAL SO THEIR USE CALLS FOR GREAT CARE $OGEN WRITES ,OVING 3PEECH MEANS l RST OF ALL TO AROUSE COMPASSIONATE MIND WHEN MEETING WITH LIVING BEINGS AND TO OFFER CARING AND LOVING WORDS )N GENERAL WE SHOULD NOT USE ANY VIOLENT OR HARMFUL WORDS 4WO BOOKS BY THE LATE :EN TEACHER $AININ +ATAGIRI WERE EDITED FROM HIS TALKS 4HE l RST BOOK WAS TITLED 2ETURNING TO 3ILENCE 4HIS IS THE SILENCE OF ZAZEN THE VAST AND STILL GROUND OF BEING WHICH IS SPOKEN ABOUT IN THE MYSTIC TEACHINGS OF EVERY TRADITION (IS SECOND BOOK WAS 9OU (AVE TO 3AY 3OMETHING ) DON T KNOW WHETHER THIS PAIRING WAS THE EDITORS CONSCIOUS G INTENTION BUT IT REPRESENTS SOMETHING BASIC ABOUT A LIFE h7E SHOULD STUDY HOW OF "UDDHIST PRACTICE !FTER HIS ENLIGHTENMENT UNDER

| THE "ODHI TREE 3AKYAMUNI "UDDHA WAS INTENDING TO

,OVING 3PEECH HAS REMAIN IN BLISSFUL SILENCE "UT THE GODS "RAHMA AND )NDRA BEGGED HIM TO TEACH TO SAY SOMETHING !ND SO HE DID (E TAUGHT US HOW TO BE INTIMATE WITH THE SILENCE IN POWER TO TRANSFORM ALL THINGS 3ILENCE INFORMS ALL WE ARE AND ALL WE DO &OR THE SAKE OF ALL BEINGS WE HAVE TO COME FORTH FROM THAT THE WORLD v SILENCE INTO THE WORLD OF WORDS AND ACTIONS h4O SPEAK WITH A MIND THAT @COMPASSIONATELY CARES FOR LIVING BEINGS AS IF THEY WERE OUR OWN BABIES IS ,OVING 3PEECH v 7E SPEAK IN A KINDLY VOICE TO OUR CHILDREN "UT IN EMERGENCY A PARENT WILL SHOUT A WARNING OR A CORRECTIVE )T OFTEN TAKES A RAISED VOICE TO GET SOMEONE S ATTENTION 4HIS IS ALSO ,OVING 3PEECH $OGEN WRITES h7E SHOULD STUDY HOW ,OVING 3PEECH HAS POWER TO TRANSFORM THE WORLD v /UR EVERYDAY LANGUAGE IS OFTEN DEBASED !DVERTISE MENTS BOMBARD US WITH LIES AND FALSE CLAIMS 0OLITICIANS AND LEADERS CARE FULLY SELECT WORDS BUT THEIR CARE IS ABOUT SELF PROTECTION AND OR NATIONAL CHAUVINISM 7HEN WAS THE LAST TIME WE HEARD A LEADER APOLOGIZE FOR AN INJUSTICE OR VIOLENCE IMPOSED ON THEIR OWN CITIZENS OR ANOTHER NATION "UT WORDS CAN CONVEY HONESTY REPENTANCE AND GENEROSITY 4HEN THEY MOVE THE WORLD TOWARDS PEACE .ARROWLY CRAFTED POLICY PRONOUNCEMENTS ARE NOT ,OVING 3PEECH 9ET ,OVING 3PEECH IS ACTUALLY ALL AROUND US )T IS SPOKEN BY MOTHERS AND CHILDREN POETS AND WRITERS )T ACTUALLY GOES BEYOND WORDS TO >HHJ: D8ID7:G

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INCLUDE MUSIC DANCE AND SILENT PRAYER 3UCH SPEECH IS THE SOURCE OF OUR TRUEST MOST ENDURING POWER # "ENEl CIAL !CTION "ENEl CIAL !CTION IS THE WORK OF HARMONIZING OURSELVES AND THE WHOLE WORLD | 4HE "ODHISATTVA !VALOKITESVARA HAS A THOUSAND ARMS %ACH HAND WIELDS A TOOL OF LIBERATION AND EACH PALM HAS ITS OWN DISCERNING EYE "ENEl CIAL !C TION MEANS LOOKING LISTENING AND HELPING WITHOUT THINKING ABOUT WHAT WE WILL GET OUT OF IT $OGEN :ENJI EXPLAINS )GNORANT PEOPLE MAY THINK THAT IF WE BENEl T OTHERS TOO MUCH OUR OWN BENEl T WILL BE EXCLUDED 4HIS IS NOT THE CASE "ENEl CIAL !CTION IS THE WHOLE OF $HARMA IT BENEl TS BOTH SELF AND OTHER WIDELY ,IKE ,OVING 3PEECH "ENEl CIAL !CTION IS CLEARLY AN EXPRESSION OF 'IV ING )T IS NOT CHARITY THOUGH )N THE 7EST CHARITY IS OFTEN MOTIVATED BY TWO FACTORS THE l RST A SENSE OF MORAL OR SOCIAL OBLIGATION NOBLESSE OBLIGE AND THE SECOND THE BENEl T REAL OR IMAGINED THAT ACCRUES TO ONESELF IN RETURN FOR AN ACT OF CHARITY "ENEl CIAL !CTION IS DONE SIMPLY FOR THE SAKE OF THE ACTION ITSELF WITHOUT CONCERN FOR ANY OUTCOME OR BENEl T )N THE 'OSPEL OF -ATTHEW *ESUS TELLS HIS FOLLOWERS h,OVE YOUR ENEMIES AND PRAY FOR THOSE WHO PERSECUTE YOU v 0REACHING ON THIS VERSE -ARTIN ,UTHER +ING *R SAID THAT IN SEEKING TO LOVE ONE S ENEMY ONE MUST DISCOVER THE ELEMENT OF GOOD IN ONE S ENEMY !ND EVERY TIME YOU BEGIN TO HATE THAT PERSON REALIZE THAT THERE IS SOME GOOD THERE AND LOOK AT THOSE GOOD POINTS WHICH WILL OVER BALANCE THE BAD POINT 4HERE IS A RECALCITRANT 3OUTH OF OUR SOUL REVOLTING AGAINST THE .ORTH OF OUR SOUL 4HERE IS SOMETHING WITHIN EACH OF US THAT CAUSES US TO CRY OUT WITH 'OETHE h4HERE IS ENOUGH STUFF IN ME TO MAKE BOTH A GENTLEMAN AND A ROGUE v $OGEN :ENJI WRITES IN THE SAME SPIRIT BUT HE EXTENDS "ENEl CIAL !CTION TO THE WHOLE EARTH AND ITS ELEMENTS 7E SHOULD EQUALLY BENEl T FRIENDS AND FOES ALIKE WE SHOULD BENEl T SELF AND OTHERS ALIKE )F WE ATTAIN SUCH A MIND WE CAN PERFORM "ENEl CIAL !CTION EVEN FOR GRASS TREES WIND AND WATER /UR MEDITATION PRACTICE OR ZAZEN IS THE ESSENCE OF "ENEl CIAL !CTION :AZEN IS SELm ESS ACTIVITY BEYOND THE USUAL MEANING OF hGOODv AND hBAD v )T IS A RARE KIND OF BODY MIND PRACTICE THAT TRANSCENDS KARMA !S WE HAR MONIZE OUR INDIVIDUAL BODY AND MIND ZAZEN MYSTERIOUSLY HARMONIZES THE WHOLE WORLD -AYBE THERE IS NO MYSTERY !S EACH OF US IS AT PEACE THOSE

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4HE "ODHISATTVAgS %MBRACE

AROUND US NATURALLY RESONATE WITH THE ENERGY OF PEACE 0EACE RIPPLES OUT IN WIDENING CIRCLES $ )DENTITY !CTION ! GREAT "ODHISATTVA LIVES IN THIS SUFFERING WORLD WITH A VOW TO SAVE ALL BE INGS BEFORE SAVING HERSELF 3HE OR HE MAY APPEAR AS A STREET PERSON A SOLDIER

BANK TELLER MECHANIC PROSTITUTE SHORT ORDER COOK MUSICIAN PREACHER MAIL CARRIER OR MONK 4HE PRACTICE OF )DENTITY !CTION ENTAILS THE CONTINUOUS

REINVENTION OF SELF 4HIS IS WHAT "UDDHISTS CALL hSKILLFUL MEANS v OR UPAYA

MEETING EACH SUFFERING BEING EXACTLY AS HE OR SHE NEEDS TO BE MET 3UCH A REINVENTION IS NEITHER PRETENSE NOR ACT 5SING )DENTITY !CTION WE REINVENT OURSELVES ACCORDING TO OUR INBORN "ODHISATTVA INSTINCT 4HIS ) THINK IS THE DEEPEST OF THE &OUR %MBRACING $HARMAS 7HILE THE /LD 4ESTAMENT OF THE "IBLE TEACHES *USTICE AND THE .EW 4ESTAMENT TEACHES ,OVE "UDDHISM TEACHES ABOUT )DENTITY THE ONENESS OF ALL BEING AND THE DIFFERENCE OF EACH INTERWOVEN EXISTENCE 3AMANATTATA AS IT IS USED IN THE EARLY 0ALI TEXT QUOTED ABOVE MAY BE TRANSLATED AS COOPERATION IMPARTIALITY OR CONSISTENCY $OGEN REACHES FURTHER )DENTITY !CTION MEANS NOT TO BE DIFFERENTÂ&#x2C6;NEITHER DIFFERENT FROM SELF NOR FROM OTHERS &OR EXAMPLE IT IS HOW IN THE HUMAN WORLD THE

ES HIMSELF WITH HUMAN BEINGS "ECAUSE HE IDENTIl ES 4ATHAGATA IDENTIl HIMSELF IN THE HUMAN WORLD WE KNOW THAT HE MUST BE THE SAME IN OTHER WORLDS 7HEN WE REALIZE )DENTITY !CTION SELF AND OTHERS ARE ONE SUCHNESS $OGEN S PRESENTATION ON )DENTITY !CTION CLOSES WITH A MEDITATION ON RELATIONS BETWEEN A NATION S PEOPLE AND THEIR RULER "ECAUSE MOUNTAINS DO NOT REFUSE TO BE MOUNTAINS THEY CAN BE MOUN TAINS AND REACH GREAT HEIGHTS "ECAUSE WISE RULERS DO NOT WEARY OF THEIR PEOPLE THEY ATTRACT MANY PEOPLE h-ANY PEOPLEv MEANS A NA TION h! WISE RULERv MAY MEAN AN EMPEROR %MPERORS DO NOT WEARY OF THEIR PEOPLE 4HIS DOES NOT MEAN THAT THEY FAIL TO OFFER REWARDS AND PUNISHMENTS BUT THAT THEY NEVER TIRE OF THEIR PEOPLE "ECAUSE WISE RULERS ARE CLEAR THEY DO NOT WEARY OF THEIR PEOPLE !LTHOUGH PEOPLE ALWAYS DESIRE TO FORM A NATION AND TO l ND A WISE RULER FEW OF THEM FULLY UNDERSTAND THE REASON WHY A WISE RULER IS WISE 4HEREFORE THEY ARE SIMPLY GLAD TO BE EMBRACED BY THE WISE RULER 4HEY DON T REALIZE THAT THEY THEMSELVES ARE EMBRACING A WISE RULER 4HUS THE PRINCIPLE OF )DENTITY !CTION EXISTS BOTH IN THE WISE RULER AND IGNORANT PEOPLE

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,IKE MUCH OF $OGEN S WRITING THIS METAPHOR WORKS ON SEVERAL LEVELS AT ONCE /N ONE LEVEL EACH OF US CITIZENS IN A NATIONAL STATE FEELS RELATED TO OUR PRESIDENT PRIME MINISTER OR KINGÂ&#x2C6;WHETHER WE LIKE IT OR NOT /N ANOTHER LEVEL OUR OWN BODY IS A KIND OF A NATION -IND IS RULER BUT FOR ITS OWN PROPER FUNCTION IT DEPENDS ON THE FUNCTION OF MUSCLES BONES AND ORGANS 7HEN ALL ELEMENTS ARE WORKING TOGETHER OUR BODY IS HEALTHY EVEN THOUGH WE OURSELVES ARE NEVER FULLY AWARE OF HOW THIS FUNCTIONING OCCURS )N THIS WAY WE OURSELVES ARE hTHE WISE RULER AND IGNORANT PEOPLE v $OGEN S METAPHOR OF GOVERNANCE IS AS MUCH ROOTED IN #ONFUCIAN VALUES AS IN "UDDHADHARMA 9ET IT ACCORDS WITH HIS VISION OF "UDDHISM OFFERING BOTH A CRITIQUE AND A DIRECTIVE ABOUT HOW TO UNDERSTAND SOCIETY )DENTITY !CTION IS SIMPLY AN EXPRESSION OF WHAT THE ANCESTORS CALLED $EPENDENT /RIGINATION "ECAUSE THERE IS THIS THERE IS THAT "ECAUSE THIS ARISES THAT ARISES 4OGETHER THEY MAKE UP AN INSEPARABLE WHOLE THAT WE CONVENTIONALLY CALL A NATION "UT EACH NATION AND EACH PERSON IS PART OF AN ENDLESS TAPESTRY OF EXISTENCE MADE OF WHOLE CLOTH +ATAGIRI 2OSHI SAID h$IFFERENTIATION MUST BE FORMED NOT IN DIFFERENTIATION BUT IN EQUALITY 4HEN DIFFERENTIATION AND EQUALITY ARE WORKING IN )DENTITY !CTION v ,IKE #ONFUCIUS $OGEN WAS AN IDEALIST "UT $OGEN WAS UNAFRAID TO ROLL UP THE LONG SLEEVES OF HIS ROBE #ONFUCIUS WROTE h7HEN THE PERFECT ORDER PREVAILS THE WORLD IS LIKE A HOME SHARED BY ALL v 3OON AFTER WRITING 3HISHOBO $OGEN SET OUT FOR THE FORESTS OF %CHIZEN PROVINCE TO BUILD A GREAT MONASTERY %IHEIJI HIS h4EMPLE OF %TERNAL 0EACE v 3EVEN HUNDRED YEARS LATER

%IHEIJI MONKS STILL BLEND WITH EACH OTHER hLIKE MILK AND WATER v 4HE GREAT TREES AND THE LONG MONASTIC HALLS EMBRACE AND DANCE TOGETHER AS $OGEN WOULD HAVE WISHED 4HE "ODHISATTVAS REJOICE h) +NOW *UST (OW 9OU &EELv )N *UNE THREE CIVIL RIGHTS WORKERSÂ&#x2C6;*AMES #HANEY !NDREW 'OODMAN AND -ICKEY 3CHWERNERÂ&#x2C6;WERE MURDERED BY THE +U +LUX +LAN IN .ESHOBA #OUNTY -ISSISSIPPI +LAN MEMBER (ORACE "URNETTE LATER GAVE A CONFESSION TO THE &") "URNETTE DESCRIBED THE EVENTS OF THAT TERRIBLE NIGHT "Y THE SIDE OF A COUNTRY ROAD !LTON 7AYNE 2OBERTS PULLED -ICKEY 3CHWERNER OUT OF THE RIGHTS WORKERS CAR (E PUT A GUN TO 3CHWERNER S HEAD SAYING h!RE YOU THAT NIGGER LOVER v 3CHWERNER REPLIED h3IR ) KNOW JUST HOW YOU FEEL v 3CHWERNER AND HIS CO WORKERS WERE SHOT AND BURIED BENEATH AN EARTHEN DAM ! "ODHISATTVA PRACTICES WITHOUT REGARD FOR SUCCESS OR FAILURE #IVIL RIGHTS WORKERS IN -ISSISSIPPI WERE THOROUGHLY TRAINED IN THE PRACTICE OF NONVIOLENCE WHICH IS IN FACT THE "ODHISATTVA S &OUR %MBRACING $HARMAS "ECAUSE HE UNDERSTOOD )DENTITY !CTION -ICKEY 3CHWERNER COULD SAY h3IR

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4HE "ODHISATTVAgS %MBRACE

) KNOW JUST HOW YOU FEEL v 7HAT DID HE MEAN $ID HE UNDERSTAND 7AYNE 2OBERTS FEAR OR HIS HATRED 7ERE THEY IN FACT -ICKEY 3CHWERNER S OWN FEELINGS 7E WILL NEVER KNOW 3CHWERNER S COMPASSIONATE RESPONSE DID NOT SAVE HIS LIFE BUT THE KARMA OF HIS WORDS IS STILL UNFOLDING "ECAUSE OF HIS COURAGE A MAN CONFESSED TO THESE MURDERS 7E ARE STILL STUDYING HIS WORDS AND ACTIONS VOWING TO MAKE THEM OUR OWN !T THE END OF h"ODAISATTA 3HISHOBO v $OGEN WRITES h"ECAUSE EACH OF THESE &OUR %MBRACING $HARMAS INCLUDES ALL THE &OUR %MBRACING $HARMAS

THERE ARE 3IXTEEN %MBRACING $HARMAS v 4HIS IS ANOTHER WAY OF EXPRESS ING THE INTERPENETRATING NATURE OF THINGS .ONE OF THESE PRACTICES EXISTS APART FROM THE OTHERS 'IVING IMPLIES ,OVING 3PEECH "ENEl CIAL !CTION AND )DENTITY !CTION )DENTITY !CTION IS OUR TRUE NATURE BRINGING FORTH ALL THE OTHER $HARMAS !ND SO ON 0RACTICING ONE $HARMA WE PRACTICE ALL FOUR 0RACTICING ALL FOUR $HARMAS WE EMBRACE ALL BEING DANCING WITH OUR HEAD AMONG THE CLOUDS OF HEAVEN AND OUR FEET STEPPING ALONG THE OCEAN S MUDDY BOTTOM h"ODAISATTA 3HISHOBOv 4HE "ODHISATTVA S &OUR %MBRACING $HARMAS 4HE 4WENTY %IGHTH #HAPTER OF 3HOBOGENZO BY %IHEI $OGEN :ENJI 4RANSLATED BY 3HOHAKU /KUMURA AND !LAN 3ENAUKE

&IRST IS 'IVING OR DANA 3ECOND IS ,OVING 3PEECH 4HIRD IS "ENEl CIAL !C TION &OURTH IS )DENTITY !CTION /FFERING 'IVING OR /FFERING MEANS NOT BEING GREEDY .OT TO BE GREEDY MEANS NOT TO COVET .OT TO COVET COMMONLY MEANS NOT TO m ATTER %VEN IF WE RULE THE FOUR CONTINENTS IN ORDER TO OFFER TEACHINGS OF THE TRUE 7AY WE MUST SIMPLY AND UNFAILINGLY NOT BE GREEDY )T IS LIKE OFFERING TREASURES WE ARE ABOUT TO DISCARD TO THOSE WE DO NOT KNOW 7E GIVE m OWERS BLOOMING ON THE DISTANT

MOUNTAINS TO THE 4ATHAGATA AND OFFER TREASURES ACCUMULATED IN PAST LIVES TO LIVING BEINGS 7HETHER OUR GIFTS ARE $HARMA OR MATERIAL OBJECTS EACH %VEN IF THIS GIFT GIFT IS TRULY ENDOWED WITH THE VIRTUE OF /FFERING OR D ANA IS NOT OUR PERSONAL POSSESSION OUR PRACTICE OF OFFERING IS NOT HINDERED .O GIFT IS TOO SMALL BUT OUR EFFORT SHOULD BE GENUINE 7HEN THE 7AY IS ENTRUSTED TO THE 7AY WE ATTAIN THE 7AY 7HEN WE ATTAIN THE 7AY THE 7AY UNFAILINGLY CONTINUES TO BE ENTRUSTED TO THE 7AY 7HEN MATERIAL TREASURES REMAIN AS TREASURES THESE TREASURES ACTUALLY BE

COME DANA 7E OFFER OURSELVES TO OURSELVES AND WE OFFER OTHERS TO OTHERS >HHJ: D8ID7:G

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4HE KARMA OF GIVING PERVADES THE HEAVENS ABOVE AND OUR HUMAN WORLD ALIKE )T EVEN REACHES THE REALM OF THOSE SAGES WHO HAVE ATTAINED THE FRUITS OF REALIZATION 7HETHER WE GIVE OR RECEIVE WE CONNECT OURSELVES WITH ALL BEINGS THROUGHOUT THE WORLD

4HE "UDDHA SAID h7HEN A PERSON WHO PRACTICES DANA COMES INTO AN ASSEMBLY OTHER PEOPLE WATCH THAT PERSON WITH ADMIRATION v 7E SHOULD KNOW THAT THE MIND OF SUCH A PERSON QUIETLY REACHES OTHERS %VEN IF WE OFFER JUST ONE WORD OR A VERSE OF $HARMA IT WILL BECOME A SEED OF GOODNESS IN THIS LIFETIME AND OTHER LIVES TO COME %VEN IF WE GIVE SOMETHING HUMBLEÂ&#x2C6;A SINGLE PENNY OR A STALK OF GRASSÂ&#x2C6;IT WILL PLANT A ROOT OF GOODNESS IN THIS AND OTHER AGES $HARMA CAN BE A MATERIAL TREASURE AND A MATERIAL TREASURE CAN BE $HARMA 4HIS DEPENDS ENTIRELY UPON THE GIVER S VOW AND WISH /FFERING HIS BEARD A #HINESE EMPEROR HARMONIZED HIS MINISTER S MIND /FFERING SAND A CHILD GAINED THE THRONE 4HESE PEOPLE DID NOT COVET REWARDS FROM OTHERS 4HEY SIMPLY SHARED WHAT THEY HAD ACCORDING TO THEIR ABILITY PARAMIT

A 7HEN 4O LAUNCH A BOAT OR BUILD A BRIDGE IS THE PRACTICE OF D ANA

WE UNDERSTAND THE MEANING OF DANA

RECEIVING A BODY AND GIVING UP A BODY ARE BOTH OFFERINGS %ARNING A LIVELIHOOD AND MANAGING A BUSINESS ARE NOTHING OTHER THAN GIVING 4RUSTING m OWERS TO THE WIND AND TRUSTING BIRDS

TO THE SEASON MAY ALSO BE THE MERITORIOUS ACTION OF DANA 7HEN WE GIVE | AND WHEN WE RECEIVE WE SHOULD STUDY THIS PRINCIPLE 'REAT +ING !SOKA S OFFERING OF HALF A MANGO TO HUNDREDS OF MONKS WAS A BOUNDLESS OFFERING .OT ONLY SHOULD WE URGE OURSELVES TO MAKE OFFERINGS WE MUST NOT OVERLOOK

ANY OPPORTUNITY TO PRACTICE DANA "ECAUSE WE ARE BLESSED WITH THE VIRTUE OF OFFERING WE HAVE RECEIVED OUR PRESENT LIVES 4HE "UDDHA SAID h/NE MAY OFFER AND USE ONE S OWN GIFT EVEN MORE

ONE CAN PASS IT TO ONE S PARENTS WIFE AND CHILDREN v 4HEREFORE WE SHOULD KNOW THAT GIVING TO OURSELVES IS A KIND OF OFFERING 4O GIVE TO PARENTS WIFE AND CHILDREN IS ALSO OFFERING 7HENEVER WE CAN GIVE UP EVEN ONE SPECK OF

DUST FOR THE PRACTICE OF DANA WE SHOULD QUIETLY REJOICE IN IT 4HIS IS BECAUSE WE HAVE ALREADY CORRECTLY TRANSMITTED A VIRTUE OF THE "UDDHAS AND BECAUSE WE PRACTICE ONE DHARMA OF A "ODHISATTVA FOR THE l RST TIME 4HE MIND OF A SENTIENT BEING IS DIFl CULT TO CHANGE 7E BEGIN TO TRANS FORM THE MIND OF LIVING BEINGS BY OFFERING MATERIAL THINGS AND WE RESOLVE TO CONTINUE TO TRANSFORM THEM UNTIL THEY ATTAIN THE 7AY &ROM THE BEGINNING WE SHOULD MAKE USE OF OFFERING 4HIS IS THE REASON WHY THE l RST OF THE SIX

PARAMIT

PARAMIT AS IS D ANA A 4HE VASTNESS OR NARROWNESS OF MIND CANNOT BE MEASURED AND THE GREATNESS OR SMALLNESS OF MATERIAL THINGS CANNOT BE WEIGHED "UT THERE ARE TIMES WHEN OUR MIND TURNS THINGS AND THERE IS OF FERING IN WHICH THINGS TURN OUR MIND

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,OVING 3PEECH ,OVING 3PEECH MEANS l RST OF ALL TO AROUSE THE COMPASSIONATE MIND WHEN MEETING WITH LIVING BEINGS AND TO OFFER CARING AND LOVING WORDS )N GEN ERAL WE SHOULD NOT USE ANY VIOLENT OR HARMFUL WORDS )N SOCIETY THERE IS A COURTESY OF ASKING OTHERS IF THEY ARE WELL )N THE "UDDHA 7AY WE HAVE THE WORDS h0LEASE TREASURE YOURSELF v AND IT IS THE l LIAL DUTY OF DISCIPLES TO ASK THEIR TEACHERS h(OW ARE YOU v 4O SPEAK WITH A MIND THAT hCOMPASSIONATELY CARES FOR LIVING BEINGS AS IF THEY WERE OUR OWN BABIESv IS ,OVING 3PEECH 7E SHOULD PRAISE THOSE WITH VIRTUE AND WE SHOULD PITY THOSE WITHOUT VIRTUE &ROM THE MOMENT WE BEGIN TO DELIGHT IN ,OVING 3PEECH ,OVING 3PEECH IS NURTURED LITTLE BY LITTLE 7HEN WE PRACTICE LIKE THIS ,OVING 3PEECH WHICH IS USUALLY NOT KNOWN OR SEEN WILL MANIFEST ITSELF )N OUR PRESENT LIFE WE SHOULD PRACTICE ,OVING 3PEECH WITHOUT FAIL AND CONTINUE THIS PRACTICE THROUGH MANY LIVES 7HETHER SUBDUING A DEADLY ENEMY OR MAKING PEACE

,OVING 3PEECH IS FUNDAMENTAL 7HEN A PERSON HEARS ,OVING 3PEECH DI RECTLY THAT PERSON S FACE BRIGHTENS AND THEIR MIND BECOMES JOYFUL 7HEN A PERSON HEARS OF SOMEONE ELSE S ,OVING 3PEECH THAT PERSON INSCRIBES IT IN THEIR HEART AND SOUL 7E SHOULD KNOW THAT ,OVING 3PEECH ARISES FROM A LOVING MIND AND THAT THE SEED OF A LOVING MIND IS COMPASSIONATE HEART 7E SHOULD STUDY HOW ,OVING 3PEECH HAS POWER TO TRANSFORM THE WORLD )T IS NOT MERELY PRAISING SOMEONE S ABILITY "ENEl CIAL !CTION "ENEl CIAL !CTION MEANS CREATING SKILLFUL MEANS TO BENEl T LIVING BEINGS

WHETHER THEY ARE NOBLE OR HUMBLE &OR EXAMPLE WE CARE FOR THE NEAR AND DISTANT FUTURE OF OTHERS AND USE SKILLFUL MEANS TO BENEl T THEM 7E SHOULD TAKE PITY ON A CORNERED TORTOISE AND CARE FOR A SICK SPARROW 7HEN WE SEE THIS TORTOISE OR SPARROW WE TRY TO HELP IT WITHOUT EXPECTING ANY REWARD 7E ARE MOTIVATED SOLELY BY BENEl CIAL ACTION ITSELF )GNORANT PEOPLE MAY THINK THAT IF WE BENEl T OTHERS TOO MUCH OUR OWN BENEl T WILL BE EXCLUDED 4HIS IS NOT THE CASE "ENEl CIAL !CTION IS THE WHOLE OF $HARMA IT BENEl TS BOTH SELF AND OTHERS WIDELY )N AN ANCIENT ERA A MAN WHO TIED UP HIS HAIR THREE TIMES WHILE HE TOOK A BATH AND WHO STOPPED EAT ING THREE TIMES IN THE SPACE OF ONE MEAL SOLELY INTENDED TO BENEl T OTHERS (E NEVER WITHHELD INSTRUCTIONS FROM PEOPLE OF OTHER COUNTRIES 4HEREFORE WE SHOULD EQUALLY BENEl T FRIENDS AND FOES ALIKE WE SHOULD BENEl T SELF AND OTHERS ALIKE "ECAUSE BENEl CIAL ACTIONS NEVER REGRESS IF WE ATTAIN SUCH A MIND WE CAN PERFORM "ENEl CIAL !CTION EVEN FOR GRASS TREES

WIND AND WATER 7E SHOULD SOLELY STRIVE TO HELP IGNORANT BEINGS

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)DENTITY !CTION )DENTITY !CTION MEANS NOT TO BE DIFFERENTÂ&#x2C6;NEITHER DIFFERENT FROM SELF NOR

FROM OTHERS &OR EXAMPLE IT IS HOW IN THE HUMAN WORLD THE 4ATH AGATA IDENTIl ES HIMSELF WITH HUMAN BEINGS "ECAUSE HE IDENTIl ES HIMSELF IN THE HUMAN WORLD WE KNOW THAT HE MUST BE THE SAME IN OTHER WORLDS 7HEN WE REALIZE )DENTITY !CTION SELF AND OTHERS ARE ONE SUCHNESS (ARPS POETRY AND WINE MAKE FRIENDS WITH PEOPLE WITH HEAVENLY BEINGS AND WITH SPIRITS 0EOPLE BEFRIEND HARPS POETRY AND WINE 4HERE IS A PRINCIPLE THAT HARPS

POETRY AND WINE BEFRIEND HARPS POETRY AND WINE THAT PEOPLE MAKE FRIENDS WITH PEOPLE THAT HEAVENLY BEINGS BEFRIEND HEAVENLY BEINGS AND THAT SPIRITS BEFRIEND SPIRITS 4HIS IS HOW WE STUDY )DENTITY !CTION N MEANS FORM DIGNITY AND ATTITUDE !FTER LETTING &OR EXAMPLE ACTION OTHERS IDENTIFY WITH OUR hSELF v THERE MAY BE A PRINCIPLE OF LETTING OUR hSELF v IDENTIFY WITH OTHERS 2ELATIONS BETWEEN SELF AND OTHERS VARY INl NITELY DE PENDING ON TIME AND CONDITION 'UANZI SAYS h4HE OCEAN DOES NOT REFUSE WATER THEREFORE IT IS ABLE TO ACHIEVE VASTNESS -OUNTAINS DO NOT REFUSE EARTH THEREFORE THEY ARE ABLE TO BECOME TALL 7ISE RULERS DO NOT WEARY OF PEOPLE THEREFORE THEY FORM A LARGE NATION v 4HAT THE OCEAN DOES NOT REFUSE WATER IS )DENTITY !CTION 7E SHOULD ALSO KNOW THAT THE VIRTUE OF WATER DOES NOT REFUSE THE OCEAN 4HIS IS WHY WATER IS ABLE TO FORM AN OCEAN AND EARTH IS ABLE TO FORM MOUNTAINS 7E SHOULD KNOW IN OURSELVES THAT BECAUSE THE OCEAN DOES NOT REFUSE TO BE THE OCEAN

IT CAN BE THE OCEAN AND ACHIEVE GREATNESS "ECAUSE MOUNTAINS DO NOT REFUSE TO BE MOUNTAINS THEY CAN BE MOUNTAINS AND REACH GREAT HEIGHTS "ECAUSE WISE RULERS DO NOT WEARY OF THEIR PEOPLE THEY ATTRACT MANY PEOPLE h-ANY PEOPLEv MEANS A NATION h! WISE RULERv MAY MEAN AN EMPEROR %MPERORS DO NOT WEARY OF THEIR PEOPLE 4HIS DOES NOT MEAN THAT THEY FAIL TO OFFER REWARDS AND PUNISHMENTS BUT THAT THEY NEVER TIRE OF THEIR PEOPLE )N AN CIENT TIMES WHEN PEOPLE WERE GENTLE AND HONEST THERE WERE NO REWARDS AND PUNISHMENTS IN THE COUNTRY 4HE IDEA OF REWARD AND PUNISHMENT IN THOSE DAYS WAS DIFFERENT %VEN THESE DAYS THERE MUST BE SOME PEOPLE WHO SEEK THE 7AY WITH NO EXPECTATION OF REWARD 4HIS IS BEYOND THE THOUGHT OF IGNORANT PEOPLE "ECAUSE WISE RULERS ARE CLEAR THEY DO NOT WEARY OF THEIR PEOPLE !LTHOUGH PEOPLE ALWAYS DESIRE TO FORM A NATION AND TO l ND A WISE RULER FEW OF THEM FULLY UNDERSTAND THE REASON WHY A WISE RULER IS WISE 4HEREFORE THEY ARE SIMPLY GLAD TO BE EMBRACED BY THE WISE RULER 4HEY DON T REALIZE THAT THEY THEMSELVES ARE EMBRACING A WISE RULER 4HUS THE PRINCIPLE OF )DENTITY !CTION EXISTS BOTH IN THE WISE RULER AND IGNORANT PEOPLE 4HIS IS WHY IDENTITY ACTION IS THE PRACTICE AND VOW OF A "ODHISATTVA 7E SHOULD SIMPLY FACE ALL BEINGS WITH A GENTLE EXPRESSION

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"ECAUSE EACH THESE &OUR %MBRACING $HARMAS INCLUDE ALL THE &OUR %MBRACING $HARMAS THERE ARE 3IXTEEN %MBRACING $HARMAS Â&#x2C6;7RITTEN ON THE l FTH DAY OF THE l FTH LUNAR MONTH IN THE FOURTH YEAR OF .INJI BY -ONK $OGEN WHO WENT TO 3UNG #HINA AND TRANSMITTED THE $HARMA s

.OTES *ATAKA h3ASA *ATATA v IN 4HE *ATAKA OR 3TORIES OF THE "UDDHA S &ORMER "IRTHS VOL ))) ED % " #OWELL ,ONDON 0ALI 4EXT 3OCIETY

h3HOBOGENZO 3HISHOBOv 4HE "ODHISATTVA S &OUR %MBRACING $HARMAS FASCICLE IN $OGEN :ENJI S FASCICLE VERSION OF THE 3HOBOGENZO 4REASURY OF THE 4RUE $HARMA %YE 4AIGEN $AN ,EIGHTON &ACES OF #OMPASSION #LASSIC "ODHISATTVA !RCHETYPES AND 4HEIR -ODERN %XPRESSION N 3OMERVILLE -! 7ISDOM 0UBLICATIONS

2OBERT !ITKEN 4AKING THE 0ATH OF :EN 3AN &RANCISCO .ORTH 0OINT

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