The First Vow, by Norma Ryuko Kawelokū Wong Roshi

The second to last chant (okyo) in the choka sequence is Shiku Sei Gan Mon—The Four Vows. It is chanted three times at a pace slower than any other and has a vibe of seriousness and focused determination consistent with this chant, which comes as close to prayer as a Buddhist may have. Its origins are ancient. We know that it was chanted in the time of the 6th Patriarch, Hui Neng, who lived in the years 638–713 because he taught from it in the Platform Sutra. Its origin was probably much earlier, with references to the principle (if not the exact words) in the Avatamsaka (Flower Garland) Sutra which came to be at least six hundred years before the Platform Sutra. 

Shujo muhen sei gwando—I vow to save all sentient beings! This is the first vow. And if we simply adhere to the principle of this first vow, there need be no other. Especially in the times we are living in right now. 

What does it mean to save all sentient beings? 

Well. First, what it is not. “Save all” does not mean to convert, or to save people on the basis of their belief or faith, or your belief or faith. It does not mean—on a hierarchical basis—that you and I know more or are have more power or resources to save people, or any assumption that somehow other people know less or have less power or resources. 

I vow to save all means that our purpose for sitting and disciplined practice goes beyond attaining a more relaxed state of being for ourselves. Our families, friends, neighbors, and coworkers are counting on us. Toward what end are we training? For all of our collective lives, including the life of the planet and all its beings, human and not. I vow to save all sentient beings is both a reason and a purpose.

In the times we are living in, the first vow should illuminate what counts, and what we can set aside. In a time of fear, our service and commitment to others can unlock courage. In the rush to hoard, saving all means sharing and looking out for one another. In the sudden stop of business as usual, we have a chance to figure out what we should and can trim from our lives. 

How may we do this great task—save all sentient beings? Not by thinking! Not by believing. 

In the conditions of the moment, our being counts. The reverberation of our calmness comforts those who are not calm. The clarity of voice cuts through confused minds. The strength and rhythm of our breath draws others into their own core beingness. 

In the circumstances of the moment, our mere consciousness and conscientiousness really count. Everyday. Don’t touch our face. Wash our hands. Pay attention to loved ones and the communities in which we live. Work at becoming and staying as healthy as we may be. Listen to authorities with discernment. Clear the decks. Tangibly connect in conditions that necessarily regulate physical connection. Repeat! 

Me ke aloha nui, me ka ha’aha’a. With much aloha and with humility. 

A written teisho offered by Norma Ryuko Kawelokū Wong Roshi, March 29, 2020