'· .

.......

-· ··· - - .

• ~I" ~-,'ff ~ ... ,,,.,.

i' I

... r :~ "';,.\

.... . ~~:_ . ~ .·,..

;. ;; ~ .r .._"1-4.

I -~ ·-i

. / .f:\."

..;£:-. 1:5>

4 ?~-~: "' . -. ;:..J.} ' ~: ,;·~

l "' .. ~"'~""": "' ~· .-10

~-l ' ,; ·-.)

' P:: c~'

f ~~ , ·.; -r '• 1 l '' 1 ........ ~ ;-j~.:,

-· . . ,

;··,:J .... ~ .,

.. .. • . . !

-·-···-- · ---~ - - ---·----~;

- -SHOBOGENZO GENJO KOAN:

AN~ ANALYTIC STUDYi

j ~

LIST OF REFERENCES FOR THE CHARACTER STUDY

1.JAPANESE/ENGLISH CHARACTER DICTIONARY

2. JAPANESE/ENGLISH CHARACTER DICTIONARY

3. NEW JAPANESE/ENGLISH DICTIONARY

-4. A DICTIONARY OF CHINESE BUDDHIST TERMS

5. JAPANESE/ENGLISH BUDDHIST DICTIONARY

6. CHINESE/ENGLISH DICTIONARY

NELSON

ROSE INNES

KENKYUSHA

W.E. SOOTHILL

SHUPANSHA

R.H. MATHEWS

ABBREVIATIONS USED IN THE ENGLISH SECTION OF THE CHARACTER STUDY

J.. sb. - previous word is the subject

2. : .. £!!· - previous word is the object

3. t S . - previous word 1rcodif'ies the following word

4. (ger) above word makes a gerund or noun out of the previous word.

-

Introduction to Abe/Waddell's translation of Genjokoan

.. The great poetic religious document Genjokoan is crucial

to an understanding of Shobooenzo and Dcgen's thought as a whole. According to its colophon, it was completed the eighth month of 1233 for a lay disciple named Yo-koshu. According to another colophon, dated twenty years lcter (1252), the year before his death, Degen included Genjokoan at the beginning of the 75 fascicle Shoboaenzo he was then in theprocess of compiling.

Among the earliest of Dogen's ~orks, Genjokoan is second only to Makahannvaharamitsu in the ~hoboaenzo collectio~ in point of time. Any revisions Dogen made in 1252 appear from evidence now ava~lable to have been minor, revealing the cbnstancy of his basic religious thought throughout his entire teaching career. ·

The eminent Soto master of the Meiji era, Nishiari Bokusan, spoke of Genjokoan i·n this fasion: "This is the. most difficult • • • • It is Dogen's skin, flesh, bones, and marrow." "His whole life's teaching begins and ends with this fascicle •• , the 95 fascicles of Shobogenzo are offshoots of this one." Others too have written in attestation to its difficulties, to its beauty, and its inexhaustible, unobtainable depths. Genjokoan has an amazing underlying consistency that runs like strings of threads throughout its length, tending to draw the reader deeper and deeper, to dis~over for himself every increasing patterns, each similar yet sharply distinguished, but all funda-mentally manifesting the central quality. ~

_Judging from the fact Degen elected to place Genjokoan-­which was written more or less as a letter of religious instruc­tion for a layman--at the beginning of his 75 fascicle Shobc­gen~, it may be supposed he himself regarded it as an esser•ti&l gateway to his religious thought; especially wr.en we consider that Shoboaenzo consists mainly of the records of the sermons he delivered to his disciples on particular aspects of the Buddhist teachinc.

The term ae~ioko&n, which appears twice in the work itself, towards the end, and is encountered here and there elsewhere in Shobqgenzo, is an important concept for Dogen, one that may even be said to give expression to his personal reQlization of the Buddhist Dharma. The words themselves are impossible to give adequate English translation. As often is the case, Dogen uses them in his own peculiar way, s~retching the words to their limits in order to get ~he rnost meaning from them in accord with his own understanding.

Genjo, literally something like nbecoming manifest" or ":immediately manifesting," does not denote the manifesting of something previmtsly unmanifested, rather the presence of things as they are in themselves untouced by man's conscio~s strivings, the manifesting of ultimate reality according to man's religious prF.ctice. Dog en uses the term koan differently from the traditicnal . Rinza.i Zen meaning of a "problem" given by a Zen master to a p~acticer to lead him to self-aw~keninq. AccordL-.g to the ec:.rliest existing commentary on Shoboaenzo, by Kyogo, the ko of ko.::tn rr.eans sameness or ultimate equality that is beyond eaua:!.ity and inequality, and an refers ·co "keep;.. ing to one's sphere (in the universe)." Ko2nthus indicates the individuality of -~hings and their absolute equality, the sar.:c­ness of things' differences, the differenc~ nf things' sameness.

1

i

' 1- · I

Accordingly, the term oenjokoan points to ultimate reality in which all things are distinctively individual, and yet equal in the presence of their suchness.

The term qenjokoan (hsien-ch'ena kung-an) a~pears once in the Ch'uan-teno lu, in the recorded sayings of one of Rinzai's disciplE:s. Later, the .::>ung Rinzai priest Yuan-wu (Engo) seems to have been the first to use .it as a specific Zen technical term. Dogen probably acquired it from Yuan-wu's writings, but it is clear from his usage of it that he attaches an importance to it beyond any it held earlier.

As in the other translations in this series, we have used the text in Okubo's Shoboaenzo. For the rendering of difficult passages and for the composing of footnotes, we owe a tribute o= gratitude and acknowledgement to the variorum edition of Sho!:ocenzo, Shobooenzo chukc.i zensho; it is a mine of information fro~ which we have freely auarried. There is an annotated Ger­~an translation of Genjoko~n by Heinrich Dumoulin (Monumenta Niononica, Vol. XV 3-4, 1959-60), and English versions by ~.asunaga Reihe, in The Soto Aooroach to Zen, and by Kazuaki Tanahashi and Robert Aitken, in the newsletter Diamond Sancha.

We are painfully aware of the defects of this translation, and still more painfully unaware of its errors. Perhaps our best excuse is the extremely difficult nature of the work itself. ..

-Commentators generally agree that the first four sentences represent the framework of the whole work, h~t there is wide and varied disagreement as to the precise relation between the four~ Though the following is but one interpretation, we do feel it to be consistent on many points.

The first sentence expresses the basic standpoint of aentokoan: Buddhism denies all duality and discrimination as illusory, and proclaims the attainment of e~uality beyo~d discri­mination in the liberation from such dualistic views. ~his equality--as the ultimate reality or Buddha Dharma--is nondual­istic in the sense it is beyond the duality even of sameness and difference and includes and affirms things' differentiation as the ultimat~ reality, emphasizing each thing as it is on the ba~is of complete liberdtion from all man's illusory, dualistic views. Dogen 1 s idea of qenjokoan is basically the same as this.

The negation of the second sentence indicates that the a.Ifirmation of both illusio~ and enlightenment, etc., of the first sentence is not mere dualism but include~ the negation of dichotomous views; this negation does not imply annihilation 0£ the distinctions between things but the nonduality realized "when myriad dharmas are without self." ·

The third sentence now re3tates the first sentence more clearly by showing that . the Buddhist reality is originally beyond fulness ( aff irrna.tior: of ~he distinctions of things) and lack (negation of same).

In the fourth sente nce Degen clarifies the absolute reality not onlv of the flower's (enliohtenment) fallina and the weed's (illusi;n) flourishing but als~ of man's own fe~lings of yearn­in·2 c.r.d dislike to1.;1:::.rd them o ':"he f und:irnGn t3.l s tandooint of Zen is found i~ the realization of the f~ower's faliing and the weed's rampant flourishing jusi:: as they are, beyond subjective feelings of love ~nd hate. 3eng-ts'an's Hsinhsin~ina (Shinjin­~) er.ens with ~:.h8 words: "'I'be great via.y is not di ff icul t, only avoid choosing. On~y when you neither love nor hate does

r t f '

-- --~-----~-----------------------

it appear in all clarity." From this fundamental standpoint Dogen goes even further, to affirm--as genjokoan--rnanws yearning for the falling flowers, and dislike at the flourishing of weeds, insofar as both are ultimate human reality.

from The Eastern Buddhist, Vol. v, No. 2, Oct., 1972, pp. 129-132.

INTRODUCTORY NOTE BY SUZUKI ROSHI

Originally a KOAN was an ::ifficial order from a king. So KOAN means the first principle--which we have to understand from various aspects and experience through practice. What we normally call KOANS are examples of realizations by.Zen masters of this first principle.

GENJO means everything. KOAN means first principle. GENJO KOAN means the various activities we do as our practice is extended from z3.zen. It is the oneness of everyday life and practice as attained through pure practice.

iii

I

I I

!

I

. I

I

. ...

I Ji.. Treasury of the Right Dharma Eye

Manifest Absolute Reality

ABE(wADDELL translation

R:. The Eye and ·. Treasury of the True Law

The Koan Expressed in Daily Life

REIHO MASA!JAGA translation

.,._

K.- The Treasury Eye of the True ~eaching

The Problem of Everyday Life

KENNETI' translation

T. ( a portion of the Shobogenzo )

GENJO KOAN, REALIZATION OF TRUTH

T" 1\r1q1A ou"'" /fl T'TTK"H'·11r +-.,.a.., i· .._ ~ . fi.LU\.L.t~.::n~ ~. 1. , ... .w.. ~ -· .. s a.., ~or:

M. The Right Dharma Eye Treasure House

The R~alization of the Koan

J2t;EZUMI transle.tion

.. . .

. ·5£ · .. SHO

true right correct original genuine

~t GEN

manlfest present actual revealed

-

self-existln3 aelf-evident

. ·., ! .. •.

. .. .

·Dharma law teaching doctrine

' .· .· . . . ·

~\

JO

become

.· .

accomplish attain complete perfect

. .. : .. :·; ,, :;:

. "·

.'··· . . , . .

§Hz GEN -eye

/-?.\ KO

comn:on public general sameness ultimate-equality ·

: '

" :·.: . .- . ~· -~. ~ .

·•iii . - . zo

treasury store storehouse collection

· the canon

.. •

~ AN

proposition suggestion idea plan individuality

. ;

. ·. ~- . ;. ' . .

.· ..

1

2

A. When all dharmas are the Buddha Dharma, there is illusion and enligntenment, practice, birth, death, buddhas, and sentient beings. ~hen myriad dharmas are without self, there is no illusion or enlightenment, no buddhas or sentient beings, no generation or extinction. ·

R.. ",. When all things a.re Buddhism, delusion and enlightenment exist, training exists, life and death exist, Buddhas exist, all~beings exist. When all things belong to the not-self, there are no delusion, no enlightenment, no all beings, rio birth and no decay~

,,.._

K •. Delusion, enlightenment, training, life, death, Buddhas and all livitig things are in existence when there is Buddhism; none of these exist when all is within the Trtith;

T.. When all things are Buddhist phenomena, we have enlightenment and ignorance, studies, life and death, buddhas and people. When all things are without self, we have no ignorance, no enlightenment, no buddhas, no people, no life and no death~

M. When all dharmas arc Buddha--dharma, there are eniighten~ent and delusion, practice,

life and (~c2 +:h, 3uddhas anr:i ere a tures-.. When the ten thousand dh~rmas are without self,

there are no delusion, no enlightenment, no Buddh~'s, ~o creature~; no life and no death.

/

1

I

-- ·-r 'i ; ...

... . . . .. .. . . . . . . . . .. -

~%- . ~t\ t1) 11f7 · ~ ti- ~ SHO - BO NO BUP PO NARU

all dharma Buddha Dhar- are . many_ , Etb •

. l +J=-;h 17 ·,*·. ~ . UNAWACHI MEI

accord- illusion _._1n5ly

-JJ_ ~ ') 9tJ

ma., be-law come teaching

1)1% ;.i 'J GO ARI,

satori are enlight-enment

. ~ ') ~~ ..- ' p

' . .

. . .

8~ h~

PP • • ! • . ·

JI SETSU,

time season . ~

when

11~ 1t ~') --SHU GYO ARJ;, · ··.· . .

...

practice action is \.. y- . /

Pra<+ le.<:

~+ (9) -~ ~ 1-SHO ARI SHI ARI, SHO- BUTSU ARI SHU JO

·birth is death is all Buddhas are grv:.tp birth gather- life

•.·_.·-~

sentient beings - 3'! r =t El~ h }J I~ ;hJ't J ~ ·;Fi~ 5".{; -~p MAM PO TOMO NI WARE' NI A RAZA RU JI SETS!:,

myriad . dhar- all self' other than time season 10,000 mas together- ~

with when

;

J-_ t" !A r~ < 1' t 9 1J-< ........

MADOI NAKU SATORI NAKU,

illusion is not enl1shter:- 1e not ment

ilfl· 14r r~·< :t 11: ri-( g_ -tJ< ;,~

~v . I ARI • . !

are

:-j . l

Ti~ L I -$HO BUT SU NAKU SHU -JO NAKU, S HO NAStF.1 MET SU N/-'. S HI.

all Buddhas ara- grou~ life ?.re not "-- v-- .J

sentient bein6s

k-U.. not pr,:>- is not

duct1on

(".' . • ..

des­tr-..ic·1:.1on

. .

is not

J

A.. The Buddha Way is originally beyond fulness and lack, and· for this reu.son there is generation and extj_nction, illusion an~ enlightenement, sentient beings and buddhas. In spite· o-; tl1is·, flowers fall _a-11-.rays amid our grudging, and weeds flourish in our chagrin~

R. Because the Buddha's Way transcends the relative and· absolute, birth and decay exist, delusion and enlightenment exist, all-beings and Buddhas exist. And despite this, flowers fall while we· treasure their bloom, weeds flourish while we wish them dead.

K~ sin~e the Way of the Buddhas transcend~ unity and duality, all these things exist;· whilst we adore flowers they wither; weeds grow strong whilst we long for their destruction,.,

TF The Buddhist way is beyond being and · non-being, therefore w~have life and death~ ignorance and enlightenment, people· and buddhas! However, flowers fall with our attachment, and.weeds grow with our detachment~2

M. Th~ Buddha way transcends being and non-being; therefore there are life.and death, delusion

and enlightertment, creatures and Buddhas. However,

flowers fall just giving rise to attachment 1

and weeds spring up, arousing anti pa th:r.

- - - -· - -· - - - .. . - ·-- ---·--·· ·-- ------ - -- --- ----- ---~

r f

1~ Bt.rl'SU -

Buddha

-SHO

ii_ t- t ):_ 'l -412 1if 1£

DO. . MOTOYORI HO - KEN

Way . originally rich lack abun- thrift dant

•· Jn I) . .ilt.-ARI, MEI

. '

' .· . .

J-0 If&}; . u ~ tt-~-YORI CHO- SHUTSU SERU

from leap above do

J7i lj ~- 14'. ARI, SHO. - BUTSU

1)· .. -VV"\i.._

·' ' YUENI,

there­fore

Ch 'J ARI.

pro- des- a~e d~otioh truction

illusion enlight- are living Buddhas are

': ..

l t' =! 1J \ < 0 . .>11 t < SHII<A-MO . KAKU NO GOTOKU

never­the-less

!A rJ WA

thus '----------.......,---J like

thus, like this

t}! '/'-t a JAKU

enment born

t ?'J !::_ t I/\__(-·· i NARI TO IEDOMO,..

is although

1: 1? 9 NI CHIRI,

flower sb. love de-

grudgingly fall

~-~ ~

so

grass weed

ll. WA

Sb.

. ' •. .;.:'1,

~re "'V'"

loathe to part

' j ·~ 1ifJ' J ~

KI KEN NI

.neglect dis- in discord like

.. ,

scatter

J

J)';5, ~ OJ cH ti- 'J ORU NOMI NARI.,

all only is

. '

_,,._.

4

A. To practic~ and confirm all things by conveying one's. self to them, is illusion~ for all things to advance forward and practice and confirm the self, is enl ightenment.2 (Those) who greatly enlighten illusion, are buddhas. (Those) who are greatly deluded about. enlightenment, are sentient beings.3

· Again, there are men who gain enlightenment beyond enlightenment, and there are men who are deluded even within their illusion.4

R. To train and enlighten all things from the self, is delusion; to train and enlighten the self from all things is enlightenment~

Those who enlighten their delusion are Buddhas; those . deluded in enlightenment are all-beings. Again there are those who are enlight~'l.ed on enlightenment - and those deluded within delusion.

K. Wh~n we wish to teach and enlighten all things by ourselves, we are deluded; when all things t e ach and enlighten us, we are enlightened . To enlighten delusion is to become Buddha; most living things are deluded ~ithin enlightenment~ Some are enlightened within enlightenment; others deluded within delusion.

T. That we move ourselves and understand all thing s is ignorance . That things advance and understand themselves is enlightenment. It is buddhas who u nderstand ignorance. It is p e ople wh o a re ignorant o f enlightenment. Furthe r, thete are thos e wh o are enlig htened above enlightenme nt, and those who are ignorant of ignorance.

M. · To mov e the s e lf and to realize the ten thou~and dharmas is delusion.

That the ten t h ousand dharma s advance a nd ·to realize the sel£ is e nlight enment. ·

It is Buddhas who r ealize delusion. It is cre a ture s who are de lude d by

enJ.igh t enrr.e nt .., Furthe r,

there a r -::: thnse v:hc c..re enlightened. above enligh t e n :-:12 :·1 t;

there are - those who a re deluded by delusion~ ' f l

J

. . · ...... - ..

. .. ... .

. . ·,

... . ' .· ~ . . . . . .

. ~ .

. -··. ·· · .:· · . . ··

. § B 12 11 ~le'{ JI ~ KO 0 HAKOBITE

. . .

- ·-~ · 1: I 1:-l"" ~~/I /) ;/~ C- 1) ·i) !7~

MAM - PO 0 SHU - S HO

. · : .. · .. .

·. : ~'

. ...... : · .··.: ; '.

. . . . :

.. . . .· . . . ,· ·.·.·

' .. .

·· ..

4

t y

self self carry '---v:--10 b • . .

myr-1 ad

dhar­mas

prac­t1 ce

prove do enlight­enment

TO SU, ~

illusion 1a re-

· Self . . . · . . · ()b.

· garded · as

.. 7\. · ... ~Z:. . -fJ . - l 9iff-? 'EJ CJ ~· 11ii- ;=_$!:__

- p, P..:JJ;. Cf ; /?: · 1" t 'J . r J<; MAM - PO SUSUMITS'JI - KO o SHU SHO SURU WA ·SATORI NAR:!"

. :myriad dharcas · adyance · self self prac- prove1 do

tice en...: .· ~ob·. . . . lighten-.. - ~e/f

.. · . ... _. ·' ment " . . .. .. · . . , " .. . .

.}2t E "k'l~ 1; (1 %~' 1J1r iJ- 'J MEI 0 , DAI -GO SURU WA SHO - BUT SU ~ARI,

illu- ob. great satori -do. sb. all Buddhas are . sion en-

1/t . l ~ GO NI

lighten­ment

A ~* ~ t j. ~ DAI - MEI NARU

I J: it r i-9 SHU - NARI.

satori a- 5reat illu- become sb. group life are ~ en- . bout slon

light- sentient beings enment

) L . , ., '- . -; SARA NI.

again

'?F . tf?­~ - c~u

I. ,ijZ )- ,. '

p-= .,, GO iTO NI

l\lSOVE en- UP 11ghten­ment

£ YU

Jf] -1{f " 1J'% 0 ~ TOKU - GO SURU

attain en- do lia:hten­ment

. '~ . ).Jt'

ME"f

:::¥ .//"( KAN

person

~~ ARI.

1llu- within again illusion person is a1on sb •

. . . . . -. ., .. ' .

. : ' . ,. ..

"

· J · ••

: ~ .. . .

• , ; I • · .. ~· ..

~~ ARit. ·

is

· ·.: .

enlight- is · enment

..· .

·= : · ..

5

A~ When buddhas are genuinely buddhas there is no need for them to be conscious that they are buddhas. Yet they are realized buddhas, and they continue to realize buddha. s

R. When Buddhas ar~ really Buddhas, we need not know our identity with the Buddhas. But we are enlightened Buddhas - and express the Buddha~ in daily life •.

K~ The~e is no need to know that one is identical with Buddha when Buddha is truly Buddha, for a truI.y enlightened Buddha expresses his Buddhahood in his daily life.

T~ When buddhas are truly buddhas, they are qot nec~ssarrly aware of themselves as buddhas. But they are enlightened ones. They advance in enlightenment.

M. ~hen Buddhas are truly Buddhag, there is no means b y which the self is aware

of being Bud_dha. However, it is the realize d Buddha, and further advances in reali~ing Buddha.

.: ·:· . . · •. : .

'. , . . ··_, .

. . .. :. ·' . . .

~~I 1)1r .%~' 1t t7J J J L( p SHO ·- BUTSU NO MASASHIKU SHO - BUT SU

.rt-3 t_,:r I J NARU TOKI WA,

all Buddhas surely all Buddhas are when sb. genuinely become

§ Ll rJ ~~ µ . 1+ t i-'J t JI KO WA SHO - BUT SU . NARI TO

self self ·~

sb. all Buddhas are

".they J Self .. ..

-,.

Ht }(h .

q3 ~t t. =t 5 lA ~,. ·fl) . KAKU CHI SURU KOTO 0 MOCHIIZU,,

know know do .- inc; ob. need not lea!'n sense use perceive (ger)

perceive

L ·I)_\ <fl.int .. t ~g p; 14( r;:-v

SHI KA ARE DO MO SHO - BUT SU NARI,

so in a. way realized Buddhas are

f IP t ~-pJL L·t ( ~< BUT SU ~- SHO·- SHir10TE - YUKU.

0 Buddha sb. con- make continue

firm enlight-enment

' ~ ' = • •

6

A. Seeing forms- and hearing sounds with their body and mind as one, they make them intimately their own and fully know· them ;6 but

' ·

R~ When we see objects and hear voices · with all our body and mind - and grasp them intimately -

K. To observe objects and voices with complete awareness of body andmind is very different from

T. When we see things and hear things with our whole body and: mind,

M. Seeing forms with the whole body and mind, hecp:-ing sounds with the whole body and mind,

the self understand them intimately; yet,

.... ·

' '\;' ~ -,f Lr ~ E SHIN - JIN·· 0 KO SHITE -SHIKI. 0

. '· .• .

fl -;ix_ KEN - SHU

l/ SHI,

body - mind o:J. whole making form ob. see grasp do perceive

-~ )\_j I ~~4 L( Yit ~·!f~ "ff~ 0~ SHIN - JIN 0 KO SHITE SHO 0 CHO - SHU SURU

body - mind whole make sound hear grasp do ob. ob.

. : .

l T-: L- < At- "jfx._ 9 J1-c"t SHITASHIKU {WlE SHU SUREDOMO,

intimately understand grasp do but

I ~ NI,

for, ~ar t'1e fVY fOSt! e; F

6

•

_j

7

A. it i~ not like a reflection in a mirror, er like the moon and the water~ When they realize one side, the other side is in darkness.?

R. it is not a phenomenon like a mirror reflecting form or like. a moon reflected on water. ~·Jhen we understand one sid-e-, the other side remains in darkness.

K~ seeing a r~£lection in a mirror or the moon relf ected in water; even if y6u see one side of something, the other will still be in shadow •.

T. our understanding is not like a mirror with reflections, nor like water under the moon.. If we understand ~ne side, the other side is dark.

M... it is- no-t like a mirror with reflections, nor like water under the moon -

when one side is realized, the other side is dark.

j

------------------------~-,.-------_,--------

V' IJ'''Jf. ' ( ·KAGAMI NI

, • ..

1J 'tr·· "!: KAGE 0

~t··r YADOSU

mirror in. re- ob ·. stay fleet-- keep ion

;Jz t -fl t C') MIZU TO TS UK I TO NO

water .·and moon and 's

' ~%,(_ ---- "f:. g-; - 1J ---o t7 _IL.-

IP - PO 0 SHO SURU

one side ob. realize do confirm

·prove

. .. ~ . -.

7)'"· :''t:< GA GOTOKU

like

,:.

:.. •'t ( I~ GOTOKU NI

like

. • :

~ ,1- IJ ___.

TOKI WA IP

when one

7

~g T'· ARAZU,

is not

, .

~;; ?n ARAZU,.

is not

--/) I "J <5 I L--- PO WA KURASHI.

side Sb. is dark

8

A~ To learn the Buddha is to learn one's own self. To learn one's self_is to forget one's self~ To forget one's self is ~o be confirmed by all dharmas. To be confirmed bv all dharmas is to e~fect the.casting off of one's own body and-mind and the bodi~? and ~inds of others as well.a All traces of enlight­enrne~t (~nen) disappear, and this traceless enlightenment is .continuea on and on endlessly~q

R. To study Buddhism is to study the self. To study the self is to forget the self. To· forget the self is to be enlightened by all things. To be enlightened by all things is to be free from attachment to the body and mind of one's self and of others. It means wiping out even attachment to satori. Wiping out attachment to satori, we must enter actual society.

K •. When one studies Buddhism one studies oneself; when one studies oneself one forgets oneself; whe n one fo rgets onesel f one is enlightened by e v erything , and thi s v e ry enlighte nme nt b reaks the bonds of clinging to both body and mind, not only for oneself but for all beings as well. If the enlightenment is true; it wi.pes out even clin£ing to enlightenment, and there­fore it is im~erative that we return to, and live in the world of ordinary men.

T. T6 study Buddhism is to study ourselve s. To study ourselves is tog o beyond ourselves. To go beyond ourselves is to be enlightened by all things . To be enligh t e ned by all things is to free our body a nd mind , and to free the bodies and minds of others . No tra ce of enlightenment remains, a n d t hi s no-tra ce continues endlessly.

M~ To stud~ the Bud dh a way isto stud y the self . To study the sel f is to f orget the self . Ta forget the self is to b e enlightened by the

ten thousa nd dharmas. To· be enlighte ned by the ten thousan d dharma s

is to free one 's body a nd mind and thos e of othe rs·.

No trace of e nlighte nme nt remains , and t hi s no-trace continues endlessly~

... \

·. · . . : : ·. ··.· ...

. . . . . ·. . .

- 1~ ·.i!- ·t Tri- 5,A), c . t 1 /h I "J. BUTSU-DO Q. NARAU TO IU WA_,

........... ... ·· - ··---··---

. :·.

-...

'-----y1 . .. Buddha. Way ob. learn so called ·

. · pract.ic~ self self learn '----v--" 0 b •

Seip .

is

. sb. ·· --~ 3 E ri s ,J, c l '/), 1 J: § oof_hl~~

JI. - KO-" WASURURU TJ-~ NARI. . Jr - KO 0 NARAU rz:c IU WA:,.

~ dr. sb. self forget is self self · learn

'---v---'ob. . Self . · ·· .(completely)

El o E h1 ~- ~ t t 1,.)d J: JJ: - KO 0 WA"SURURU

self

TO IU WJC,. '----v---'

sb. ob. forget (completely)

myriad

7J i2:- s ~ ~ l 11J,/J SERARURU TO IU WA~

'---..-----' myriad dhar- by prove (intrans.) sb.

mas en- to be

MAM

light.en-

I \. NI

-rf- L. ~ :z. -·- t '.... 7 er :_t f,-- · SERARURU- ·

NARI dhar- · con- (intrans.) mas . by f1.rJl, to be

enl15ht.

@ 30 ~- 1\i' . JI - KO NO SH~N-JIN ~

self 'a body-mind

~ ·~Lr 1~ . m~t 0 I

~ '\;' ~ L r OYOBI TA - KO NO SHIN -JIN 0 SHITE

and other self 1 s · body - mind extendin5-to g ,, fJ 10

' . -· . .

~ tr & ~ -. rrJ DATSU - SESHIMURU NARI ..

let go f all make . . drop \ do (caus e

fall off, molt to) . 11·~ . :vt-e-1 0 11:

is

~·x 1i3 Ji ·' .!..} . GO SHlt.I<tf NO . KYU - KAT SU NltRU ARI.,.

enlight- trace sb. desist stop become is enment mark rest

1/f- ';-] h lJJ/( .. ~ - )

I er ';;> ii'~ ,-p

LI) ·. , "' 1 -r

'JL-J 1,} ) L 2 ~ KYU- KAT SU NARU GO SHUTS U NAP.ASHr·::: .

desist stop be- enlight- tr&ce lons long 50 ou~ is (ca~ ~ ~ :~ ~~ come en~ent oo.

9

A. The very moment one begins to seek the Dharma he becomes far removed from its environs. When the Dharma has been rightly transmitted to one, he is at once the Person of his original part. 10

R. When man first recognizes the true law, he unequivocally frees himself from the border of truth. He who awakens the true law in himself immediately becomes the original matl •.

: ... When a man first sees the Truth he automatically transcends the boundaries of truth; once the Truth has been awakened within a man, he is simultaneously his won original face.

T. When first we seek the truth, we are far away frcm its environs. When we discover that the truth has already been c.orrectly transmitted to us, we are ourselves at that moment ..

M. When first a rr.an seeks the dharma , _ h e is f ar away f rom its environs ~

When the dha rrna has already been correctl y transmitted to the self, he is the original s elf at that mo~e nt~

per- begin son

(}~,o\ [~ ;l HARUKA NI HO

. · .. • ;. .: . •': ~

Dhar- seek ma ob.

(/) fl -NO HEN

tar Off Dharma IS vicin-1ty frontier

~-i\ q(-1 I -- :h '0) h_ /-\ \.

HO SUDE NI ONORE NI

Dharma already self to

1Jff1J' I~ 4'- !;; SUMIYAKA_ NI HOM-- BUN swift,- ly oi-igin- ·part

al

.,

9

·when

'

f1k- ~ [!ht -t;p -rt-~ ZKI 0 RI KYAKU SERI ..

edge separate withdraw do ob. reject

_iE 1ft *9 3 t. \-:} -SHO DEN SURU TOKI,

right trans- do when true mission ..

A_ t i-9 NIN NARI-

person is

' 10

A.., When a man goes off in a boat and looks back to see the shoreline, he mistakenly thinks the shore is moving. he keeps his eyes closely on his boat, he realizes it is boat that is advancing. In like manner,

If the

R. If in riding a boat you look toward the shore, you erroneously think that the shore is moving. But upon looking carefully at the ship, you see that it is the ship that is actually moving. Similarly,

~ . It js normal for a man, whilst sailing and observing the shore, to think that the shore is moving instead of the boat, but should he look carefully, he will find that it is the boat which is doing the actual moving. In the same way as this,

T~ If we watch __ the shore from .a boat, it seems that.the shore is moving. But when we watch the boat directly, we know that it is the boat that moves.

M. When a man goes riding on a boat, if he watches the shor~, he may assume that .the shore

is moving"'"' But when he watch e s th e boat directly, he knows that it

is the boat thut moves.

. .. . ~ ' ...

. . . ~ .. . , ... ·. · · · - v ., •.

·~ fr 1: ~?r tp < J ~ --HttO FUNE: NI NO RITE YUKU NI 7

person boat -in ride go when board

§I -~ · J) <,.SL 7 3' l ~ d;flfJ- 1'

ME: 0 MEGURASHITE: KISHI 0 MIREBA 1

eye ob. turn (around) bank ob. see if shore

' ~f~~ J L: 0) ))~ (_

KISHI NO UTSURU TO AYi\MARU.7

shore sb. move err change drift

Ji> t L r~ L < ~-J-d- ., ~ ") < l/l.l J. ,, ME 0 · SHITASHIKU FUNE. NI TSUKURE.BA,

eye ob. closely boat on attach if

\

~3' h 0) l 17A ~ L ~ 1J \\\ : II ~ < . FUNE: NO SUSUMU 0 SHIRU GA GOTOKU,

J .

':ioat sb. advance ob. know similar· to

-

. ~ ..

. : ' ~ . 10

. . ... .. '.''

. . · .. .

; . '

- . . . . .• .~ ' ..

· -·. -:

. . -- .. ·

· .. ,. ·

"

.· · . . . 1 1 }

'

11

A~ when a person (tries to) discern and affirm the myriad dharmas with a confused conception of (his own} body and mind, he mistakenly thinks his own mind and his own nature are permanent. If he makes all his daily deeds intimately his own and returns

.within himself, the reason th a t the myriad dharm~s are with­out self will become clear to him. 11

R. seeing all thin~s through a misconception of your body and minff gives rise to the mistake that this mind and substance are· eternal. If you live truly and· return to the source, it is clear that all things have no substance~

K. it is because man observes everything from a mistaken viewpoint of his body and mind that he comes to the conclusion that

T.

they are eternal; however, should he learn to observe them correctly as- a result of penetrating Truth, he will discover that no form attaches itself substantially to anything.

If we examine all things with a confused ~ill suppose that our self is permanent. closely and return to our present place, that nothing at all is permanent.

body an& mind, w~ But if we practice

it will be clear

M. If he examines the ten thousand dharmas with a deluded- body and mind, he will suppose that his mind and nature are permanent. .

But if he practices intimately and returns to the true self, it will be clear that the ten thousand dharmas are not at all himself.

r l !

.. . . . . . :· . .. .

. .. I • • • ~ · . . .. · . .: .

. . . .. · .. ·· . . :_-,·.·. · .··: .

· ~ '~, E. ~u ~~ L z SHJ:N - JL"l 0 RAN SCl SHITE",.

body - mind ·confused idea with · ob.

·Self' mind self nature sb.

always \._.._ __ abide is

v f'e r W\'4.., el\+

t1., 1t -t E 1, r:_ L( Le MOSHI AN - RI 0 SHITASHIKU SHITE

if deed plum intimate make · ob.

· (baggage) · . daily lif e a-, ~

... + ;f\ OJ *7 /Yl I~ ch ~ h PO NO WARE NI ARANU

myria d dha r mas self sb.

\ ) .

' -S - r::j'I ~ "93£ -DO - RI

vay reason

J7l 3' S !Tl AKI RAKESHI ..

become clear

are not

'1'~ if; .~ ::Cl( KO - RI

each with­in

err

I ~ &#fa ) 1i LIJ '• NI KI-SUREBA ~ ~ re- if turn

11

12

A~ Once firewood turns. to ash, the ash cannot turn back to being firewood. Still, one should not take the view that it is ashes afterward and firewood before. He should realize that although firewood is at the dharma-stage of firewood, and that this is possessed of before ~nd after, the firewood is beyond before and after.

R. Burning logs become ashes - and cannot return again to logs·. · Therefore you should not view ashes as after and logs as before. You must understand that a burning log - as a burning log - has before and after. But although it has past and future, it is· cut off from past and future.

K. The wood that is burnt upon a fire becomes ashes; it does not again become wood; you must not think that wood comes first and ashes afterwards. You must clearly understand that a piece of burning wood has both a before and a n after; how­ever, in spite of the fact that it has before and after, it is· cut off therefrom.

T. .Firewood turns into ash, and it does not tutn into fire-wood again. But do not suppose that the ash is after and the firewood before. We must understand ·that firevrnod is at the stage of firewood, a nd there we find its b efore and after. And yet with thi~ past and f uture, its prese nt is independent of them.3 ·

M- Firewood turns into ash, and does not turn into firewood again. But do not suppose that the ash is after and the fire­wood before.

We must realize that firewood is in the state of b e ing firewood, and

there is its before a nd afte r& An d yet with this past a nd future , its pres ent is independe nt of them.

fire­wood

J ·~ SAR.it. .

sb. ashes become ob.

,, /) \.-'\.._ () { r- =t ·1,. ~ , \ '-

NI KAERITE: TAK!GI

·, ..

t ~~~··5 I~ ~Sif·· 'rO NARUBEKI NI ARAZU ..

aga1n return fire- ob. can become is not wood

-vff LP' J?i 6 t_ . JX_ ( 1- 0) 5 II ~ -SHIKA . ARU a, HAI WA: NOCHI TAKIGI WA ~

however ashes Sb. after fire- sb. wood

~ -j ~ . t }/x_ 1 /\"o'0 r·, ' ...._ X.J SAKI TO KEN SHU SUBEKAAAZU-

before view grasp should not perceive see

L -H-

~ (\'' L- r.. <r I CF ~r

~ ~ry-/ } . 0 ".,...

.?Z\ 1i. I C .t:f ) ,,..._ L ( SHIRUBESHI s TAKIGI WP\. TltKIGI NO HO I NI JU SHITE ~

know .. should fire- Sb. fire- I S dharma posi- in reside · wood wood · ti on

JJ -~~ "S cJi 'J I/

1~ }0 I) ;.. .cl) ~/ ll /\~ · ·t ..._ SAKI ARI NOCHI ARI, ZEN GO AAI TO I EDOMO,_

be- is after is before after are although fore

\) ~ ~ \:>' (l..,.

ti;) -.f}1j ) 5!_ e·;;t- V J ZEN - GO SAI- DJ'.N SERI-

"::efore after time dec i de do side sever '._ ..

12

. i I

3 · A·.,. Ashe·s are in the stage of . ashes, and possess- before and after •.

Just as firewood ' does not revert to fire1rrnod once it has turned to ashes, man does not return to life after his death.

R. Ashes as ashes have after and before. Just as ashes do not become logz... again CJ.fter becoming ashes:, man does· not live ~gain after d~ath~

K. Ashes·, however, have before· and· after. In the same· way that wood does not again become wood after becoming ashes, so, in the very same way, man is not reborn again as man after dyingr

T. Ash is at the stage of ash, and there we find its before and after. Just as firewood does not become firewood again after it is ash, so man does not return to life after his death.~

M .. Ash is in the state of being ash, and there is its after and before.

Just as firewood dbes nbt become firewood again after it ash; so life after man's death does not become life

is' again.

--------------------:-:-- ---·-··----··--··--··· . ; . .

. . .. · . .

. . . . . . . .. · .. _· . . · :_ . .

I ~ -:PJ ') ( .. Nr A:RIT~,

R E:::_ ~~ . 1R IJ 0 / .

HU WA. HAI ·NO HQ" r

ashes sb. ashee 's .dharma position in is

~ :· . .

. •.· : ·•

~ ·.

-.1t ·· 1£ ; .

NOCHI SAKI

after ls before ls

. ,

/)\Cl) ftr l~ll l T?0h3 C1 13 -_KA.NO TltKIGI, ~.I TO .NltRINURU NOCHI,

that firewood. ash ob. has become after (completely)

1-I~ fir t t>' s 1·-~ jp'i , "c ,I ' '? (T '- ~

'-' ' . SAAA NI TAKIGI TO NA'RAZA:RU GA GOTOKU,

again . firewood cannot- as become like

)__ 0 c~~ 05 1 - I -;_ ).]: 't T i5 q·· ' 7 HITO NO . SHINURU NOCHI SARI NI SHO TO NARAZU ..

person sb. die after again life doesn't-(completely) become

., ...

- -----~

I

14

A.. In light of this, it being an established teaching in Buddhism not to speak of life becoming death, Buddhism speaks of the unborn. It being a confirmed Buddhist teaching that death dbes not become life, it speaks of non-extinction.

R. Sb not to say that life becomes death is a natural stand~ point of Buddhism. So this is called no-life.

To say that death does not become life is the fixed sermon of the Buddha. So this is called no-death.

K~ Therefore, it is correct for Buddhism to say that life does not· become death. It is equally true to say that death does not become life, and the Buddha himself constantly preached this. These two views are called non-life and non-death.

T. Now it is specifically taught in Buddhism that life dbes•not become death. For this ~eason, life is called "no-life''• It is specifically taught in Buddhism that death does not becor.ie life. Therefore, death is called "no-death".

M. Thus, that life does not becpme death is an unqualified fact of

the Buddh ~ -dharma. For this reas · :, , life is called the unborn;

that death doe s not become life is the revolving Buddha of the absolute Dharma-whe~l.

Therefore, death is called the unextinguished.

14 .. -. • r ,

lb'\ J;i 3 1(:_ !_±_ 0 Fu ' :. irf-3- t t ' :I; J ;'~ I J SHIKlt A:RU a,. SHO -NO ~

life so Sb.

SHI NI NltRU TQ IWAZARU WA,

death become say not however ob. ob.

1~ -! ?') 1 r-" --:J 1tl i r;; ~ l1 trtJ . 7 \ -..: '- G ~

BUP· -Po Na SADAf".iARER u· ~IARA I NARI,.

Buddha Dharms. sb. decided · teaching 1s

::_ d') ~PA___ I: ·1- . )l_ t: ( \ /5' KONO. YUE NI FU - SHO TO IU-

'--:--V'--' th.is therefore no birth ob. say

fu 0 ~ I~ t.F~ J'' ~ SHI NO SHO NI NAR.hZARU~

death sb. life ob. cannot become

'- -t·

ffe~ /, .tt ~-' ;z;.._ O'; 1 k''} 1)1_ 2 ')Pt7 to--1) ·11j \.. .... -.<:J . _! i HQ RIN NO SADAMARERU BUT TEN NARI,

l/()T SU

Dharma Wheel sb. decided Buddha turn is Trans-mission

2-0) i}J /'\.. I : IF --;A·· ~ I \ /3 \ ;/, - \ <..._

KONO. YUE NI EV MET SU T.O IU.

this therefore n9n death ob. says destruction

-

1.5

A. Life is a stage of time and death is a stage of time, like, for example, winter and spring. We do not suppose that winter becomes spring, or say that spring becomes summer.1i

R. Life is a position of time, and death is a position of time •• ~ just like winter and spring. You must not believe that winter becomes spring nor can you say that spring becomes summer ,

· K. The two, life and death, are simply positions in time as are spring and winter; winter no more becomes spring than spring becomes summer •.

T. Life is a period of itself; death is a periqd cf itself. They aie like winter and spring. We do not call winter the future spring, nor spring the future summer.

M. Life is a period of itself. Death is a pe riod o f itsel f . For example,

they are like winter and spring. We do not c onsider that winter becomes spri ng, nor say that spring becomes summe r.

. . . ·,

'1 . t SHQ MO

-- . Rf;-:rcttr -Jr

0) < 0 ;d-N.O. KURA:I

r i- 'J NARI,.

life also one time 's position is . .. ·

-· a~ /_ ~/~ -9u . i -· c7) r ;.- ? SHI MO ICHI-JI NO KURA:I NARI ..

death also one time 's pos1- 1s ti on

T-:- t '\I&'' A- t % A t Cl) .: \\ ~ L-TATOEBA FUYU TO HAfUt TO NO GOTOSHI,

-'s for- winter and spring and like

example

/

~- cf) ,1g, r_ rJ~ J, '-- J:i \ l ),7 J··

FUYU NO HARA TO ~RU- TO OMOWAZU,

winter Sb. sprine; ob. become ob. don''t think

.•

~' ~ i~ ~·. ti~ t ' I d--YJ_ r;--1) HARA NO NAT SU TO. NARU TO IWJ\NUNARI.

spring Sb. summer ob. become ob. don't s ay

-

15 ·, · .

' .

. ..

. . ,··

. !

F 16

A.

R.

K ...

T.

M.

Man attaining enlightenment is like the reflection of the moon on the water. The moon does not get wet, the water is not broken. For all the breadth and vastness of its light, it rests upon a small patch of water. Both~ the whole moon and the sky in its entirety come ~ to rest in a single dewdrop of grass, in a mere drop of water.

When a man gains enlightenment, it is like the moon reflecting on water: the moon does not become wet, nor is the water ruffled. Even though the moon gives immense and far reaching light, it is reflected in a puddle of water. The full moon and the entire sky are reflected in a dewdrop on the grass.

The moon reflected in water is the same as the enlightenment that a man can reach; the moon is not wetted by the water and the water does not become disturbed. However much light the moon may radiate, its reflection can still be seen in a puddle; in the same way, the full moon and the limitless sky may be seen reflected in a single de~drop suspended form a grass-blade.

We gain enlightenment like the moon relfecting in the water. The moon does not get wet, nor is the water broken.6 Although its light is wide and great, the moon is feflected even in a puddle an inch wide. The whole moon and the whole sky· are reflected in a drop of dew in the grass.

Gaining enlightenment is like the moon reflecting in the water. The moon does not get wet, nor is the water broken~

Although its light is wide and great, the moon is relfected even in a puddle an inch across~

The whole moon and the whole sky are reflected in a dew-drop in the grass, in one drop of water.

r ·.· .

A HITQ

,,~ " C7) E /~ NO SltTORI 0 URU,.

'

- person sb. enlight- attain enment ob.

~ . . ' .

~(_ 1-Z fl 0) i=> .(' ''~ ::0 \I) ..::,·'t L MIZU NI ·TSUKI NO YADORU GA _ GOTOSHI~

_ water in moon Sb. stay is like_

- ~ ~llq'' ?}C f ;3," if1 Cf'· TS UK I NUREZU, MIZU YABUREZU-

mqon doesn't- wate·r doesn't get wet break

(..\) < Ji'{ ;f t t~ 3 ~ { ~ ( &> J/1( ,, - \ HIROKU OKI NA:RU KO NITEAREDO, .

widely great become li5ht resemble however

x q 0) J]<- I~ ft" fJ SHAKU SUN NO MIZU NI YADORI,,.

Jap. foot Ja?.- - 's water in stays

~ - rests

a small amount b '..J-,.

ZEN fJ

GET SU i

MO ?~ }(__ t < ...! MI - TEN MO, KUSA

0 $%- i:· i --f C" 9 NO TSUYU NIMO YADORI 1

whole moon a.nd com- sky al- grass •s dew~ in- stay plate so drop also rest

5~ 0 ;y, I::~ -f -b''6. IT TEKI NO MIZU NIMO YADORU ..

one dl"OP 's water also n:oide stay

17

A. Enlightenment does not destroy man any more than the moon breaks a hole in the water. Man does not obstruct enlightenment any more than the drop of dew obstructs the moon and the heavens. 13

R.. Just as enlightenment does not hinder man, the moon does not hinder the water.

Just as man does not obstruct enlightenment, the dewdrop does not obstruct the moon · in the sky.

K.- Man · is not restrained by enlightenment and- the moon is not restrained by the water; man puts· nothing in the way of enlight­enment and the dewdrop puts nothing in the way of either the moon or the limitless sky;

T. Enlightenment does not destroy the man just ~s the moon does not break the water. Man does not hinder enlightenment, just as a drop of dew does not hinder the moon in the sky.

M~ Enlightenme nt does not destroy the man , just as the moon does not break the wa ter.

Man does not hinde~ enlightenment, just as a d~op of dew does not hinder the moon in the sky.

----~·-·-- - -------------- ---- -·

1?

1J':f 0 · A t_ f 1]. ~ ~; \j•·j' :_ t_ SATORI NO HITO o· YltBURAZARU KOTO,

en- sb. person ob. break doesn't ( g'e r. ) lighten- ta.ct ment

- ~ 0 ~( t ) /J \" r =- --;;,. 3 /}\' \ ;''~ G TSUKI NO MIZU 0 UGMAZARU GA GOTOSHI.

moon Sb. water ob. doesn't is like pierce

A 1)'32_ ~ @ -t;_7

0 {J~ t~- ' ~ :._ c 1'=l ~

HITQ NO SATORI 0 KEI GE SEZARU KOTO,

person Sb. enl1 5ht. i mpediment hindranc e doe s not ( ser.) ob.

• I

' w '-..,., tr~ n T - t:: :? -m ;A, +r -f>,. ~ /o 1:.K 0 ,9 ?: --r 1J ;t_-W ~,,, ' ,, '"' L-!r p ·"'- L ...... ' C7 - c

TE.KI- RO NO TE'N GET SU 0 KEI - GE SEZARU GA GOTOSHI ..

drop dew Sb. heavens moon ob. impedi - hin- doesn't like sky ment drance as

-

r 18 ..

A. The depths of the one will be themeasure of the other's heights. As for the length or brevity of time, one should fully examine the water's breadth or smallness, and clearly discern the size of the moon and the sky.1~

R. The deeper the moonlight reflected in the water, the higher the moon itself. You must realize that how short or long a time the moon is reflected in the water testifies to how small or large the water is, and how narrow or full the moon.

K. in addition to this, the deeper the moon's reflection, the higher the moon. The l~ngth of time of the reflection is in ratio to the depth of the water and the fullness of the moon~

T. ·::ff'he d~pth of the d·rop is the height of the moon •. The period of the reflection, long or short, will prove the vastness of the dewdrop, and the vastness of the rnoo0littsky.b

M. The depth of the drop is the height of the moon~ The duration of the reflection, long or short, will prove whether the water is vast or infinitesimal. Examine the

brightness or dimness of the heavenly moon~

' .

/; \ }] '} :_ t ( ]. T- 1J' =r .._ "' FUI<AKI KOTQ Wlf.. TAKAl<I~

dee~ thing sb. height \.... :t'ac~

v-----depth ·

I» 9 y r;;: lA;' L BUN RYC NJtRUBESHI..,

part amount should be \... . y ~

. quantity measure

R~- J-r. .,.

Np JI - SET SU

0 NO

F kf; 7R... . 'J\JL

CHO TAN

I ;r WA,

time season IS ........../

length brevity a.s for \.. v

time

A i/ ) J \ 1J< E . / '--..

DA~ - SUI SHO SUI 0

great water small water ob.

- ~ ' 11*· A 0) ff~ (=J ,,

TEN-GETSU NO KQ - GYO

sky moon 's width narrow-ness

~ /I~ tJPI--,~t;::::- l-

KEN TEN SHI,

investigate detaJ,l do

J!>C 0 '\>\ L--

ob. discern dis­crimlna te

. SHU SUBESHI.

grasp should

18

19

A~ When the Dharma is still not fully realized in man's body and mind, he thinks it is already sufficient. When the Dharma is fully present in his body and mind, he thinks there is some insufficie~cy.

R. When the true law is not fully absorbed by our body and mind, we think that it is sufficient. But if the right law is fully enfolded by our body and mind, we feel that something is missingr.

K. When a man has an imcomplete knowledge of the Truth he feels that he already knows enough, but when he has under­stood the Truth fully he feels sure that something is lacking.

T. When the truth dbes not fill our body and mind, we think that we have enough. When the truth fills our body and mind, we know that something is missing.

M. When the dha rma does not f ill our body and mind, we think that we have enough.

When the dharma fills our body and mind, we realize t0at something is missing.

r . }(

j lJ' ~ .JIN

I ;:_

NI 7~ l I J.J-;:" ·Ho IMADA, SRlN

body mind in ·Dharma not yet

~ ~ ~e. t:j·'~ ('::-{J SAM. BO. SEZERU NilvA,.

realize full .1s not when practice persistently

to the utmost

;~ ?r·· J-c T =-tt. 1J t· :A· I r·ip HO SUDE NI TARE RI TO OBOYU:. ·

Dharma al- 13 SUffi- ob. think ready cient

-~t / -:/:; l ~ .:;;r ) l; ' I ~ f; }l_. HO MO SHI SHIN -JIN NI JU SOKU

Dha.rma if Body- mind in complete sufficient

(At v' r-::. l "J f-:_ ·s· ~I'- c A ·1=; .. 9)3 TJ-=-t) HITO - KATlt. w1r,. TAt>.AZU TO OBOYURU NARI e-.

person person sb. ls not- ob. think is ~ sufficient (eophatic)

fe ..- so'rl

19

. "

? lt/J •\ SUREBA,.

if it is

20

A.. For example, boarding a boat and sailing out to the midst of a · mountainless sea, we look around and see no other aspect but the circle of the sea. Yet this great ocean is not circulur, n0r is it four-sided. Its remaining virtue is inexh~ustible.15

R~ For example, when you take a boat to sea where mountains are out of sight and look around, you see anly roundnes s; you cannot see a·1ything else. But this great ocean is neither round nor square. Its other characteristics are countless~

K. ~f you can see no land or mountains when sailing, the ocean appears rounded, but it is neither round nor square, being in possession of a myriad characteristics~

T. For example, when we view the world from a bo~t on the ocean, it looks circular and nothing else~ But the ocean is neither round nor square, and its features are infinite in variety.

M. For example, when we view the four directions from a boat on the

ocean where no land is in sight, it looks circular and nothing elseo

No differences are apparent. However, this ocean is neither round nor square, and

its features (virtues) are infinite in variety.

, I

20

"

r:: t /\..}J:-- f!Ji'L t?· I~ {7) I) ('"

TAT.OEBA FUNE;- NI . NORITE ,.

-· for-example boat in ride

board

.~ 1 j-~· ,;~ 't. /-::_ l l ('· { YAMA·. NAKI' KJ!i:I CHU NI IDETE,~

. ' mountain not -·sea center in .. go out

.... 1!9 7j "f_,Jt-3 I~ T=. r~·, ~- 3 /:_ O)J-f di l}

SHI - HO 0 MIRU- NI,. TADA- MARO NI NOMI MIYU,

four direct- see just circle ob. only see ions ob. only

Js I~ ::_ c 7i- ~ -:ff) Jf lp j ::_· t r; L -SARA·. NI KOTO NARU so MIYURU KOTO NASHI.

again fact is aspect see fact not become (emphatic) ( ger.)

~nother aspect

L tJ \ ..:. 0) _A_ ~ h- j 3 T - ., ~~ =r" cfJAlt°'· ;:q.. d- d. I 2 SHIKA_ ARE DO, KONO TA'I - KA:'I,. MA'RO NARU NI ARAZU, \... -y J ~

yet this great sea circle is not doesn't become

\ ~~ /, -,..- I

75 Ti J- I(. JA5 ·9·,, 01: il 3 f t1ZJ ;< q/\,·o 'sJ ,, ~ 1 ;;--r; / ' JG' KETA NA'RU NI ARAZU,.. NOKORERU KAI TOKU,, TSUKUSUBEKARAZARU-

'------v--~ t/N?l square is not remained ocean virtue ~nexpressa'ble

doesn't beco:ne other- merit than this NARI ..

is

21

A. It is like a palatial dwell~ng. It is like a necklace of precious jewels. Yet it appears for the moment to the range of our eyes simp ly a s the circle of the sea~ It is just the same with all things (dharmas).1~

R. Some see it as· a palace; -other as an ornament. we only see it as round for the time being - within the field of our vision: this is the way we see all things~

K. Some people r e g a rd it as ~ palace and othe rs a s a form of orname ntati on . It i s onl y f or a v e ry short time that it appears round, owing to the dista nce we are able to see; this distance is constantly changing; we must view all things bearing this in mind.

T. It is like a p a l a c e . It is like a jewel., as f a r as our eyes c a n r each a t the time .

rt"see ms · c i rcular Al l things a r e so.

It is l i ke a palace; it is like a j e we l. It see ms c i rcu lar as fa r as our eyes c a n reach at the time .,

Likewise , t h e t e n thousand dharma s a re s o.,

·"

w f}Tt ~" t.. i fb ti') . i;r, X._ GU DEN NO GOTOSHit

palace mansion is sim-1mperial- sb. ilar, p~lace like ·

. .

F~ f:·· .. hb 1'' ~- Ti-:- 0 TADA WAGA MANAKO NO

pfl!J J~ c/) ,, \ .Y

YO RAKU NO

jeweled neck- sb. neck- lace lace

0 It J II I r. :. ~ OYOBU TOKORO,

Just own eye self

1 s reach (v.J place l.. (gerl

ltd-'-~ ( 13 SH I BAlt"A RAK U MARO

for a while circle

7J';/1 . .JJ''' ~··~ ( KARE GA GOTOKU,

I~ NI

ob.

,

Jj MAM

-----v ./ reach (""·)

cH- ip ~ O;)f MIYURU NOMI

see only (emphatic)

7b. -PO t

MO

. ""'"t ....... . L GOTOSHI ..

similar like

·.• ..

r d-:....'J NARI ..

is

..). d- f-;_ MATA

it Sb. is . like :nyriad dharmas also ac;ain

21 · l_ __ _

L ;()I J;; !J SHI!(A ARI.

so is

22

·A. The dusty world and (the Buddha Way) beyond it assume many aspects·, but we can see and understand them only to the extent our eye is cultivated through practice~

R. Though various things are contained in this world of enlighten~ent, we cari see and understand only so far as· the vision of a Zen trainee.

K. There are many things within the world of enlightenment, but the Zen trainee can only see as far as his present understanding permits him.

T. Though there are many features in the dusty life a~d the pure life, we only understand what our study ~an reach.

M. Though there are many aspects of the seculartl£fe and the religious life, we recognize and understand what the power of our penetrating vision can reach.

.. . \..

J~ JIN

dust center "V-: _,

dusty world the world

,j-su

·.

condition master J '- ......,.

situation aspect

V!<

~~ ;H·('j.(

- GAI OKU

standard · beyond many

exceptional

.·

(

1l ..jtit.

-f:!:/1/ t- V\A_ t•' D T1r 0 SERI TO IEDOMO,

ob. belt do although zone "- v- /

assume

. . .

~ · ~~ ~ }J c1) ~ 'J ;)~' {"fl;'~ ~ ..._ SAN GAKU GAN- RIKI NO OYOB1? BAKA RI 0

lJ

realize learn eye power sb . reach only ob. know ~

insight

~ ·Fix.. fa'.-»'- Mz ~; t'i-') 8 KEN- SHU (\jE · SHU V s.URU _ NARI.

see grasp unde rstand .grasp do i s

22

..

23

A. To understand the (true) nature of all things, we must know that in addition to apparent circularity or angularity, the remaining virtue of the mountains and seas is great and inexhaustible, and there are worlds in (all) the four directions. We must know that this is not only so all around us, it is the same both with us right here and within a single waterdrop~

R. To know the essence of all things, you should realize that in addition to appearance as a square or circle, there arE many other characteristics of ocean and mountain and that there are many worlds. It is· not a matter of environment: yo-u must understood that a drop' contains the ocean and that the right law is directly beneath your feet.

K. . If one would know the Truth, it is essential to know that the ocean and the mountains have many other· attributes in addition to being square or circular, and that there are many worlds in addition to this. Our im~ediate surroundings are of no account. It is essential to know that the ocean is contained within a single drop of water and that the T~uth is ~anifesting itself eternally on the very spot on which we are now standing.

T. Arid .in our study of all things we must appreciate that although they may look round or square, the other features of oceans· or mountains are infinite in variety, and universes lie in all quarters. It is so not only around ourselves, but also directly here - even in a drop of water.

M .. , In order to appreciate the ten thousand dharmas-, we must know that although they may look round or square, the other aspects of oceans or mountains are infinite

in variety; furthermore~ universes lie in all quarters.

It is so not only &round ourselves but also directly here,

even in a d~op of water.

23

0 ;1-. )~ ~ ~ 1J \jJ I - I J. ~<._ '· 7l< - NO' KA FU 0 KIK-t3N NI vJA,

A L--.r--PO

myriad dharmas I 8 . family wind ob. understand in• house way order-

to

' 7j Jil ):_ d-11.p 3 J:-t) { 11J''\ I ~ HO -. EN TO MIYURU YORI- HOKA NI,.

square circle ob. see than other in side

0 _:_, lj . 0 ... }:;:; 1;}p J-J h r/i? Ji: IJ.-< Jn~-~ ti< ;:;}} 'll;. ... 1 ru.

NO KORI NO KAI - TOKU +. SAN TOKU OKU KIWA~I.ARI NAKU,

remain IS ocean virtue mountain virtue great terminate not merit merit

J .

·:c 0 it ~ ;A$ ,:_ t:_ ~ l ~I\''{_,, YO·- MO NO SE KAI ARU KOTO 0 SHIRUBESHI.

fou-Sv d1rectiony 's world. con- there- ( ger.) should know all . gener- tained- are ob. sides ation world

tJ' khS (}> df 1)\< (/) ~")::< ~3 I:... ~s if·· I

KATAWARA NOMI. KAKU NO GOTO KU ARU NI ARAZU,

beside only this ~ like is is n:>t surroundings \... Sf>.

_,/ I., ../ v- l $YID¥ thus (emphatic)

~

& T ~ )J~ t L v \ ~~ t l 3 /\_" L CHOK KA MO· IT TEKI MO SHIKA ARU TO SHIRUBEs:u.

straight down also one drop if like is should know this

24

A.. Fish swim the water, and however much they swim, there

R.

is no end to the watei. Birds fly the sky, and· however much they fly there is no end to the sky. Yet the fish and the birds from the first have never left the water and the sky.

When fish go through water-, there is no end to the no matter how far they go. When birds fly in the sky, there is no end to the sky no matter how far they fly. But neither fish nor birds have been separated from the water or sky from the very beginning.

water

K. The ocean is limitless no matter how far fish may swim therein; the sky is limitless no matter how far a bird may fly therein. From the very beginning of all things, both the fish and the birds have been one with the ocean and the sky.

T., When a fish swims in the ocean, there is no end to the water, no matter how far it swims. When a bird flies in the sky, there is no end to the air, no ma tter how far it flies.7 However, the f ish and bird do not lea ve their elements'.

' M~ When a fish swims in the ocean, there is no end to the water, no matter how far it swims.

When a bird flies in the sky, there is no end to the air, no ma tter how far i t flies.

Howeve r, the fish and th e bird do not lea ve their elements.

\ ··:.

~J '\\' 0 ?]< ~ J'T I ~ uo NO MIZU 0 IKU NI,

fish sb. water ob. go through but swim

~

. .

LPt t t"1 .. 7~< c7). ,~ 11 t~ <

.·YUKE - DOMO MIZU NO KIWA NAKU,.

• .:

edge go and yet water sb. is not side limit

. end

.t 1_ .l) ~ ......., t ,s:' ·,:

TORI SORA 0 TOBU NI,. 1 .

· bird sky ob. fly but

r ,s ~· r._ t , /\_ t ··:t -t s c7) Jn t i-L-TOBU TO IEDOMO SCRA NO KIWA NASHI.

however sky . sb. edge is not

Lo" Yi ,n_ r ·"t Tii ,t l1 tT-:." z, 1J' L ·_J_ ') \ \ \ '\

SHIKA AF:E DOMO uo TORI IMADA MUKASHI YORI L -....;

_,, however fish - bird as yet o:r old s-ince

Jt /•\ i s ~- ( J· t;ill .~ ,, MIZU SORA 0 ·HAHAREZU •.

water · sky ob. depa rt not -free self from not

25

A. When their need is great there is great activity; when their need is small there is ~ small activity. In this way none ever fails to exert its every ability, and nowhere does any fail to move and turn freely.

R. It is only this~ when a great need arises, a great use arises; when there is little need, there is little use. Therefore, they realize full function in each thing and free ability accord~ng to each place.

K.. . Understand clearly that when a great need appears, a gr2at use appears also; when there is small need, there is small use; it is obvious, then,that full use is made of all things at all times according to the necessity thereof.

T. When the use is large, it is used largely.. WHen the use is small, it is used in a small way.s

M. When the use is large, it is used largely~ When the use is small, it is used in a small way.

, Thus, each creature does not come short of its own completeness.

Wherever it stands, it does not.fail to cover the ground.

f: t:-- If) . -

. TADA . YO -

orily .just

~ I~ yo

11se function need

) ) " . SHO

es sense small need

A 0 .DAI NO

great 's

0) e ,:r; NO TOKI L. ..,.

when

7/'( t7> ..: ,. c (_ l l-KAKU NO GOTO KU SHITE,

thus and like this

--

.- ~ · . . ..

_· t -2' l ""J 1!.._ x -r ;;-~ TOKI WA SHI-DAI NARI.~

time use great is

when ..

1l /) \ f"j- v I J: -\·IA SHI- SHO NARI. ,,,,.

use small .is

~~ tr? tf) "J)- j_ 1: ·' ~ l5 t.--- p1.:?.... ;J, ~ 7<1 qi· ~ l 1,..:s, 2- ~ zu - zu NI HEN ZAI 0

head . head boundary time ob. ~ frontier edge unsparingly '----,-~

!! SHO

~. /j& . SHO

frontier area

./ /: ~p NI TO

place place in trample \... ...,..... ./ carry everywhere turn

· he re and the re

turn wave flutter

TSUKUSAZU

use up exhaust endeaver

i!-T" SEZU

doesn't

t · l '0' .: t TO IU

tJ--L-- ~ l'/\r··t -KOTO

L -.../" /

NAsHr TO IEDOi"!O,.

so call ed thlng is not however a1though

TO IU KOTO \... ....,.. .I

such a thin5 so called thing

? .:: --

{j- ( NAKU,

is not

26

K., . Yet if a bird leaves the sky it quickly dies; if a fish 1eaves the water it immediately perishes.

R. But if birds separate themselves from the sky, they die; if fish separate themselves from water, they die.

K • . When birds are out of unity with the sky, or fish out of unity with the ocean, they die,

T. Though it flies everywhere, if the bird leaves· the air, it will die at once.

If the bird leaves the air, it will die at once. If the fish leaves the water, it will die at once.

'~ b v 1:s -~ <.:.. l' 7''1/1 I~··

TORI MOS HI SORA 0 IZUREBA,

bird if sky ob. leave if

TACHIMACHI NI SHI SU,

immediately die do

~ t L ;;}<.__ .2: I ) -:J .. Jl_f l" )"\\ ' uo MOS HI .MIZU 0 IZUREBA,

fish if wa t,~r ob. leave if

(:-) ... + - ---J- t-; I :.. YC J I

TAC HIM.AC HI NI SHI su ..

immediately die do

27 Ar We can realize that water means life (for the fish) and the

sky means life (for the birdI. lt must be that the bird means life (for the sky), and the f.ish means life {for the water); that life is the bird and life is the fish.17

R. You must realize that fish live by water and birds by sky., And it can be said that the sky lives by birds and the water by fish, and that birds are life and fish are life.

K. for the life of fish is the ocean and the life of birds is the sky. It is equally true that the life of the sky is the birds and the life of the ocean is the fish; birds are life and fish are life •

. T~ Water makes life and air makes life. The bird makes life and the fish makes life. Lirre makes the bird·and life

M.

makes the fish. · E

Knows then, that water is life. Know th a t a ir is life . 'l'he bird is life and the fish is life. Life is the bird and life is the fish.

2--: . . ..

. . .

j:) '- 7J( ~ - /~ ~ t J Jrct.A.:,' L I SUI I MEI SHIRINUBESHI,

with water is life should know

taking means (completely) does as for makes

.1--;>" causes

# ),~ )1±. ~ L/~ ~/\'' L ' I KU I MEI SHIRINUBESHI,

with sky means life should know empti- is (completely) ness

]')\... t ~ ~ &} ') I · CHO I ME! ARI,

with .. bird means life is is

}J( ~ - )4 4' } 19 ) \\ \ "Y I GYO I MEI ARI,

with fish means life is is

}~ ~ 'b t · t J- ~ I\'' i-. I . «~ I M.EJ -I CHO NARUBESHI,

with life means bird must be is

{-~ ~ I?

}'1'._ EE T i- ~ !\'' [,,, ) II I .

-4~

I MEI I GYO NARUBESHI.

with life means fish must be ls

28

A. And it would be possible to proceed further (in this way). It is similar to this with practice and realization, and with the lives of practicers.19

R. You probably will be able to find other variations of this idea. Among men, although there are training and enliQht-· enment and long and sho.!'."t lives, all are modes of truth itself.

K. It is. easily possible to find many examples of this idea. In spite of the facts of training a~d enli9htenment and variations in the length of a man's life span, all ways of living are the very personification of Truth.

T •. There are further analogies possible to illustrate, in this way, practice, enlightenment, mortality and eternity.

M. Beyond these, there are further implications and· ramif icc.tions.

Thus is- real izeu practice, enligl~tenment, eternali ty and tran~iency.

r I

: ' . . . . ,

~ ·0· f j;I)"- i '1~ -$ Ji it l\''L 7 I~ )_]£_ ....: ~ KONO HOKA SARA NI· SHIM PO ARUBESHI ·this other still- advance step should be

-~ more besides

...

%- 't 11

~ 'J - ~-·1)~ ~~ -SHU SHO ARI,

practice en- 1s conduct lighten-

ment

i ·L7)

-:1=

f ~ - ~ ~& -::;::7

.::..~. 1J'< ..:: ''t 0 -=- o. r;>f '-SONO JU SHA . MYO - SHA ARU KOTO KAKU NO GOTOSHI-~

that old age person live person be-in5 thus (ger)·

--

I I i ! i I I I , I i

A., Therefore, (even) were there a bird or fish that wanted to go through the sky or the water after studying it tho.rrnughly, it could in sky or water make no path, attain no place.19

R. But ~f after going through water, fish try to go farther, or if after going through the sky, birds try to go farther -they cannot find a way or a resting place in water or· sky.

K. -~owever, should a fish try to go beyond the limitations of the ocean or a bird beyond the limitations of the sky, there will be no resting place for either.

T. ~ Now if a bird or a fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or its place.9

M. Now if a bird or a fish tries to reach the end of its element before moving in it , this bird or this fis h will not find its way or its place.

----------

l1J' ~~ ·~ ~z t SHIKA ARU O, \,._..._ _ _....,v,_--__./

MIZU 0

·therefore water ob.

t t; E J Al Yt ( -. C1 ; SORA 0 KIWAMETE NOCHI,

~· sky ob. thoroughly- after 1nvestigate­ma~ter

. ,.J]< t ' ~ t, p fJ\/v 7 MIZU SORA 0 YUKAN

- ---------

. - .. -:.

· 1' A-en '-... / /

KIWAME,

thoroughly maste?'

investigate

' .. . ·.

t . :rte_ r~ ~ ~ . "> ' "' ~ ) \ \

TO GI SURU TORI uo

water sky ob. try to go- ob. decide do bird fish through interval

;J(_ d-/ 5 MIZU NI- MO, SORA NI -MO, MICH I 0 UBEKARAZU,

. water in even sky . in even pa th ob. couldn't att~in

(:3 f' )1\"1J'S ?" TO KO RO 0 UBEKARAZUo

place ob.· could....-1' t attain

.\ .

29

+ .. d/17/v!I I o.

ARAN WA,_

~ were there IF +;,., • ._we>,

JO

AO A. If one can attain this place, his everyday actions

thereby manifest absolute reality. If one can attain this path, his e veryday actions are therewith the manifestation of absolute reality. 1 \

R. If you find this place, your conduct will be vitalized, and the way will be expressed naturally. If you find this way, your conduct is realized truth in daily life.

K. Should you touch the Truth your every action will be · vital and express the Way naturally, for your every action will be fully understood and dige sted Truth performed in the ordinary daily activities of an ordinary man.

T. When we find our place at this moment, then practice follows and this is the realization of truth.

M. Realizing this place, practice follows, . and this is the realize d koan. Realizing tnis way, practice follows, and this is the realized koan.

-. -..0 ~

"' ) tl/-;."

KONO 0 UREBA,

this way ob. attain if

.::-0 i=t - ~ L 7-: 1J 'qrA 7 KONO AN RI SHITAGAITE

~__./ these daily actions consequer..tly

~' )' ~ - ·

Jo KO

(see page 1) (see.. a...Joo"'e)

-- , -

.. JO

r ;;- ~ NARI.,..

i s

31

A~ Because this path, this place, is neither large or small, self or other, does not exist from before, is not manifested (for the first time) at this moment, it is as it is •.

-R. This way ahd place cannot be grasped by relative conceptions like large and small, self and others neither are they there from the beginning nor emerging now. They are there just as they ought to be.

K. This ~ruth can never be understood as a result of conceptual duality such as big and small, or subject and object; the Way of Truth exists fro~ the very beginning and makes no special appearance now, which is just as it should be.

T. For the place and the way are .neither large nor small, neither subject nor object. They have not existed from the beginning, and they are not in process of realization.10

M. For the place and the way are neither large nor small, neither subject nor object, without existing previously

or without. arising now; therefore, they exist thus.

I

-

r I

\

.·. '

::_0 J-j t.. ~ t::? A I~ ~~ }"•! _/

KONO

this

§ JI

self

)J SAKI

before

MICHI, KONO TOKORO, DAI NI

way this place great

I :: ti~ 1" 1rt:i I ~ JJ) £ f '' NI ARAZU, TA NI ARAZU,..

isn't other isn't

t- 'l CJ-. /

YORI

from

J, 3. /-:. J) ~ ~·· ARU NI ARAZU,

is --.r-. 1sn' t,1 ~-1st\/ 1~

(emphatic)

ARAZU,

isn't

\\ o..~ :+:-Ei 7. , • ..., v -, .;---;r .Ji "' /i.__ I C"" I~ ~ ~ .J" 3 -D '\' l}J /\ I '

IMA- GENZURU NI ARAZURU GA YUE NI,

now manifest isn't therefore

1J \ < c1' ~ \\ t_ < . ,}/) .. ~ t ;-~ {) KAKU NO GOTOKU ARU NARI •.

thus in this way

·~ I "°

(empnatlc)

31

/] \ I ::. )7) 5 1" SHO NI ARAZU,

small isn't

A.

R.

Since here is where the place exists and since the way is all-pervading, the reason we are unable to know its total knowable limits is simply because our knowledge is one that lives and practices simultaeously with the Buddha Dharma's ultimate culmination.L3

When deeply expressing this place and way, we do not realize it clearly because this activity is simultaneous with and interfused with the study of Buddhism •

... K. and this is the way in which Buddhism itself is practised.

It is not possible for us to know clearly when we are giving a·e 'ep expression to the ',-Jay of Truth, since it is an action which arises simul ta·t?:ously and synonymously with Buddhist study.

T. Here is the place, an~ here leads the way. Therefore, understanding is not easy, because it is simultaneous with the complete attainment of the Buddh2's teaching.

M, Here is the plavc a:id the ·way leads · everywhere. So that the boundary of the k no~able wh i ch ia unkhowabl~, is simultaneous with the completion of the Buddha-dharma arising together and being together.

.....

I

. : .

::fl I : t .:: -3 cFJ r; KORE NI TOKORO ARI,

this in place . is

Jf 5 ,::2. il ( f 111 .i[ 3- .1 ~ J: 'J -~

MICH I TSU TA TSU SERU NI YORITE 1

way penetrate attain do pervade pervade

L t;. ~ 3- . J h C7'> · L ~ SHIRARURU KIWA NO SHIRU

knowable edge sb. know

.:0 L ~ :.,,t (/) f;~ KONO

this

l~ DO

SHIRD- KOTO

know ~e.ct l. . yJger_1

knowledge

NO · BUP

sb. -Buddha

L }~ -SHO SHI · DO

since

1J' ~ J'' ~ ( 1.-KARAZARU WA,

cannot

... -r /~ PO

Dharma

~

~ SAN

0) ~ NO GU IS ultimate

end

q ~ ~~ I~ SURU YUE . t;I,

oame live mutual together-

do together- practice do with

therefo:--e

w1 th

SHI KA

simply only

~3 ARU

s&\Wl e · 1Y1 v t-va. (

if-tJ NARI.

.. ---

, ---

34

A. One must not think that upon attaining this p!ace it will ever become his own perception and be able to be known by means of intellection. Although we say that the attain­ing of one's . realization is immediately manifested, (one's) inherent being is .not necessarily (all) manifested; and does not its manifestation have to be so11~

R. You must not think that upon gaining enlightenment you can ah:ays become aware of it as personal knowledge. Although we are already enlightened, what we intimately have is not necessarily expres~ed, and w~ cannot p6int it out definitely.

K. _ It is wrong to believe that one is fully aware of geing enlightened, as personal knowledge, even after enlightenment. That which is intuitive cannot necessarily be given easy expression and definite form even though enlightenment is already ours.

T. Do not suppose what we realize is knowledge in terms of concepts. Though we have already attained supreme enlightenment, we may not necessarily see it. Some may, and some may not.11

M. Do not practice as though the realization must become one's knowledge and vision, and be grasped conceptual!:

Even though the attainment is simultaneously manifest, its intimate nature is not necessarily realized. Some may realize it and some may not.

}1~ £JU j; 't; ~ y .. }§] 0 VJ !Io ~ t lo-.;_IJ ( TOKU - SHO KANARAZU JI- KO. NO CHI KEN TO NARITE,

attain . place certainly self self I ii! perception Pcr-Ce be ~ knowledge r+io become .. Seip ~h

ft, RYO -

L S 4l A,,q ,~ r_ SHIRARENZURU TO

thought knowledge by plan perception

can be known ob.

-

perception

r;- 5,,.3, ,.:_ t NARAU KOTO

think fact

(ger)

r :i- z; \JJ "-NAKARE.

don't shouldn't

-==~ ~. 'fi ii /G

SHO - KYU I)} f v ' I~ f ¥1 1 ,_.1

SUMIYAKA Nr GEN ~· JO

0 ~ ), \ I'\ t " l SU TO IEDOMO,

proof examine immediate-en- into ly

manifest become do although \....._ __,./

lighten-men t

---..r----~-

mani fest

~ ;%J 1J'iiS~,, L-t ~ ~' MIT SU u l<"ANARAZU SHIMO KEN JO

intimate being not necessarily see become secret \....._ --..r-

manifest

ij /LJ

KEN

see I....

-JO. KORE

be(!cme this -~

manifest

1t:r )~ KA- ·- HITSU

~ is

w!:.at need won't necessarily

I:. J.. )' ~" NI ARAZU,

isn't /

34

35

A. Rs Zen ~asterr Pao-ch'e of Ma-ku shan was fanning himself, a monk came up and said: " 'l'he nature of the wind is constancy. There is no place it dbes not reach. Why do you still use a fan?"

R. Zen master Pao-ch'ih was· fanning himself one summer day when a passing priest asked: "The nature of wind is stationary, and it is universally present. Why do you then use your fan, sir?""

K. One summer day a Zen teacher sat fannihg himself when a -monk ask:ed, "Since the nature of wind is stationary and universally present, why do you use a fan2~

TQ Priest Hotetsu of Mt. Mayoku was fanning himself. A monk approached and said-, "Sir, the nature of wind is permanent and there i$ no place it does not reach. Why, then: must you fan yourself?" 11..

M. Priest Hotetsu of Mt. Mayoku was fanning himself. A monk approached and asked:: "Sir, the nature of wind is permanent, an~ there is no place it does not reach. Why,

then, must you fan yourself?"

.·

Jtj( ;t._ . J-J f MA - YOKU. - SAN ~ HO

\

1'ift TETSU

~ 13 , =J " E :> 1J \_;3"' 0~ I\: O f 5V kau_,

hemp valley moun- trea- clear zen master paY> ab. u 5e . ta1n sure l . . . '·- ----~- ______ ____-/

· Pao- chi

" ~)

C13, Fl t::; 5 tJ-)f 1: 1EB J f-:: ~ ( ( ·07 . a CHINAMINI s·o KITJtRITE TOU,

by the way monk came ask at that time approach

I Jil ,,\1 ' '* 11-.. 1+ I ~ LT FU- SHO WA. JO JU NI SHI TE )

\ wind na ture sb. always B-biding ~ permanent

~ '}'1-~ 1i 2B2 ) .J:7

117 \ I\\ --FU · -:- SHO JO JU MU

wind nature always abide nc not

1 i--1 : ·A.. i 7 lJ \. J .. t . ~ cl, \.. '- / t~ 4'b NANI 0 MOTS KA SA RA NT 0

is

J!u SHC~

place

)\' 1 'f,l I t.>-j

SHO

/f )~ Ti-I) FJJ- SHU NARI.

no encircle ls not ·

J113\3 " ~ /~' /) ', . OG::t 0 TSUKAli .

why · ~. what '

hol d a gain : still

peace r espect '---y--__./

fan ob . uE-e

(1~ +e rrc3 q_ + ;'i,-. e VV1~rl<;e ..- c:::ir-

F.::t1- t'.c,;rJ fr)

prie s t

,..

35

36

A. pqo-~h'e ~~swered: "You only k!1~W the nqtu~e of wind is constancy. You do not k~ow vet ~he ~eqnins a~ it reachin; every p!ace.tt rhe ~onk sqii: "~h~t is :he ~eanins of 'th~re ls no place it do~s not reach'?"

a. ~he Zen master replied: "rhaus h y0u know the natu!"'e of wind is stationgry~ y ou d0 not ~now why it is u~lversallY present. 11 •

The priest asked, "~hy then is the wini universally present?"

~. Ihe tea cher repliej, ttAlth~u~h y0u know its n3tu~e to be st~tionary, you ~o not ~now why i"; is u~ive~s ~ llv present." "why is i "; U:1 i ve:-s ?.. l l y pr e s e'.1 t?" a s ~e:i t ~1e ::i.onk.

r. "Alth~ush Y)U un1e~st~n1 ";~ ~ t the n~tu~e of the Wini is pe!'T: -'1!1ent, '' :.he .-:;1s cer !"'e 9liei, "Y')U d o ':'lo': un5 erst::1~::l :he neani~g of i': s ~e~cni n3 eve~y~he~e."

'' \·/hat is t he :: e3.~ing?" 33 tc-=~ the :t~nk.

M. ttAl th~ugh y')u und erstan j t ha t ~he natu~e ~ f win~ is per:na:ie ~1 t , '' ~he :::ast.<? r r e pl i ed, " y'.)u :io ~ ') t :.m :i s rst :i.!1d the :r.ea.ni:1? ')f its r e'.3 ch.i '.1~ everywhe!"'e." "'hn ~t ~s the ::ea ':"ling?" asked '\:he ~::>'1k.

~Ff \ ) l"J < SHI IWAKU,..

teacher .master

answered

fi-~ 'S" r:. T:")f( 1J·1_

.. '

~ ·1;_ f Ip LJt_ r) t t, 11_,

NANJI TADA FU - SHO JO JU 0 SHIRERI TOMO, you only wind nature always abide ob. know even

~ permanent

t ' t. r~·' t ~ ~ t t ··( Il'lADA TOK ORO TO SHITE ~

as yet place up to as

( I {: l; 9'' t_ l ) 15 \ ,;__ ( ITARAZU TO IU KOTO

; j- ..:"

~ NAKI

reach not so-celled- is not attain not thing arrive not s uc..t..i c.._ H~~

•/

111 t ' I J=.< .!Pe so IWAKU)

~ monk said

\~

~§ +ttl _,__,.. .,,- .·~ _..,.,_

DO-RI

way prin-ciple

t , 1J' r i 01v 7J, : lt 55.!.. -.~ 1'"' );] ; "I \ .X.: <-..t

IJ<ANARAN Y..A KORE MU - SHO FU- SHU

f_ L s jf'' 0 SHIRAZU

ob. know not

....

)€$ TEI

though

c TD.

for-whe.t- this no reason place not encircle so- 's Way principle

ivi +-;:~3-ra..,.. ,., '-' .,,,-e called-thing

(to iu koto)

36

37

A. The master only fanned himself. is

The monk bowed deeply.

R. The master only fanned himself, and the priest saluted him.

K. For answer the teacher merely continued fanning himself, and the monk bowed.

T. The master just fanned himself. The monk bowed with deep respect.

M. The master just fanned himself. The ~o~k bowed with deep . respect.

37

t~ I ~ B,~ cfl ;J,)'"t ) }J \;J. 0 -» t d-;_ ~) TOKI NI . SHI OGI 0 TSUKAU NOMI NARI.,

tiite in master fan ob. use only is \..._ -v-:- /

then

.. . ·,, 1~ - ttP f-4 r }]\1[ -SQ RAI HAI SU-

monk bow bow do respect

A. The verification of the Buddha Dharma, the vital Way's right transrniss~on, is like this. To say one should not use a fan because the wind is constant, that there will be a wind even when one does not use a fan, fails to understand either constancy. or the nature of the wind.

R. Enlightenment through true experience and the vital way of right transmission a~e like this. Those who deny the need for fanning because the nature of wind is stationary and because the wind is sensed without the useof a fan understand· neither the eternal presence of the wind nor its nature.

K. The true way of transr:iission and enlightenment which is the kesult of real experience is the same as this. One who thinks that ±anning is not needed simply because wind is stationary by nature, and req uires no fan since it ~an be sensed, understands nothing of its nature and its eternal presence.

T. This is an experience of proving Buddhism and its correct transmission. Those who say we should not use a fan because there is a wind know neither permanency nor the r.ature of wind.

M. This is the enlightened experienc~ of Buddha-dharma and the vital way of its correct transmission. Those who say we should not use ~ fan, becaLlse wind is permanent and so we should know the existence of wind without using a fan, know neither permanency nor the nature of wind.

11f ;I\ ~AZ -- ~~ iF 1~. ---+ §'-~ 0 . :-; ~-· 0 p 1 \ H' ,J.._A . - ) J::Z.. / . -~ ....

BUP PO NO SHO - KENr SHO - DEN NO KATSU- RO,

Buddha. Dh.s.rma I S proof effect right trans-, . s vital

confirm true mission

t IL 1J'< Cl) : ,, ~ l-SORE" KAKU NO GOTOS HI . . .

this thus is like \. .,-y-- _/

1a thus is in this way

1i Ju

t j/4-_ /-;"J'jB\J''~ / lf13' '\'~ 's ! 11

NAREBA . OGI 0 TSUKAU-BEKARAZU,

always abide since fan ob. use shouldn't \.. y-- __.)

pe !"lll2.!1en t

7 1J' 41 ·t)_ r~ ~- 1 TSUICl\WANU ORI MO

don't use

fl_ JU

chance when

72 i OMO

J§1 ~ ~ < /\'',~ KAZE 0 KIKU- EEKI ~

wind ob. should be

L <; lf 1·

SHIR/l.ZU ~

always abide so-called- don't know thing such a thing

~ 1)'1. r -t L 1;h Ti ~ I~\ - -FU - SHO OMO SHIRA NU NARI ..

wind nature s uch- a- don't know is thing , so-called-thing

( ( 1,.3,/~ TO IU WA, \~

so called, such a thing

way _

38

:j

I j ·I I

'i I j

I

39

A. It is because the wind's nature is constancy that the wind of Buddhism makes manif e st the great eatth's goldenness, and makes ripen the sweet milk of the long rivers.i~

R~ Because the nature of wind is eternally present, the wind of Buddhism turns the earth to gold and ripens the rivers to ghee.

K. It is because it is eternally, alway~ here that the wind of Buddhism makes the earth golden and the rivers run with ghee.

T. · The nature of wind is permanent - the wind of Buddhism actualized the gold of the earth, and ripened the cheese of the Long River.13

M. Because of the permanency of the nature of wind, the .wind of Buddhism realized the gold of the earth, and ripened the ch~ese of the long river.

J§l \I,..

1i. 1)'1. I ""J ff Ti 3 jJ \I I i)J"""' I~ '~\ -FU - SHO WA JO JU NARU GA YUE NI,

wind nature sb°' always abide is because become therefore

1Jt? ~ ~<. P) JR 11 3lY.t< KE NQ E"'"J WA. c.fJCJii'1

auddha fami:ly '"s wind sb-house

DAI - CHI

great earth

}::_:

-C--< ~if CHO - ;/-.A

4-

;tt.. t1) !!!. NO 0

~ 1;- ~ ~ f~ GON NARU 0 GKN JO

's yeIIow ·gold is ~become

ob. manifest become makes

'----v----" goldenness

manifest

golden age

b. ' c1) ~ ~%- t %}- 1?1?.. {'t I) -'!

\. ''"' NO SQ RA.KU 0 SAN JUKU SERI ..

long river 's ~

cb .. come mature do

Both characters represent various milk products like cheese and sour creamo So sometimes represents a drink produced by churning.milk or treating it with herbs. Raku someti~es means a thick sour milk which is hiahlv esteemed as a ~ ~ - .

food, a remedy and a preservative. SORAKU ~as the most precious drink of

old China~ like yogurt, keifer or the koumiss of the Monguls.

39

40

A.

K.

This was \·Iri tten in mid-autum_.!2, the_ first year of 'l'empuku ( L and given to my lay dici p le Yo-koshu of Chinzei. Collected the fourth year of Kencho ( 1252).. :l.I

T. Written in mid-autumn of the first yedr of the Tempuku Era (1233 A.~.) and given to my lay student Yo-koshu of Kyushu.

M. Written in mid-autwnn of the first year of the Tempuku Era (1233A.D.), and given to my lay stude nt Yo- Koshu of Ky ushu.

42 Footnotes to Abe/Waddell's translation of Genjokoan

1. In his collected sayings (in Chinese), Dagen has the following passage: "Flowers fall because of our longing, weeds flourish by our chagrin." (Eihei koroku I). This may be the sense intended here as well. .

2. Though self and all dharmas (things), enlightenmen t and illusion are originally one and not differentiated, wi t hin the · constant flux of myriad dharmas, there are occasions when the self is directed towards things (searching for buddha outside oneself), which is said to be illusion, and occasions when the self is confirmed b y things , which is enlightenment . This is because the former is not, as the latter is, free of the self's conscious strivings. Here uogen shows that the a b ove oneness is not an equality that merely elimina t es distinctions. Cf. Gakudovo i inshu 7: "The Dharma turns the slef: the self turns the Dharma. ''1hen the self readily turns the Dharma, the self is strong and the Dharma weak. On the other hand, when the Dharma tuins the self, the Dharrna is strong and t h e self weak. The Buddha Dharma originally includes both of these ••• " Degen Zenji Zenshu II, Okubo Doshu ed. (Tokyo: Chikuma Shobo, 1970)' p. 258.

3. Enlightenment and illusion, buddhas and sentient beings are inseparable. Illusion is simply being deluded about enlight­enment; enlightenemtn is being enlightened about illusion.

4. "Gain enlightenment beyond enlightenme nt 11 indicates the elimination of the "traces" of enlightenment mentioned on p. 135, 1. 1. This is butsuko ioi i _, "tr,e matter of going ·beyond buddha," not abiding in buddha but transcending it, referred to in Bendowa , Eastern Buddhist, Vol. IV No. 1, p. 135.

5. True buddha is beyond ~1 1 consciousness of buddha. To attain buddhahood one must ·attain enlightenment without cl ing­ing to it.

6. 0 seeing form s and hearing sounds" is probably 3.n a llu­s~on to Ling-yun's enlightenment upon seeing peach blossoms, and Hsiang-yen's enlightenment upon hearing a pebb le s~rike a bamboo. Cf. Sendowa , op. cit., p. 153. At enligh tenment, one sees and h ears riot with eyes or ears but "with b ody and mind as one." .

7. The ~sual interpretation of this, wh i ch holds t hese two similes to be dua listic, see~s both u nnatural a nd ina deaua te heree We take t hem as referring t o the clarity and brightness of the reflection. Hence, t his parag r aph would indicate that while in attaining enlightenment thing s are understood as one with oneself , it is not like the moon refle cted o n the water, where the water (hearer, seer) r e c e ives the tota l moonligh t (Dharma) in all its cla rity a nd brightness, because in this case, "when they realize cne side, the other side is in darkness.n This is the idea of a e njokoa n thc.t Dogen expresses below as "when he attains one dharma, he permeates that one dharma; when he encounters one practice he practices that one pr a ctice," and "the moment one's r e alization is ultimate, it is manifested , but (one' s ) inherent b e ing is n ot n e cessarily ( all ) ma nifested ." Shobooe nzo ~ho h as : nwhe n vie speak of body a nd mi nd , there is nothin9 a part from body and mind . When ~e spea k of forms and sounds, there is nothino a Dart from forms and sounds. This is the meaning of ' ~h2n th~y ~ealize one side, the other s ide is in dDrknes s '.'' See above, f oo t note 6 , and SBGZ z e nk i, Eas t e r n

Buddhfst, Vol. v, No. 1, p. 79. 8. Cf. SBGZ shoji.: "When you simply release and forget both

your body and mind and throw yourself into the house of buddha, and when functioning comes from the direction of buddha and you go in accord with it, then with no strength needed and no thought expended, freed from birth and death, you become buddha. ~hen there can be no obstacle in any man's mind." Eastern Buddhist, Vol. v, No. 1, p. 79. · ,

9. Although all traces, all consciouness, of enlightenment disappear with the casting off of body and mind, enlightenment itself does not disappear but continues into one's everyday life and on endlessly. Were traces to exist, it would not be truly enlightenment or casting off body and m~nd.

10. Since the Dharma is originally not apart from oneself (and the self not apart from the Dharma), it is not to be found externally. To seek for it without is to go astray. When one is freed from attachment to the self and attachment to the Dharma the Dharma is naturally transmitted to one. Since this transmission is in fact one's awakening to the Dharma in­herent in oneself, Degen refe rs to it elsewhere as "the right transmission from oneself to oneself." SBGZ bukkvo, Zer.shu I, p. 307. Also see Bendowa, op. cit., p. 128.

11. Degen uses the boat analogy to point out the illusion of recognizing the impermanent as soDething permanent. If one keeps his eyes on his "boat" (turns to himself) 2.nd ceases to follow externa l dharmas (things), he will realize th~t he ar.d all dharrnas are with out permanent self c. nd· thus awaken f rom the illusion that his own self is permanent. Answer 10 in Eendowa (ibid., p. 145-6) is given to refuting the so-called Senika heresy, which insists thc.t while the body is prishable the mind­nature or self is immutable.

12c Conceptua lly considered , firewo0d becomes ash in a before and afte r seq uence. In themselves, na~ ever, firewood is firewood and ash is ash without the contra st of before a nd after. The orocess of becomina is orooerlv understood as the continual "arising and disappearing '' Ciife - and death) of the respective "dharma st2_ges" of things , firewood and ash, for example. Cf . Sho_j i , op. cit., pp. 70 -80, particularly p o 79 •

. 13. Th e par allel stated in the firs~ sentence holds thro~gh­out the p a =2graph; the ~oon is enlightenme nt, the Dharffia, the water is ma n, the recipient of the DharD a . . The metaphor of the moon and the water indicates the unh indered interpenetration of two thingso ~he boundlessness of the moo11 1 s light falls tc rest on water , on the smallest waterdrop as on the vast ocean . The moonlight and th e water do not disturb or obstruc t one ano­ther because there is nothing, no self , to obstruc t ; there is complete a nd ut t e r inte r penetrat ion, yet the moon is the moon and the wate r is the water.

14. This crux h as ~ad many explanations, the follo~ing is one which see ms in keeping with the context . The depth of one drop of wa ter holds the heigh t of the moon a nd th e heavense ~he length of time ( for att a ining e nlighte nment ) does ne t ma tter f or Dog e n:: " Wh e n. e ven· :Eor a short peri cd of time ycu sit prope rly in samad:1i, imprinting th e Euddha - seal in your three activitie s , each ei. n d every thing excl'-ld i ng none is the Bud dha­seal, and all space vv'i th out e:xcep':ion is enlightenment ." Bene: m,1 2 , op . cit .. , po 1~4. Enl i gh ten:r.ent (the Dhe.rrna) rnanif e s ts itself r egardles s of t h e leng th of one•s pra ctice , a nd t h i s c a n be understood by e x a2 ining th ~ fact tha t the ~oon in the sky equally r ef l e c t s o n water of a ll sizes a nd thus r ealiz i ng th a t

43

~

44

this reflection is beyond all such distinctions. 15. As one proceeds one realizes his insufficiency, for

thinking the Dharma is sufficient in oneself is to attach to it. When one realizes it is still insufficient, one is filled with it. In SBGZ butsukojoji Dogen write3: "The so-called matter of transcending buddha is attaining buddha, proceeding, and seeing into buddha anewo" (Zenshu I, p. 230). Originally there is no Dharma outside one's mind. Mind dces not increase or decrease according to one's thoughts about it. The Dharma's sufficiency or lack in one's body and mind depends on how one views it. It is like one area of water appearing differently to fish, man, and deva. Virtue is used here in the sense of the original meaning of the Latin virt us, which Waley describes as the "inherent power in a person or thing." The v~ay and Its ~ewer, Po 20. ·

16a·The Shodaijoron shaku 4 contains this passage concerning the sea: nBasically there is nothing disparate a0out it, {yet) owing to the karmic differences o~ devas, men, hungry ghosts, and fish, devas see this water as a treasure trove of jewels, men see it as water, hungry ghosts see it as a sea of pus, and fi .sh see it as a palatial dwelling."

17~ The analogy here indicates the dynamkoneness of man and Dharma, practice 3.nd enlightenment. nLife 11 may be said to be manifesting of ultima~e reality (qen jokoan) as this non­dualisf:ic oneness. Cf. nLife is what I make to exist, and I is what life makes me ••• " Zenki, op. cit., p. 75.

: 18. Another crux th a t has provoke d wide disagreement among commentato!.·s. nrt would be possible to proceed further s t ill" implies th a t besides the previous aspects revealing the dynamic oneness of fish and water, bird and sky, other aspects might be added. In the next sentence the point see ms to be that practic e and rea lization have the s ame inseparable relation as fish and wa.ter., The words jusha myo s ha , "the lives of the practice rs," are o p en to v a rious interpretations. Another possible tra nslation would t h us be: _ 11 I t is similar to this with practice and realization, with one's life through the six ways of transmigration and one's present lifespan.''

19. I.e., it is a mistake to go about practicing to achieve the Dharma afte~ first s tudying it as an objective e ntity . ?or the fish swimming itself i s the ~ay, for the bird flying i s the Way. .

20. I.e.~· the "p~11 of the fish as it swims; for man, it is selfless living in which 11all things advance forward and oractice and confi rm th e self . 11

- 21. "Ma nifest absolute reality" translates qenjokoa n (see introduction). Th e ab s olute r eal ity i s already t he re , to be man~fested through one ' s prac tice . As to the place or path , cf). 11 {Zaze n) is th 2 wa y o f all cuddhas and patriarchs." Bendowa, op. cit., p. 143~

22~ See above, footnote 7. 23. Another crux with ma ny interpre tations. The following

references s hould be of help., " When e v e n jus t one per son, at one time, si t s in zaze n, h e b ecomes imperceptiv e ly one with each

.and all o f the myriad t hings , a nd permeate s complet e ly a ll t ime ~ •• It is, f or each and eve ry thing, one and the same undiffer ­e~tiated p ractice, a nd undiffe~entiated re 2 liza tion o • • Each and eve ry thing is, in its orig inal aspect, provided orig inal pra ctice--i t canno t be measured or corn pr ehended .:i Bendowa , o p . cit., PPo 136-7. Al so , see abov e , foot note 7.

-

24. One's inherent being (mitsuu)--the Buddha-nature. Though there is always awakening in the attaining of enlightenment, the Buddha-nature, being immeasurable, is not totally manifested to one's consciousness (is not graspable by perception) in this awakening.. ..,

25. Pao-ch'e of Ma~ku shan (hayoku-san Hotetsu, mid-T'ang), a disciple of Ma-tsu.· This mondo is found in the Lien-tenghui­yao 4 ( Rento-evo). '.J.'he wind-nature refers to the .uharma-na ture, the Buddha-nat ure. ~he meaning of the monk's question is: Since according to the sutras everyone is possessed of the Buddha­nature, what is the need of practice (using the fan) to attain buddhahood? It is just because the wind-nature is constant that the wind rises up when the fan is moved. Yet without an actual movement of the fan the wind's constancy is only a latent, empty reality. For the disciple to believe the wind would be forthcoming without the move~ent of the fan would be like expecting the Dharma to be manifested in one without practice.

26. The "wind of Buddhism" refers to the Buddha Dharma, more pr~cisely in this context, practice which is itself- the ''verifi­cation" (realization, sho)of the ouddha Dharmao Since everything is originally the Buddha Dharma, the great earth is always gold, the long rivers are always sweet milk (soraku), but they are only realized as such upon the realization of the practicero

· 27. Nothing is known of Yo-koshu, but it has been conjectured that he was an official attached to the Dazaifu, the gover~ment outpost located in 'rsukushi, northern Kyushu, which dealt with foreign affairs and national defense. Chinzei was an _alternate name for Kyushu.

from The Eastern Buddhist, Vol. v, No. 2, Oct., 1972, pp. ·]33-140

45

1.

2.

).

4.

5.

6.

. 7. 8.

. - 9 •

10.,

11.

12.

13.

FOOTNOTES TO THE T.fu"fAHASHI/ AI'I'KEN TRANSLATION

When we deepen our pra~tice of Suddhism, we value differences with their background of sameness. Enlightsn~ent is lost ';.-.:ith att3.ch:nent to it, and ignorance will grow when we hate it. The present is our entire experience, and it is inclusive of our past and future. Life is inclusive of all--it is not the antonym of death. {The same analogy of reflection as in paragraph 3, with reference to how enlightenment occurs, rather than to enlightenment itselfo) ~Even a moment of zazen by a beginner enlightens the whole world.'' B~nd ws, .Shobo!Tenzo Man practices in the truth and tnere=is no end to it . fhe more we practice, the more we deepen our u.'1ders tanding. It is essential to practice Buddhism from moment to moments rather than to be a master. The truth is not fixed--it is just realized in present-ti~e practice. '1The truth is possessed by ev2ry man but it is not realized when it is not pro:icticed, and it is not gained when it is not proved.n -If Bu~Jha-natu~e is permanent, and everyone has it, whv must we -oractice? (Av quotation-from the Gandavyuha Sutra.)

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