Genjo Koan study book

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SHOBOGENZO GENJO KOAN:
AN~
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ANALYTIC STUDYi
j
LIST OF REFERENCES FOR THE CHARACTER STUDY
1.JAPANESE/ENGLISH CHARACTER DICTIONARY
NELSON
2. JAPANESE/ENGLISH CHARACTER DICTIONARY
ROSE INNES
3. NEW JAPANESE/ENGLISH DICTIONARY
KENKYUSHA
-4. A DICTIONARY OF CHINESE BUDDHIST TERMS
W.E. SOOTHILL
5. JAPANESE/ENGLISH BUDDHIST DICTIONARY
SHUPANSHA
6. CHINESE/ENGLISH DICTIONARY
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.
1
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 fundamentally 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.
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
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.
..
o=
i
'1- ·
I
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 i t 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 sent e 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 to 1.;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 f f icul t,
only avoid choosing. On~y when you neither love nor hate does
-- --~-----~-----------------------
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iii
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.
I
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Treasury
Manifest
of
the
Absolute
Right Dharma
Eye
Reality
ABE(wADDELL translation
R:.
The
Eye
and ·. Treasury
The
Koan
Expressed
of
in
the
Daily
True
Law
Life
REIHO MASA!JAGA translation
.,._
K.-
The
Treasury
The
Problem
Eye
of
of
the
Everyday
True
~eaching
Life
KENNETI' translation
T.
( a portion of the Shobogenzo )
GENJO
T"fi.LU\.L.t~.::n~
1\r1q1A ou"'"
/fl T'TTK"H'·11r
~. 1. , . . . .w..
M.
KOAN,
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+-.,.a..,
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s
i·
REALIZATION
OF
TRUTH
a.., ~~or:
.._
.
The
Right
Dharma
The
R~alization
Eye
of
the
Treasure
House
Koan
J2t;EZUMI transle.tion
.. .
.
.
•.
..
. ·., !
.
. .
·. SHO
·Dharma
law
teaching
doctrine
true
' .·
.·
. . .·
.
1
. .
§Hz
GEN
right
correct
original
genuine
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zo
-
.
treasury
store
storehouse
collection
· the canon
eye
.·
.
.. •
~t
~\
GEN
JO
manlfest
present
actual
revealed
self-existln3
aelf-evident
become
accomplish
attain
complete
perfect
~
/-
?.\
KO
AN
comn:on
public
general
sameness
ultimateequality ·
:
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.
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_._1n5ly
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PP
SETSU,
season .
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when
SHU
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practice
action
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are
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birth
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WARE'
myriad . dhar- all
together10,000 mas
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A RAZA RU
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other than time
self'
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illusion
season
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when
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all
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g rou ~
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NAKU,
life
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MET SU
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des-
is not
k-U..
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tr-..ic·1:.1on
sentient bein6s
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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
life and death~ ignorance and enlightenment, people·
and buddhas! However, flowers fall with our attachment,
and.weeds grow with our detachment~ 2
w~have
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.
Th~
M.
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Buddha
Way
HO
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1if
YORI
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tt-~-
above
do
CHO- SHUTSU
. originally rich
lack
from leap
abun- thrift
SERU
dant
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SHO
ARI,
pro-
destruction
d~otioh
J7i
MEI
a~e
lj
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ARI, SHO. -
illusion
14'.
BUTSU
enlight- are living Buddhas
enment
born
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SHII<A-MO .
KAKU
neverthe-less
thus
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GOTOKU
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although
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a
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JAKU
love
de-
grudgingly
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~re
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fall
scatter
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loathe to part
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ll.
j
WA
KI
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grass Sb. .neglect disdiscord like
weed
J
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in
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ORU
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all
only
ti- 'J
NARI.,
is
.
.
•. .;.:'1,
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,
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VV"\i.._
·'
'
YUENI,
therefore
Ch 'J
ARI.
are
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
T.
That we move ourselves and underst and all thing s is
ignoranc e .
That things advance and understand themselves
is enlightenment.
It is buddh as who u nderstand ignorance.
It is p e opl e wh o a re ignorant o f enli ght enment. Furth e r,
thete are tho s e wh o are en li g htened above enlightenme nt,
and those who are ignorant of ignorance.
M.
we wish to teach and enl ig hten all things by ourselves,
we are deluded; when all things t e ach and enli gh ten 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.
· To mov e the s e lf and to re alize th e ten thou ~and
dharmas is delusion.
That the ten t h ousand dharm a s advance a nd ·to
realiz e th e sel£ is e nli gh t enme nt. ·
It is Buddha s who r ea lize delusion.
It is cre a ture s who are de lude d by
enJ.i gh t enrr.e nt ..,
Furth e r,
there a r -::: thn se v:hc c..re enlightened. above
enligh t e n :-:12 :·1t;
there are - those who a re deluded by delusion~
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sb.
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attain
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Buddhas are .
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group
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enlight· enment
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ment
.
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sentient beings
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within
WA
SHU
become
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SURU
it
I J:
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l\lSOVE
en- UP
again
SHO
sb. all
NARU
MEI
,ijZp-=)- ,.'.,
GO
SHU
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t j. ~
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satori a- 5reat
en- . bout
lightenment
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SARA
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WA SHO
SURU
satori -do.
enlightenment
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0 , DAI -GO
MEI
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GO
NI
illusion 1a re· garded
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SUSUMITS'JI -
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l 9iff-? 'EJ
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. :myriad dharcas · adyance · self self
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carry
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KO
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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 realiz e d Buddha, and
further advances in r e ali~ing Buddha.
.: ·:·
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...
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.
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1t
SHO ·- BUTSU
all
§
JI
self
JJ
t7J
Buddhas
self
·~
L(
IJ
NARU
TOKI
WA,
are
when
sb.
all
Buddhas
all
1+
-
t i-'J
. NARI
BUT SU
Buddhas are
become
t
TO
..
-
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t_,:r
surely
genuinely
".theyJ Self ..
. KAKU
.rt-3
BUT SU
SHO
}(h
.
q3
~t
KOTO
SURU
CHI
know
know
sense
lea!'n
perceive
do
.-
inc;
t. =t 5 lA ~,.
0
MOCHIIZU,,
ob. need
not
use
(ger)
perceive
~g
p;
14(
r;:-v
BUT SU
NARI,
L ·I)_\
<fl.int . t
SHI KA
ARE DO MO
SHO
so
in a. way
realized Buddhas are
f IP t
BUT SU
~-
0
Buddha sb.
~-
pJL
L·t
-
(
SHO·- SHir10TE -
con- make
firm
enlightenment
'
~ '
:.
1)1r
SHO -
µ .
~~
. . · •.
~~I
p
MASASHIKU
WA
sb.
KO
·'
.
NO
rJ
Ll
··_,.
~<
YUKU.
continue
=• •
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,
.
'·
.
.•
6
.... ·
'
'\;' ~ -,f
SHIN - JIN·· 0
KO
Lr
SHITE
body - mind o:J. whole
making form
-~
SHIN
L(
)\_j
-
body -
I
JIN
mind
~~4
0 KO
SHITE
whole make
~
E fl
0
-SHIKI.
Yit
SHO
KEN
-
SHITASHIKU
~·!f~
0
sound
intimately
SHU
SHI,
CHO -
hear
0~ I ~
"ff~
SHU
SURU
NI,
grasp
do
for,
~ar t'1e
ob.
ob.
At-
"jfx._
understand
grasp
{WlE
l/
ob. see
grasp do
perceive
fVY fOSt! e; F
.
l T-: L- <
-;ix_
SHU
:
.
9 J1-c"t
SUREDOMO,
do
but
•
_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
------------------------~-,.-------_,--------
7
. ..
~
.
-
.
, •..
V' IJ'''Jf. ' ( 1J 'tr·· "!: ~t··r
·KAGAMI NI
KAGE
0
YADOSU
mirror
in.
reob ·.
fleet--
7)'"·
GA
stay
keep
ion
:''t:<
~g
GOTOKU
T'·
ARAZU,
is not
like
,:.
,.
;Jz
t
-fl
t
:.. •'t (
I~
NO
GOTOKU
NI
's
like
C')
MIZU
TO
TS UK I
TO
water
.·and
moon
and
~;;
?n
ARAZU,.
is not
.• :
--
IP
one
---1J
'
PO
"f:.
0
~%,(_
---o
t7 _IL.-
g-;
~
,1-
IJ
___.
SHO
SURU
TOKI
WA
IP
side ob. realize do
confirm
·prove
when
one
-
---
/)
I "J
PO
WA
side
Sb.
<5
I
L-
KURASHI.
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
enl ightened by e v erythi n g , and thi s v e ry enlight e nm e nt b reaks
the bonds of clinging to both body and mind, not only for
oneself but for all beings as well. If the enli ghtenment is
true; it wi.pes out even clin£ing to enlightenment, and therefore it is im~ e rative 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 our selves.
To go beyond ourselves is to be
enlightened by all things .
To be enli gh t e ned b y all things
is to free our body a nd mind , and to free the bodi es and
minds of others .
No tra ce of enlightenment remains, a n d t hi s
no-tra ce continues endlessly.
M~
To
the Bud dh a way ist o st ud y the self .
study the sel f is to f orget the self .
forg et the self is to b e enlightened by the
ten thous a nd dharmas.
be enlighte n ed by the ten thou san d dharma s
is to free one 's body a nd mind and tho s e
of oth e rs·.
trac e o f e nlight e nme nt remains , and t hi s no-trac e
continues e ndlessly~
stud~
To
Ta
To·
No
........... ... ·· - ··--- · · - - -
-
...
·.
·. · . .: :
··.·
.. .
. .
... .
·. .
·.i!- ·t
- 1~
BUTSU-DO
.:· .
Tri- 5,A), c . t /h
NARAU
Q.
TO
1
I "J.
IU
WA_,
'-----y1 .
self self
learn is
.. Buddha. Way ob. learn so called ·
'----v--" 0 b •
. · pract.ic~
Seip
.
.
sb.
- -~
ri ,J,
l '/), 1J:
oof_hl ~~ TJ-~
. Jr - KO 0 NARAU rz:c IU WA:,. JI . - KO-" WASURURU NARI.
·
s
3 E
c
El
JJ: -
dr.
~
self
sb.
self self · learn
'---v---'ob.
. Self
§
· ·· .(completely)
.
o
E
h1
~- ~ t
0 WA"SURURU TO
KO
t 1,.)d
J:
IU WJC,.
myriad
sb.
ob. forget
(completely)
dhar-
:z.:_t -·f,--
SERARURU- ·
NARI
· con-
(intrans.)
mas . by f1.rJl,
s~ ~
i2:-
7J
MAM
-rfL. ~er
'.... 7
I \.
NI
'----v---'
self
is
forget
to be
enl15ht.
l 11J,/J @ 30 ~-
SERARURU TO IU
WA~
1\i'
JI - KO NO SH~N-JIN ~
.
'---..-----'
myriad dhar- by prove (intrans.)
mas
ento be
~ ·~Lr
light.en1~ . m~t 0
OYOBI
TA -
and
other self
KO
extendin5to
g ,,
fJ
1
'\;' ~
SHIN -JIN
0
self
'a body-mind
Lr
SHITE
s · body - mind
' . -·. .
~ tr
10
DATSU -
let go
NO
I
~
sb.
f all
& ~ -. rrJ
SESHIMURU
NARI ..
make
is
.
. drop \ do (c aus e
fall off, molt to)
.
11·~
:vt-e-1
.
GO
SHlt.I<tf
enlight enment
0
11:
NO . KYU
-
trace sb. desist
rest
mark
';-] h
1/f-
lJJ/(.
KYU-
KAT SU
desist stop
~
I
er
)
';;>
NARU
become
~·.!..}x .
1i3 Ji ·'
NltRU
ARI.,.
stop
become is
KAT SU
ii'~
,-p
LI)
GO
enli ght - tr&ce
en~ent
·. ,
"'
1
-r
L 2 ~
SHUTS U NAP.ASHr·::: .
'JL-J
oo.
1,} )
lons long 50 ou~ is (ca~ ~ ~ :~ ~~
t
·
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 transmitt ed to us, we are ourselves at that moment ..
M.
Wh en first a rr.an seeks the dharm a , _
h e is f ar away f rom its environ s ~
When the dha rrn a has already been correct l y transm itted to
the self,
he is the original s elf at that mo~e nt~
9
·..•
.
;.
per-
.: . •': ~
begin
son
(}~,o\ [~
;l
(/)
HARUKA NI
HO
NO
tar
Dharma
Off
·when
Dharseek
ma ob.
IS
fl
HEN
f1kZKI
vicin-
edge
-
1ty
'
~ [!ht
0
RI
-t;p
-rt-~
SERI ..
KYAKU
separate withdraw
ob.
reject
do
frontier
~-i\
q(-1
I --\.
HO
SUDE
NI
Dharma
already
1Jff1J'
SUMIYAKA_
swift,-
I~
NI
ly
self
4'-
to
!;;
HOM-- BUN
oi-igin- ·part
al
.,
:h '0) h_ /-\ _iEONORE NI SHO
right
true
A_
NIN
person
1ft
DEN
transmission
t i-9
NARI-
is
*9
3 t. \-:}
SURU TOKI,
do
when
..
' 10
A..,
When a man goes off in a boat and looks back to see
the shoreline, he mistakenly thinks the shore is moving.
If
he keeps his eyes closely on his boat, he realizes it is the
boat that is advancing.
In like manner,
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.
.
.:
..
~
. ..
~
'
.
10
J .
.
~
. .
.
~
..
'
...
.
... ·. · · ·
. ,
-v
.,
. .....
.
•.
;
fr
·~
HttO
FUNE:
person
1:
NI
boat -in
tp <
~?r
NO RITE
ride
board
J~
--
YUKU
NI 7
go
when
'.''
..
.
·
.
'
-.
. ..•
.
.~
' ..
· -·.
-:
. .-- .. ·
§I - ~ · J) <,.SL 7
ME:
0
3' l
MEGURASHITE:
~ d;flfJ-
1
'
·.. ,. ·
0 MIREBA 1
KISHI
eye ob. turn (around) bank
ob. see if
shore
"
J L:
'
KISHI
0)
NO
shore
sb.
Ji>
t
ME
0
eye
ob.
))~
(_
UTSURU
TO
move
change
drift
err
L r~ L<
") <l/l.l J. ,,
~-J-d- ., ~
· SHITASHIKU
closely
~f~~
AYi\MARU. 7
FUNE.
boat
NI
on
TSUKURE.BA,
attach if
\
~3' h
FUNE:
':ioat
0)
NO
sb.
l
17A
SUSUMU
~
0
1J \\\
:
GA
GOTOKU,
advance ob. know
II
~
<.
L~
SHIRU
similar· to
.· . . .
·
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
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.
T.
If we examine all things with a confused body an& mind, w~
~ill suppose that our self is permanent.
But if we practice
closely and return to our present place, it will be clear
that nothing at all is permanent.
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.
rl
... . .
. ..
!
.
.
.
.. ·
I
•
•
..
·· . .
body
·
mind
0
~~
SHITE",.
__
always
sb.
if
-t
E
RI
0
deed plum
·
v
W\'4..,
el\+
1, r:_ L(
Le
SHITASHIKU
S HITE
intimate
make
ob.
· (baggage)
·
.
daily li f e a-, ~
... +
;f\
PO
myri a d
OJ
NO
dha r mas
*7 /Yl
WARE
I~
ch ~ h
NI
ARANU
self
sb.
.
\)
' -S
~
- r::j'I
"93£
J7l 3' S !Tl
DO -
RI
AKI RAKESHI..
-
vay
reas on
b ecome clear
err
abide is
\._.._
f'e r
t1., 1t
MOSHI AN -
·. .: .
·confused idea with
ob.
mind self nature
·Self'
..
Lz
SCl
RAN
11
.
·. .
:_-,·.·.· .·· : .
·~ '~, E. ~u
SHJ:N - JL"l
:·
~
•
. .. ..
are not
'.~
1'~
KO -
each
if;
::Cl(
RI
within
I
~
NI
&#fa ) 1iLIJ '•
KI-SUREBA ~
~
return
if
12
A~
R.
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.
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 und erstand that a
piece of burning wood has both a b ef ore 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 firewood again. But do not suppose that the ash is after and the
firewood before. We must understand ·that firevrnod is at the
stage of fir e wood, a nd there we find its b efo re and after.
And yet with thi~ past and f uture, its pres e nt is independent
of them.3
·
M-
Firewood turn s 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 sta te of b e ing firewood, and
there is it s before a nd aft e r& An d yet with this
past a nd futur e , its pre s ent is indepe nde nt of them.
12
·,
sb.
fire-
wood
ashes
..
become
ob.
J ·~
,,
/) \.-'\.._ () {
SAR.it. .
NI
KAERITE:
r- =t ·1 ,.
~
~~~··5
'rO NARUBEKI
TAK!GI
return
aga1n
t
'-
,\
ob.
firewood
I~
~Sif··
NI
ARAZU ..
can become
is not
. i
I
J?i 6 t_ . JX_ (1-
LP'
a,
SHIKA . ARU
~
however
j
'
...._
SAKI
TAKIGI
WA
ashes Sb.
after
firewood
sb.
HAI
-
}/x_
KEN
SHU
1/\"o'0r·,
SUBEKAAAZU-
grasp
view
perceive
before
II
NOCHI
X.J
TO
-vff~
WA:
~
t
~ .
5
0)
should not
see
L
-H-
<r
~ (\'' L-
I CF
r..
~r
SHIRUBESHI s
know ..should
TAKIGI
WP\.
fire-
Sb.
firewood ·
· wood
JJ
-~~
.cl)
SAKI
ARI
NOCHI
be-
is
after
"S
~
~
ry/} .
TltKIGI
I/
ZEN
ARI,
before
is
NO
I
1~
GO
~/
cJi 'J
".,...
0 .?Z\
S
HO
1i.
IC
NI JU
I
dharma positi on
I) ;..
..._
AAI TO
}0
after are
\)
.f}1j
ZEN
-
"::efore
~~
) 5!_
e·;;t- ti;)
although
GO
SAI- DJ'.N
afte r
\:>' (l..,.
time
side
dec i de
seve r
V J
SERI-
do
'._
..
SHITE ~
in reside
ll /\~ · ·t
I EDOMO,_
fore
-
.t:f
) ,,..._ L (
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 is'
ash; so life after man's death does not become life again.
- - - - - - - - - - - - - - - - ----:-:--
- --·-··----··--··--···
.; . .
.
..
. ..
·. .
.
.
. .·
·.. _·
. . . ..
R
IJ
HU
WA.
E:::_
/ ~~
0
HAI
·NO
.
.
1R
r
HQ"
's .dharma
ashes sb. ashee
I ~
:_
..
-:PJ ') ( ..
A:RIT~,
Nr
position in
is
~ :·. .
.
•.·
· 1£
-.1t
NOCHI
:
·.
~
·•
;.
SAKI
after
ls
before
ls
. ,
/)\Cl)
-_KA.NO
that
'1-'?
SAAA
ftr
l~ll
TltKIGI,
~.I
TO
firewood.
ash
ob. has become after
(completely)
fir
TAKIGI
I~
NI
again .
TO
firewood
)__
0
HITO
NO .
person
t
sb.
c~~
SHINURU
l
T?0h3
t>' s1·-~
(T
~
'-
NA'RAZA:RU
NOCHI,
die
after
(completely)
, "c '
jp'i
,I
'-'
GA GOTOKU,
cannotbecome
05
NOCHI
13
C1
.NltRINURU
.
as
like
1 -
I -;_
).]:
SARI
NI
SHO
' 7
again
't
TO
life
.,
T
i5 q··
NARAZU ..
doesn'tbecome
...
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,
I
that life does not becpme death is an unqualified fact of
the Buddh ~ -d harma.
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
-.
lb'\
SHIKlt
!_±_
0
SHO
-NO
life
Sb.
a,.
A:RU
so
however
BUP·
r,
J;i 3 1(:_
~
1~
•
Fu NI
' :.
SHI
-!\
-Po
1
?')
-..:
Na
r-" --:J 1tl i
'-
G
become
(IU\/5'
KONO.
th.is
therefore no
fu
SHI
0
death
sb. life ob. cannot become
'- -t·
;z;.._
HQ
·11j
ffe~
J'' ~
NI
NAR.hZARU~
1 k''}
1)1_
2
....
-.<:J
\..
SADAMARERU
/, .tt
~-'
to--1)
BUT
TEN
NARI,
7
. ')Pt
_! i
l/()T SU
sb. decided
Dharma Wheel
say
ob.
t.F~
NO
RIN
t:
TO
I~
O';
NARI,.
· teaching 1s
. )l_
·1FU - SHO
SHO
say not
ob.
~IARA I
~PA___ I:
YUE NI
'--:--V'--'
~
Buddha
turn
Trans-
mission
2-0)
i}J /'\.. I :
NI
IF
--;A··
;/,
-\
<..._
MET SU
T.O
KONO.
YUE
this
therefore n9n death
destruction
EV
:I; J ;'~ I J
r;; ~ l1 trtJ
~
SADAf".iARER u·
birth
t '
TQ IWAZARU
ob.
. 7
NO
NltRU
death
Buddha Dharms. sb. decided
::_ d')
t
irf-3-
~
ob.
/3 \
I\
IU.
says
is
WA,
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 ai e 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 p e riod o f itsel f .
For example,
they are like winter and spring.
We do not c o n sider that winter becomes sp ri ng,
nor say that spring becomes summe r.
.
. . ·,
·, ·
.
15
' .
'1 . t
SHQ
0)
<0 ;d-
r i- 'J
N.O.
KURA:I
NARI,.
position
is .
-- . Rf;-Jr
:rcttr
MO
life also
one
time 's
.. ·
.•
-· . i
-9u
SHI
MO
death also
-·
a~
ICHI-JI
NO
one
's
time
r ;.- ?
/_ ~/~
KURA:I
c7)
. ..
NARI ..
pos1ti on
. .,··
1s
. !
%
A
T-:- t '\I&'' A- t
TATOEBA
FUYU
forexample
winter and
TO
HAfUt
t
TO
Cl)
.:
NO
GOTOSHI,
-
spring and 's
\\
~
L-
like
/
~FUYU
cf)
NO
,1g,
r_
HARA
TO
rJ~
~RU-
winter Sb. sprine; ob. become
~'
HARA
~
NO
spring Sb.
i~
NAT SU
summer
~·.
ti~
TO.
NARU
ob.
J,
'--
TO
J:i \l
),7 J··
OMOWAZU,
ob.
t
TO
become ob.
don''t think
' I d--YJ_ r;--1)
IWJ\NUNARI.
don't s ay
F
16
A.
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.
R.
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.
K ...
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.
T.
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.
M.
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
C7)
HITQ
- person
,,~
sb.
/~
E
SltTORI
NO
URU,.
0
attain
enlight-
enment
'
"
ob.
~
~(_
MIZU
NI
fl
·TSUKI
_water
in
moon
-~
1-Z
i=> .(' ''~
0)
NO
::0 \I) ..::,·'t
YADORU
GA _
is like_
?}C
TS UK I
~llq''
NUREZU,
MIZU
YABUREZU-
mqon
doesn'tget wet
wate·r
doesn't
break
HIROKU
(..\) <
Ji'{ ;f t t~
\
OKI
NA:RU
KO
widely
great
li5ht
x
SHAKU
;3," if1 Cf'·
~
3
-
become
{~ ( &> J/1( ,,
NITEAREDO,
.
resemble
q
0)
J]<-
I~
SUN
NO
MIZU
NI
water
in
Jap. foot Ja?.- - 's
L
GOTOSHI~
Sb. stay
f
. .' .
~
however
ft" fJ
YADORI,,.
stays
- rests
a small amount
b
'..J-,.
ZEN
whole
fJ
GET SU
moon
i
MO
a.nd
?~
MI -
com-
plate
5~
IT
one
0
TEKI
NO
dl"OP
's
;y,
}(__
t
< ...!
TEN MO, KUSA
0
$%-
sky al- grass •s dew~
so
drop
I::~
-f -b''6.
MIZU
NIMO
YADORU ..
water
also
n:oide
stay
i:· i
--f C" 9
NO TSUYU NIMO YADORI 1
in- stay
also rest
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~
Enlighte nme nt does not destroy th e 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·
t_ f 1]. ~ ~; \j•·j'
A
:_ t_
o· YltBURAZARU
SATORI
NO
HITO
en-
sb.
person ob. break doesn't ( g'e r. )
KOTO,
lightenment
-~
ta.ct
0
~(
TSUKI
NO
MIZU
t
0
moon
Sb.
water
ob.
A
1)'32_
0
HITQ
1'=l
NO
SATORI
~
0
r
) /J \" =---;;,. 3
UGMAZARU
GA
;''~ G
GOTOSHI.
is like
doesn't
pierce
-t;_ 7
@
{J~
~
KEI
GE
:._ c
t ~- ' ~
KOTO,
SEZARU
hindranc e
i mpediment
enl1 5ht.
ob.
person Sb.
/}\' \
doe s not ( s er.)
• I
'-..,.,'
-m
/o
tr~
1:.K
!r p
TE.KI- RO
drop
0
;A,
n
,9
NO
TE'N
GET SU
dew Sb. heavens
sky
moon
T
?:
0
w
--r
KEI
- t:: :?
-
1J ;t_-W
·"'GE
+r
-f>,. ~
L . . ..'
~,,,
C7
SEZARU
ob. impedi - hin- doesn't
drance
ment
GA
- ' ,, c'"'
L-
GOTOSHI ..
like
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~
18
' .
/; \}] '} :_ t
( ].
T-.._ 1J'"'=r
FUI<AKI
KOTQ
Wlf..
TAKAl<I~
dee~
thing
sb.
height
\....
:t'ac~
v----depth ·
9
I»
y
BUN
RYC
part
\...
r;;: lA;' L
NJtRUBESHI..,
amount
.
should be
~
y
. quantity
measure
R~-
J-r. .,.
0
JI -
Np
SET SU
NO
time
season
\..
kf;
F
IS
I ;r
. 'J\JL
7R...
CHO
TAN
WA,
length
brevity
a.s for
........../
v
time
A i/'--
SHO
1J<
SUI
great water
small
water
A
0)
ff~
(=J
NO
KQ
.
DA~
-
/
SUI
~
TEN-GETSU
sky
)J \
..
moon
tJPI--
/I~
ob. investigate
,~t;::::-
l-
TEN
SHI,
detaJ,l
11*·
'
's
~
E KEN
0
,,
-
width
J!>C
GYO
narrowness
. SHU
ob. discern
dis-
crimlna te
grasp
do
0'\>\
L--
SUBESHI.
should
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 th e dh a rm a does no t f ill our body and mind, we think
that we have enough.
When the dh arma fills our body and mind, we realize
t0at something is missing.
19
r
.
}(
SRlN
lJ'
I ;:_
.JIN
NI
j
~
body
mind
in
7~
l
·Ho
J.J-;:"
I
IMADA,
·Dharma
not yet
.
~
~
~e.
t:j·'~
BO.
SEZERU
SAM.
realize
practice
;~
full
.1s not
persistently
to the utmost
?r··
SUDE
HO
Dharma
/~t
l
MO SHI
Dha.rma if
(At
HITO -
NI
al13
ready
-:/:;
HO
J-c
v' r-::.
KATlt.
~
.:;;r
fe ..- so'rl
when
OBOYU:. ·
TARE RI
TO
SUfficient
ob.
think
-
f;
) l; ' I ~
NI
JU
Body- mind in complete
w1r,.
person person sb.
~
('::-{J
NilvA,.
T=-tt. 1J t· :A· I r·ip
SHIN -JIN
l "J
"
f-:_ ·s·~I'TAt>.AZU
}l_.
? lt/J •\
SOKU
SUREBA,.
sufficient if it is
c A·1=;..9)3
TO
OBOYURU
ls not- ob.
think
sufficient (eophatic)
TJ-=-t)
NARI e-.
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 ro undnes s;
you cannot see a·1ything else. But this great ocean is neither
round nor square. Its other characteristics are countless~
K.
~f
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.
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~
,
I
20
"
r:: t
f!Ji'Lt?·
/\..}J:--
{7) I) ('"
I~
TAT.OEBA
FUNE;-
NI . NORITE ,.
for-example
boat
in
.~
1 j-~·
,;~
YAMA·.
NAKI'
KJ!i:I
mountain not
-·sea
1!9
SHI
-
four
CHU
MIRU-
0
I~
NI
SARA·.
:_ c
KOTO
again
square
'
TADA-
NI,.
~-
NARU
di l}
NOMI
MIYU,
circle ob. only
Jf
so
/:_ O)J-f
NI
MARO
just
only
7i- ~ -:ff)
-
3
::_· t
lp j
KOTO
MIYURU
_A_
h;:q..
TA'I -
KA:'I,.
~
j
3
see
r; L
NASHI.
this
Ti J-
I(.
NA'RU
NI ARAZU,..
'------v--~
is not
doesn't beco:ne
I 2 ~~
NI
=r"
NARU
circle
~
is not
doesn't become
great sea
JA5 ·9·,,
Td-- d..,
MA'RO
J
yet
75
T=. r~·,
I~
..:. 0)
KONO
ARE DO,
-y
KETA
IDETE,~
is
aspect see
fact
not
become
(emphatic) ( ger.)
aspect
L tJ \ cfJAlt°'·
\
NI
fact
~nother
SHIKA_
l l ('· {
.
"f_,Jt-3
HO
/-::_
center in .. go out
directsee
ions ob.
Js
\...
't.
....
7j
-·
ride
board
01: il 3
~~
/
'
-,..f t1ZJ
/,
JG'
ARAZU,
I
;< q/\,·o 'sJ ,, ~ 1;;--r;
NOKORERU
KAI
TOKU,, TSUKUSUBEKARAZARUt/N?l
remained
ocean
virtue
merit
otherthan this
~nexpressa'ble
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 sim p ly a s the circl e 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 ~ palac e and oth e rs a s a form of
orname ntati o n .
It i s on l y f or a v e ry short time that it
appears round, owing to the dist a nce we are able to see; this
distance is constantly chang ing; 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.,
the time .
as f a r as our eyes c a n r each a t
rt"see ms · c i rcular
Al l things a r e so.
It is l i ke a p alac e; it is lik e a j e we l.
It
see ms c i rcu lar as fa r as our eye s c a n reach
at th e time .,
Like wi se , t h e t e n tho u sa nd dh arma s a re s o.,
21
· l____
·"
wfb
. f}Tt
i;r, X. _
ti')
GU
DEN
NO
~"
pfl!J
,,
.Y
t.. i
palace mansion
is sim1mperialsb. ilar,
like ·
c/)
. .......""'"t. L
NO
GOTOSHI ..
jeweled neck- sb.
neck- lace
lace
similar
like
RAKU
YO
GOTOSHit
p~lace
J~
\
..
·.• ..
0
. hb 1' '
~- Ti-:-
0
TADA
WAGA
MANAKO
NO
Just
own
self
eye
1
F~ f:··
ltd-'-~
(
SH I BAlt"A RAK U
for a while
It
J
II I
OYOBU
s
r. :.
~
TOKORO,
reach (v.J place
l..
(gerl
-----v
./
reach (""·)
13
MARO
NI
circle
ob.
cH- ip
~
r d-:....'J
MIYURU
O;)f
NOMI
NARI ..
see
only
is
I~
(emphatic)
,
7J';/1 . .JJ'''
~··~ (
Jj
7b.
KARE
GA
GOTOKU,
MAM
PO
it
Sb.
is . like
:nyriad
dharmas
t
d- f-;_
L ;()I
J;; !J
MO
MATA
SHI!(A
ARI.
also
ac;ain
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.
22
. .·.
\..
J~
-
JIN
dust
center
"V-:
~~
;H·('j.(
OKU
GAI
standard · beyond
many
_,
dusty world
the world
exceptional
.·
. . .
(
,j-
1l
su
condition
master
......,.
'-
0
ob.
J
situation
aspect
V!<
belt
zone
t-
-f:!:/1/
T1r
"-
V\A_ t•'
SERI
TO IEDOMO,
do
although
..
D
/
v-
assume
~·
~
SAN
..jtit.
GAKU
~~ }J
GAN- RIKI
c1)
~ 'J ;)~' {"fl;'~ ~
..._
NO
OYOB1?
BAKA RI
0
only
ob.
lJ
realize
learn
know
power
eye
~
sb . reach
insight
~ ·Fix..
KEN- SHU
see
gras p
fa'.-»'-
8
(\jE ·
unde rstand
Mz V ~;
SHU
.grasp
t'i-')
s .URU _ NARI.
do
is
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
7l<
myriad
'
7j
HO
NO' KA
dharmas
I 8
.
TO
0
NO KORI
NO
KAI
remain
IS
ocean
.
-
in
SAN
SE
fou-Svd1rectiony
all .
sides
's
world.
generation
df
1)\<
KATAWARA
NOMI.
KAKU
beside
surroundings
only
virtue
merit
~
KAI
it
this
containedworld
KIWA~I.ARI
NAKU,
great
terminate
not
;A$
,:_ t:_
~ l
ARU
KOTO
0
thereare
~")::<
~3 I:... ~s
ARU
~
like
NI
I.,
l
thus
should know
ob.
if··
I
ARAZU,
is n:>t
is
_,/
~I\''{_,,
SHIRUBESHI.
( ger.)
GOTO KU
v-
ti<
OKU
(/)
NO
Sf>.
\...
Jn~-~
Ji: IJ.-<
1ru.
virtue mountain
merit
NO
(}>
other
TOKU
0
L--.r-in•
orderto
NI,.
h r/i?
+.
vJA,
~
I
{ 11J''\
1;}p
'll;. ...
J-J
TOKU
NI
wind ob. understand
way
than
JYO·- ·:cMO
tJ' khS
1J \jJ
KIK-t3N
YORI- HOKA
circle ob. see
I '·- I J.
~
A
family
house
MIYURU
... }:;:;
0 _:_, lj . 0 ;:;}}
~
FU
):_ d-11.p 3 J:-t)
. EN
square
side
~<._
PO
Jil
-
)~
;1-.
0
../
$YID¥
(emphatic)
~
&
CHOK
TKA
MO·
straight
down
also
~
)J~
IT
t
TEKI
MO
SHIKA
ARU
one
drop
if
like
this
is
Lv \
~~
t
TO
l 3 /\_" L
SHIRUBEs:u.
should know
24
A..
Fish swim the water, and however much they swim, there
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.
R.
When fish go through water-, there is no end to the water
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.
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 th e air, no ma tter how far
it flies.7 However, th e 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 le a ve their
elements.
\
~J
~
?]<
J'T
IKU
I ~
NI,
'\\'
uo
0
NO
MIZU
fish
sb.
water ob. go through
swim
0
··: .
but
~
..
LPt t
t"1
.·YUKE -
go
..
MIZU
DOMO
1_ .l)
SORA
TORI
1.
r,s ~·
TOBU
0
t , /\_ t
TO IEDOMO
r._
TOBU
-....;
however
c7)
Jn
t i-L-
NO
KIWA
NASHI.
sky . sb.
edge
is not
SCRA
uo
fish -
s
i
SORA
water · sky
s
\ \ \ '\
SHIKA AF:E DOMO
_,,
Jt /•\
~0
• .:
is not
NI,.
Tii
Lo" Yi ,n_ r·"t
MIZU
NAKU,.
but
··:t -t
however
L
<
t~
KIWA
NO
t ,s:' ·,:
~
.......,
ob. fly
sky
· bird
11
water sb. edge
side
limit
. end
and yet
.t
c7). ,~
7~<
,t
l1 tT-:."
z, 1J' L
·_J_ ')
TORI
IMADA
MUKASHI
YORI
bird
as yet
o:r old
s-ince
(J·t;ill .~ ,,
·HAHAREZU •.
ob. depa rt not
-free s elf 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..
is small, it is used in a small way.s
M.
WHen the use
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 11se
.just function
need
~
I~
0
_·t -2' l ""J 1!.._
NO
TOKI
great
's
time
"
. SHO
es sense
need
small
t7>
. : ,. c (_
KAKU
NO
GOTO KU
thus
like this
zu
-
-zu
NI
I J:
NO
TOKI
\·IA
,,,,.
..,.
when
is
great
..
l
v
/)
1l
SHI- SHO
NARI.
use
.is
f"j-
\
small
l-
SHITE,
HEN
p1.:?....
;J,
ZAI
~ 7<1
0
qi·
TSUKUSAZU
/:NI
~.
/j& .
SHO
place place
. .,. . .
in
./
everywhere
· he re and the re
t · l '0' .: t
TO
IU
KOTO
-.../"
time ob. use up
edge
exhaust
'--- -,-~
endeaver
frontier
area
./
boundary
frontier
unsparingly
\...
use
NARI.~
~
TO
/
so call ed thlng
~p
i!-T"
TO
SEZU
turn
wave
flutter
trample
carry
turn
tJ--L-- ~
NAsHr
is not
l'/\r··t -
TO IEDOi"!O,.
however
a1though
doe sn't
l
1,..:s, 2-
IU
~
KOTO
....,..
.I
such a
thin5
so called thing
\...
~
SHO
e,:r;
1: ·'l5~
t.---
tr?
tf)
"J)- j_
-r;;-~
and
head . head
!!
0)
L.
7/'(
~~
WA
..
x
SHI-DAI
when
)
)
yo
L
A
.DAI
.
~· .
{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.
'~
TORI
b v 1:s
MOS HI SORA
bird
if
TACHIMACHI
sky
NI
immediately
~'
)"\\
uo
fish
-~
IZUREBA,
ob.
leave if
SHI
SU,
die
do
tMOS HIL
.MIZU
if
wa t,~r ob.
(:-) -J-...
+
t-;
TAC HIM.AC HI
immediately
;;}<.__
I :..
l' 7''1/1 I~··
<.:..
0
YC
NI SHI
die
.2:
0
--J
I
su ..
do
I ) -:J .. Jl_f l"
IZUREBA,
leave if
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
makes the fish.
·E
M.
Knows then, that
Know th a t a ir is
'l'he bird is life
Life is the bird
water is life.
life .
and the fish is life.
and life is the fish.
2--:
. . ..
. .
/~
7J(
~-
SUI
I
with
taking
as for
water
),~
)1±.
life
is
means
does
makes
causes
j:)
I
'-
'
I
with
]')\...
I ·
with
}J(
.1--;>"
sky
emptiness
t
CHO
. bird
~ ) \\ \
I
GYO
with
fish
}~
~
KU
means
is
life
life
is
)4
4'
} 19
I
means
should know
(completely)
ARI,
MEI
is
life
~
. I.
'b
«~
life means
is
I
{-~ ~
t- ·
CHO
I?
EE
) II I
-4~
t J- ~ I\'' iNARUBESHI,
must be
bird
.
L
SHIRINUBESHI,
is
with
with
L/~ ~/\''
MEI
means
is
M.EJ
I
#
I
&} ')
~
ARI,
ME!
"Y
L
should know
(completely)
~
I
I
}'1'._
~ t J Jrct.A.:,'
SHIRINUBESHI,
MEI
T i- ~ !\'' [,,,
MEI
I
GYO
NARUBESHI.
life
means
ls
fish
must be
.
28
A.
And i t 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·
KONO
f j;I)"HOKA
·this
other
i
'1~
)_]£_
7
I~
SARA
NI·
....:
SHIM
stillmore
-~
advance
-$~
Ji it l\''L
PO
ARUBESHI
step
should be
besides
...
%·1)~
't
-~~
SHU
SHO
11
~-
-
practice
conduct
i
-:1=
·L7)
ARI,
enlightenment
-::;::7
-=r;>f
SONO
JU
that
old age
~ 'J
f
SHA
person
1s
~ -~
'-
. MYO - SHA
live
person
~&
.::..~.
ARU KOTO
1J'< o. ..:: ''t 0
KAKU NO GOTOSHI~
be-in5
(ger)·
thus
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.
I
I
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 movin g in it , this bird or this fis h
will not find its way or its place.
i!
i
I
I,
I
I
i
-------- - -
-
---------
29
.
-
..
-:.
l1J' ~~ ·~ ~z
SHIKA ARU O,
\,._...__ _....,v,_--__./
t
MIZU
'-...
/
/
KIWAME,
0
water
·therefore
A-en
·1'
ob. thoroughly investigate
maste?'
'
t t; E J Al Yt ( -. C1
0
SORA
~· sky
KIWAMETE
.. .
·.
;
NOCHI,
ob. thoroughly- after
1nvestigatema~ter
. ,.J]<
MIZU
water
t7
'
SORA
sky
t . :rte_
pfJ\/v
~
t,
0
YUKAN
TO
ob. try to go- ob.
through
;J(_
NI- MO,
SORA
. water
in even
sky .
NI -MO,
in
(:3
f'
TO KO RO
)1\"1J'S ?"
0
UBEKARAZUo
place
ob.·
even
'
"'
SURU
GI
decide do
interval
d-/
MIZU
.r~
">
5
MICH I
pa th
0
~
TORI
uo
bird
fish
~
~ ) \
+
\
UBEKARAZU,
ob. couldn't
could....-1' t attain
.\ .
att~in
..
d/17/v!I
I o.
WA,_
ARAN
~
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,
If you find this
way, your conduct is realized truth in daily life.
and the way will be expressed naturally.
K.
Should you touch the Truth your every action will
be · vital and ex p ress the Way naturally, for your every
action will be fully understood and di ge sted Truth performed
in the ordinary daily activities of an ordinary man.
T.
M.
When we find our place at this moment, then practice follows
and this is the realization of truth.
Realizing this place, practice follows, . and this is
the realiz e d koan.
Realizing tnis way, practice
follows, and this is the realized koan.
.
-.
"'
~ ) tl/-;."
-..0
KONO
this
0
way
UREBA,
ob. attain if
- ~
.::-0 i=t
KONO
AN
L 7-: 1J 'qrA 7
SHITAGAITE
RI
~__./
these
daily actions
~'
Jo
(see page 1)
(see.. a...Joo"'e)
)'
~ -
KO
consequer..tly
·
r ;;- ~
NARI.,..
is
JO
-
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
31
\
r
I
.·.
::_0
J-j
KONO
MICHI, KONO
this
way
§
I ::
JI
t..
~
_/
NI
ti~ 1"
tCJ-.
YORI
before
from
TOKORO,
DAI
NI
great
NI
is
NI
:+:-Ei
.;---;r
/i.__
small
ARAZU,..
~ ~··
1sn' t,1
~-1st\/ 1 ~
I~ ~ ~ .J" 3 -D '\' l}J /\ I '
7.
, • ...,
.Ji
"'
I
C""
IMA- GENZURU
now
NO
~ \\ t_
< .,}/) . ~
GOTOKU
thus
in this way
ARAZURU
GA
t ;-~ {)
ARU
NARI •.
·~
I
"°
YUE
NI,
therefore
isn't
manifest
1J \< c1'
KAKU
NI
(empnatlc)
\
isn't
(emphatic)
\v \ o..~
-,
/]
SHO
ARAZU,
--.r-.
}"•!
ARAZU,
isn't
J, 3. /-:. J)
ARU
~~
JJ) £f '
I~
other
'l/
SAKI
I~
TA
isn't
)J
A
1rt:i
ARAZU,
self
t::?
place
this
'
I ::. )7)
NI
5 1"
ARAZU,
isn't
.....
A.
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 pra ctices simultaeously with the Buddha
Dharma's ultimate culmination.L3
R.
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 'e p expression to the ',-Jay of Truth, since it is an action
which arises simul ta·t?:ously and synonymously with Buddhist
study.
T.
M,
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.
Here is the plavc a:id the ·way leads · everywhere.
So that the boundary of the k n o~able wh i ch ia
unkhowabl~, is simultaneous with the completion
of the Buddha-dharma arising together and being
together.
..
---
I
.:
.
I :
t .::-3
cFJ
KORE
NI
TOKORO
ARI,
this
in
place
. is
::fl
il
,::2.
Jf 5
f 111
-~
MICH I
way
.i[
3- .1 ~
TSU
TA TSU
SERU NI
penetrate
pervade
attain
pervade
do
L t;.~ 3- . J h
SHIRARURU
C7'> ·
L~
NO
SHIRU
KIWA
sb. know
edge
knowable
.:0
L
KONO
SHIRD- KOTO
this
r;
~
(/) f;~
:.,,t
know
NO · BUP
-Buddha
sb.
~e.ct
J: 'J (
YORITE 1
since
1J' ~ J'' ~
KARAZARU
( 1.WA,
cannot
... -r
/~
PO
Dharma
IS
yJger_1
knowledge
-
L
DO
SHO
SHI ·
oame
mutual
togetherw1 th
live
do
SHI KA
simply
only
~
}~
~
DO
SAN
togetherwith
s&\Wl
1Y1 v
~3
ARU
if-tJ
NARI.
e ·
t-va. (
practice
q~
---
ultimate
end
SURU
do
,
GU
NO
l. .
l~
~
0)
~~
I~
YUE .
t;I,
therefo:--e
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.
34
}1~
£JU
TOKU -
SHO
y.
j; 't; ~
KANARAZU
}§]
0
!Io
VJ
J I - KO.
attain . place certainly self self
~
~ t
KEN
NO
CHI
I ii!
perception Pcr-Ce
knowledge
r+io
.. Seip
lo-.;_IJ
TO
~h
be
become
perception
ft,
RYO
L S 4l A,,q ,~ r_ r;- 5,,.3, ,.:_ t
-
TO
NARAU
thought knowledge by
plan
perception
can be known ob.
think
-==~
~.
'fi ii
/G
-
SHO -
SHIRARENZURU
1I)} f
KYU
~·
v ' I~ f ¥1
,_.1
SUMIYAKA
Nr
proof examine immediateeninto
ly
lightenmen t
GEN
0
JO
intimate being
secret
not necessarily
see
I....
-
JO.
__,./
1t:r
be(!cme this
-~
manifest
KA- ·-
although
---..r----~-
L-t
SHIMO
~
KEN
~'
JO
see
become
\....._
KORE
), \ I'\ t "l
~
SU TO IEDOMO,
--..r-
manifest
KEN
NAKARE.
mani fest
1J'iiS~,,
ij
/LJ
r:i- z; \JJ "-
fact don't
(ger) shouldn't
manifest become do
\....._
;%J
~
MIT SU
u
l<"ANARAZU
KOTO
)~
HITSU
~
w!:.at need
won't necessarily
is
I:.
J.. )' ~"
NI
ARAZU,
isn't
/
(
NARITE,
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.
"Sir, the nature of wind is
permanent and there i$ no place it does not reach. Why,
then: must you fan yourself?" 11..
A monk approached and said-,
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?"
35
.·
Jtj(
;t._
f
.J-J
MA - YOKU. - SAN
~
~ 13 , =J "
0~ I\: O
1'ift
TETSU
HO
zen
clear
hemp valley moun- trea.l .
ta1n sure
.
. '·- ----~-
E
\
paY>
master
f
u 5e
ab.
__________-/
· Pao- chi
,..
"
~)
5 tJ-)f 1: .1EBa
CHINAMINI
s·o
KITJtRITE
by the way monk
I
Jil
,,\1
'
1+
FU-
SHO
WA.
TOU,
ask
came
approach
at that time
'*
11-..
I
JU
NI
JO
t::;
(Fl·07
C13,
J f-:: ~ (
~
)
LT
SHITE
is
\ wind n a ture sb. always B-biding
~
perma nent
~
'}'1-
) .J:7
FU · -:-
SHO
JO
--
wind
nature
~
117
1i
NANI
KA
SA RA
:
a gain
still
MOTS
why · ~. hol d
what '
MU
t~
NT
(1~ +e rrc3 q_ + ;'i,-. e
VV1~rl<;e ..- c:::irF.::t1- t'.c,;rJ fr)
SHC~
4'~ b
0
/f
)~
Ti-I)
FJJ- SHU
NARI.
place no encircle
not ·
nc
not
al ways abide
lJ \. J'- .. t/ .
0
\ I\\
JU
1 i--1 : ·A..
cl,i 7\.
J!u
2B2
)\'
1'f,l
I
t.>-j
SHO
peac e r espect
'---y--__./
prie s t
ls
J113\3 " ~ /~ ' /) ',
. OG::t
0
TS UKAli .
fan ob . uE-e
:> 1J \_;3"'
5V kau_,
36
A.
pqo-~h'e
~~swered:
"You only k!1~W the nqtu~e of wind is
You do not k~ow vet ~he ~eqnins a~ it reachin;
constancy.
a.
~.
every p!ace.tt
rhe
ls no place it
do~s
~onk
sqii:
"~h~t
is :he
~eanins
of
'th~re
not reach'?"
~he Zen master replied:
"rhau s h y0u know the natu!"'e
of wind is sta tiongry~ y ou d0 not ~now why it is u~lv e rsallY
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
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.
st~tionary,
r.
"Alth~u s h
Y)U
un1e~st~n1
";~ ~ t
pe!'T: -'1 !1ent, '' :.he .-:;1s cer !"'e 9 liei,
the
n~tu~e
of the Wini is
"Y')U d o ':'lo': un 5 erst ::1~::l :he
neani~ g
of i': s ~ e~ cni n3 eve~ y ~he ~ e."
'' \·/hat is t he :: e3. ~in g ?" 33 tc-=~ th e
M.
tt A l th~ u g h
y')u
p er:na:ie ~1 t ,
''
und er stan j
~he
t ha t
~h e
:::ast.<? r r e pl i e d,
:t ~nk.
natu ~e
" y'.)u :i o
:r.ea.ni:1 ? ')f it s r e'.3 ch.i '.1~ everywhe!"'e."
asked '\:he ~::>'1k.
~f
~ ') t
"'hn ~ t
win~
is
:.m :i s rst :i.!1d th e
~s
the ::ea ':"ling?"
36
~Ff
SHI
\IWAKU,..
)l"J <
teacher
.master
answered
fi-~
NANJI
..
'S" r:. T:")f(
you
'
1J·1_
~
Ip
SHO
JO
11_,
·1;_ f
LJt_ r)
t t,
SHIRERI
TOMO,
TADA
FU -
only
wind nature always abide ob. know
JU
0
~
even though
permanent
t'
t. r~·' t ~
Il'lADA
~
t
TOK ORO
t ··(
TO SHITE
~
up to
as yet place
as
( I {:
l; 9''
ITARAZU
t_
TO
15 \ ,;__ (
l )
IU
KOTO
~
reach not so-celledattain not
thing
arrive not s uc..t..i c.._ H~~
\~
; j- ..:"
NAKI
~§ .,,-+ttl
_,__,..
_..,.,_
DO-RI
.·~
s
SHIRAZU
f_
L jf''
0
is not way prin- ob.
ciple
c
TD.
know not
•/
111
t '
.!Pe
so
~
monk
t , 1J'
I J=.<
IWAKU)
said
ri 01v 7J, : lt 55.!..
-.~
; "I \ .X.:
IJ<ANARAN
for-whe.treason
<-..t
Y..A
KORE
MU - SHO
this
no
ivi +-;:~3ra..,.. ,., '-' .,,,-e
....
1'"' );]
)€$
FU- SHU
TEI
place not encircle
so's Way principle
calledthing
(to iu koto)
37
A.
The master only fanned himself.
R.
The monk bowed deeply.
is
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.
respect.
The monk bowed with deep
M.
The master just fanned himself.
. respect.
The ~o~k bowed with deep
37
t~
I
~
B,~ cfl ;J,)'"t
) }J \;J. 0
TOKI
NI .
SHI
tiite
in
master fan ob. use
\..._
.. .
-v-:then
/
OGI
·,,
1~
SQ
}]\1[
- ttP
f-4
RAI
HAI
monk bow
r
SU-
bow
do
respect
0
TSUKAU
-»
NOMI
only
t d-;_ ~)
NARI.,
is
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 ex p erience is the same as this. One who
thinks that ±anning is not needed simply because wind is
stationary by nature, and re q 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.
38
11f
BUP
;I\
PO
NO
Buddha.
Dh.s.rma
I
t IL
1J'<
/
0
.
S
Cl)
SORE"
KAKU
this
thus
\.
NO
~AZ
p
. :-;
- ~~
,J.._A .
~-·
1
....
-~
-
SHO
-iF
\ H'
KENr
SHO -
1~.
DEN
proof
effect right transconfirm
true mission
0
NO
,s.
---+
) J::Z..
§'-~
KATSU- RO,
vital
way _
: ,, ~ l. ..
GOTOS HI
is like
_/
.,-y--
1a thus
is in this way
1i
t j/4-_ /-;"J'jB\J''~ /
Ju
NAREBA . OGI
always abide since
\..
y--
0
lf13' '\'~
's !
11
TSUKAU-BEKARAZU,
fan ob. use
shouldn't
__.)
pe !"lll2.!1en t
7 1J' 41 ·t)_ r~
TSUICl\WANU
don't use
~-
ORI
1
MO
chance
when
J§1 ~ ~
KAZE
0
wind ob.
< /\'',~
KIKU- EEKI
~
should be
(
TO
(
1,.3,/~
IU
WA,
\~
so called,
such a thing
:j
Ij
·II
'i
fl_ 72 i
JU
always abide
~
-
I~\
FU -
1)'1.
SHO
wind nature
L <;
OMO
lf
I
j
1·
I
SHIR/l.ZU ~
so-called- don't know
thing
such a thing
r -t
OMO
L ;h
1
SHIRA NU
Ti
~
NARI ..
don't know
s uch - athing ,
so-called-thing
is
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.
39
J§l
'~\
FU -
\I,..
1)'1.
I ""J
SHO
WA
ff
JO
wind nature sb°' always
1Jt?
~
~<.
GA
abide
is
become
WA.
wind
sb-
auddha
fami:ly
house
'"s
;tt..
great earth
JU
NARU
JR
KE
CHI
jJ
E"'"J
3lY.t<
DAI -
Ti 3
P)
NQ
c.fJCJii'1
1i.
\I I
11
~
t1)
!!!.
NO
0
's
yeIIow ·gold is
GON
1;-
~ ~ f~
NARU
0
-C--<
~if
CHO - ;/-.A
long
4-
river
's
~
SQ
JO
GKN
ob. manifest become makes
'----v----"
manifest
goldenness
golden age
c1)
NO
NI,
because
therefore
~become
}::_:
I~
i)J"""'
YUE
t
~%-
0
RA.KU
~
Both characters represent
b.
'
1?1?..
{'t I)
SAN
\.
JUKU
SERI ..
%}-
cb .. come
-'!
''"'
mature
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.
~
~
.
do
40
A.
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
K.
T.
M.
Written in mid-autumn of the first yedr of the Tempuku Era
(1233 A.~.) and given to my lay student Yo-koshu of Kyushu.
Written in mid-autwnn of the
first year of the Tempuku Era
(1233A.D.), and given to my
lay stud e 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 th e
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:
th e 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 Buddh a Dharma originally includes both of these • • • "
Degen Zenji Ze nshu II, Ok ubo Doshu ed. (Tokyo: Chikuma Shobo,
1970)' p. 258.
3. Enlightenment and illusion, buddhas and sentient beings
are inseparable.
Illusion is simply being deluded about enligh tenment; enlightenemtn is being enlightened about illusion.
4. "Gain enlightenment beyond enlightenme nt 11 indic ates the
elimination of the "traces" of enlig htenment menti oned 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 Budd hist, Vol. IV No. 1, p. 135.
5. True buddha is beyond ~1 1 consciousness of buddha. To
attain buddhahood one must ·atta in enlightenment without cl inging to it.
6. 0 seeing form s and hearing sounds" is proba bly 3.n a llus~on to Ling-yun's enlightenment upon seeing peac h blossoms,
and Hsiang-yen's enlightenment upon hearing a pebb le s~rike a
bamboo. Cf. Sendowa , op. cit., p. 153. At enli gh tenment, one
sees and h ears riot with eyes or ears but "with b ody and mind as
one."
.
7. The ~ s ual interpretation of this, wh i ch holds t h ese two
similes to be dua listic, see~s both u nna tur al a nd ina deau a te
heree We take t hem as referring t o the clarit y and brightness
of the reflection. He nce, t h is parag r aph would indicate that
while in attaining enligh tenme nt thing s are understood as one
with ones elf , i t is no t like the moon refl e ct ed o n the wa te r,
where the water (h ea rer, seer) r e c e ives the tota l moonligh t
(Dharma) in all i t s cl a rity a nd brig htness, because in this case,
"when they realize cne side, the other side is in darkness.n
This is the idea of a e njoko a n thc.t Dogen expresses below as "when
he attains one dharma, he permea tes 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, i t is manifested ,
but (one' s ) inhere nt b e ing is n ot n e cessarily ( all ) ma ni fested ."
Shoboo e nzo ~ho h as :
nwh e n vi e 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 o f ' ~h2 n th ~ y ~ealize one side, the other s ide is
in dDrknes s '.'' See above, f oo t note 6 , and SBGZ z e n k i, Eas t e r n
43
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 ref e rs to it elsewhere as "the ri ght
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 extern a 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 perm ane nt. 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 consid ered , firewo0d becomes ash in a
before and afte r se q 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 "dha rma st2_ges" of things , firewood and ash, for
example. Cf . Sho_j i , op. cit., pp. 7 0 -80, pa rticularly p o 79 •
. 13. Th e par allel stated in the fi rs~ sentence holds thro~gh­
out the p a =2graph; the ~oon is enlightenme nt, the Dharffia, the
water is ma n, the recipient of the DharD a . . The met aphor 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 v ast ocean .
The moonli g ht and th e water do not disturb or obst ruc t one another because there is nothing, no self , to ob struc t ; there is
complet e a nd ut t e r int e r pe netrat ion, yet the moon is the moon
and the wate r is th e water.
14. This crux h as ~ad many ex planations, the follo~ing is
one which see ms in keeping with the cont ext .
Th e depth of one
drop of wa ter holds the hei gh t of the moon a nd th e h eavense
~he length of tim e ( for at t a ining e nli g ht e nment ) does ne t ma tter
f or Dog e n:: " Wh e n. e ven · :Eo r a shor t pe ri cd of time ycu sit
prope rly in samad:1 i, im p rinting th e Euddh a - sea l in your three
activitie s , each ei. n d every thing excl'-ld i ng none is the Bud dh aseal, and all space vv'i th out e:xcep':ion is enlightenment ."
Bene: m,1 2 , op . cit .. , po 1~4.
En l i gh ten:r.ent (the Dhe.rrna) rnanif e s ts
its elf r egardles s of t h e len g th o f one•s pra ctice , a nd t h i s c a n
be und ersto o d by e x a2 ining th ~ fa ct th a t the ~oon in th e sky
equally r ef l e c t s o n water o f a ll siz es a nd thu s r ea liz i n g th a t
~
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 i t 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 i t as a sea of pus, and
fi .s h 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 provok e 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 se e ms to be that
prac ti c e and re a lization have the s ame inseparable relation as
fish and wa.ter.,
The words jush a myo s ha , "the lives of the
practic e rs," are o p en to v a rious in terpretat ions. 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 pre sent lifespan.''
19. I.e., it is a mist ake to go about practicing to achieve
the Dharma afte~ first s tudying i t as an objective e ntit y . ?or
the fish swimming itself i s th e ~ay, for the bird fl ying i s the
Way.
.
20. I.e.~· the "p~ 11 of the fish as i t swims; for man, it
is selfless living in which 11 all things advance forward and
oractice and confi rm th e sel f . 11
21. "Ma nifest a bsolute rea lity" transl ates qenjokoa n (s ee
introduction).
Th e ab s olute r eal ity i s already t h e re , to be
man~fested through one ' s prac tice .
As to the place or path ,
cf). 11 {Zaz e n) is th 2 wa y o f all cuddha s and patriarchs."
Bendowa, op. cit., p. 143~
22~ See above, footnote 7.
23. Another crux with ma n y interpre tations. The followin g
reference s s hould be of help.,
" When e v e n jus t one pe r son, at
one time, si t s in zaz e n, h e b ecomes impe rc eptiv e ly one with eac h
.and all o f th e myriad t hings , a nd p ermeate s comple t e ly a ll t ime
~ • • It is, f or each and eve ry thing, one and the same undi ffer e~tiat e d p ractice, a nd undif fe ~ e nti ated re 2 liza tion o •
•
Each
and eve ry thing is, in i t s orig inal aspect, provided ori g inal
pra ctice--i t ca nno t be measured or corn p r ehe nd ed .:i Bendowa , o p .
cit., PPo 136-7. Al so , see abov e , foot not e 7.
45
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 o uddha 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
FOOTNOTES TO THE T.fu"fAHASHI/AI'I'KEN TRANSLATION
1.
2.
).
4.
5.
6.
. 7.
8.
.-
9•
10.,
11.
12.
13.
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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