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Entering the Marketplace with Helping Hands #10 [last in the series]

The Ten Ox herding Pictures are a classic Zen story-telling device about the search for enlightenment.

The short poems beside each picture are by Kusan, illustrations are by Jikihara from the collection of Zen Mountain Monastery.

(Martine Batchelor from her book, Principles of Zen (Thorsons/HarperCollins), as published in Tricycle magazine in the spring 2000 issue.

This picture shows a ragged, potbellied man walking barefoot bearing a sack full of goodies. This last stage represents freedom, wisdom, and compassion. We are not encumbered by appearances. We adapt freely to high and low places. We find spirituality everywhere. Meditation and realization do not make us passive but active. We are deeply connected to the world; we feel its suffering and we want to respond and help. Our bag is full of joy, compassion, understanding, lovingkindness, wisdom, and skillful means.

We naturally give to ourselves and others what is beneficial. We listen deeply, we observe unobtrusively, and respond appropriately. When we give we do not expect anything. We are not superior to others when we help them; on the contrary, helping them is like helping ourselves and we are grateful they give us that opportunity. When we love, it is with total acceptance. We do not help only people we like and who are easy to be with but also people who are difficult and grumpy. However, we do not force our ideas—our opinions, what works for us—on others. We do not take it all so seriously.

We discover more ways to develop concentration and enquiry further. Master Kusan had three different major awakenings, and each time he continued to practice even more. The last time, his own teacher, Master Hyobong, said: “Until now you have been following me; now it is I who should follow you.”

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Buddhism offers a wise and compassionate spiritual framework to guide our engagement in the world. I have long said, there is no political solution to the ills and evils of the world. Whether one is “conservative,” or “progressive,” is a choice - to be respected - how one engages the world. But underlying these political choices must be the awareness that we are all interconnected, and our choices should be governed with wisdom of this interconnection and dependent origination and compassion for all beings, sentient and insentient.

This Yamato-e style painting stems from a famous hagiography "Nichiren Shonin Chugasan" (Illustrated Eulogy of Saint Nichiren). There are many different editions of such illustrated stories, here the oldest known version, a copy from the original Honkoku-ji scroll. The artist depicted Nichiren in the act of inscribing the legendary Sado first honzon. We have many surprises and projects in the making, stay tuned because it's going to be special. The new website is still in the making, let's hope it will be ready by the end of the month. In the meantime all publications are still available at the bookstore site
https://nichirenmandala.weebly.com/bookstore.html

#法華霊場

My latest installment in Tricycle: The Buddhist Review on the Parables of the Lotus Sutra was just published!

"Remaining Steadfast and Equanimous in the Parable of the Pearl in the Topknot"

In Chapter Nine of the Lotus Sutra, the Buddha extols the paramount importance of courage and tenacity.

By Mark Herrick JUL 19, 2024

Remaining Steadfast and Equanimous in the Parable of the Pearl in the Topknot In Chapter Nine of the Lotus Sutra, the Buddha extols the paramount importance of courage and tenacity.

Returning to the Original Place
#9

The Ten Ox herding Pictures are a classic Zen story-telling device about the search for enlightenment.

The short poems beside each picture are by Kusan, illustrations are by Jikihara from the collection of Zen Mountain Monastery.

(Martine Batchelor from her book, Principles of Zen (Thorsons/HarperCollins), as published in Tricycle magazine in the spring 2000 issue.

In this picture, water is flowing, flowers are blooming, and birds are singing. The practice does not stop at emptiness. If we attach ourselves to emptiness, it could lead to separation and isolation. So we have to go one stage further, reentering the world where “having forgotten ourselves, we are enlightened by all things.” We realize the interdependence which is at the root of all life. As we eat and chew a piece of toast we connect with the grain, the green shoots, the earth, the sun, the rain, and appreciate the efforts of all people who made that piece of toast possible. When we see a blade of grass swaying in the breeze, we are swaying with it.

Our life is ordinary and just as it is, but we look at it differently. We realize that everything expresses the truth of life and awareness, and is talking to us. We are not locked in on ourselves anymore but fully open to the world. We are not frightened but on the contrary exhilarated. The world is us and we are the world. All this practice—just to realize what was on our very doorsteps!

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For most of us, the state depicted here is theoretical. It's a description of what life is like for a fully awakened being, a Buddha. We can conceptualize how this state might feel, but it is only a thought until we are entirely free from any form of clinging, right up to the idea that "we" are enlightened. It is a beautiful goal to bear in mind, the dawning understanding that the only thing preventing a life entirely free from strife is our own myriad forms of holding on.

Nan Huai-Chin poignantly shares the experience of Zen master Wei-cheng in his book, “The Story of Chinese Zen,” translated by Thomas Cleary, p. 169:

“Thirty years ago, before I had studied Zen, I saw mountains were mountains and rivers were rivers. Later, when I had personally seen a Zen teacher and had attained initiatory experience, I saw that the mountains are not mountains, and the rivers are not rivers. But now that I have attained peace, I see the mountains simply as mountains, and the rivers simply as rivers. Tell me, everyone, are these three views the same or different? If anyone can distinguish the black from the white, I will admit that you have seen me in person.”

Grand Master Zhiyi (538–597 CE) considered the father of Chinese Buddhism and for his five flavors of the Dharma systematic classification of all the Buddha’s teachings. Most modern Mahayana schools can trace their lineages back Grand Master Zhiyi. He taught the Three Truths, expanding upon Nagarjuna’s Two Truths: The Truth of Emptiness, the Truth of Provisionality, and the Truth of the Middle. In Zen Master Wei-cheng’s experience, before his practice mountain are mountains and rivers are rivers (the truth of provisionality). Then during his practice mountains are no longer mountains and rivers are no longer rivers (the truth of emptiness). After his awakening mountains are mountains and rivers are rivers (The truth of the Middle). True Reality is simultaneously empty and provisional).

Things we clung to seemed so important, then they weren’t, then we realize they were always part of our experience.

Nichiren taught us to view the Lotus Sutra through the lens of the Three Truths. Chapters 1 – 10 represent the provisional truth. (Before practice mountain are mountains and rivers are rivers). Chapters 11 – 22 represent the Truth of Emptiness. (During practice mountains are no longer mountains and rivers are no longer rivers). And Chapters 23 – 28 represent the Truth of the Middle or the fully integrated true reality of life. (After practice mountains are mountains and rivers are rivers).

Full Awareness of Breathing
Anapanasati Sutta

This is one of the Buddha’s most important teachings. The full sixteen verses can be found in the Nichiren Tradition Daily Meditation book on Amazon:

https://www.amazon.com/Daily-Meditations-Nichiren-Tradition-Expanded/dp/B0D6NJZMN7/ref=sr_1_1?crid=3J8J5JD6HRWCI&dib=eyJ2IjoiMSJ9.1ESbXcR75F0iuJyJ8TZ0TgUWctliOfFxC9N27boai0k6J-dcPO8ZYPXDfA3HIcig.ISa7XjsR1WeJBMk32bzB3Qmz28d_NWT_AyYXHJjZssQ&dib_tag=se&keywords=daily+meditations+of+the+nichiren+tradition&qid=1721058068&sprefix=Daily+Meditations+of+the+%2Caps%2C143&sr=8-1

Incorporating this guided meditation into one’s chanting meditation practice will enable one to pe*****te deeply into the boundless realm (emptiness) of Jiyu-Daimoku.

The Buddha said:

“Bhikkhus and bhikkhunis, the method of the Full Awareness of Breathing, if developed and practiced continuously, will bring great rewards and advantages. It will lead to success in practicing the Four Establishments of Mindfulness and the Seven Factors of Awakening, which will give rise to Understanding and Liberation.

“One practices as follows:

“The first breath: ‘Breathing in a long breath, I know I am breathing in a long breath. Breathing out a long breath, I know I am breathing out a long breath.’

“The second breath: ‘Breathing in a short breath, I know I am breathing in a short breath. Breathing out a short breath, I know I am breathing out a short breath.’

“These two breaths enable you to cut through forgetfulness and unnecessary thinking, at the same time giving rise to mindfulness and enabling you to encounter life in the present moment. Forgetfulness is the absence of mindfulness. Breathing with awareness enables us to return to ourselves and to life.

“The third breath: ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’

“This breath enables you to contemplate the body and be in direct contact with your own body. Awareness of the whole body and awareness of every part of the body allows you to see the wondrous presence of your body and the process of birth and death unfolding in your body.

“The fourth breath: ‘I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body calm and at peace.’

“This breath helps you realize calmness and peace in the body and arrive at a state in which mind, body, and breath are one harmonious reality.

“The fifth breath: ‘I am breathing in and feeling joyful. I am breathing out and feeling joyful.’

“The sixth breath: ‘I am breathing in and feeling happy. I am breathing out and feeling happy.’

“With these two breaths, you cross into the domain of feelings. These two breaths create peace and joy that can nourish mind and body. Thanks to the cessation of dispersion and forgetfulness, you return to yourself, aware of the present moment. Happiness and joy arise within you.

“You dwell in the wonders of life, able to taste the peace and joy mindfulness brings. Thanks to this encounter with the wonders of life, you are able to transform neutral feelings into pleasant feelings. These two breaths thus lead to pleasant feelings.

“The seventh breath: I am breathing in and am aware of the activities of the mind in me. I am breathing out and am aware of the activities of the mind in me.’

“The eighth breath: I am breathing in and making the activities of the mind in me calm and at peace. I am breathing out and making the activities of the mind in me calm and at peace.’

“These two breaths enable you to look deeply at all the feelings arising within you, whether they are pleasant, unpleasant, or neutral, and enable you to make those feelings calm and at peace. The ‘activities of the mind’ mean, in this case, the feelings. When you are aware of your feelings and can see deeply into their roots and nature, you can control them and make them calm and at peace, even though they may be unpleasant thoughts, which arise from desire, anger, and jealousy.

“The ninth breath: ‘I am breathing in and am aware of my mind. I am breathing out and am aware of my mind.’

“The tenth breath: ‘I am breathing in and making my mind happy and at peace. I am breathing out and making my mind happy and at peace.’

“The eleventh breath: ‘I am breathing in and concentrating my mind. I am breathing out and concentrating my mind.’

“The twelfth breath: ‘I am breathing in and liberating my mind. I am breathing out and liberating my mind.’

“With these four breaths you cross into the third domain, which is the mind. The ninth breath enables you to recognize all the states of the mind, such as perceptions, thinking, discrimination, happiness, sadness, and doubt. You observe and recognize these states in order to see deeply into the mind’s activities. When the mind’s activities are observed and recognized, you are able to concentrate your mind, making it quiet and at peace. This is brought about by the tenth and eleventh breaths. The twelfth breath enables you to release all obstacles of the mind. Thanks to illuminating your mind, you can see the roots of all mental formations, and thus overcome all obstacles.

“The thirteenth breath: I am breathing in and observing the impermanent nature of all dharmas. I am breathing out and observing the impermanent nature of all dharmas.’

“The fourteenth breath: I am breathing in and observing the fading of all dharmas. I am breathing out and observing the fading of all dharmas.’

“The fifteenth breath: ‘I am breathing in and contemplating liberation. I am breathing out and contemplating liberation.’

“The sixteenth breath: ‘I am breathing in and contemplating letting go. I am breathing out and contemplating letting go.’

“With these four breaths, the practitioner passes into the domain of objects of the mind, and concentrates the mind in order to observe the true nature of all dharmas. First is the observation of the impermanent nature of all dharmas. Because all dharmas are impermanent, they must all fade. When you clearly understand the impermanent and fading nature of all dharmas, you are no longer bound by the endless cycle of birth and death. Thanks to that, you can let go and attain liberation. Letting go does not mean to disdain or run away from life. Letting go means letting go of craving and clinging so you do not suffer from the endless cycle of birth and death to which all dharmas are subject. Once you have let go and attained liberation, you can live in peace and joy in the very midst of life. There is no longer anything that can bind you.”

So taught the Buddha how to observe deeply the body, feelings, mind, and objects of mind through the sixteen methods of conscious breathing. He also applied the sixteen exercises to the practice of the Seven Factors of Awakening, which are (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity).

Hanh, Thich Nhat. Old Path White Clouds: Walking in the Footsteps of the Buddha (pp. 377-381). Parallax Press. Kindle Edition.

Daily Meditations of the Nichiren Tradition: Expanded Edition Daily Meditations of the Nichiren Tradition: Expanded Edition

The Ox and the Oxherder Are Both Forgotten
#8

The Ten Ox herding Pictures are a classic Zen story-telling device about the search for enlightenment.

The short poems beside each picture are by Kusan, illustrations are by Jikihara from the collection of Zen Mountain Monastery.

(Martine Batchelor from her book, Principles of Zen (Thorsons/HarperCollins), as published in Tricycle magazine in the spring 2000 issue:

The oxherder and the ox are both gone. There is only a black circle. It represents emptiness. Earlier, when we became united with the practice, there was this idea that it is “me, I” that was practicing. Now this has gone too. We realize that nothing belongs to us truly; we can only care for it while it lasts. We also experience that we do not have a solid, separate identity. We are a flow of conditions. We are made up of all our genes, history, social conditioning, etc. Who are we but a bundle of aggregates and fluctuations? We cannot identify with our feelings, our thoughts, our possessions. They all come and go. They rise upon certain circumstances, stay a while, and disappear.
Everything is made up of conditions, which are ever-changing. There is nowhere to go, nothing to stick to. A great burden is let go of. We feel so light. We realize everything comes out of emptiness. Only because of emptiness can things change and flow. Emptiness is not a vacuum, a black hole, but the possibility of endless transformations. There is no more grasping, or self-created barriers and limitations. The Buddha-nature can shine through and express itself fully.

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At this point, Mahayana and the early Buddhist teachings come together. Emptiness is expressed in many ways; in the early Buddhist teachings it means empty of self. It is a type of freedom that most of us experience occasionally when the idea of “I” “Me” “Mine” recedes and there is only the flow of direct experience, without an owner. The sense of us as a stand-alone individual fades away and there is absolute wholeness and connectedness. Harming anyone or anything around us becomes impossible, as our concerns for an individual self are replaced with an understanding that "we" are not separate from anything but are part of a vast unfolding process.

This spontaneous illumination comes and goes for a long time before mindfulness of total awareness becomes firmly established.

A friend asked me to expand upon the meme I posted yesterday. And another friend suggested perhaps a better word would be “expression?”

The Expression of Buddhism is Creation not Emptiness.

In Buddhism there is no creator, there is simply an ongoing stream of arising, or creation. Each moment is a complex manifestation of creation between things. Each moment is a miracle. Yui Butsu Yo Butsu. This is the Three Truths: Emptiness-Provisionality-Middle. The moment is active and expressive which creates new moments, and on and on.

And this is the deeper meaning of Jigyo Keta (practice for yourself and others) as Nikkyo Niwano explains in his wonderful book, “Buddhism for Today” (which by the way if you don’t have yet, is a must for your library):

Eight thousand novice bodhisattvas in the assembly -“novice” meaning people who have newly resolved to practice and become a buddha in order to liberate others - witness Ananda’s assurance of buddhahood and become perplexed, because Ananda had received a far more impressive assurance than even the great bodhisattvas. Knowing what those bodhisattvas are thinking, the World-Honored One speaks to them, responding to their doubts by explaining, “In our past lives, Ananda and I learned the Dharma together from the Buddha King of Emptiness, and we both resolved at the very same time to obtain the enlightenment of a buddha. But Ananda and I practiced the Dharma differently. Ananda wished to hear and learn as much of the Dharma as possible, while I strove to practice by actively carrying out the teachings as best I could. The reason I attained buddhahood before Ananda is merely this small difference.

“Because of these karmic conditions from his former lives, Ananda has become my disciple in this lifetime. He will protect and uphold the treasury of my teachings and transmit them to others, and he will also protect and keep the treasuries of the teachings of future buddhas, teach multitudes of bodhisattvas to transform themselves, and ensure that all of them bring their cultivation of practice to complete accomplishment. Outwardly, Ananda may appear to seek only much learning, and so everyone in the assembly assumes that he must be a shravaka, apprenticing in the Way as a kind of intellectual pursuit. But protecting and keeping the treasury of the Dharma of the buddhas in order to help bodhisattvas complete themselves is actually Ananda’s original vow, and for this reason I give him an assurance of buddhahood.”

The difference that the Buddha identifies between the progress of Ananda’s practice and his own is a very important point. Shakyamuni Buddha taught the principle that awakening is found in putting the teachings into active practice by offering himself as the indisputable, real-life example. In this passage Shakyamuni Buddha makes it clear that the hands-on practice of benefiting others is the pinnacle of religious faith.

Vows
Original Vow. The term “original vow” appears here in the text of the sutra, and this calls for a consideration of the place of vows in Buddhism. Nowadays we tend to use the words “vow” or “pledge” quite casually and without much thought, but a vow in the truest sense is not something made so lightly. “To vow” originally means to establish an ideal for oneself and then devote one’s entire life to realizing it. In the Buddhist context, of course, our ideal is to benefit others. The desire to attain buddhahood does not become a vow unless we make it for the purpose of liberating others from their suffering. This vow to benefit others is the most essential aspiration of people who practice Buddhism, and for this reason it is called a Buddhist’s original vow. Universal Vows. In Buddhism there are two kinds of bodhisattva vows: universal vows and special vows. Universal vows are the vows that all Mahayana Buddhists share. The common wish of all Buddhists is to study the teachings of the Buddha and eliminate their delusions. Our aspiration is also to attain awakening in order to benefit many other people. This wish is a universal vow, and it is further subdivided into four parts, which are called the four universal vows of bodhisattvas. These four vows are discussed in detail on page 232.

Special Vows.
A special vow is a specific vow made according to one’s individual character, abilities, and vocation. Here are some examples: “Because I am a talented painter, I will make the world as beautiful as I can by creating beautiful paintings.” “Because I am a gifted musician, I will use music to give people peace of mind.” “Because I am a farmer, I will benefit society by raising the best-quality crops possible.” “If I become a merchant, I will improve the lives of my customers by providing the highest-quality goods at the cheapest price possible.” These are all excellent examples of special vows. In addition to the universal vow to liberate all living beings, each of the buddhas has their own special vows, such as the forty-eight vows of Amitabha Buddha and the five hundred great vows of Shakyamuni Buddha. We, too, should all make at least one special vow and work to fulfill it throughout our lives. The purpose of a human life is to strive to fulfill such a vow, which enriches the experience of our daily lives. In this way, Buddhism teaches us not only a noble ideal that is timeless but also one we can pursue while living everyday lives in the real world. Thus Buddhism is a holistic teaching that speaks both to the very profound and to that which is familiar and close at hand.

Of course, merely making vows is of no use; we must practice to fulfill them. Our vows must never be made as halfhearted gestures; nor should our efforts be half measures. Once we have set our mind on a vow, we should be enthusiastic and determined to carry it out no matter what the cost. If we do so, we will certainly fulfill our vows.

Niwano, Nikkyo; Scarangello, Dominick. Buddhism for Today: The Essential Wisdom of the Threefold Lotus Sutra (pp. 183-184).

The meaning of Buddhism is Creation not Emptiness

Forgetting the Ox, the Ox Herder Rests Alone
#7

The Ten Ox herding Pictures are a classic Zen story-telling device about the search for enlightenment.

The short poems beside each picture are by Kusan, illustrations are by Jikihara from the collection of Zen Mountain Monastery.

(Martine Batchelor from her book, Principles of Zen (Thorsons/HarperCollins), as published in Tricycle magazine in the spring 2000 issue.

The ox has disappeared and the ox herder is resting alone at home. Until now there was this idea that there was something to do, something to practice. There was a separation between ourselves and the practice. There was a dualism between what was spiritual and not spiritual, what was (meditation) and what was not (meditation). At this stage, we become united with the practice. It is not special anymore. It does not happen just when we sit on a cushion in a special room. Everything becomes meditation.

Awareness becomes as natural as breathing. We are at peace with ourselves, our mind, body, and heart, with the whole world. We do not even need to try to discipline ourselves, because now the practice and the cultivation of the precepts come unheeded. We do not have to do it; it does itself. As Master Kusan used to say: “You are one with the question. It is the question that walks, goes to the toilet, looks at the countryside.” Harmlessness and generosity come naturally. In this state, you cannot even think of being unkind or telling lies. Those kind of thoughts do not arise.

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Here is a difference between Mahayana and the path of the early Buddhist teachings (Hinayana). In Mahayana, the practice comes first and ethical trainings follow (we hope) as actual proof of the practice. In the early Buddhist teachings, we start by observing and refining our behavior in the world (by practicing generosity, kindness, truthfulness, and unselfishness - the precepts) and use that as a basis for cultivating inner peace with meditation.

Through our meditation practice we develop the wisdom and compassion to see things clearly and take the correct action. But how does one get the wisdom to see clearly?

Nichiren taught that in the Latter Age of the Dharma, the age 2000 years after the Buddha lived, people were so sick with ignorance, greed, and hatred that just hearing the Buddha’s words was no longer enough to awaken. Nichiren did not emphasize the precepts, believing that they no longer led directly to awakening. In fact, it was his central critique on the Precept School, believing that rigid adherence to the precepts only lead to further suffering.

Nichiren believed that when one has wisdom and compassion, they will always see and be able to take the correct action. But if ethical living no longer led directly to wisdom, then what does? Nichiren, similar to Dogen and Shinran, believed that in the Latter Age of the Dharma, we substitute faith for wisdom. We start with faith in the practice of meditation; chanting Odaimoku, Nembutsu, or Zen. Meditation develops wisdom. Wisdom leads to ethical living.

Faith is not blind belief. Faith is deep trust and confidence. Deep trust and confidence that the Buddha attained awakening so we can too if we take the prescription of meditation he left for us.

Peace and prosperity are possible when nations join together for the welfare of all.

Riding the Ox Back Home

The Ten Ox herding Pictures are a classic Zen story-telling device about the search for enlightenment.


The short poems beside each picture are by Kusan, illustrations are by Jikihara from the collection of Zen Mountain Monastery.

(Martine Batchelor from her book, Principles of Zen (Thorsons/HarperCollins), as published in Tricycle magazine in the spring 2000 issue.

The rope has gone. The ox herder is sitting leisurely on the ox playing the flute. The ox knows where to go without being told. This is an image of ease, leisure, and freedom. Some people believe that (meditation) is very strict and serious or that to be spiritual one has to be gloomy or indifferent. On the contrary, as we advance in the practice we find it is about joy and creativity. We begin to take ourselves less seriously and enjoy life so much more as we open to its changing and ever-fluctuating nature. We dance and sing with life. We have become friends with our body and mind.

This picture also shows us that there is a place for creativity in (meditation). As we accept ourselves and the world, our potential unfolds, fears and insecurities dissolve; and we can express ourselves through music, painting, poetry, cooking, gardening, being with children or old people. Everything we do can become an art; it is not a duty anymore; it is a way to express our true nature.

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This is a delightful moment in practice, when the struggle to begin a practice pauses. When our fears begin to recede we can take that as a sign that our practice is working. We are able to live with mindfulness in all areas of our lived more and more naturally. We are no longer creating problems for ourselves or others. We are less worried about what might happen. We are more confident and can be present with whatever comes, meeting it with awareness, understanding and love. Compassion is our companion. We have not finished, but we know how to proceed.

Two Buddhas official statement on SCOTUS' recent decision that a US President now, "enjoys absolute immunity," the far-Right's Plan 2025, and how a convicted felon now leads the polls for the next president of the United States of America.

As our Nation pauses to consider our birth, on this Fourth of July 2024... observe how far we have fallen:

Is this really the best that the United States can produce? A felon versus doddering old man?

Are we not a nation of laws, with NO PERSON above the law? Did we not fight for our freedom from a monarchy only 200 yers later to return to one?

24 years of constant war over oil with nothing to show for it other than masive amounts of death and destrcution only to line the pockets of a few oligarchs?

The fertile fields of our destruction were tilled by the tech-industry social media toxicity. Asleep chasing our defilements and unwholesome passions we were led as sheep to our our own destruction. Tick Tock... the clock counts down to the end of the USA as it once was known, a light to the World, descending into a fascist state, a dictatorship goverened so ironically by religion, a religion of hate and greed.

The Buddha once taught a sobering tale of his past life that speaks directly to our current situation.

The Buddha told a tale, “Today I would like to tell you a story that took place several thousand lifetimes ago. It is the story of a Heron a crab a plumeria tree and many small shrimp and fish. In that life I was a plumeria tree. Perhaps one among you was the Heron, or the crab, or one of the shrimp. In this story the Heron was a wicked and deceitful creature who caused death and suffering to many others. The Heron made me the plumeria tree suffer too, but from that suffering I learned a great lesson and that was if you deceive and harm others in turn you will be deceived and harmed.

I was a plumeria tree growing close to a fragrant cool Lotus Pond. No fish lived in that pond. But not far from that pond was a shallow and stagnant pond in which many fish and shrimp and one crab lived. A Heron flying overhead saw the crowded situation of the fish and shrimp and devised the scheme. He landed at the edge of their pool and stood there with a long sad face.

The fish and shrimp asked him Mr. Herron what are you thinking about so seriously?
I'm thinking about your poor lot in life. Your pond is muddy and foul. You lack adequate food. I feel terrible pity for your hard lives.

Do you know of any way to help us Mr. Herron? Asked the small creatures.

Well, if you would allow me to carry each one of you over to the Lotus Pond not far from here, I could release you in the cool waters there. There is plenty to eat over there.

We would like to believe you Mr. Herron but we have never heard that herons care anything about the lot of fish or shrimp. Perhaps you only want to trick us and order to eat us up.

Why are you so suspicious? You should think of me as a kind uncle. I have no desire to deceive you. There really is a large Lotus Pond not far from here filled with plenty of fresh cool water. If you don't believe me let me fly one of you over there to see for himself. Then I'll fly him back to tell you whether or not I'm telling the truth.

The shrimp and fish discussed the matter at some length before at last agreeing to allow one of the elder fish to go with the Heron. This fish was tough and bristly his scales as hard as stones. He was a swift swimmer who could also maneuver well on sand. The Heron picked him up in his beak and flew him to the Lotus Pond. He released the old fish into the cool waters and let him explore every nook and cranny of the pond. The pond was indeed spacious cool refreshing and a plentiful source of food. When the Heron returned him to the old pond the fish reported all he had seen.

Convinced of the heron's good intentions the shrimp and fish begged him to fly them to the pond one by one. The crafty Heron agreed. He picked up a fish in his beak and flew off. But this time instead of releasing the fish into the pond he landed near the plumeria tree. He placed the fish in a fork of the tree and ripped off its flesh with his beak. He tossed its bones by the plumerias roots. Then he returned to transport another fish. He devoured it as well and discarded his bones by the foot of the plumeria tree.

I was that plumeria and I witnessed all this taking place. I was enraged but there was nothing I could do to stop the Heron. A plumerias roots are firmly anchored in the earth. There was nothing that plumeria can do but grow branches leaves and flowers. It cannot run anywhere. I could not call out and warn the shrimp and fish about what was really happening. I could not even stretch my branches to prevent the Heron from eating the helpless creatures. I could only witness the horrible scene. Every time the Heron brought a fish in its beak and began to tear at its flesh I was filled with pain. I felt as though my sack would dry up and my branches break. Drops of moisture-like tears collected on my bark. The Heron did not notice. Over a number of days, he continued to bring the fish over to devour them. When all the fish were gone, he began to eat the shrimp. The pile of bones and shells that piled up by my roots could have filled two large baskets.

I knew that as a plumeria tree my job was to beautify the forest with my fragrant flowers. But at that moment I suffered terribly from not being able to do anything to save the shrimp and fish. If I had been a deer or a person, I could have done something. But anchored by my roots to the ground I could not move. I vowed that if I were reborn as an animal or a human in a future life, I would devote all my efforts to protect the weak and helpless from the strong and powerful.

When the Heron had devoured all the shrimp and fish only the crab remained. Still hungry the Heron said to the crab nephew I have carried all the fish and shrimp to the Lotus Pond where they now live happily. You are all alone here now let me take you to the new pond.
How will you carry me asked the crab?

In my beak just as I carried all the others.

What if I slipped out and fell? My shell would shatter into 100 pieces.

Don't worry. I will carry you with utmost care.

The crab thought carefully perhaps the Heron had kept his word and truly carried all the fish and shrimp to the Lotus Pond. But what if he had deceived them and eaten them all? The crab devised a plan to ensure his own safety. He said to the heron's uncle I'm afraid your beak is not strong enough to hold me securely. Let me wrap my claws around your neck to hold on while you fly.

The Heron agreed. He waited for the crab to crawl onto his neck and then he spread his wings and flew into the air. But instead of carrying the crab to the Lotus Pond he landed by the plumeria tree.

Uncle why don't you put me down by the Lotus Pond? Why did we land here instead?

What Heron would be so stupid as to carry a bunch of fish to a Lotus Pond? I am no benefactor nephew. Do you see all those fish bones and shrimp shells at the foot of the plumeria? This is where your life will end as well.

Uncle the fish and shrimp may have been easily fooled but you can't trick me so easily. Take me to the Lotus Pond at once or I'll cut off your head with my claws.

The crab began to dig his sharp claws into the heron’s neck. Seized by a sharp pain the Herron cried out don't squeeze so hard! I promise I won't try to eat you!

The Heron flew to the Lotus Pond where it intended to let the crab down by the water's edge. But the crab did not release its hold on the heron's neck. Thinking about all the fish and shrimp so cruelly deceived by the Heron the crab dug his claws deeper and deeper into the heron's neck until he cut right through it. The Heron dropped down dead, and the crab crawled into the water.

I was the plumeria tree. I witnessed all these events. I learned that if we treat others kindly, we will be treated kindly in return but if we treat others cruelly sooner or later we will suffer the same fate. I vowed that in all my future lives I would endeavor to help other beings.

Everyone listened to the Buddha’s tale with great interest and were moved by the plumeria’s pain, and they felt pity for the helpless fish and shrimp. They despised the heron’s deceit and were impressed by the crab’s shrewdness and courage to stand up to the Heron and stop his evil.

From, “Old Paths White Clouds,” by Thich Nhat Hanh, Parallax Press (1991), p. 198