Instructions for the Cook by Eihei Dogen Zenji

Contents
Contents...................................................................................2 The Instructions.......................................................................3 Footnotes...............................................................................19

The Instructions From time immemorial, Chn communities have designated six positions of great importance to the communit . !s Chn practitioners, these volunteers serve as guides to the development the communit . The coo" #ears the responsi#ilit of caring for the communit $s meals. The Chn %uan &ing 'ui ()en *onastic +tandards, states, -The coo" functions as the one .ho ma"es offerings .ith reverence to the communit of practitioners./ +ince ancient times this office has #een held # reali0ed mon"s .ho have the mind of the 1a 234 or # senior disciples .ho have roused the 1a 5see"ing mind. 264 This .or" re7uires exerting the 1a . 284 Those entrusted .ith this .or" #ut .ho lac" the 1a 5see"ing mind .ill onl cause and endure hardship despite all their efforts. The Zen Monastic Standards states, -Putting the mind of the Way to work, serve carefully varied meals appropriate to each occasion and thus allow everyone to practice without hindrance./ 294 In times past such great masters as 'uishan :ing u, ;<ngsh=n +houchu, 294 and others have served in this post. !lthough this is a matter of preparing and serving meals, the coo" is not >ust -the coo"./ 21?4 1hen I .as in +ong China , during spare moments I en7uired of man elder mon"s .ho had served in the various offices 2114 a#out their experience. Their .ords to me .ere from the #one and marro. 2124 of the !.a"ened !ncestors .ho, having attained the 1a , have passed it through the ages. 1e should carefull stud the Zen Monastic Standards to understand the responsi#ilit of the coo" and also carefull consider the .ords of these senior mon"s. The c cle of one da and night #egins follo.ing the noon meal. 2134 !t this time the coo" should go to the administrator and assistant administrator 2134 and procure the rice, vegeta#les, and other ingredients for the next da $s

morning 2164 and noon meals. @aving received these things, ou must care for them as ou .ould the pupils of our o.n e es. 2184 Thus )en *aster Aaoning Ben ong 2194 said, -Care for the monastery's materials 21C4 as if they were your eyes./ The coo" handles all food .ith respect, as if it .ere for the emperorD #oth coo"ed and uncoo"ed food should #e cared for in this .a . Follo.ing this, all of the officers gather in the "itchen #uilding in order to carefull consider the next da $s meals .ith regard to flavorings, vegeta#les to #e used, and the "ind of rice5gruel. The Zen Monastic Standards states, -In deciding the morning and noon meals, the amount of food and number of dishes, the cook should consult the other officers. The six officers are the administrator, assistant administrator, treasurer, disciplinarian, cook, and head caretaker !fter the menu is decided post it on boards by the abbot's residence 2194 and the study hall./ 22?4 Follo.ing this the morning gruel ma #e prepared. ;o not >ust leave .ashing the rice or preparing the vegeta#les to others #ut use our o.n hands, our o.n e es, our o.n sincerit . ;o not fragment our attention 2214#ut see .hat each moment calls forD 2224 if ou ta"e care of >ust one thing then ou .ill #e careless of the other. ;o not miss the opportunit of offering even a single drop into the ocean of merit or a grain atop the mountain of the roots of #eneficial activit . 2234 The Zen Monastic Standards states, -If the six flavors 2234 are not in harmony and three virtues 2264 are lacking, then the cook is not truly serving the community./ Ae careful of sand .hen ou .ash the riceD #e careful of the rice .hen ou thro. out the sand. Ta"e continuous care and the three virtues .ill #e naturall complete and the six flavors harmonious. EuFfGng 2284 once practiced as coo" under )en *aster ;<ngsh=n. 2294 Hnce .hen he .as .ashing rice, ;<ngsh=n

said, -;o ou .ash the sand a.a from the rice, or the rice a.a from the sandI/ EuFfGng said, -I .ash them #oth a.a togetherI/ ;<ngsh=n said, -Then .hat .ill the communit eatI/ EuFfGng overturned the .ashing #o.l. ;<ngsh=n said, -%ou should go and stud .ith someone else. +oon./ 22C4 +enior students, from ancient times, al.a s practiced .ith the mind .hich finds the 1a and so ho. can .e of later generations not do the sameI Those of old tell us, - "or the cook, the mind which finds the Way actuali#es itself through working with rolled up sleeves./ 2294 %ou ourself should examine the rice and sand so that rice is not thro.n out .ith sand. The Zen Monastic Standards states, -In preparing the food, the cook is responsible for examining it to ensure that it is clean ./ ;o not .aste grains of rice .hen draining off the rinsing .ater. In olden times a cloth #ag .as used as a filter .hen draining the rinse .ater. 1hen the rice is placed in the iron coo"ing pot, ta"e care of it so that rats do not fall into it or idlers >ust hang around po"ing at it. !fter coo"ing the vegeta#les for the morning meal and #efore preparing rice and soup for the noon meal #ring together the rice pots and other utensils and ma"e sure that ever thing is .ell5ordered and clean. Jut .hatever goes to a high place in a high place and .hatever goes to a lo. place in a lo. place so that, high and lo., ever thing settles in the place appropriate for it. 23?4 Chopstic"s for vegeta#les, ladles, and all other tools should #e chosen .ith great care, cleaned thoroughl , and placed .ell. !fter this, #egin .or" on the coming da $s meals. Bemove an .eevils, lentils, hus"s, sand, and pe##les carefull . 1hile ou are selecting the rice and vegeta#les, the coo"$s assistants should chant the sutras to the shining #eing of the hearth. 2314 1hen preparing the vegeta#les or ingredients for the soup .hich have #een received from the

office 2324 do not disparage the 7uantit or 7ualit #ut instead handle ever thing .ith great care. ;o not despair or complain a#out the 7uantit of the materials. Throughout the da and night, practice the coming and going of things as arising in the mind, the mind turning and displa ing itself as things. Jut together the ingredients for the morning meal #efore midnight and #egin coo"ing after midnight. 2334 !fter the morning meal, clean the rice coo"ing pots and soup pots for the noon meal. The coo" should al.a s #e present at the sin" .hen the rice is #eing soa"ed and the .ater measured. 1atching .ith clear e es, ensure that not a single grain is .asted. 1ashing it .ell, place it in the pots, ma"e a fire, and #oil it. !n old teacher said, $%egard the cooking pot as your own head, the water your own life&blood / Jlace the coo"ed rice in #am#oo #as"ets in summer and .ooden serving #uc"ets in .inter and set these out on tra s. 1hile the rice is #oiling, coo" the soup and vegeta#les. The coo" supervises this personall . This is true .hether the coo" .or"s alone or has assistants to tend the fire or prepare the utensils. Becentl , )en monasteries have developed positions such as rice5coo" and soup5coo" 2334 .ho .or" under the coo". The coo" is al.a s responsi#le for .hatever is done. In olden times the coo" did ever thing .ithout an assistance. In preparing food never vie. it from the perspective of usual mind or on the #asis of feeling5tones. Ta"ing up a #lade of grass erect magnificent monasteries, 2364 turn the 1heel of Bealit .ithin a grain of dust. If ou onl have .ild grasses .ith .hich to ma"e a #roth, do not disdain them. If ou have ingredients for a cream soup do not #e delighted. 1here there is no attachment, there can #e no aversion. ;o not #e careless .ith poor ingredients and do not depend on fine ingredients to do our .or" for ou #ut .or" .ith ever thing .ith the same sincerit . If ou do not do so then it is li"e changing our #ehaviour according to the status of the person ou meetD this is not ho. a student of the 1a is.

+trengthen our resolve and .or" .hole5heartedl to surpass the mon"s of old and #e even more thorough than those .ho have come #efore ou. ;o this # tr ing to ma"e as fine a soup for a fe. cents 2384 as the ancients could ma"e a coarse #roth for the same amount. The difficult is that present and the past are separated # a gulf as great as #et.een s" and earth and no one no. can #e compared to those of ancient times. @o.ever, through complete practice of seeing the nature of things 2394 ou .ill #e a#le to find a .a . If this isn$t clear to ou it is #ecause our thoughts speed a#out li"e a .ild horse and feeling5tones careen a#out li"e a mon"e in the trees. :et the mon"e and horse step #ac" and #e seen clearl and the gap is closed naturall . 23C4 In this .a , turn things .hile #eing turned # them. Clarif and harmoni0e our life .ithout losing the single K e .hich sees the context or the t.o e es .hich recogni0e the details. 2394 Ta"ing up a vegeta#le leaf manifests the Auddha$s sixteen5foot golden #od D 23?4 ta"e up the sixteen5foot golden #od and displa it as a vegeta#le leaf. This is the po.er of functioning freel as the a.a"ening activit .hich #enefits all #eings. @aving prepared the food, put ever thing .here it #elongs. ;o not miss an detail. 1hen the drum sounds or the #ells are struc", follo. the assem#l for morning 0a0en and in the evening 2314 go to the *aster$s 7uarters to receive teachings. 1hen ou return to the "itchen, 2324 count the num#er of mon"s present in the *on"s$ @allD 2334 tr closing our e es. ;on$t forget a#out the senior mon"s and retired elders in their o.n 7uarters or those .ho are sic". Ta"e into account an ne. arrivals in the entr hall 2334 or an one .ho is on leave. ;on$t forget an one. If ou have an 7uestions consult the officers, the heads of the various halls, or the head mon". 1hen this is done, calculate >ust ho. much food to prepareL for each grain of rice needed, suppl one grain. Hne

portion can #e divided into t.o halves, or into thirds or fourths. If t.o people tend to each .ant a half5serving, then count this as the 7uantit for a single full serving. %ou must "no. the difference that adding or su#tracting one serving .ould ma"e to the .hole. If the assem#l eats one grain of rice from :uling, 2364 the coo" is the mon" 'uishan. 2384 In serving a grain of that rice, the coo" sees the assem#l #ecome the ox. The ox s.allo.s 'uishan. 'uishan herds the ox. !re our measurements right or are the offI @ave those ou consulted #een correct in their countingI Bevie. this as #est as ou can and then direct the "itchen accordingl . This practice of effort after effort, da after da , should not #e forgotten. 1hen a patron visits the monaster and ma"es a donation for the noon meal, discuss this .ith the other officers. This is the tradition of )en monasteries. Hther offerings to #e distri#uted should also #e discussed .ith the other officers. In this .a , the responsi#ilities of others are not disrupted nor our o.n neglected. 1hen the meal is read and set out on tra s, at noon and morning put on the .rap ro#e, 2394 spread our #o.ing mat, 23C4 offer incense and do nine great #o.s in the direction of the *on"s$ @all. 1hen this is done, send out the food. ;a and night, the .or" for preparing the meals must #e done .ithout .asting a moment. If ou do this and ever thing that ou do .hole5heartedl , this nourishes the seeds of !.a"ening and #rings ease and >o to the practice of the communit . !lthough the Auddha$s Teachings have #een heard for a long time in Mapan , I have never heard of an one spea"ing or .riting a#out ho. food should #e prepared .ithin the monastic communit as an expression of the Teachings, let alone such details as offering nine #o.s #efore sending forth the food. !s a conse7uence, .e Mapanese have ta"en no more consideration of ho. food should #e prepared in a monastic

context than have #irds or animals. This is cause for regret, especiall since there is no reason for this to #e so. 1hen I .as sta ing at Tiantong5>ingde5si, 2394 a mon" named :u from &ing uan fu 26?4 held the post of coo". Hnce, follo.ing the noon meal I .as .al"ing along the eastern covered .al".a to.ards a su#5temple called Chaoran @ut 2614 .hen I came upon him in front of the Auddha @all 2624 dr ing mushrooms in the sun. @e had a #am#oo stic" in his hand and no hat covering his head. The heat of the sun .as #la0ing on the paving stones. It loo"ed ver painfulD his #ac" .as #ent li"e a #o. and his e e#ro.s .ere as .hite as the feathers of a crane. I .ent up to the coo" and as"ed, -@o. long have ou #een a mon"I/ -+ixt 5eight ears,/ he said. -1h don$t ou have an assistant do this for ouI/ -Hther people are not me./ -Nenera#le sir, I can see ho. ou follo. the 1a 2634 through our .or". Aut still, .h do this no. .hen the sun is so hotI/ -If not no., .henI/ There .as nothing else to sa . !s I continued on m .a along the eastern corridor I .as moved # ho. important the .or" of the coo" is. In *a of 1223 2634 I .as sta ing a#oard the ship at &ing uan. Hnce I .as spea"ing .ith the captain .hen a mon" a#out sixt ears of age came a#oard to #u mushrooms from the ships Mapanese merchants. I as"ed him to have tea .ith me and as"ed .here he .as from. @e .as the coo" from ! u.ang shan. 2664 @e said, -I come from Eishu 2684 #ut it is no. fort ears since I$ve left there and I am no. sixt 5one. I have practiced in several monasteries. 1hen the Nenera#le ;ao7uan #ecame a##ot at 'u un temple 2694 of ! u.ang I .ent there #ut >ust idled the time a.a , not "no.ing .hat I .as doing. 26C4 Fortunatel , I .as appointed coo" last ear .hen the summer Training Jeriod ended. 2694 Tomorro. is

*a 6th 28?4 #ut I don$t have an thing special offerings for the mon"s so I thought I$d ma"e a nice noodle soup for them. 1e didn$t have an mushrooms so I came here to give the mon"s something from the ten directions./ -1hen did ou leave ! u.angshanI/ I as"ed. -!fter the noon meal./ -@o. far is it from hereI/ -!round t.elve miles./ 2814 -1hen are ou going #ac" to the monaster I/ -!s soon as I$ve #ought the mushrooms./ I said, -!s .e have had the unexpected opportunit to meet and tal" li"e this toda , I .ould li"e ou to sta a .hile longer and allo. me to offer )en *aster coo" a meal./ -Hh, I$m sorr , #ut I >ust can$t. If I am not there to prepare tomorro.$s meal it .on$t go .ell./ -Aut surel someone else in the monaster "no.s ho. to coo"I If ou$re not there it can$t ma"e that much difference to ever one./ -I have #een given this responsi#ilit in m old age and it is this old man$s practice. @o. can I leave to others .hat I should do m selfI !s .ell, .hen I left I didn$t as" for permission to #e gone overnight./ -Nenera#le sir, .h put ourself to the difficult of .or"ing as a coo" in our old ageI 1h not >ust do 0a0en and stud the "oan of the ancient mastersI/ The coo" laughed for a long time and then he said, -* foreign friend, it seems ou don$t reall understand practice or the .ords 2824 of the ancients./ @earing this elder mon"$s .ords I felt ashamed and surprised. I as"ed, -1hat is practiceI 1hat are .ordsI/ The coo" said, -Oeep as"ing and penetrate this 7uestion and then ou .ill #e someone .ho understands./ Aut I didn$t "no. .hat he .as tal"ing a#out and so the coo" said, -If ou don$t understand then come and see me at ! u.ang shan some time. 1e$ll tal" a#out the meaning of

.ords./ @aving said this, he stood up and said, -It$ll #e getting dar" soon. I$d #est hurr ./ !nd he left. In Mul of the same ear I .as sta ing 2834 at Tiantongshan .hen the coo" of ! u.ang shan came to see me and said, -!fter the summer Training Jeriod is over I$m going to retire as coo" and go #ac" to m native region. I heard from a fello. mon" that ou .ere here and so I came to see ho. ou .ere ma"ing out./ I .as over>o ed. I served him tea as .e sat do.n to tal". 1hen I #rought up our discussion on the ship a#out .ords and practice, the coo" said, -If ou .ant to understand .ords ou must loo" into .hat .ords are. If ou .ant to practice, ou must understand .hat practice is./ I as"ed, -1hat are .ordsI/ The coo" said, -Hne, t.o, three, four, five./ I as"ed again, -1hat is practiceI/ -Kver .here, nothing is hidden./ 2834 1e tal"ed a#out man other things #ut I .on$t go into that no.. +uffice it to sa that .ithout this coo"$s "ind help I .ould not have had an understanding of .ords or of practice. 1hen I told m late teacher * o0en 2864 a#out this he .as ver pleased. :ater I found a verse that Euedou 2884 .rote for a discipleL -Hne, seven, three, five. 1hat ou search for cannot #e grasped. !s the night deepens, the moon #rightens over the ocean. The #lac" dragon$s >e.el is found in ever .ave. :oo"ing for the moon, it is here in this .ave and the next./ 1hat the coo" said is expressed here in Euedou$s verse as .ell. Then it .as even clearer to me that the coo" .as trul a person of the 1a .

Aefore I "ne. one, t.o three, four, fiveD no. I "no. six, seven, eight, nine, ten. *on"s, ou and those to follo. must understand practice and .ords through this and from that. Kxert ourself in this .a and ou .ill practice the single true taste of )en #e ond .ords, 2894 undivided into the poisonous five flavours. 28C4 Then ou .ill #e a#le to prepare food for the monastic communit properl . There are man old stories .e can hear and present examples of mon"s training as coo". ! great man teachings concern this #ecause it is the heart of the 1a . Kven if ou #ecome the !##ot of a monaster , ou should have this same understanding. The Zen Monastic Standards states, -Prepare each meal with each detail kept clear so that there will be enough 'ake sure that the four offerings of food, clothing, bedding, and medicine 2894 are ade(uate )ust as the *enerous +ne offered to his disciples the merit of twenty years of his lifetime We ourselves live today within the light of that gift because the energy of even a white hair between his brows 29?4 is inexhaustible / It also sa s, $,ust think about how to best serve the assembly without being hindered by thoughts of povertyy If your mind is limitless, you en)oy limitlessness / This is ho. the a##ot serves the assem#l . In preparing food, it is essential to #e sincere and to respect each ingredient regardless of ho. coarse or fine it is. There is the example of the old .oman .ho gained great merit through offering .ater in .hich she had rinsed rice to the Thus Come. 2914 !nd of Oing !so"a creating roots of .holesomeness through offering half a mango to a monaster as he la d ing. 2924 !s a result of this he reali0ed the deathless in his next life. Kven the grandest offering to the Auddha, if insincere, is .orth less than the smallest sincere offering in #ringing a#out a connection .ith a.a"ening. 2934 This is ho. human #eings should conduct themselves. ! rich #utter soup 2934 is not #etter as such than a #roth of .ild her#s. 2964 In handling and preparing .ild her#s,

do so as ou .ould the ingredients for a rich feast, .holeheartedl , sincerel , clearl . 1hen ou serve the monastic assem#l , the and ou should taste onl the flavour of the Hcean of Bealit , the Hcean of uno#scured !.a"e !.areness, not .hether or not the soup is cream or made onl of .ild her#s. In nourishing the seeds of living in the 1a rich food and .ild grass are not separate. There is the old sa ing, -The mouth of a monk is like a furnace./ 2984 Aear this in mind. 1ild grasses can nourish the seeds of Auddha 2994 and #ring forth the #uds of the 1a . 29C4 ;o not regard them lightl . ! teacher must #e a#le to use a #lade of .ild grass to #enefit humans and shining #eings. ;o not discriminate #et.een the faults or virtues of the mon"s or .hether the are senior or >unior. %ou do not even "no. .here ou stand, so ho. can ou put others into categories. Mudging others from .ithin the #oundaries of our o.n opinions, ho. could ou #e an thing other than .rongI !lthough there are differences #et.een seniors and >uniors, all are e7uall mem#ers of the assem#l . 2994 Those .ho had man faults esterda ma #e correct and clear toda . 1ho can >udge -sacred/ from -common./ The Zen Monastic Standards states, -Whether foolish or wise, the fact that one trains as a monk provides for others a gift that penetrates everywhere / If ou stand #e ond opinions of right and .rong, ou #ring forth the practice of actuali0ing unsurpassa#le !.a"ening. If ou do not, ou ta"e a .rong step and miss .hat$s there. 2C?4 The #ones and marro. of the ancients .as >ust the exertion of such practice and those mon"s .ho train as coo" in the future reali0e the #ones and marro. of the 1a onl through >ust such exertion. The monastic rules set forth # great *aster Aai0hang 2C14 must al.a s #e maintained. !fter I returned to Mapan I sta ed at Oennin5>i [1] for around t.o ears. The had the office of coo" there #ut it .as onl nominal #ecause no one actuall carried out the real activit of this training post. The did not understand it as the

activit of !.a"e !.areness so ho. could the have #een a#le to use it to express the 1a I Trul , it .as ver sad. The coo" there had never encountered a living one .ho could use the office of coo" as the functioning of !.a"e !.areness and so he carelessl idled a.a , #rea"ing the standards of practice. I .atched the coo" there 7uite closel . @e never actuall .or"ed at preparing the morning and evening meals #ut >ust ordered a#out some rough servants, lac"ing in intelligence and heart, leaving to them all the tas"s .hether important or not. @e never chec"ed on .hether the .ere .or"ing .ell or not, as if it .ould #e shameful to do so li"e peeping into the private 7uarters of a neigh#ouring .oman. @e >ust hung a#out in his o.n rooms, reading sutras or chanting .hen he .asn$t l ing do.n or chatting. *onths .ould go # #efore he .ould even come close to a pot, let alone #u utensils or ma"e out a menu. @e did not understand that these activities are the exertion of !.areness. The practice of donning the .rap ro#e and offering nine #o.s #efore sending out the food .as something he .ould never have even dreamed ofD it >ust .ouldn$t have occurred to him. !s he himself did not understand the office of coo", .hen it came time for him to teach a novice [2] ho. to carr out the office .hat understanding could #e passed onI It .as ver regretta#le. !lthough one might have the fortune to hold this post, if one is .ithout the mind .hich uncovers the 1a and fails to meet .ith one .ho has the virtue of the 1a , it is li"e returning empt 5handed after clim#ing a mountain of treasure or entering an ocean of >e.els. !lthough ou might not have the mind .hich uncovers the 1a , if ou meet one manifesting the True Jerson [3] ou can then practice and unfold the 1a . Hr, even if ou cannot meet .ith one .ho is the displa of the True Jerson, # ourself deepl arousing the see"ing for the 1a , ou can #egin the 1a . If ou lac" #oth of these, .hat is the pointI

In the man monasteries of the mountains of +ong China that I have seen, the mon"s holding the various offices train in these posts for a ear at a time, each of them in each moment practicing # three standards. Firstl , to #enefit others #enefits ourself. +econd, ma"e ever effort to maintain and rene. the monastic environment. Third, follo. the standards set forth # the examples of excellent practitioners of past and present and come to stand .ith them. %ou should understand that foolish people hold their practice as if it #elonged to someone else, .ise people practice .ith ever one as themselves. !n ancient teacher [4] said, -Two-thirds of your life has passed
without clarifying who you are. Eating your life, muddling about in this and that, you don't even turn when called on. Pathetic./

From this verse .e can see that if ou have not met a true teacher, ou .ill >ust follo. the lead of our tendencies. !nd this is pathetic. It$s li"e the stor of the foolish son .ho leaves his parent$s home .ith the famil treasure and then thro.s it a.a on a dung heap. [5] ;o not .aste our opportunit as that man did. Considering those .ho in the past made good use of their training as coo", .e can see that their virtues .ere e7ual to those of their office. The great ;aigu [6] .o"e up .hile training as coo" and ;ongshan +houchou$s -Three pounds of flax,/ occurred .hile he .as coo". [7] The onl thing of value is the reali0ation of the 1a , the onl time that is precious is each moment of reali0ing the 1a . Kxamples of those .ho long for the 1a are man . There is the stor of a child offering the Auddha a handful of sand as a great treasure. [8] !nother is of someone .ho made images of the Auddha and had reverence for them and thus had great #enefit follo. them. [9] @o. much more #enefit must there #e in fulfilling the office of coo" through

actuali0ing its possi#ilities as have those excellent ones .ho have practiced #efore usI 1hen .e train in an of the offices of the monaster .e should do so .ith a >o ful heart, a motherl heart, a vast heart. [10] ! ->o ful heart/ re>oices and recogni0es meaning. %ou should consider that .ere ou to #e #orn in the realm of the shining #eings ou .ould #e a#sor#ed in indulgence .ith the 7ualities of that realm so that ou .ould not rouse the recognition of uncovering the 1a and so have no opportunit to practice. !nd so ho. could ou use coo"ing as an offering to the Three Me.elsI Pothing is more excellent than the Three Me.els of the Auddha, the Teachings, and the Communit of those .ho practice and reali0e the 1a . Peither #eing the "ing of gods [11] nor a .orld ruler [12] can even compare .ith the Three Me.els. The Zen Monastic Standards states, -The
monastic community is the most excellent of all things because those who live thus live beyond the narrowness of social fabrications. Pot onl do .e have the fortune of

#eing #orn as human #eings #ut also of #eing a#le to coo" meals to #e offered to the Three Me.els. 1e should re>oice and #e grateful for this. 1e can also reflect on ho. our lives .ould #e .ere .e to have #een #orn in the realms of hell #eings, hungr ghosts, animals, or >ealous gods. [13] @o. difficult our lives .ould #e in those four situations or if .e had #een #orn in an of the eight adverse conditions. [14] 1e .ould not then #e a#le to practice together .ith the strength of a monastic communit even should it occur to us to aspire to it, let alone #e a#le to offer food to the Three Me.els .ith our o.n hands. Instead our #odies and minds .ould #e #ound .ithin the limits of those circumstances, merel vessels of contraction. This life .e live is a life of re>oicing, this #od a #od of >o .hich can #e used to present offerings to the Three Me.els. It arises through the merits of eons and using it thus its merit extends endlessl . I hope that ou .ill .or" and

coo" in this .a , using this #od .hich is the fruition of thousands of lifetimes and #irths to create limitless #enefit for num#erless #eings. To understand this opportunit is a >o ous heart #ecause even if ou had #een #orn a ruler of the .orld the merit of our actions .ould merel disperse li"e foam, li"e spar"s. ! -motherl heart/ is a heart .hich maintains the Three Me.els as a parent cares for a child. ! parent raises a child .ith deep love, regardless of povert or difficulties. Their hearts cannot #e understood # anotherD onl a parent can understand it. ! parent protects their child from heat or cold #efore .orr ing a#out .hether the themselves are hot or cold. This "ind of care can onl #e understood # those .ho have given rise to it and reali0ed onl # those .ho practice it. This, #rought to its fullest, is ho. ou must care for .ater and rice, as though the .ere our o.n children. The 'reat *aster +a" amuni offered to us the final t.ent ears of his o.n lifetime to protect us through these da s of decline. [15] 1hat is this other than the exertion of this -parental heart/I The Thus Come Hne did not do this hoping to get something out of it #ut sheerl out of munificence. -Nast heart/ is li"e a great expanse of ocean or a to.ering mountain. It vie.s ever thing from the most inclusive and #roadest perspective. This vast heart does not regard a gram as too light or five "ilos as too heav . It does not follo. the sounds of spring or tr to nest in a spring gardenD it does not dar"en .ith the colours of autumn. +ee the changes of the seasons as all one movement, understand light and heav [16] in relation to each other .ithin a vie. .hich includes #oth. 1hen ou .rite or stud the character -vast,/ [17] this is ho. ou should understand its meaning. If the coo" at Miashan had not thus studied the .ord -vast,/ he could not have .o"en up Klder Fu # laughing at him. [18] If )en *aster 'uishan had not understand the .ord -vast,/ he .ould not have #lo.n on dead fire.ood three

times. [19] If the mon" ;ongshan had not understood the .ord -vast,/ he could not have taught the mon" through his expression, -Three pounds of flax./ [20] !ll of these and other great masters through the ages have studied the meaning of -vast/ or -great/ not onl though the .ord for it #ut through all of the events and activities of their lives. [21] Thus the lived as a great shout of freedom through presenting the 'reat *atter, penetrating the 'reat &uestion, training great disciples and in this .a #ringing it all forth to us. The a##ot, senior officers and staff, and all mon"s should al.a s maintain these three hearts or understandings.
ritten in the spring of !"#$ [22] for those of coming generations who will practice the ay by %ogen, abbot of &osho'(orin-)*i.

Footnotes
[1] The roku chiji or six offices of those who underst nd! in "o#en$s ti%e were tsusu& d%inistr tor' k nsu& ssist nt d%inistr tor' fusu& tre surer' ino& disci()in ri n or su(er*isor of the %onks' cook& chief cook in ch r#e of %e )s nd su(()ies' shissui& work )e der in ch r#e of c ret kin#+ The tsusu, k nsu, nd fusu to#ether re known s the fusu+ [2] -utsuji+ [3] Zen Monastic Standards: .h n/u n 0in##ui 1 Ch'an-yuan Ch'ing-kuei ' Zennen Shingi) + 2n i%(ort nt ten *o)u%e work 3/ .h n#)u 4on#5e 1.h$ n#6)u Tsun#6tse' .horo 7os ku8, (u3)ished in 110293+ [4] "oshin+ [5] :osshin or hotsu63od ishin' 3odhicittot( d or 3odhicitt 6(r niddhi+ [6] -endo+ [7] 2nr ku+ [8] ;uei6sh n <in#6/u+ 2)so =ei6sh n <in#6/u 1>s n ?ei/u8, 7716853+ :e ((e rs in Blue Cliff Records: Biyen-lu 1 Pi-yen-lu ' Hekiganroku 8 4, 24, 70 nd Wu enguan 1Wu- en-kuan ' Mu onkan 8 40+ [9] Tun#6sh n 7hou6ch$ou' To5 n 7husho, 910690+ :e ((e rs in Blue Cliff Records & Biyen-lu 12 nd Wu enguan 15 nd 18+ @ot to 3e confused with "on#sh n <i n#jie 1Tun#6sh n <i n#6chieh' To5 n ?/ok i8, 8076869, founder of the . odon# 1T$s o6tun#8 or 7oto <ine #e in .hin + [10] Aor this re son > h *e )eft the word cook! untr ns) ted s no ((ro(ri te Bn#)ish ter% such s chef! c n i%()/ the de(th of (r ctice nd %indfu)ness th t is the cook$s function+ [11] 4enshi nd #onk/u+ [12] ;otsu5ui+ [13] 7 i+ Ao))owin# the tr dition of >ndi n "h r% , the noon %e ) w s re# rded s the ) st %e ) of the d /+ 2s the .hinese, C ( nese 1 nd . n di n8 c)i% tes re %uch co)der th n >ndi , n e*enin# %e ) w s introduced 3ut w s r tion )i5ed s n unoffici )!, %edicin ) %e )+ [14] Tsusu nd k nsu+

[15] 7huku& )iter ))/ #rue)!+ [16] D n5ei+ [17] E o6nin# Cen6/un#' :onei @in$/u, . + 11th .+ [18] Coju%otsu+ [19] :ojo+ [20] The stud/ h )) or shur/o! is co%%on roo% for re din# nd drinkin# te + [21] 7ho#on joshin+ [22] F koto+ [23] 4enkon+ The three roots of 3enefici ) cti*it/ re freedo% fro% the three k)es s 1(oisons8 of ( ssion, ##ression, nd stu(idit/+ [24] ?oku%i& 3itter, sour, sweet, hot, %i)d, s )t/+ [25] 7 ntoku& )i#ht 1k/on n8, c)e n 1joketsu8, di#nified 1n/oho8+ [26] Guefen# Hicun 1:sueh6fen# >6ts$un' 7e((o Dison8, 8226908+ :e ((e rs in Blue Cliff Records: Biyen-lu 5, 22, 49, 51, nd 66 nd in Wu enguan 13+ [27] "on#sh n <i n#jie 1Tun#6sh n <i n#6chieh' To5 n ?/ok i8, 8076869+ 2((e rs in Blue Cliff Records: Biyenlu c se 43+ [28] Guefen#$s underst ndin# w s so ( rti ) th t he )ost hi%se)f in the dr % of ex(ressin# it nd so sIu ndered the food th t he w s to (re( re for the co%%unit/ s who)e inste d of ex(ressin# it throu#h ctu )i5 tion nd t kin# e*er/thin# into ccount throu#h seein# wh t e ch %o%ent c ))s for! 1% koto8+ This is tr dition ))/ s id to 3e (ri% r/ ex %()e of the difference 3etween 7oto nd ?in5 i tr inin#+ The incident itse)f ((e rs s one of the ko n of the !"en #yes Book: $aigen-roku studied t " inen6ji+ < ter, Guefen# ser*ed s cook t "esh n$s %on ster/ nd e*entu ))/ recei*ed tr ns%ission fro% "esh n+ 7ee Records of Silence: %ongrong lu 1 %'ung&ung lu' Shoyoroku 8 c se 55, Wu enguan c se 13+ [29] <iter ))/, s)ee*es tied 3 ck+! [30] 'ingde Chuandeng-lu 1 Chiang-te Ch'uan-tenglu ' $eitoku (entoroku 8& Jnce Duish n nd H n#sh n went to % ke new rice ( dd/+ H n#sh n s id, >t$s Iuite )ow here nd hi#h o*er there, isn$t itK! Duish n s id, =e c n %e sure the )e*e) with w ter+! H n#sh n s id, F ster, don$t de(end on w ter s st nd rd+ 2 hi#h

() ce finds its )e*e) s hi#h () ce, )ow () ce finds its )e*e) s )ow () ce+! [31] 7oko 7hins i+ >n so%e c ses >d ten 7onten+ [32] ;usu& the tsusu, k nsu, nd fusu+ The chief d%inistr ti*e officers+ [33] 7 nko& the third w tch+ There re fi*e w tches fro% sunset to sunrise so the third w tch ((roxi% tes %idni#ht + [34] : nju nd koju+ [35] :oo6setsu' -uddh 6ksetr + Theis tr% cou)d 3e used for the Aie)d of 2w kenin# of -uddh or the te%()e of -uddh + [36] 7ens+ [37] "o6ri+ The w / of the (rinci()es or n ture of thin#s+ [38] " jo6i((en+ [39] >chi#en6r/o#en+ [40] Coroku6shin+ [41] -oshu+ Tr dition ))/ on)/ senior students # thered to#ether in the F ster$s Iu rters to recei*e te chin#s+ [42] .ook6r/o+ The cook$s Iu rters+ [43] 7odo+ 2ctu ))/, the text s /s the nu%3er of 3$ 3/ 6$ s( ces 1t n8 occu(ied in the Fonks$ : ))+! [44] T n# r/o+ [45] 2 %onk sked 0in#/u n Gin#si, =h t is the essence of the -uddh "h r% K! The F ster s id, =h t is the (rice of rice fro% <u)in#K! This ko n ((e rs sRecords of Silence: Congrong lu c se 5+ [46] Duish n <in#/ou 1 )re d/ )isted twice in these notes8+ >n the 'ingde Chuandeng-lu 1 Chiang-te Ch'uan-tenglu ' $eitoku (entoroku 8 it st tes& Jnce F ster Duish n t u#ht the sse%3)/, 2fter > die > wi)) 3eco%e n ox t the foot of this %ount in+ Jn the the )eft side of the ox$s chest wi)) 3e % rked, $> % %onk of Duish n+$ =hen /ou c )) %e %onk of Duish n, >$)) 3e n ox+ >f /ou c )) %e n ox, > wi)) 3e %onk of Duish n+ 7o wh t cou)d /ou re ))/ c )) %eK! [47] ;es 1in 7 nskrit k s / !8+ [48] 4 #u+ [49] T$ien6t$un#6chin#6te6ssu' Tendo6keitoku6ji+ [50] @ow c ))ed @in#3o+

[51] "o#en w s #oin# to *isit his te cher nd friend F/o5en who w s i)) in the infir% r/+ F/o5en wi)) 3e %entioned # in t further (oint in the text+ [52] " i6/uden' )so -utsuden+ [53] @/uho+ Ao))ow the st nd rds' to do the ri#ht thin#+ [54] The sixteenth /e r of the rei#n Ci din# [55] 26/u6w n#6sh n' 2ikuo5 n+ [56] >n south6western .hin + [57] ;oun6in+ [58] :u6)u n' uronkw + >n Iuestion 3)e % nner+! [59] ; i#e6r/o+ The end of De6 n#o+ [60] The .hinese "r #on -o t Aesti* )+ [61] The text s /s thirt/6fi*e )i+! The %e sure%ent of thirt/6fi*e )i rou#h)/ eIu )s twe)*e %i)es+ >n n/ c se, it %e nt four hour or so w )k+ [62] Fonji+ <iter ))/ the ch r cters th t % ke u( words+ [63] ; sh ku+ Eut w / one$s #e r for tr *e))in#+ [64] :enk i6fu5o5o+ [65] F/o5en -utsuju3o 11183612258+ "h r% 6heir of Bis i+ D *e "o#en tr ns%ission s ?in5 i F ster nd then tr *e))ed with "o#en to .hin where he died t Ti nton# si+ "o#en returned with his shes for intern%ent t ;ennin6ji+ [66] Guedou 4hon#xi n 1:sueh6t$ou .h$un#6hsien' 7etcho Cuken8, 98061052+ D thered the one hundred ko n th t 3ec %e the Blue Cliff Records or Biyen lu nd co%(osed c ((in# *erses 1juko8 for the%+ [67] >chi%i 4en+ [68] Do%i 4en+ 7ee Ai*e 7t/)es of 4en in Before %hinking: Saturday Morning (har a %alks , Len+ 2n5 n :oshin roshi, Dre t F tter Eu3)ic tions, 1992+ [69] 7hiji6ku+ > h *e inserted )ist of the four offerin#s into the text+ [70] -/ ku#oko+ >n % n/ sutr s it is s id th t when the -uddh t u#ht, )i#ht 3) 5ed forth nd (enetr ted the ten directions fro% the tuft of white h ir 3etween his 3rows+ [71] The text ctu ))/ s /s, Cu#o! or the Jne of the Ten @ %es+! These re ten tr dition ) e(ithets for the -uddh which re s fo))ows& 18 Thus .o%e 1t th # t 8 28 worth/ one 1 rh nt8 38 co%()ete)/ w ke 1s %/ k6s %3uddh 8 48 h r%oni5 tion of insi#ht nd (r ctice 1*id/ 6c r n 6

s %( nn 8 58 #one into jo/ 1su# t 8 68 knower of the wor)d 1)ok 6*idu8 78 unexce))ed 1 nutt r (urus 8 88 ch rioteer of the ( th 98 te cher of shinin# 3ein#s nd hu% ns 1de* 6% nus n % s st 8 108 w ke nd #enerous one 13uddh 63h # * t8+ [72] >n @ # rjun $s Maha"ra&na"ara ito"adesa 1 (achidoron 8 .h (ter 8 nd )soka*adana 1 )ikuo $yo Shoinnen Bonryaku 8 .h (ter 5 res(ecti*e)/+ [73] :otoke6no6en+ ?e) tion or re) tion ) condition of -uddh hood+ [74] " i#o%i+ The fi*e t stes of %i)k, curd, r w cheese, ri(ened cheese, #hee+ 2s %et (hor, the fifth t ste is used to denote n exIuisite f) *our )thou#h it wou)d (ro3 3)/ h *e t sted Iuite #h st)/ to A r B st 2si ns who inherited the %et (hor fro% >ndi n texts 3ut who on the who)e h d no cont ct with d ir/ (roducts+ [75] Aus iko+ [76] >n the Soei-shu ; t/ / n s /s, The %outh of %onk is )ike furn ce, Cust s furn ce 3urns 3oth s nd )wood nd cow shit without distinction, our %ouths shou)d 3e the s %e, e tin# rich nd () in food s food+ =e shou)d use wh te*er we recei*e+! [77] 7hot i+ [78] "o#e+ [79] 7o6shu+ [80] 7ee the +ukan,a,engi+ [81] - i5h n# :u h i 1E i6ch n# :u i6h i' :/ kujo Bk i8, 7206814+ The text of - i5h n#$s %on stic ru)es no )on#er sur*i*es 3ut )) of the shin#i of 4en %on steries deri*e fro% it+ :e ((e rs in Blue Cliff Records: Biyen lu c ses 26, 53, 70, 71, 72 nd Wu enguan c ses 2 nd 40+

[1] This w s the Tend i %on ster/ in ;/oto where "o#en h d (r cticed ?in5 i 4en with Bis i 5enji nd F/o5en 5enji+ [2] 4un6n n or sh %i+ [3] :o%3unnin+ Jr Jri#in ) Eerson+! [4] Guedou 4hon#xi n+ [5] >n .h (ter 4 of the -otus (iscours e, the Saddhar a Pundarika sutra +

[6] 2nother n %e for Duish n <in#/ou 1who h s ((e red three (re*ious ti%es in these notes8+ :e tr ined s cook under - i5h n#+ >n the 'ingde Chuandeng-lu it st tes& Jnce when " i#u w s tr inin# s cook on - i5h n# sh n, he went to ser*e the F ster+ - i5h n# c ))ed out, =ho is itK! " i#ui nswered, Fe, <in#/ou+! - i5h n# s id, Do nd stir u( those co )s nd see if n/thin#$s 3urnin#+! " i#ui did s instructed nd when he returned to)d - i5h n# th t the fire w s out+ - i5h n# #ot u(, went to the 3r 5ier hi%se)f nd stirred the shes+ Mnco*erin# s% )) e%3er he 3rou#ht it o*er to " i#ui nd s id, =e)), wh t do /ou c )) thisK! " i#ui sudden)/ re )i5ed - i5h n#$s (ointin# out instructions nd 3owed+ [7] "on#sh n 7houchu 1Tun#6sh n 7hou6ch$ou' To5 n 7husho8, 910690+ "on#sh n$s Three Eounds of A) x! ko n ((e rs s Blue Cliff Records 1 Biyen lu) c se 12+ [8] 2ccordin# to the )ikuo $yo Shoinnen Bonryaku this chi)d w s re3orn s ;in# 2sok + [9] ;in# Mten w s re3orn in he *en)/ re )% throu#h these cti*ities ccordin# to the Saku,o .nnen $yo + 2s we)), the -otus (iscourse 1 Saddhar a Pundarika sutra 8 s t tes& >f one )ooks t the i% #e of the Jne Done into Co/ on w )) nd % kes offerin#s to it, e*en in n n#r/ st te of %ind, one wi)) e*entu ))/ co%e to see ten %i))ion -uddh s+! [10] ;ishin, roshin, d ishin+ [11] 7 krode* n %indr h [12] . kr * rtin+ [13] @ r k , (ret , tir/ nc, sur + 7ee The =hee) of -eco%in#! in Zan ai @o+ 9610, Dre t F tter Eu3)ic tions, 1992+ [14] : chi no nsho+ or h chin n 1 st 6 ks n ni8+ 2s we)) s the four )re d/ )isted& -ein# 3orn in () ce where the "h r% is not (r cticed or t u#ht 15 i utt n$otsu8+ -ein# 3orn without the f cu)ties th t wou)d ))ow us to (r ctice 1ro%o on$ 8+ -ein# 3orn )ocked into the *iews of soci ) con*entions 1sechi 3enso8+ -ein# 3orn t ti%e when the "h r% is no )on#er * i) 3)e t )) 13utsu5en 3utsu#o8+ [15] F tsu6se+

[16] 2ctu ))/, the units of %e sure%ent here re first r/o nd kin with 1 kin eIu ) to 480 r/o+ Jne r/o is eIu ) to 24 shu+ [17] " i+ [18] 2ccordin# to the Wudeng Huiyuan 1 /oto #gen 8 .h (ter 17& Jnce the #re t -uddhist scho) r " i/u n Au 1" i#en Au Co5 8 w s )ecturin# on the /reat Cessation (iscourse 1 Maha"arinir*ana sutra 8 t Du n#k o6Gi o in H n#5hou + The cook fro% Ci sh n who w s tr *e))in# fro% te%()e to te%()e h ((ened to #et snowed in there nd so he )istened in on the )ecture+ " i/u n Au w s ex() inin# the section on the three f ctors of -uddh @ ture nd the three *irtues of the "h r% k / when, in the %idst of the ex() n tion of the su3t)eties of the "h r% k / , the cook 3urst out ) u#hin#+ 2fter the )ecture " i/u n Au sked the cook to his roo% where he s id, <ook, >$% re ))/ *er/ si%()e (erson nd so the co%%ents > % ke when > )ecture on the sutr s re just )iter ) ex() n tions+ > noticed th t /ou cou)dn$t he)( ) u#hin# 3out wh t > s id 3out the "h r% k / + .ou)d /ou 3e so kind s to (oint out where > went offK! The cook s id, =e)), /ou were s /in# just wh t w s written down there nd so it$s not th t its wron#+ >t$s just th t /ou didn$t know wh t /ou were s /in#+! 7o fter this " i/u n Au ce sed n/ further )ectures nd 3e# n to *isit % n/ % sters, inIuirin# of the -uddh "h r% , exertin# hi%se)f in (r ctice+ [19] Chanlin -ei&u .h (ter 14& =hen Duish n <in#/ou )i*ed on - i5h n# sh n he went off into the wi)derness with his F ster, - i5h n# :uih i, to work+ - i5h n# s id, -rin# %e so%e fire+! Duish n re()ied, Jk /, ri#ht w /+! =hen Duish n returned he 3rou#ht stick to - i5h n# who s id, =e)), where is itK! Duish n turned the stick round in his h nd, 3)ew on it three ti%es, nd h nded it 3 ck to - i5h n#+ - i5h n# cce(ted the stick+ [20] "on#sh n 7houchou$s Three Eounds of A) x! ko n ((e rs s Blue Cliff Records& Biyen lu c se 12+ [21] <iter ))/ 3o*e the ti(s of hundred #r sses+! [22] ; tei 4+