Treasury of the True Dharma Eye: Dōgen’s Shōbōgenzō [1-7] 9784911061008

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© 2023 by Sotosht Shimucho The Administrative Headquarters of Soto Zen Buddhism All rights reserved. Published 2023 Printed in Japan Sotd Zen Text Project Treasury of the True Dharma Eye: Dogen’s Shobdgenzo Volume I: The Seventy-five-Chapter Compilation, Part 1, Chapters 1-15 1.

Religions. 2. Buddhism. 3. Zen Buddhism. 4. Japan—Religion. 5. China—Religion

I.

Title: Treasury of the True Dharma Eye: Dogen’s Shobdgenzo

II.

Title: Volume I: The Seventy-five-Chapter Compilation, Part 1, Chapters 1—15

ISBN 978-4-911061-00-8

Fa enah PIER)

BACAR CT

Biya Clk, 1996FIC RRR SEBEL. BK PMR RTS Ba | [Sdatreeeie] . [etek] eR, RUT EVO ELE, LO FE, EORMFITASESEN COKRPBMERORARA CH SA 道 元 禅師の 『 正法眼 蔵 』 の 翻訳 が され な 、 出 版する 運び

曹洞宗 宗 典 経 典 翻訳 事業 に 関わ っ た 第 であり ます 。 皆様 に 、は 本 を 書 学ぶ の に あたり 、 み 教えと 常に 共にあり つつ 、 日々 の また 、 草 洞 宗の 法 孫 と し て 大 慈 大 に

とな り ま し た。

全て の 人 に 対し て 、 碁 の深 謝意 を 表す る 次 仏 道 のた め に 学ぶ 心 を っも て 、 道 元 禅師 の 行 持に 励ま ま れ すこ と を 祈念 いた し ます 。 悲の 心 、 広 度 衆 生の 願いを 胸 、に 有 縁の 方 々

普及され ます こと を 苗い 発刊 の ご 反

拶 と いた し ます 。

2023年3 月 吉日

軸 洞 宗 典宗 経典 翻訳 事業 会 長

曹洞宗 款務 総 長 服部秀 世 ON THE OCCASION OF THE PUBLICATION OF THE ENGLISH TRANSLATION OF THE SHOBOGENZO The Sotd Zen Text Project, launched by the Sotdshi in 1996, has previously published translations of the Soto School Scriptures for Daily Services and Practice, the Standard Observances of the Soto School, and the Record of

the Transmission of Illumination. Now, it is bringing out the long-awaited translation of Zen Master Dogen’s Treasury of the True Dharma Eye. We would like to express our deepest gratitude to all those involved in this project of translating the Soto Zen scriptures. We hope that readers of this book will study it for the sake of Buddhism and strive in their daily lives to practice in harmony with the teachings of Zen Master Dogen. As we welcome this publication, it is our hope that, as followers of the Sdt6shii, we may spread its teachings widely among family and friends, with a heart of great compassion and mercy and the aspiration to liberate all sentient beings. Hattori Shise1

Chairperson, Soto Zen Text Project President, Administrative Headquarters of Soto Zen Buddhism

March 2023

「 正 法眼 蔵』 英訳 の刊行

によせ て

本 宗 典編入 委員 会 が 立ち上 が り 、 宗 典 の 翻訳 を 開始 した の は1996 年 のこと で あっ た 。 そ の 成果 、2001 は 年8 月 に 刊行 され た 曹洞宗 日 課和 勤行 聖 』 典 に 始ま

り

、2010 年1 月の 『 曹 洞宗 行持軌 範 』、 そ し て2017 年 11 月 『 伝光 録 』 と 、 着 実

に

発表 され ててきた 。

この た び 、 道

集大成 に も は 平坦 で 幅 に 延長 編集 に た

元 禅師の 仮 字 『 正法眼

位置 する 大き な な は か っ た 。 原典 しな が ら 進 め ら ず わさ っ て こら れ

蔵』 英訳 が 完成 し 刊行 され こと た は、 そ の

成 果 ある で と いえ よう。 と は いえ の 巻数 の 多 さ と 内 容 の 難解 さか ら れ きた て の で ある。 そ れ が ここ に た 編集 員 と 担当 職員 たの ゆみ な き

、 刊 行へ の 道のり 、 当 初の 計画 を 大 成っ こと た は 、 翻 訳 努 力の 賜に 他 な ら

な い 。

[翻訳 」 に は、 も と より 解釈 が 入り

込ま ざる を 得 いも な

での は ある が 、

こ と 仮

字 『 正法眼 蔵 』 に 関し はて 、 日 本 語 にお いて さえ も 確定 的 解和 が 存在 な し い 状 況 に いて お 、 そ のニュ アン ス を 変え ず に 他 言 語に 展開 し ゆく て こと は 、 大 いな る 課題 で あわっ た。 そ れ ゆ え 、 従 来の 翻訳 に 私 的 解釈 が 大きく 入り 込んで し ま 2う 傾向 が 存在 し いた て の で え あ る 。 この た び の 英訳 で 、 は プロジ ェクト チー ム が 訳語 を 綿密 に 検討 すること に よ り、 こ の 問題 はほぼ 解決 されて いる 。 さらに 特筆 すべ き は 重厚 な 注記 で ある 。 道 元 禅師 、は 仮 字 『 正法眼 蔵 』」に お いて 、 中 国 祖師 の 言葉 を 引用 し がな ら 、 そ れ に 対し て 独自 の 解釈 を 付す 。 それは 、 原 の典 中 国語の 意味 を 完全 に 号 して い

る こと も

少な く な 。い ま さ に この よう な 意味 的 展開 、が 道 元 禅師 が 仮 字 『 正 法

眼 蔵』 を 和文 で 著さ れ た 意図 の 一 つ あっ で た と いえ る 。 そ の 段階 構造 を、 一 元 的 に 翻訳 文に 繰り 込む こと を せ ず 、 翻 訳は 原文 に 忠実 に 行い 、 相 違 点 を 注記 に お いて 明確 化す とる いう 手法 を いて 用 、 最 大 の限 情報 を 与え くれ て る の が 、 こ の 翻訳 の 特徴 上といえる で あろ う 。 いにしえ より 、 曹 洞 宗 学の 先達 、は 仮 字 『 正法眼 蔵 』 と 向き 合う と 、き そ の 本 文 、が 読む 側 の 力量 に 合わ せ さま て ざま な 様相 を 見 せる のも で ある と 評さ れ て いた 。 こ れ は 、 難 解 な らが も 、 読み 手 の、 そ の 時 ( 面 今 )の 力量 に 伴っ 、て さ ま ざま に 『 正法眼 蔵』 の 世界 が 広がること を 表現 し もた の といえ よう 。 この た び の 翻訳 は 、 まさに 、 その よう な 、「 確 定 的 」 あり で な が ら も 、 読み 手 を 紳 り 付 け な い 、 原 の典 本 質 を 発揮 する 客 訳を 提供 し いる て と いえ る で あろ 2う 。 ここ に 改め て 翻訳事業 関係 各位 の ご 努力 に 感謝 きく 曹 洞 禅の 世界 的 展開 に 寄与 すること を 確信 2022 年11 石井清純

月17 日 北アメリ カ国 際 布

教100 周

申 し上 げた い。 そ し て それ が 大 て し いる 。

年 記念 授 式 会 にて 記す

ON THE OCCASION OF THE PUBLICATION OF THE ENGLISH TRANSLATION

OF THE SHOBOGENZO

In 1996, the S6t6 Zen Text Project began the work of translating the scriptures of the Sotd School. Since then, the results of this work have steadily appeared, beginning with the publication of the Soto School Scriptures for Daily Services and Practice in August 2001, followed by the Standard Observances

of the Soto School in January 2010, and the Record of the Transmission of Illumination in November 2017. The present English translation of Zen Master Dogen’s Shobogenzo is a major achievement, representing the culmination of the committee’s work. The road to publication has not been smooth: due to the number of volumes and the difficulty of the contents, the original plan had to be considerably extended. That it has now come to fruition is a testament to the tireless efforts of the project members and staff involved in the translation and editorial processes. Translation, of course, necessarily involves interpretation; and, particularly in the case of the Shobdgenzo, for which there are no definitive interpretations even in Japanese, how to render it into other languages without altering its nuances has been a major issue. Hence, in previous translations, there has been a tendency to introduce much personal interpretation. Here, this issue has been largely resolved through the project team’s careful consideration of the translation equivalents.

Particularly noteworthy is the copious annotation. In his Shobogenzo, Dogen quotes the words of the Chinese ancestral masters and adds his own interpretations, often completely subverting the meaning of the source Chinese. Indeed, such semantic development was one of Ddgen’s intentions in composing the Shobogenzo in Japanese. Without resolving this tiered structure into a single voice, the English style of this translation remains faithful to the source text and makes use of the annotation to clarify the divergent elements in the original. This technique, which provides the reader with a maximum amount of information on the text, is a unique feature of the translation. From long ago, the forerunners of Soto scholarship have commented that the text of the Shobogenzo displays various aspects in accordance with the ability of its readers. This is an expression of the fact that, while difficult to understand, the world of the Shobogenzo opens up in various ways according to the reader’s abilities at the present moment. This work, while in one sense “definitive,” offers us a translation that reveals this essential character of the

original without restricting the reader to a single view. | would like to express my appreciation once again for the efforts of all those involved in the translation project. | am confident that this translation will contribute greatly to the global development of Soto Zen.

Ishii Seijun Chair of the Translation and Editorial Committee

Sotd Zen Text Project November

17, 2022, at the Soto Zen Buddhism North America

versary Jukai-e

100th Anni-

The Sotd Zen Text Project Shobogenzo Volume I The Seventy-five-Chapter Compilation, Part 1 1. The Realized K6an

Genjé kéan RA

2. Maha-prajiia-paramita Maka hannya haramitsu Barak x 3. Buddha Nature Bussho (TE

4. Studying the Way with Body and Mind Shinjin gakud6é #0448 5. This Mind Itself Is the Buddha

Soku shin ze butsu Bll. Fe 6

6. Deportment of the Practicing Buddha Gyobutsu iigi THR BUE 7. One Bright Pearl Ikka myoju —HHAEK 8. The Mind Cannot Be Got Shin fukatoku "14 9. The Old Buddha Mind Kobutsushin He 10. Great Awakening Daigo X15 11. Principles of Seated Meditation Zazen gi S:i#(# 12. Needle of Seated Meditation Zazen shin A4in# ix 13. Ocean Seal Samadhi Kaiin zanmai 海 印三昧 14. Sky Flowers Kage 空 華

15. Radiance Komyo 3A Volume II The Seventy-five-Chapter Compilation, Part 2 16A. Sustained Practice, Part 1 Gyoji jo (TFL

16B. Sustained Practice, Part 2 Gyoji ge {TFF 17. Such Inmo {E/ 18. Avalokitesvara Kazzoz 観音

19. The Old Mirror Kokyo 43% 20. Sometimes

Uji @ 時

21. Prediction Juki 授 記 22. Full Function Zenki 2% 23. 1Ihe Moon 7 都 機

24. Painted Cake Gabyo 書 餅 25. 26. 27. 28.

Sound of the Stream, Form Beyond the Buddha Butsu Talking of a Dream within Making a Bow and Getting

of the Mountain Keisei sanshoku #1 kojo ji him LS a Dream Mucha setsumu 8 Pine the Marrow Raibai tokuzui t@F# (+88

29. The Mountains and Waters Sutra Sansui kyo W7kié 30. Sitra Reading

Kankin @€ Volume III The Seventy-five-Chapter Compilation, Part 3

31. Do No Evil Shoaku makusa #EBLIE 32. Transmitting the Robe Dene (fx 33. Sayings Dotoku 道 得

34. The Teachings of the Buddhas Bukkyo ## 35. Spiritual Powers 万 2zg 神通 36. The Arhat Arakan [rl 72%

37. 38. 39. 40.

Spring and Autumn Shunja ##k Tangled Vines Katto Si The Inheritance Certificate Shisho ml The Cypress Tree Hakujushi tatst+

41. The Three Realms Are Only Mind Sangai yui shin =RUEL 42. Talking of the Mind, Talking of the Nature Sesshin sesshé 説 心 説性

43. The Real Marks of the Dharmas Shoho jisso ik

tA

44. The Way of the Buddhas Butsudo (iH 45. Secret Words Mitsugo a8 Volume IV The Seventy-five-Chapter Compilation, Part 4

46. The Insentient Preach the Dharma Mujo seppo 無情 説法 47. Satras of the Buddhas Bukkyo (hi経 48. 49. 50. 51. 52. 53.

Dharma Nature Hossho itt Dharani Darani BEFEFE Washing the Face Senmen 洗面 Face-to-Face Conferral Menju 面 授 Buddhas and Ancestors Busso {i648 Plum Blossoms pazkz 梅 華

54. Washing and Purifying Senjo tii# 55. The Ten Directions Jippo +4 56. Seeing Buddha

Kenbutsu ith

57. Extensive Study Henzan i & 58. The Eye Ganzei AREF 59. Everyday Matters Kajo Ri

60. The Thirty-seven Factors of Bodhi Sanjishichi hon bodai 5gzpo 三 十 七 菩提 品 分法 Volume V The Seventy-five-Chapter Compilation, Part 5

61. Song of the Dragon Rydgin #E!S 62. The Intention of the Ancestral Master's Coming from the West Soshi seirai i HEM PERE 63. Bringing Forth the Mind of Bodhi Hotsu bodai shin ##te-b 64. The Udumbara Blossom Udonge (£2

65. The Entire Body of the Tathagata Nyorai zenshin UKE 66. The King of Samadhis Samadhi Zanmai 6 zg れ2797 三昧 67. Turning the Dharma Wheel Ten horin 韓 法輸

68. Great Practice Dai shugyo KiE1T 69. The Samadhi of Self Verification Jishé zanmai B= 70.Empty Space Ko&z 虚空 71. The Patra Bowl Hou 鉢 舌 72. The Retreat Ango 安居 73. Reading Other Minds 725 あ が fsg 他 心 通 74. The King Requests Saindhava O sgkz sezdgz5z 王 75. Leaving Home Spukke 出家

索仙 陀 波

三昧 王

Volume VI The Twelve-Chapter Compilation T1. The Merit of Leaving Home

T2. T3. T4. T5.

Shukke kudoku HRAH

Receiving the Precepts Jukai 7K The Merit of the Kasaya Kesa kudoku ®R{® Bringing Forth the Mind of Bodhi Hotsu bodai shin # Fie 心 Offerings to the Buddhas Kuyo shobutsu h#atth

T6. Refuge in the Treasures of Buddha, Dharma, and Samgha Kie bupposobo Brtk HEISE

T7. Deep Faith in Cause and Effect Jinshin inga 深 信 因果 T8. Karma of the Three Times Sanjigo ="## T9. Four Horses Shime UE T10. The Bhiksu of the Fourth Dhyana Shizen biku Witt& T11. One Hundred Eight Gateways to the Illumination of the Dharma

Ippyakuhachi homyémon — B/\&FAFA T12. The Eight Understandings of the Great Person Hachi dainin gaku \KA® Volume VII Supplementary Chapters, Variant Texts Supplementary Chapters

S1. Talk on Pursuing the Way Bendowa #1838 S2. Procedures for the Hall of Gathered Clouds Jaundo shiki BEX S3. The Lotus Turns the Lotus Hokke ten Hokke jk $28 jk 3% S4. The Mind Cannot Be Got Shin fukatoku 心 不 可 得 S5. The Four Attractions of the Bodhisattva Bodaisatta shishobo

#2 hEHED HiiE

S6. Instructions to the Administration Cloister Ji kuin mon >i BEX S7. Only Buddhas with Buddhas Yui butsu yo butsu ME S8. Birth and Death Shoji #3€

S9. The Way of the Buddhas Butsudo (38 (Déshin 道 心) Variant Texts

V1. Talk on Pursuing the Way Bendowa #8 3% V2. The Inheritance Certificate Shisho tl V3. Beyond the Buddha Butsu kojo ji fie) LS V4. Washing the Face Senmen 洗面

V5. Extensive Study Henzan ii V6. Great Awakening Daigo X15 V7. Karma of the Three Times Saz7i go 三 時 業 Volume VIII Introduction Appendices

Supplementary INotes Works Cited

BLE

CONTENTS

VOLUME | THE SEVENTY-FIVE-CHAPTER

COMPILATION

PART 1 Preface .… せ 『……………… カ CONVENTIONS

ee

l

......cceeececccececcccccaeeseeceeesesesesssssssssssssessessseeceeceeceeeeeseeeeeeeeeeees 2

AbbreviationS ........cccccccccccecceeceeessesseseeseeseessesscessnnaasansaaanaeeceeceeeeseeeeeseeeees 4 Introduction to the Seventy-five-Chapter SO の ge72ZO .………….………………………… 5 1.

The Realized KoQan Oe776 ん 6g7 現

成公 案 ………………… せ ーー

7

2.

Maha-prajfia-paramita Maka hannya haramitsu BRIE

3.

Buddha Nature Bussho (66VE .........ccccceccesccsssssssseesseececceeceeceeeeeeeeeeeees 33

4.

Studying the Way with Body and Mind Shinjin gakudé

5.

This Mind Itself Is the Buddha Soku shin ze butsu BLU ze (66 ......... 149

6.

Deportment of the Practicing Buddha Gydbutsu iigi (Th BUE ......165

7.

One Bright Pearl [kha myOju FRA

8.

The Mind Cannot Be Got Shin fukatoku 心不 可 笛 . 上 上 せ .……….……….………….. 231

9.

The Old Buddha Mind Kobutsushin Grippers ..eccccccccccccsccccccccceeeeeeees 243

....21

4218 ..123

oo eeecssecccccccccccceceeeceeeeeeeeeees 213

10. Great Awakening Daigo KF .......ccccccceeessnccceeeessneceeceesnaeeeseeeesnneees 259 11. Principles of Seated Meditation Zazen gi S4THBE oo... cceeeeeeeees 279 12. Needle of Seated Meditation Zazen Shin AEWIB ......cccccsssssceeeeeees 289 13. Ocean Seal Samadhi Kalin zanmai HEED)= o . ccecssceseesesseeesseees 329 14. Sky Flowers Kige 空 華 上… せ 15. Radiance 7 の 光明 .…..……..… せ…せ … せ せ せ

ーー

トト < トト スピ スス
. DZZ.1:87).

123 if the Sixth Ancestor is that person (rokuso sono hito naraba 7\fA4TO A7E (4V): A somewhat

odd use of a Chinese idiom meaning “to take as example or instance” — as in the phrase, “to take one instance” (ko ichi reisho #2— lif). 153

lopsidedly (/ezXo 77 偏

枯 に ): Adverbial form of a term, literally “half crippled,”

regularly used for one-sided or partial understandings, as in the expression “a lopsided

view” (kenjo henko Sine lath; or kenge hinko FLARE RTE). 156 The principle delimited by the saying at this very time that it is not large and it is not small, we should think of just as we hear it here (dai ni arazu sho ni arazaran shotd inmo ji no doshu ni keige seraren dori, ima chdshu suru ga gotoku shiryo su beki

nari KitbbPMChHb Xb VES SOW Ric BR

ON A,

WERE

る がご と く 思 量すべき な ): り A rather convoluted sentence that might be restated, “what is meant at this point in the story by [Nagarjuna’s] saying [that buddha nature is] not large or small should be understood simply by attending to what we hear it saying [i.e., what it

3. Buddha Nature Bussho

PE

75

[03:36] LIZ6 < BA OBST ABeEMRITAL, WILOZFHEBAT. ORB Haze 0, DF ClCH PABST URLAERNAZRMRSAABOAIL, BAY, Lreilt, -WORH:- AB, (OPRMICBRTAL, PEMLICAR 7eAL,

BAIR

FA OAILH OT.

BHPPICHOASRY, 愚者 おも

(L< . BADUICILAERMES TBAT EV SERDSIX, HIER SH RIOR YD, WONDELADWONHOL ED, HAOMHZ Vg ESICLARL, CMDLABSILHEUEAZODASLY, HHO KIS, VWEDENADSHUESZBTES HOLY, COM, “NB Aw,

ARILABIChHOT. ARMlChOT, FARICH OT, NEU FMlIC dS ず、 た だ 映 現な り 。 彫 月 相 いふ と 、 BHERM RE, MwA Oo, x の 身現 は 先須 除 我慢 る な が ゆえ に 龍 樹 にあら ず 、 諸 俸 般 な 。り 以 表す る が ゆえ に

RRS

BAT,

UD HOBO

月を 形 如する 虚 明 あり と も 、 彫 月相 を 般 に 色 あら ず 、 身 も現 色 心 にあら ず 、 と い へ ども 、 以 な 表 り 、 諸介 骨 な 。り 無 其 形 らさ に 無相 三昧 な とる き 、 映 へ ども 、 目 所 未 見 る な は 、 説 交 法 の 即 ・隙 即 現 、は 輪相 の 進歩 ・ 退 歩 りな は 、 一 切 衆 賞、 唯聞 法 音 する な り 、 不

ZICHIBICDAIINS, BED, iim

排列 するに あら ず。 い は ん や 用 欧 も 閑 遍 界 あら に ず 。 MRARIC (72 Y こ れ 説 法 縮 な 、り そ れ 無基 形 な り 。 現な り 。 一 衆い ま 彫 月相 を 望 見 とす い 甲 機 な 、り 現自在 の身 非 黄色な り 。 。 復 於 座 、上 現自在 の映 正常 大舘 時 才 帥 な 相 る な り 。

We should listen for a while to the gatha spoken by the Venerable: My body manifests a round moon form, Showing by which the body of the buddhas. It is “the round moon form” because it is the “body manifesting,” “showing by which” “the body of the buddhas.”'°’ Therefore, we should study all long and short, square and round, in this “body manifesting.” For the “body” and its “manifesting” to be alienated from each other is actually says]” (that is, we should take the words literally as “not large and not small,” rather than imagining that they indicate an enormous expanse). On the idiosyncratic use of keige = i (“to obstruct’), translated here by the passive “delimited,” see above, Note 8. for we make use of hearing that is thinking (shiryo naru chdshu o shitoku suru ga yue

7 思

量な る 聴取 を 使

得する が ゆえ に): An obscure remark that might be taken to mean

that hearing [the principle expressed here] is itself (or involves?) a kind of thinking.

Elsewhere, as well, Dogen uses the colloquial shitoku (#4 (commonly, “to be O.K.,” “to work”) as a transitive verb in the sense “to use” or “to be able to use.”

157

the “body manifesting,” “showing by which” “the body of the buddhas.” (sude

ni shobuttai o ihyé shikitareru shingen F Cc ah BRRS & LAR L & 72414 HHh): Here and below, the translation seeks to preserve DOgen’s use as nominal compounds the neolo-

gisms, “body manifesting” (shingen HEL) and “showing by which” (ihyd LAR) from Nagarjuna’s lines, “My body manifests a round moon form, showing by which the body of the buddhas.” Like the English “manifest,” the verb gen #i in the compound shingen fy Fl (“body manifests”) can be used both transitively and intransitively (i.e., “body appears”). The emphasis here, as suggested by the following sentence, should probably be on the word en [8] (“round”), which also has the senses “perfect,” “complete”: 1.e., it 1s

“round” because it is the perfect embodiment of the ultimate body of the buddhas.

76

DOGEN’S

SHOBOGENZO

VOLUMEI

not only to be in the dark about “the round moon shape”; it is not “the body of the buddhas.”!* The thinking of fools who think that a transformation body temporarily manifested by the Venerable is what is meant by “a round moon form” is the false thought of a bunch that has not tnherited the way of the buddhas.'”? Where and when would it be another manifestation that is not his body?'® We should realize that, at this time, tt was just the Venerable assuming the high seat: the appearance that his body manifested was like anyone’s sitting now.'®! This body — this is the manifestation of the “round moon form.” The “body manifesting” is not square or round; it 1s not being or non-being; it is not hidden or apparent; it 1s not an aggregate of eighty-four thousand: it is just the “body manifesting.”'® The “round moon form” is the moon of “where are we here that we’re talking of 158

For the “body” and its “manifesting” to be alienated from each other (shin to

gen to ni tenso naru wa FY & FHL (Cc eR HEZR SIL): DOgen here takes apart his new compound shingen FA

(“body manifesting”). “Alienated” translates renso #45 (“to turn

away from”), as in the expression fenso ten’on *4ht#2is (“to grow estranged, to grow distant’). The phrase may be taken to mean, “to think that the body and the manifestation of the body are distinct.” be in the dark about “the round moon form” (engetsu s6 ni kuraki [BJA fAIC < © &): The translation seeks to preserve what may be intended as a pun on the term kuraki < t X, commonly used in the sense “ignorant” or “oblivious” but bearing the primary sense “dark.” 159 transformation body (keshin {¢49): l.e., an apparitional body manifest by a buddha or bodhisattva; a term regularly used to translate the Sanskrit nirmana-kaya. a bunch that has not inherited the way of the buddhas (butsudo o sdjo sezaru torui Bia % FARKAL XS A BER): Le., those without authentic transmission of the dharma. D6-

gen uses the term ‘érui #34 (“confederates”; also written (34) elsewhere, as here, in a dismissive sense. 160

Where and when would it be another manifestation that is not his body? (izure

no tokoro no izure no toki 2 7 sy

非 身の他

7 の 72 ge7 7 の977 いづ つれ との ころ の いづ れ の と きか

現な らん ): A peculiar phrase that might also be read, “where and when would

what is not his body manifest another?” However it is to be read, the point, as suggested by the following sentence, is presumably that the “full moon form” is Nagarjuna’s body. 161 assuming the high seat (kdza seru mE*t 4): “The high seat” is a standard term for the place or office of Buddhist preaching, here put in verbal form.

162

not hidden or apparent (onken ni arazu 隠 題 にあら ず): The word "hidden" trans-

lates on fi, rendered as “vanished” in the line in the quotation, “As soon as he had finished speaking, the disk form vanished.” an aggregate of eighty-four thousand (hachiman shisen un /\ VU #4): The numeral 84,000 is a standard expression for an extremely large number; “aggregate” renders un #4, a standard translation of the Sanskrit skandha. Here, likely indicating the buddha’s dharma body (hosshin 4), comprised of the 84,000 teachings of the aggregate of dharmas (hd ’un {& #4; S. dharma-skandha).

3. Buddha Nature Busshd

(6H

77

fine and talking of rough?’'® Since this “body manifesting” 1s “first you must eliminate self-conceit,” it is not Nagarjuna: it is the “body of the buddhas.” Since it “shows by which,” it transcends the “body of the buddhas.”'™ Therefore, it has nothing to do with the confines of the buddha.'® Though buddha nature has a “spacious clarity” that takes a “shape like” “the full moon,” it is not the case that it lines up with the “round moon form,” let alone that its “explanations” are “sound or sight,” or its “body manifesting” is form and mind, or the aggregates, spheres, and constituents.’ Even if we say it completely resembles the aggregates, 163

“where are we here that we’re talking of fine and talking of rough?” (shari

ze jinmo shozai setsu sai setsu so ia Beet EVE TE Mame): A fixed rhetorical question, variants of which occur several times in the Shobdgenzo. The force of the question is usually something like, “Where do you think we are, that we’re talking about such trivial dualities?” Perhaps best known

from the retort of the monk

Puhua #({E

(dates

unknown), when charged with being rough by Linji Yixuan Bay #eX (d. 866) (Linji lu aU Bk, T.1985.47:b5-6; recorded also at shinji Shobogenzoé ta 1EYRAR HR, DZZ.5:174., case 96):

ie BE (TERT TE, alee, Where are we here that we’re talking of rough and talking of fine? An identical remark is attributed to Huangbo Xiyun #2 2¢771# (dates unknown) in the Bi-

yan lu 52 8REk (T.2003.48:152c9-10; quoted by Dogen in the first chapter of his “ShobG-

genzo gyoji” 正法 164

眼 蔵 行持).

Since it “shows by which,” it transcends the “body of the buddhas” (hyo suru

ga yue ni shobutsu tai o todatsu su ART OBO zag HE & ENT): Here again D6gen plays with the expression “showing by which” (ihy6 LA#) from Nagarjuna’s verse. Presumably, the argument is that, since the “body manifesting” is said to reveal the “body of the buddhas,” it must transcend that body. 165 confines of the buddha (buppen #8): A term that can imply either “the limits of” or “the vicinity of the buddha,” it appears with some frequency in Zen texts, often

in a dismissive sense, as in “to fall into the confines of the buddha” (raku buppen i (#6 4 — as opposed to the “unlimited” [muhen #£i%] buddha body) or “what is within the confines of the buddha” (buppen ji (#4

— as opposed to “what lies beyond the bud-

dha” [butsu kdjo ji 俸 向上 事 ]). 166

has a “spacious clarity” that takes a “shape like” “the full moon” (mangetsu o

gyonyo suru komei ari itwA FRO F 4 KAA & 4 ): Dogen is here again playing with the language of the quotation, in Kanadeva’s statement, “because the signless samadhi has a shape like the full moon. The meaning of buddha nature is wide open, spacious and clear,” treating “spacious and clear” (komei [54) as a noun modified by the novel verb

“to shape like” (gydnyo su 形如す). it is not the case that it lines up with the “round moon form” (engetsu so o hairetsu

suru ni arazu [AlA FAX BEVIS4 (ch HF): Le., it cannot be associated with the visible shape of the full moon. form and mind (shiki shin ££»): I.e., the material and mental realms; “form” here renders shiki (S. rijpa), standing for the objects of the eye or, more broadly, the physical senses.

78

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bases, and constituents, it is “showing by which” it is “the body of the buddhas.” It is the preaching of the aggregate of dharmas; and that is “without any shape.”'®’ When “without any shape” is further the “signless samadhi,” it is “the body manifesting.” Even if we say the entire assembly was here gazing upon a “round moon form,” it 1s something “our eyes haven’t seen”; for it is the turning point of the preaching of the aggregate of dharmas; it is the “not sound or form” of “manifesting his body of freedom.”'® “Then vanished” and “then manifest” are the stepping forward and stepping back of the form of the disk.'®’ The very moment when, “at his seat, he manifested his body of freedom” is “all

the assembly merely hearing the sound of the dharma,” 1s “not seeing the Master’s form.”

[03:37] {1:28} 2S OD hse EARS, HX ODA Se MILL, BLAM RIEL, Hie Rlt L, se Gerke alt Lae bHee AKI OO, AS IBIBORELO BIZELEWNLb, PALBRROXARL, PRITHHROBZRY, RE の 導師 りな 、 全 座 の 分 座な り 。 正法眼 蔵 無上 大 法を 正 舘 せ こと る 、 霞 山に 摩訂 迎

葉 尊 者の 座

元 り な し が ご と し 。 龍

樹 未 廻 心 のひさ き 、 外

し と き の 弟 子おほか り し か ども、 み な 謝 遺しき たれり。

な れ り し と き は、 ひ と り 提

婆を 付

法の 正

道の 法 に あり

龍 樹すでに

婚 と てし 、 大法眼

俸 祖と

蔵を 正 億 。す こ

aggregates, spheres, and constituents (un jo kai #4) 7): Three common terms used in

Buddhist writing to account for the psychophysical organism and its world: (a) the five skandhas (goun 4.#4): form (shiki f; S. riipa), sensation (ju 52; S. vedand), perception

(sd #8: S. samjfia), formations (gyの {T; S. samskdra), and consciousness (shiki ak; S. vijfiana); (b) the twelve ayatanas (jini sho + —Jit): i.e., the six sense faculties (kon 根 : S. indriya) and their objects (ky6 5%: S. visaya); and (c) the eighteen dhatus (jithachi kai + /)\ FL): the six sense faculties, six sense objects, and six consciousnesses (shiki 識 : S.

vijfiana). See Supplementary Notes, s.v. “Four elements and five aggregates.” 167

preaching of the aggregate of dharmas (setsu houn #£ti): The “aggregate of

dharmas” (S. dharma-skandha) is a standard reference to the collection of the Buddhist

teachings; here, no doubt, playing on the term “aggregate” (wn #4) and indicating the manifestation of the body as a teaching. 168

the “not sound or form” of “manifesting his body of freedom” (gen jizai shin

no hi sho shiki LB TE OIE GZ): An awkward attempt to retain Dogen’s playful nom-

inative use of hishdshiki #E# £4 (“not sound or form”), from the final line of Nagarjuna’s verse: “The explanations are not sound or form” (yében hi shdshiki FAR#IES B). 169

“Then vanished” and “then manifest” are the stepping forward and stepping

back of the form of the disk (soku on soku gen wa, rins6 no shinpo taiho nari BRAEM

現 、は 輪 相 の 進歩 退 歩 りな ):“Then vanished and then manifest” (soku on soku gen 即 fa BNE) continues Dogen*s play with “then it manifests” (see above, “then vanished” from the line in the quotation, “As soon as he had the disk form then vanished.” “Stepping forward and stepping back” AK) is an expression occurring regularly in Dogen’s writings; it can the ordinary movements of the agent, or more specifically, to motion Here, perhaps, it represents the manifesting and vanishing of the disk mentary Notes, s.v. “Stepping forward and stepping back.”

Note 151), adding finished speaking, (shinpo taiho i225 refer simply to all forward and back. form. See Supple-

3. Buddha Nature Bussho

{#Bht

79

tH LGB O BR7E 0, LPH ZIC, PBOMR, EEICBRMTS.0»); see Supplementary Notes, s.v. “Treasury of the true dharma eye.” like Venerable

MahakaSyapa’s

being the prime seat on Vulture

Makakasho sonja no zagen narishi ga gotoshi #8 \U (< Ease

Peak (Rydzen ni

O Merc ze 0 LAX

& L): Reference to Sakyamuni’s disciple, considered the First Ancestor of the Zen lineage. Vulture Peak (Rydézen #£1L1; S. Grdhrakiita) is the site in Magadha of the legendary first transmission of Zen from Sakyamuni to Mahakasyapa. “Prime seat” (zagen FETC: also read zogen) is ordinarily a term for someone who has served as head monk in a monastery; here perhaps merely a reference to Mahakasyapa’s position as the inheritor of Sakyamuni’s dharma.

80

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Prior to Nagarjuna’s conversion, he had many disciples from the time he followed the teachings of an other path; but he sent them all away.'” Once Nagarjuna became a buddha and ancestor, he directly transmitted the treasury of the great dharma eye solely to Kanadeva as the direct descendant of the bequest of the dharma. This was the unique transmission of the unsurpassed way of the buddhas.'” Nevertheless, a false bunch of usurpers willfully claimed of themselves, “We are also the dharma heirs of Bodhisattva Nagarjuna.” They made treatises and put together doctrines, many of which they ascribed to Nagarjuna’s hand.'’° They are not Nagarjuna’s works; they are [works of] the previously abandoned bunch deluding and confusing humans and devas. Disciples of the Buddha should know without doubt that what was not transmitted to Kanadeva

is not the word of Nagarjuna; this is believing correctly.'’’ Nevertheless, there are many who accept them knowing they are apocryphal. How pitiful, how sad, the simpletons among living beings who disparage the great prajfia.

[03:38] {1:29} 辺 那提 婆

尊 者 、 なち み に 龍

樹 尊 者の 身

現 さして を 、

此 是 尊 者 現 俺 性 、相 以示 我 等、 何 以 知之 、 蓋 之 、義 廊 然虚 明 なり。

174

衆和信 につげて い は く 、

以無相 三昧 、 形如 満

、月 介 性

Prior to Nagarjuna’s conversion (Ryiiju mi kaishin 龍 樹末 廻 心): According to

his hagiographies, before he converted to Buddhism, Nagarjuna was a student of Brahmanical texts, no doubt the “other path" (geg2 外道 ) mentioned here. 175 unique transmission (tanden §{#): While this term need not imply an exclusive dharma transmission to a single disciple, given the context here, it seems clear that Dogen takes Kanadeva as Nagarjuna’s sole legitimate heir. 176 They made treatises and put together doctrines, many of which they ascribed to Nagarjuna’s hand (ron o tsukuri, gi o atsumuru, ooku Ryiiju no te の ん7e77 論 つく を

0), Be HOS,

BIE< BERL

FAAY DY ): Or, perhaps, “many of which are bor-

rowed from Nagarjuna”; the expression fe o karu #724 (“borrow a hand”), while most commonly meaning simply “to get help,” may here include the sense of the “hand” of an author. The term gi #£, translated here as “doctrines,” might also mean “teachings” or “works of interpretation.” It is not clear what works Dogen may have had in mind here. 177 should know without doubt (hitosuji ni... shiru bekinari ODEF BIZ... LS ~&X 72 ): Taking hitosuji ni in the sense “single-mindedly™: it might also mean here “as one” (1.e., “all [disciples of the buddha], as a single group”).

this is believing correctly (kore shé shin toku gyit nari これ 正信 得 及 な ): り The form shin toku gyi (literally, “faith can reach it”) is a common Chinese idiom for “to believe,”

as in expressions like xu shi xin de ji ARAB 1% IJ (“can you believe it?”).

(“believe it”) or huan xin di ji Bat

3. Buddha Nature Busshd

Venerable

Kanadeva

then

pointed

{Br

81

out Venerable Nagarjuna's

body

manifesting and admonished the assembly, saying,“ This Venerable’s manifesting the form of buddha nature to show it to us. How do we know it? Because the signless samadhi has a shape like the full moon. The meaning of buddha nature 1s wide open, spacious and clear.

[03:39] VWEKE-> ARM, KER CH ARIES RE ARIRORR, Kira ANA A, RUA RPEZE OE, KRIS, EERBAESAOAERTS 7p), BRAILEE, PRPEISHR EL - BE DMBICH OT, EDAIRTS な り 。

身 現は備 性なり と、 しら ざ る ゆえ に 道

に あら ざれ ども 、 有 眼 耳ふさ が れ て 見 す 聞 ること だ お こら ず し て 、

耳

別 す こと る

を 望 し見 簡 寿 するに 、 目

取 せ ざ る な り 。 祖師

あ た は ざる な り 。

未 所 堆 りな 。 介

のお し おむ

あ た は ざる な り 。 映 無相 三昧 の 形 如 満

識い ま 月な る

性 之 、義 廊 然 虚 な明 り 。

Among the prior and later skin bags who have seen and heard the buddha dharma that has now spread among devas and humans and throughout the dharma realms of the great chiliocosm, who else has said that the form of the body manifesting is buddha nature?'” In the great chiliocosm, only Venerable Kanadeva has said it. The others say only that buddha nature is not something the eye sees or the ear hears or the mind knows; they have not said it because they do not know that the body manifesting is buddha nature. It is not that the Ancestral Master begrudged [teaching them], but they close their eyes and ears and cannot see or hear him. Never having known it with their bodies, they cannot discern it.'8° While gazing upon and bowing to the fact that the signless samadhi has a “shape like the full moon,” their eyes haven’t seen it.'*' It is “the meaning of buddha nature, wide open, spacious and clear.”

178 Venerable Kanadeva (Kanadaiba sonja MATEZ 4S): This passage simply repeats the earlier quotation of Kanadeva, with an introduction in Japanese.

179

prior and later skin bags (zengo no hitai FIif£@ RZ48): L.e., “Buddhist teachers

throughout history.” For the meaning of the metaphor and other examples of its usage, see Supplementary Notes, s.v. “Bag of skin.” 180

Never

having known

it with their bodies, they cannot discern

imada okorazushite, ryObetsu suru koto atawazaru nari mV

it (shinshiki

ER BIST

UT.

T

絢 す こと る あ た は ざる な ): り In the expression translated “known with their bodies” (shinshiki H#&), Ddgen has created a new term by substituting “body” (shin ) for “mind” (shin -0) in the preceding expression “the mind knows.” The word rydbetsu [ j!] (“discern”) is a standard Buddhist term used variously for “cognition,” “perception,” “comprehension,” etc. 181

their eyes haven’t seen it (moku mishoto 8 APT a): Variation on the assembly’s

description of buddha nature as “our eyes haven’t seen it” (moku shomiken

6 ATAK BL).

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VOLUMEI

[03:40] {1:30} Le A. MAS tt.

His, HO mere A. GEAAZE OD. ERATE, TED HB Ze WR HBR. (ONO RTD, LOUVRE HH SOA, IL ABZ, PRPS, UKEM CER LER AR BHAS DAY CHHOIEK AO, FCB L VS, BRAROD< Or!’

’ In making use of life, one is not arrested by life; in making use of death, one is not obstructed by death. Do not futilely love life; do not irrationally fear death. Since they are the locus of buddha nature, to be moved by them or to reject them is an other path. To recognize the conditions right before one is “making use of the unobstructed style.” This is “this buddha” that is “the supreme vehicle.’”** The location of “this buddha” is “the pure and wondrous land.” *

KK

OK

ネ

[03:53] SRE TE PAIR ZR EEA AL, PARE, ERS, PAPEL CBO], oe RAL +l P AK fmt ARB, RERE RM, BREA AIX, PAR. FE7K RE AB. BRERA TIE A, BEBE TEIK, Huangbo was sitting in Nanquan’s tea hall.*? Nanquan asked Huangbo, “‘Studying meditation and wisdom equally, one clearly sees buddha nature’ — what about this principle?’”°° 253

the present body that “won’t be destroyed” (ima no fue shin VWWED FIR):

Likely an allusion to Zhaozhou’s saying that the “nature that won’t be destroyed” is “the four elements and the five aggregates.” See above, Note 183. the present hasty act (ima no zdji \\ E Mie): l.e., the everyday act (here, presumably, of the “present body”); for this notion, see above, Note 183.

EE), such that the copula “is” (ze #) in “buddha is” now modifies “buddha” in “this buddha.” Alternatively, he may be borrowing ze butsu 4 from Baizhang’s line, “is a buddha having buddha nature” (or “this buddha has buddha nature”; ze butsu u busshd ce BEA PB TE). 255

Huangbo was sitting in Nanquan’s tea hall (Obaku zai Nansen sad6 nai za

Be BEE a RK HEPNAS): “Huangbo” refers to the famous monk Huangbo Xiyun #25 希 運. disciple of Baizhang Huaihai: “Nanquan”" is Nanquan

Puyuan

南

泉 普 願 . dis-

ciple of Mazu Daoyi 馬祖 道 一. The “tea hall" (sgg6 茶 堂) is the abbot’s private reception room. The conversation can be found in the Tiansheng guangdeng lu KK

(88% (ZZ.135:658b14-18); a variant occurs in the Jingde chuandeng lu

TE (REE

(T.2076.5 1:257¢c25-28).

256

‘Studying meditation and wisdom equally, one clearly sees buddha nature

999

(j0 e t6 gaku, myOdken busshé EMSS, BALM): From a teaching of the Nirvana Siitra (Da banniepan jing KARTERRKKE, T.374.12:547a12 16): BA. HESS RASZHRAY., RATER, SHRRIKASS mS, eee RE, TR ER Sa, RARE SF 7 Re HP EB RK

3. Buddha Nature

Bussho

BE

101

Huangbo said, “You thing throughout the Nanquan said, “Isn’t Huangbo said, “Not

only achieve it when you don’t rely on a single twelve times.’””’ this the Elder’s viewpoint?” at all.’”°* Nanquan said, “Leaving aside the money for the rice water, whom can

I get to pay back the money for the straw sandals?’””” Huangbo desisted.

[03:54] {1:37} VIL 明 り 。 道 も

S4ERBSSaOREIL, ECROBSA7 SASH, SFBTALEIAIC 見 借 性 ある の に は あら ず 、 明 見 側 性 と の ころ に 、 定 堆 等 の 移 胸 るあ な 此 理 如何と 道 取 す なる り。 た と へ ば 、 明 見 借 性 は れた が 所 作 るな ぞ と 取 せ もん お な じ か る 太 し 。 俺 性 等 、移 明 見 人 性 、 此 理 如何 、 と 道 取せん 道 得な り 。

The essential point of “meditation and wisdom studied equally” 1s not that, since studying meditation does not interfere with studying wisdom, we “clearly see buddha nature” where they are studied equally: it is that, where we “clearly see buddha nature,” we have a study that is “meditation and wisdom studied equally.” He says, “what about this principle?” This is like saying, for example, “by whom ts ‘clearly seeing buddha nature’ done’? Another saying would also be, “When buddha and nature are studied equally, one clearly sees buddha nature — what about this principle?*©

Good son, the bodhisattvas on the ten stages are strong in wisdom and weak in samadhi and, because of this, cannot clearly see buddha nature. The srdvakas and pratyeka-buddhas are strong in samadhi and weak in wisdom and, for this reason,

cannot see buddha nature. The buddhas, the World-Honored Ones, are equal in meditation and wisdom and, therefore, clearly see buddha nature, with complete clarity, like a betel nut in the palm of the hand. 257

“throughout the twelve times” (jini ji chii 十

二 時 中 ): L.e., “twenty-four hours a

day”; see above, Note 57.

258 “Not at all” (fukan #8): As Dogen explains below, section 57, a colloquial expression of modest acknowledgement of a compliment; short for fukan t6 KRU.

259

“the money for the rice water” (shdsui sen 47k #); “the money for the straw

sandals” (sdai sen &L#£#£): I.e., the cost of Huangbo’s board and travels respectively. The term shdsui #£7k refers to the water in which rice has been cooked (what we might call “rice slops”) that can be taken as a thin rice gruel.

260

“buddha and nature are studied equally” (busshd togaku ttt

=): The trans-

lation retains the original grammatical structure “A B studied equally”; but, given the preceding question about the agent, the phrase might also be read, “when buddha nature studies equally.”

102

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VOLUMEI

[03:55] BREVIS.

top

ARKH

ESRB,

FORE

EO+ LE

Pipe O LH. BRED, RRB, MIVA CRAZE SAO KIC GEVERR L720, CO+TAFP, WON ORBIEIRZO EDA, WONO Bdt7e 0 EA*rtAEA,

に

WEY Sto,

十 二 時 ある の か 、 日

な り と も 、 た と ひ 他

銀 世 界の 十

界 りな と も 、 不

ATI OF LRANKD,

HAR

二 の 時 し ば らく きた れる か 。 た と ひび ひ此

依 倫 な。 り す で に 十 二 時

土

中な り 、 不 依

72 O~L,

Huangbo says, “You don’t rely on a single thing throughout the twelve times.” The essential point of this is that, although “throughout the twelve times” is located “thoughout the twelve times,” it is “not relying”: because “not relying on a single thing” is “throughout the twelve times,” it is the “clear seeing” of buddha nature.*°' This “throughout the twelve times” — in which time does it arrive? In which land? This “twelve times” — is it the twelve times among humans? Are there twelve times over there?’ Have the twelve times of the silver world come to us for a while??®> Whether it is this land, whether it is other worlds, it 1s “not

relying.’ Since it is “throughout the twelve times,” it must be “not relying.”

261

because “not relying on a single thing” is “throughout the twelve times,” it

is the “clear seeing” of buddha nature (fuei ichimotsu, kore jini ji chit naru ga yue ni busshd mydken nari ik far—D. AV + LRA SAS ZAC PRTERA bi Ze 9 ): Le., “because ‘not relying’ is [the nature of] the twenty-four hours a day.” The phrase bussho

myo ken (#pP£5A FL (rendered here “the clear seeing of buddha nature”) could also be read ‘buddha nature is clearly seen” or “buddha nature clearly sees.”

262

Are there twelve times over there? (ta nari ni jiniji no aru ka {tA lc + AF

の ある か ): DOgen uses here a colloquial term for “there,” “in that place’— presumably here, indicating a place other than the human realm. 263

the silver world (byakugon sekai A#kRtt Ft): A pure realm sometimes associat-

ed with Bodhisattva Samantabhadra (Puxian pusa 普 賢 菩 ):薩 known in Chan perhaps especially from a line in a verse by Shoushan Xingnian BW4% (926-993) (Jingde chuandeng lu {E(B E ER, T.2076.51:305a3-4):

白銀世界 金色 、身 情 興 非 共情 一 眞。 The silver world and the golden body, Sentient and insentient share a single truth. 264

this land (shido tt); other worlds (takai {ti 4): Terms of ambiguous referent.

Depending on context, shido th

sekai 2

(“this land”) can indicate (a) the Saha world (shaba

tt FL), the world of Buddha Sakyamuni; (b) the human realm (ningen Affi),

as opposed to other realms of samsara; or (c) China (or East Asia), as opposed to India. Similarly, takai {14% (“other worlds”) can refer to (a) other buddha lands, or (b) other

realms of samsara; it can also be translated in the singular, as a reference (much like the English “the other world’) to (c) the world of the dead, of spirits, etc.

3. Buddha Nature Bussho

{ptt

103

[03:56]

R(PERE ARMM CW SIL, し 。 長

CONe ARISE, EWSBOE 目

己に

的 営 りな と も 黄 頑 にあら ず 、 黄 英 か らな ず し も 自己 のみ に あ ら ず 。 長

老見

鹿は 赴

老 見 席 摩と 道 取 とす も 、 自

己な る べし と 回 頭すべからず。

回 回 な る が ゆえ に 。

“Isn’t this the Elder’s viewpoint?” 1s like saying, “Aren’t you saying this is your viewpoint?” Though he says, “is it the Elder’s viewpoint?” he should not turn his head, thinking it must refer to himself.*© It may be accurate of himself, but it is not Huangbo, and Huangbo is not necessartly merely himself; for the “Elder’s viewpoint” is everywhere exposed.”

[03:57] RBBEVUIL< . BRR,

は、

能を 能

COB,

KEI,

と はい ん と て も 、 不

敢 あら に ず。 この 人 道 得 この は 道

遍 とた ひ 長 老 りな と も 、 長 な る べし 。 一 頭 水 帖 出来 牛 な り 。 道

BONICH SHES ARES

敢と いふ な り。 し か あれ ば 、 不 敢 の

AAIZ

道は 不

取 な こと る 、 は か る べき に あら ず 。 長老 見

老 見 遍 とた ひ 黄 壁 りな と も 、 道 取 るす に は 不 敢 道 吐 吐 な べし る 。 か く の ご と く 道 取す る は 道 取

取す る 宗旨 、 さ ら に 双 道

な取 る 道

、 取 こ ころ みて 道

し 取 て みる ベ

し 。

Huangbo said, “Not at all.” Regarding this term: in the Land of the Song, when asked about one’s own ability, even while saying an ability is one’s ability, one says, “not at all.” Therefore, saying “not at all” does

not mean “not at all,” and we should not reckon that this saying is saying that. The “Elder’s viewpoint” may be that of an elder, the “Elder’s viewpoint” may be that of Huangbo; but in speaking of it, he should say, “not at all.”” He should be a water buffalo coming up and saying, “moo, moo.”°’ Saying it like this is saying it. The essential point of what he ts saying, we should try to say by another saying that also says It. 265 he should not turn his head, thinking it must refer to himself (jiko naru beshi to 427の sz pe ん47gz7 目 己 るな べし と 回 頭す べから ず ): I.e., Huangbo should not respond with the assumption that Nanquan is referring to him by the expression “the elder.” 266 It may be accurate of himself, but it is not Huangbo, and Huangbo is not necessarily merely himself (jiko ni tekitd nari to mo Obaku ni arazu, Obaku kanarazushimo

jiko nomi ni arazu BOWERY

EDRERICH OT,

RED ROTLEARCOAI

& & >): A rather obscure passage, perhaps to be interpreted, “It may be that it is accurate to say that Huangbo’s statement is ‘the Elder’s viewpoint,’ but ‘the Elder’ here does not refer to Huangbo, nor does ‘Huangbo’ here necessarily refer merely to Huangbo.” for the “Elder’s viewpoint” is “everywhere exposed” (choro kenjo wa rokaikai naru

ga yue ni fe

WAIT ESIII 72 O が ゆえ に ): A tentative translation. The term rokaikai

#2 [5][=], rendered here rather loosely as “everywhere exposed,” represents a variant of the somewhat more common rokeikei #83134; subject to two lines of interpretation: (a) “clearly visible” (taking kaikai [=][] in the sense “brilliant”); (b) “visible far and wide”

(taking kaikai as “distant”). 267

He should be a water buffalo coming up and saying, “moo, moo” (ittd suikogyi

104

DOGEN’S

SHOBOGENZO

VOLUMEI

[03:58] {1:38}

PAPRU Isx Fniai): Dates unknown; a disciple of Nanquan Puyuan 南 泉 普 願 . Minister Zhu (Chiku shdsho “isi #) is otherwise unknown; the government title shdsho 向 書 indicates that he was head of the Department of State Affairs (shangshu sheng i«i#%4) in the Tang government. This

exchange is found in several sources, including Digen’s shinji Shobégenzo t8F IE/EAR wx, (DZZ.5:136, case 20).

312

“wind and fire haven’t dispersed” (fiika misan 風 火 未 ):散 The expression “wind

and fire” is likely shorthand

for the “four elements”

biitani): earth (chi HH), water (sui 7K), fire (ka

(shidai PUX;

S. catvari-mahda-

火 ), and wind (fa J#l). Regularly used in

reference to the life of the physical body. See Supplementary Notes, s.v. “Four elements and five aggregates.”

116

DOGEN’S

SHOBOGENZO

VOLUMEI

[03:78] {1:42} いま和尚 書いは く の 斬 軸 の 家常 に 不 令 摩な り 。 ず 。 一 了・ 十 の 道 、 取 ま より さき を 一 頭 とせる の ・党 不 信 に か か は は 一 頭 に し 、 て さ ら に 抜 も と に

斬 劉 十 段 、は 未 斬 思 とも より 一 さ に 功夫 参 光すべ か 人 、 向上 を 一 べから る ず 、 語 話 一 頭 のある か。 そ

斬時 は 一 段 段 にあら ず 、 し 。 雨 頭 頭 とせる か 。 を す つ こと る の 動 いふ と

りな と 決定 する 暫 吊き れ て 了 倶 動 といふ 十 十 頭の 語 た 、 な か れ 。 きれ に 倶 動 といふ

か 雨 頭 と た 、

。 人 te 段 にあら 、は 未 斬 ひ 尚書 る 耳 段 定 動知

動 る な べき な り 。

The Minister says here “cut a worm in two pieces”: is it certain that, before it is cut, it is one piece? In the everyday life of the buddhas and ancestors, this is not so: from the beginning, the worm ts not one piece, nor is it two pieces when one cuts it. We should make concentrated effort and study the words “one” and “two.” Does “the two” in his saying “the two both move” mean that he has taken what they were before they are cut as one? Or that he has taken what lies beyond the buddha as one??"’ Whether or not the Minister understands or does not understand the words “the two,” do not discard his words. Is it that, while the two cut

pieces are one, there is a further one?’'* In speaking of the movement, he says “both move”: “concentration moves them and wisdom uproots them” should both be this “movement.’?'°

313 beyond the buddha (butsu kojo (IF]_L): See above, Note 94. Presumably, the question here is, are we talking simply about an uncut worm or a higher oneness? 314

Is it that, while the two cut pieces are one, there is a further one? (kiretaru

ryddan wa itt6 ni shite, sara ni ittd no aru んkg され た る 雨 段は一 頭 に し 、 て さ ら に 一頭 の ある か ): Probably meaning, “is there one thing beyond the one thing that was cut?” 315

“concentration moves them and wisdom uproots them” should both be this

“movement” (j6 dé chi batsu tomo ni dé naru beki 7g77 定

動 智 抜 と もに

動 な るべき な

り ): Identifying the movement of the bifurcated worm with the twin Buddhist practices of meditation and wisdom. Based on a passage in the Nirvana Sitra (Da banniepan jing AAT ABE, T.347.12:548b4-8).

善男 子、 菩薩摩 詞 具足 薩 二 法 能 大 利益 。 一 者 、定 二 者 智。 SAT. MPR, 執 急 則 断。 菩 薩摩 訂際修 二 法、 赤 復 如 赴 。 善 男子 、 如 抜 堅 木、 先 手動 以 後則 易 出 。 菩薩 定夫赤 復如 十。 先 以 定 動 後以智 抜。 Good man, the bodhisattva mahasattva is equipped with two methods that are highly beneficial: one is concentration; the other is wisdom. Good man, it Is like cutting sedge: you grasp them firmly, then you cut them. The bodhisattva mahasattva’s practice of these two methods is like this. Good man, it is like uprooting an unyielding tree: first you move it with your hands, then it will easily come out. The bodhisattva’s practice of meditation and wisdom is like this: first he moves [the afflictions] with meditation, then he uproots them with wisdom.

3. Buddha Nature Busshd

(HE

117

[03:79] AE. PR PECERT AREA, CL OIBRISHMICT SL. PRPEBT REZ, AREA Hel CERT AR GA CVSS L, PARR, PRPETE RA AR GR CV SIL, (he 7e 6 (L,

PRMEDOPTTEIC ARETE O EW SD,

Lt,

eterid,

Mire HIcCMT EWS

ZOZEDICWIANBAREFLWEAY

PMOPITEIL,

“I don’t understand, in which one is buddha nature?’ This saying, we should examine in detail. He should say, “When buddha nature ts cut in two pieces, I don’t understand, in which one is the worm?”’'® In saying, “the two both move; in which one ts buddha nature?” is he saying that, if both move, they are unfit as the location of buddha nature? Or is he saying that, since both move, the movement moves in both, but which of them should be the location of buddha nature? [03:80] AV ): I.e., Ejd; the phrase in parentheses

is in the original. 333

This colophon is also attested in the RurikGji 瑠璃

寺光 MS in 83 chapters.

day of the summer retreat (ge ango no hi 2 &J/E A): If the the common practice of holding the retreat from the fifteenth of the fourth lunar month through the fifteenth of the seventh month was followed, in 1277, it would have been held 18 May through 15 August.

Kankai #4 (d.u.). 334

Sdgo ae

(1343-1406).

122

DOGEN’S

SHOBOGENZO

VOLUMEI

[Ejo MS:335 同四 年 科 MIEA+HASE ZZ. Re Copied this on the nineteenth day, first month, of the senior water year of the tiger, the fourth year of the same [Ninji era] [9 February 1243]. Ejo MMA

FERAL

A

HEREIN BL

Fl A ER 再 治 御本 之奥 書 也 Presented to the assembly at Kannon Dor! KO6sho Horin Monastery, Yoshi; fourteenth day, tenth month, of the junior metal year of the ox,

the second year of Ninji [18 November 1241| Corrected colophon to his holograph**® 正喜 二 年 成 四午 月 廿 五 日、 以 再 治 本 御 交 合 了 Collated his corrected holograph, twenty-fifth day, fourth month, senior earth year of the horse, the second year of Shoka [29 May 1258]

335

Ejo MS: The following three colophons by Ej6 are preserved in the so-called

^Sozanbon Bussho" 祖 本 俺 性 MS. a copy of the text in Ej6's own hand owned by Eiheiji 水平 寺 (ESST.27:690a-b). 336

his holograph (gohon 御本): Here and in the following entry, the reference is to

DoQgen's holograph MS.

TREASURY OF THE [TRUE DHARMA

EYE

NUMBER 4

Studying the Way with Body and Mind Shinjin gakudo

By G8

124

DOGEN’S

SHOBOGENZO

VOLUMEI

Studying the Way with Body and Mind Shinjin gakudo INTRODUCTION

This work was written at KOshdji in the autumn of 1242, during one of the most productive periods in Dogen’s literary career. It appears as number 37 in the Honzan edition of the Shodbdgenzo and as number 4 in both the sixty- and seventy-five-chapter compilations. Dogen explains the title of his essay at the outset: “studying the way” means to study the way of the buddhas —

which, for him, means not

simply to learn what the buddha taught but to put into practice what all the buddhas practice. For purposes of discussion, he says, we can divide such study into two: studying with the body and studying with the mind. He then divides his essay into roughly equal parts, focused on each of these two in turn. Elsewhere (in the twenty-eight-text Shobdgenzo version of the “Butsu “clarifying the buddha mind” and studying with the body as “pursuing the way in seated meditation, practicing buddhahood without seeking to make a buddha.” But in our essay here, body and mind are expanded well beyond the mind and body of the individual student of the way. “Mind” is “fences, walls, tiles, and pebbles”; “the mountains, rivers, and the whole earth, the sun, moon, and stars.” “Body” is “all the worlds

in the ten directions”; “birth and death, coming and going.” Studying ourselves as such bodies and minds is studying the way with body and mind.

125 TE YE BR

oS

Treasury of the True Dharma Eye Number 4 Fy DARI Studying the Way with Body and Mind [04:1] {1:45} 借 道 、は 不 道を 擬す る に 不得 な り 、 不 學を 擬する に 韓 遠な り 。 The way of the buddhas: should we think not to speak of it, we cannot; should we think not to study it, we grow distant from it.’ [04:2]

RAK RIE OVMIE< . PERIL

SICH OT,

BATSILAU.

Chan Master Dahui of Nanyue said, “It’s not that it lacks practice and verification, but it can’t be defiled by them.” [04:3]

ig a Bt Said,

TRL SIME > Mp SOW ICMAET,

RBA TS PIE

EITIT

COMA,

Ail

O72,

When we do not study the way of the buddhas, we fall into the ways

1

should we think not to speak of it, we cannot; should we think not to study it, we

grow distant from it (fud6 o gi suru ni futoku nari, fugaku o gi suru ni ten’on nari ®i8

ate tT

AIC ASO.

RBAKETS ic He Ze YO ): A tentative translation ofa sentence

variously interpreted. Dogen appears here to have split the term gakudo #8 (“studying the way”) in his title and negated both its component glyphs. The translation treats the two resulting negatives, fudd iH and fugaku #4, as verbs, rendered here respectively as “not to speak of [the way of the buddhas]” and “not to study [the way of the buddhas]”; the first term is often interpreted “to deny [the way of the buddhas.” The negative

futoku 41% (rendered here “cannot”) is ambiguous: it could mean that, if we fail to speak of (or if we deny) the way of the buddhas, we cannot attain it; or, perhaps more interestingly, that, though we might attempt not to speak of the way of the buddhas, we cannot but do so. However exactly we are to interpret this sentence, it should probably be read as an introductory comment on the quotation that follows: that the way of the buddhas is something that must be put into practice.

2 Chan Master Dahui of Nanyue (Nangaku Daie zenji fa #kK Sib): I.e., Nanyue Huairang Pash ts (677-744). His saying here occurs in a famous dialogue, recorded in the shinji Shdbégenzé (BF 1EYEAR HK (DZZ.5:178, case 101) and cited throughout the Shdbégenzé, with the Sixth Ancestor, Huineng “@#E; see Supplementary Notes, s.v. ‘What thing is it that comes like this?”

126

DOGEN’S

SHOBOGENZO

VOLUMEI

of other paths and the icchantika-’ It is for this reason that prior buddhas and later buddhas invariably practice the way of the buddhas. [04:4] igre BeTAtIL,

CHaTATRO,

LIZS
& ) ): L.e., for purposes of our discussion here, let us say there are two. Dogen repeats

this twofold division of study in the so-called Himitsu Shdbdgenzo text of the “Butsu kOjo ji” @i le) L$ (DZZ.2:572):

Hid e725 DIC,

LITS< TORFHYO,

VWMLOS,

CIO ALTRHV,

FL

て な ら ふ な り 。 In studying the way of the buddhas, [we may say] for the time being there are two forms: to study with the mind, and to study with the body. He goes on there to define “studying with the mind” as “clarifying the buddha mind”

(busshin o akiramuru iL % % X& StH), and “studying with the body” as “pursuing the way in seated meditation, practicing buddhahood without seeking to make a buddha (zazen bendé suru tokoro ni, sabutsu wo motomezaru gydbutsu ieeeTs 5 & oA

(C.F 5

bE DS DITHB).

the mind of citta, the mind of hrdaya, the mind of vrddha (chitta shin karida shin

irida shin A>

+ (FREER + 2 5EKL): These three types of mind are thought to have

been borrowed from a passage in the Mohe zhiguan EER] 1 ®t (T.1911.46:4a20-23), in

which Zhiyi 438 (538-597) defines three Sanskrit terms rendered by the Chinese glyph xin Ly (“mind”): BAZBGRKAR. WHS, MBM, KE MBAR, WARERARZ 心 也 。 又 稽 舌 栗 駄 、 此 方 是 積 衆 要精 者 乱心 也。 Zhiduo '&Z& [S. citta] is the pronunciation of Sindhu; here, we say xin 心 — i.e., the

thinking “mind.” In Sindhu, they also speak of wulituo 75325K [S. hrdaya], which here is called [xin -L. in the sense] the “heart” [or “core”] of grasses and trees. They

also speak of yilituo 3 325K [S. vrddha (?)], which here is [xin -L in the sense] the “heart” [or “pith’’] of accumulated spiritual essence.

4. Studying the Way with Body and Mind Shinjin gakud6é

57.4238

127

of feeling and response, after we have brought forth the mind of bodhi, we take refuge in the great way of the buddhas and ancestors and train in the observances of bringing forth the mind of bodhi.° Even if the true mind of bodhi has not yet been brought forth, we should study the dharma of the buddhas and ancestors who previously brought forth the mind of bodhi. This is bringing forth the mind of bodhi; it 1s the bare mind in pieces; it is the old buddha mind; it is the ordinary mind; It is the three realms are one mind.’

[04:5] {1:46} “HMbSODeMPR

UTHIET4ZH),

FEBUCHETSZHY,

IDLER,

BBUCSET, FEBUCHET, HSUILEMKS EL. 金補 衣を BIT, HAO EHH), =H, HEKEKT SU DS bh), BEEK, t7elrbelozeO,. WDze0, HRLAWUTS. H心入 一 心な り 。 山の 所 入な る 、 思 量 箇 不思 量 底な り 。 世 の 所 捨 な 、る 非 思 量 な 。り これ 有 を 眼 に 晴 園 しきた る こと 二 三 角 こ、 れ を 業 識に 弄 きた し る こ と 千 謝 端 な り か。 く の ご と く 召 道 する に、 有 功に 賞お のづか らき た り 、 有 The Sanskrit original of Zhiyi’s third term here is uncertain: some scholars have suggested vrddha (“expanded,” “developed”), while others take yilituo %5RKK simply as an alternative transliteration of hrdaya, here treated as a separate Sanskrit term. These three

terms are also introduced in the “Hotsu bodai shin” 48##2-L) chapter of the twelve-chapter Shobogenzo.

6

interaction of feeling and response (kannd dokd JBI 2): A fixed expression

for the communication between a devotee and a deity; the devotee’s feeling evokes a response from the deity and vice versa. Dogen’s reliance on the expression here (as also in his “Hotsu bodai shin” #$#£#£-L) chapter) no doubt reflects Zhiyi’s use of it to explain

bringing forth the mind of bodhi (at Mohe zhiguan EE#l IE, T.1911.46:4c13-15): iH. THe AROMA, A. AMBER], (ARES Ce seo Question: Do practitioners bring forth the mind by themselves, or are they caused to bring forth the mind by another? Answer: It cannot happen apart from self and other together. Only when feeling and response interact can we speak of bringing forth the mind. mind of bodhi (bodai shin ##-L)): l.e., the bodhisattva’s aspiration to attain the unsurpassed, perfect bodhi of a buddha; S. bodhi-citta. See Supplementary Notes, s.v. “Bring forth the mind.” The translation of shin -L. as “mind” (rather than the more common

thought”) reflects its place here in the discussion of “studying with the mind.” observances of bringing forth the mind of bodhi (hotsu bodai shin no anri #8 fe 心 0){72=): The exact meaning here is unclear; perhaps “observances that express one’s bringing forth the mind of bodhi.”

7

bare mind in pieces (sekishin henpen a: ); old buddha mind (kobutsushin &

0); ordinary mind (bydj6 shin 44% -L)): Dogen here introduces three popular Chan expressions that use the term “mind,” which he will discuss below. See Supplementary Notes, s.v. “Bare mind in pieces,” “Old buddha.” three realms

are one mind

(sangai isshin =%i— tl’): An

uncommon

variant of the

common Buddhist expressions “the three realms are only one mind” (sangai yui isshin

三界 唯一 )心 or “the three realms are only mind" (sgzggz yg shin = FtME-L). See Supplementary Notes, s.v. “The three realms are only mind.”

128

DOGEN’S

SHOBOGENZO

VOLUMEI

賞 に 功 まだ い いた ら ざ れ ど も、 ひ そ か に 備 の祖 鼻孔 を か り て 出 気 せし め 、 馬馬の 脚

踏を 括じ て 印

詩 せ しむる、 す な は らち 高 古 の 棒

様な り 。

There is casting away these minds and studying the way: there is taking them up and studying the way. At this time, one thinks and studies the way; one does not think and studies the way.*® Some directly transmit the golden brocade robe and receive the golden brocade robe.’ Or there is “you’ve gotten my marrow,” and there is “making three bows and standing in place.”'° There is the study of the mind by means of the mind that pounds the rice and transmits the robe.'' To shave the head and dye the robe is to turn the mind, is to illumine the mind.'* To leap the wall and enter the mountains is to exit one mind and enter one mind.'* That 8

one thinks and studies the way; one does not think and studies the way (shiryo

shite gakud6 su, fushiryé shite gakud6 su Be UCSiasT,

REBEL

CH IT): Al-

lusion to the words, much cited by Dogen, of Yaoshan Weiyan S@ UTHER (751-834):

recorded in Dégen’s shinji Shobdgenzo ih FEARHK (DZZ.5:196, case 129). See Supplementary Notes, s.v. “Yaoshan’s not thinking.”

9

directly transmit the golden brocade robe (kinran’e o shdden shi @f¥lK % TE# L): Allusion to the legend that Buddha Sakyamuni gave his robe to the First Ancestor

of Chan, Mahakasyapa, to keep for the coming buddha, Maitreya. (See, e.g., 7iansheng

guangdeng lu Ke weeK, ZZ.135:612a1-4.) 10 “you’ve gotten my marrow’” (nyo toku go zui (K1% Gia); “making three bows and standing in place” (sanpai e i ni ryt =F#{K {LIM YZ): Allusion to the famous story of Bodhidharma’s testing of his disciples, in which the First Ancestor said of Huike & FJ

that he had gotten his marrow. The version of the story that Dogen quotes in his “Shob6-

genzo katt6” IE/EAR itt AE chapter says that Huike demonstrated his understanding by “making three bows and standing in place” (sanpai e i ni ryit =F#(K (LM XZ). See Supplementary Notes, s.v. “Skin, flesh, bones, and marrow.” 11

study of the mind by means of the mind that pounds the rice and transmits the

robe (tai bei dene suru i shin gaku shin WEX{BRT 5 LDL):

“To pound the rice and

transmit the robe” (tai bei den e WEX{#) alludes to the biography of Huineng ae, who worked pounding rice at the Fifth Ancestor’s monastery before receiving the transmission of Bodhidharma’s robe as a token of his recognition as the Sixth Ancestor. (See,

e.g., Jingde chuandeng lu Fx {2{8 sx, T.2076.5 1:222c6-223b5; Dogen’s four-character phrase here does not seem to be common and does not appear elsewhere in his writing.) “Study the mind by means of the mind” (i shin gaku shin LA)4.L)), another unusual expression not appearing elsewhere in the Shdbdgenzo, is apparently Dogen’s play on the well-known Chan expression, “transmit the mind by the mind” (i shin den shin LA

LEED). 12 shave the head and dye the robe (tei hatsu zen e #3242%): A standard expression for joining the Buddhist clerical order. turn the mind (Kaishin [8)-L)); illumine the mind (mydshin AL’): The former expression can mean simply to “change one’s mind” but is commonly used, as here, in the sense of spiritual “conversion”; the latter expression, while most often encountered as the nominative “bright mind,” or “lucid mind,” is here clearly a verb-object construction. 13.

leap the wall and enter the mountains (yuj6 shi nissan suru BRIX LAT 4): Allu-

sion to the legend of Prince Siddhartha’s departure from the palace in search of libera-

4. Studying the Way with Body and Mind Shinjin gakudé

08338

129

the mountains are entered is “thinking of not thinking”; that the world ts abandoned is “nonthinking.”'* Having balled this up as one’s eye is two or three bushels; having played with this as karmic consciousness is a thousand or ten thousand lengths.'° In studying the way like this, whether the reward naturally comes from the effort, or the effort has yet to reach the reward, secretly to borrow the nose of the buddhas and ancestors and exhale through it; to take up the hoofs of a donkey and validate with them — these are a model ten thousand ages old.'® tion; by extension, to leave home and become a renunciant. exit one mind and enter one mind (shutsu isshin nyii isshin H{}— Ls A—-L): This could be understood simply to mean that, by leaving home, one moves from one state of mind to another. More likely, given that “the three realms are one mind,” both the household life and the life of renunciation occur “within” the one mind.

14 “thinking of not thinking” (shiryé ko fushiryotei Bf FBS), “nonthinking” (hishiry6 #£ 2): See above, Note 8. 15 Having balled this up as one’s eye is two or three bushels; having played with this as karmic consciousness is a thousand or ten thousand lengths (kore o ganzei ni dan shikitaru koto nisan koku, kore o gosshiki ni r6 shikitaru koto senman tan nari

これ を 眼 晴に

圏 し きた る こと 二

三錠

こ 、 れ を 業識に

弄 きた し る こと 千

高 端 りな ):

A

sentence subject to varied interpretation. The antecedents of the two pronouns “this”

(kore) are not clear. Somewhat as in English, the “eye” (ganzei AR) typically indicates (a) what is essential or central, and (b) (spiritual) vision, or insight; hence, to “ball up as

(or in) one’s eye” suggests to “see as something really is.” See Supplementary Notes, s.v. “Eye.” To “play with karmic consciousness” (r6 gosshiki ##3¢ax) is a common expression in Zen literature for being caught up in ordinary, deluded thoughts; some readers follow that negative sense here, but others see our sentence as a playful affirmation of karmic consciousness. See Supplementary Notes, s.v. “Karmic consciousness.” “Two or three bushels” (nisan koku — =fi}) renders the dry measure koku ##}, typically figured at five pecks (to 2+); “a thousand or ten thousand lengths” (senman tan &%m) refers to tan ‘ij, a measurement for bolts of cloth, the exact dimensions varying in different pe-

riods. A possible interpretation of the two clauses might be something like, “when seen with the eye of wisdom, these [the mountains entered and the world abandoned (?)] are

just a bit; when experienced with our ordinary consciousness, they are a lot.” 16 whether the reward naturally comes from the effort, or the effort has yet to reach the reward (uk6 ni shd onozukara kitari, ush6 ni ké imada itarazaredomo #4 YA

DIODPKEEYN, ABICDWEEV Eb SEB): Presumably, meaning, “whether or not one has reaped the rewards of his or her Buddhist practice.” Dogen here plays with the term uk6 AD (“effort”). nose of the buddhas and ancestors (busso no bikit #44. S44L): The term bikit SFL refers both to the nose and the nostrils; often used in Chan texts to indicate (a) the person,

especially (b) that which is essential to the person, or (c) the very essence or identity of someone or something. A term occurring frequently in the Shobogenzo; see Supplementary Notes, s.v. “Nose.” To borrow and cause this nose to exhale presumably means to practice just as the buddhas and ancestors do.

hoofs of a donkey (roba no kyakutei aR; OR): Likely reflecting a saying of Huanglong Huinan #¢fE28F (1002-1069) on which Dogen comments in the Eihei koroku 7K ERR#K (DZZ.4:8, no. 420). The version recorded in the Jiatai pudeng lu #3

130

DOGEN’S

[04:6] し ばらく

山河

大地 ・ 日

SHOBOGENZO

月 星 辰 こ 、 れ

VOLUMEI

心 な 。り この 正

堂 徳 礎 、 時 い か な る 保

住か 現 前する 。 山 河 大 と地 いふ は 、 山 河 は とた へ ば 山水 な り 、 大 地 は 此 慶 DAZ HOT, UDBIEDANL, KAR ARH, 横 に 遍 せるあ り 、 敬 に 虚 る せ あり 。 三 千 あり 界 、 無 量 國あり。 色に か か る あり 、 空に か か る あり 。 河 さら も にお ほか る べし 、 天 河あ り 、 地 河あ り、 四 大 あ 河 り 、 無 熱 あ他 り 。 北 倶 慮 州 に は 四阿 糧 着 あ 他 り 、 海 あり、 池あり 。 地 は か な ら ず し もゃも 土 にあら ず 、 土 か らな ず し もゃも 地 に あら ず 。 土地 も ある 太 し 、 心 地 も ある し 、 費 も地 ある べし 。 BARO EWS ED, MAEDARADST,2 を 地 と せる 世界 ある も 太き な り 。 日 月 星 辰 は、 人 天 の 所 見 不同 ある べし 、 諸 額の 所 見 お じな か ら ず 。 和 念 訂 な が る ゆえ に 、 一 心の 所 見 、 こ れ 一 な氷 る

な り。 こ れ ら すでに や せん 、

心 りな 。 内 りな と や せん 、 外 な り と や せん 、

去 りな と や せん 。 生 時 は 一 を 踊

増す る 、か

塵 をさる か、 さ ら ざ る か 。 こ の 生死 よび お 生死 の 見

増 せ るさ か 。

來な り と 死に は 一

、 いづれ の と ころ に お

か ん と か する 。 向 来 は だ た これ 心 の 一 念二 念 な 。り 一 念二 念は 一 山河大 地 な り 、 二 山河 大 な 地 り 。 山河 大 地 等 、こ れ 有 無 にあら ざれ ば 、 大 ・ 小 に 2 ら ず 、 得 ・ 不 得 あら に ず 、 識 ・ 不 識に あら ず 、 通 ・ 不 通 あら に ず 、 惜・

悟に

郷ぜ ず 。

For now, [let us say that] the mountains, rivers, and the whole earth, the sun, moon, and stars — these are mind. At this very time, taking on

what [form] does it appear before us?'? When we say, “the mountains, rivers, and the whole earth,” the “mountains and rivers,” for example, are

mountains and waters; and “the whole earth” is not merely this place." ME EER (ZZ. 137:302c24) reads: SFR. KEM, HEAL

TMS,

Raising his hand, he asked a monk, “Why is my hand like a buddha’s hand?” Stretching out his leg, he said, “Why is my foot like a donkey’s foot?” To take up and cause these hoofs to seal and verify presumably means to use one’s own feet to tread the path of the buddhas and ancestors. model ten thousand ages old (banko no boyd Hh O*Ftk): lL.e., an ancient examplar [of studying the way of the buddhas]. 17

mountains, rivers, and the whole earth, the sun, moon, and stars (senga daic-

hi nichigetsu seishin {*] KH) - A A Ske): Common expressions for heaven and earth, appearing frequently in Dogen’s writings; likely reflecting an exchange recorded in the shinji Shobégenzé t8F EYE AR HK (DZZ.5:212, case 168). See Supplementary Notes, s.v. “Sun, moon, and stars.”

18

taking on what [form] does it appear before us? (ikanaru honin ka genzen suru

いか な る 保 任か現 前する ): Atentative translation of a phrase difficult to interpret: taken here to mean “how does the mind appear [when it is mountains, etc.]?” The grammatical subject, honin (R{E (also read honin), a term appearing often in the Shobdgenzo, generally means “to maintain” or “to preserve,” “to take responsibility for” or “to be entrusted with”; here, perhaps, “to make one’s own.” 19

“mountains and rivers,” for example, are mountains and waters (senga wa ta-

toeba sansui nari tite & ~t£7K7z Y ): Perhaps the point is that mountains and rivers as the mind are the actual physical landscape of the world around us.

4. Studying the Way with Body and Mind Shinjin gakudé

2.238

131

The mountains, too, should be many: there are great Sumerus and small Sumerus; they are situated horizontally; they are situated vertically.°° There are the three chiliocosms; there are incalculable countries.”! There

are some hanging on form; there are some hanging in emptiness.” And rivers must also be still more numerous: there is the River of Heaven; there are rivers of earth; there are the four great rivers; there is Heatless Lake.*? On the continent of Uttarakuru, there are four Anava-

tapta Lakes; there are seas; there are lakes.~* Ground is not necessarily soil; soil is not necessarily ground.’ There must be soil ground; there must be mind ground; there must be jeweled ground.”° Although they are of myriad types, they must not lack 20

great Sumerus

and small Sumerus

(dai Shumi shéd Shumi KZA 58 + 2858):

*Sumeru” is the name of the mountain at the center of a world system in Buddhist cos-

mology. “Great” and “small” here may reflect the size of the world system. 21

three chiliocosms (sanzenkai =

#): Abbreviation of sanzen daisen sekai = T

大千世 界 ("great threefold thousandfold worlds”), equal to one billion Sumeru world systems. incalculable countries (mury6 koku #£&[): Given the context here, this could be taken as a reference to the innumerable buddha lands (bukkoku ‘#6 24). 22

There are some hanging on form; there are some hanging in emptiness (shiki

ni kakaru 77 ん 2 7 ん2 ん 27z 7

色 に か か る あり、

空 に か か る あり): Or “some hanging

in the sky”: reading ku 22 as “emptiness” (rather than “sky”™) here, in contrast to “form” (shiki €). 23

River of Heaven (Jenga Ki*J): A term for the Milky Way.

four great rivers (shi daika PUXi®J): Usually given as the Ganga, Sindhu, Sita, and Vaksu, sometimes identified with the modern Ganges, Indus, Syr Darya, and Amu Darya, respectively. Heatless Lake (Munetchi #£24}1): A Chinese translation of the Sanskrit Anavatapta (Anokuudatsu [rl #83; “unheated”): identified with Lake Manasarovar, in western Tibet,

and traditionally thought to be the source of the four great rivers. 24 Uttarakuru (Hokkuro 4t{£i): The continent to the north of Mount Sumeru in Buddhist cosmology. See Supplementary Notes, s.v. “Four Continents.” four Anavatapta Lakes (shi Anokudatchi VU f*J#$i# 41): The source of this claim is unknown. Ddgen has here used the transliteration of the Sanskrit name for the “Heatless Lake” mentioned just above; perhaps representing a confusion with the tradition that this lake was the source of the four rivers. 25 Ground is not necessarily soil (chii wa kanarazushimo do ni arazu HHlLA»7E b ず し も 土 にあら ず): The translation of the term chi (or ji) Ht as “ground” obscures the fact that Dogen is turning here to his comments on “the whole earth” (daichi XH). He expands the term to include its use as “ground,” both in the material and metaphorical senses. 26 soil ground (doji HH); mind ground (shinji +t); jeweled ground (Adi Ht): Three examples of the semantic range of the term ji Hf: “soil ground” is an overly literal translation for a compound expression meaning “land” (as in “tract of land”); “mind

132

DOGEN’S

SHOBOGENZO

VOLUMEI

“ground.’””’ And there must be worlds in which emptiness represents the ground.” Of the sun, moon, and stars, what is seen by humans and devas must

not be the same; what is seen by the various types of beings must not be the same. Such being the case, what is seen by one mind is equivalent.”” These are “mind.” Can we take them as internal? Can we take them as external? Can we take them as coming? Can we take them as going? When they are born, do they add one iota, or do they not add it? When they die, do they remove one dust mote, or do they not remove it? Where are we to put this birth and death, and the view of birth and death? Up till now has been merely one moment or two moments of mind.*° “One moment or two moments” is one “mountains, rivers, and the whole earth,” is two “mountains, rivers, and the whole earth.” Since these “mountains,

rivers, and the whole earth” are neither existent nor nonexistent, they are neither large nor small, neither attained nor unattained, neither known nor unknown, neither penetrated nor unpenetrated; nor do they change with awakening or not awakening.

[04:7] {1:47} か く の ご と く の

心

、 み づか ら 晃

を 慣習 する を 、 心 る 道 す こと

移 道 と いふ

と 決定 信 受すべし 。 この 信 受 、 そ れ 大 小・ 有 無 にあら 。 ず いま の 知 家 非 REA WACO #18 、 そ れ 大 小 の 量 に bot, 遠 近 の 量 あら に ず。 鼻 祖 鼻 末 ground” is a common

Buddhist term for the fundamental nature of the mind; “jeweled

ground” is a geological feature commonly attributed to the lands ruled over by buddhas. 27

Although they are of myriad types, they must not lack “ground” (banpan nari

to iutomo, chi nakaru bekarazu PAAK7LOY EWVS& b, HEZRMDANADOT): A somewhat problematic sentence, taken here to mean that, although the sense of “ground” [in the preceding examples] may be different, each example includes the notion of ground. 28

there must be worlds in which emptiness represents the ground (ki o chii to

se/z Se んg7 77O 7 の e ん7 7 の 77

空を 地と せる 世界 ある も べき な ):Again. り reading kit 22 as

“emptiness,” in parallel to the previous concluding remark on mountains. This sentence could also be read, “there are worlds in which the sky represents the ground.” 29

what is seen by one mind is equivalent (isshin no shoken, kore issei naru nari — 心 の 所 見 こ、 れ 一 族 るな な ): り A sentence subject to various interpretations, the sens-

es Of both ss/77 一 心 ("one mind) and issei —#§ (“equivalent”) here being uncertain. Some would take the sentence to mean that “the one mind” (isshin —-L) sees all things

as equal. In the context here, perhaps a more likely reading would take “one mind” as “each instance of mind,” or “any given mind,” making the point to be that what each type of being sees is consistent within that type. 30

Up till now has been merely one moment or two moments

tada kore shin no ichinen ninen nari [AVRL 72 72

VD OR TE

of mind (kdrai wa

り ): “Up till now”

(kdrai[#]3) should probably be taken aas * ] mn our discussion up till now.” Here and in the following sentence, ichinen ninen —7_7%& (“one

be understood as “one thought or two thoughts.”

moment or two moments”) can also

4. Studying the Way with Body and Mind Shinjin gakudé

ICLHEA. Binze0,

MEM PICHES, Hw 7AAL, Trt

AMBO M720,

な り 。 成通年

BHHYD, BiszeO,

ZHOICHRIEIMCH

前 につく

り 、 成通年

り。 玉を ひく ちか ら あ り 、

水に いる

あり 、 極和 領 に は き まる と き あ り 。 露 の ご と く な る ゆえ に 、 赤 脚 走 てし 移

壮 し て 牌 道 す る な 、り お の お の 随 せ し む 、 無

門こ れ 四

OT,

2.0338

133

tRARZ0, RKRSHY, BBL AD DAIL, ERMEDICH

後にや ぶる 。 失

能 あ 。り と くる

OT,

BE ABE

PREE

泥 帯 水な り 、 FERRE Mize

日 あり く、 だ くる と き

と柱 同 参せ ず 、 燈 籠と 交 肩 せ 。ず か く 道 する な 、り た れ か 著 眼 者せん 、 翻 筋

他 去 あ。 り こ の と き 、 壁

落こ れ 十 方を 笛

面を 欧 せ しむ 。

We should firmly believe that such minds themselves becoming accustomed to studying the way is called “the mind studying the way.” This belief is not [a matter of] large or small, existent or nonexistent. Studying the way here — which, knowing the home ts not a home, abandons home and leaves home — 1s not an amount large or small, not an amount far or near.’ It exceeds first founder and final follower; it exceeds as-

cending or descending.*” There is divulging the matter: it is seven feet or eight feet; there is achieving accord: it is for oneself and for the other.デ 31

knowing the home is not a home, abandons home and leaves home (chi ke hi ke

sg ん e szんe 知

家 非家 捨家出家 ): Variation on a standard trope in Buddhist literature

describing the process by which one “leaves home” (shukke 出家 ) to enter the order (sece.

e.g., Mohesenggi Iii FERMSiKf®, T.1425.22:227c7-8). Dogen’s version here (repeated in “Shdbdgenz6 hotsu bodai shin” IE7EAR Kae Hte-L) does not seem to correspond exactly to any extant text; more common versions give “believing that one’s home is not a home,

abandons home and leaves home” (shin ke hi ke shake shukke {(2RIERRAWR) or “believing that one’s home is not a home, leaves home and studies the way” (shin ke hi

ke shukke gakudo (42 RFER WK 8 ). Dogen’s “knowing the home is not a home” (chi ke hi ke MAKER) may reflect the Mohe zhiguan 摩 訂 止 観 at T.1911.46:96a20. 32

first founder and final follower (biso bimatsu #4481448): A loose translation of

an unusual expression found also in “Shobogenzo bussho" IE EAR AK HBTE, here perhaps suggesting the beginning and end of one’s Buddhist training. The first element, biso # 4H, is a common term denoting “founder” or “the first person to do something.” Literally translated, it means “ancestor from the nose,” thought to reflect an early Chinese belief

that the nose is the first part of a creature to take shape in the womb. Bimatsu 鼻 末 (Iiterally, “the tip of the nose’’) does not occur by itself but only in combination with biso. ascending or descending (kdj0 koge 向上 向下 ): A term also meaning simply “above and below” but used, as perhaps here, to indicate the two phases of the bodhisattva path: “ascending” toward one’s own liberation, and “descending” into the world for the sake of sentient beings. 33 divulging the matter (tenji f& 3+); achieving accord (toki #4): Neither the subjects nor the objects of these two verbs is expressed. The translation takes the sense to be that “studying the way” first posits a mind of “fences, walls, tiles, and pebbles” (“what’s in

the vicinity of the dharma body”) and then transcends this (“what’s beyond the dharma body”).

37

dragged through the mud and drenched with water (dadei taisui févE# 7K):

An idiomatic expression for being “sullied” by words and concepts; see Supplementary Notes, s.v. “Dragged through the mud and drenched with water.”

binding oneself without a rope (mujd jibaku £88 B #): A common expression for the state of ignorance, though in the context here, like the preceding phrase, it may refer to the master’s “binding” himself to the work of teaching. 38

take in a jade (tama o hiku -% U
).

16A. Sustained Practice, Part 1 Gydji 行 持

35

“have left home and are studying the way” live in seclusion in lavish dwellings?'®' One does not get a lavish dwelling except from wrong livelihood; rarely is it from a pure one. If it is already there, it is not an issue, but do not construct a new one. Thatched huts and plain dwellings are the abode of the sages of old, what the sages of old loved.'** Latter-day students should admire and study them; do not deviate from them. [16A:38] {1:159} min: 22> HRS,

ARO

LWA

EULRBILET,

HR OR BMZ OY,

The Yellow Emperor, Yao, and Shun, though laymen, lived in thatched

dwellings, setting an excellent precedent for the world.'°° [16A:39] P+A, RRR ZT. RAH. 善之 、 名 日 合 。宮 発 明 之 堂、 以

RBH ZIT. BME, 草 蓋 、之 名 日 総章

TAA,

Ue

The Shizi says,'™ If you wish to see the conduct of the Yellow Emperor, it 1s in the Hegong; if you wish to see the conduct of Yao and Shun, it 1s in the Zongzhang. The Mingtang of the Yellow Emperor was covered with thatch and was called the Hegong; the Mingtang of Shun was covered with thatch and was called the Zongzhang.'”

101

those who “have left home and are studying the way” (shukke gakudd HA B38):

From Fayan’s talk quoted in section 35, above. 102

the abode of the sages of old, what the sages of old loved (kosho no shoji nari,

ん os の zo sog7 7g77 古 聖の 所 住 りな 、 古聖の 所 愛な り ): Perhaps recalling Do0gen's version of lines from the poem Caoan ge 草庵 歌, by Shitou Xiqian 石頭 布 :遷 see above. Note 7, and Supplementary Notes, s.v. “Reverend Shitou's Song of the Thatched Hut.”

103. The Yellow Emperor, Yao, and Shun (K6dtei Gyd Shun Rift + #2 + BE): Le., the three legendary emperors of China said to have ruled in the third century BCE. 104

Shizi (Shishi FP -£-): The work of the fourth-century BCE author Shi Jiao F'(%. Much

of the book was already lost by Dogen’s day; and, while this passage is quoted elsewhere in Chinese literature, it is unclear what source he used here and for the identical passage

in his Chiji shingi MBE

(DZZ.6:126-128).

105 Hegong (Gdkhi GE): Zongzhang (Sdsho * =); Mingtang (Meidd FA): The first and second are the halls in which the Yellow Emperor and the Emperor Shun respectively are said to have conducted affairs of state; the last was the hall used for formal imperial ceremony.

36

DOGEN’S

SHOBOGENZO

VOLUME II

[16A:40] し る べし 、 合 宮 ・ 総 曹は 、 と も に

曹を ふく な り 。 いま 黄帝 ・

RED

て、 わ れ ら に な らん と する に、 な ほ 天 地 の 論に あら ず 。 これ な はほ草 蓋 を 明堂 とせり 。 俗な ほ 草 屋に 居 す 、 出 家人 いか で か 高 堂 大 観を 所 居 に 擬 せ ん 、 選 慢 すべき な り 。 古人 の 、 樹 に 下 居 し、 林 に 間 す む 、 在 家 ・ 出 と家 も

に 愛す る 所

住 りな 。 黄帝 は 幅員

の な か に すむ 。 い ま 大

宋 の 國 國

道人 廣

成の 弟子 な り 。 廣

成は 帳

喘と いふ

滅

・王 大 臣、 お ほ く こ の 女 風を つた ふる な

り 。

We should know, then, that the Hegong and Zongzhang were both coVered with thatch. Now, if we were to compare the Yellow Emperor, Yao, and Shun to us, it would not even be a matter of heaven and earth.'® Yet

even they used a thatched building as their Mingtang. Even laymen live in thatched dwellings; how could those who have left home propose to reside in lofty halls and stately towers? It would be shameful. The ancients stayed under trees or lived in the forest; these were abodes loved by householders and renunciants alike. The Yellow Emperor was a disciple of Guangcheng, the Daoist of Kungtong.'®’ Guangcheng lived in a cave called Kongtong. Today, many kings and ministers of the Land of the Great Song follow this dark style. [16A:41]

Labistlib, BAPATHED, RRERLBET, POOR DICARTHS, Hlint RES. Feat, CRIB A, RAFI AAZE BARRERA, BA, BERR. AeA. BOA, TR ORARILE. fa SPA. AR TURK. There was a Sramanera Daoxin, barely fourteen years of age. He came and paid his respects to the Master, saying, “I beg the Reverend in his compassion to give me the dharma gate to liberation.” The Master said, “Who has bound you?” He said, “No one has bound me.” The Master said, “Then why are you seeking liberation?” Under these words, Shin had a great awakening. He labored [under Sengcan] nine years.

89

for

After inheriting the ancestral style of the buddhas and ancestors (sude ni bus-

so no sofu o shizoku suru yori + C\cRtH HEL & melt FS KY): This sentence is a Japanese translation of a passage in Daoxin’s biography in the Jingde chuandeng lu #% (S(H EER (T.2076.51:222b3-5), though Dégen has parsed the passage in an odd manner:

Dee aah AAPA, From

ORNS BBCi

AL,

ae RRR TERA

(ENE,

a young age, he admired the doors to liberation of the emptiness teaching,

86

DOGEN’S

SHOBOGENZO

VOLUME II

and foe alike; his virtue extended to humans and devas everywhere. He was the Fourth Ancestor in Cinasthana. [16B:26] ASO, AAR RMIBOR, ARAB. aoebe, AN LARA. AR =I, RR BUURE. anteA. WR, BERR, RWIS. FI S| SA PO. FHEBOA, (ERR Z. MID, TURK, BERR. Low, In the junior water year of the rabbit in Zhenguan, Taizong, attracted to the flavor of the Master’s way and wishing to behold his demeanor, summoned him to the capital.?° Thrice submitting his apologies, [the Master] declined on grounds of ill health. The fourth time, [the Emperor] instructed his emissary, saying, “If it turns out he will not come,

then bring back his head.” When the emissary arrived at the mountain and advised him of his orders, the Master stretched his neck against the sword, his expression composed. The emissary thought it extraordinary and, when he returned, informed [the Emperor] in his report. The Emperor came to admire him even more. He presented him with rare silks, and [the Master] prevailed 1n his determination.

[16B:27] {1:186} LaHmssgzlib,

Uaeenixk,

Hae Hombre,

ER

Cbtt

es 5

ん と 行 持せ る 行 持、 こ れ 千 載 の 一 な遇 り 。 太宗 は 有 義の 國 主 な 、り 相 見 の も うか の るべき に あら ざれ ども、 か く の ご と く 先 達の 行 持 はあり ける と 参 すべき な り 。 人 主として は 、 身 命 を まず し 、 引 頸 就 丸 して身 命をを し ま さる 人 物 を 、も な はほ 環 但 するなり。 こ れい た づら な る に あら ず 、 光陰をを

し み 、 行

持を 専 一 にするな り 。 上 表

も と め て 帝

者 まみ に えん と ね

三 、返 奇 の代 例 な 。り い ま 潜 に李 は 、

がふ あ り 。

Thus, the Chan Master, the Fourth Ancestor, did not take his life as

his life; his sustained practice that engaged in the sustained practice of not approaching kings and ministers is something encountered once in a thousand years. Taizong was a righteous ruler, and [the Ancestor] need not have been reluctant to meet him; yet we should study that our predecessors nevertheless had such sustained practice. As a ruler, [the Emperor] still admired an individual who, not begrudging his life, would “stretch his neck against the sword” without begrudging his life. This almost as if he had studied in a previous life and had already inherited the ancestral style. He concentrated his mind without sleeping, his side not touching the seat for nearly sixty years. his side not touching the seat (kyo fushi seki 1s. /5): A fixed expression for the ascetic practice of not reclining to sleep.

90

In the junior water year of the rabbit in Zhenguan (Jokan kibo sai ABA

Ike):

I.e., 643 CE, the seventeenth year of the Zhenguan era of the Tang Emperor Taizong *X ax (r. 626-649). This section is a direct quotation from the Chinese at Jingde chuandeng lu SSE ER, T.2076.51:222b23-28.

16B. Sustained Practice, Part 2 Gydji 行 持

was no frivolous act: he begrudged devoted to sustained practice.”' His an example rare through the ages. there are those who eagerly seek an

87

the years and months and was solely three submissions to the throne are In this late season of shallowness, audience with the emperor.”

[16B:28] ay as 7K Pale KIL DUA, ee PY A, ee, BAAR, Se Ai. WERK, Sack tm, Stra, BSF ALLL, 明 四年 月 八 日 、 塔 戸 無 故 目開 、 儀 相 如 生 。 個 後 門人 不 敢 復 閉。 On the fourth day of the intercalary ninth month of the junior metal year of the pig in Yonghut tn the reign of Gaozong, [the Fourth Ancestor] suddenly admonished his followers, saying, “All dharmas without exception are liberated. Each of you should bear this in mind and pass it on to the future.” After saying this, he sat peacefully and departed. He was seventy-two. They located his stiipa at this mountain.” On the eighth day of the fourth month of the following year, the door of the stupa opened by itself for no reason.” He appeared as if alive. Thereafter, his followers dared not close it up again. [16B:29]

{1:1873

LANL, —Wimik, AeARIRZRO, BIEOBRAZILhH OT. HIEORE な ら ざ る に あら ず 、 薄 皆 解脱 な る 諸 法 な り 。 いま 四 に 祖 は 、 FLAPS REO TT 持あ り 、 既 在 塔時 の 行 持ち なる り 。 生 者 な か ら ず 滅 あ 、り と 見 す聞 る は 小 見 りな 、

聞 ・ 小

減

者は 無

思 算 、 と 知見 せる は 小 な聞 り 。 學

見 を なふ ら こと な か れ 。 生 者の

道 に 、 は こ れ ら 人 の 小

滅 きも な ある 信 し 、 減

者の 有 思 覚な

る も ある 太きな り 。

We should recognize that “all dharmas without exception are liberated.” It is not that the dharmas are empty; it 1s not that the dharmas are not the dharmas: they are dharmas that are “without exception liberated.” 91

years and months (kdin 5£[2): I.e., the passing time. Literally, “light and shade,”

in reference to the sun and moon; variously understood as “years and months,” “days and

months,” and “days and nights.” 92 late season of shallowness (gydki #24): A standard Chinese expression for a later, degenerate age. 93

fourth day of the intercalary ninth month of the junior metal year of the pig

in Yonghui in the reign of Gaozong (K6s6 Eiki shingai sai jun kugatsu shinichi fa7R7K

fe KRREATLA PA ): October 23, 651, the second year of the Yonghui era of the Tang Emperor Gaozong 1&1 (r. 649-683). This section is a direct quotation from the passage

at Jingde chuandeng lu

{E(B GER, T.2076.5 1:22b28-33.

94 this mountain (honzan AL): present-day Hubei. 95

I.e., Dongshan HEL at Mount Huangmei si

in

eighth day of the fourth month of the following year (myonen shigatsu hachini-

chi 明 年四 月 八 日 ): May 21, 652: in East Asia、 the eighth of the fourth lunar month is the traditional date of the birthday of Buddha Sakyamuni.

SS

DOGEN'S Sp が OgOCEZO

VOLUME II

The Fourth Ancestor had a sustained practice when he had yet to enter his stupa, and he had a sustained practice after he was in the stupa. 1o perceive that the living invariably die is a small view; to know that the dead are without awareness is a small perception. In studying the way, do not learn small perceptions and small views. There should be the living that do not die; there should be the dead that have awareness. *

KK K OK

[16B:30] 福州 宗 ihe Riapades INEUSRATL, REBTER, DEL” Hee CZ to, IMEX RBILIZ DS DOC. SALADIMFBILANEKLS, HORI の は じ め Reet. た ち ま ち に 出 塵を ねが ふ 。 A LB HMRI CRU CREST, REA

FL DE ETT EMICR eRe9

2

Great Master Zongyi, Xuansha of Fuzhou, whose dharma name was Shibei, was from the Min Prefecture of Fuzhou.”° His surname was Xie.

As a youth he enjoyed fishing; he sailed a little boat on the Nantai River and became familiar with the fishermen.’ At the beginning of the Gantong era of the Tang, when he was thirty years of age, he suddenly sought to leave the dusty world.”* Immediately abandoning his fishing boat, he committed himself to Chan Master Linxun of Mount Furong and took the tonsure.” He received the full precepts from Vinaya Master Daoxuan of the Kaiyuan Monastery in Yuzhang.'”

[16B:31] ANE. RRB. RAR, REAR, RHI, REAR, (TT) a E22 Bit Bie ICE TT MEAS SARE, —A SERIA bel Oi te ce ta oA BE. BNA, MARAEA. RA SIRBA, (SARE mA. BAL 達 ERR. SHAMERK, GIBRAZ. 96

Great Master Zongyi, Xuansha of Fuzhou (Fukushii Gensha Sditsu daishi fa)\\

vba KEM): — Le., Xuansha Shibei “”7DEM fj. This section represents a Japanese trans-

lation of the opening lines of Xuansha’s biography in the Jingde chuandeng lu H{E(BE #K (T.2076.51:343c27-344a2).

97

Nantai River (Nantai ko Fi iL): The Minjiang FAL, in present-day Fujian.

98 Gantong era of the Tang (76 no Kantsii = ji): The year in question would have been 865.

Spanning the years 860-874.

99 Chan Master Linxun of Mount Furong (Fuydzan Reikun zenji #4 \U 8 allies bm): I.e., Furong Linxun #24 #4ll (dates unknown), disciple of Guizong Zhichang Sac * (dates unknown). 100

Vinaya Master Daoxuan of the Kaiyuan Monastery in Yuzhang (Yosho Kaigenji

Dogen risshi 186A 7c 18 A261): Otherwise unknown monk. Yuzhang is present-day Jiangxi; the Kaiyuan Monastery was one of a series of similarly named institutions established by the Emperor Xuanzong “Ax in the twenty-sixth year of Kaiyuan (738).

16B. Sustained Practice, Part 2 Gydji {Tt

89

With a patched robe of plant fiber and shoes made of grass, with food barely enough to sustain life, he always sat calmly all day.'*' The assembly all thought him eccentric. He and Xuefeng Yicun were originally brothers in that dharma gate, and their close relationship was like that of teacher and disciple.'” Xuefeng called him “Dhita” because of his arduous practice.'” One day, Xuefeng asked him, “What is Bei Dhuta?” The Master replied, “I would never deceive anyone.” Another day, Xuefeng addressed him, saying, “Bet Dhita, why don’t you go off on an extensive study?”'™ The Master said, “Dharma didn’t come to the Land of the East; the

Second Ancestor didn’t go to Sindh in the West.” Xuefeng approved this.

[16B:32] {1:188} つ ひ に 象 に 骨 のぼる に お よむ で、 す な は ち 師 と 同 力 締 ZEAE), 師 の 入室 次 決する に 、 展 人 績 に はか る こと な し 。 か に 、 所 未 決 あ る 、は か な ら ず 帥 に した が ひ て 請 益する に く 、 備 頭 錠 にふ と べ し 。 師 ま 、 さ に 仁 あたり に て 不 譲 に #む 。 抜群 の 行 持 あら に ず よ り は 和、 偽 摩の 行 履 るあ べから ず

構 する に 諸 方の 、 二 峰 し 、て こ 。 終

、 女 徒琴 玄 移の な 和 和尚 い は れ を つと 日 宴学 の 行

持 ま 、 れ な る 行 持 な。 り い た づら に 医 色 に 馳内 する こと は お ほし と い へ ど も 、 終 日の 宴 生 は 、 とつ むる 人 まれ な る な り 。 い ま 晩 欧 と し て 、は の こり

の 光陰 の すく きこ な

と を お そり て 、 終 日 有

入 、 これ を つと むべ べき な り 。

When eventually [Xuefeng] climbed Xianggu and collaborated the Master to build [a monastery], followers of the dark learning gregated there.“ Whether morning or evening, the Master would the room to seek a resolution.'°° Those among the [followers of] the 101

with conenter dark

With a patched robe of plant fiber and shoes made of grass (fund bori 布

+t“ HE): This section is direct quotation from the Jingde chuandeng lu TE{#EER (T.2076.51:344a2-7). “Plant fiber” here translates the Chinese bu #f (Japanese fi), which

can refer to any cloth made from plants (ramie, hemp, linen, cotton, etc.,) — as opposed to silk or wool. 102 Xuefeng Yicun (Seppo O/soz 雪 峰 ansha’s teacher.

103

義 ):存 822-908. Xuefcng would become Xu-

“Dhita” (zuda 頭 陀): A Sanskrit term for “austerities.“

104 “extensive study” (Henzan (2): More often written i; ing widely to study with various masters.

the practice of travel-

105 Xianggu (Zokotsu 8): |.e., Mount Xuefeng 234 1U, in present-day Fujian province. The first five sentences of this section (through the saying of Confucius) represent Dogen’s Japanese rendering (with some omission) of the passage at Jingde chuandeng lu HELGE, T.2076.51:344a8-12. 106 enter the room to seek a resolution (nisshitsu shiketsu AZ Bik): I.e., visit Xuefeng’s quarters to receive instruction.

90

DOGEN’S

SHOBOGENZO

VOLUME II

learning from all quarters who had unresolved issues would always accompany the Master and request instruction. Reverend Xuefeng would tell them, ““Ask Bei Dhita.” The Master, not deferring when it comes to

humaneness, would work [to answer them].'°’ Were it not for his extraordinary sustained practice, there could not be such conduct. The sustained practice of “sitting calmly all day” is a rare instance of sustained practice. While there are many cases of meaninglessly chasing after sights and sounds, rare are those who work at sitting calmly all day. Now, as late students, fearing that the years and months remaining are few, we should work at sitting calmly all day. * Ok OK OK OK

[16B:33] REBOS@RAigtt, BIEFORBEO, BIBL ZY LICAERLC, Bat る こと 僅 二 十 九 年 な 。り そ の 年 月 、に 浦 園二 十 を枚 池 破 。 す い ま の 人 の 学 種を 愛す ある る は 、 長 慶 をあげ て 慕 古 の 勝 喘 と 。 す し たふ は お ほし 、 お よ ぶす く な し 。

Reverend Huileng of Changqing was a venerable under Xuefeng. 108 Moving back and forth between Xuefeng and Xuansha, he studied for almost twenty-nine years.'” Over those years, he sat through twenty reed cushions.''® People today who have a love of seated meditation take Changqing as a splendid example for those who admire the ancients. There are many who admire him, few who equal him.

[16B:34] LRHSIL, ZETFEODKRDER に 、 節 然 しと て 大 悟 。す 三 十 ず 、 上 下 肩 と 談笑 せ ず 、 専 一に 滞 せる と こと 三 十 年 、 しさ お か 志 の 了 堅固 な 、る 俺 す 聞 る は 或

LMOTP, 來 年 、か つて 功夫 。す 師 ざる 利 機 従 経 倫 な。 り

HOLA 郷土 に か らへ ず の 行 持は 三 十 といふ べし 、 大 ね がふ べ でべ き を ね

BET 、 親 年な り 。 根 いふ と が ひ、

LORA 族 にむか は Rie 疑 べし 。 万 は づ べべき

107 not deferring when it comes to humaneness (nin ni atarite fujo ni shite {212 HT ) CAREIZ LT): From the saying of Confucius (Lunyu ia@as 15; KR.1h0005.008.9a):

党 仁

不 譲 於師 。

When it comes to humaneness, do not defer to the teacher.

108 Reverend Huileng of Changging (Chdkei no Eryé oshé BE OE FIA): Le. Changgqing Huileng B24 (854-932), dharma heir of Xuefeng. His biography can be found at Jingde chuandeng lu F{BAR ESR, T.2076.5 1:347b 1 6ff. 109

he studied for almost twenty-nine years (sangaku suru koto kin nijuku nen nari

BSA

- & (E—+FuteZe 4 ): Likely reflecting the Jingde chuandeng lu

{E(B EER

(T.2076.51:34712).

110

he sat through twenty reed cushions (futon nijii mai o zaha su 7A

+4 %& AR

J): L.e., wore out twenty meditation cushions; a trope often associated with Changqing (though some sources give the number as a mere seven).

16B. Sustained Practice, Part 2 Gydji 1T#

91

を は ぢ と せん 、 長 慶に 相 逢すべ き な り 。 買 を 論 れ ず ば、 た だ 道 心 くな 、 操 行 つ た きな に より て、 い た づら に 名 利に は 繋 績せらる る な り 。

Thus, his thirty years of concentrated effort were not in vain: once, while rolling up a bamboo blind, he suddenly had a great awakening.'''! For thirty years, he never returned to his birthplace; he did not meet with his relatives; he did not chat with those [who sat] shoulder to shoulder with him: he worked away single-mindedly.''? The Master’s sustained practice lasted thirty years. Thirty years of taking his doubts as his doubts — we can call him one of sharp faculties who would not let up; we can call him one of great abilities. To hear of the firmness of his dedication is Whether from a sutra scroll.''’ To desire what should be desired and be ashamed of what is shameful is to meet Chanqing. To tell the truth, it is because we lack the mind of the way and our conduct is poor that we are meaninglessly in bondage to fame and profit. *

KOK OK O&K

[16B:35] {1:189) 大 混 大 山 彫 種 師 、は 百 丈の 授 より 記 、 直 に 満山 の 崎 統 にゆき て 、 鳥 獣 包 仙 LC, f#B(EMt+, BSBA TAZI Lee l, RETRO, BEZEL, 常住 な 。 し し か あれ ども 、 行 持の 見 成す こと る 、 四 十 來年 な。 り の ち に は 海 の内 名 藍 しと て 、 龍 象 蹴 踏 するも の な り 。 抑 利 の 現 成を 願 ぜ にん も、 人 情 めぐ を ら す こと な か れ 、 介 法 の 行 持を 堅固 すべ に き な り 。 修練 あり て 堂 開 きな は 、 古 借 の 道場 なり 、 露 ・地 樹 の下 風 、 と くほ き こ ゆ る な り 。 この 謀 在 な、 が く 結 界 と な 。る ま さ に 一 人 の 行 持あれ ば 、 諸 借 の 道場 に つ た は る べき な り 。 末 世 の 愚 人 い、 た づら に 堂 の開 結構 につか る こと る な か れ 、 佐

に

祖 まだ い 堂

左 ・堂 精

開を ねが は ず 。

藍を 結構

の れ が 名 利の福

自己 の 眼目

する ま、 た く 諸介 に條

宅 とヒモせ ん が た め な り 。 江

いま あき だ

宇を 供 山 その の

ら め ず、 い た づら

杖 せ んに と はあら ず 、 お か み の 行 持 、 づか し に お

も ひ や る べき な り。 お も ひ や る と いふ は、 わ が いま 混 山 にすめ らん が ご と く お も ふ べべし 。 深夜 のあめ の 向 、 こ をけ う が つ の みな らん や 、 厳 石を 窪 却 する ちか ら も ある べべ し 。 冬 の 天 ゆ き 和 の 夜 、は 信 上 獣 まれ も な る べし 、 い は ん

や 人 煙 の 、 れわ を し る あら ん や 。 命 か を ろく し 法 お を も くす る 行 持 あら に ず ば 、 し か ある べから ざる 活 な 計 り 。 難 草 みや す か な ら ず 、 土 木 と い な ま 111

once, while rolling up a bamboo blind, he suddenly had a great awakening (aru

toki ryéren o kanki seshi chinami ni, kotsunen toshite daigo su H% & &

RRR Bite

Lb&RAIC, AKL UTKIET): Dogen records the story of Changging’s awakening in his shinji Shobégenzé 'aF EYER IR (DZZ.5:206-208, case 156), probably based on the version in Dahui Zonggao's 大 堆 宗果 Zezg/Zygzzgzg 正法 眼 蔵 (ZZ.118:93a12-b3) — though this latter text gives Changqing’s quest as lasting twenty (not thirty) years. 112 those [who sat] shoulder to shoulder with him (jége ken either side of his seat in the meditation hall.

F JA): I.e., those on

113 whether from a sitra scroll (waku jii kyokan RHEE): L.e., “[to hear of Huileng’s commitment is] like reading scripture.” From the fixed expression, occurring often in Dodgen’s writing, “whether from a wise friend, whether from a

sitra scroll” (waku ju

chishiki waku jit kyokan Bite AGRE EKE); see Supplementary Notes.

92

DOGEN’S

SHOBOGENZO

VOLUME II

ず 。 た だ 行 持 修練 、し 療 道 功夫あるの みな り。 あ は れ む べし 、 正 法 値 持の 婚 祖 い 、 くば く か 山中 の 内 唱 に づ わ ら ふ 。 混 山 をつた きく へ に は 、 池 あり 、 水 あ り 、 ほり こ か なさ り、 き りか さ な る らん 。 人物 の 、 堪 妨 べき す 幽 棲に あ ら ざ れ ど も 、 偶 道と 玄 奥 、と 化 成す こと る あらた な り。 か く の ご くと 行 持 し きた れ り し 道 得を 見 聞 。す 身 を すく や して きく べき に あら ざれ ども 、 行 持 の 勤 券すべ き 報 謝 を らし ざれ ば、 た や すく きく と い へ ども、 こ ころあら ん 晩昔 、 いで か か その か み の 江

山 、を 目 前 のいまの ご と く お も ひ や り て あはれ

ま ざ ら ん 。 この 泊 山 の 行 の持 道 力 化 功 により て 、 風

輸 う かご ず 、 世

界や ぶれ

ず 、 天

衆の 宮殿

おや だ か な り 、 人 間 の 國

ら ざ れ ど 百丈 先 て、 さ ら り 。 三

も 師 に 年の

山は 祖 款 る な べし。 の ち に 仰 山 たき り 侍 奉 。す MM, BEI に し て 、 間 十 答 の 百 鷲 子 な り と へい ども 、 満 に山 参 侍 し 三 年の 功夫 と な る 。 近 來は 記紀 、し 見 聞す る こと な き 行 持 な よ、 く 道 得 を 人 に とも め ざ ら し おむ。

、 混 の ころ と 看 牛 看 牛

土も 保持 せる な り 。 湿 山 の 境

孫に あ

Chan Master Dayuan of Mount Dawei, after receiving Baizhang’s prediction, went directly to the steep heights of Mount Wei, where he made friends with the birds and beasts, fashioned a thatched hut, and

undertook training.''* He was undaunted by the snowstorms; chestnuts sufficed for his food. There were no monastic halls; there was no mo-

nastic property. Nevertheless, the realization of his sustained practice there lasted forty years. Later on, as a monastery famed within the seas, it was a place where “the dragon elephants tread.”''? Even if one should wish to realize a brahma-ksetra, do not be caught up in human feelings: we should remain firm in our sustained practice of the buddha dharma.''® A place where there is training with no hall is the practice place of the old buddhas: the style [of practicing] in the open or under a tree is known from the distant past. These places become permanent restricted realms.''’ If there is the sustained practice of a single person, [the place] will be passed down as the practice place of the buddhas. 114.

Chan Master Dayuan of Mount Dawei (Daiisan Daien zenji Kif\U KB

El): I.e., Weishan Lingyou (771-853; also sometimes read Guishan Lingyou). Mount Wei 31H is in present-day Hunan. The opening lines of this section retell in Japanese

a description found in Weishan’s biography in the Jingde chuandeng lu

{2 {(HVEER

(T.2076.31:264c13-15). Baizhang's prediction (万 yg ん 76 7o 7 ん

百丈 の 授記): I.e., the validation of Lingyou's

spiritual status by his teacher, Baizhang Huaihai & tv

(749-814; according to some

sources, 720-814).

115 monastery famous within the seas (Kaidai no meiran t#/A\ 2) 4% #2): I.e., a monastery famous throughout the land; kaidai 7A (“within the seas”) refers to the seas in the four directions (shikai PUy#), or “everywhere.”

“the dragon elephants tread” (ryiiz6 shiitd HERBS): A fixed expression for the congregation of powerful practitioners; from a line in the Vimalakirti Sutra (Weimo jing 維 FAK, T.475.14:547a26) likening the bodhisattva to a great elephant. 116 brahma-ksetra (bonsetsu #&Fl): I.e., a monastic establishment; the transliteration of a Sanskrit term for a “pure field,” or sacred space. 117

restricted realms (kekkai #4 5¢): Sacred precincts, ritually marked off.

16B. Sustained Practice, Part 2 Gydji {Tt

93

Fools of the final age, do not wear yourselves out in the vain construction of monastic halls. The buddhas and ancestors have never wished for halls. Those who vainly construct halls and monasteries when their own eye is not yet clear are by no means offering Buddhist buildings to the buddhas; they are doing it to make a den for their own fame and profit. We should calmly think on the sustained practice of Weishan in his day. To “think on” means we should think of ourselves now as if living on Mount Wei. The sound of the rain in the dead of night has a force that not only penetrates the moss but pierces the very boulders; on a snowy night under a winter sky, even the birds and beasts would be rare; how much less would there be the smoke of humans aware of us.''® It is a way of life of a sort impossible without the sustained practice that takes life lightly and gives weight to the dharma. He did not hurry to clear the grass; he did not engage in construction; he just trained himself in sustained practice, in concentrated effort to pursue the way. How sad that a legitimate ancestor who had transmitted and maintained the true dharma should have suffered so many hardships in the rugged mountain. They say that Mount Wei has ponds and streams; the ice must be thick, the mist thick. Although it was not a secluded life that human beings could bear, the fusing of the way of the buddhas and the dark interior is obvious.''” We hear the sayings about how he practiced continuously in this way. We should not hear them in a relaxed posture; but even if we hear them casually, not recognizing the thanks we should strive to express for his sustained practice, when we think on the Weishan of that time as if he were here before our eyes, how could any late student with a heart not feel for him? Owing to the power of the way and the merit of conversion arising from this sustained practice of Weishan, the disk of wind does not move, the world does not crumble, the palaces of the devas are calm,

and the countries of humans are maintained.'”° 118

smoke of humans (jin’en Af): A poetic reference to the smoke of home fires as

a sign of human habitation.

119

fusing of the way of the buddhas and the dark interior is obvious (butsudo to

gen’d to, kejO suru koto arata nari #iBt ZBL,

(emt ork Sbor7zY): Le. it

is clearly a combination of Buddhist practice and deep understanding. A tentative interpretation of a phrase variously understood; the translation takes the term arata in the sense “immediately apparent”; others take it here in the sense “new” (hence, “there is something new created from the combination of the way of the buddhas and the dark interior’).

120

power of the way and the merit of conversion (doriki kekd 18 A{ED): An un-

usual combination, probably meaning something like Weishan’s “spiritual strength and teaching effectiveness.” disk of wind (fiurin J&\#): Or “wind wheel” (S. va@yu-mandala) of Buddhist cosmology. according to which the earth rests on disks of (in ascending order) space, wind. water, and metal.

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Even if we are not the distant descendants of Weishan, Weishan is our ancestor.!“

Later, Yangshan arrived and served him. ぞ Although, originally, at his former master Baizhang’s place, Yangshan was said to have been a Sariputra, with “a hundred answers for ten questions,” attending Weishan, he worked further for “three years tending the ox.”'” This is a sustained practice that has gone extinct in recent times and is no longer known. 121

Even if we are not the distant descendants of Weishan (/san no onson ni araza-

ego7zo 海山 の FIZ & > XIV ¥ 4): Le., even for those of us who are not in the lineage of the Weiyang i! house of Chan descended from Weishan. 122 Yangshan (Kydzan {SL): I.e., Weishan’s successor Yangshan Huiji (2A (807-883), who together with Weishan, was later considered the founder of the Weiyang school of Chan. 123

at his former master Baizhang’s place (Hyakujo senshi no tokoro ni shite A

丈 先 師 の ころ と に し ): て

1.e., the monastery of Baizhang Huaihai At.

Ddgen

is drawing here on a conversation he records in his shinji Shobdgenz6 th IEVEERRK (DZZ.5:190, case 118), which begins with Weishan saying to Yangshan,

ARISES CSchike,

i—-A

+S

A.

I hear that when you were at our former master Baizhang’s place, you had ten answers for one question and a hundred answers for ten questions.

The conversation is found in the Liandeng huiyao Wkt@ # (ZZ.136:559a4-10) and elsewhere. Note that, if our date of 814 for Baizhang’s death is correct, Yangshan would have been only seven years old at the time. Yangshan’s biographies (e.g., at Jingde

chuandeng lu Fx (2 (9 SEE, T.2076.51:282a29-b1) have him entering the order at the age of seventeen. A well-known story about Weishan’s other famous disciple Xiangyan Zhixian Bae Fa (e.g., at Dahui’s K#% Zhengfayanzang IEYEAR HK (ZZ.118:72a5-9) also begins with the line:

WR,

Fee e BS che,

I-A ++

SB.

[Wei]shan questioned him. “I hear that, when you were with our former master Baizhang, you gave ten answers for one question, a hundred answers for ten questions.” a Sariputra, with “a hundred answers for ten questions” (mon ji t6 hyaku no Shishi

i+

& 2% +): Though it does not occur elsewhere in the Shobdgenzo, the expres-

sion, “a hundred answers for smart student. Sariputra was tery of doctrine. Although in is not compared to Sariputra,

ten questions” is a common phrase in Chan literature for a the disciple of Buddha Sakyamuni recognized for his masthe story of Weishan’s interview with Yangshan, the latter in another story recorded by Dégen (see, e.g., shinji ShOb6-

genzo ta 1EVEAR HR, DZZ.5:158, case 61), Weishan likens his two disciples, Yangshan and Xiangyan, to Sariputra and Maudgalyayana respectively. “three years tending the ox” (kan gyii sannen

看 和牛 三

):年 Typically understood as a

metaphor for spiritual training. Taken here from the line (shinji Shobdgenzo (2 1EYEAR ie, DZZ.5:190, case 118): (838 Lag P= Then, bringing forth the mind [of bodhi], he tended the ox for three years. For more on this metaphor, see Supplementary Notes, s.v. “Water buffalo.”

16B. Sustained Practice, Part 2 Gydji 行 持

95

Tending the ox for three years left him no longer seeking sayings from others.'** *

KOK OK

[16B:36] {1:190} SA OHA, DILSTHARO AIO, BIEL 0 ERRIBATBEZE DOC Hee ESIC, MIST, ERAS, MEL MDSNLD, Mol 不 受な り 。 米 湯 の 法 味 、 たつ は れ り 。 SARWICMAE LIC, HROIMNBTS も の 、 僅 敷 百人な り 。 日 食 敵 一 杯 な ゆえ る 、に お ほ く 引 去 。す 師 はちか ひ て 赴 齋 せ 。ず あ る と き 、 上 衆 に めす し にいは く 、 Ancestor Kai of Mount Furong was a source of the realization of single-minded sustained practice.'?? When the ruler conferred on him the title Chan Master Dingzhao together with a purple robe, the Ancestor would not accept them and composed a memorial stating his refusal.'*° Although the ruler reprimanded him, the Master still did not accept. The dharma taste of his rice broth has been passed down. When he made his hermitage at Mount Furong, the clerics and laymen who flowed to the place were nearly several hundred in number.“ But, since they only got a daily fare of one bowl of gruel, many of them withdrew. The Master made a vow not to go for meal offerings.'*® Once, in addressing the assembly, he said,'”” 124

left him no longer seeking sayings from others (yoku dotoku o hito ni moto-

mezarashimu &< j87FX Alc b EOS & Lt): Reflecting the final lines of the story (shinji Shobégenzo ta F EVE ARR, DZZ.5:190, case 118): —ABpAW SL. feb PAST, BROS BAA— PF NM. BD, RR A MA, HR. ARREABUFO. Bia, RS th, One day, upon entering the mountain, the Master [Weishan] saw him [Yangshan] sitting in meditation under a tree. The Master tapped him once on the shoulder with his staff. Yangshan turned his head. The Master said, “Can you say it yet?” Yangshan said, “I can’t say it, but at least | don’t borrow someone else’s words.”

The Master said, “You’ve understood it.”

125

Ancestor Kai of Mount Furong (Fuydzan no Kai so R#\UM +4): Le., Furong

Daokai #438## (1043-1118). This section is based on a passage found at Jiatai pudeng

lu SEAR

aR, ZZ.137:82a5-b5.

126 the ruler (kokushu Ed): The Song Emperor Huizong faz (r. 1100-1125). Daokai 184 was briefly exiled for his defiance of Huizong. An account of the incident can be

found at Jiatai pudeng lu #528 GEER, ZZ.137:82a5 ff. 127 When he made his hermitage at Mount Furong (Fuyézan ni an seshi ni # AL に 庵せ し に): This and the following sentence represent a Japanese translation of the text

at Jiatai pudeng lu S38 EEK, ZZ.137:82b4-5. Daokai’s temple was on Lake Furong 3 iM, in his home district of Shandong. 128 go for meal offerings (fusai £:#): I.e., attend the noon meal offered at the home of a lay person. 129

Once, in addressing the assembly, he said (aru toki, shu ni shimesu ni iwaku HS &

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[16B:37] {1:191} RGR. PR RREBSORAASE. DBS, BR, MAMA, BAUS Pleas, HRS EA, (ZA PGR. PoP. cae, ee hae, 見 ASL. WAAR IB 況 (ERERRUAK. ARSE SIRE, KAR ER AIK OB IW BHEAF, Ibe, AAEM, MIG RK, RMAF, PUA ARBRAIGH, FEROH. BARMS, Ae bDPRMS, HABER, — 切世 事 、 目 然 冷淡 、 方 始 那由 相 應。 To go forth from the household means to hate the afflictions and seek liberation from birth and death, to rest the mind, stop thoughts, and cut off mental objects; therefore, 1t’s called going forth from the household. How can we bury our daily lives in frivolous benefits? We should straightaway let go of duality and cast aside the middle; when we encounter sounds and encounter sights, they’re like flowers planted on a rock; when we see profit and see fame, they’re like dirt 1n the eye. After all, it’s not as 1f, from the beginningless past, we’ve never experienced this and don’t know how it goes; it’s nothing more than switching the head for the tail.'°° Since this ts all it is, why must we so fervently persist in our craving and longing? If we don’t stop it now, what are we waiting for? Therefore, the prior sages always had people exhaust the present moment; when we exhaust the present moment, what else is there?'*' When we’ve got a mind without concerns, even the buddhas and ancestors will be our enemies.'** Only once we’re naturally cool to all the concerns of this world, will we accord with over there.'*°

[16B:38] IAL. BSW R LA, BNE R AEA, TTR RRR. AML se K, ARIA RRR, “AREER SH, ARITA RURYER A BoE TD, RPA, BEE. BARS. Ath. Ag He, RR MOTHS, Ce. FIRE, HORA, tt AA. RRATI. き 、 衆 に めす し に い は ): く The following six sections (through 42) represent direct quotation in Chinese from the text found at Jiatai pudeng lu 38S Fk, ZZ.137:346a5-347a7. 130 we’ve never experienced this (fuzd kKyorvaku #'S iE): The antecedent of “this” (unexpressed in the original) here is likely the practice of detachment from the objects of our desires. switching the head for the tail (han zu sa bi I9A{EFZ): An idiomatic expression for what we might call “getting priorities straight.”

131 exhaust the present moment (jinkyaku konji #HIG fF): A fixed expression found elsewhere in Chan literature, meaning something like “focus entirely on each moment.” 132

mind without concerns (shinchii buji 心中 無事 ): A common expression for a state

of mind in which there is no felt need to do anything; akin to kydkin buji ates (“breast without concerns’).

133 over there (nahen Aki): A colloquial expression, regularly used in Chan texts in casual reference to what lies beyond “here” (shahen 3838).

16B. Sustained Practice, Part 2 Gydji 行 持

97

Have you not seen that, until his death, Yinshan was unwilling to meet anyone;'* that, until his death, Zhaozhou

was unwilling to tell

anyone;'*° that Biandan gathered chestnuts for his food;'*° that Damei used lotus leaves for his clothes;'*’ that Practitioner Zhityi wore only paper;'*® that Senior Seat Xuantai wore only plant fiber?'°? Shixiang’s establishing a dried-up tree hall, where he sat and slept with the assembly, was just so you could kill off your mind;'*” Touzi’s having people prepare the rice that they cooked and ate together was to enable you to reduce your affairs.'*! Now, the previous sages had models like these; if they didn’t have their value, why would they have been willing to do them? Gentlemen, if you personally investigate them, truly you’ll be one who lacks nothing; if you’re unwilling to accede to them, I deeply fear that henceforth you’Il be wasting your efforts.

134

Yinshan (/zzgz 隠 山): The sobriquet (meaning “hidden in the mountains”) of Tan-

zhou Longshan j#//#ELU (dates unknown). a follower of Mazu Daoyi 馬祖 道一 (709788), said never to have left his mountain abode.

135

Zhaozhou (Joshi 趙 州): IL.e.、 Zhaozhou Congshen 趙

州 従訟 (778-897).

136 Biandan (Hentan H4): I.e., Biandan Xiaoliao Hi fH F (dates unknown), a disciple of the Sixth Ancestor.

137 Damei (Daibai K##): l.e., Damei Fachang KBE (752-839), a disciple of Mazu Daoyi 馬祖 道 .一 Dogen discusses him in "Sh6bogenz0 gyoji 正法 眼 蔵 行 ,持 part 1. 138 Practitioner Zhiyi (Shie désha 紙 衣 道 ):者 “Practitioner Paper Robe.^ the sobriquet of Zhuozhou Kefu 7/1 5274 (dates unknown), a follower of Linji Yixuan 臨演 義

% (d. 866).

139 Senior Seat Xuantai (Gentai jdza 玄太 上 座 ): I.e.。 Nanyue Xuantai MAK (also written %Z, dates unknown), disciple of Shixiang Qingzhu 4 #8B#4%, sometimes

known as “Plant Fiber Patched Robed Tai” (Tai fund #fi th). “Senior seat” (jOza JB) is an honorific for a senior monk, used variously for an abbot, a head monk, an elder, a monk of over twenty years standing, etc. 140

Shixiang (Sekisd 4 #3): I.e., Xuantai’s master, Shishuang Qingzhu 4 #8

a& (807-

888).

dried-up tree hall (koboku dé t4 7 *£): I.e., a meditation hall. “Dried-up tree” (or “dead wood”) is a common term for meditation, as in the expression “dried-up trees and dead ashes” (koboku shikai ¥4 7K 3EJK): see Supplementary Notes, s.v. “Dried-up tree.” 141

Touzi (72sz 投 子): I.e., Touzi Datong 投

子 大 同 (819-914).

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VOLUME II

[16B:39] 山 僧 行 業 無 、取 奈 主 山門 。 BAER RE. DEAE, SeRKBRAA SERREPI, SARE. BER PIU, eh. REI EE. MER ARCHER — mrt. BSBA. ARO. BERRA MSI BIB BIE BR. TEER TRE RIES. PFT ERIE KE. PEI RABM, BRACE Mei — ANE, ARH, Beam, BHA. This mountain monk, though his practice 1s not noteworthy, 1s honored to serve as head of this monastery. How could I simply sit by while the monastic property 1s wasted, suddenly forgetting what prior sages have entrusted to us. So now, first of all, | want to learn a bit from

the precedents for abbots left by the ancients. Having consulted with everyone, henceforth, we will not descend the mountain, will not go

for meal offerings, and will not dispatch proselytizing masters.'**? We shall divide the annual yield of this cloister’s fields into three hundred sixty equal parts and use one part each day, regardless of the increase or decrease of the residents. If there 1s enough rice, we’! make rice; 1f

there’s not enough to make rice, we’! make gruel; if there’s not enough to make gruel, we’! make rice water. In greeting new arrivals, we shall simply offer tea, without providing refreshments. We shall provide a single tea room, which individuals may use. We should strive to reduce involvements and single-mindedly pursue the way. [16B:40] £1:1923 Minigat Ae. Ble Rot, HK. BAM, 木馬 長 鳴 、 石 牛 矢 走。 天外 之 awe, FR ZI RRS, AL, BMP e ZA, PRES, RUA BEES, PRUBLECRR, FAANHENS. FKFEUAMA, ERS CM. A 面 Hine BER. IRSA, —PReeIK, BERT), Moreover,

There’s plenty to Ive on, The landscape hardly wanting. The flowers can smile;

The birds can sing. The wood horse whinnies long; The stone ox gallops well. Beyond the heavens, the hues of the blue mountains pale;

Beside our ears, the voice of the singing spring ts still. On the peak, a monkey chatters; The dew moistens the moon in the firmament.'*° In the wood, a crane cries; 142

proselytizing masters (keshu {KE =): A term used for monks soliciting donations

in the lay community. 143

The dew moistens the moon in the firmament (ro shitsu chiishd shi getsu $i P

#52 A): I.e., the moon is reflected in the dew.

16B. Sustained Practice, Part 2 Gydji 行 持

99

The wind circles the pines at daybreak. When the spring breeze arises, the dragons sing amidst the dried-up trees;'** The autumn leaves wither; their blossoms scatter in the cold wood.

The jeweled stairs are patterned with moss; The faces of the people, wrapped in hazy hues. The noise is stilled; the situation, Just the same.'”

A single solitude, with nowhere to go. [16B:41] Uf8SA. mMmA MAA, BeBe. SRAM AB, FRE fh, UEP. RISB AL ROR, THRO LA, DIBA, Today, this mountain monk ts talking to you about our house.'*° Since this doesn’t involve expedients, how can we go on to ascend to the hall and enter the room, take up the mallet and hold up the whisk, shout to the east and beat to the west, arch our brows and bulge our eyes like someone having convulsions?'*’ It would not only be condescending to you senior seats but would also let down the prior sages.

[16B:42]

個 不 、見 達 磨 西 、末 到 少 室山 、下 面 壁 九 年 。 二 祖 至 於立 寺 断 管、 可 調、 受 眼 辛。 然 面 達磨 不 曽 搭了 一 、詞 二 祖 不 曽 問 著 一 句。 選 喚 達磨作 不 人征 得 FOE WA ARR ATE, LURE ERR A, EHNA RE Atk, MRGRDR, MIE, HRORAR, GED, ARI AGE, ERIGANE EE, MOIST, VEE TTIH, RESRINE, CEM AER KE, WSR BAS, FCS UR, LAR, SRR ‘i, REIKO, AUREL, RMR, SOB, BH, Have you not seen that Dharma came from the west, went to the foot of Mount Shaoshi, and faced the wall for nine years? For the Second Ancestor to stand in the snow and cut off his arm, we have to say was 144

‘the dragons sing amidst the dried-up trees (koboku ryiigin th XBE"S): A set

phrase evoking the sound of the wind in bare branches; often used in Chan to suggest action within repose, or the power of life within the lifeless; see Supplementary Notes, s.v. “Dried-up tree.”

145. The noise is stilled; the situation, just the same (onjin jakuji, shdsoku enzen 7 EB Af. YG): Both “the noise” (onjin EE) and “the situation” (shdsoku {44) can refer especially to “news” or “communication” from the outside world. 146

our house (kamon 3):

L.e., the tradition of Zen teachings.

147 Since this doesn’t involve expedients (i ze fuchakuben EE 44 (#): The exact sense is subject to varied interpretation; perhaps meaning that this is enough. The trans-

lation takes ben {€ here as equivalent to hdben 77{# (“expedient means”; S. upaya), the pedagogic devices of the Buddhist teacher. ascend to the hall and enter the room (shind6 nisshitsu ME A): Le., the rituals of the abbot’s public lecture in the dharma hall (j6d6 k=) and the student’s private interview in the master’s quarters. The remaining actions in this sentence are all common in descriptions of the teaching techniques of the Chan masters.

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suffering pain; yet Dharma never expressed a single word, and the Second Ancestor never asked for a single line. Can we then say that Dharma didn’t act for the sake of others? Or say the Second Ancestor didn’t seek out a teacher? Whenever this mountain monk talks about what the sages of old did, I feel there’s no place for me here and feel ashamed of our weakness as a people of a later generation. Worse still, we offer each other delicacies of the hundred flavors. We say that only once we’re provided with the four things, can we bring forth the mind fof bodhi].'** But I’m afraid that this trick won’t work and will go on from lifetime to lifetime and generation to generation.'” Time Is like an arrow; we should deeply regret [its passing]. While this 1s so, there will be others who consider this at greater length; as for this mountain monk, I can’t force the teachings on you.'°? Have you gentlemen seen the gatha by an ancient?'°' Unpolished rice from the mountain fields, Pale yellow pickle of wild vegetables: If they’II eat this, they can help themselves; If not, they can go where they like. I sincerely hope that my fellow wayfarers will each strive hard. Please take care of yourselves. 148 the four things (shiji J 3+): Although there are several lists of the “four things,” here, likely the four requisites of the monk: food, clothing, bedding, and medicine.

149

this trick won’t work (soshukvaku futetsu (&-F]l 7438): The expression soshu-

kyaku (“make with the hands and feet”) is often read here as meaning “behavior”; the translation takes it in the idiomatic sense “scam,” “fraud,” etc. 150

there will be others who consider this at greater length (k06 zai tanin jiicho sddo

更 在他 人 従 長 相 度 ): A tentative translation of a phrase variously interpreted. Many take the term sgo 相

(rendered here “to consider”) as “to deliver” (or “to be delivered”),

and the term jiichd 従 長 ("at length“") in the sense “according to strength” (i.e., “skillfully”): hence, e.g., “others may deliver [you] (or be delivered) in accord with their strengths.” (The punctuation in Kawamura’s text after ji #€ must be a typo; and the reading that takes the following sansé |Li{$ “mountain monk” as the object of sddo #4

= seems unlikely. 151 gatha by an ancient (kojin ge 4 Aff): Reflecting the words of Niutou Wei 4-98 fs (dates unknown), dharma heir of Touzi Datong #-— Ala], in a conversation found in

the Jingde chuandeng lu (2 {4 BER (T.2076.51:324c 13-16): (Sf, ROE AoA, BPA, WBS KER, BPS. (FRE, BA, PRENPE BRR, ARE R A,

(SA,

ZB LARM

A monk asked, “What is the Reverend’s house style?” The Master said, “Unpolished rice from the mountain fields, yellowed pickle of wild vegetables.” The monk said, “What do you do when honored guests suddenly arrive?” The Master said, “If they'll eat it, they can help themselves; if not, they can go where they like.”

16B. Sustained Practice, Part 2 Gydji

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101

[16B:43] {1:194} HAUT TALS ARO AZO, 高祖 の 行 持 ほし お と い へ ども、 し ば ら CI O-MEBT ATEN, WEDNOMMEBRSA, FAW ME UT

fH,

LE OBSBTAL,

HTL ER? Y ,

This is the bones and marrow uniquely transmitted by the ancestors. While there are many instances of the sustained practice of the Eminent Ancestor, here I have offered just this one. Now, we who are later

students should admire and study the sustained practice undertaken on Mount Furong.'” It is the proper deportment of the Jeta Grove.'”° *

KOK OK OK

[16B:44] {1:195} HEN Ca BACK RE, C+sPRR720,

SHOLX,

IE.

BINT AERA ZERO,

PBICDRBSGALULT,

PRRIC ART SX

SKRICWES,

KE

DD) CHE - BHT All. RR. D7EAICIHEOX fi): The glyph shin f® here is a substitute for

shin RA, from tasshin 2A, the transliteration of the Sanskrit daksina (“donation”).

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[16B:61] FERNY I How do we know this? [The

World-Honored

One

said,]

“Good

men,

this

Bodhisattva

Observer

of the

Sounds of the World has inconceivable majestic powers. In innumerable kalpas past, he already became a buddha named Tathagata Knowledge of the True Dharma.” 9 houses that maintain Kannon (Kannon o honin seshimuru kamon #2 & (RILE L ¢° 4 3zFH): Presumably, Buddhist traditions in which Kannon plays a significant role. 10

There is a Kannon in Yunyan; he studied together with Daowu (Ungan ni Kan-

non ari, Dogo to dosan seri ERICA HO, 道 と吾 同 参せり ): The first clause here suggests that “Yunyan” 228% refers to the location of that name (in Youxian (K'%%, present-day Hunan); the second clause suggests it refers to the person, Tansheng 2 fx.

11 saying it and not saying it (ddtoku d6futoku 18 4418 F 7%): Le., Yunyan is able truly to express what should be said of Kannon, whereas “other buddhas” are not; the affirmative

and negative forms of the Chinese idiomatic daode 18 1%, “to say”; especially “to be able to say” something significant. 12 twelve faces (jini men -- —H): An unusual number of faces for Avalokitesvara; presumably, the eleven-headed version, in whose iconography the eleven heads sometimes emerge from a central head. 13 temporarily eighty-four thousand hands and eyes (shibaraku hachiman shisen shugen LIZ < /\ S50U-F AR): A figure (S. caturasiti-sahasra) regularly used in Buddhist literature to designate a great number; here, perhaps, meant to suggest the common trope that a buddha has eighty-four thousand teachings to counteract the eight-four thousand afflictions. The force of the adverb shibaraku Ltd & < , translated here “temporarily,” is unclear: it may indicate that Kannon sometimes manifests eighty-four thousand

142

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SHOBOGENZO

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[18:4]

ee OMRON Eee ACS FAR IL, HMEZOI, EEN BOT FID に あら ず、 い は ん や 十 お二 よび 三 十 、二 =EORUROSR OAD, HSB CEC Li ie0, BFSOUEY ANE ET, RICE か ぎら ず はば、 無由 際 量 に も か ぎる 太か ら ざ る な り 。 用 許 多 か の ず、 そ の 宗 理 かく の ごこご LOBEL.

雲 厳 道の 許多 手 ある し 。

の眼

すでに 無量

邊 無 の 由 量を 超越

道を 括 来 する に 、 道 吾、さらに 道

せるな り。 いま

不 著 い と は ず 、 宗 旨

The words “so many” in Yunyan’s saying, “How does the Bodhisattva of Great Compassion use so many hands and eyes?’ are not merely eightyfour thousand hands and eyes, let alone varieties numbering twelve, or thirty-two, or three.'* Xuduo [“so many”] means “how many??? It is saying, “so many,” without limiting the varieties. Since the varieties are not limited, it must not be limited even to a limitless amount. Regarding the number in “use so many,” we should study tts meaning in this way. It has transcended the limit of the incalculable and limitless. There is an essential point in the fact that, in taking up Yunyan’s “so many hands and eyes” here, Daoyu does not say that his words do not say it.'°

[18:5] {1:215} SR UB Blt, DOCEKWICAB> BRLYO, FCCW+EORMTEL て 、 LOIRE BRS BL, REAR. 年 魔は 護中 す 。 {FEL& WAIL, SAILS CIB All, BRIEML, BaRATS. LU る べし 、 MOLD aH. H7eU < ALES 話多 手 眼な り 。 許 多 手 眼 、は あ

きら か に 雲 問取 の する 眼 と も

・歳 道

吾 同 参 な 。り い ま は 用 作

魔を 道理 に 問 する 取 な り 。 こ の

を 、 経 師・ 論 師 ら な び に 十 ・聖 三 賢 等の 問 に 取 ひと し め ざ る べし 。 こ 問 取 、は BRA BAA ARS BRO, WEARS FAR Lie に 、 こ の 功 業 ちか を ら と し て 成 備す る 古 ・借 新 俺ある べし 。 使 許 多 手 作 と 衣 も 道 取 つべ し し 。 作 仕 磨と も 道 取 、し 動 仕 訂 と も 道 取 、し 道 仕 摩 道 取ありぬ べ し。

hands and eyes; or it may suggest simply that Kannon is occasionally spoken of as having this number of hands and eyes. 14

varieties numbering twelve, or thirty-two or three (jini oyobi sanjii ni, san no su-

han + 2B EOUE+ 2,

=O BUI): Dogen here seems to be referring, not to the num-

ber of hands and eyes of Kannon, but to the twelve faces represented in some iconogra-

phy and to the thirty-two or thirty-three manifestations of Kannon given in some sources.

15 Xuduo means “how many?” (kota wa ikusobaku to iu nari 許 多 は いくそば く と い ぶな ): り Dogen is here merely providing a Japanese equivalent, “how many” (ikusobaku V\< €1X< ) for the Chinese expression xuduo 許多. 16 his words do not say it (d6 fujaku i& # %): I.e., Yunyan’s words are insufficient. A

loose translation of the Chinese idiomatic dao buzhao 18 * &, a form not appearing elsewhere in Dogen’s writings; roughly synonymous with the much more common dao bude 18 44%, translated as “not saying it,” in section 3 above. The antecedent of the pronoun is, of course, Yunyan.

18. Avalokitesvara Kannon

観音

143

Yunyan and Daowu once studied together and were equals under Yaoshan. Thereafter, as fellow travelers for forty years, discussing eDisodes past and present, they “leveled what was wrong and confirmed what was right.”'’ In this way, today, in saying “how many hands and eyes,” Yunyan

says it, and Daowu

confirms it. We should know that,

for both old buddhas, it is the “how many hands and eyes” that they say together. “How many hands and eyes” is clearly Yunyan and Daowu studying together. Now, he asks Daowu, “How does he use them?’ We should not equate this question with the questions of the siitra masters and treatise masters, the ten sages and three worthies, and the like.'® This question has brought up a saying, has brought up “hands and eyes.” In saying, “how does he use so many hands and eyes,” there should be old buddhas and new buddhas who attain buddhahood through the strength of this meritorious deed.'’ We may also say, “how does he employ so many hands and eyes?””° We may also say, “What does he do with them?” We may also say, “How does he move them?” There should also be a saying, “How does he speak of them?”

17

fellow travelers (ddgyo [=]{T): Or “fellow practitioners.”

“leveled what was wrong and confirmed what was right” (fuzesho wa senkyaku shi,

zesho wa shomyo su FEMILRIAl EL, AI LIRAAT): Reflecting a remark to Xuefeng Yicun 2343 7% (822-908) by Yantou Quanhuo HEIR

(828-887) (Lengdeng huiyao

its , ZZ.136:782b17-18): Je Dire BL RS GBA

A ee BU

EA

Where you’re right, I confirm it for you; where you’re wrong, I shave it off for you.

18

sitra masters and treatise masters (Avdji ronji 経 師 論 ):師 I.e.、 specialists in the

interpretation of the sitras and treatises; scholastics. A pejorative term commonly found in Ddgen’s works. ten sages and three worthies (jisshd sanken +22 - ='%): I.e.. those on the ten advanced stages (ji HH; S. bhiimi) of the bodhisattva path and the three preliminary stages preceding these. 19 old buddhas and new buddhas who attain buddhahood through the strength of

this meritorious deed (kono kugo o chikara toshite jobutsu suru kobutsu shinbutsu = NBR ODDE UTRABT SD AB + Br): Le., buddhas, both ancient and modern, who achieve buddhahood through Yunyan’s question: see Supplementary Notes, s.v. “Old buddha.”

20 “how does he employ so many hands and eyes?” (shi kota shugen somo (£i*ZB =f (E/): Dogen here begins a series of plays with the Chinese question, in which he substitutes other possible verbs for yo FA (“to use”). The second instance here, if trans-

lated in parallel with the others, would read “how does he do them?” (so jiimo (E{T VE): in ordinary parlance, it would be taken as the Chinese idiomatic “what’s it for?” “what good is it?” etc.

144

DOGEN’S

SHOBOGENZO

VOLUME II

[18:6] AVIS, MARS EIT. VEO SRSA, REN, ADK に 手 うし を ろ に し て 、 枕 子 を 歓 索 す がる ご と し 。 歓 索 す る いふ と は、 さ り も と むる な り 。 夜間 くら は き 道 得 な 、り な は 日 裏 者 と山 道 取 せ がん ご し 。 用 手 眼 、は 如 人 夜間 硝 手 的 枕 子 な 。り こ れ を も て 用 手 を眼 単すべ し 夜間 を 日 裏 りお よ も ひ や る と 、 夜 に間 し て 夜間 な とる き と 、 投 呈 すべし すべ て 書 夜 にあら ざら ん と き と 摘 時 すべ なき り 。 人 の 操 枕 子 せ 、ん た と この 儀 す はな ち 第 音の 用 手 眼 の ご くと な る 、 會 取せ ざれども 、 か れ が ご く な る 道理 、 の が れ の・ が る べき に あら ず 。

ぐ と

。 、 ひ と

Daowu says, “Like a person groping behind them for their pillow in the night.” The meaning of this is, for example, like a person in the night reaching behind them and groping for their pillow.”! Mosuo [“groping”] means “to search for.” “In the night” is a saying about the dark, like saying, “seeing the mountain In the daylight.”*? “Using hands and eyes” 1s “like a person groping behind them for their pillow in the night.” With this, we should study “using hands and eyes.” We should examine it as considering “the night” from the daylight and as the time when “the night” is “the night” itself.2> We should examine it as the time when there is neither day nor night. “A person’s groping for a pillow” — though we do not understand that this behavior is like Kannon’s using his hands and eyes, we cannot avoid the truth that it 1s [in fact] like that. [18:7] VYEVSRIADAIZ,

LC,

OENITEIRDOSBRANKD,

RIDAISLROALI

PHOALRARDO SSD, bLGEOLHRAZLO CEBLTCEROA

lChOPIL,

BMAHCBTRCELIAHY, H+, SHIT A*SHBERD

り 。 RAD,

AKERORAOLRSARADOF,

LSAXL,

BRTSAIL,

AT ILb OT. BRT ILh OT, HEMT ICH OT, REA FRET. と 道 取する 道 吾の 道 底 を 抜 品せん する と に 、 眼 の 夜間 を うる、 見 べし る 、 す ご さざれ 。 手 の 、 くら ま を さぐる、 いまだ 剤 限を 著 手 ずせ 。 背 手 の 機 要 な る べく は 、 背 眼す べき 機 の要 ある か 。 夜間 を あき らむ 太 し 。 手 眼 世 界 るな べき か 、 人 手 眼 ある の か、 ひ と り 手 眼の み 飛 衣 誠 する か 、 頭 正 尾 正な る 手 の眼 一 條 ・ 雨 條 な る 。か も し か く の ご と く の 道 理 を 披 足すれ ば 、 用 許 多 手 眼 たは と ひ あ り と も、 た れ か これ 大 悲 菩 、 薩 た だ 手 眼 菩薩の みき こ ゆ る が ご と し 。 &

長いは ば 、 手有 眼 菩薩 、 用 多大 許

菩薩 悲

作 硬 と、 問

取 しつべ し 。

21 The meaning of this (iwayuru shishi \ (it) 45 B): Dogen is here and in the next sentence simply providing the Japanese meaning of the Chinese sentence.

22

asaying about the dark (kuraki ddtoku < % Xj8%%): Literally, “a dark saying”; a

somewhat odd locution, perhaps to be understood as “a saying that it is dark.”

“seeing the mountain in the daylight” (nichiri kanzan A #41): Perhaps meaning “as clear as seeing a mountain in broad daylight.” Likely reflecting the words of Yunmen

Wenyen 22F4 sci (864-949); see Supplementary Notes. 23

considering “the night” from the daylight (vakan o nichiri yori omoiyaru #{A ~rARBEKLYOBbEOLS): Le. “the night” as seen from, or perhaps in contrast to, the daylight — as opposed to the following night as it is in itself.

18. Avalokitesvara Kannon

観音

145

The “person” in this “like a person” — should it be solely a metaphorical term? Again, should this “person” be an ordinary person, or should it not be an ordinary person? If we study them as the ordinary person on the way of the buddhas and not as a metaphor, there is something to be studied in their “groping for thrir pillow.” And the pillow as well, what shape it has should be questioned. “The night” as well must not be the night of the day and night of humans and devas. We should know that the saying is not that they get their pillow, not that they draw in their pillow, not that they “push away their pillow.”** When one would investigate Daoyu’s saying that says “groping behind them for their pillow in the night,” we should see that the eye must get “the night”; do not overlook this. The hand’s searching for the pillow has not set its hand on its limit.?? If the “hand behind” them

is essential, is it essential to

do an “eye behind” them?’° We should clarify “the night.” Is it a world of hands and eyes? Are there human hands there? Or do the hands and eyes by themselves dart like a thunderbolt? Is it one or two instances of hands and eyes true from head to tail? When we examine its principles like this, although there may be “using so many hands and eyes,” who is the Bodhisattva of Great Compassion? It sounds as if there is just Bodhisattva Hands and Eyes. If we put it like this, we should ask, “How

does Bodhisattva Hands and Eyes use so many Bodhisattvas of Great Compassion?’

24 “push away their pillow” (suishutsu chinsu f£ Ht): Likely recalling a story about Yangshan Huiji (1 284% (803-887) (Lengdeng huivyao Rit S B, ZZ.136:565a3-4): (ai, Bp we mE, Bia, hats. WAAR. B. dA EE ie. BMPEW AL +. A monk asked, “Can the dharma body really preach the dharma?” The Master [Yangshan] said, “I say it can’t, but there’s someone else who says it can.” [The monk] said, “Where is the one who says it can?”

The Master pushed away his pillow. 25

The hand’s searching for the pillow has not set its hand on its limit (te no, mak-

ura o saguru, imada saigen o chakushu sezu

手 、 の まくら を さぐる、 い まだ た 剤

限を 著

手 せ ず ): ILe.. the searching for the pillow has no limit. The translation tries to capture the play with “hand” in the verb chakushu 4% ¥ (‘set its hand”), which would ordinarily suggest “to undertake,” “to embark on.” 26

Ifthe “hand behind” him is essential, is it essential to do an “eye behind” him?

(haishu no kiy6é naru beku wa, haigen su beki kiy6 no aru ka #§ FOREB7RO While there are those hands and eyes and these hands and eyes that “have never been hidden,” they are not the self; they are not the mountains and oceans; they are not the sun face and moon face; they are not “this mind itself is the buddha.” [18:9]

雲 厳 道の 我 會 出、 我會了 は、 道

吾の

道を 我 倒 する

と いふ に あら ず 。 用 念 礎

の 手眼 を 道 取 に 道 得 らし な むる に は 、 我 倫 、也 我 了合 な り 。 無端 る べし 、 無 端 須 入 今日 る な べし 。

用 遺香 な

Yunyan’s saying, “I understand, I understand,” is not saying, “I understand Daowu’s words.” To make a statement that can speak of the 27 obstruct each other (shugen wa tatoi ai keige sezu tomo FRILL & OO ET せ ず と ): も Here. and in the following two sentences, the logic of the argument suggests that we might take the concessive form “X tomo” (“while X”) in the sense, “given X.” Dogen often uses the verb keige su iT (“to obstruct,” “to hinder”) in the sense “to define,” “to identify.” “how does he use” is such use, is using such (yo somo wa inmo yo

(EVEL ABE

nari, yo inmo nari 用

720 . FASE BEZe 9 ): “Such” translates the colloquial Chinese expression

renmo {&RE (“in this way,” “like this,” etc.), typically understood here as invoking the Buddhist use of “suchness,” or “thusness” (nyoze 204; S. tathata) to indicate what is beyond predication — a practice very common in Dogen’s writing. 28 while “hands and eyes everywhere” “have never been hidden” (hen shugen wa fu z6 26 nari tomo FAR ILA BS Ze YO & 4): Dogen is here playing with the expression, “in the realms everywhere, it has never been hidden” (henkai fu 26 20 Tast 7 & ik), a popular saying attributed to Chan Master Shishuang Qingzhu 4 #aBa& (807-888); see Supplementary Notes, s.v. “In the realms everywhere, it has never been hidden.” 29

sun face and moon face (nichimen gachimen A tf

° A ii): The terms may be taken

either as referring to the sun and moon or as allusion to Sun-faced and Moon-faced, two

buddhas given in the Foming jing #624, or to a famous saying by Mazu Daoyi 馬祖 道 — (709-788); see Supplementary Notes, s.v. “Sun face, moon face.” “this mind itself is the buddha” (soku shin ze butsu Bil.) 6): Or “this very mind is the buddha.” A very common phrase in Zen literature, cited in Dogen’s shinji Shobo-

genzo IAF 1EYEAR RK (DZZ.5:266, case 278) and many other Zen sources; see Supplementary Notes.

18. Avalokitesvara Kannon

観音

147

hands and eyes that use such, it is, “I understand, I understand.” It must

be unexpectedly using here; it must be unexpectedly taking on today.*°

[18:10] {1:217} 18 SOPRA SIL, VILMOAZREH, KEORKRSURSZeERT AIC あら ざれ ども 、 道 吾 に MERES@ OURS), TCUCLINRKRE HE 72 0. 眼 會 手 全 な らん か や 。 現 成の 會 なる か 、 未 現 成の 會 なる か 。 我 會 出の 党 を 我 な り すと と も 、 個 作 摩 生 會に 個 あ こと る を 功夫 らし な むべ べし 。 Daowu’s saying, “How do you understand it?” is “I understand”; while it does not obstruct “I understand,” Daowu has the saying, “How do you understand it?”*' Since it is “I understand” and “you understand,” could it not be “eyes understand” and “hands understand”? Is it a manifest understanding? Or is it an unmanifest understanding?** Though we take the understanding of “I understand” as “I,” the existence of “you” in “how do you understand it?’ should be made the object of our concentrated effort.*°

30

It must be unexpectedly using here; it must be unexpectedly taking on today

(mutan yo shari naru beshi, mutan shunyit konnichi naru beshi etm Ais B72 OL SE 28 AS A 725 ~ L): Presumably, meaning that Yunyan’s “I understand, I understand” unexpectedly expresses the “use” of “hands and eyes” “here” and “today.” “Unexpectedly” translates mutan #£%m, a term suggesting “for no reason,” “without grounds,” “out of nowhere”; some interpretations take it as “without limit” and treat this sentence as describing Kannon’s unlimited use of his hand and eyes. “Taking on today” (shunyit konnichi 2AA

今日 ) is an unusual phrase, found also in the “Shdbdgenzé raihai tokuzui” IEYEAR RIS FE ($a. While the predicate shunyit 24A is regularly read here as the deontic verb “should enter,” the translation takes it in the sense “to employ,” “to make use of.” 31

“How

do you

understand

it?” is “I understand”

(ni somosan e wa,

iwayuru

gae ya fAfEREAS IL, Vib SRE HH): Le., Daowu’s question is his way of saying what Yunyan expressed by “I understand!” A tentative translation of a passage open to interpretation. The English here follows the common practice of reading ga e ya K#

th, (“I understand it”) as a predicate nominative, and taking ni somosan e {fi/ ERE

S

(“How do you understand it?”) as the subject of the following “does not obstruct.” An

alternative reading would treat ni somosan e {fi{EFE@ as the sentence topic and take gae ya #&@ tH as the subject — yielding, “Regarding Daoyu’s saying, ‘How do you un-

derstand it?’: although ‘I understand’ does not obstruct its being ‘I understand,’ Daowu has the saying, ‘How do you understand it?’” Such a reading would take the point to be that Yunyan’s saying “I understand” is, as Dogen has argued above, not to be restricted to his understanding of Daowu’s saying (taking keigi su 2% [“obstruct”] in the sense “to define”).

32 manifest understanding (genjd no e Fipk@); unmanifest understanding (mi ge7/O zo e 未 現 成 の & ): Perhaps in the sense, “apparent in the words of the dialogue.” 33 the existence of “you” in “how do you understand it?” (ni somosan e ni ni aru koto (VERE @ IC fi d 5 = &): Presumably, meaning that, while we are familiar with the “I” in “I understand it,” we need to study the “you” in “how do you understand it.”

148

DOGEN’S

SHOBOGENZO

VOLUME II

[18:11] EPROM FIROWMRE SI, KRG FRUAT ee OIC, me れ 手 眼な り、 と 道 取せる と 参加 する 観音 のみお ほし 。 こ の 観音 た と ひ 観 音 OL. RIBSGROMRRO, SROMPEFIR CWSI, FIRED LWSIHoOT, MILK cb OmARO Lb. HFIROERSBIL, WO MAARDOT,

ら さざる

HFCL

LOBOWHS

し 。 手 眼 の 功徳 、は 基

手

眼すでに 許 多 といふ 、

量 生 か る あら

無 由 あま に る 説法 、 も かく が ゆえ に 、 ず 、 と 参

。 た が の ご と 雲 厳 光 べし す

と いふ と も 、 動

千 あま に

遍 身 く な る 道は 遍 。 遍

閉 す こと る

OLD,

携春 行

市の 手

眼に あ

と 認ず る 見 取 ・ 行 ・取 説 取 らあ ざ る 太 し 。

是 手 記し 身 赴 身 是

り 、

眼 、 手 手

高 あま に

、 の か のく 國 土 放 眼 るな べし 眼を 使用

り 、 八

ご と く あ 光 、も か く 、 手 眼を す いふ と と

萬 四 千 あま に り、

る の の ご 遍 も 、

み に と く 身 な 動

あ な ら 容

無

ら ず 、 度 る し 。 むる し に は 進 止 せし む

な か れ 。

On the appearance here of Yunyan’s saying, “his body everywhere 7S hands and eyes”: when reciting “groping behind them for their pillow in the night,” there are many Kannons who study that it says “his body everywhere” is “hands and eyes.”** While these Kannons may be Kannons, they are Kannons who have not yet said it. Yunyan’s “his body everywhere is hands and eyes” is not saying “hands and eyes” are everywhere in his body.*? While “everywhere” may be “the realms everywhere,” the body hands and eyes just as such are not where “everywhere” is.*° While the body hands and eyes may have the virtue of being “everywhere,” they are not hands and eyes that dominate the market.’’ There should be no view, practice, or teaching that recognizes the virtue of hands and eyes as “is.”°® The hands and eyes are said to be “so many”; they exceed 34 there are many Kannons who study that it says “his body everywhere” is “hands and eyes” (henshin kore shugen nari, to doshu seru to sangaku suru Kannon nomi ooshi

iY OAR

ZO,

LIBS

LBS

ST SMA OARKIEL): Dogen has here simply

put the Chinese sentence, “the body everywhere is hands and eyes,” into its Japanese reading. Note that he uses “Kannon” here for those who study Kannon.

35

“hands and eyes” are everywhere in his body (shugen ze shinpen FAR & is):

A tentative translation, based on what seems to be the logic of this passage. The term shinpen 1 could as well be interpreted as “his body [present] everywhere.” 36

the body hands and eyes just as such are not where “everywhere” is (shin shugen

no shat6 inmo wa, hen no shohen naru bekarazu

FARO

IES SEL,

OPT 7S

べから ず ): The translation struggles here to retain the consistent use of “everywhere” for hen i. If we substitute a term like “pervasion” here, this sentence might read, “While

pervasion may pervade the realms, the body hands and eyes just as such are not pervaded by pervasion.” “The body hands and eyes” translates the ambiguous shin shugen F FAR, taken here as “the hands and eyes that are the body”; it might also be rendered simply as “the body, the hands and eyes.” 37

dominate the market (zandatsu koshi #17

7): An idiomatic expression, found in

Chan texts, for arbitrary or arrogant behavior; see Supplementary Notes. Here, perhaps,

used in the sense, fully capturing the significance of “everywhere.” 38

recognizes the virtue of hands and eyes as “is” (shugen no kudoku wa, ze to ninzu-

18. Avalokitesvara ん gzzoz 観音

149

a thousand, exceed ten thousand, exceed eighty-four thousand, exceed the incalculable and limitless. It is not only “his body everywhere 1s hands and eyes” that is like this: his delivering beings and preaching the dharma are also like this; his land and radiance are also like this.*?

Because of that, Yuyan’s saying is “his body everywhere 1s hands and eyes”; we should study that he does not make “hands and eyes” “his body everywhere.” Whether he employs and uses “his body everywhere is hands and eyes,” whether he makes it move or rest, proceed or stop, do not move!*° [18:12] 6 BiB ARS, JH AGH, TRV unk, UIE ORSBIL, SBCA 道 な り 。 太了 喚 道 といふ 、は い ひ あ て、 い ひ あ ら は す、 の これ る 未 道 得な し 、 と いふ な り。 い ます で に 未 道 得 の つ、 ひ に 道 不得 な べき る の こり あら ざる を 道 取する と き は 、 葛 道 得 八 九 成な り 。

Daowu said, “You talk big talk, but it’s just eight or nine tenths of a saying.” The essential point here is that a “saying” is “big talk.” Taisha dao means “to say spot on,” “to express,” “to say with nothing left unsaid.”*' When one finally says what was hitherto unsaid, with nothing remaining that has not been said, this is “just eight or nine tenths of a saying.”

[18:13] {1:218} VSB BOBBIL,

HEOKEO

究に あら ず 。 道 得は 八九 と 、 十 成に 道 取 るす と、 な すべ き を 、 力量 の 妙 な がる に 道 得する な 。り た と へ ば

成な る 太 ゆえ 、 尋

とり し 。 に 、 十

LD,

IERBRAA BIC THOM,

来 せ ざる に は すぐ る 太 。し し か ある を 、 一

量 な べから る ず 。 い ま 八

の

舐 道 得人 九

ru FARO DAIL,

B

も 、 道 取す べき を 、 八 九 成に 道 取 する 堂 誠 念 の 時 節に 、 百 千 高の 道 得 に 道 取 革 子 の 力量 を 昌 し 、て わ づか に 八 九 成 方 を界 碧 千 高 力に 括 来 するあら ん も 、 折 力に 括 來せんは、 よ の つね の カカ

九 成 のここ 、 ろ か く の ご と し。

成の 道 をきき て は 、 道

し か ある を 人 、

得 十 成 な べき る に 、 道

祖

得 い らた ず し て

SLITS): “Is” here translates the copula ze in the phrase henshin

ze shugen iF t= FAR (“his body everywhere is hands and eyes”). The same word could be translated as “this” or as “right.”

39

delivering beings and preaching the dharma (dosh seppo 度

生 説 ):法 his land

and radiance (kokudo 6 ん の 國 放 土 光 ): 1.e.。 the salvific activities of the bodhisattva. “Land" (Xo んzo 國 土 ) refers to the bodhisattva's acquiring a buddha field (S. se)

over which to preside 一- here, likely Avalokitesvara's Potalaka (zzoんz 補 陀沙 ): “radiance" (96 放 光 ) refers to the nimbus (ん 67zyo 光明 ) surrounding his body 一- often used as a metaphor for the spreading of his wisdom.

40

do not move! (ddjaku suru koto nakare HT 5 — & 724.41): A common expres-

sion of Zen masters that can mean, “do not make a move,” “do not move [the thing under discussion],” or “do not be moved” [by the thing under discussion]. 41 Taisha dao (taisatsu dé Xi): of the Chinese idiom.

Dogen is here simply giving a Japanese definition

150

DOGEN’S

NTRREV EE SET,

HE,

SHOBOGENZO

DUD

VOLUME II

OTE
While these are all studying together with the buddha, studying together with the mountains, rivers, and the whole earth, they are still one or two of “so many hands and eyes.” [Tounji MS:] Mia =F ERMA H+ NAAR Presented on the twenty-sixth day, fourth month of the senior water year of the tiger, the third year of Ninji [27 May 1242P° (VISERIPR TASH Z. Re Copied this on the tenth day of mid-summer, senior water year of the tiger, Ninji [9 June 1242]. Ejo

with cash to buy rice cakes.” He put down his hand and said, “Basically, they’re just dumplings.”

54 Baizhang GX: I.e., Baizhang Huaihai 百丈 居 (749-814). His saying on Kannon occurs in a story in the Jingde chuandeng lu Sc fE(9 88k (T.2076.51:250a4-8): are Hk, QA (SIAR SIGS EPRI K Kb. Mn, RRIEMSA PA Bb Be 75a ES, eK Le Be, A, RAR Re aR BRAK, BNI, Once, when all were hoeing the fields, a certain monk, upon hearing the sound of the meal drum, picked up his hoe, gave a great laugh, and returned. The Master [Baizhang] said, “Excellent! This is Guanyin’s gateway for entering principle.” When the Master returned to the cloister, he called that monk and asked him, “What principle did you see just then that you were like that?” He replied, “When I heard the sound of the drum just then, I just took off and came back to eat.” The Master laughed. 55

Saramgama

assembly (Rydgon e #5 Rk):

Likely a reference to the assembly at

which the Buddha was supposed to have preached the Siiramgama-siitra, the sixth chapter of which contains discussion of the perfect penetration (ents [Bl1) of Bodhisattva

Avalokitesvara. (Shoulengyan jing FRR,

T.945.9:128bI11 ff.)

Lotus assembly (Hokke e 1 #£@): Reference either to the assembly at which the Saddharma-pundarika-siitra was originally preached, or to convocations dedicated to the

sutra, which contains the popular chapter on Kannon, entitled “Universal Gateway” (Fumon *F4), in which the bodhisattva manifests himself in whatever form is appropriate for his intended audience. 56

This colophon in the Tounji 洞

雲寺 MS js followed by a postscript identical to that

of the Ryumonji 龍門 寺 MS given above.

TREASURY OF THE [RUE DHARMA

NUMBER

19

The Old Mirror

Kokyo

1H Se

EYE

156

DOGEN’S

SHOBOGENZO

VOLUME II

The Old Mirror

Kokyo INTRODUCTION

This essay was composed at KOsh6ji in late autumn of 1241. It occurs as number 19 in both the seventy-five and sixty-chapter Shobogenzo compilations and as number 20 in the vulgate edition. In common parlance, “old mirror” refers to the ancient bronze mirrors of China, often thought of as somehow magical for their reflective power. More importantly for our essay is the Buddhist use of the mirror as a metaphor for consciousness, especially for the type or feature of consciousness that perfectly reflects its object — the “mirror wisdom,” often said to be inherent in all consciousness and fully realized in the awakened mind. Dogen’s essay takes up a series of passages on this mirror appearing in Zen literature — from the strange case of the Indian Zen ancestor GayasSata, who was from birth always accompanied by a mirror, through the famous poem by the Sixth Ancestor, Huineng =f, on polishing the mirror of the mind, and the odd discussion between the ninth-century

masters Xuefeng Yicun #34377 and Xuansha Shibei “VEN

about

what happens when two mirrors reflect each other, to the story, much cited in the Shobdgenzo, of Nanyue Huairang’s Fa xKa® likening Mazu Daoyi’s #54818— meditating in order to become a buddha to someone’s trying to make a mirror by polishing a clay tile. Not surprisingly, given his emphasis on practice, Dogen ends his essay by encouraging us to take up our own tile and make ourselves a mirror.

157 TE YEAR HERS

TL

Treasury of the True Dharma Eye Number 19 古鏡 The Old Mirror [19:1] {1:221} aa eae to OS LRT Olt, TRO. MRM m72) . lll eezZe YY JST, SAARAGL, +B. eam, -—OeEeO, PREM し 、 今 來 今 現し、 化 來 俺 現し 、 祖 來 祖 現する な り 。 What the buddhas

and the ancestors receive and keep and unique-

ly transmit is the old mirror. They are the same view, the same face;

they are the same image, the same casting; they study together, and verify together.' It is, when a foreigner comes, a foreigner appears — one hundred eight thousand; when a Han comes, a Han appears — ten thousand years in one moment of thought.* It 1s, when the past comes, the past appears; when the present comes, the present appears; when a buddha comes, a buddha appears; when an ancestor comes, an ancestor appears. * Ok OK OK OK

[19:2] 第 十 八 祖 伽 耶 多 舎 尊 者 、は 西 域の 摩提 國 人の な り 。 WEISBESRRE, RAK 蓋 、 母名 方 。也 母 氏 つて か 夢見 に い は 、く ひ と り の 大 、 神 お ほ き な る か が み を 持 し むか て へ り と。 ちなみに 懐胎 。す 七 日あり て 師 を むな め り 。 師 、 は じ め て 生ぜ る に 、 肌

骨 、 み が ける 瑠璃

の ごと し

。 い まだ か つて 洗 浴せ さる

1 the same image, the same casting (d6z6 dochii |rl(RlFlf#): The term “image” here may refer either to an image, or reflection, in a mirror or to an image, or icon, such as a painting or statue of a buddha or an ancestor. Both senses are at play in this essay. The term “casting” may refer to the making either of an image or of a metal (typically bronze) mirror. It is not clear what terms are being identified by the adjectives “same” (do [e]) in this sentence; it could be the “the buddhas” and “the ancestors” but is more likely “the buddhas and the ancestors” and “the old mirror.”

2 when a foreigner comes, a foreigner appears (ko rai ko gen #A3K HAE); when a Han comes, a Han appears (kan rai kan gen 漢 來 漢 )現 : Dogen is here introducing a saying of Xuefeng Yicun 2343 7F (822-908) that he will discuss below, section 19.

ten thousand years in one moment of thought (ichinen bannen —73.4F): A common expression in Zen literature for eternity in each moment.

158

DOGEN’S

\C, BRICBBre 0, 子 こと に なり 。

SHOBOGENZO

WEeIAR, ERICH OT, WRICh OT. AICS OST, BRICHOT, Al NSe7ROD, BLOPUBROD, BFOOWDOBeEC TED, DO CAI BRESICH OT, DOTKHERICH OT. DOT HEM ARIC ら ず 、 彫 負 ささ を てげ か く の ご と く と く な り 。 師 の 幼稚 の きよ と り 、 か が み に む か なふ の 常 儀 とせるの みな り 。 生 知 の 産 慕あるが ご と し 。 大 彫氏 の 、 童子 と 同 生せる か 、 童 子 、の 大 彫氏 と 同 生 せ る 、か ま さ に 前 後生 ある も で し 。 大 彫 鑑 、 は す な は ち 諸 俺の 功徳 な り 。

Students should realize that to talk of wisdom is not the ultimate talk of the way of the buddhas. Although we experience that the great round mirror of the buddhas has been born together with us, there is a further principle: that we do not contact this great round mirror in this birth, we do not contact it in that birth.'° It is not a jeweled mirror; it is not a bronze mirror; it is not a flesh mirror; it is not a marrow mirror.'® Is this

a gatha said by the round mirror? Is this a gatha spoken by the boy? The boy’s speaking this four-line gatha is not something ever learned from another, not whether from a sitra scroll, not whether from a wise friend;

he spoke this way from holding up the round mirror.'’ From his childhood, the Master made it his usual practice to face the mirror. It is as if he had the discriminating wisdom of knowledge at birth.'* Was the great round mirror born together with the boy? Was the boy born together with the great round mirror? There should also be births before or after.'” The great round mirror is the virtue of the buddhas. 15 we experience (kenmon su 5A T): Or, perhaps, “we learn.” A common compound verb (literally, “see and hear”) that can mean “to perceive” or “to experience,” “to learn of,” “to have knowledge (or information) about,” etc.

this birth (kono sho —®£); that birth (tasho (44): Or “this life,” “that life.” The translation tries to retain the repetition here of the term sho in the preceding “born together.” 16 flesh mirror (nikukyd AS); marrow mirror (zuikyo 髄 鏡): Dogen is here alluding to the phrase “skin, flesh, bones, and marrow” (hi niku kotsu zui RA Ba), regularly appearing in his writings to indicate the essence or entirety of the Zen transmission; see Supplementary Notes, s.v. “Skin, flesh, bones, and marrow.” 17

whether from a

sitra scroll (waku jit kyOkan BUEHER); whether from a wise

friend (waku jit chishiki Bete Mak): See above, Note 8. 18

knowledge at birth (shdchi “E A): |.e., innate knowledge, a term that could be ap-

plied to the inherent wisdom suggested by the story of GayaSata’s birth with the mirror. See Supplementary Notes, s.v. “Knowledge at birth.”

19 births before or after (zengo sho Hitz): |.e., boy and mirror born at different times.

19. The Old Mirror oo [19:9] この か も れる あ ひ に 眼 りあ 前せる た れ に ぶふ 、 わ

が み 、 内 外 くも に りな 外に あら ず 。 面 背 る あ た り 。 相似 いふ と 、は 、 同 得 見あり 。 た と ひ 依 ・報 正 報 と 、 も に 内 あら ず、 こ れ は 南人 の れ も か れ と な る 。

古鏡

し、 と いふ は、 外に まつ こと な し 、 了 雨 筒 な お じ く 人 の 人 に あふ な り 。 た と 外 の 形 像 、も 心 眼 りあ 、 に 相似 な 、り 外 に 相似 相 見 な 、り 雨人 の 相似

163

内に 得 ひ 内 同 な。 り な。 り

あら ず 、 内 見あり、 心と の 形 像 、も 得 見あり 。 い わ れ に あら か れ も わ れ

に 眼 心 ま ず と

く と ・ 現 、 い

To say that this mirror 1s without blurring “inside and out” is not [referring to] an inside that depends on an outside or an outside blurred by an inside. It does not have front or back; “both can see the same; mind and

eye are alike.““ To say they are “alike” means a person meets a person. The image on the inside has mind and eye, and “both can see”; the image on the outside has mind and eye, and “both can see.” This secondary recompense and primary recompense before us are alike on the inside and alike on the outside.?! They are not I; they are not another. This is “both people” seeing each other, “both people” alike. The other is also called “*]”: | am also the other.

[19:10] {1:224} 心と 眼 と 皆 相 似 は ・心 眼 な 。 り た れ の心 心 に 相似 に 相似 な る 、 い は

、 いふ と と へ ば せる、 い ゆる 人

は 、 は 道

、 心 ゆる 眼被

心は 心に 相似 りな 、 有 は眼 眼 に 相似 な り 。 相 似 各 眼 相似 と は い ん が ご と し。 い か な らん か こ 三 祖 ・ 六 祖な り。 い か な らん か これ 眼 の 眼 眼 世な り 。

To say that the mind and eye are “all alike” means the mind ts like the mind, means the eye 1s like the eye, means “alike” is “mind and eye.” It is as if we were to say that mind and eye each are like each. What is the mind like the mind? It is the Third Ancestor and the Sixth Ancestor.”

20

“both can see the same; mind and eye are alike” (ryoko onajiku tokuken ari, shin

to gan to ainitari MBE

U< ROY,

DERE SOIC

lines of GayaSata’s verse into Japanese, though er from the poem’s “both people” (rydnin FAA) “both things” (rydko Pf). Hence, his version can see, though his subsequent comments seem

4): Putting the last two

Dogen has altered the numerical classifito what would more commonly indicate might suggest that both “front and back” to refer to the person and image.

21 secondary recompense and primary recompense (eh6 shoho {K #k JE #k): Standard Buddhist terms for the two aspects of karmic consequences: the environment, or circumstances, into which one is born; and the makeup of the person — hence, the self and its

world. See Supplementary Notes. 22

the Third Ancestor and the Sixth Ancestor (sanso rokuso =4H + 7 The

point here is that, though we call him “the old Han” or we call him “the old Reverend,” this is not necessarily Xuefeng; for Xuefeng is an “old 120 the conduct of “like the breadth of the old mirror” (nyo kokyé katsu no anri 名 Ty Sal47 HB): I.e., what Xuefeng is doing when he says, “like the breadth of the old mirror.” 121 the independent positing of “breadth” (Katsu no dokuryii 107812); the one piece of “the old mirror” (koky6 no ippen 4 $i9— fr); the conduct of “like” (nyonyo no g777 如 如 の 行李): Dogen is here encouraging us to take apart Xuefeng’s sentence and consider each of its individual words in turn. 122

“action and rest promote the old path; I won’t be sinking into worry” (doyo

yo koro, fuda shonen ki HABAB,.

RUBTAIARE): Lines from a verse celebrating his

awakening by Xiangyan Zhixian

PA (d. 898); quoted in “Shdbdgenzé keisei san-

fx

shoku” IEVEAR HIE # LU f. (See Jingde chuandeng lu #{@(HEER, T.2076.51:284a16; shinji Shobégenzo 眞字 正法 眼 蔵, DZZ.5:134、 case 17.) 123

“The old Han’s heels haven’t touched the earth” (rdkan kyakukon miten chi zai

RARER AC ZAHHZE): Dogen here replaces Xuansha’s “old Reverend” with “old Han” (presumably to invoke Xuefeng’s earlier comment about the Han coming and appearing); hence, his following comment.

19. The Old Mirror Koの

古鏡

189

Han.” About “heels,” we should ask, “where are they?” We should in-

vestigate, “What are heels?” “We should investigate” means, treasury of the true dharma eye? Is it empty space? Is it all the it the vital artery? How many are there? Is there one? Is there a there a hundred, thousand, myriad? We should diligently study

is it the earth? Is half? Are like this.

[19:45] 未 の

芽 地 在 、は 地と いふ は 、 是 仕 摩 物 な る 。ぞ いま の 大 と地 いふ 地 は 、 一 類 所 に見 準じ し 、 て し ば らく 地 と いふ 。 さら に 諸 類 、 るあ ひ は 不思議 解脱 法

門 とみる あり

、 諸 介 諸 行 道 とみる 一

類 あ。 り し か あれ ば 、 脚 眼の中 ずべき

地 、は な に も の を か 地と せる 。 地 は 連 有 な る か 、 買 無 なる か 。 又 ほ お よ そ 地と いふ も の は 、 大 道 のな か に 寸 許 も かな る 太 きか 。 間 和 來 問志すべし 人 、 道 (the oesL, FARRIS RAH Eze. RBA SO, PEMA ZEHIID,

REE “AL,

LIBRA, KET LOMBIS, Bhi, RBH HAS Ubeaidt, BPR AREAL, CROW RYO. ARO wKZ:

り。

“‘Haven’t touched the earth.” What is it that he calls “the earth”? The earth of the present whole earth, he calls “the earth,” for the time being,

in accordance with the view of one type. There are types that see it as the dharma gate of inconceivable liberation. There is a type that sees it as the way practiced by the buddhas. Therefore, in regard to the earth that heels should touch, what is it that we take as earth? Does earth really exist? Really not exist? Again, more generally, we should keep asking again and again, we should keep saying to others and ourselves, is there not, on the great way, even an inch or so of what we call earth? For “heels,” 1s touching the earth right, or is not touching the earth right? Why is it that he says, “haven’t touched the earth’? At the time when “there isn’t an inch of ground on the whole earth,” “touched the earth” is “haven’t” and “haven’t touched the earth” 1s “haven’t.’!** Therefore, “the old Han’s heels haven’t touched the earth” is the circumstances of “the old Han,”

the quickness of his “heels.” *

124

KOK OK OK

“there isn’t an inch of ground on the whole earth” (daichi mu sun do Kitt

+): A fairly common expression in Chan texts occurring elsewhere in the Shobdégenzo. From the saying of Changling Shouzhou i #85f& (1065-1123) (Jingde chuandeng /7 He (SSIES, T.2076.51:464a26):

若人 識

得 心、 大 地 無

寸土 。

If a person knows the mind, there isn’t an inch of ground on the whole earth. “touched the earth” is “haven’t” and “haven’t touched the earth” is “haven’t” (ten

chi ya mi, miten chi ya mi BasHth AR, ACZAHHtH AR): Or “‘touched the earth’ is ‘not yet’; ‘not yet touched the earth’ ts ‘not yet.’” The translation struggles to preserve Dogen’s

odd Chinese syntax.

190

DOGEN’S

[19:46] {1:237} 4 | Ge HE LB AGES. FaMean, Fo

{8

日

\

磨

後 如何

。

Bit zs

SHOBOGENZO

Db 7A \

古

鏡

VOLUME II

僧 ふと 、 古鏡 末 磨 時 如何 。 師 云、 古

。

Chan Master Hungtou of Guotai Cloister on Mount Jinhua in Wuzhou was once asked by a monk, “Before the old mirror 1s polished, what’s it like?!» The Master said, “The old mirror.” The monk said, “After It’s polished, what’s it like?” The Master said, “The old mirror.”

[19:47] し る べし、 い まい ふ 古 は鏡 、 磨 あり 時 、 未 磨 あり 時 、 磨 後 あ どれ も 、 一 面 に 古 鏡 な 。り し か あれ ば 、 磨 は時 、 古 鏡 の 全 古 を鏡 磨 す なる り 。 古 に鏡 あ ら さざる 水銀

等 和 を し て

鏡あ り 。 未

磨 時 、は 古

に あら ざる 太 し 、 活

磨 す に る あら ず 。 磨

・目 自

磨 にあら ざれ ども 、 磨 古

鏡く らき に あら ず、 く ろ し と 道 取すれども 、 くらき 古 鏡 な 。り お ほ よ そ 鏡 を

磨 てし 鏡 な と す 、 吾を

鏡 な と す 、 See UCR oT, eB UCM Las, あり、 な る こと あれ ども 磨 す こと る え ざ る あり 。 おなじ

磨し て

BUCR ASS く PAO R Ze

り。

We should realize that this old mirror has a time of polishing, a time before polishing, a time after polishing; yet it 1s a single old mirror. Therefore, at the time of polishing, it is the old mirror polishing the whole old mirror. It is not polishing by mixing in something other than the mirror like mercury; it is not polishing itself or self polishing.'*° Yet there is “polishing the old mirror.” In the time before it is polished, the old mirror is not dim; we may say it 1s dark, but it 1s not dim: it is the living old mirror. Generally speaking, we polish a mirror to make a mirror; we polish a tile to make a mirror; we polish a tile to make a tile; we polish a mirror to make tile.'?’ There is polishing without making; there is making without being able to polish. They are both the family occupation of the buddhas and ancestors.'”* 125

Chan Master Hungtou of Guotai Cloister on Mount Jinhua in Wuzhou (Mushi

Kinkasan Kokutaiin Koto zenji "| & #2 |U BR GeSL Fae): Guotai Hungou BAZ 5LF8 (dates unknown), disciple of Xuansha Shibei “7 Eii{i#j. This dialogue appears at Jingde chuandeng lu TER VEER, T.2076.51:373al 4-15; shinji Shobdgenz6, DZZ.5:190, case 117.

126

polishing itself or self polishing (ma ji ji ma #8

+ AFB): Or, as this phrase is

often understood, “polishing the self or the self polishing.”

127.

we polish a tile to make a mirror (sen o mashite kyé to nasu Hex 磨 てし 鏡と な

+): Dégen is here introducing the material from the story of Huairang (#i% and Mazu

54H that he will discuss in the next section. 128

the family occupation of the buddhas and ancestors (busso no kago [or kagyo|

(#548 0) 3 3): I.e., the spiritual practice in the “house” of the buddhas and ancestors.

19. The Old Mirror た o んの *

古鏡

191

KOK K OK

[19:48] (LE AA, tod LP RICBSE LIC, BRDPOTDAS BACBSZEL to, BROIL CMOICH7Y, Bt, HIAGICHE LT. EDI mo OmOk, PODICHERRERO. BRORE, BEOCARL, HEO FKIZ, BILKEAEVILT, MR. HALXBAORCVE AIC, BAF MET. PARR Se AEE A PPT. FAME SAGE IRATE SO Os 7e), PARRV< . Mn ZEIC CL AAT A, BRL < . ARIES

賠 。す 南 鐵 な す は ち 一 HOME LDC.

BADKOIEL

DOE

あて て 磨

+, BHAONeEATTAIBSES, PRET, RV IE< . BS, tA い は く 、 BUTTE TT. PRU IN\ROWELE: FECAL ELLITE< 5 QC. FeEILA HT HIRORLHDANL, ZY ORMHSAN*X7EY, VE ん 写 授記 を 遇 し て 無 縫 塔 高の 多 少 を 道 得 す きべ な り 。 授 記 あら に ざら ん を 撃 し て人 法を 道 得する は 、 道 得 に あら は ざる 太 き な り 。 In investigating Xuansha’s essential point here, when he measures “how tall” the seamless stiipa is, he should say “how tall” it is. It is not, moreover, five hundred yojana; it is not eighty thousand yojana.*’ Hence, he does not disapprove of looking up and down; it is just that, while it may “not lack” the blessings of human and devas, looking at the height of the seamless stupa is not the prediction of Buddha Sakyamuni. What gets the prediction of Buddha Sakyamuni ts the saying, “seven feet or eight feet.” Really to examine the prediction of Buddha Sakyamuni we should examine it with the saying “seven feet or eight feet.” This being the case, setting aside for now the question of whether the saying “seven feet or eight feet” is right or not, as predictions, there is definitely a 35

an old buddha (kobutsu 4):

Slightly variant version of the opening and closing

lines from the poem “Gujin dayi” 44 X&, attributed to Yunding Defu TH1#%& (dates unknown), a dharma heir of Wuguo Zhiyuan s€0@%

(dates unknown) and a fourth

generation descendant of Dongshan Liangjie jf LU R {it (807-869). The poem appears in the Jingde chuandeng lu # (2 {EVER (T.2076.51:456b7-11) and elsewhere. 36 dark talk (gendan %X): Or “profound talk”; an expression for Buddhist discourse, common enough in Buddhist writing but not in the Shobdgenzo.

37

five hundred yojana (gohyaku yujun £5

A): A yojana (yujun HA) is a measure

of distance, varying greatly depending on the source, but often said to range from seven to nine miles. “Five hundred yojana” is the height given for the famous jeweled stupa of Bud-

dha Prabhitaratna in the Lotus Sutra (Miaofa lianhua jing WERE,

T.262.9:32b17).

prediction of Xuefeng and a prediction of Xuansha. Obviously, taking up prediction, they should say how tall the seamless stupa is. To speak of the buddha dharma by taking up what ts not prediction is not to say anything.

[21:12] 自己 、の 眞 衛に 自己 な る を 党 取 、し 聞 取 、し 道 取 す れ ば、 さ だ め て 授 記 の 現 成する 公 案ある な り 。 授 記の 営 陽に 生生 つの きた る eae AeA ED I, UES OPPS ABCIEFE L & 授 記の 功夫 する ちか ら 、 諸 人 を 推出 する な 。り こ の ゆえ に、 唯 以 一 aR eA SA» いふ な り 。 そ の 宗旨 は、 向上 に は 非 自 己 かかならず 非 目 の己 授 を 記 うる な り。 こ の ゆえ に 、 諸 備 は 諸 代 の 授 記 うる を な り 。

When one understands, hears, and says that one’s self is really oneself, there is definitely the koan that realizes prediction. In the immediacy of prediction, there emerges the concentrated effort that studies together.*® It is in order to fulfill prediction that so many buddhas and ancestors have appeared and attained right awakening. The power of the concentrated effort of prediction pushes out the buddhas. Therefore, it is said that [the buddhas] “appear for the reason of one great matter alone.”*” The essential point of this is that, at a higher level, the non-self always receives prediction from the non-self. Therefore, the buddhas receive the prediction of the buddhas.

[21:13] {1:252} BIZEESR, — FSB UCL, MES BLU CSL. FF FIRES し て 授 記 、し 授 記せ ら 。る あ るい は 優 圭 を華 昌 し て 授 記 、 す あ る い 人は 金 補 衣 を 括 じ て 授 記する 、 と も に これ 強 師 にあら ず 、 授 記の 云 師 なり 。 内 より うる 授 記ある べし、 外より うる 授 ある 記 べし 。 内 外を参 究せん 道理 、は 授 ACICBHBeS UL, HAO BElt, BBR, RIOT —a 年な り 。

In sum, regarding predictions, predictions are conferred by raising one hand, predictions are conferred by raising both hands, predictions are

38 Inthe immediacy of prediction (juki no toyd ni #£i07 BGC): The term toyo & 陽 . translated loosely here as “immediacy,” while unusual in Dogen’s writing, occurs often in Zen literature, in the sense “direct,” “straightforward,” “head on,” etc. In ordinary Chinese, the term usually refers to the accession of the emperor, whose location in court “faces the sun” in the south. 39

“appear for the reason of one great matter alone” (yui i ichidaiji innen ko

shutsugen MEL. —K BWA RALW HL): A passage, in Chinese, quoting famous words of Sakyamuni in the Lotus Sitra (Miaofa lianhua jing Wik, T.262.9:7a21-22), where the “one great matter” is the mission to lead all beings to buddhahood. See Supplementary Notes, s.v. “Buddhas, the world-honored ones, appear in the world for the reason of one great matter alone.”

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conferred and received by raising a thousand hands and eyes.*° Conferring predictions by raising the wdumbara flower, or conferring predictions by taking up the robe of gold brocade — none of these is a forced act: they are the words and deeds of prediction.*'! There are predictions received from inside; there are predictions received from outside. The principle of investigating “inside” and “outside,” we should study in prediction. The study of the way of prediction is one strip of iron for ten thousand miles; the fixed sitting of prediction is ten thousand years in one moment of thought.” 40

raising one hand (isshu o koshite —#% # UL T); raising both hands (rydshu o

koshite (A

% 8 LT): The verb “to raise” (kosu #23) often suggests “to hold up for

examination,” “to take up for consideration”: here, it may reflect the opening line of the verse in section 10, above: “In past and present, they raise the whisk, instructing east and west.” It is not clear whether Dogen has particular historical examples of hand-raising in mind here, but commentators sometimes offer the case of Yaoshan Weiyan 3% L1H fix (751-834) responding to a question on the way from the official Li Ao (771-841) by pointing to the heavens and pointing to a water jug (see, e.g., Hongzhi chanshi guang-

lu FRET BER, T.2001.48:5b17-19); and the case of Baizhang Weizheng 百丈

性政

(757-842) explaining the great meaning by spreading out his hands (Jingde chuandeng lu FBS ER, T.2076.51:268c1-3). a thousand hands and eyes (sen shugen AR):

between Yunyan Tansheng 224%

Likely an allusion to the conversation

(782-841) and Guannan Daowu 開

南 道吾 (dates

unknown) over how Bodhisattva Avalokitesvara (described as having a thousand hands,

each with an eye in the palm) uses so many hands and eyes (see, e.g., Biyan lu 22 R&#k, T.2003.48:213c19-26): the case is discussed at length in “ShobogenzQ Kannon* 正法 眼 Hoe 41 udumbara flower (udonge (22): The udumbara is a plant said to blossom only very rarely; hence a symbol of what is rare and precious. The reference here is undoubtedly to the famous story of Buddha Sakyamuni’s teaching the dharma on Vulture Peak by holding up a flower (see above, Note 20); though there seems to be no explicit precedent for this in Chinese sources, Dogen elsewhere identifies the flower as the wdumbara (see, Eihei koroku 7k ERB, DZZ.4:12, no. 428). robe of gold brocade (kinran’e 4 f#iZX): Though not quite an example of prediction, the reference here would seem to be to the legend that Buddha Sakyamuni bestowed a gold brocade robe on Mahakasyapa, to be handed on to the next buddha, Maitreya (see, e.g.. Jingde chuandeng lu {E(B GER, T.2076.51:205c3-5). none of these is a forced act: they are the words

kore géi ni arazu, juki no un’i nari と も に これ 強

and acts of prediction (tomo ni

含 あら に ず 、 授 記の 云 師

なり): An

unusual usage, seen elsewhere in DoQgen's writing, that contrasts go 強 和久 (translated here “forced act”) and un’i z% (“words and acts”); the former suggests intentional, premeditated action, while the latter seems to be used for behavior that comes naturally — hence, here, the natural activity of prediction.

42

one strip of iron for ten thousand miles (banri ichijé tetsu 4 .— (KF): A com-

mon Zen idiom for the ultimate unity of the myriad phenomena; see Supplementary Notes, s.v. “One strip of iron.” ten thousand years in one moment of thought (ichinen bannen — 7. 64*F): A common

expression in Zen literature for eternity in each moment.

21. Prediction Juki

##¢

229

* OK OK OK OK

[21:14] ORV MI < . FARES,

MKT,

An old buddha has said,*? In succession, they attained buddhahood,

And, in turn, next conferred predictions.

[21:15] い は く の 成 備 は か、 な ら ず 相 織する な り 、 相 す 織 る 少 許 を HT Sore), AU eFLELDO BK T AZ), BUKIL SEO, RITE KRY, KL NSE 7, TERI 720, COMBS, BEOBAICSOTT, We の 造 境 あら に ず 、 度 の量 造作 あら に ず 、 造 心 にあらざる な り 。 まさに 人造 境 ・ 不 造境 と、 も に 軟の 道理 に 一 し任 て 完半 すべ し 。 造作 ・ 不 造作 、 & bh (CMKOWRIC HEL CHET NL, OV Ena ALOR T SIL, Tt PCH

RAH

DADATEN,

ANA

OGRE

SD,

HBCHASE,

VIA Pik ARABI, LXE SED, BD RR ORAT SO. Biik7e り 。 即 心逢 人 の 滅 度 るす 、 一 減 ・度 二 滅 度 を づ め らしくす る に あら ず 、 如 許 多 の 滅 度 を 滅 度すべ し 、 如 許多 の 成道 を 成道 すべ し 、 如 許多 の 相 好 を 相 WEFAL, Lavg7elab FARE eA Ze. FARE RES 70. FART

7e) . FARE 面 ・ 祖 面の 面 mt

A,

7R OO, BRIS ARICH OT, EE EIGER, WE 俺 面に 相 LL, mmc tT SItthHeZR OO, TGC FAIZELO

GOL I ARRICH OF,

“Attaining buddhahood” is always to be “in succession.” A few “in succession” “attain buddhahood.’™ This, prediction does “in turn, next.” “In turn, next” is “in turn” attaining “turning”;99, 6 “in turn, next” is “next”

attaining “next.”“° For example, it is a “hasty act,” and a “hasty act” is 43 Anold buddha (kobutsu 4): I-e., Buddha Sakyamuni in the Lotus Siitra, speaking of the ancient Buddha Dipankara and his seven brothers (Miaofa lianhua jing Wie i HEE, T.262.9:5b1). 44

A few “in succession” “attain buddhahood”

(sdzoku suru shoko o jobutsu suru

nari FARES A Dat %& ABT SD 72 0): Reading shdko o jObutsu suru “YF AEST “to make a buddha of are a few cases (e.g., section represents an adverbial expressions

D as

a few.” Perhaps meaning that, within the ongoing succession, there Dipankara and his brothers?) in which buddhahood occurs. This extended exploration, difficult to capture in translation, of the two in the quotation from the Lotus Siitra: sdkei *H#é (“in succession,”

which, as here, Dogen also uses as the verb sdkei su fH T, “to succeed [one another]”), and tenji #47K (translated, somewhat awkwardly, as “in turn, next,” which Dédgen will

also treat as the verb fenji su #47KFT, “to do [or be] in turn”). 45

This, prediction does “in turn, next” (kore o juki no tenji suru nari —tV® FAO

kik 4 7p" ): Presumably, meaning something like, “this buddhahood is what prediction does repeatedly.”

46 “in turn” attaining “turning” (ten toku ten #4454); “next” attaining “next” (ji toku ji %R14iK): Ddgen here breaks apart the expression tenji #47 (“in turn, next”) into the primary meanings of its two component glyphs: “to turn” and “next.” Perhaps the meaning is that, while the succession of predictions follows one after another, each successive

230

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an “activity.“ That activity is not the constricted, constructed body, not the constricted, constructed object, not a gauged, constructed action or constructed mind.** Both construction of the body and non-construction of the body, we should thoroughly investigate by relying entirely on the principle of “in turn, next”; both constructed action and non-constructed action, we should thoroughly investigate by relying entirely on the principle of “in turn, next.” The present advent of the buddhas and the ancestors is done “in turn next” by the activity; the coming from the west of five buddhas or six ancestors is done “in turn, next” by the activity.*” Needless to say, then,

“bearing water and hauling firewood” is done “in turn, next.”°° The adinstance is complete in itself. The verb toku 1% (“attain”) probably indicates identity: “turning” is just “turning”; “next” is just “next.”

47

itis a “hasty act” (zdji nari WK 7e 4 ): Le., the glyphji *K (“next”) in tenji BK

(“in turn, next”) is the ji % in zdji wiv, a term meaning “hasty,” “briefly,” “instantly,” something done quickly or casually.

a “hasty act” is an “activity” (z6ji wa sei nari WRITHOB Ze ): Le., the term z6/i 造 次 implies “doing,” “performing,” or “implementing” (sei fii #5) something. 48 the constricted, constructed body (kyokury6 no zéshin fay Oise): Dogen begins here a series using the element 26 造 of z 造 次 ("hasty act”) in its primary sense “to construct”; the resulting terms can be read either as adjective-noun compounds (“constructed body,” etc.) or verb-object compounds (“constructing the body”). 49

the coming from the west of five buddhas or six ancestors (gobutsu rokuso no

seirai suru £8 7\48.@ PERF Z ): Dogen turns here to an investigation of “in turn, next” (tenji #47R) through a series of references to buddhahood. The first in the series seems

to refer to the coming of the buddhas from India to China. Supplementary Notes, s.v. “Coming from the west.” The apparent combination here of “five buddhas” (gobutsu 4.8), a teaching normally associated with esoteric Buddhism, with the “six ancestors” (rokuso 7\#H) central to Zen tradition seems quite unlikely; probably, the phrase gobutsu rokuso should be taken as “five or six buddhas and ancestors” (goroku busso £.7< (#648). Still, which (if any) historical figures Dogen might have had in mind here is unclear; and

some MS witnesses replace the phrase with the more familiar soshi 446m (“Ancestral Master”) — 1.e., the First Ancestor, Bodhidharma; see Supplementary Notes, s.v. “Intention of the Ancestral Master’s coming from the west.”

50 水

“bearing water and hauling firewood” (unsui hansai W7KAXSR; also written as 1 搬柴 ): 1.e., the everyday actions of the buddhas and ancestors. Words made famous in

a line attributed to the Layman Pang M/E

(see, e.g., Jingde chuandeng lu TEE

#x, 1.2076.51:263b1 2):

FRIASAA,

ZK RRR

The spiritual powers and the wondrous functions: Bearing water and hauling firewood. The expression “spiritual powers and wondrous functions” alludes to the paranormal attributes of a buddha; the saying also recalls a famous story in the Lotus Siitra of the

prior career of Buddha Sakyamuni, in which he “drew water and gathered firewood”

(kyitsui shishin ix7k+a#) for his teacher, the future Devadatta (Miaofa lianhua jing xb iF TPE KE, T.262.9:34c6).

vent of “this mind itself 1s the buddha” is “in turn, next.” The extinction

of “this mind itself is the buddha” is occurring rarely, in one extinction or extinct so many extinctions; it should ments of the way; it should mark and

not something we should two extinctions: it should attain the way of so many sign so many marks and

This is “in succession, they attained buddhahood”;

take as render attainsigns.”

it is in succession,

they attained extinction; it is in succession, they attained prediction; it 1s in succession, they attained “in turn, next.” “In turn, next” is not inher-

ent: it is only seven penetrations and eight masteries.°*> Buddha faces and ancestor faces each seeing each other, each meeting each other — this 1s “in succession.” In the being “in turn, next” of buddha predictions and ancestor predictions, there is no interval into which to escape. [21:16] {1:253} HUA . ROR

ACERS,

RK SR,

RE.

Old buddhas have said,デ

Now that we hear from the Buddha Of the splendid matter of prediction, And receive assurance of our turn next,

Our bodies and minds everywhere rejoice. 51 The advent of “this mind itself is the buddha” (soku shin ze butsu no gensho suru BIL Fz 8 FET 4); The extinction of “this mind itself is the buddha” (soku shin ze

butsu no metsudo suru BILL OPE T 4): I.e., the appearance in the world and the entrance into nirvana of a buddha that is this mind itself. Reference to a famous saying

attributed to Mazu Daoyi &#Hi8— (709-788), cited in Dogen’s shinji Shdbégenzé AF IEVEER HK (DZZ.5:266, case 278) and many other Zen sources; see Supplementary Notes, s.v. “This mind itself is the buddha.” render extinct so many extinctions (nyokota no metsudo o metsudo su Mat BO 減 度 を

jx ET); attain the way of so many attainments of the way (nyokota no jddé o jddé su 如 許多 の 成道 を 成道 す): mark and sign so many marks and signs (yo んo/ no ségé os の eo sz 如 許 多 の 相 好 を 相 好 す ): Probably meaning that the buddha that is “this mind itself” should experience many nirvanas, many awakenings, and many physical marks and signs of its buddhahood. In each of these phrases, Dogen treats the feature of the buddha as a transitive verb having itself as object. “Marks and signs” translates sdg6 #8 24, a reference to the thirty-two primary marks and eighty auspicious signs on the physical body of a buddha — a term highly improbable as a verb. 52 seven penetrations and eight masteries (shittsii hattatsu ii/\ 2): I.e., complete mastery. A fixed expression, not infrequent in Dogen’s writing, that plays with the term

tsiidatsu ifisi# (“to penetrate,” “to understand fully”). 53

Old buddhas (kobutsu 4): A quotation from the Lotus Siitra (Miaofa lianhua

7xg 妙法 蓮華

経 262.9:29b20-21). The speakers here are not in fact “old buddhas”

but Ajfiatakaundinya and other disciples of Buddha Sakyamuni celebrating in verse their having received predictions of their future buddhahood. See Supplementary Notes, s.v. “Old buddha.”

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[21:17] VSEDAIL, HREM. DZTOTRACRHZEO, KORO RERIEALW SIL, HOMME), RBIRILKSRONL, Wh: H営の 自 に 他 か か は る べから ず 。 従 側 聞 るな べし 、 従 他 に 聞 あら ず 、 迷 悟に あら ず 、 衆 生 あら に ず 、 草 木國 ゥ 土 にあら ず 、 BML OSL, HRS な り 、 及 韓 次 受 決 りな 。 韓 次の 道理 し 、 ば らく も 一 隅 に どまり と ぬる こと 7eL, FORE LE TH< 20, RER6RBAKR, PROT LIA SE ULCmMEL. DERMBUCTHMBAT, SF5ICK, PlIDROEPF OIC, IMEDAESOPF HBT

AMAL,

HtiBLVS,

THIS

INRA

mam 720, CHT be IRORERY, CORB. SOIC 牧 妹 を 攻 喜 せしめ 、 迷 悟を 葵 喜 せ し る か に、 お の お の と 親切 な り いと へ ど も、 お の お の と 不 染 汚 な 。 り か る が ゆえ に 、 韓 次 面 受 決な る 、 授記 方 厳事 な り 。

What this says is that “the splendid matter of prediction” is always “now that we hear from the Buddha.” To say that “now that we hear from the Buddha” represents “and receive assurance of our turn next’ means “our bodies and minds everywhere rejoice.”* “And our turn next” is “we now”; it has nothing to do with self or other of past, present, or future. It is “hearing from the Buddha”; it is not hearing from another; it 1s not

delusion or awakening; it is not living beings; it 1s not the grasses, trees, and lands: it is “hearing from the Buddha.’”? It is “the splendid matter of prediction’; it is “and receive assurance of our turn next.” The principle of “our turn next” does not pause even briefly at one corner but proceeds to “our bodies and minds everywhere rejoice.” The “and receive assurance of our turn next’ that is “rejoicing” is always study everywhere studying together with the body, study everywhere studying together with the mind.°° Going further, because the body is always everywhere 54 To say that “now what we hear from the Buddha” represents “and receive assurance of our turn next” means “our bodies and minds everywhere rejoice” (ga

kon jit butsu mon no kyit tenji_juketsu suru to iu wa, shinjin hen kanki nari BA ERE DRBRDRTS EWS, ORE Z YO): The awkward translation struggles to make sense of Dogen’s play with the Chinese phrases of the siitra, in which the first line has become the grammatical subject of a verb created from the next line. A rephrasing of this odd sentence might yield something like, “what we now hear from the Buddha is the assurance that we shall follow in turn — this is the joy that pervades our bodies and minds.” 55 grasses, trees, and lands (sOmoku kokudo &7\ 24 +): A common expression for the natural world, as in the saying, “grasses, trees, and lands all attain buddhahood” (somoku

kokudo shikkai jObutsu 27 BY 284 A); here, paired with the preceding “living beings” (shujd RR). 56 The “and receive assurance of our turn next” that is “rejoicing” is always study everywhere studying together with the body, study everywhere studying together

with the mind (kanki naru kyit tenji juketsu, kanarazu shin to dosan shite henzan shi,

shin to dosan shite henzan su ®REB72 5 RARZIR, 心 と [a]Zs L CBT):

DTS H & BL TiS,

Dogen here uses the Chinese of the entire third line of his quo-

in the mind, and the mind is always everywhere in the body, it is called “our bodies and minds everywhere.” This is the realms everywhere, the directions everywhere, the body everywhere, the mind everywhere.”’ This is a single, special joy. When that joy clearly makes waking and sleeping joyful, makes delusion and awakening joyful, while it may be intimate with each of them, it is not defiled by any of them. Therefore,

it is “in turn” “receiving assurance’; it is “the splendid matter of prediction.” * OK OK OK OK

[21:18] A eee. HEE + 7M + be + ee SIA, BORG fe lO] HES HE —

ABE. BAL, BE. RR EKRY, BBX BCR + PERE - URE « SAAR HE - PADRE, ARRZEAL & + GEEZER, ORI. RPE. ORME Be AT, RIDER —(fa—t), DE-OMEA. RAM. B St — Te.

Buddha Sakyamuni addressed the eighty thousand great beings, beginning with Bodhisattva Medicine King,” Medicine King, you see in this great assembly incalculable devas, dragon kings, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, as well as bhiksus, bhiksunis, upasakas, and upasikas, those who seek to become Ssravakas, those who

seek to become pratyeka-buddhas, and those who seek the way of the buddhas.*’ Upon all such types tn the presence of the buddha who hear tation, “and receive assurance of our turn next,” as the grammatical subject modified by “rejoicing.” He then treats the “everywhere” (hen i) of “bodies and minds everywhere,” by associating it with “study everywhere” (henzan W2, or “extensive consul-

tation’), a term for the monk’s practice of traveling about to study with various teachers. The meaning would seem be that the mental and physical joy of receiving assurance of buddhahood is the study of Buddhism with body and mind. 57

the realms everywhere, the directions everywhere, the body everywhere, the

mind everywhere (henkai henhd, henshin henshin ia Fis

7, 1-48 -L)): Playing with

the word hen 1 (also written 4), found in such familiar expressions as “the realms everywhere” (henkai i #t, as in the saying “in the realms everywhere, it has never been

hidden” [henkai fu 26 26 Wa 57 i]) and “his body everywhere” (henshin i, as in “the body everywhere is hands and eyes” [henshin ze shugen i f= FAR]). See Supplementary Notes, s.v. “In the realms everywhere, it has never been hidden,” “His body everywhere is hands and eyes.” 58 Buddha Sakyamuni (Shakamuni butsu EiJE):

(Miaofa lianhua jing WYER, 59

A passage from the Lotus Siitra

T.262.9:30b29-c7).

devas, dragon kings, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas

(shoten ryii6 yasha kendabba ashura karura kinnara magoraga itt K + HEE + KM + Hz Bae + Pa S HE - UHR RE - BRAG HE - EABRHE(M): A standard list of the eight kinds of beings (hachibu ju /\ #838) often in attendance at the preaching of the Mahayana sitras.

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a single gatha or a single line of the Sutra of the Wondrous Dharma Blossom and rejoice for even a single thought, I confer a prediction on all that they will attain anuttara-samyak-sambodhi.”

[21:19] {1:254} し か あれ ば す な は 八 、部 所 求・ 所 を きか し めん。 い 邊 等 類と いふ は、 奥 非 人 、の 席 像 な る べし 。 如是 な ち は 堂 得 阿 粗

ち、 い ま の 無量 な る 衆 會 、あ る い は 天王 ・ 龍 ・王 四 部 ・ 解 こ と な とり い へ ども、 た れ か 妙法 あら に ざら ん 一 名 一 偶 か な らん な ん ちぢが 乃至 人 一念 Ph OF こ れ 法 華 類な り 。 CR MABAT CVI, BOR AZ に 錯 認するあり と も 、 百 草に 下 種 せ あり る と も、 aes 等 類 、は 我 皆 奥 授 記 な り 。 我 皆 奥 授記 の 頭 正 尾 正 な 、る す 多 維 三 青 菩提 三 な り 。

Thus, in the “incalculable” 9? 66 “assembly,” while what is sought and what is understood by “the devas, dragon kings,” the four groups, and eight groups may differ, which would hear “a single line or a single gatha” of what is not “the wondrous dharma?”® Which of you would “rejoice” in another dharma for “even a single thought?” “Such types” means types of “dharma blossom”; “all in the presence of the buddha” means “all within the buddha.” “Humans and nonhumans,” whether they mistakenly discern the myriad forms, or whether they have planted seeds in the hundred grasses, are “such types.”°' “Such types” are “I confer a prediction on all.” That “I confer a prediction on all” is true from head to tail is “they will attain anuttara-samyak-sambodhi.” “Devas” (ten K): heavenly beings, inhabiting the upper reaches of Mount Sumeru and the celestial realms; “dragon kings” (ryiid HEE; S. ndga, naga-rdaja): great serpents living in the clouds or bodies of water and associated with rain; “yaksas” (yasha 夜叉): flesh-eating flying demons; “gandharvas” (kendabba #z§4): spirit musicians who subsist on scents; “asuras” (ashura bali #E): demigods, or titans, who war with the gods;

“garudas” (karura wht Ee): mythical birds that feed on nagas; “kimnaras” (kinnara ®& AK): heavenly musicians, sometimes described as part god, part human, part animal;

“mahoragas”’ (magoraga FEERHE (m): giant python-like snakes. bhiksus, bhiksunts, upasakas, and updsikds (biku bikuni ubasoku

の g7 比丘

比丘尼 ・

優

“FE - {¥R2R): Monks, nuns, lay men and lay women. sravakas (shOmon #4); pratyeka-buddhas (byakushibutsu FE3Z 6); the way of the buddhas (butsudd (#618): I.e., the traditional three vehicles of Buddhism, sravaka, pratyeka-buddha, and bodhisattva, only the last of which would ordinarily receive a prediction of the unsurpassed, perfect awakening of buddhahood offered here.

60

four groups, and eight groups (shibu hachi bu UF + /\ #4): Le., the monks, nuns, lay

men, and lay women: and the eight classes of non-human beings mentioned in the sitra passage. 61

whether they mistakenly discern the myriad forms, or whether they have plant-

ed seeds in the hundred grasses (banzo seru ari tomo BIC SHAR T OHO LH, is uncertain; possibly suggesting, “whether are based on the nature of their perception

ni sakunin suru ari tomo, hyakus6é ni geshu AIC FHS HY LB): The exact sense [the distinctions among] the types of beings or of their karmic causes.”

21. Prediction Juki

##z

235

[21:20] Fe aR E, MIKRE ZR. BAAMWEEE, — REA. FLOP BLES hol RES HE = Se — SS HEC.

DE—-(1—-7,

Buddha Sakyamuni addressed Medicine King,” Moreover, if, after the extinction of the Tathagata, there are people who hear even a single gatha or a single line of the Sutra of the Wondrous Dharma Blossom and rejoice for a single thought, I also confer a prediction on them that they will attain anuttara-samyak-sambodhi.” [21:21] {1:255}

VE VS RRR

ZRIL,

WOM ORE BIRR

SAE,

の

か 、 八 十 年 中な る か。 し ば らく 八 十 年 中な る べし 。 BA ABIDE RE, 至 一 偽 一 、句 一 念 障 喜 と いふ は 、 有 須 の 所 聞 な る か 、 無 逢 の 所 聞 な る か あや まり て きく か、 あ や ま ら ず し て きく か 。和 含他 道 せ 、ば 若 有人 の 所 聞 な OL, S56 AB: RASORMBSO ETSI ERAN, WHRL, RMR IL LOREBOOK PERRY EDS. ESC ICILMRST—

名

な り 、 くに き か な ら ず 一 偽 な り 、 くに き か な ら ず 一 念 障 喜 な 。り こ の と

き 、 我 赤 奥

授 阿 多 糧 維

三 殖 菩提 三 記な る べし 。 坦

奥 授 あり 記 、 皆

興 授記 あ

り 。 中 過 の 張 三に 一 任せ むる し こと な か れ 、 審 細 の 功夫 に 同 参すべ し 。 名

偽 随 を喜 若 有 人 聞 るな べし 、 放 肉骨 髄を 頭上 安 頭 す る に いと まあ ら ず 。 Fh 授 阿 糧 多 維三 革 三 菩提 記 は 、 我 願 既 滴 りな 、 如 許友 袋 な べし る 。 上 衆望赤 足 な り 、 如 許 若有人 聞 な らん 。 折 松 核の 授 記 あ り 、 折 優曇華 の 授 記あり 、 折

瞬 目の 授 記あり、 折

破 顔の 授 記あり 、 畔 和 軽を 韓 授せ し 足跡

あり。 そ こ ば く

の 基 法 非 思 量 分 別 之 所 能 解 なる べし 。 我 身 走也 の 授記あり 、 溢 身 走也 の 授 記あ り。 この 道理 よ、 く 過 去 ・ 現 ・在 未 座 を 授 記する な り 。 授 中 記 の 財

去 ・ 現 ・在 未

来 な る ゆえ が に 、 自 授記 に 現

成 、し 他 授 記 に 現 成する な り 。

This “after the extinction of the Tathagata” — at what point does it arrive? Is it forty-nine years? Is it in eighty years?® For now, let us say it should be in eighty years. “If there are people who hear even a single gatha or a single line of the Sutra of the Wondrous Dharma Blossom and rejoice for a single thought’ — is this heard by “those having wisdom,” or is it heard by “those lacking wisdom”?” Do they hear 62

Buddha Sakyamuni (Shakamuni butsu ¥#3i1 226): Quoting the passage in the

Lotus Sutra immediately following that cited in section 18, above (Miaofa lianhua jing 妙法 蓮華

63

経 , T.262.9:30c7-9).

Is it forty-nine years? Is it in eighty years? (shijukyu nen naru ka, hachiju nenchu

ggrz んg 四 十 九 年 な る か 、 八十 年

中 るな か ): ILe., is Sakyamuni's nirvana to be mea-

sured as the end of his teaching career (in some accounts figured as forty-nine years) or at the end of his human life (at age eighty). 64 “those

(muchi

#£®):

Doubtless alluding to the lines in the Lotus Sutra (Miaofa lianhua jing Wie

having

wisdom”

(uchi @##);

“those

EE,

T.262.9:19c12-13):

SSH,

BRET AR,

PA SEE.

BUR KK,

If those having wisdom hear it, They will believe and understand it;

lacking wisdom”

236

DOGEN’S

SHOBOGENZO

VOLUME II

it mistakenly, or hear it unmistakenly? Speaking for others, it should be what is heard by “if there are people”; do not further take them as types such as “those having wisdom” or “those lacking wisdom.” We should say that, in hearing the Sutra of the Dharma Blossom, though it may be the wisdom of however many buddhas, “profound and incalculable,” the hearing 1s always “a single line”; the hearing is always “a single gatha”; the hearing 1s always “rejoicing for a single thought.” This time should be “I also confer a prediction of anuttara-samyaksambodhi.” There is “I also confer a prediction’; there is “on all I confer a prediction.”°’ Do not leave them to the oblivious Zhang’s third; working at them in detail, we should study together with them.® They should be, “if there are people, they hear’ the “line,” the “gatha,” and the “rejoicing”; there is no spare time for the putting a head on top of your head of the skin, flesh, bones, and marrow.” “To have conferred Those lacking wisdom will have doubts and regrets, And, therefore, lose it forever. 65 Speaking for others (i ta do seba {this 道せ ば): Dogen here uses the Chinese phrase describing the Zen master answering his own question. CC

the wisdom

of however

many

buddhas,

“profound

and

incalculable”

(jinjin

mury6 naru iku butsu chie EYRE B7eOV\< AAS): Recalling the opening line of the “Upaya-kausalya” (Fangbian A({#) chapter of the Lotus Sutra (Miaofa lianhua jing x (ej HERE, T.262.9:5b25-26):

PHBE

=e

hk,

SAA,

CRB R ERE,

At that time the World-Honored One arose serenely from his samadhi and addressed Sariputra. “The wisdom of the buddhas is profound and incalculable.” 67

There is “I also confer a prediction”; there is “on all I confer a prediction” (yaku

yo juki ari, kai yo juki ari USERRA dO. FRU FC &H 4 ): Le., there are two versions of the prediction in the two passages of the Lotus Siitra quoted above in sections 21 and 18, respectively. 68 the oblivious Zhang’s third (shaka no Ché san BiH 0 Ge —): l.e., the ordinary person who misses the import of the text. For “Zhang’s third” (Ch6 san 5k =), see above, Note 7. 69

They should be, “if there are people, they hear” the “line,” the “gatha,” and the

“rejoicing” (ku ge zuiki o nyaku unin mon naru beshi BBE & HA ARIZTE SSL): Perhaps meaning that the predictions are simply the hearing and rejoicing of the people. there is no spare time for the putting a head on top of your head of the skin, flesh,

bones, and marrow (hi niku kotsu zui o zuj6 an zu suru ni itoma arazu RAR ha & 5A 上 安 頭 す る に いと まあ ら ず): Perhaps meaning that we should not waste time looking for a prediction beyond the “skin, flesh, bones, and marrow” of the hearing and rejoicing

themselves. The expression “skin, flesh, bones, and marrow” (hi niku kotsu zui RZ BE) is commonly used by Ddgen to indicate the essence or truth or entirety of something or someone, as handed down in the ancestral tradition of Zen; see Supplementary Notes, s.v. “Skin, flesh, bones, and marrow.” “Putting a head on top of your head” (zuj6 an zu [also

read 16/6 an té] 98 E#5A) is a common expression in Zen texts for the mistake of adding something superfluous, of saying something unnecessary, or imagining or seeking something one already has: see Supplementary Notes, s.v. “Putting a head on top of your head.”

on us a prediction of anuttara-samyak-sambodhi’ 1s “to have our asp!rations fulfilled’ and should be a number of skin bags; it is “our wishes would also be satisfied” and would be a number of “if there are people who hear.”’”° There are predictions that take up a pine branch; there are predictions that take up an udumbara blossom; there are predictions that take up blinking the eyes; there are predictions that take up breaking into a smile; and there are the traces of passing on shoes.’! They are so many cases of “this dharma is not something that can be understood by thinking or discrimination.”” There are predictions of “I myself am this”; there are 70

“To

have conferred

on us a prediction

of anuttara-samyak-sambodhi”

anokutara sanmyaku sanbodai [Liz #2 # = $i — fulfilled” (ga gan ki man Fx

(kenju

teac); “to have our aspirations

PE); “our wishes would also be satisfied” (shum6 yaku

soku 衆 赤 望 足): Quoting the words of Ananda and R&hula soliciting predictions in the Lotus Sutra (Miaofa lianhua jing Wi, T.262.9:29b28-c1): a fob GLASS De RS HE — Se — Se teac a,

FB,

RSP,

Were the Buddha to confer on us a prediction of anuttara samyak sambodhi,

our

aspirations would be fulfilled, and our wishes would also be satisfied. a number of skin bags (nyoko hitai 4%} 5248); a number of “if there are people who

hear” (nyoko nyaku u nin mon 如 許 若有 人 聞 ): Likely meaning that the preceding clauses refer to everyone, not only to the speakers, Ananda and Rahula. See Supplementary Notes, s.v. “Bag of skin.” 71

predictions that take up a pine branch (nen shéshi no juki $4#S4X OTE):

^ShoboQgenzG shisho" 正法

In his

眼 蔵 嗣 書. Dogen also refers to “inheriting a pine branch"

(shéshi o sdshi shi ¥8*x 2% FAfe] L); neither there nor here is the reference certain. It may be that he is thinking simply of the use of pine boughs in dharma transmission ceremonies. Some suggest that he may have in mind the story, told in “ShoboQgenzo bussho" IE YEAR ACRE, of the Fifth Ancestor, Hongren 54% (602-675), who received promise of dharma transmission in a previous life, when he was a “pine-planting practitioner” (sai

shé dosha #18G ); others propose the conversation, told in “Shdb6genz6 gydji” IE Bi #ac(7 #F (and alluded to above, in section 5) of Huangbo #%# acknowledging Linji 臨 (FF as his successor while the latter was planting pines at the monastery.

predictions that take up an udumbara blossom (nen udonge no juki tite O42 aL); blinking the eyes (shunmoku 4 F ); breaking into a smile (Hagan AKA): References to the story of the first transmission of Zen on Vulture Peak (see above, Note 27).

traces of passing on shoes (shdai o tenju seshi shoseki R¥E & HFZ4t L HEBD): Thought to be an allusion to the case in which, before he died, Dayang Jingxuan Ab X% (9421027) entrusted his portrait (shinzd (2{®), robe (jikitotsu (EL®x), shoes (hiri BZRE), and verse (ge {&) to Fushan Fayuan 7#(U7Y4K3% (991-1067), who turned them over to TouZi Yiqing 投 子 義 青 (1032-1083) with the request that the latter become the deceased Jingxuan’s heir. 72

“this dharma

is not something that can be understood by thinking or discrim-

ination” (ze hd hi shiryo 7 の0e/sz s77 soのge 赴 法 非思量 分別 之所 能 解): From a famous line in the Lotus Siitra (Miaofa lianhua jing WEEK, T.262.9:7al 8-20): Fel) Sey (A Bl Se aA, AEYAGE BR 67 ll ZAHER. I use innumerable techniques, and various stories, parables, and figures of speech

238

DOGEN’S

SHOBOGENZO

predictions of “you yourself are tions on past, present, and future. future within prediction, they are are realized in predictions of the *

VOLUME II

this.”” This principle confers predicBecause they are the past, present, and realized in predictions of the self, they other. KKK

※ネ

[21:22] {1:256} (ERS, WY MECH, ES GMRSR HRI ER. 師 用 生得 何 受 記 平 。 過 去 、耶 未 來 、耶 現 在 。耶 若過去 、生 過 去生 巳 滅。 若 未來 、生 未 挫 生 未 至。 若 現在 、生 現 生在 無 住。 如 俺所 説 、 比 、丘 液 今即 時 、 赤 生 ・ 赤 老 ・ 赤 滅 。 若 以 生無 得 受 記者 、 無生 即是正 。位 於 正 位 、中 赤 Sal,

RSM RS HH Ste. BER.

BERS

2cHh, SMES, BUMESSS, MAE, BUMS 者 、 如 無 有 減 。 一 切 生衆 皆如 也、 一 法切 赤 如 也 。 RAB Reoth, BRS Rant, ATS Sale, ORAM Bh FT BTS Be] BSS HE — SR HE,

衆生 即 若 提 相 。

Bac, Pe, ORE ee.

KA, ROA Pe,

VimaJakrfi addressed Majfreya sayjng。“

Maitreya, the World-Honored One has conferred on you a prediction that, in one birth, you will attain anuttara-samyak-sambodhi. For what

birth did you receive this prediction? For the past? For the future? For the present? If for a past birth, past births have already passed away; if for a future birth, future births have not yet arrived; if for a present birth, the present birth is without abiding. As has been said by the Buddha, “Bhiksu, at this very moment, you are being born, aging, and ceasing.” If it was by the unborn that you received the prediction, the unborn ts the true stage.” At the true stage, there is no prediction, nor 1s there attaining anuttara-samyak-sambodhi. How, then did Maitreya receive a prediction of one birth? Did you receive the prediction from such a birth? Did

to expound the dharmas. This dharma is not something that can be understood by thinking or discrimination. 73 “I myself am this” (gashin ze ya Kx ett); “you yourself are this” (nyoshin ze ya 1K fet): Phrases from the Lotus Siitra, in which Bodhisattva Mafijusri explains to the Bodhisatta Maitreya that, in the distant past, Mafijusri himself was a bodhisattva named Varaprabha and Maitreya was a bodhisattva named Yasaskama. (See Miaofa lianhua jing WE HERS, T.262.9:4b15-16.) 74 Vimalaktrti (Yuimakitsu T.475.14:542b1-17).

#£254):

Quoting the

Vimalakirti Sitra (Weima jing

75 the unborn is the true stage (mushd soku ze shoi FE EN iE (iz): I.e., the ultimate reality in which no dharma arises is the final state of bodhi. “The true stage” (shdi IE(iZ) is understood here as referring to buddhahood, the ultimate stage of the spiritual path.

you receive the prediction from such a cessation?’° If you received the prediction by such a birth, in suchness there is no birth; if you recetved the prediction by such a cessation, in suchness there ts no cessation. All living beings are such; all dharmas are also such. The sages and worthies are also such. And Maitreya 1s also such. If Maitreya received a prediction, then all living beings should also receive a prediction. Why? Because in suchness there is no duality, no differentiation. If Maitreya attains anuttara-samyak-sambodhi, all living beings should also attain it. Why? Because all living beings are marked by bodhi.

[21:23] {1:257} MEER OIGEMT SL IA,

MRIONEARELIVMIT, LDSDIC, HMO

得

受 、 記 す で に 決定 せり 。 か る が ゆえ に 、 一

定 生、 り。 道

べし す 。 衆生 の 即 菩提 相 な り し か あれ ば 、 な るべし。 た だ

さる

未

が ご と し 、 正

、至 現

受 決 らあ ず 。 菩提 、の 一 切 衆生 は し 維摩 道

切 衆生 の 得

ば 、 猟 勤の 受 記あ るべから 菩提 の 授 記 うる を な り 。 弥 と王 同 毅 心 するゆえ に 、 の、 於 正 位 、中 赤 無 受 記 、は

位 即 立 提 と い は ざる

在 生 無 住 とらい ふ 。 過

が ご と し 。

受 、 記 お な じ く 決

ず 。 受記 同 正

す は 受 位

で に 今日 な 記 り 即 授

一 切衆 の 舘な 、 同 成 記を し ら

ま た 過去 生 巳 減、 未

去か な ら ず し も 巳 減 にあら ず 、 未

生來

來 な か ら

ず し も 未 至 あら に ず 、 現 在 か らな ず し も 無 住 にあら ず 。 無 ・住 未 至 ・ 巳 滅 寺 を 過・ 未・ 現と 光 す いふ と と も 、 未 至 の なす は ち 過 ・ 現・ 未な る 道理 、 か な ら ず 道 すべ 取 べし 。 What Vimalakirti says, the Tathagata does not say Is incorrect. Given this, Maitreya’s having “received a prediction” is certain. Therefore, “all living beings” having received a prediction is similarly certain. Were living beings not to receive assurance, Maitreya would not receive the prediction. Since “All Irving beings are marked by bodhi,” it 1s bodhi receiving the prediction of bodhi. “Receiving prediction” is today’s life. This being the case, “all living beings,” because they bring forth the mind [of bodhi] together with Maitreya, must receive prediction together with him and attain the way together with him. But in Vimalakirti’s saying, “At the true stage, there 1s no prediction,” it seems he does not know that the true stage 1s precisely prediction; it seems he does not say that the true stage is precisely bodhi. Again, he says, “Past births have already passed away, future births have not yet arrived, the present birth 1s without abiding.” But the past is not necessarily “already passed away”; the future is not necessarily “not yet arrived”; the present 1s not necessarily “without abiding.” While he may say that we regard “without abiding,” “not yet arrived,” and “already passed away” as past, future, present, he should certainly speak of the principle that “not yet arrived” is itself past, present, and future.

76 such a birth (nyo sho 20£); such a cessation (nyo metsu ROYK): L.e., the arising and ceasing of “suchness” (or, that is such’).

240

DOGEN’S

SHOBOGENZO

VOLUME II

[21:24] Lams, ARE ICBM SIGH SANL, ERE DCEO ある な り 。 一 切 衆 生 、の 授 記をうると き、 次勤も 受 記 うる を なり 。 し ばら く な ん ち 維 摩に と ふ 、 次 動は 衆生 と 同な りや 凌 な りや 、 Mies, TCC, ee eS aot,

RAE OA.

CWS

PRIS REICO

OT,

L

LID, RAILRAILH OT, PED MMICHOXARNL, WDA, ESB men, SETCHEPRICH OS ASL, MEBICH OTIZ, LOWRARS RS ん 。

Thus, there should be a principle that both birth and cessation get predictions, a principle that both birth and cessation get bodhi. When “all living beings” receive a prediction, Maitreya also receives a prediction. Now, let us just ask you, Vimalakirti, “Are Maitreya and living beings the same or different?” Try to say something. You say that, if Maitreya got a prediction, all living beings also got a prediction. If you say Maitreya is not living beings, then living beings will not be living beings, and Maitreya will not be Maitreya. What about this? At this very moment, you will not be Vimalakirti; and, if you are not Vimalakirti, what

you say here ts useless. [21:25] {1:2583 し か あれ ば いふ べし 、 授 の 記 、 一 び 次 勤 はある な り 。 授 、 記 よ く 一

切 衆 生を あら し むる と き 、 一 切 あら を し むべ し

切 衆生お よ

Thus, we should say, when prediction causes “all living beings” to appear, there are all living beings and Maitreya. Prediction should cause all of them to appear. TE VEER fects ac 58 — Treasury of the True Dharma Eye Prediction

Number 21

[Ryumonji MS:] 仁治 三 年 王岳 艇四 二月 十 五 日、 記 干 観 導音 利 興 加 縮 林 寺 Recorded at Kannon Dori Kosho Horin Monastery; twenty-fifth day, fourth month, summer of the senior water year of the tiger, the third year of Ninji [25 May 1242] [Tounji MS:] Re FR RIER CASS 2. ETRE Sa Copied this at the acolyte’s quarters, Kippo0 Monastery, Esshu; twentieth day, first month of the senior wood year of the dragon, the second year of Kangen [29 February 1244] 77

The Tounii 洞

雲寺 MS shares an identical colophon.

TREASURY OF THE [RUE DHARMA NUMBER 22

Full Function Zenki

ERS

EYE

242

DOGEN’S

SHOBOGENZO

VOLUME II

Full Function Zenki INTRODUCTION

This essay, number 22 in the seventy-five-chapter Shobdgenzo, is number 23 in the sixty-chapter compilation and number 41 in the Honzan edition. According to its colophon, it was delivered at the residence of Dogen's warrior patron, Hatano Yoshishige 波多 野 義重 , located in Rokuharamitsuji 六 波 維 蜜 寺, a quarter of Heiankyo that housed the offices of the new military government in the imperial capital. “Zenk1” 1s dated in the winter of 1243; in the following spring, Dogen would deliver another text, the “Kobutsushin” (#0,

at this location, and in the summer, he

would abandon his mission in the capital area to take up residence in his patron’s domain in Echizen. This brief essay, one of the shortest pieces in the Shobogenzo, reflects a verse by the famed Song-dynasty master Yuanwu Keqin 彫 悟 克 勤. Commenting on the Tang figure Daowu Yuanzhi’s 道 吾 周智 refusal to say whether a corpse was alive or dead, Yuanwu said, “Alive, the manifestation of the full function; dead, the manifestation of the full func-

tion.” In his own comments, Ddgen explores this “complete working,” or fundamental activity, that encompasses both life and death.

243

IETERR RR — Treasury of the True harm Number 22

Eye

ERE Full Function [22:1] {1:259} AOKIB, IL,

COARMTALIA, Gh, Heke, COMM LWS

HSZONSLEDES GIRL,

死も

GMI

ARYO,

COMKAIC,出

生死 あり、 入 生死 あり 、ともに 究 美の大 道なり。 捨 生 死 あ 、り 度 生死あ り、 と も 究 の 書 大 道 な 。り 現 成 これ 生 な 、り 生 これ 現 成 な 。り そ の 現 成の と き 、 生 の 全

現 成 にあらず といふ

こと な し 、

死の 全 現

成 にあらず と いふ こ

と な し 。

The great way of the buddhas, where it is exhaustively investigated, is transcendence, is realization. This “transcendence” means life transcends life, and death transcends death.' Therefore, there is leaving life

and death, and there is entering life and death; and both are the great way exhaustively investigated. There is abandoning life and death; there is delivering life and death; and both are the great way exhaustively investigated.” Realization is life; life is realization.’ At the time of their realization, there is nothing that is not the full realization of life; there is

nothing that is not the full realization of death.

1

life transcends

life, and death transcends death (shd mo sho o todatsu shi, shi

mo shi o tédatsu suru “EEX iLL, FE% SEX EMLT SD): This could also be read “life liberates life; death liberates death.” Here and below, the word s/2 “, translated as

“life,” could also be rendered by “birth.” The word is used in reference to the “arising” of phenomena, to the “birth” or the “lifetime” of a sentient being, to the state of “living,” or being “alive,” etc. Although, often in what follows, one would ordinarily prefer the English “birth,” for the sake of semantic consistency, the translation will use “life” throughout, in order to reflect the sense of the word as “alive,” in contrast to “dead,” in

the saying of Yuanwu Kogin [xl{8 52

that is the focus of this essay.

2 delivering life and death (do shdji 度生 死 ):An unusual expression that could be understood either as “deliverance from life and death” or “deliverance of life and death.” 3 Realization is life; life is realization (genjo kore sho nari, sho kore genjo nari 現 成 これ 生 な 、り 生 これ 現 成 な り):“Realization" here translates ge7/O 現 成 。 Dogen's much-loved term for “manifestation,” “appearance,” “occurrence,” etc. —

ん 6gz 現 成 公 案 ("realized koan").

as in genjo

244

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[22:2] ~ OPER,

EAR

E Nevertheless, it is “alive, the manifestation of the full function; dead, the manifestation of the full function.”° We should rec-

ognize that among the incalculable dharmas in the self, there is life and there is death. [22:4] {1:260} し づか に思 量すべ 、し い まこ の 生 、 お よび 生 と 同 生 せ とる ころ の 上 衆法 は 、 生に とも な り と や せん、 生 に もと な ら ず と や せん 。 一 時 ・ 一 法と し て 、 生 こと も な ら ざ る こと な し 。 一 ・事 一 心 し と て も 、 生に と も な ら ざ る な し 。

We should quietly consider this present life and the multiple phenomena that are born together with life: do they accompany life, or do they not 4

This function (kono kikan — 7 #¥{§4): The antecedent of the pronoun “this” (kono

“ 9) is not clear; perhaps the “realization”

of life and death. The translation takes kikan

6A (“function,” “workings,” “mechanism,” “device,” etc.) to be equivalent to the ki #% of zenki 44% (“full function”); see Supplementary Notes, s.v. “Manifestation of the full function.”

5

Life is not coming; life is not going (shd wa rai ni arazu, sh6 wa ko ni arazu Et 来 にあら 、 ず 生 は 去に あら ず): Reflecting the common phrase, occurring often in the Shdbégenzé, “birth (or life) and death, coming and going” (shdji korai FEHR), used in reference to life after life in samsara. life is not manifestation;

life is not realization (shod wa gen ni arazu, sho wa j6 ni

arazaru 生 は 現にあら ず 、 生 は成に あら ざる): Dogen has here split into its two elements the compound term ge//O 現 成、 translated above as “realization” and "realized.“ 6

“alive, the manifestation

of the full function;

dead, the manifestation

of the

full function” (shd wa zenki gen nari, shi wa zenki gen nari 生 は 全 機 現 な 、り 死 は 全 機 現な り): D6gen here anticipates in Japanese the Chinese saying he will quote below, section 6.

accompany life?’ A single moment, a single dharma — there is nothing that does not accompany life; a single event, a single thought — there is nothing that does not accompany life. [22:5] 生 いふ と は、 た と へ ば、 人 の、 ふ ね に の れる と き の ご と し。 こ の なふ ね は 、 われ 、 帆 つか を ひ、 わ れ、 か ぢ を と れ り、 わ れ、 さ ほ を さす と い へ ども 、 ぶふ ね 、 わ れ を の せ て 、 ふ ね の ほか に われ な し。 わ れ、 ふ ね に の り て、 こ の

ふ ね を も ふ ね な らし む 。 こ の 正 営 舘 歴時 を 功夫 参 軸 すべ 。し この 正 営 徳礎 時 、は 電 の 世界 にあらざる こと な し 。 天 も 水 も 岸 、 も み な 式の 時 節 なと れ り、 さ し ゆあ る IE, © われ、

ら に 舟に あら ざる 時 節と おな じか ら ず。 こ の ゆえ に 、 生は わが 生 ぜ な り、 わ れ を ば 生 われ の な らしむる な り 。 舟 に れる の に は 、 身心 依 hICAORBAZRO. RAH + REREZE, LC DICAHORERAZEO, ERS わ れ な る 生 、 それ か く の ご と し 。

“Life” is like that time when a person Is riding in a boat. On this boat, although I may use a sail, I may take the rudder, or I may do the poling, the boat carries me, and | do not exist apart from the boat. I make this boat a boat by riding on it. We should make concentrated effort and study this very moment. At this very moment, there is nothing that ts not the world of the boat. The heavens, the water, the sky — all have become the time of the boat, not the same as the time that is not the boat. There-

fore, life gives life to me; life makes me into me. When I am riding in the boat, my body and mind, my secondary and primary recompense, are all the function of the boat.’ All the whole earth, all empty space, are all the function of the boat. The I that is alive, the life that is I, are like this. *

7

do they accompany

kK Ok OK OK

life, or do they not accompany

se SO 77 7O77O 7 の 7gz7 7 の

se7 生

life? (sho ni tomo nari to ya

に と も な とり や せん、 生

に と も な ら ず と や せん):

A rhetorical question, presumably meaning “do the multiple phenomena occur together with life (or birth) or not?”

8

secondary and primary recompense (esho {K1iE): A standard Buddhist term for

the results of past karma reflected respectively in the circumstances into which one is

born and the mental and physical makeup of the person; see Supplementary Notes, s.v. “Secondary and primary recompense.”

246

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VOLUME II

[22:6] BSiRAE SFU, SRR, EL HER, Reverend Keqgin, Chan Master Yuanwu, said, “Alive, the manifestation of the full function; dead, the manifestation of the full function.’”

[22:7] “OIR, CS

HXOMBAITAL, BETEWSIL, EWMCRHOIWH,

[x

- BILVICMAIEIAG, BK HHEZEZRO LW ED, EWR

ze hOBRtSAZODOAILH OF, VUES FBR SSE, 死 也 SRIRO LK, BKM BEBO LDN EL, CHASE SHORE tTEAZADAILH SF,

Bee BE mY, も 全 ず、

SP

SEIS

EMPRELS

BRE

t BR

ASO,

SHRED,

RAH

LOWMAIC,

RHE,

ESIC

Als

H

TIC bHY, LOSNED, —MORKH, MOREA, Llc 機 、 し 死に も 全 機 するに はあら ざる な り。 一 あら に ざれ ども 異に あら 異 にあらざれ と も 即に あら ず、 即 あら に ざれ ども 多 あら に ず。 この ゆ

え に 、 生 に も 全

機 の現 衆

に あら ざる に も 全 の 全 機 、は 計 士の

法 あ 、り

死に も 全 機 の現 衆

子 に もて ある 太 し。 これ に 許 多 の 神通 の と き は 、 現

成に 全

法 あ 、り 生に あら ず 死

機 現 りあ 。 全 機 現に 生あ り、 死 あり 。 こ の ゆえ に 、 生 死 臨を 屈伸 するが ご と くに も ある 記し 、 如 人 夜間 背 手 携枕

光明あり て 現 成 するな り 。 正

機 せ ら る る に より て 、 現

る と 見 解す る な 。り し かあれ ども 、 こ の 現 成 りさ よ きは 、 さ き の 全 り。 さき の 全

機 現 あ り とへ い ども 、 い ま の 全

営 現成

成 りさ よ き に 現 成 あら ざ りつ 機 を現 里

機現な

問せ ざる な り 。 この

ゆえ に、 し か の ご と く 見 解 、き ほ ひ 現 成 する な り 。 We should investigate and clarify these words. To 6 “investigate” it means that the principle of “alive, the manifestation of the full function,” while it may, regardless of its beginning or end, be all the whole earth and all empty space, this not only does not obstruct “alive, the manifestation of the full function,” it also does not obstruct “dead, the manifestation of the full function.” And, when it is “dead, the manifestation of the full

function,” while it may be all the whole earth and all empty space, this not only does not obstruct “dead, the manifestation of the full function,” it also does not obstruct “alive, the manifestation of the full function.” Therefore, life does not obstruct death; death does not obstruct life. All

the whole earth and all empty space are both tn life and in death.

9

Reverend Keqin, Chan Master Yuanwu (Engo zenji Kokugon oshé lale086m

be

Fu ie)): Le., Yuanwu Kegin Ells 52) (1063-1135). Yuanwu [Rl% is a posthumous

title granted by the Emperor Gaozong 高 宗. Also known as Foguo Keqin #508, after the posthumous title granted by the Emperor Huizong (Xa. This quotation derives from a verse comment that Yuanwu attached to an exchange involving Daowu Yuanzhi

18 1 (B]# (769-835) and the latter’s dharma heir Jianyuan Zhongxing 滞

源 仲興 (dates

unknown); for the exchange and Yuanwu’s verse, see Supplementary Notes, s.v. “Manifestation of the full function.”

Nevertheless, it is not that a single “all the whole earth” or a single “all empty space” fully functions in life and fully functions in death.'° They are not one, yet they are not different; they are not different, yet they are not identical; they are not identical, yet they are not many. Therefore, there are the multiple phenomena of the manifestation of the full function in life; there are the multiple phenomena of the manifestation of the full function in death; there is the manifestation of the full function in

what is neither life nor death. There ts life and there is death in the manifestation of the full function. Therefore, the full function of life and death must be like a strong youth bending and flexing his arm, must be “like a person groping behind for a pillow in the night.”'' It is realized with so many spiritual powers and radiances.'* When it is realized, since it is being fully functioned by the realization, we assume that prior to the realization there was no realization.'? However, prior to this realization, there is a prior manifestation

of the full function. And, though there may be a prior manifestation of the full function, it does not obstruct the present manifestation of the full function. It is for this reason that such assumptions are realized in profusion. 10

it is not that a single “all the whole earth” or a single “all empty space” fully

functions in life and fully functions in death (ichimai no jin daichi, ichimai no jin kokit 0, sh6 ni mo zenki shi, shi ni mo zenki suru ni wa arazaru nari —4#L0 da Kh, —

枚の gale 28,

ICO SRL,

ZEICESRTSlclikb bs S74

): Perhaps meaning

“it is not the case that there is a single ‘thing’ (all the whole earth or all empty space) that is manifest as life and death.” 11

like a strong youth bending and flexing his arm (soshi no hiji o kusshin suru ga

gotoku tt) ¥% & HBT 4S 28S & < +): “like a person groping behind for a pillow in the night” (nyo nin yakan hai shu mo chinsu MAREE FART): The former phrase derives from a simile in the Guan wuliangshou jing ABBE (T.365.12:345c4-5) for the speed with which one could be born after death into the Pure Land of Amitabha.

The latter phrase is from the saying attributed to Daowu Yuanzhi 18 SA) # (769-835) in answer to the question of how the thousand-armed Bodhisattva Avalokitesvara uses so many hands — a case that Ddgen records in his shinji Shdbdgenzé thf IEEAR (DZZ.5:182, case 105) and discusses at length in his “Shdb6genz6 Kannon” JE/EAReK

観音 . 12

so many spiritual powers and radiances (kota no jinzit komyo # BO thi CAA):

Two properties with which buddhas are endowed: the paranormal powers of a accomplished yogi and the nimbus that surrounds his body: see Supplementary Notes, s.v. “Spiritual powers. Presumably, the unexpressed grammatical subject here and in the next sentence ts still “the full function.” 13

since itis being fully functioned by the realization (genjo ni zenki seraruru ni yorite

現 成に全

機 せら る る に より て): An awkward attempt to render DQgen*s creation of a

passive verb from the term “full function.” The point here would seem to be that each event in each moment, even if new, is an expression of the full function.

248

DOGEN’S

SHOBOGENZO

VOLUME II

TE EAR te EE BS — Treasury of the True Dharma Eye Full Function Number 22 [Ryimonji MS:] 個 時 仁治 三 年王 寅 十二 月 十 七 、日 TEREIN NR HE PARI Bl SR PAR SR Presented to the assembly at the residence of the governor of Unshiu, by Rokuharamitsuji, in YOshi; seventeenth day, twelfth month of the se-

nior water year of the tiger, the third year of Ninji [9 January 1243 ]'* [Tounji MS:] A) UAE SSSMIE A +ILA, BZ, RR Copied this the nineteenth day, first month of the junior water year of the rabbit, the fourth year of the same [era] [9 February 1243]. Ejo

14

The Tounii 洞

雲寺 MS shares an identical colophon.

governor of Unshai (Unshii shishi 2)\| #| £): Dogen’s patron, Hatano Yoshishige 波多 HF #¢ H, former governor of Izumo 4422 (Unshi #4). Rokuharamitsuji “Aik #22 FF is a quarter in the capital city of Heianky6 that housed the offices of the military government.

TREASURY OF THE [RUE DHARMA NUMBER 23

The Moon Tsuki

ADB

EYE

250

DOGEN’S

SHOBOGENZO

VOLUME II

The Moon Tsuki INTRODUCTION

This short chapter was composed at K6shdji, in the first days of 1243. Number 23 in the seventy-five-chapter Shobdgenzo, it represents number 22 in the sixty-chapter compilation and number 42 in the ninety-five-chapter Honzan edition. The title theme of the chapter, the moon (tsuki 4%, written using hentaigana EtK({R4% syllabary glyphs not found elsewhere in the Shdboge772O), 1s acommon and multivalent symbol in Buddhist literature. Most famously, perhaps, it is the reality pointed at by the teachings taken as “a finger pointing at the moon.” It is the transcendental truth reflected in the immanent “moon in the water.” It is the round and perfect light behind the passing clouds of ignorance; it is the waxing and waning night glow in contrast to the constant sun of the day. Dogen takes up here several passages in the Buddhist literature, both in the sutras and the sayings of the Zen masters, that invoke these and other images of the moon. The moon ts the mind, he says, and everything takes place in the moonlight.

251 TE VEER RS — PF Treasury of the True Dharma Eye Number 23 AAR The Moon [23:1] £1:262}

諸 諸

の月 彫 成 すること 、 前 三 三 み の に あ ら ず 、 後 三 三の み に あ ら ず 。 周 月 な 、る 前 ニニ の み に あ ら ず 、 後 ニニ の にみ あ ら ず。 こ の ゆえ に 、

成の

That moons become full is not only “three three 1n front,” not only “three

three in back’; that the fullness is the moons ts not only “three three in front,” not only “three three in back.”' Therefore, [23:2] PUPS.

PRED,

PeanZe,

mie.

mKPA,

Buddha Sakyamuni said, “The true dharma body of a buddha is just like empty space. It manifests its shape in response to beings, like the moon in the water.” [23:3] い は ゆる 如水 中 月の 如 如 は 、 水 月 るな べし 、 水 如 ・ 月 如 ・ 如 中 ・ 中 如 な る べし 。 相 を似 如 と 道 取 す にる あら ず 、 如 は 是な り 。 介人 眞 法 身 、は 庶 上 空の 獲

若 な 、り こ の 虚空 、は 猫 若 の人 矯 眞 法 身なり 。 介 人 眞 法 身 な がる ゆえ に 、 衝 地

1 The Moon (が sz 都 機): The title uses the orthography of gy6gg7g 万 葉 仮名 , in which the Japanese word tsuki is written with Chinese glyphs used for their sound value. When read for their semantic value, the graphs could be understood as “all functions,” “the whole works,” etc., akin to zenki @:#K (“full function”).

That moons become full (shogetsu no enjé suru koto A

OBIT S — &); that the

fullness is the moons (enj6d no shogetsu naru 園成の諸

月な る ): The term ez/9 彫 成

(“round and complete’), translated “full” here, is a standard Buddhist technical term for

“perfection”; the plurality of moons suggests the trope of the multiple reflections of the moon in water — hence, the sense of individual phenomena reaching perfection, and of perfection expressed as individual phenomena. “three three in front” (zen sansan fll ==); “three three in back” (go sansan 後 三 =): Or, perhaps, “three and three of the former”; “three and three of the latter.” From a well-known k6an, appearing in several Zen collections and recorded in Dégen’s shinji

Shdbégenzé ta FEY ARK (DZZ.5:194-195, case 127); see Supplementary Notes. 2 Buddha Sakyamuni (Shakamuni butsu £0 4JE #6): From the Jin guangming jing CRAKE, T.663.16:344b3-4.

252

DOGEN’S

SHOBOGENZO

VOLUME II

書 、界 書 法 書 現、 み づか ら 虚 空な り 。 現 成せ る 百草 萬 像 猫 若 な 、る し か し な が 人ら 眞 法 身なり、 如水中 月 な 。り 月 の き と は か な ら ず 夜 あら に ず 、 夜 か な ら ず し も 暗 あら に 。ず ひ と へ に 人 間 の 小 量 に か はか る こと な か れ 。 日 月 な とき こ ろ に も 書 夜ある べし、

日

月は 書

夜 の た め に あら ず 、

日

月 もと に

如 如 るな が ゆえ に、 一 月 雨 月にあらず、 千 月 萬 月 にあら ず 。 月 の 自己 、 た と ひ 一 月 雨 月の 見 解を 保 任 す いふ と と も、 こ れ は 月 の 見 解 な 、 り か な ら ず し もゃ人

道の 道

取 あら に ず 人 、

道の 知見

にあら 。ず しか あれ ば 、 昨 夜 たと ひ

月 あり いふ と と も 、 今夜 の 月は 昨 月 にあら ず 、 今 夜の 月は 初 ・ 中・ 後と も に 今夜 の 月 りな と 診 究すべ し 。 月 は 月 に 相 識するが ゆえ に 、 月あり と い へ ども 、 新 筐にあら ず 。 The “suchnesses” of “like the moon 1n the water’ must be “the water” and “the moon”; they must be “the water” 1s “such,” “the moon” Is “such,” the “suchness” is “in,” the “in” is “such.’”? It is not that he calls a

resemblance “like”: “like” is “is.”* “The true dharma body of a buddha” is the “just like” of “empty space”; this “empty space” is “the true dharma body of a buddha” that is “just like.’ Because it is “the true dharma body of a buddha,” all the earth, all the realms, all dharmas, all the man-

ifestations are themselves “empty space.’°® That the manifest hundred grasses and myriad images are “just like” 1s precisely “the true dharma body of a buddha,” is “like the moon in the water.”’ The time of the moon is not necessarily the night; the night 1s not necessarily dark. Do not be simply caught up in the small dimensions of humans. There must be places without sun or moon where there 1s day and night. The sun and moon do not exist for day and night. Since both sun and moon are “suchnesses,” they are not one moon or two moons, not a thousand moons or ten thousand moons. Even though the moon itself might maintain the view of one moon or two moons, this is the 3

The “suchnesses” of “like the moon

Zyo7yO い は ゆる 如水

in the water” (iwayuru nyo sui chit getsu no

中 月 の 如 如 ): The translation obscures DQgen*s play here with the

term nyo 40, rendered “like” in the phrase “like the moon in the water,” but also used in Buddhist writing for “such” (tatha) or “suchness” (tathata). Hence, each term in the phrase (including the locative “in” [chit ]) is an instance of the “suchnesses” in the

phrase. 4

“like” is “is” (nyo wa ze nari RULE ZE Y ): Le., the term nyo #0 (“like,” “such’’) here

should not be taken in the sense, “A is like B,” but in the sense, “A is B.”

5

the “just like” of “empty space” (kokii no yii’nyaku He 22 O #44): Continued play

with the terms in the siitra passage. Here, Dogen creates a noun from the predicate “to be just like” (vit ’nyaku 34%) and uses it, in a manner akin to his treatment of nyo 41, to express the true identity of “empty space.” 6

all the manifestations (jingen #1): An unusual expression probably derived here

from the phrase “it manifests its shape” (gengyo HiH%) in the stra passage.

7

the manifest hundred grasses and myriad images (genjo seru hyakus6o banzo 見

Att4 & Et B®): L.e., all the phenomena occurring in the world. Some witnesses read banzé &R (“myriad forms”). See Supplementary Notes, s.v. “Myriad forms.”

moon’s view: it is not necessarily what is said on the way of the buddhas, not necessarily what is known on the way of the buddhas. This being so, though there may have been a moon last night, tonight’s moon Is not last night’s moon. We should investigate the fact that tonight’s moon, whether early, middle, or late, is tonight’s moon. Because the moon succeeds the moon, while there may be a moon, it 1s not new or old. *

[23:4] {1:263} A PRT, 復 是 何物。

DAUR,

KOK K

CR.

SEIERRSE, SEODPETE, SERRA,

Chan Master Baoji of Mount Pan said,°® The mind moon, alone and full,

Its light swallows the myriad forms. It’s not that the light 1lumines the object, Nor that the object remains. Light and object, both gone; Now, what ts it? [23:5]

VIEVSEDAIL, PRA BF. DTROTDOAHYD, ADLEPAROHZ に。

月 あら に ざれ ば

心 あら に ず、

心 にあら ざる 月な し 。 孤 彫 といふ は 、 B

欠せ さる な り 。 了 両 三 あら に ざる を 葛 象 といふ 。 萬 象これ 月 に光 し て 庫 象に あら ず、 こ の ゆえ に 光 呑 庫 人 象 な り 。 高 象 お づか の ら 月 光 を 呑 材 せる が ゆえ に 、 光 の 、 光 を 呑 却 るす を 、 光 呑 萬 象 といふな り。 た と へ ば 、 月 呑 月 な る べし 、 光 呑 月 な べし る 。 こ こ を も て 、 光 非 照 、境 境赤 非 存と 道 取する な り 。 得 念 礎 る な ゆえ に 、 應 以 條 映得度 者 のと き 、 即 現 俺 身 面 念 説法 な り 。 應 以 普 現 色 身 得 度 者 と の き 、 即 現 普 色現 身 面 乱 説法 な 。り これ 月 中 の 韓 法 輸 あら に ず と いふ こと な し 。 た と ひ 隊 ・精 陽 精の 光 象 すると ころ 、 火 珠 ・ 水 珠 の 所 成 なり と も 、 即 現 成 な 。り こ の 心 す はな ち 月 な 、り こ の 月お の づ か ら 心な り 。 介 ・祖 俺 子 、の 心 を 究 ・理 究 事 す こと る 、 か く の ご と し 。 What he is saying here is that buddhas and ancestors, and disciples of the buddhas, always have the mind moon, for they take the moon as their mind. If it is not the moon, it is not the mind; and there is no moon

that is not the mind. “Alone and full” means lacking nothing. What is not two or three is called “the myriad forms.” “The myriad forms” are moonlight, not myriad forms; therefore, “its light swallows the myriad forms.” Since “the myriad forms” have themselves swallowed up the 8

Chan Master Baoji of Mount Pan (Banzan Hoshaku zenji # UE fa0H#EM): Dates

unknown; a follower of Mazu Daoyi 554818—

(709-788), who taught on Panshan 盤 山

in Youzhou 4/1, in present-day Hobei province. His words, much quoted in Zen litera-

ture, can be found at Jingde chuandeng lu

(2 {HES T.2076.51:253b15-17.

254

DOGEN’S

SHOBOGENZO

VOLUME II

moonlight, he calls the light swallowing the light “the light swallows the myriad forms.” For example, it could be “the moon swallows the moon”;

it could be “the light swallows the moon.” With this, he says,

“It’s not that the light i[lumines the object, nor that the object remains.” Because it is like this, when it is “those who ought to attain deliverance by a buddha body,” “then he manifests a buddha body and preaches the dharma to them.” When it is those who ought to attain deliverance by a universally manifest form body, then he manifests a universally manifest form body and preaches the dharma to them. There is no case where this is not turning the dharma wheel in the moon. Even if the lighting of forms by the spirit of yin and the spirit of yang is created by the fire pearl and water pearl, it is the realization of “then he manifests.”'° This mind is precisely the moon; this moon is itself the mind. Such ts the way that the buddhas and ancestors, and the disciples of the buddha, investigate the principle and investigate the fact of the mind. * Ok OK OK

9

“those who ought to attain deliverance by a buddha body” (6 ij busshin tokudo

sha ELA GB 13 # ): From a famous passage in the Lotus Siitra (Miaofa lianhua jing 妙 法蓮 華 経 . T.262.9:$7a23-24) describing the thirty-three manifestations of Bodhisattva Avalokitesvara, according to the needs of his audience.

ihe RS Tin 3 wie ee

he,

BAT.

FAMLRERURA SEA.

Be

Spel

ey

The Buddha addressed Bodhisattva Aksayamati, “Good man, if there are in the land living beings who ought to attain deliverance by a buddha body, Bodhisattva Avalokitesvara manifests a buddha body and preaches the dharma to them.” The following sentence here on the “universally manifest form body” (fugen shikishin 普 thf). modeled on but not in fact taken from the sutra, refers to the general phenomenon of buddhas and bodhisattvas appearing in human form to guide sentient beings.

10 the spirit of yin and the spirit of yang (insei yosei [2¢8 + bts): I.e., the moon and sun respectively. the fire pearl and water pearl (kaju suiju 3K

+ 7kEK): Likely metaphors for the sun

and moon respectively; see, e.g., Dazhidu lun K#4 Ei

(T.1509.25:113c3-4), where fire

is associated with the “sun pearl” (rizhu A &), and water, with the “moon pearl” (yuezhu A ER). it is the realization of “then he manifests” (soku genj6 BilEiAK): I.e., it is an instance of Avalokitesvara's manifestations, as described in the Lotus Sitra. This interpretation takes the element gez 現 to be functioning simultaneously for the sutra's so ん z gez 即 現 (“then he manifests”) and genjd FAK (“realization”). Some witnesses read here soku gen

genjo 即

現 現成.

23. The Moon

Tsuki

都機

255

[23:6] {1:264} HHBUMES | UE, OER An old buddha said, “One mind, all dharmas; all dharmas, one mind.”"' [23:7] し か あれ ば、 心は 一 切 法な り、 一 切 法は 心な り。 心は 月 な る が ゆえ に 、 月 は 月 る な べし 。 心な る 一 切 法、こ れこ と ご と く 月 な る が ゆえ に 、 山 界 は 山 月 な り 、 通 身 と こ ご と く 通 月 な 。り た と ひ 直 須 萬 年の 前 後 三 三 い 、 づれ か 月 に あ ら さざさ らん。 い ま の 身心 依 正な る 日 大 面 ・ 月 面 像 、 な お じ く 月 な 中 る 太 し 。 生 死去 来 と も に 月 あり に 、 其 十 方 界 、は 月 中の 上 下 ・ 左 右な る べし 。 いま の 日 用 、 なす は ち 月 中 の 明 明百草 頭 りな 、 月 中 の 明 明 祖師 心な り 。 Thus, the mind is all dharmas。 and all dharmas are the mind. Since the mind is the moon, the moon must be the moon. Since all the dharmas that are the mind are, every one of them, the moon, the realms every-

where are the moon everywhere, and bodies throughout are, every one of them, the moon throughout.'? Even the “three three before and after” of “it would surely take ten thousand years” — which of them ts not the moon?'? The Sun-faced Buddha and Moon-faced Buddha that are the present body and mind, the secondary and primary recompense, must similarly be within the moon.’* Birth and death, coming and going are all 11 An old buddha (kobutsu 4): The source of this saying is uncertain. While there does not appear to be an exact equivalent in the extant Chinese materials, a similar

phrase occurs in Zhiyi’s #38 Mohe zhiguan Ea IE EWE, WEED,

(T.1911.46:54a15-16):

The mind is all dharmas; all dharmas are the mind.

A variant version is used in Yanshou’s %E# Zongjing /z 款 —-Wikeb, be Wik.

鏡 銚 (T.2016.48:437a17):

All dharmas are the mind: the mind is all dharmas.

12

bodies throughout (tsiishin 14): Recalling the saying of Daowu Yuanzhi i

Bl

#9) (769-835) regarding the thousand-armed, thousand-eyed Bodhisattva Avalokitesvara

(senju sengen Kannon + §R#F ) that “his body throughout is hands and eyes.” See Supplementary Notes. 13.

“three three before and after” of “it would

surely take ten thousand

years”

(jikishu bannen no zengo sansan |628 ‘Faiz ==): Presumably, meaning something like, “all that happens over all the years.” For the expression “three three before

and after” (zengo sansan fili{f% = =), see above, Note 1. The expression jikishu bannen (6.78 f44F (“it will surely take ten thousand years”) is a fixed phrase, cited elsewhere in the Shobdgenzo, perhaps best known from a saying, attributed to Shishuang Chingzhu a #8 ah (807-888); see shinji Shobdgenzé la 1EVEARIK (DZZ.5:166, case 85); and Supplementary Notes, s.v. “It would surely take ten thousand years.” 14

Sun-faced Buddha and Moon-faced Buddha (Nichimen butsu Gachimen butsu 日

fis - A ih): Two buddhas given in the Foming jing #6244, best known in Zen from a koan involving Mazu Daoyi 54418 — (709-788); see Supplementary Notes, s.v. “Sun face, moon face.”

256

DOGEN’S

SHOBOGENZO

VOLUME II

in the moon; all the worlds in the ten directions must be the up and down,

left and right within the moon. The present daily activities are precisely “perfectly clear, the tips of the hundred grasses” within the moon, “perfectly clear, the mind of the Ancestral Master’ within the moon." * OK OK OK OK

[23:8]

ap Ne WU, AS, A ARIBIR oO fy, Bo, AAS tte, 18 Ay. lego, Bias, AA ia /\ Great Master Ciji of Mount Touzi in Shuzhou was once asked by a monk, “What about when the moon ts not yet full??'® The Master said, “Swallowing three or four.” The monk said, “What about after it’s full?”

The Master said, “Vomiting seven or eight.” [23:9]

VIEBRETAL IAI Alc =m

WH

RABY.

SRD,

ARRO,

RAO-KHY,

EBIENADERRY, Alo th:

\mdHoRAD

に 、 彫 後の 一 枚あ り 。 呑 却は 三 ・筒 四 筒な り。 こ の と き 、 月 未 彫時 の 見 成 な り 。 吐 却 は 七箇 ・ 八 筒 な 。 り こ の と き 、 則 後の 見 成 な 。り AD, ARF 却 るす に 、 三箇 ・ 四 な 箇 り 。 大 却に 月あり て 現 成す 、 月は 呑 却の 見 成な り 。 月の 、 月 を 吐 却する に 、 七箇 ・ 八 筒あり 。 吐 却 に 月あり て 現 成 、す 月

は 吐 却の 見 成 な り こ。 の ゆえ に 、 看 却 書 な 、り 吐 却 美 りな 。 載 な り 、 蓋天蓋 地 知 却 りな 。 店 自 呑 す 他 べし 、 吐 目 吐 すべ 他 し 。

地 斗天 吐 却

What is investigated here is “not yet full” and “after it’s full,” both of which are the hasty acts of the moon. Among the “three or four” of the moon, there is the single “not yet full’; among the “seven or eight” of the moon, there is the single “after it’s full.” The “swallowing” is the “three or four”; this time is the appearance of “when the moon Is secondary and primary recompense (esho {K1E): I.e., the circumstances and psychophysical makeup of the individual, respectively; see Supplementary Notes, s.v. “Secondary and primary recompense.” 15 “perfectly clear, the tips of the hundred grasses” (meimei hyaku soto FARA gH); “perfectly clear the mind of the Ancestral Master” (meimei soshi shin 8A FAH EM

>): Variant of a phrase best known from a saying of the Layman Pang Yun FeAUS (7402-808) included in the shinji Shdbégenzé 8 IEJEARRK (DZZ.5:168, case 88); see Supplementary Notes, s.v. “Perfectly clear, the tips of the hundred grasses.”

16 Great Master Ciji of Mount Touzi in Shuzhou (Joshi Tosuzan Jisai daishi 3)"# F- | L 24 KEM): Le., Touzi Datong # AIA] (819-914), a disciple of Cuiwei Wuxue 22 fot #£ 3. in the lineage of Qingyuan Xingsi #Ji{THB. “Great Master Ciji” AVA ABM is a posthumous title. Shuzhou 27/'| is in the vicinity of present-day Anqing #f in Anhui. This conversation can be found in the Liandeng huiyao Bittk @ 2, ZZ.136:776b15-16, and elsewhere, including shinji Shobégenzé 2 F IEJEARHR (DZZ.5:132, case 13).

not yet full.” The “vomiting” ts the “seven or eight”; this time is the appearance of “after it’s full.”” When the moon swallows the moon, it is the “three or four.” In the swallowing, the moon exists and appears; the moon is the appearance of the swallowing. When the moon vomits the moon, there are the “seven or eight.” In the vomiting, the moon exists and appears; the moon is the appearance of the vomiting. Therefore, it swallows entirely; it vomits entirely. All the earth and all the heaven are vomited; the whole of heaven and the whole of earth are swallowed. It

must be swallowing self and swallowing other; it must be vomiting self and vomiting other. *

kK OK OK OK

[23:10] £1:265} MUSE. ASME S, BUA seme 7K, KANE eek, SS Be AE, f(T ee . IERIE. Buddha Sakyamuni addressed Bodhisattva Vajragarbha, saying,’ For example, it is like the case of the moving eye that can stir still water, or again like the stationary eye that yet spins fire. As the clouds race past, the moon moves; as the boat proceeds, the shore shifts: these

are also like this. [23:11] V\ 5 Pian O ZB AE. AMTHB. HXOMBREATAL, A@KICBaToSoRY,x の ゆえ に 、 第 一 、月 第 二 月ある な り 。 第 一、 第 、 二 お な じ く これ 月 な り 。 正好 修 行 、 り 。

周

行 、し 把

これ

失 は 去 米の

定 、し 眉

月な り 、 正好 供養 、 こ れ 月 な り 、 挑 輸

にあら

ざる な り 。

去

袖 便 行 こ 、 れ 月 な

來 輸 堤を 使用 、し

風流 する が ゆえ に、 か く の ご と く の 諸

使

用せ ず 、 放

月 る な な り 。

We should realize that the passage of “the moon,” even if it is “racing,” is not beginning, middle, and end. Therefore, there are the first moon and the second moon.” First or second, they are both “the moon.” “Just 19

the practice appropriate to each capacity (zuiki no shugyo hat&2{E17): I.e., the

Spiritual aptitude of each individual. 20 “scoop up two or three times” (saisan roroku i =4$t#): Reflecting a verse found in the Shi zzgz727 十 玄 。談 by Tong'an Changcha 同 安 常宗 (dates unknown): see SuDplementary Notes.

21

“look!” (Kyi chakugan kan 78484): A fixed colloquial imperative common in

Zen texts.

22

do not liken “the clouds” to any dharma (kumo o jimo ho ni hi sezu 2% {1 PEE

(c B4tJ): Le., are not using “clouds,” etc., as a metaphor for something. 23 the nature and marks of “alone and full” (koen no shos6 JMB) OPEB): Recalling Baoji’s line (above, section 4), “the mind moon, alone and full.” The term shds6 性 相 is a standard Buddhist expression for the essential nature and phenomenal characteristics of something. 24

the first moon and the second moon (daiichi getsu 27 pe がsz 第

一 月 二第 月 ): A

260

DOGEN'S SHOBOGENZO VOLUME II

right for practice” — this is “the moon”; “just right for offerings” — this is “the moon”; “shaking out his sleeves and leaving” — this ts “the moon.””° Its fullness and pointedness are not a matter of the cycle of its waxing and waning. They make use of the cycle of waxing and waning, or they do not make use of it, because they “let it go, hold it fast, and are full of style,” they are the various moons like this.”° TE EAR HAR BEB — PF = Treasury of the True Dharma Eye The Moon Number 23

“second moon” is a common example of an optical illusion in Buddhist texts. Perhaps best known in Chan sources from a conversation between Yunyan Tansheng 22 9&2fi (782-841) and fellow student Daowu Yuanzhi 道 吾 周智 that is recorded in Dogen'*s

ji Shobégenzo ih FTE EAR (DZZ.5:166, case 83): fe) )| 22 Le eB BELL) — Atak, IBA. lhl, BA, SRA AH, Ieee

shin-

AME, Bia, A 16 fale ASA BK

Ko Chan Master Tansheng of Mount Yunyan in Tanzhou (succeeded Yaoshan), was sweeping one day, when Daowu said, “How attentive!” The Wu The Wu

25

Master said, “There’s one who’s not attentive.” said, “If so, there’s a second moon.” Master stood up his broom and said, “What number moon Is this?” desisted.

“Just right for practice” (shokd shugyo IEaH{E{T); “just right for offerings”

(shok6 kuyd 正 好 供養 ): “shaking out his sleeves and leaving” (hosshii ben kd i+ {#{T): From an account of four monks discussing the moon, found in various sources,

including, e.g., Dahui Pujue chanshi yulu KEE Bie ae SR (T.1998A.47:826b 16-8):

馬祖 奥 西 堂南泉百 丈、 中 秋 徹 月次、 祖 指 月 云、 正 営 念 摩 時 如何 。 西 堂 云、 正 好 修行 。 百 丈 云 、 正 好 供養 。 南 泉 挽 袖 便 行 。 祖 云、 綻入 蔵 衝 外 海、 唯 有 EDI. Mazu, together with Xitang, Nanchuan, and Baizhang, was enjoying the mid-autumn moon, when Zu pointed at the moon and said, “Right now, how about it?” Xitang said, “Just right for practice.” Baizhang said, “Just right for offerings.” Nanchuan shook out his sleeves and left. Zu said, “The siitras are entered in the canon; Chan returns to the ocean; but there’s

only Puyuan [i.e., Nanchuan] who rises alone beyond things.”

26 “let it go, hold it fast, and are full of style” (Adgy6 shi, hajo shi, tei furyit suru 放 {TL FEE LY EET A): Also read ei furyi iE /Bint; taking i as #. Slightly variant Japanese rendering of a line by Tiantong Rujing KH AF (1162-1227) (Rujing chanshi yulu Rise

aR, T.2002A.48:122c18):

WAT FE EE Jai Letting go and holding on, full of style.

23. The Moon

Tsuki

#5

261

[Kyumonji MS:] (Tie R OANA,

BPRS

ARK.

Wes

Written at Kannon Dori Kosh6d Horin Monastery; sixth day, head

month of the junior water year of the rabbit, in Ninji [27 January 1243]. The Sramana?’

[Tounji MS:] 寛 元 笑 卵 解 制 前 日 、 書 富 。之 懐 句 Copied on the day preceding the unbinding of the rule, the junior water year of the rabbit, in Kangen [1 August 1243]. Ejo

27

The Tounii 洞

雲寺 MS shares an almost identical colophon.

TREASURY OF THE [RUE DHARMA NUMBER 24

Painted Cakes

Gabyo

書餅

EYE

264

DOGEN’S

SHOBOGENZO

VOLUME II

Painted Cakes

Gabyo INTRODUCTION

This essay was composed at KOsh6dji, in late autumn of 1242. It represents number 24 in both the seventy-five and sixty-chapter compilations of the Shobdgenzo and number 40 in the Honzan edition. “Gaby6” concerns the famous saying, best known from the story of the ninth-century figure Xiangyan Zhixian 4 #k#' PA, that “a painted cake doesn’t satisfy hunger.” In this story, which Dogen had two years earlier recounted in his “Keisei sanshoku” /%4# 11, Xiangyan is challenged by his teacher, Weishan Lingyou iS IL! #44, to say something “from the time before your father and mother were born.” Unable to find anything in his books, he uttered his famous saying in despair. The painted cake is thus a traditional symbol of representations of reality, including the Buddhist representations in Xiangyan’s books, as opposed to the real thing that is held to be the proper concern of Zen. But Dogen has a different view. The teachings of Buddhism are the real thing. The representation of the cake is the real thing. The real things around us — the cakes, the humans, the mountains, the buddhas — are,

all of them, painted. Therefore, Dogen concludes at the end of his essay, only a painted cake can satisfy our hunger; for our hunger ts also painted, our satisfaction is also painted.

265 IEVAAR EER — Fe Treasury of the True Dharma Eye Number 24 書餅 Painted Cakes [24:1] {1:268} 諸 俺これ 庵 な ゆえ る 一 心 あら に ず 。 一 た けず 現 成す な る り これ 、 祖 宗 の 端的

に 性 。 りな

、 諸 あら に ず 現 成 。 一 ・

物 れこ 誇 な。 り し か あれ ども 、 一 性 あら に ず 、 ・ 一 心 にあら ざれ ども 、 誇 と の き 、 誇計 さ ま のと き 、 現 現あ ひ 接 する こと な く 現 成す べし 。 ROREABLUC,. BBOABLELTALLA

か れ 。

Since the buddhas are verification, things are verification.' Nevertheless,

they are not one nature, they are not one mind. Although they are not one nature and are not one mind, at the time of verification, the verifications

appear without obstructing one another; at the time of appearance, the appearances will appear without engaging one another. This is an obvious truth of the ancestors. Do not hold up reckonings of oneness and difference as the power of study. [24:2]

“OOAIUUL
#il (“rice flour”) as “rice and wheat”; however it is read, note that, here and below, the “painted cake” is painted with the ingredients of the cake. its realization is the moment that the way is attained (genj6d ddjd no jisetsu 77 現 成

18 A ORF Ei Ze Y ): A tentative translation of a phrase somewhat difficult to parse, taking genjo Fink (“realization”) as the grammatical subject and reading ddjo iB Ak as “attainment of the way” in accordance with its use below, in the first line of the verse in section

11. The exact sense of this sentence is subject to interpretation, but one reading might be something like, “whatever cake is or is not produced from the ingredients, the making of the cake is the realization of Buddhist practice.” 14 pigments (tankaku F}8): More literally, “cinnabar and ochre,” used as a generic term for the colors employed in painting. The compound “mountains and waters” is a standard term for “landscape.” 15

the paintings are equal, the cakes are equal, the dharmas are equal (ga 10, byd

to, hore Bs,

«BRE,

YK): Acommon rhetorical pattern that Dogen will repeat below,

section 18. It can be seen, for example, in a saying by Mazu Daoyi 454818— (709-788)

(e.g., at Jingde chuandeng lu FEAR LEER, T.2076.5 1:440a12-13):

名 等 義 等 一 切 諸 法 皆 等 、 純 一 無雑。 The names are equal, the meanings are equal, and all the dharmas are equal, pure and unadulterated. Dédgen quotes this line in his Fushukuhanpo #4 FRYE (DZZ.6:46) and uses a variant of

the pattern in his “Shdbdgenz6 shinjin gakudo" 正法 語 等 な 、り 心 等 りな 、 法 等な り 。

眼 蔵 身 心 移 道 (DZZ.1:49):

The words are equal, the minds are equal, the dharmas are equal. 16

we will never meet them, never bring them

enshutsu nari DONCVWE EET.

out (tsui ni imada soh0 sezu, min-

ATA Ze Y ): Borrowing the fixed expression,

24. Painted Cakes Gabyo

fit

271

a simultaneous non-occurrence.'’ Nevertheless, it is not [that they show] signs of old age or youth, it is not [that they leave] traces of coming and going. Here, in such a place, the land of the “painted cake” appears and is established. [24:9] AFEML EW SIL, MUS+ORMB CSO SNED, BHICHAT OAH S.A RET SICOUICML ae OL ODWARL. MICE 5S SHEE し、 餅 に 相 待 せら るる 餅 あ ら さる ざ が ゆえ に 、 活 計つたはれず 、 家 風 つ た は ns, Mlb RED ZA. RSS. TREO, Bb ORDER , 青 赤黄 日 、 長 短 方 園な り 。 ‘“Doesn’t satisfy hunger” means that, while “hunger” 1s not employed by the twelve times, there is no opportune time to meet the “painted cake”; and that, when we consume the “painted cake,” it does not in the

end have the power to end our “hunger.”'® Since there is no cake relative to “hunger,” and there is no hunger relative to “hunger,” no [such] livelihood is transmitted, no house style transmitted.'’ “Hunger” ts a single staff; shouldered horizontally, shouldered vertically, it is a thousand changes and a myriad transformations. “Cake” is the single occurrence of body and mind; it is blue, yellow, red, and white; long, short, square,

and round.” “meeting without bringing it out” (sdhd funenshutsu tHji# F445 4); here, probably meaning simply that there are no other painted cakes. 17

while they may be a simultaneous occurrence, they are a simultaneous non-oc-

currence (ichiji gen nari to iedomo, ichiji fugen nari —FFER7RO EVN EB,

RRREL

7¢) ): Probably, meaning that the cakes and the paintings occur and do not occur together.

18 employed by the twelve times (jini ji shi 十 二 時 使): The notion of employing and being employed by the twelve times (into which the day was traditionally divided) occurs frequently in the Shdbdgenzo; it comes from a popular saying attributed to the

famous Tang-dynasty Chan master Zhaozhou Congshen 趙 州 従 訟 (778-897): see Supplementary Notes, s.v. “Employ the twelve times.” 19 Since there is no cake relative to “hunger,” and there is no hunger relative to “hunger,” no [such] livelihood is transmitted, no house style transmitted (ki ni s6tai seraruru by6 nashi, by6 ni sotai seraruru by6 arazaru ga yue ni, kakkei tsutaware-

zu, kafu tsutawarezu Micha待 せらる る

餅な し、 餅 に 相 待 せらる る

餅 あ ら ざ る が ゆえ

に 、 活 計 つ た は れず 、 家 風つた はれず ): Perhaps meaning that, since “cake” and “hunger” are not related to each other, there is no Buddhist tradition of eating painted cakes to satisfy hunger. The first two phrases here could also be parsed, “There is no cake relative to hunger: and because there is no hunger relative to hunger... .” 20 single occurrence of body and mind (ichi shinjin gen — 5h): Or “occurrence of a single body and mind.” See Supplementary Notes, s.v. “Body and mind.” blue, yellow, red, and white; long, short, square, and round (sei 6 shaku byaku, cho

tan hé en & SIR,

$8 H[B): A fixed set, appearing often in Buddhist literature, for

the variety of things in the world.

272

DOGEN’S

SHOBOGENZO

VOLUME II

[24:10] いま 山水 を 書す る 青 緑 騰 もを ちい 、 奇 厳 怪 石 を ちい も 、 tHUe を も ちい る 。 ERT BHBLERDCOLEL, REBTBIC, WK Re EO bDVWS, PHeBITAICIL, VEMLRES EDODWAZDAILHST, = Foe HOBHVWA, -—BBFH EWS, =MAWOBES EOEDVW SD, DPCOTEC

Bie7e 0,

ULC,

SHOBABAAEALU SENAZDOZAlL,

—HBRBt,

Aree,

—WikhltAa7se

BH CBB CmBAT ALL

(ON

の いづ れ か 鐵 柱 杖 な 、る い づれ か 色 法 、 づれ い か 心 法 る な と 、 審 に功夫 参 究 す べき な り 。 徹 摩 功夫する と き 、 生 死去 来は こと ごとく 書 園 my we Lea Sete BIB fe お ほ よ そ 法 界 虚 空 、 づれ い も 書園にあ ら さ る な し 。

Now, when we paint mountains and waters, we use blue patina and cinnabar and ochre, we use weird cliffs and strange rocks, we use the seven treasures or four treasures.*' The task of painting a cake ts also like this. In painting a person, we use the four elements and five aggregates.”* In painting a buddha, we use not only a clay shrine and dirt clod: we use the thirty-two marks; we use one blade of grass; we use the inculcation of three asamkhyeya and one hundred kalpas.*”* In this way, 21 blue patina and cinnabar and ochre (seiroku tankaku 4 #KFHE): The term seiroku 青 緑 (translated here “blue patina”) is thought to be synonymous with rokush6 #K (literally, “greenish blue,” referring to the patina forming on bronze and copper used as a

pigment); the expression seiroku sansui {##®K LU 7K indicates a colored landscape painting (as opposed to a black ink landscape).

weird cliffs and strange rocks (kigan kyoseki a7 #R1E4): A fixed idiom for the bizarre natural forms in Chinese landscape painting. seven treasures or four treasures (shippd shihd «#00 #): “The seven treasures” (shipp6 or shichihd c#&; S. sapta-ratna) is a standard term in Buddhist literature for various lists of precious substances; one common version gives gold, silver, beryl, crystal, agate, ruby, and cornelian. Mount Sumeru, at the center of the world, is sometimes said to be made of the seven treasures. “The four treasures” (shihd PU #¥) is a somewhat

less common list consisting of gold, silver, beryl, and crystal. Interestingly, in our context of painting here, the same expression can refer to the four implements used in calligraphy: brush, ink, paper, and inkstone. 22

four elements and five aggregates (shidai goun PUK f:#4):

I.e., the four primary

forms of matter (S. mahabhiita) — earth, water, fire, and wind — of which the physical

world is composed; and the five “heaps” (S. skandha) — form, sensation, cognition, formations, and consciousness — into which the psychophysical organism can be analyzed. See Supplementary Notes, s.v. “Four elements and five aggregates.” 23

clay shrine and dirt clod (deigan dokai JE##

42): I.e., the materials of the Bud-

dhist icon. Perhaps alluding to the conversations of Chan Master Zhaozhou Congshen #i

INHtEs. See Jingde chuandeng lu FABRE, T.2076.51:277¢3: (Sil, Roe. Biss, RRR, (Sao, RRASR EIA

Ba,

££.

A monk asked, “What is a buddha?” The Master said, “What’s in the hall.” The monk said, “What’s in the hall — that’s nothing but a molded image in a clay shrine.”

24. Painted Cakes Gabyd Si

273

because we have been drawing the painted buddha on a single scroll, all the buddhas are painted buddhas, and all the painted buddhas are the buddhas. We should examine the painted buddha and the painted cake. Which is the black stone tortoise, and which is the iron staff??* Which is

a form dharma and which is a mind dharma?” We should work away at investigating this in detail. When we work away at it like this, birth and death, coming and going, are all paintings; unsurpassed bodh1 itself 1s a painting. Overall, the dharma realm and empty space are nothing but paintings. *

KOK OK OK

[24:11] {1:271} obs,

GRAS tmK,

BSA Wea,

An old buddha has said,”° The way attained, white snow flies off in a thousand flakes;

The painting done, blue mountains come forth in multiple scrolls.

The Master said, “Right.” And see Zozg7ze77 zz

宗門

武 ,庫 T.1998.47:951c06:

有 僧 、問 如 何 是 。大 云、 土 塊 。

A monk asked, “What is a buddha?” He said, “A dirt clod.”

thirty-two marks (sanjiini so =+- —##): The extraordinary physical characteristics ascribed to the body of a buddha in Buddhist literature. one blade of grass (ikkyo s6 — 2): Likely reflecting a well-known Zen trope, invoked elsewhere in the Shobdgenzo, that equates a single blade of grass with the sixteen-foot body of the buddha; see Supplementary Notes, s.v. “One blade of grass.”

three asamkhyeya and one hundred kalpas (sangi hyakké =i 8 H)): The length of time it takes in some accounts to become a buddha: three incalculable (asamkhyeya) eons to master the six (or ten) perfections of the bodhisattva, and a hundred additional eons to develop the thirty-two marks of a buddha’s body.

24

black stone tortoise (seki uki 4.54); iron staff (tetsu shud FXFEX): The former

is a Stone image of a black tortoise used as an auspicious decoration and sometimes used in Zen texts as a symbol of something free from deluded discrimination; the latter is the walking stick of the traveling Buddhist monk, often carried by the Zen master when he “ascends to the hall” (j6d6 ££) for a formal lecture. (See Supplementary Notes, s.v. “Staff.”) Why the two appear together here is uncertain. 25

form

dharma

(shiki hd 74);

mind dharma (shinpd Y&):

Standard terms for

physical and mental phenomena respectively; or for the first of the five aggregates and the remaining four, respectively. 26 old buddha (kobutsu 4): identified.

The source of this verse, given in Chinese, has not been

274

DOGEN’S

SHOBOGENZO

VOLUME II

[24:12]

これ 大

悟 話 りな 、 華

誠 時 、は 青 ら

道 功夫 の 現 成せ し 道

山雪 白 を 敷 と軸 な く 書

底な り。 しか あれ ば 、 得

彫 しきたれる な り 。 一

書 彫にあらざるなし。 わ れ ら が いま の 功夫

、た だ

道の 正

営徳

動 一 静 、 しか し な が

書 りえ よ た る な り 。

+

療 ・ 三 、明 こ れ 一 軸 の 書 な り 。 根・ 力 ・ 覚 ・ 道 、こ れ 一軸 の 書 な 。り も し 書 は 軸 あら に ず と い は ば 、 高 法み な 宙 あら に ず 。 萬 法み な 買 あら に ず ば 、 化 法 も 寅に あら ず 人 。 法も し 買 る な に は 、 書 餅 な す は ち 買な る べし 。 This is the talk of great awakening, a saying revealing concentrated effort in pursuit of the way. Thus, at the very moment of gaining the way, the blue mountains and white clouds have been painted in what he calls “multiple scrolls.”*’ One moving, one still, yet all of it nothing but a painting.*® Our present concentrated effort has come solely from a painting. The ten epithets and three knowledges — these are a single scroll of painting; the faculties, powers, awakening, and path — these are a single scroll of painting.”’ If we say that paintings are not real, then all the myriad dharmas are not real; if all the myriad dharmas are not real, then the buddha dharma is also not real. If the buddha dharma is

real, then the “painted cake” must be real. *

KOK OK OK

27 what he calls “multiple scrolls” (sijiku to naku 敷 ing of MSS that give siijiku to gzz ん z 敷 軸 と な ずく . 28

軸 と な ): く Following the read-

One moving, one still (ichidd ichijo —#)—i##): Or “each movement, each stillness.”

The translation assumes “clouds” and “mountains” respectively as the antecedents. 29 ten epithets and three knowledges (jiig6 sanmy6 +5 + =A): (a) Ten titles by which a buddha is known, and (b) the three paranormal knowledges possessed by a buddha.

a) Ten epithets: (1) tathagata (nyorai 203K; “thus come”), (2) arhat (6gu 應 供: “worthy”), (3) samyak-sambuddha (shétégaku IE or shohenchi Ev 2; “perfectly awakened”), (4) vidya-carana-sampanna (mydgy6 enman 94747 [Blima; “perfectly endowed with wisdom and conduct”), (5) sugata (zenzei ##f; “well gone’), (6) lokavid (seken ge tt 間 解 : “knower of the world”), (7) anuttara (muj6 shi #£ E+; “unsurpassed”), (8) purusadamya-sarathi (jogo jobu HX RK; “tamer of people”); (9) sasta-devamanusyanam (tennin shi K Af; “teacher of devas and humans”); bhagavdan (seson tt®$; “world-honored”).

b) Three knowledges: (1) divya-caksus (tengen KR; “the deva eye”), (2) piirva-nivasanusmrti (shukumyo chi fats; “recollection of former lives”), (3) dsrava-ksaya-jridna (rojin tsit ia ai; “knowledge of the elimination of the contaminants”).

faculties, powers, awakening, and path (kon riki kaku do 根 ・ 力 ・ & + 38): Four of the groups of virtues that make up the traditional list of the thirty-seven factors of

bodhi (sanjishichi hon bodai bunp6 =+ tinea1&; S. saptatrimsad-bodhi-paksika-dharmah; for Dogen’s discussion of which, see “Shd6bdgenzo sanjishichi hon bodai bunpo” 正法 眼 蔵三十 七品 菩提 分 法): (1) the five faculties (oz t&; S. indriya); (2) the five powers (riki 7; S. balani); (3) the seven factors of awakening (kakushi *3z; S.

bodhyanga); and (d) the eightfold path (dé i&; S. marga).

24. Painted Cakes Gabyd Si

[24:13] ERE RK, は

く

\

HA

DARICHLS,

275

WIICHSODADINBABMASE, Biv

Bt

Great Master Kuangzheng of Yunmen was once asked by a monk, “What is the talk that transcends the buddhas and surpasses the ancestors?’”*° The Master said, “Pastry cakes.”

[24:14] “OR, LODPIZCMKIAL., AABRT CICBIRK PT SITIL, PARRA O EK CET SAME MEL OERDO. BAT SEADSOL 現 成 > Hie), VERO RERE, PROT ILNBHO KAM Y, £B PREMADE dO, ABATE OZ 分あり 。 This saying, we should work on quietly. Where “pastry cakes” are fully realized, there will be ancestral masters who speak of “talk that transcends the buddhas and surpasses the ancestors,” men of iron who do not hear it, and students who listen to it; and they have sayings that realize it.°' Divulging the matter and achieving accord using “pastry cakes” here is certainly one or two “painted cakes.’** They have the “talk that transcends the buddhas and surpasses the ancestors”; they have the status of entering into buddha and entering into Mara.» * OK OK

K OK

30 Great Master Kuangzheng of Yunmen (Unmon Kydshin daishi =FAEIS XE—m): I.e., Yunmen Wenyan 雲 門 分 (864-949). “Great Master Kuangzheng” is a posthumous title; “Yunmen” is the name of a mountain in the Shaozhou #91 area of Guangdong Province. This dialogue, given here mostly in Japanese, is found in several sources; see, e.g., Yunmen Kuangzhen chanshi guanglu 2=F4E Beem Bek, T.1988.47:548b5-6;

Biyan lu 32%, T.2003.48:204b 13-14, case 77. 31 men of iron who do not hear it (monjaku sezaru tekkan HAGtt of iron” (tekkan $i) is acommon Zen term, occurring frequently in for the solid practitioner; see Supplementary Notes, s.v. “Man of iron.” witnesses give here the less surprising monjaku seru f+ 4 (“have

& 4 HWE): “Man Dogen’s writings, Some manuscript heard it”).

32 Divulging the matter and achieving accord using “pastry cakes” here (ima koby6 no tenji toki VE RABE O Re HR): “Divulging the matter and achieving accord” is a fixed idiom, common in Zen texts, used especially for the relationship between master and disciple; see Supplementary Notes, s.v. “Divulging the matter and achieving accord.” 33 status of entering into buddha and entering into Mara (Da nyuma no bun Affs AJO4)) : I.e., advanced spiritual abilities, taking bun 分 here as mibun 47 (one’s “place,” or “lot”). To “enter into buddha and Mara” is a common

texts, as in the saying, “You can enter into buddha

into Mara (nyima AJ) . (See, e.g., Dahui Zonggao’s iA, T.1998B.47:950a15.)

image in Zen

(nyibutsu A‘#$), but you can’t enter

Kae

Zongmen wuku ARPA

276

DOGEN’S

SHOBOGENZO

VOLUME II

[24:15] {1:272} SRR, Mere AL, My former master said, “The tall bamboo and the banana plant enter the picture.”**

[24:16] ~ OMI, RSF HRBMEAZbLOO,

LRICBMOBLSH

AWRY,

This saying is a saying in which one who has transcended and surpassed the long and the short studies the picture of both.

[24:17] Heisei 7e 0, PB Om EWN ED, BBE UCR LEPAl (BI OFADY, EOTEAIB, EDSZLEIRMOESSAZEY, KBE 陽を 劇 見 す と へい ども 、 大 聖、 陰 陽 を 測度 すること あ た は ず 。 ae be 法 等 りな 、 測 度 等 な 、り 道 等 な が る ゆえ に 。 い ま 外 ・道 二 乗 等の 心 に目 か か は る 険 坦 に あら は ず 、 これ は 傘 竹の 陰陽 な り 。 億 性 の 歩 麻 なり 、 休 人 の 世界 りな 。 傘 竹の 午 属と し て 十 方諸 人 あ 。り し る 太 し 、 天 地 電 埋 は 備 竹 の 根 環 枝葉 な 。り こ の ゆえ に 、 天 地 乾 を電 し て 長久 らし な む 、 大 須海 紙 ・ 半 十 方 界を し て 堅 年な らし む 、 振 ・杖 竹 を 穫 し て 一 老 ・ 一 不老 な らし む 。 “Tall bamboo” is long bamboo.” While it may be the movement of yin and yang, what makes the yin and yang move are the years and months of the “tall bamboo.”*° Those years and months, the yin and yang, cannot be calculated. The great sage may observe the yin and yang, but the great sage cannot measure the yin and yang; for with both yin and yang, the dharmas are equal, the measurements are equal, the ways are equal.*’ They are not the yin and yang now seen by the mind and eye of the other paths and the two vehicles; they are the yin and yang of the “tall bamboo.”?® They are the transit of the “tall bamboo”; they are the 34 My former master (senshi 4cBi): I.e., Tiantong Rujing K AF (1162-1227). His words occur at Rujing chanshi yulu RIF HHEM ae ER, T.2002A.48:126c24-25. 35 “Tall bamboo” is long bamboo (shichiku wa chéochiku nari (V1 (LE 78 9 ): D6gen is here simply explaining the Chinese term. 36 While it may be the movement of yin and yang (ony no un nari to iedomo [2% の 運 りな と い へ ども): I.e., although the length of the bamboo is a result of the processes of yin and yang. 37

great sage (daishd K#):

May refer either (a) to a buddha or other advanced Bud-

dhist adept, or (b) to a sagely figure of Chinese tradition. the dharmas are equal, the measurements are equal, the ways are equal (h0 (6 nari,

s/7 ん7 ん z 7 の 7 の 7 の 5 76 7g7z 法 等 りな 、 測 度 等 な 、り 道 等 るな ): Repeating the rhetorical pattern seen above, section 8. 38 mind and eye of the other paths and the two vehicles (gedo nijo to no shin moku 外道 二乗 等 の 心 目 ): IL.e., the perceptual faculties of the members of non-Buddhist religions and non-Mahayana Buddhist traditions.

24. Painted Cakes Gabyé ###

277

world of the “tall bamboo.’*’ As attendants of the “tall bamboo,” there are the buddhas of the ten directions. We should realize that heaven and earth are the “roots, stalks, branches, and leaves” of the “tall bamboo.’”°

Therefore, they make heaven and earth long endure; they stabilize the great oceans and Sumeru, and all the worlds in the ten directions; they make the staff and the bamboo stick “one old, one not old.””*!

[24:18] Melt, HK AMLZ > DRAMAS RR BRE LTAWZ (c, BK AL CRKIBIT PSSA, OLA BRL, SBEWOMAN L, FERICMARL, 2B BRS OT, BROAD, 7RIZIREK (cet onic, ARAPEOMICHELIZT, “OHB*BET, Ht 水 火風 を 活 計 らし な め 、 心意識 得を 大 死な ちら し なむ 。 か る が ゆえ に 、 こ の 家業 に 春秋 人 冬 夏 を 調度 と し て 受 業 きた し る 。 “The banana plant” takes earth, water, fire, wind, and space; mind, mentation, consciousness, and wisdom as tts “roots, stalks, branches, and leaves, flowers and fruit, lustrous and colored’; therefore, it wears

the autumn wind and is broken by the autumn wind.” Not a single dust mote remains; we can say it is pure. In the eye, there are no sinews or 39 transit of the “tall bamboo” (shitchiku no 7o/e ん 條 性 の 歩 暦): Using an astrological term for the progress of a body through the celestial houses.

40

“roots, stalks, branches, and leaves” (kon kyo shi yo #8 S43): Recalling a verse

from the Lotus Sutra, repeated in the following section; see Note 42, below. 41 great oceans and Sumeru (daikai Shumi KY 78 '¥#): I.e., Mount Sumeru, the mountain at the center of a Buddhist world system. “The great oceans” (daikai Ki##) refers to the rings of seas surrounding Sumeru. they make the staff and the bamboo stick “one old, one not old” (shuj6 shippei o shite

ichi ro ichi fur6d narashimu fEtK + TEER UC E+ —R ERS LGD): “Staff?” (shujd #£4X) and “bamboo stick” (shippei 71) refer to implements carried by the Zen master: a walking staff and a curved stick held when teaching. The expression “one old, one not old” likely reflects a verse by Dongshan Liangjie iL B ft (Dongshan Wupen chanshi

yulu Wa LUIS ABEM BBR, T.1986A.47:510al 9-20; quoted by Dogen in his Ehei koroku Ik FE RRER, DZZ.3:226, no. 351): 道 無心 合 、人 人 無心 合 道。 欲 箇 識 中 、意 一 老 不老 一 。 The way, without mind, accords with the person; The person, without mind, accords with the way. If you want to know the point in this, It’s one old, one not old. 42

earth, water, fire, wind, and space; mind, mentation, consciousness, and wisdom

(chi sui ka fu kit shin i shiki chie HO7K:K JEVZE + aK): Le., the physical and mental realms. The first five terms (chi sui ka fu kit #17k:kJ&\ZE) represent the five elements of Buddhist physics; the next three terms (shin i shiki 心 意識 ) are a common expression for mental functions; the last item (chie #4) is the standard compound expression for “wisdom” (though, for linguistic symmetry, it might be that we are supposed to read it here as separate words, “knowledge” and “wisdom’’).

278

DOGEN’S

SHOBOGENZO

VOLUME

II

bones; in the colors, there is no adhesive: there is liberation on the spot.”

Since it is restricted to being quick, it is not a question of moments or ksana.“ Taking up this power, it makes a livelihood of earth, water, fire, and wind; it makes the great death of mind, mentation, consciousness,

and wisdom.” Thus, in this family enterprise, the work has been taken on with spring, autumn, winter, and summer as the implements. [24:19] {1:273} VEIT

BHOSIEBR,

rAd Old, xEREL

(nsll7e0,

“nic ho CWBeeMSEUTK

DICMMZASL,

LEO

SLRS TRDOT,

USES 7h, ERR ere, ER SR, ARERR なり これ みな 書 園な る が ゆえ にこ、 長 の短 彫 、 か な ら ず 相 符する な り 。 ke Hdd, BBREICHOT, (OI, HX ODICBRATRL, LEE SICH A > HIAISBMZAD OAC, AKILHBLORMC, HAITBIY 成

ずる な り 。 Now,

as for the whole

situation of the “tall bamboo”

and “banana

plant,” they are a picture. Based on this, those who have a great awakening by hearing the sound of bamboo, whether dragons or snakes, must be pictures.*° We should not doubt this with the sentiments of common peo“roots, stalks, branches, and leaves, flowers and fruit, lustrous and colored” (kon

kyo shi yo ke ka ko shiki tR 438

+ H55C ): From a verse in the Lotus Siitra describ-

ing the varied plants of the world watered by the same rain; see Supplementary Notes.

43 in the colors, there is no adhesive (shikiri ni kochi arazu BIL B R&S © ST): The term kdchi 1% refers to the bonding agent in pigments (in Kawamura’s text, the element # is written with radical 130). The choice of “color” for shiki

here obscures its

use to render riipa. the object of the “eye” (gen HR) with which it is being paired.

there is liberation on the spot (tdsho no gedatsu ari & Ke fei& Y ): It is not obvious what is liberated from what. Perhaps the banana plant is liberated, or the “eye” and “colors” are both liberated.

44

Since it is restricted to being quick (sokushitsu ni koken serareba RIKI PAE

©

4viL): Some editions read here “since it is not restricted in its quickness” (sokushitsu ni

koken serarezareba

RIK (CfA Bt

bh SAN).

moments or ksana (shuyu setsuna 2A ® # Al): The term ksana is used in Buddhist texts for the shortest unit of time. The term shuyu 24 is used for Sanskrit muhiirta, a very short period of time, sometimes reckoned as 216,000 Asana, or one thirtieth part of a day. 45 Taking up this power (kono rikiry6é o koshite — O 7) & # *% L T): Both the agent of the verb and the antecedent of the pronoun are unexpressed. The translation assumes that the “banana plant” takes up the power of liberation, but one might also understand that

we take up the power of the “banana plant.” 46

those who have a great awakening by hearing the sound of bamboo (chikusho o

monjaku shite daigo sen mono (1%

* WIA L CAI A bb): Likely an allusion to the

story, alluded to above, Note 6, of the awakening of Xiangyan Zhixian 484,

who

gained an understanding upon hearing the sound of a bit of debris striking a bamboo stalk.

dragons or snakes (ryiida #E®E): Also read rydda, rydja, and ryiija. Used generically for reptilian creatures, and sometimes used for great men (“a dragon of a snake”); in the

24. Painted Cakes Gabyo fit

279

ple and sages.*’ It is “that stem Is that long’; it 1s “this stem 1s this short’; it is “this stem is this long”; it is “that stem is that short.”** Because they are both pictures, inevitably they match long and short pictures. It is not that, when there are long pictures, there are no short pictures. We should clearly study this principle. Truly, because all the worlds and all the dharmas are a picture, persons and dharmas appear from the picture; buddhas and ancestors are realized from the picture.

[24:20] Lrbmwsetalib, BHicdS SNIP Brel, BMichHo SHI. 人 に 相 人 せ 逢 ず 、 書

し 、 不 に角 充 、し 得な り 、 不 道 な 款旨 を 参 明 する この 功徳 、い まだ な り 。

充 あら に

ざれ ば 力量 あらざる

錠 を 充せ ず 、 不 人秋 を な る り。 し ば らく 遺 筒は と 、き い ささ か 還 物 物 現 前せ ざ がる ご と き は

こ の 幼 を徳 現

成せ しな る 、 誇

な り。 お ほ よ そ 、 角 に 充

充 さる せ こと 、 書 飼 あら に ざれ ば 不 書 餅 るな こと を 診 肖 べし す 。 こ の 皿の 功徳 、を 映 心に 究 甘 る す な り 。 、 移 道の 力量 い、 まだ 現 成せ ざる

書 現 成な り 。

This being so, if it is not a “painted cake,” it has no cure that “satisfies hunger”; if it is not painted hunger, it never encounters a person; if it is not painted satisfaction, it has no efficacy. In general, satisfying hunger, satisfying non-hunger, not satisfying hunger, not satisfying non-hunger — if they are not painted hunger, they are not attained, they are not spoken of. We should study for a while the fact that this is a

context here, likely “the great and the small” — 1.e., akin to “common people and sages” (bonsho FLEE). Perhaps, reflecting the expression “dragon head, snake tail” (ryuto dabi

BESA#E Fz), used in reference to those who pretend to be better than they are. 47

common people and sages (bonshd /L#2): |.e., ordinary people and advanced adepts

on the Buddhist path.

48

“that stem is that long” (na kan toku inmo cho Bh=74'/SFEE): Reference to the

culm of the bamboo: after a saying of Cuiwei Wuxue 22 (t#@22 (dates unknown) included in Dégen’s shinji Shobdgenzé (hf EYER RK (DZZ.5:162, case 71) and treated elsewhere in his writings. Here is the version from the Jingde chuandeng lu Fx {2 {HER (1.2076.51:318c4-7):

問 、 如 何 是 西 來 的 的 。意 翠 微 日、 待 無人即 向溢 説。 師 良 久 日 。 無人 也 請 師 説 。 以 下層 微 床 引 師 入 人 竹園 。 師 又 日 、 無人 也 請 向 説。 翠 微 指 竹 日 、 遮 竿 得 信 訂 fe, ANSE. [Yunmen Wenyan 22F4 3c{] asked, “What is the clear intention of [Bodhidharma’s] coming from the west?” Cuiwei said, “Once no one’s around, I’Il tell you.” The Master [i.e., Wenyan] waited a while and said, “No one’s around; | beg the Master to tell me.” Cuiwei got down from his meditation seat and led the Master into the bamboo garden. The Master said again, “No one’s around; | beg the Reverend to tell me.” Cuiwei pointed at the bamboo

short.”

and said, “This stem is this long; that stem is that

280

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VOLUME II

painted cake.*” When we study the essential point of this, we exhaustively investigate with body and mind a little of the virtue of turning things and things turning.°° Where this virtue is not yet manifest, the power of studying the way is not yet realized. To bring about the realization of this virtue is the realization that verifies the painting. TE EAR tec ee BFS — + Treasury of the True Dharma Eye Painted Cakes Number 24 [Ryumonji MS:] 個 時 仁治 三 年王寅十 一 月 初 五 日 、 在 干観音 導 利 興 聖 林費 寺 示 衆 Presented to the assembly at Kannon Dori K6sho Horin Monastery; fifth day, eleventh month of the senior water year of the tiger, the third year of Ninji [28 November 1242] °! [Tounji MS:] (A@ER+—AMtCA. ETHER ISR SZ, RK Copied this in the guest office at KOsh6; seventh day, eleventh month of the senior water year of the tiger, in Ninji [30 November 1242]. Ejo

49

this is a painted cake (shako wa gaby6 naru ja lt B BF Ze SD ): The pronoun “this”

(shako 38 f&l) here has no obvious antecedent; perhaps, a reference to both our hunger and its satisfaction.

50 turning things and things turning (tenmotsu motten *4%7#$): Expressions best known from the Chinese Sirangama-siitra (Shoulengyan jin HEBHEE, T.945.19:111c25-28):

一切 衆 生 従 無 始 迷 來 己 含 物。 失 於 本 心 含物所 韓。 BREPHRAB). 則 同 如 來 。 身 心 園 、明 不 動 道 場、 於 一 毛 端 遍 能 含 十受 方國 土 。

BHD

Living beings from beginningless time have all been deluded by things. They lose their original mind due to being turned by things. Therefore, they see here the large and see the small. If they could turn the things, they would be the same as a tathagata. Their bodies and minds would be perfect and bright; without moving from the place of awakening, in the tip ofa single hair, they could fully include the lands of the ten directions. 51

The Tounji i

* MS shares an identical colophon.

TREASURY OF THE [TRUE DHARMA

EYE

NUMBER 25

Sound of the Stream, Form of the Mountain Keisei sanshoku

(RF LL £8

282

DOGEN’S

SHOBOGENZO

VOLUME II

Sound of the Stream, Form of the Mountain Keisei sanshoku INTRODUCTION

This text was composed in the spring of 1240, during the summer retreat at Koshoji. It is thus among the earliest chapters of the Shobogenzo, written before the period 1241-1244, during which the bulk of the collection is dated. It occurs as number 25 in both the seventy-five and sixty-chapter editions and as number 9 in the Honzan edition. The work takes its title from a verse by official Su Shi ##t, known as Su Dongpo ebrates an experience on Mount Lu it sound of a stream as the preaching of a

the famed Song-dynasty poet & #4& (1036-1101), that celin which the poet heard the buddha and the form of the

mountain as the body of a buddha. The title theme, then, 1s the natural

world as the manifestation of the dharma body of the buddha and the expression of the buddha’s teaching. Dogen would return to these two elements of Su Dongpo’s verse in later texts of the Shobogenzo — e.g., in the celebrated “Mountains and Waters Sitra” (“Sansui kyo” [LU 7Kk#), written in the autumn of 1240, and “The Insentient Preach the Dharma”

(“Mujo seppo” #faat7&), from 1243. After commenting on Su Dongpo’s verse, Dogen makes brief remarks on several thematically related passages dealing with the natural world:

the famous stories of Xiangyan Zhixian’s &#k4 PA spiritual awakening at the sound of a tile striking a bamboo, and of Lingyun Zhiqin’s #2275 #) resolving thirty years of practice upon seeing peach trees in bloom; as well as two Zen dialogues on the topic of the phrase “the mountains, rivers, and the whole earth” (senga daichi |i] XH). The “Keisei sanshoku,” however, 1s not merely a poetic appreciation of the spiritual value of the natural world. Surprisingly enough, after the material on the title theme (which occupies less than half the total work), the remainder of the text is taken up with matters ethical. In a lament about the moral state of Japanese Buddhism in his own day and an extended criticism of clerics who seek fame and profit through Buddhism, Dégen warns his readers against “the dogs that lick the dry bone”

25. Sound of the Stream, Form of the Mountain Keisei sanshoku i®#\UG

283

of worldly fortune, “the dogs that bark at good people,” “the dogs” like those who tried out of jealousy to poison the first Chan ancestor, Bodhidharma. He calls on his readers to repent of their transgressions and pray for help from the buddhas and ancestors, to arouse the pure aspiration of the bodhisattva for unsurpassed, perfect bodhi, and “to walk the path of prior sages.” In the end, Dogen concludes, it is only when we have this right attitude toward Buddhist practice that we hear “the eighty-four thousand verses” of the mountain stream.

284 IEVEAR HEC — Treasury of the True Dharma Eye Number 25

ee LU Sound of the Stream, Form of the Mountain [25:1] {1:274} hol RHE CRIBS OMABIZL, 7g 3“AL,

MRORHAIKR

BRO,

MROMRE

PYEDBBOEMBSSZL LDH, BREOMBD SIC, HAO

FIRES Cfo, MRAOS, KOEDICHMAIT, MO Mh FZ, BbRMROL HD RRO, ADRAC. RAR DBA Ze 0, ATS & (TEA, In anuttara-bodhi, the buddhas and ancestors who transmitted the way and handed on the work are many; and the traces of predecessors who pulverized their bones are not lacking.' We should learn from the ancestor who cut off his arm; do not differ so much as a hair covering the mud.’ As each is able to slough off the husk, we are not restrained by our previous knowledge and understandings, and matters unclear for vast kalpas suddenly appear before us.* The present of such a time, I do not 1

In anuttara-bodhi, the buddhas

and

ancestors who

transmitted

the way

and

handed on the work are many (anoku bodai ni dendd jugé no busso ooshi (RE HE ( (St FS SE 0) HB FH 51E L): The expression anoku bodai transliterates the Sanskrit for “unsurpassed awakening” (anuttara-bodhi), the spiritual state of the buddhas. The unusual phrase “transmitted the way and handed on the work” is the result of splitting two

familiar compound terms: “transmit and hand on” (denju {84%) “the work of the way” (g6go 道業). the traces of predecessors who pulverized their bones (funkotsu no senshé 粉 骨 の 先 Hit): I.e., historical examples of ascesis; from the common expression “to pulverize the

bones and shatter the body” (funkotsu saishin 粉骨 砕 映 ). 2 the ancestor who cut off his arm (danpi no soshi bt'#§ 04H): Reference to the famous tradition that the monk who was to become the Second Ancestor cut off his arm and presented it to the First Ancestor, Bodhidharma, as a token of his commitment; see Supplementary Notes, s.v. “Cut off an arm.” do not differ so much as a hair covering the mud (endei no gohatsu mo tagauru koto

nakare EVE 2 b TDS S — & E24): Word play combining the idiom “differ a hair’s breadth” and the famous legend that Buddha Sakyamuni in a previous life as Bodhisattva Manava (Judo {###) let down his hair for Buddha Dipankara (Nentobutsu

PAPE HB) to step on. 3 As each is able to slough off the husk (kyvakukyaku no datsukoku uru ni &&O fitt

25. Sound of the Stream, Form of the Mountain

Keisei sanshoku iu

285

know, no one recognizes, you do not expect, the eye of the buddha looks at without seeing. How could human thinking fathom it?

[25:2] ARABIC, RRB LR LE CHO LIZ, FISHES, BHO BRE Ze YO ML, HYMEORERA BS, HHO ORK, CZHICODART, HSL &, BUCWENY UBZRAIL, RKORRT SBE SR (A Z4E Lye] Ad): A line from the Shoulengyan jing 3 PERE (T.945.19:119c17), where the topic is the tathagata-garbha (nyorai z6 OAC HR).

294

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SHOBOGENZO

VOLUME II

We should realize that, were it not for the “mountain form” and “stream

sound,” “holding up a flower” would not expound [the dharma]; “getting the marrow” would not be “in place.’”? Because of the virtues of the “stream sound” and “mountain form,” “the whole earth and sentient

beings simultaneously attain the way,” and there are buddhas who see the dawn star and awaken to the way.** Bags of skin such as these are the prior wise men whose resolve to seek the dharma was extremely deep.** Their traces, people of today should study without fail. Even today, the true study that has nothing to do with fame or profit should establish such resolve. In the recent times of a remote quarter, people dha dharma are rare.*° It is not that there are difficult to meet. There are many who happen and seem to be apart from the secular, but they 32

“holding up a flower” would not expound

who truly seek the budnone; it is that they are to become renunciants just treat the way of the

[the dharma]; “getting the marrow”

would not be “in place” (nenge mo kaien sezu, tokuzui mo ei sezaru beshi 74H % PAK a RED (Kcr © S~L): Le., the transmission of the ancestors would not occur. “Holding up a flower” (nenge 44#£) alludes to the famous legend of Buddha Sakyamuni’s silently holding up a flower to expound the dharma and transmit the “treasury of the true dharma eye” to the First Ancestor, Mahakasyapa; see Supplementary Notes, s.v. “Hold up a flower.” “Getting the marrow” (tokuzui 1%) refers to the well-known story of Bodhidharma’s test of his four disciples, of whom Huike demonstrated that he

had “gotten the marrow” by bowing and standing “in place” (e i ni ryi {R{LTMIZ): see Supplementary Notes, s.v. “skin, flesh, bones, and marrow.” 33

“the whole earth and sentient beings simultaneously attain the way” (daichi uj6

doji jad6 KH tH lAleEAIE): see the dawn star and awaken to the way (ken mydjo godo 見明星 恒道 ): References to the Buddha's awakening under the bodhi tree. The expression, which appears in several of Dogen’s texts, is from a line that he will quote in

his “Shdb6genz6 hotsu bodai shin” IE7EAR RAE Ste L (DZZ.2:164; also quoted at Eihei koroku 氷 平

粒

廣 録 . DZZ.3:28、 no. 37):

迎 御 尼 俺 言、 明 星出現 、時 我

奥 大地 有情 、 同 時 成道 。

Buddha Sakyamuni said, “When the dawn star appeared, I, together with the whole earth and sentient beings, simultaneously attained the way.” Although the passage appears in Chan texts from this period (see, e.g, Jianzhong Jing-

guo xudeng lu € Py MME, ZZ.136:36b17-18), it has not been located in any extant siitra. The translation here follows the usual reading of daichi ujo KitAT# as a compound subject; the phrase could also be read, “sentient beings of the whole earth.” 34 Bags of skin such as these (Kaku no gotoku naru hitai 2*< OTE < 72D RAB): It is unclear just who is being called here a “bag of skin” (a common term for the body and, by extension, a person): possibly all those mentioned so far who studied “the mountain

form and stream sound.” See Supplementary Notes, s.v. “Bag of skin.”

35

In the recent times ofa remote quarter (enp6 no kinrai #77 OUT): l.e., at atime

and place (like Dogen’s Japan) so distant from the India of the Buddha and the China of the Chan ancestors. The English loses the play with the glyphs en %& and kin wt (“far” and “near”).

25. Sound of the Stream. Form of the Mountain

Keisei sanshoku #iu&

295

buddhas as a ladder to fame and profit.°° It is pitiful, it 1s lamentable, that, without regretting the years and months, they trade at their dark deeds in vain.*’ When can they expect to get free and gain the way? Even if they were to meet a true master, they would not love the real dragon.*® Such types, the former buddha called “the pitiful.”°’ They are like this because they have evil causes in their former lives. While receiving birth, because they have no resolve to seek the dharma for the sake of the dharma, when they see the real dharma, they doubt the real dragon;

when they meet the true dharma, they are despised by the true dharma. Because their bodies and minds, bones and flesh, have never been born from the dharma, they are not in accord with the dharma, do not make

use of them as the dharma.” The ancestral thing for a long an old dream.*' jewels, they do 36

masters and disciples have been inheriting this sort of time. It is as if they speak of the thought of bodhi as What a pity that, while they are born on a mountain of not know the jewels, do not see the jewels, let alone

a ladder to fame and profit (mydri no 2 ん egs7 名 利 の か け は し): Or “a bridge

to fame and profit.”

37

they trade at their dark deeds in vain (munashiku koku’ango ni maimai suru

むなしく 黒 暗 業 に 質 買す る): I.e.、 they go about vainly producing bad karma. Taking ん oz gzgo 黒 暗 業 as equivalent to ん o ん zzgo 黒 業 ("black karma ). 38 Would not love the real dragon (sy o 97 sezg7g7 眞 龍を 愛せ ざら ん): Allusion to the ancient Chinese story of the Duke of She #3, who loved the image of the dragon but was terrified of the real thing; the /ocus classicus is Xinxu #1 FF, Zashi #£3* (KR.3a0008.005. 1 4a).

39 Such types, the former buddha called “the pitiful” (kaku no gotoku no tagui, senbutsu kore o karenminsha to iu? CO2ZES DECOY Boe AAA LV) 45>): Or “the former buddhas.” The term senbutsu 4€ (6, like the somewhat more common

zenbutsu Allf#s seen below, typically refers to the buddhas of the past; the translation here treats it as an unusual form of reference to Buddha Sakyamuni (perhaps in contrast to the future Buddha Maitreya), in a variation of the commonly encountered phrase “the Tathagata called them ‘the pitiful’” (nvorai setsu i karenminsha R7RBLUR Fl PES). Some readers have taken “the former buddha” as indicating Dogen’s teacher, Tiantong Rujing K # k07# (1162-1227), to whom he frequently refers as “my former master, the

Old Buddha” (senshi kobutsu Sch th #6); the expression, however, does not occur in Rujing’s recorded sayings. 40 born from the dharma (jit ho ni sho {€%& 1m £): A phrase used to describe the birth of the advanced bodhisattva.

do not make use of them as the dharma (6 fo fujuyii nari 法 と 不 受 用な り ): Some would read this “make use of the dharma,” but the particle to & here would seem to require that we supply a direct object — most likely, “body and minds, bones and flesh.” 41 the thought of bodhi (bodai shin &i-L)): |.e., bodhi-citta; the bodhisattva’s aspiration to attain the unsurpassed perfect awakening of a buddha; see Supplementary Notes, s.v. “Bring forth the mind.”

296

DOGEN’S

SHOBOGENZO

VOLUME II

get the riches of the dharma.*? After we have produced the thought of bodhi, though we may turn round in the six destinies and four births, the causes and conditions of that turning all become the practice of the vow of bodhi.** Hence, though we may have spent our previous years and months in vain, while this life 1s not yet exhausted, we should forthwith make a vow.’ [25:17] {1:279} ね がは く 、 は わ れ と 一 切 衆 生 、と 今 生よ り 乃 至 生生 を つく し て 、 正 法を き く こ と あら ん。 き く こ と あら ん と き 、 正 法を 疑 閉せ じ 、 不 信 るな べから ず。 ま さ に 正法 にあはんと き 、 世 法 す を て て 祭 を法 受 持 せ 。ん つ ひ に 大 地 有情 と、 も に 成道 すること を えん 。 I pray that, together with all living beings, from this life through life after life to come, I shall hear the true dharma; that whenever I hear it, I shall not doubt it and fail to believe in it; that when I encounter the

true dharma, casting aside the worldly dharma, I shall receive and keep the buddha dharma, and finally attain the way together with the whole earth and sentient beings.

[25:18] DKCODE< BRIT, する こと な か れ 。

BNDDOEFREDORRALA, ODT, HE

42 amountain of jewels (72yez 費 山): Perhaps reflecting the simile, familiar from the Dazhidu lun KS aa (T.1509.25:a7-12), of faith as like hands: just as one without hands can enter a mountain of jewels but be unable to take any of them, so one without faith cannot gain anything from entering “the jeweled mountain of the buddha dharma”

(fofa baoshan (iis Li). 43 the six destinies and four births (rokushu shishd 7\#®&0U£): Le., the “six paths” (7o ん 76 六道 ) of rebirth in samsara and the four ways in which sentient beings are born in samsara; See Supplementary Notes, s.v. “Six paths,” and “Four births.” 44

though

we may

have spent our previous years and

kdin wa tatoi munashiku sugosu to iutomo EH

months

in vain (jirai no

OIHIEIK t& OGRE

FIOTFEW

4> & t): A Japanese rendering of a Chinese phrase, “to pass your years and months in

vain” (xu du guangyin Siz FEE), well known from the Cantong gi BA), of Shitou Xiqian 4987 (700-791), Jingde chuandeng lu FE EER, T.2076.51:459b20-21. The term kdin 3¢[Z (literally, “light and shade”) refers to the sun and moon as metonyms for passing time; variously understood as “years and months,” “days and months,” and “days and nights.” we should forthwith make a vow (isogite 7o/szgg7 sz の es7/ いそ ぎ て 帝 願すべ し): The vow introduced here, together with that found below, in section 25, forms the con-

tent of a text known as the Hotsu ganmon 4258X (DZZ.7:223). The manuscript, said to be in Dégen’s own hand, bears a colophon dated the twelfth month of 1247 in Kamakura, where Dogen resided during the autumn and winter of that year.

25. Sound of the Stream, Form of the Mountain

Keisei sanshoku (#®##\uf

297

When we make a vow in this way, it will naturally be the cause and condition of correctly bringing forth the mind.*® This mental attitude is not to be neglected.”° [25:19] 又、 こ の 日

本 國は 、 海 の外 遠方

な 。 り 人 の ここ ろ 至

軸 な 。り む か し より い

まだ 聖人 うま れず 、 生 知 まれ う ず、 い は ん や 牌 道の 四 士 まれな り 。 道 心を し ら ざ る と も が ら に 、 道 心 を お ふる し と き は 、 忠 言の 逆 耳する に より て 、 自己 を へか りみ ず 、 他人 を うら む。 お ほ よ そ 菩 提 心の 行 願 に 、は 菩 提 心の BS

KES.

IB

BITIBSHAICL

ONAL

ER BROIZASRL,

LON

SHA LWETBPRAL, VUIEA RADY 6S OREA®R, WEOAIL Be も むる と こと まれ な る に より て 、 身に 行 な く 、 ころ こ に さと りな く と も 、 他人 のほ むること

あり

て 、 行 解相

迷 中 有 迷 、 す な は ちこ れ な り 。

應せり と い は む 人 を も と むる が ご と し 。

こ の 邪 念 、 みや す か に 搬

捨すべ し 。

Again, this Land of Japan is a remote quarter beyond the ocean. The minds of the people are exceedingly stupid. From ancient times, no sages have been born here, no innately wise have been born here; need-

less to say, real gentlemen who study the way are rare. When a person teaches the mind of the way to those who do not know the mind of the way, since sincere words offend the ear, they resent the person instead of reflecting on themselves.*’ In general, in the vow of the thought of bodhi, one should not think

to inform the worldly of whether one has or has not brought forth the thought of bodhi, whether one is or is not practicing the way. We should conduct ourselves so as not to inform them, how much

less should we

voice it ourselves. Because it is rare for them to seek the real thing, people today, though their bodies lack practice and their minds lack insight, when they get praise from another, seem to look for the people who will tell them that their practice and understanding are in accord. Delusion within delusion — this is it.** These false thoughts, we should quickly cast away. 45 bringing forth the mind (hosshin 48.()): I.e., arousing the thought of bodhi; see above, Note 41. 46 mental attitude (shinjutsu stir): More literally, “mental art”; a term appearing several times in DOgen’s writings in the sense of one’s “mindset.”

47

sincere words offend the ear (chigen no gyaku ni suru BBEOWRS 4): A Japa-

nese version of the Chinese saying, “sincere words offend the ear but benefit conduct”

(zhongyan ni yu er li yu xing BBWS BAR). 48

Delusion within delusion —

有 、迷 す な は in delusion.” sixty-chapter (meichit u mei

this is it (meichii u mei, sunawachi kore nari xP

ちこ れ な ): り I.e.. this is a prime example of the saying “delusion withKawamura’s text here follows the seventy-five-chapter compilation; the manuscripts give the more common “further delusion within delusion” KP My).

298

DOGEN’S

SHOBOGENZO

VOLUME II

[25:20] {1:280} BOEDEX, ARITSI EMEA, ERO MRO, SOOM BE FB LAENSZOOZY, CHAAR L DH. HOE EAT SRO, MM ARETE EYVGAILWEAZEC, BAIS ELRAESIBON DETACH る と も が ら お ほか り。

し か あり

し も、 ゃも

正

師 のお し

へ に あ ひ て、 ひ る が へ し

て 正法 を も むれ と ば、 お の づか ら 得 道 す。 い ま 移 道 に は か、 く の ご と く の や ま ふ の あら ん と し る べき な り 。 た と へ ば 、 初 心 遇 始 に も あれ 、 入 修練 行 に も あれ 、 俺 道 授業 の 機 をうること も あり 、 機 を ざる ん こと も あり 、 RH し て な ら ふ

機 あ べし る 、 証

べから ず、 う らむべから ず

謗て し な ら は ざる

魔 あら も ん 。 了

頭 もと に 愛す

。 い か に し て か うれ へ な か らん、 う ら み ざら

ん。 い は く 、 三 毒を 三 毒 と れる し と もが ら ま れ な る に より て、 う ら み ざる な り 。 い は ん や、 は じ め て 仙 道を 灰 求 せな し きのこ と ころ ざし を わす れ ざ る

べし。 い は く、 は 利 を げす な て きた ころ ざす、 か つて し か ある に、 い ま ず 、 人 天 の 繋

じ め て 帝 心 する きと は 、 他人 の た る 。 名 利 を も むる と に あら ず、 た 國 王 大 臣 の 恭 ・散 供 養 を まつ こと か く の ご と く の 因 線あ り 、 本

縛 に か か は らん こと

を

期 せざる

め に 法 だ ひと す 、 期 せ 期 にあら ず

ところ な り 。

を とも め ず ちぢに 得 るざ も の な 、 所 求

、 名 道を こ り 。 あら に

し か ある を 、 お

ろか な る 人 は 、 た と ひ 道 心 あり と へい ども、 は や く 本 を志 わす れ て、 あ や まり て 人 天 の 供養

まち を て 、 化

法の 功徳

の 峠 依 、 きり し な れ ば、 わ が みち の 、 魔 な。 り あ は れ むここ

いた りれ と よろ こぶ 。 國

・王 大 臣

見 成 と もお へ り 。 これ は 晃

ろ を わす る でか ら ず と いふ

道の 一

と 、も よ ろ こ ぶ こ と な か

るべし 。 み ず や、 ほ と け、 の た ま は く 、 如 來 現在 、 猫多 候災 の 金言 ある こ Le, 愚の 賢 を らし ず 、 小 畜 の 大 聖 を たあ む こと 、 理 、 くか の ご と し 。 What is difficult to see and hear when we study the way is the mental attitude of the true dharma. This mental attitude is what buddha after buddha has transmitted. It is transmitted as both the radiance of the buddha and as the buddha mind.” From the lifetime of the Tathagata till today, there have been many who appear to take the search for fame and profit as a concern in studying the way. Nevertheless, on encountering the teachings of a true master, if they reverse themselves and seek the true dharma, they will naturally gain the way. We should realize that there is likely this kind of sickness in the study of the way now. デ For example, whether they be beginners starting the study, or trained practitioners of long practice, one may get those with the potential to transmit the dharma and hand on the work, or one may not get them.’! 49

the radiance of the buddha (butsu komyo (65C5A): I.e. the light emanating from a

buddha; the nimbus surrounding a buddha’s body.

50 there is likely this kind of sickness (kaku no gotoku no yamau no aran?>< Oz & く の や まる ふの あ らん ): Reading the verb yamau © } 9 (“to be ill”) as functioning like the noun yamai P £\ (“illness”). 51

one may get those with the potential to transmit the dharma

and hand on the

work (dendé jugé no ki o uru koto mo ari 偉 道 授業 の 機 をうる こと も あり): The term ki 機 here likely indicates “spiritual faculties,“ and the phrase oz probably be taken as “to get a disciple with such faculties.”

機

うる を

should

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#@B#we

299

There should be some who “admire the ancients” and learn; there are

likely also demons who disparage [the dharma] and will not learn. We should neither love nor resent either one. How can we not deplore them, not resent them? Because those who know the three poisons as the three poisons are rare, we do not resent them.°Not to mention that we should not forget our aspiration at the time we first embarked on the joyful quest for the way of the buddhas. At the time we first bring forth the mind [of bodhi], we do not seek the dharma for the sake of other people; we have discarded fame and profit. Without seeking fame or profit, we aspire only single-mindedly to gain the way and never anticipate respect or offerings from the king of the land or his great ministers. Still, now there are such causes and conditions.*? They are not our original anticipation; they are not what we seek: to get caught up in the bonds of humans and devas ts not what we anticipate. Yet foolish people, even if they have the mind of the way, quickly forgetting their original resolve and mistakenly expecting the offerings of humans and devas, rejoice that the merit of the buddha dharma has reached them.** When the refuge of the king of the land and his great ministers is frequent, they think it is an expression of their way. This 1s one [type of] demon studying the way. Though we should not forget the mind of compassion, this is not something in which to rejoice. Have you not seen the golden words spoken by the buddha, “even in the lifetime of the Tathagata, there are many who are hateful and jealous”??? The principle that the stupid does not know the wise, the little beast hates the great sage, 1s like this.

52 Because those who know the three poisons as the three poisons are rare, we do not resent them (sandoku o sandoku to shireru tomogara mare naru ni yorite, uramiza-

7zz 77 三 毒を三 毒 と しれる と も ら が ま れな る に より て、 う ら み ざる な ): り Though not entirely clear, the argument here seems to be that, to the extent that we recognize that “those who know the three poisons as the three poisons are rare,” we will not resent those “demons who slander the dharma.” The “three poisons” are greed (ton #1: S. raga), anger (shin fif: S. dvesa), and delusion (chi é; S. moha). 53

now there are such causes and conditions (ima kaku no gotoku no innen ari \W\¥

DPC OrZEK< Oks 9 ): Le... we now find ourselves in circumstances where we may receive respect and offerings from the powerful. 54

the merit of the buddha dharma has reached them (bupp6 no kudoku itareri (#

法 の 功徳 いた れ ): り I.e.. they are benefiting from their merit as Buddhist renunciants. 55

“even

in the lifetime of the Tathagata, there are many

who

are hateful and

jealous” (nyorai genzai, yii ta onshitsu WORELTE, FEBARHK): From the Lotus Siitra (Miaofa lianhua jing WERE, T.262.9:3 1b20-21).

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・道 二

王 等 の め た に やぶら れ た る を 。

[25:21] {1:281} 又 、 西 天 の 祖師

お 、 ほ く 外

乗・ 國

こ

れ 外 道の、 す ぐれ た る に あら ず 、 祖 師 、に 遠 慮 な にき あら ず 。 初 祖 西 來よ り の ち 、 高 山に 掛 鈴 る す に 、 梁 武 も ら し ず 、 魏 主 も らし ず 。 とき に 十 箇 の いぬ あり、 い は ゆる 、 菩 提 流 支 三蔵 と 光 統 律師 な と り 。 虚 名 邪 利 、の 正 人 にふさ

が れん こと を お そり

て、 あ ふき ぎて天 日をくら まさ ん と 擬

す る が ご と

く な りき 。 在世 の 達 多よりも な ほ は な は だ し。 あ は れ む べし、 な ん ちぢが

深

愛す る名 利は、 祖 帥これを 養生 りよ も いと ふ な り。 か く の ご と く の 道 理、 飾 法の 力量 の 究 資 せ さ ざる に は あら ず 、 良人 を ほ ゆ る いぬ あり と し る し 。

ほ ゆ る いぬ を わ づ ら ふ こと な か れ 、

う らむ ることな かれ 。

引導 の毅 願 すべ

し 、 液 是 畜 、生 交 菩 提 心と 施設 すべ し 。 先 折 い は 、く こ れ は これ 人 面畜生 な り 。 又、 角 依 供養 する 魔 類 ある も べき な り 。 前 備 は い く 、 不親近 國 王 ・ 王子 ・ 大 臣 ・ 官 長 ・ 婆 維 ・門 居 士 。ま こと 人に 道を 移 習せん 、人 わ すれ ざ る べき

行儀なり。

菩 隊 初 移の功徳

、 すむ す に し た がふ て

か さ な る 記し 。

Again, many of the ancestral masters of Sindh in the West were destroyed by followers of other paths or the two vehicles or kings of the land — though it is not the case that the other paths were superior, or that the ancestral masters lacked circumspection.” After the First Ancestor came from the west, he hung up his staff at Mount Song.°’ Wu of Liang did not know him; the ruler of Wei did not know him.°® At that time, there were two dogs, named Tripitaka Bodhiruci and Vinaya Mas-

56

many of the ancestral masters of Sindh in the West were destroyed by followers

of other paths or the two vehicles or kings of the land (Saiten no soshi, ooku gedo nijo

kokud td no tame ni yaburaretaru o 西 天の祖師

、 おほ く 外

・道 二

・乗 國 王 等 のた め

に や ぶら れ た る を): The final accusative particle o を here suggests that DOgen expects us to supply something like another “have you not seen?“ (zz yg みず や ) at the beginning of this sentence. “Other paths" translates gego 外道 , followers of non-Buddhist religions (S. tirthika); “the two vehicles” (nij6 —3€) refers to non-Mahayana Buddhists.

See Supplementary Notes, s.v. “Three vehicles.” While Dogen may be exaggerating to say that “many” of the figures in the traditional list of the Indian ancestors of Zen suffered violent ends, the list does include the Fifteenth Ancestor, Kanadeva (Kanadaiba 凶

Ak), who is said to have died at the hands of his opponents among the non-Buddhist teachers; and the Twenty-fourth Ancestor, Simha (Shishi 獅子 )、 who was beheaded by the king of Kasmira. 57 After the First Ancestor came from the west, he hung up his staff at Mount Song (shoso seirai yori nochi, Siizan ni kashaku suru PER EI OB, 高 山 に 掛 鈴 する): Reference to the tradition that Bodhidharma resided at Shaolin 少林 , on Mount Song 高

\L!, in present-day Henan province. To “hang up one’s staff” (kashaku #4) is a standard term for a monk’s residence at a monastery; see Supplementary Notes, s.v. “Staff.” 58 Wu of Liang (Ryo Bu ix); the ruler of Wei (Gi shu ##+): Le., the rulers of the two kingdoms into which China was divided at the time. Dogen recounts the story of

Bodhidharma’s arrival in China in his “Shdbdgenzo gydji” IEYEAR HTH, part 2. That story includes a famous interview with Emperor Wu ix, and Dogen’s statement here that the two emperors “did not know him” may allude to Emperor Wu’s question in that interview, “Who are you?” and Bodhidharma’s famous answer, “I don’t know.”

25. Sound of the Stream, Form of the Mountain

Keisei sanshoku #2

\Uf

301

ter Guangtong.” Fearing that their empty fame and false profit would be obstructed by a true person, they were as if looking up and thinking to darken the sun in the sky.°° They were worse than Datta, when [the Buddha] was in the world.°! How pitiful: the fame and profit you so deeply love, the Ancestral Master hates more than dung and filth. The reason for this sort of thing is not that the power of the buddha dharma ts not complete; we should realize that there are dogs that bark at good people. Do not be bothered by barking dogs; do not resent them. We should make a vow to guide them; we should declare to them, “You are beasts, but you should bring forth the mind of bodhi.”®* A prior wise man has said, “These are beasts with human faces.” Again, there must also be a class of demons that takes refuge and makes offerings.“ The former buddha said, “He does not approach kings of the land, princes, great ministers, officials, brahmans,

or laymen.”® Truly this is a practice not to be forgotten by those who 59 Tripitaka Bodhiruci (Bodairushi sanz6 #4eiit X =i); Vinaya Master Guangtong (ozz 77ss7/ 光 統 律師 ): Bodhiruci (d. 527) was a monk from north India active as a translator in the Northern Wei capital of Loyang; Vinaya Master Guangtong was the monk Huiguang #36 (468-537), a contemporary of Bodhiruci, who worked with him

and wrote important commentaries on the vinaya and other texts. 60

they were as if looking up and thinking to darken the sun in the sky (augite

tenjitsu o kuramasan to gi suru ga gotoku nariki HS*®CKRAX KE - BR: BH

PA 居士 ): A slightly variant version of the advice for bodhisattvas given by Buddha Sakyamuni to Bodhisattva Majfijusri in the Lotus Siitra (Miaofa lianhua jingWik 48, T.262.9:37a2 1-22); the list in the sutra ends not with “laymen” but with nirgrantha (nikenshi Jé##-), non-Buddhist ascetics, such as the Jains.

66

Deva Lord (Tentai K##); Mara-papityan (Mahajun 魔 波 旬 ): 1.e., the deva Sakra

(Taishaku

Ten #2),

or Indra, lord of the gods, who

resides in Tusita Heaven

on

Mount Sumeru, and who often appears in Buddhist stories to test the sincerity of the characters; and the Deva Mara, the Evil One, in the sixth heaven of the desire realm, who seeks to interfere with the conduct of the Buddhist life. It is unclear why, in the sentence

following, Dégen limits the actions of Sakra and Mara to cases where the motives of the practitioner are questionable, since in fact the two devas do appear in the narratives of model Buddhists — as, e.g., Sakra’s test of the famous Bodhisattva Sadaprarudita (Jotai bosatsu i i # ), or, indeed, Mara’s attack on Prince Siddhartha himself, on the night that the prince became Buddha Sakyamuni. 67

we should further confirm that (sara ni kare o benké su beki nari さら に か れ を

Hee & 7p) ): Ordinarily, one would be tempted to read this, “we should further confirm him” (i.e., one who “gains a country” or achieves what looks like “worldly fortune” through “the power of practice”); but the following kare ni kassui su か れ に 睦 睡 + (“doze through that”) would seem to require that we take んg7e か れ , not as the third person pronoun but as “that” [case or matter].

68 a stupid dog licking a dry bone (chiken no kokotsu o neburu RKO tH & AS % ): Perhaps reflecting a simile found in the Nirvana Siitra (Da banniepan jing KARIBAE

25. Sound of the Stream, Form of the Mountain

Keisei sanshoku @# uf

303

[25:23] BIFEZ DOMEBIL, PIBFIDOSILSEIZF, MHBTFEWNE も、 あ た ら ざ る な り 。 初心 に 測量 せ とず い へ ども 、 究 葛 に 究 閉 き な に あら

ず 。 徹 地 の 堂 奥は 、 初 心の 江 識 あら に ず。 た だ まさ に 先 聖の 道 をふま ん こ と を 行 履すべ 。し こ の と き 、 尋 師 訪 道 する に 、和 山 航海 あるな り 。 導師 を た づ ね 、 知 識を ねが ふに は、

従

天降

下な り 、 従 地 浦出なり 。 その 接

栄の と

ころ に 、 有 情 に 道 取せしめ 、 無 情 に 道 取 せ し るむ に 、 身 遍 きき に 、 心 遍に きく 。 若 特 耳 聴は 家常 の 茶飯 りな と い へ ども 、 有 眼 席 聞 表 こ、 れ 何必 不 必 な ), Alo b, Be Me EA, KiB MBE AD, KHICEBLAX BENSH, IMBC bP LADDSIZSHN, VILA KIB + BEL OL t6< UeRBBLAP ALOE, “NICER HYO, /\BSbYD, BY Wize 0. FeR7e 0, COWAIZ, (AVUIL< . PRE ZE OFC (L< . PRR ZR, FES OPH, FKKBOBHS, BMERADAZY, In sum, the sentiments of the beginner cannot gauge the way of the buddhas; one may measure it but will not get it right. Even though, as a beginner, one fails to measure it, it 1s not that ultimately it is not exhaustively investigated. The fully penetrated interior of the hall is not the shallow consciousness of the beginner.®’? One should just observe the practice of walking the path of prior sages. At this time, in seeking out teachers and inquiring about the way, one ladders up mountains and boats over seas.” As one visits guides and inquires of wise friends, they descend from the heavens, they well up from the earth.”’ Where they engage him, they make sentient beings speak, they make insentient beings A, T.374.12:496b8-9) that the bodhisattva who takes pleasure in the objects of the five

senses is like “a dog gnawing on a dry bone” (quan nie kugu KUSTH’# ). 69 The fully penetrated interior of the hall (tetchi no 960 徹 地 和の 堂 奥): The translation takes the term tetchi ff H8, which Dogen uses elsewhere in the sense to “penetrate to the ground,” as an adjective here; the “interior of the hall” is a common expression for the “inner sanctum” of Zen. 70

ladders up mountains and boats over seas (teizan kokai tH LIAB): A fixed ex-

pression for the student’s quest, sometimes in reverse order (kdkai teizan ML

LL).

71 visits guides and inquires of wise friends (ddshi o tazune, chishiki o negau Sb た づ ね 、 知 識を ねが ふ): IL.e., seeks out teachers. “Wise friend” (chishiki Flak, or, as below, zenchishiki ## Alm), is a standard term throughout Buddhism for a spiritual advisor. they descend from the heavens, they well up from the earth (jiten koge nari, jitchi yushutsu nari 従 天 降 下な り 、 従 地 浦 出な り ): Two fixed phrases often found together in Zen texts; since he quotes just below from the same passage, Ddgen likely had as his

source here a teaching of Yunju Daoying 22/638) (d. 902) (Liandeng huiyao WiveE@ 要 , ZZ.136:797a6):

従 天 降下 則貧 寒、 従 地 浦 出則富 真。 Descending from heaven, they’re impoverished; Welling up from the earth, they’re privileged. The latter phrase (also written juchi yoshutsu 従 地 踊 )出 is the title of the chapter of the Lotus Siitra in which a huge legion of bodhisattvas dedicated to maintaining the sutra

emerge from the earth (Miaofa lianhua jing WET RES, T.262.9:39c 18).

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speak; and one hears them with the body and hears them with the mind. “Using the ears to hear’ is everyday tea and rice, but “when the eyes hear the voices,” this is “why ts it necessary? It’s not necessary.” In seeing the buddha as well, one sees both one’s own buddha and the buddha of others, sees a great buddha and a small buddha. Do not be surprised or frightened by the great buddha; do not be suspicious of or troubled by the small buddha. The “great buddha and small buddha” here are what we are for now recognizing as “the mountain form and stream sound.” In them are “his long broad tongue” and the “eighty thousand gathas”; “to tell” them is “far off and free’’; to see through them is “alone and removed.””> Therefore, the secular say, “ever higher, ever harder.” A former buddha said, “it fills the heavens; it fills everywhere.”” That 72

“Using the ears to hear” (nyaku shod ni cho

1% A):

“when the eyes hear the

voices” (gensho mon sho fel: From a verse by Dongshan Liangjie 7a LU R {it (807869) that Dogen discusses in his “Shobogenzo mujo seppo'" 正法 眼 蔵 無情 説法 . The Verse OcCCUTS、 e.g., at Jingde chuandeng lu {2 (988k, T.2076.51:321c10-11: 也太 奇 、 也 太 奇 、 無 情 説法 不思議 、 若 特 耳 終 聴 難 箇 、 眼 聞席 融 方得 知。 How strange! How strange!

The insentient preaching the dharma is inconceivable. If we use our ears to hear it, it’s hard in the end to understand;

Only when our eyes hear the voices do we know it. everyday tea and rice (kaj6 no sahan Ris FER): Japanese version of a fairly common expression, in both Zen texts and Dogen’s writings, for the “daily fare” of the home, or “normal practice”; see Supplementary Notes. “why is it necessary? It’s need? There’s no need.” A of its use in mind. Perhaps, dent quality of what is said 73

not necessary” (ka hitsu fu hitsu {1% %): Or “What’s the fixed pattern; it is unclear if Dogen had a particular example to be taken here as indicating the indeterminacy or transcenby the voices heard by the eyes.

“to tell” them is “far off and free”; to see through them is “alone and removed”

(koji kyddatsu nari, kentetsu dokubatsu nari B{Le ize 0. GLK 7): A loose translation: kyddatsu dokubatsu iL (usually written ALK), meaning something like “distantly liberated, extricated in solitude.” comes from a saying of Yunju

Daoying 22/218 J (Liandeng huiyao Brees €, ZZ.136:797a8): 一 週 言 脱獅抜 営 時、 言 語 要 不 多、 多 即無用 記 。 When a single word is distantly liberated, extricated in solitude, one doesn’t need many words; many are useless.

Dégen also draws on this passage in his “Shobdgenzo gydbutsu iigi” IEYEAR HTT FB BCR. “To tell” (koji #4{0.) here would seem to refer back to the last line of Su Dongpo’s poem: fit, A Boal BELLA How will I tell them tomorrow?

74 “ever higher, ever harder” (miko miken Him #18): Said of Confucius’ teachings by his student Yan Hui #816] in the Lunyu 論語 9 (Zi Han 子 年: KR.1h0003.003.4b). 75

“it fills the heavens; it fills everywhere” (miten mirin #8 Xfitita): Both these phras-

es occur throughout the Buddhist canon (the latter, sometimes written ‘ff/fa), and it is not

clear whether Dogen had a particular source in mind — or, indeed, whether his “former

25. Sound of the Stream, Form of the Mountain

Keisei sanshoku @#iu&

305

the spring pine has constancy, and the autumn chrysanthemum has elegance, is nothing but precisely this.

[25:24] {1:283} ae ek

OMMICWE

OAD EX,

AKROKERANL, WEF COMM

いた ら ず、 み だ り に 含人 の 儀を 存 せ 、ん 人 天 の 大賊なり。 春 第 みさ ざら ん。 な に の 草 料か あらん 、 い か が 根源 を 蔽記せ ん 。

松 しら ず 、 秋

When the wise friend reaches this field, he will be a great teacher of humans and devas.’° One who arbitrarily adopts a demeanor for the sake of others without having reached this field, is a great thief of humans and devas. He does not know the spring pine; he does not see the autumn chrysanthemum. What fodder could he have? How could he cut off the root source?” [25:25] QZ DdAD. WMRICbHO, PME bHSAITIL, MOXBEILSHUT, AGI CHET SL BET ALS, APOE, pHest< OTB #7e6 Lip, COW. L< MRO 淳 信 ・ 精 進を 生長 せ し るむ な り 。 HE 一 現する と き 、 自 お他 な じ く 皿ぜ ら るる な り 。 そ の 利益 あ 、 まね く 情 ・ 非 情に か なぶら しむ 。 その 大旨 は 、 願 はせ、 われ た と ひ 過 去の 吉 業 お はほ く か さ な り て 、 障 道の 因 線 あり と も 、 修 道 により て 得 道 りせ し 諸 修 諸 祖 、 わ れ を あ は れ み て 、 業 果 を 解脱 せしめ 、 牌 道 さ りな は か らし め 、 そ の 功徳 法 門、 あ まね く MRER CHM SOA, HINA OHNICDAST. L. HA OP PILES, SERPS RILHAROA, PAA MIB ST AIS — be Ze )

FEL ARABT SIC Eb —-ADRARL,

HINA

CR/GECAI,

得

便宜 なり、 落便宜 なり。 Again, both the mind and flesh may flag, may lose faith; in such cases, with sincere mind, one should repent before the buddha. At such times,

the power of the merit of repenting before the buddha will save us and buddha” (senbutsu 7c)

here refers to Buddha Sakyamuni

or to a Chan ancestor. The

translation obscures the parallel with Yan Hui’s remark, with the graph mi # functioning in the former case as an adverb (“ever more”) and in the latter as a verb (“to fill”).

76

When the wise friend reaches this field (zenchishiki kono denchi ni itaran toki &

Allg— 0) HBCU 7c & AYE &): The agricultural term denchi (also read denji; “paddy field”) is often used in Zen texts for a realm of discourse or state of mind; occurs with

some frequency in the Shobdgenzo.

77

What fodder could he have? (gz7 7o SO の6 んg 7g27 な に の 草料か あら ん ): How

could he cut off the root source? (ikaga kongen o setsudan sen V7 2548 & EAT /v): Two classical vegetative images, no doubt meant to accompany the preceding pine and chrysanthemum: the former introduces the “fodder” (sdry6 #+) regularly used in reference to the subject of Zen discussion — somewhat as we might say “food for thought”; the latter alludes to a line in the Zhengdao ge ##i8MK, attributed to the early Chan figure Yongjia Xuanjue 7*K 34% (d. 723) (T.2014:48.395c2 1-22):

EL AR Da eB ATED. Directly cutting off the root source — this is sealed by the Buddha.

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make us pure. This merit will grow a pure faith and vigor without obstacles. When pure faith once appears, self and other are equally turned by it. Its benefits cover the sentient and the insentient everywhere. The gist is [as follows]: I pray that, although I have accumulated evil deeds in the past and have causes and conditions that obstruct the way, the buddhas and ancestors who have gained the way through the way of the buddhas, taking pity on me, will liberate me from the bonds of my deeds and remove my hindrances to studying the way; that their merit and dharma gates will fill and pervade everywhere the inexhaustible dharma realm, and that they will share their compassion with me.” The buddhas and ancestors were us in the past; we will be buddhas and ancestors in the future. When we look up at the buddhas and ancestors, it is one buddha and ancestor; and when we contemplate their bringing forth the mind [of bodhi], it is one bringing forth of the mind.” As they extend their compassion through seven passes and eight arrivals, we gain an advantage, we lose the advantage.”

[25:26] {1:284} この ゆえ に 、 HEFOVIL August.

TREASURY OF THE [TRUE DHARMA

EYE

NUMBER 27

Talking of a Dream within a Dream Muchi setsu mu

SP

at

334

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SHOBOGENZO

VOLUME II

Talking of a Dream within a Dream Muchi setsu mu INTRODUCTION

This essay was composed at KOshoji in the autumn of 1242. It represents number 27 in both the seventy-five and sixty-chapter Shobogenzo compilations and number 38 in the Honzan edition. The title theme of the essay is a common motif in the literature of the Mahayana — that everything, including Buddhism itself, is “empty” of the ontological status we ordinarily attribute to it. It exists like objects in a dream. Buddhism talks of this dream while itself being this dream. For Dogen, this does not mean that what Buddhism talks of is a delusion from which we need to awaken. Do not, he says, think of dreams here

as inferior to the waking state: dreaming and awakening are both real. There ts “talking of a dream,” he says, that is prior to our dreams: it is the buddha’s turning of the dharma wheel, from which arise Mount Sumeru and the great oceans. This is the dream talking of itself. Dogen ends his essay with comments on a passage from the Lotus Sutra, in which those who hear the dharma are promised auspicious dreams of themselves becoming buddhas, preaching the dharma to their devotees for countless kalpas. This is no mere parable, Dogen says: the dream of becoming a buddha ts the reality of the buddha dharma.

335 IEVEAR HCE — PG Treasury of the True Dharma Eye Number 27

ap Bw Talking of a Dream within a Dream [27:1] {1:295}

Ae BFA CKO

CC.

BiB,

CHUKKA ROO AIL,

PBIB,

He LSOWESHYO, RIC

BROMMICH OT,

Xt

DAIIN ASAHI,

考 者 命 者 、な ほ 長 遠 にあら ず 、 頓 息 にあら 、ず は る か に 凡 界 の 測度 に あら ざる 太 し 。 法輪 軸、 ま た 臓 兆 巳 前の 規 御 な 。 り こ の ゆえ に 、 大 功 不 賞、 千 古 棒 様 な。 り こ れ を 夢中 説 夢 。す 誇 中 見 誇 な がる ゆえ に 、 夢 中 説 な夢 り 。 The way on which the buddhas and ancestors arise is prior to any portent; therefore, it is not something discussed in old dens.' Consequently, they have virtues in the vicinity of the buddhas and ancestors, beyond the buddha, and so on.’ Because they have nothing to do with times,

their lives are neither long nor short, and are far beyond the calculations of the ordinary world.’ Their turning of the dharma wheel is also a rule prior to any portent. For this reason, it is “great virtue unpraised, a mod1

prior to any portent (chincho izen KKIEGAN): I.e., before the first indications of

something coming into existence; a variant of such common expressions in Zen texts as

chinché mibé FKIEAAK (“before the germination of any portent”), chinchd mishd AKIE 未 生 (“before the birth of any portent”), etc. something discussed

in old dens (kyiika no shoron #33 Pit im): “Old den” (or “old

nest,” “old burrow”; kviika #§#) is regularly used in Zen literature for old or habitual ways of thinking, “tired” concepts or clichés; here, perhaps, scholastic treatments of the Buddhist path. 2 they have virtues in the vicinity of the buddhas and ancestors, beyond the buddha, and so on (busso hen, butsu kdj6 td no kudoku ari #64038, GhIR) LOD (Rd Y ): Perhaps to be understood, “they have the virtues proper to the buddhas and ancestors, as

well as those that transcend even the buddhas.” “Beyond the buddha” (butsu kdjd (#6 TAl _E) is a very common expression in Zen texts and the theme of Dogen’s “Shdbdgenzo

butsu kdj6 ji” IEYEAR #6 [a] _ 3. “The vicinity of the buddhas and ancestors” (busso hen #5483)

is less common

and seems to occur most often in a dismissive sense for

what is limited to the buddhas and ancestors. See Supplementary Notes, s.v. “Beyond the buddha.”

3

lives (jusha myésha #% th #): Two standard Buddhist terms for living beings,

though here seemingly used in the abstact sense of “lifespan.” This usage occurs elsewhere in the Shobdgenzo.

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el for a thousand ages.’* Of this, we “talk of a dream within a dream.” Because it 1s experiencing verification within verification, it is “talking of a dream within a dream.”

[27:2] (OB PRS me. Caz, EHR ZR OO, PRE: PBS. FEB - FEI (x, @ EMP, BPM e7eO, COW: MRMICHORAS, HSBICHS SEPAMST, Cee OO, CORR. FAN 面 な が る ゆえ に 、 大 ・海 須 紙 、 國 ・土 諸 法 現 成せ 。 り これ す な は ち 、 諸 夢 巳 の前 夢中 説夢 な り 。 過 界の 次

露は 夢

な 、り こ の 夢 、 す な は ち 明 明 な る 百草 な り 。 擬

と する 正 営 りな 、 紛 統な る 正常 YQ, CWeBSsgd All, RRR と あや まる べから ず 。

著せ ん

な。 り こ の と き 、 夢 ・草 中 草 ・ 説 草 等な BRB, ERICKBRO, BAILY

The place where there is “talking of a dream within a dream” 1s the land of the buddhas and ancestors, the community of the buddhas and ancestors. The buddha land, the buddha community, the ancestral path,

the ancestral seat — these are verifying on top of verification, “talking of a dream within a dream.”® While we are encountering these words, this talk, we should not take it as not the buddha community: it is the buddha’s turning the dharma wheel. It is because this dharma wheel is the ten directions and eight faces that the great oceans and Sumeru, the

4

“great virtue unpraised, a model for a thousand ages” (daiko fushd, senko boyd

KYA. FARR): Quoting Tiantong Rujing KB ANF (1162-1227), at Rujing hesgzg yz 如 浄和 向 語録 , T.2002A.48:123a21. 5

Of this, we “talk of a dream within a dream” (kore o muchii setsu mu su 4%!

chat, -F): An odd locution, in which the entire phrase, “talk of a dream within a dream” is treated as a transitive verb; perhaps to be understood, “We talk of this as a dream

within a dream.” “Talking of a dream within a dream” (muchii setsu mu @ PER) is a common image in Zen, drawn from the literature of the Mahayana. A classic example of its use is a passage in the Great Perfection of Wisdom Sitra (Da bore boluomiduo jing KARA i ER SIE, T.220.7:1084b10-14):

(ike hh, WASPS, ARATE, MATS RATE. aT A. 何 Ditk, ih, SMIFA, WAS AENR, MEARE RS, HEAL A 種 MAb. MItRARRRS, RAMA ait, Again, Suvikrantavikrami, it is like a person talking of a dream within a dream: the various self-natures that are seen, like the self-natures of the dream objects talked about, are all without existence. Why is this? Suvikrantavikramt, dreams are non-ex-

istent. How could there be self-natures of dream objects to be talked about? It is like this prajfia-paramita: although it talks provisionally of various self-natures, in this

prajfia-paramita, there really are no self-natures to be expounded. 6 verifying on top of verification (shdjo ni sho #& Lima): |.e. further to verify verification.

27. Talking of a Dream within a Dream Muchii setsu mu

夢中 説 夢

337

lands and the dharmas have appeared.’ This is the “talking of a dream within a dream” that is prior to dreams.° Full exposure in the realms everywhere 1s the “dream”; this “dream” is the hundred grasses, perfectly clear.’ It is precisely our trying to figure it out, precisely our confusion.'° At this time, it is “dream” grasses,

“within” grasses, “talking” grasses, and so on.'' When we study this, “the roots, stalks, branches, and leaves, flowers and fruit, lustrous and

colored,” are all the great dream.'* We should not mistake it as being dreamlike."

7 ten directions and eight faces (jippd hachimen +77 /\ fH): Le., the eight cardinal and ordinal compass points (“eight faces”) plus the zenith and nadir (“ten directions”). great oceans and Sumeru (daikai Shumi Ki + 2A): I.e., Mount Sumeru, the central mountain of a Buddhist world system, and the seas surrounding it.

lands and the dharmas (kokudo shohé BA

+ if 7): A somewhat unusual combination,

perhaps referring to the many lands and teachings of the buddhas. Some MS witnesses

read “the lands and buddhas” (kokudo shobutsu d=.) (kokudo shohé Ed it 4).

8

or “the lands and directions”

prior to dreams (shomu izen i# GA): Echoing the phrase “prior to any portent”

(chinchd izen AKIE CA) of section 1. 9

Full exposure

in the realms

everywhere

(henkai no miro ia 7t@ ###s):

Perhaps

combining two common Zen expressions: “in the realms everywhere, it has never been

hidden” (henkai fu z6 26 i FR 7 XQ), and “wanting to hide and fully exposed” (yokuin miro x hS TEE). the hundred grasses, perfectly clear (meimei naru hyakuso 明 明 な る 百草 ): The “hundred grasses” (hyakus6 © &) allusion to the well-known Zen shinji Shobégenzé thf 1EYEAR “Perfectly clear, the tips of the

is a common expression for “all phenomena.” Here, an saying cited several times by DOgen and recorded in his RK (DZZ.5:168, case 88); see Supplementary Notes, s.v. hundred grasses.”

10 precisely our trying to figure it out (gijaku sen to suru shotd HAA LT A 正和営): Some witnesses give the more common homonym gijaku 3% (“have doubts about”) here. 11

“dream” grasses, “within” grasses, “talking” grasses (mus6 chiis6 sesso BE

+

EL + at): Dogen has here simply added “grasses” to each of the elements of the phrase

“talking of a dream within a dream.” In the absence of Kawamura’s punctuation, the line could be read “grasses talking of grasses within dream grasses.” 12

“roots, stalks, branches, and leaves, flowers and fruit, lustrous and colored” (kon kyo

shi y6 ke ka ko shiki #8 BARB - HERIE GH): From a verse in the Lotus Sutra describing the varied plants of the world watered by the same rain; see Supplementary Notes. 13

dreamlike (bdzen @%A): Le., “indistinct”; also “absent,” “vacant” (bdzen 7E*A).

338

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[27:3] {1:296} Lddmid, HIBEROILSOALRTSAIL, COS PRE (ICHORD ら 、 い た づら 、 に あ る まじ き 夢 草 の あ、 る に も あら ぬ をあら し むる を いふ な らん、 と お も ひ、 ま ど ひ に ま ど ひ を か さ ぬ る が ご と くに あら ん 、 と お も へ り。 し か に は あら ず。 た と び 迷 中 又 迷 と いふと も、 ま ど ひ の う へ の ま ど ひと 道 取せら れ ゆく 道 取の 通守の 路、 ま さ に 功夫 参 究すべ し 。

Thus, people who think not to study the way of the buddhas, upon encountering this “talk of a dream within a dream,” vainly think that it means that a dubious dream grass gives existence to what does not exist, and think that it is like adding delusion onto delusion.'* Not so. Though it may be called further delusion within delusion, we should make concentrated effort and study the road through the clouds on which the words “delusion on top of delusion” are spoken." [27:4]

as hah tee a Ze 0 RRB K ALO, LOB RE SHL. DPOAR eZ, BPRS LHe, 乗 此 寅 乗 、 直 至 道 場 な 。り 直 至 道 場は 、 FEE FE Pre, BH Be, ERTS AMA, ERE OK. HS VISKER RETAIL, RBMBRYO, HSWIL-MEICbAT.EB HORA R70, COW, WOnNORMBA BET AZlC bE, ARAB GAZE, WODORATD, SORBET SORAIC, BARRO, CDOw ANC, PHA TR REO Beumi7e Dea TCO, RATE RROR RZ, OH E7R0, LAL, MRS, BLOM, ¢ bc Mime LC, PEYOTE, KKOMA KD LRA LRA, BEBO. BK eBK7EYN, LOWMAIL, BRED ATR EOS, BLFROMMZ り 。 菩提 の 無端 な るが ご と く 、 衆生 無端 な 、り 無 上な り 。 人 籠 第 無端 りな と い へ ども 、 解 脱 無 端 な 。り 公 案 見 成 、は 放 個 三 十 棒 こ、 れ 見 成の 夢中 説 夢 な り 。

“Talking of a dream within a dream” is the buddhas; the buddhas are wind and rain, water and fire. It receives and keeps this title; it receives 14

dubious dream grass (arumajiki mus6 HS

UX BER): Le., a dream grass un-

likely really to exist. The term “dream grass” (mus6 %&), while of course reflecting the discussion, in the preceding section, of the “dream” as “the hundred grasses,” is also the name (usually read bds6; C. mengcao) of a magic grass, described in the Dongming ji iA fac (KR.310097.003-1b), that, when carried on the person, promotes dreams and their interpretation. 15

further delusion within delusion (meichit u mei xK‘F Xx), a fixed form found also

in the “Shobogenzo genijo koan" 正法

眼 蔵 現 成 公 案 and seen as well in the Dahui Pujue

chanshi yulu KBE Bee ER (T.1998A.47:893a2 1). road through the clouds (tsiishd no ro i488):

Japanese rendering of the Chinese

expression tong xiaolu if #8, used in Song-dynasty Chan texts for a “higher” way, beyond the standard understandings of Buddhist practice. The term shd %#, translated here as “clouds,” can also refer to, and is probably more often interpreted as, the “heavens,” or “firmament” (or sometimes the “night”). The term occurs elsewhere in the Shdb6-

genzé, in the “Dotoku” 344% and “Mujé seppo” 無情

説法 chapters.

27. Talking of a Dream within a Dream Muchii setsu mu 夢中 説 夢

339

and keeps that title.'® “Talking of a dream within a dream” ts the old buddha.'’ It is “mounting this jeweled vehicle and arriving straightaway at the place of awakening.”’'® “Arriving straightaway at the place of awakening” is within “mounting this jeweled vehicle.” Whether the “dream” is roundabout, or the “dream” ts straightaway, it 1s “holding fast and letting go, full of style.” Precisely such a dharma wheel sometimes turns the world of the great dharma wheel, incalculable and limitless; and sometimes turns in a sin-

gle infinitesimal dust mote, its movements unceasing within the dust.”° 16

It receives and keeps this title; it receives and keeps that title (kono my0go o juji

shi, kano myégo o juji su — OA HER SEL

DOB We SET): The subject is unex-

pressed. Perhaps to be understood, “talking of a dream in a dream” is known by the titles “wind and rain, water and fire” and “the buddhas.”

17

the old buddha (kobutsu tf): Or “the old buddhas,” though, given the imme-

diately following quotation of Buddha Sakyamuni, the reference here may be to that particular “old buddha.” 18

“mounting this jeweled vehicle and arriving straightaway at the place of awak-

ening” (j6 shi hdjo, jikishi dojo FEAF, the Lotus Sitra (Miaofa lianhua jing ">i

AIG): Quoting Buddha Sakyamuni in HEE, T.262.9:15a13-14), in which he offers

the one vehicle leading to buddhahood to all his followers. 19

Whether the “dream” is roundabout, or the “dream” is straightaway (mu kyoku

mu choku 3 th (EL): Presumably, picking up the preceding quotation, “arriving straightaway at the place of awakening.”

“holding fast and letting go, full of style” (hajd hdgyd ei fury 把

定 放 行 遥 風流):

Elsewhere read tei furyi i2/#\iit; taking i& as #. In reference to Zen teaching styles;

after a verse by Tiantong Rujing

KHRMF

(Rujing chanshi yulu QOYF WHEN EEER,

T.2002A.48:122c18): 放 行 把 住 眉 風流 。 Letting go and holding on, full of style.

20 turns the world of the great dharma wheel (dai hdrin kai o tenzuru 大 id tig FR A HH“): The expression “the world of the great dharma wheel” is rather odd; and it may be that the clause should be parsed, “Precisely such a dharma wheel is sometimes the great dharma wheel that turns the world.” turns in a single infinitesimal dust mote (ichi mijin ni mo tenzu —fXEEIC DET): A concept found in many Zen texts, drawn from a passage in the Sirangama-siitra (Shou-

lengyan jing BRR,

T.945.19:121a6-7):

TS — Em REA, ASE RK EER. Manifest the land of the Jewel King on the tip of a hair; turn the great dharma wheel seated in an infinitesimal dust mote.

Dogen borrows the sutra passage in his 7ezzo ん 6 んzz 典 座 教訓 (DZZ.6:6-8): BA FLERR, RUALIS. fF -ZRSREAL A—-MEBKIER. Do not look at it with the ordinary eye; do not think of it with the ordinary sentiment. Take up a single blade of grass and build the land of the Jewel King; enter a single infinitesimal dust mote and turn the great dharma wheel.

See also Etheiji chiji shingi 7*KE5¥ MS i Bi (DZZ.6:162):

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This principle is, however it turns the dharma of such a thing, “enemies laugh and nod their heads.”*' Wherever it is, because it turns the dharma of such a thing, it is turning in style.” Therefore, all the earth is entirely a beginningless dharma wheel at full speed; the realms everywhere are all cause and effect not obscured, the buddhas unsurpassed.”? We should realize that the buddhas’ propagation of the way and their preaching of the aggregate of dharmas are both established beginninglessly, abide beginninglessly. Do not seek the beginning of their comings and goings. It is “they all go from here’; it is they all come from here.” Therefore, planting tangled vines, and entwining tangled vines, are the nature and marks of unsurpassed bodhi.” Ath —

RUSE

EA, fh Pe, —

Take up a single blade of grass and build the land of the Jewel King; take up a single infinitesimal dust mote and turn the great dharma wheel. 21

however it turns the dharma of such a thing, “enemies laugh and nod their

heads” (izure no inmo ji o tenbé suru ni mo, onke sh tentd V\SkVOIEMEB BET

S

に もゃも 、 2892 BhGR): “Enemies laugh and nod their heads” (enke shd tentd 728A KAKI) represents the line in Rujing’s verse immediately following that quoted above: “Holding tight and letting go, full of style.” “Such a thing” recalls the famous saying attributed to

Yunju Daoying 22/18/8 (d. 902): see Supplementary Notes, s.v. “Such a person.” The translation “turns the dharma of such a thing” attempts to replicate the double accusative resulting from the use of tenbd #47& (“turn the dharma’) as a transitive verb.

22

it is turning in style (ten furyu nari )B\e72 Y ): Modifying Rujing’s “full of style”

(ei furyi 5=)8\ vic) quoted above. 23

beginningless dharma wheel at full speed (makuchi no mutan naru horin % Hh

無端 な る 法輪 ): "Beginningless” translates zz

無端 , a word meaning “without ori-

gin,” “without limits,” “without reason,” etc. “At full speed” translates makuchi 4H, an adverb, much favored in Zen writing, for “suddenly,” “precipitously,” “headlong,” etc. cause and effect not obscured (fumai no inga FiK MAR):

Recalling the famous words

of Baizhang Huaihai GC tv (749-814) that the person of great practice “is not in the dark about” cause and effect. (See, e.g., Liandeng huiyao Hire S #, ZZ.136:495a9-b2; shinji Shobégenzé FEE ARR, DZZ.5:178, case 102. Dogen treats the story at length in his “Shobogenzo dai shugyd” IEZEAR RK AEIT.) 24

it is “they all go from here”; it is they all come from here (jin jit shari ko nari,

jin jit shari rai nari

thie BR7RO . RIE R72 Y ): Recalling the words of Shitou

Xigian 498473 (700-790) on where to find the Buddhist teachings; see, e.g., shinji Shdbégenzé (af EYE AR HK (DZZ.5:152, case 53): BURm OAS, AARDE. BRAS. DAR, AA PIEBRABS. BAL fe) ie. EAS, GHA, te RA, TS AA, Qingyuan [Xingsi] said to Shitou, “People all say that Caoxi has the news.”

XK

Tou said, “There’s someone who doesn’t say that Caoxi has the news.”

The Master said, “Then, where can you get the great treasury and small treasury?” Tou said, “They all go from here, without losing anything.” 25 tangled vines (katt % A): Literally, “arrowroot and wisteria,” twining plants commonly used at a metaphor for “entanglements,” or “complications,” especially of

27. Talking of a Dream within a Dream Muchii setsu mu PRE

341

Just as bodhi is beginningless, so living beings are beginningless, are unsurpassed. Although the cages and nets are beginningless, liberation is beginningless.”° “The kdan is realized” is “sparing you the thirty blows”; this is the realized “talking of a dream within a dream.”?’

[27:5] {1:297} し か あれ ば す な は ち 、 無 根 ・樹 不陰陽 地 ・ 喚 不 響 谷、 す な は ち 見 成の 夢中 説 夢 な 。り これ 人 天 の 境 界 あら に ず 、 凡 夫の測度 あら に ず 。 夢 の 菩提 な る、 た れ か 疑著せん、 疑 閉の所 管 に あら ざる が ゆえ に 。 認 著 す る た れ か あ bh,

BA

D

ART

あら

ざる

が ゆえ

(こ 。 に

この

HH

これ

無上 菩提

な る

が ゆえ に 、 夢これ を 夢と いふ 。 中 あ 夢 り 、 夢 説 あ り、 説 夢あ り 、 夢 ある 中 な り 。 夢中 に あら ざれ ば 説 夢な し 、 説 夢 あら に ざれ ば 夢中 な し 。 説 に夢 あ ら ざ れ ば 諸 備 な 、し 夢 に 中 あら ざれ ば 諸 條 出世 し 韓妙法 輪 す こと る な し 。 その 法 輸 、は 唯 借な り 奥 人 な 、り 夢 中 説 夢 な 。り た だ まさ に 夢中 説夢 に 、 無上 菩提 衆の 諸 俺 諸 入ある みな の り 。 さらに 法 身 向上 事 す 、 な は ち 夢 中 説 Brey), LOCH REOBMhHO, 頭目簡 勝・ 身 肉 手 を足 愛 惜 する こと あ た は ず 、 愛 惜 せられざる が ゆえ に 、 買 金 須 走 買 金 人 る な を 、 玄 之 と 女 い ひ 、 妙 之 妙 いひ と 、 誇 之 計 いひ と 、 頭上 安 頭 と いふ も な り。 こ れ す な は ち 俺の 行 履 な 。り これ を 診 光 す る に、 頭 をいふ に は、 人 の 頂上 おと も ふ の み な り 。 さら に 昆 膚の 頂上 お と も は ず、 い は ん や 明 百草 明 頭 と も お は ん や 、

VILA CHE

ae LOT,

This being so, the “tree without roots,” the “ground without shade or sunlight,” and the “valley where calls don’t echo” — these are the realized “talking of a dream within a dream.” This is not the realm language; see Supplementary Notes, s.v. “Tangled vines.” 26

cages and nets (réra #2 #2): Variant (more often written #27) of the more common

rarO HE#E (or #82), a classic metaphor for entrapment, or bondage; see Supplementary Notes, s.v. “Nets and cages.” 27

“The kéan is realized” is “sparing you the thirty blows” (kdan genjo wa, ho

7 sg の 7 の 6 公 案 見 成 、は 放 備 三 十 棒 ): From the famous saying attributed to the Tang-dynasty figure Daoming i849 (dates unknown) (Jingde chuandeng lu T2{HE #K, 1.2076.51:291b17):

Bm SARs.

SERRA SR =H,

The Master, seeing a monk approaching, said, “Yours is a settled case, but I spare you the thirty blows.”

See Supplementary Notes, s.v. “Realized kdan.” this is the realized “talking of a dream within a dream” (kore genjo no muchii setsu

7 7

これ 見 成の 夢中 説 夢 な り): Or “this is the *talking ofa dream within a dream'

of realization.” 28

the “tree without roots,” the “ground without shade or sunlight,” and the “val-

ley where calls don’t echo” (mu kon ju fu ony6 chi kan fukyo ん o ん z 無根 ・樹 不 陰陽地 ・ Ma 75 484): Allusion to the well-known tale of the seven wise maidens (see, e.g., Zongmen liandeng huiyao 宗門 障 燈 會 ,要 ZZ.136:444a8-16), on which Dogen comments in his Eihei kéroku 7k*7RREk, DZZ.3:42-44, no. 64. A group of seven princesses visits a charnel field and, seeing the corpses there, gains understanding of the Buddhist teachings. The king of the devas, Sakra, then offers them a boon:

342

DOGEN’S

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of humans and devas, not the calculations of common people. That the dream is bodhi — who could doubt it? For it is not governed by doubt. Who could acknowledge it? For it is not turned by acknowledgment. Because this unsurpassed bodhi is unsurpassed bodhi, dreams are called dreams. There is the dream of “within”; there is the dream “talking”;

there is “talking of a dream”; there is “within a dream.” Were it not “within a dream,” there would be no “talking of a dream”; were it not “talking of a dream,” there would be no “within a dream.” Were it not “talking of a dream,” there would be no buddhas; were it not “within a dream,” the buddhas would not appear in the world and turn the wondrous dharma wheel. That dharma wheel is “only buddhas,” ts “with buddhas,” is “talking of a dream within a dream.” Truly it is only in “talking of a dream within a dream” that there exist the buddhas and ancestors of the assembly of unsurpassed bodhi.*° Furthermore, what is beyond the dharma body — this ts “talking of a dream within a dream.” Herein, there are “only buddhas with buddhas” paying their respects. Unable to regret “head and eyes, marrow and brains, body and flesh, hands and feet” — because they are not to be regretted — “a seller of gold must be a buyer of gold”; this is called the ZA,

RAWStVRSRE,

Bee wit—A,

MERA KD,

B- BRR RK

BLBUSBUA—kh. TRA,

第 二

-UMARBAZ.

Ae AE, SRI A, WEITER. TORTS. RS. WN, Fah AR HEI, AS ARIS. MEARE KE, TORTS.

=

| OTA

The women said, “Our household is fully provided with the four necessities [food, clothing, furnishings, and medicines] and the seven precious substances. We want only three things: first, we want a tree without roots; second, we want a piece of ground without shade or sunlight: third, we want a valley where calls don’t echo.” Lord Sakra said, “I have everything you could require, but these three things, I do not have. I will go together with the noble sisters to consult the Buddha.” Thereupon, they went together to see the Buddha and asked him about this matter. The Buddha said, “Kausika [i-e., Sakra], none of my disciples, the great arhats, understand the meaning of this. Only the great bodhisattvas know about this matter.” 29

That dharma wheel is “only buddhas,” is “with buddhas” (sono horin wa, yui

butsu nari yo butsu nari € Oise.

MER Ze 0 BL Ze Y ): Playing off a line, often cited

by Dogen, in Kumarajtva’s translation of the Lotus Siitra; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.” 30 the buddhas and ancestors of the assembly of unsurpassed bodhi (muj6 bodai shu no shobutsu shoso # L3£422R© af hah 4H): An unusual expression, akin to the

phrase in “Shdbogenz6 Hokke ten Hokke” IEJEAR Hi HERR IE HE: +7 =tk— Oak Gh,

PRS HE = 3 = BER

All buddhas of the ten directions and three times, the assembly of anuttara-samyaksambodhi.

Similarly, in his “Shdbdgenzd kenbutsu” JE AR HK 51, Dogen speaks of “the assembly of all who have verified bodhi” (issai sh6 bodai shu —O)#E #42).

27. Talking of a Dream within a Dream Muchii setsumu

2 PR

343

“mystery of mysteries,” called “marvel of marvels,” called “verification of verifications,” called “putting a head on top of your head.”*' This is the conduct of a buddha. In studying it, we think only that the “head” ts the top of the head of a human; we do not think further of atop the head of Vairocana, much less do we think of “perfectly clear, the heads of the

hundred grasses,” much less do we know the head itself.*” [27:6] むか し より 頭上 安 頭の一 句、 つ た は れき た れり。 BALTHeEAT, ME をいま し むる 言語 とお も ふ。 あ る べから ず、 と い は ん と て は、 い か で か 頭 上 安 頭することあらん、 と いふ を、 よ の つね のなら ひと せり。 ま こと に そ

れ あ や ま ら の ゆえ に 、 長 べし ず 。 た る 、 如

ざる か 。 説 と 現 成す 、る 凡 聖 と に も も ちい る に 相違 あら 過 聖と も に 夢中 説 夢 な 、る き の ふ に て も 生 ず べべし 、 今 し る べし 、 き の ふ の 夢 中 説 夢 、は 夢 中 説 を夢 夢中 説 と夢 の今 夢中 説 夢 、は 夢 中 説夢 を 夢中 説 と夢 診ずる 、 す な は

(ABO BIRO, 31

AzteLlte~L,

HRLAR RAB BOSH

ず 。 こ 日 にて も 認じ き ちこ れ

ODDBALL,

Unable to regret “head and eyes, marrow and brains, body and flesh, hands and

feet” (zu moku zui nd shin niku shu soku o aijaku suru koto atawazu 58 A tals - HAF 足 を 愛 SO & HSKILT): From the line in the Lotus Siitra (Miaofa lianhua jing 妙 法蓮 華 T.262.9:34b27-28) describing Buddha Sakyamuni in a previous life as a king who gave away all his possessions:

Ly REEAB

CB BK SE FR

EAB Bell

A

A

In my mind, not begrudging elephants or horses, the seven precious substances, lands and cities, wife and children, slaves and servants, head and eyes, marrow and

brains, body and flesh, hands and feet; not regretting my physical life. “a seller of gold must be a buyer of gold” (mai kin shu ze mai kinnin §@@#AKA A): Dodgen’s source for this saying is uncertain. It does occur in Chinese sources (see, e€.g.,

Xu chuangdeng lu #414 EER, T.2077.51:595a22), along with the more common saying, “a seller of gold must encounter a buyer of gold” (mai jin xu yu mai jin ren & @ 206A

金 人 ). “mystery of mysteries,” called “marvel of marvels,” called “verification of verifications” (gen shi gen to ii, myO shi my6 to ii, shé shi shé to ti ZZRHZEWO, 妙

之

妙 と いひ 、 誇 之 許 と いひ): A play with the famous line of the /goge jing 18 {2%

(KR.5c0046.000.001a), “mystery upon mystery, the gateway to the marvels” (xuan shi

you xuan zhongmiao shi men KZ MARY ZEA). “putting a head on top of your head” (zuj6 an zu 頭上 安 頭 ):A common expression in Zen texts for the mistake of adding something superfluous, of saying something unnecessary, or imagining or seeking something one already has; see Supplementary Notes, s.v. “Putting a head on top of your head.” 32

atop of the head of Vairocana (Biru no chojé F2 Js 218 _): From the popular Zen

saying, “to tread atop the head of Vairocana” (t6 Biru chdj6 gyo FS FA

TA _E{T) 一 i.e.

walk on the dharma body of the buddha. “nerfectly clear, the heads of the hundred grasses” (meimei hyaku soto FARA E98): Playing here with hyaku soto GH 59H (“tips of the hundred grasses”). See above, Note 9. head itself (zunii 38%): Exact sense is uncertain; perhaps what the head really is, or what the word zu 9A (“head”) really means.

344

BEFOBA

DOGEN’S

SHOBOGENZO

EXO bdSX ODED

べし。 い は ゆる

頭上 安

EWRYED‘,

頭 といふその

り 、 般

頭 りな 、 通 映 頭 な 、り 全

eaa7e0.

ARIZ

O,

VOLUME II

EBOSSSIL, Hltnde

頭 は す 、 な は ち 百

界不 人田 蔵 頭 な 、り 凌

Bb EDGAR

SLBPAL,

草 頭 りな 、 千

種 頭な

十 方 界 頭 な 、り 一 名 ATRL,

The line, “putting a head on top of your head,” has been handed down from long ago. Stupid people hearing it, think it is words warning against something superfluous. When one wants to say that something 1s not necessary, it has become a familiar custom to say, “why put a head on top of your head?” Actually, is this not mistaken? When it appears as “talking,” there is no difference in its use by the common person and the sage; therefore, that both the common person and the sage are “talking of a dream within a dream” must be something born yesterday, something that grows today.°° We should realize that yesterday’s “talking of a dream within a dream” has recognized “talking of a dream within a dream” as “talking of a dream within a dream; and the present “talking of a dream within a dream” studies “talking of a dream within a dream” as “talking of a dream within a dream” — and this is the blessing and comfort of encountering the buddha. How sad! Though the clarity of the buddhas’ and ancestors’ dreams of “perfectly clear the hundred grasses” 1s clearer than a hundred thousand suns and moons, it is pitiful that the congenitally blind do not see it. The “head” spoken of in saying “putting a head on top of your head” is the head of the hundred grasses, is the head of a thousand types, is the head of ten thousand kinds, 1s the head of the body throughout, is the head of the whole world never hidden, is the head of all the worlds in the ten directions, 1s the head of “one line in accord,”

is the head of a hundred-foot pole.** We should also study, should also master, “putting” and “on top of” as “heads.” 33. When it appears as “talking” (setsu to genjo suru 説と 現 成 する ): Some versions of the text read here “when it appears as ‘talking of a dream within a dream’” (muchi

setsu mu to genjo suru # Pas & Bink t+ 4). Presumably, the sense is, “when it comes to the case of ‘talking’ [as in ‘talking of a dream within a dream’ ].” must be something born yesterday, something that grows today (kino nite mo sho

zu beshi, ky6 nite mo ché zu beshi

き の ふ に て も 生 ず べ し 、 今日 てに も 長ず べし ):

Perhaps meaning something like, “yesterday’s ordinary understanding of ‘talking of a dream within a dream’ is today’s Buddhist understanding of the phrase.” 34 head of the hundred grasses (hyaku sotd & 5A): Dogen begins here a list of expressions including the glyph ¢6 (or zu) #8 (“head”); in some of these cases — as in this expression (for which, see above, Note 9), or “one phrase in accord,” and “head of a hundred-foot pole” — the glyph occurs in the original Chinese; in the others, Dogen has created neologisms. head of a thousand types (senshutd “- fH): head of ten thousand kinds (banpanté 3 般 頭): From the fixed expression, “a thousand types and ten thousand kinds” (senshu

2gzpg7 千種 萬 般 ).

27. Talking of a Dream within a Dream Muchii setsu mu 夢中 説 夢

345

[27:7] {1:298} LemHnitgRib, —Wid th id OM RS HEH SK He. SEE %, PELAPLAXRNAB PME O, HK, TRL SPRET Alc, Re REE O Ha HR Lip, BOR. SOIREE, FEENSD eae 7). BAC bPoOShHIT, BRARRO, KREESIC HF BS e7ze0. FR RBIS — Be EEO, DOK OTESKRSZIZTEYV CC, 7S SORE HA SS PSH) ASTROS 中

説 あり 夢

、 不

徳 礎人 人 な る 夢中 説 夢あり と し る 太 。 し し る

た る 道理 、 題革 な り 。 い は ゆる ひめ も す の 夢

し、 し られ き

中 説 夢 す、 な は ち 夢

中説 夢 な

り 。

Thus, “all the buddhas and the buddhas’ anuttara-samyak-sambodhi issue from this sutra” is also “talking of a dream within a dream’ that has been “putting a head on top of a head.”* “This sutra,” in “talking of a dream

within a dream,” causes the buddhas of anuttara-bodhi to

arise. That the buddhas of bodhi then go on to preach “this siitra” is certainly “talking of a dream within a dream.” When the dream cause is not obscure, the dream effect is not obscure.” It is truly a case of one hammer and a thousand hits, ten thousand hits; of a thousand hammers,

head of the body throughout (tstishinto i358): The expression tsiishin if,

which

occurs regularly in Dogen’s writings, reflects the saying of Daowu Yuanzhi 道 周知 吾 (769-835) regarding the thousand-armed, thousand-eyed Bodhisattva Avalokitesvara (senju sengen Kannon + F1R#@) that “his body throughout is hands and eyes.” See Supplementary Notes, s.v. “His body throughout is hands and eyes.” head of the whole world never hidden (zenkai fuzdz6 to @5* 7 & igcGA): Variant of “in the realms everywhere, it has never been hidden” (henkai fu z6 26 ia FLA @ ik); see above, Note 9.

head of all the worlds in the ten directions (jin jippd kai to #: +77 FAK): Adding a “head” to the common expression for “everywhere throughout the universe.” head of “one line in accord” (ikku gattd —‘)

船

子徳 誠 : ease,

98): From a saying of Chuanzi Decheng

BARK.

Words of a single line in accord; a donkey’s hitching post for myriad kalpas. head of a hundred-foot pole (hyakushaku kant6 & R288): A common expression in Zen literature for the extreme limit of religious practice, as in the saying, “proceed one

step beyond the tip of a hundred-foot pole” (hyakushaku kanté shin ippd GB RAIA— 歩 ). 35

“all the buddhas and the buddhas’ anuttara-samyak-sambodhi issue from this

sitra” (issai shobutsu kyit shobutsu anokutarasamyakusanbodai, kai ju shi kyo shutsu

— ah tb Re ah BER BES HE — SR

Bete. APELLHEM): From the Diamond Siitra (Jin-

gang jing Sill, T.235.8:749b23-24). 36

When

the dream

cause is not obscure, the dream

effect is not obscure (muin

kurakarazareba, muka fumai nari BAX 2» Shit, BRR Z lusion to the saying of Baizhang introduced above, Note 23.

Y ): Likely an al-

346

DOGEN’S

SHOBOGENZO

VOLUME II

ten thousand hammers, and one hit, half a hit.2’ On the basis of this, we

should realize that there is the “talking of a dream within a dream” that is “such a thing”; there is the “talking of a dream within a dream” that is “such a person”; there is the “talking of a dream within a dream” that is not “such a thing”; there is the “talking of a dream within a dream” that is not “such a person.”*® We should recognize that the principle we have been learning here is obvious: our “talking of a dream within a dream” all day long is itself “talking of a dream within a dream.” [27:8] {1:299} KOWAICHHVUIL< 4 2S A ahh

. RGBARS PRS,

Stee

pas.

AEM

Therefore, an old buddha has said, “Now, for you, I’m talking of a dream within a dream. The buddhas of the three times talk of a dream

within a dream; the ancestral masters of the six generations talk of a dream within a dream.’””?

[27:9] ).

tert

HE OOBTAL, ia,

TLS

WILOS,

FHA,

TRL

SPR

UL

“OI,

Passe Y ,

We should clarify and study these words. Holding up a flower and blinking the eyes is “talking of a dream within a dream”; making a bow and getting the marrow Is “talking of a dream within a dream.””°

37. one hammer and a thousand hits, ten thousand hits (ittsui sentd bantd —tE-F #4 ° 5): A play on the more common expression, “one hammer and two hits” (ittsui ryoto —ERABS: i.e., “two birds with one stone”). 38

“talking of a dream within a dream” that is “such a thing” (inmo ji naru muchi

setsu mu {E/E7e S BPFH): This and the following three phrases reflect the saying of Daoying j&/ cited above, Note 21. 39 an old buddha has said (kobutsu iwaku 4 #6\ }i< ): This apparent quotation does not seem to correspond to any extant Chinese source, though there are several examples of the phrase, “the buddhas of the three times talk of dreams; the ancestral masters of the

six generations talk of dreams” (sanshi zhufo shuo meng liudai zushi shuo meng = thie#6 ae 7N {CABAL ) (see, e.g., Mingjue chanshi yulu WA TBENEBER, T.1996.47:693a15; Dahui Pujue chanshi yulu KEY SHEN sR, T.1998A.47:897a26-27). 40 Holding up a flower and blinking the eyes (nenge shunmoku 4 ##£6¢ 8 ); making a bow and getting the marrow (raihai tokuzui t8F#44ai): References to the two most famous examples of the transmission of Zen: Buddha Sakyamuni’s holding up a flower and transmitting his dharma to Mahakasyapa; and Huike’s bowing before Bodhidharma and receiving recognition that he had “gotten the marrow” of the Indian ancestor’s teaching. See Supplementary Notes, s.v. “Holding up a flower and blinking the eyes” and “Skin, flesh, bones, and marrow.”

27. Talking of a Dream within a Dream Muchii setsu mu 夢中 説 夢

347

[27:10] BIEKLE. IGA, RSeRR. SPREE, FEAR, Aataremeze ABOZZ(2, RARE, HAMBODRBRAtO, HARASS PRS bd り 、 説 説法 夢 縮な る 夢中 説 あり 夢 。 把 ・定 放 行な る 夢中 説 夢 りな 。 直 指 は 説 夢な り 、 的 営は 説 夢 りな 。 把 定 てし も 放 行 して も 、 平 常の 衝 子を 光 す べ

し 。 移 得する 、に か な ら ず 目 鉄 機 令 あ は ら れ て 、 夢

中 説 し 夢 いづ る な り 。

殺 多 を 論 ず ぜ 平 にいたら ざ れ ば 、 平 の 見 成 な 。し 平 をうる に 、 平 をみる な り。 す で に 平 うる を と ころ 、 物 よら に ず 、 種に よら ず 、 機 よら に ず 。 Bic か か れ り と い へ ども 、 平 を ざえ れ ば 平 をみず、 と 参 究すべ し。 み づか ら 空 に か れる か が ご と く 、 物 を 接 し取 て 空に 遊 化 せ む し る 、 夢 中 説 夢あり 。 空 異に 平を 現身 、す 平は 篤子 の 大 道 な 、り 空 を か 、け 物 を か 。く た と ひ 空 な り と も、 た と ひ 色な り と も 、 平 あふ に 、 夢 中 説 夢あり 。 解脱 の 夢中 説夢 に あら ず と いふ こと な し 。 夢 これ 凌 大 な 地 り 、 尋 大 は地 平 な 。 り こ の ゆえ (C, JGR Oma. teeth SRP T AEA? OY.

In sum, saying a single line, not understanding, and not knowing, are “talking of a dream within a dream.”*' Because the thousand arms and thousand eyes are “how does he use so many?” they are endowed with the virtues of seeing forms and seeing sounds, hearing forms and hearing sounds.” There is the “talking of a dream within a dream’’ that is the manifest body; there is the “talking of a dream within a dream” in which talking of the dream is talking of the aggregate of dharmas.* 41

saying a single line, not understanding, and not knowing (ddtoku ikku, fue

fushiki j38%4— J), 7 ARK): “To say a single line” is a fixed expression for a profound utterance. “Not understanding” here may reflect the words of the Sixth Ances-

tor, Huineng #£#E, “I don’t understand the buddha dharma” (ga fue buppd KAS 俺 {#) (see, e.g., shinji Shdbodgenzé ta F EVE AR HR, DZZ.5:158, case 59). “Not knowing” is perhaps most familiar from the famous response, “I don’t know,” by the First Ancestor,

Bodhidharma to the question, “who are you?” (see, e.g., Jingde chuandeng lu {E(BE £k, 1.2076.51:219a29). 42

Because the thousand arms and thousand eyes are “how does he use so many?”

(senjusengen yO kota somo

FIR Mat 4 (EM): Allusion to the conversation, intro-

duced above (Note 34) regarding Bodhisattva Avalokitesvara, who is represented as having a thousand arms, each with an eye in the palm of its hand. The question is,

KARE.

ato FER (Fe

The bodhisattva of great compassion, how does he use so many hands and eyes? Ddgen devotes much of the “Shobogenzo Kannon" 正法

眼 蔵 観音 to this conversation.

seeing forms and seeing sounds (ken shiki ken sho 52, 5.3): The synesthesia here may reflect a play on the bodhisattva’s name, Kannon #1% (literally, “Viewer of Sound”). 43 manifest body (genshin #1): Although also used in reference to one’s “present body,” in the context here, more likely an allusion to the famous thirty-two bodies manifested by Bodhisattva Avalokitesvara, as described in the Pumen #F4 chapter of the °

Lotus Sitra, which begins (at Miaofa lianhua jing WEEE,

(EERE SM.

BST.

FARLRERBUGAEEA,

es

T.262.9:57a22-23):

BS

She,

ADR 俺

Fi Baik. The Buddha said to Bodhisattva Aksayamati, “Good man, if there are in the land

348

DOGEN’S

SHOBOGENZO

VOLUME II

It is the “talking of a dream within a dream” that is “holding fast and letting go.’ Pointing directly is “talking ofa dream”; hitting the mark is “talking of a dream.””” Whether holding fast or letting go, we should study the ordinary scale.*° When we study it, invariably, the [ability to] “eyeball a pennyweight and estimate a taef’ will appear, and “talking of a dream within a dream” will emerge.*’ Regardless of the pennyweight and tael, if it does not achieve balance, we have no realization of balance. When it does achieve balance, we see the balance. Where it has

achieved balance, it does not depend on the things, it does not depend on the scale, it does not depend on the mechanism. Though it may be hanging in emptiness, we should investigate that, if it does not achieve balance, we do not see the balance.*

There is “talking ofa dream within a dream” that, as if itself hanging in emptiness, takes in things and sets them wandering in emptiness. Within emptiness, it manifests the body of balance; balance is the great way of the scale.? It weighs emptiness; tt weighs things. Whether it be emptiliving beings who ought to attain deliverance by a buddha body, Bodhisattva Avalokitesvara manifests a buddha body and preaches the dharma to them.” “talking of a dream within a dream” in which talking of the dream is talking of

the aggregate of dharmas (setsu mu setsu hOun naru muchii setsu mu mE BIER ZL SD ae Ch ah): A tentative rendering of a phrase difficult to parse. Taken together with the preceding clause, the sense would seem to be that “talking of a dream within a dream” may refer to the buddha doing the talking or to the collection of his talks.

44

“holding fast and letting go” (hajd hdgyo FEE hx1T): See above, Note 19.

45

Pointing directly (jikishi (248); hitting the mark (tekitd 49‘): Common references

to Chan statements.

46

the ordinary scale (bydj6 no hydsu

Fi OFET-): A play with the glyph の 6 平

(or hei), which has the sense of “average” or “ordinary” (as in the famous saying, “the

ordinary mind is the way” [bydj6 shin ze do #4218 ]) and as “equal.” “level,” or “in balance” (as in the balance scale: hydsu ££ -f-). The translation will use “balance” for this

glyph throughout this passage, but the reader may well wish to keep the sense of “the ordinary” in mind.

47 “eyeball a pennyweight and estimate a tael” (moku shu ki ryO A SkRRSH): Variant of “eyeball and estimate a pennyweight and tael” (moku ki shu ry6 A t&EKPA). The ability to reckon at a glance the weights of Jiang $f (or PH; “tael”) and zhu $k (“pennyweight”; 1/24 liang); by extension, insight into things. Sometimes included as one of the so-called “three phrases” (sanju =’)) of Yunmen 22F4; see Supplementary Notes, s.v. “Yunmen’s

three phrases.” 48 here will f; s.v.

hanging in emptiness (ki ni kakareri 空 に か か れ ): り One is tempted to take ん 7 空 as the “space” in which the balance scale is suspended; but note that, below, Dogen interpret the glyph as “emptiness” (S. Sinyata), in juxtaposition with “form” (shiki S. riipa), as in the famous line from the Heart Sitra (see Supplementary Notes, “Form is itself emptiness; emptiness is itself form’). It may well be that, here and

throughout the following passage, Dogen wants us to read the glyph with both meanings.

49

it manifests the body of balance (by6 o genshin su

平を 現身 す ): No doubt, the

27. Talking of a Dream within a Dream Muchii setsu mu 夢中 説 夢

349

ness or form, there is “talking of a dream within a dream” that encounters balance. There is nothing that ts not the “talking of a dream within a dream” of liberation.°° The “dream” is all the whole earth; all the whole

earth is in balance. Therefore, our inexhaustible turning the head and spinning the brain are the faithful acceptance and reverent practice of “talking of a dream within a dream.””! *

KK

KK

[27:11] {1:300} SUPERS. BAAS E, ART HARA, BARES, MS 作 國 、王 捨宮殿 付属 及 上 妙 五 欲、 行 語 於 道場 、 在 菩提 樹 、下 箱 記 師 子座 、 ICAL ae, ACRE Ie, eM, PRA, ETS (2), TRIE, BRE, RBATER, DRE ARE, aieie EAP KA, MLD. Buddha Sakyamuni said, The bodies of the buddhas of golden hue, Adorned with hundreds of fortuitous marks. Hearing the dharma, they preach it to people, Who always have these auspicious dreams. They also dream of becoming the king of a country, Who abandons his palace and his entourage, And the most marvelous pleasures of the five senses, “manifest body” (genshin i)

appearing above in this section, here used as a transitive

verb, perhaps to be understood as a causative: “make balance a manifest body.”

50

“talking of a dream within a dream” of liberation (gedatsu no muchii setsu mu

解脱 の 夢中 説 夢): The sense is ambiguous but probably best understood as “liberated ‘talking ofa dream within a dream.”” 51 turning the head and spinning the brain (kaitd tennd T19R#4AK): (Also written 回 頭 韓 勝 .) A fixed expression associated especially with a saying of the famous Tang-dynasty monk Shitou Xigian H9A #7 (see, e.g., shinji Shobogenzo 眞字 正法 有 眼

ix, DZZ.5:274, case 299): (EBC, Ais, PSAP FTE, From birth to death, it’s just this. Why turn your head and spin your brain? faithful acceptance and reverent practice (shinju bugyd {a 4811): A fixed expression for the pious audience’s response to the Buddhist teachings.

52

Buddha Sakyamuni (Shakamuni butsu ##i

Je #8): From the Lotus Siitra (Miaofa

lianhua jing WYER, T.262.9:39c6-17). The original stitra passage is describing the auspicious dreams of devotees of the Lotus Sutra, not the dreams of “the buddhas,” as it might seem from Dodgen’s passage. His quotation begins with the object of the devotees’ vision, as is clear from the lines of the siitra (39c5) just preceding: PRA MEE LTB Entering into meditation, They see the buddhas of the ten directions.

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And, going to the place of awakening, There, beneath the bodhi tree,

Then sits upon the lion throne And, seeking the way for seven days, Attains the wisdom of the buddhas. Having attained the unsurpassed way, They arise and turn the dharma wheel, Preaching the dharma for the fourfold assembly, During thousands of myriads of kotis of kalpas, Preaching the wondrous dharma, free from taint,

And delivering incalculable living beings, Thereafter, they enter into nirvana,

Like a burning lamp extinguished. If, during the latter evil age,

One preaches this foremost dharma, The benefits attained by these people, Will resemble the merits described above. [27:12]

TS Ome BeS LUC, BAORMSLRETAL, CNERICbOoOT., af ROWE, TE TEMEP ETA ODAC, B+ BORE, CbICMHZY, HO aS. - (ET > He RHE HO, BROR LD - (ET: He |PRH り 。 夢 ・ 濾 の お お の 買 な 相 り 、 大 小せ ず 、 勝 劣せ ず 。 Studying this preaching of the Buddha, we should exhaustively investigate the buddha community of the buddhas.°’ This is not a parable.” Because it is just “only buddhas with buddhas,” in the wondrous dharma of the buddhas, the dharmas of both dreaming and awakening are “the real mark.” There is bringing forth the mind [of bodhi], practice, bodhi, and 53 exhaustively investigate (giijin 70g): A common enough verb but here no doubt meant to evoke the famous line from the Lotus to which Dogen will allude in the sentence following; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.”

buddha community of the buddhas (shobutsu no butsue afi 7 6 ): I.e., an assembly of buddhas or the followers of buddhas; here, perhaps, the congregation on Vulture Peak that was the site of the preaching of the Lotus Siitra. 54

This is not a parable (kore hiyu ni arazu

— *VEERRICd& & F): Or, perhaps, “not a

metaphor.” I.e., the siitra’s description of dreams is not merely a figure of speech. The Lotus Siitra, of course, is famous for its many parables.

55

“only buddhas with buddhas” (yui butsu yo butsu "Esp 8148): See Note 53, above.

dreaming and awakening (mukaku #*%): The term “awakening” (kaku *) here can refer to both the waking state (as opposed to dreaming) and to bodhi (as opposed to ignorance).

“the real mark” (jissd FitH): See Note 53, above.

27. Talking of a Dream within a Dream Muchii setsu mu

夢中 説 夢

351

nirvana while awake; there is bringing forth the mind, practice, bodhi, and

nirvana within dreams. Dreaming and awakening, each ts “the real mark”: they are not great and small; they are not superior and inferior. [27:13]

し か ある を 、 又 第

夢 作 國 王 等の 前

一 法 のちか ら に より て 、 夜

後の 道

著を 見 す聞 る 古今

夢 か の く の ご と く な る と 錆

お も くは は 、 説 是 裳せり 。 か く の ご

と く 党 す 取 る は、 い まだ 備 説を 暁子 せ ざる な り 。 夢 算 とも より 如 一な り 、 Bte7eO, PRIRIL, HE ORME OLY, BHO L, FT CCERIChH BS. BE, On EOBAZO, BUMPER BLO DORs hath 4 7peech (cat (EIT LL, BIER T AZO, UPHSOZIC, MGEORE Th RO—{kEO MiB, TID BEAD, CA LW SIL, GRA OBZ OY, path ERA, TCE FRIBHEWS, BHHOBRBEFARDOF, Nonetheless, people past and present who have seen or heard the passage, “They also dream of becoming the king of a country,” mistakenly understand that, as a result of the power of “preaching this foremost dharma,” their dreams at night will be like this. Those who understand it like this have not yet fully comprehended the buddha’s preaching. Dreaming and waking are fundamentally one, are “the real mark.” The buddha dharma,

even when

a parable, must be “the real mark.” And

since it is not a parable, the “dream of becoming” ts the reality of the buddha dharma. Buddha Sakyamuni and all the buddhas and ancestors bring forth the mind, practice, and attain complete awakening “within a dream.” Because this is so, the way of the buddhas propagated throughout [Sakyamuni’s] entire ministry in the present Saha world is a “dream of becoming.” “Seven days” is the measure for attaining the wisdom of a buddha. To say that their “turning the dharma wheel” and “delivering living beings” are already “during thousands of myriads of kofis of kalpas” means that events “within a dream” cannot be traced. [27:14] {1:301} mabye, atatsithk, LY Ma, PS tae 7RO.

HARA. BAERS. tus, SX ODI REAR O A470, BAORMRIEHY, AE

DBEORIChH OP, BAIL, Haze 0. BRIS, S7p 0. BR Roe, SHCA BZ, He says,

The bodies of the buddhas of golden hue, Adorned with hundreds of fortuitous marks. Hearing the dharma, they preach it to people; They always have these auspicious dreams.

IRR

2e 0. OR

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VOLUME II

Clearly here the fact that the “auspicious dreams” are “the buddhas” is verified. There is a way of the tathagatas that “always has”: it 1s not merely a hundred years of dreaming. “Preaching it to people” is the manifest body; “hearing the dharma” ts “the eye hears the voices,” is the mind hears the voices, is the old dens hear the voices, is before the kalpa of emptiness hears the voices.’

[27:15] aa hae. Bethitee, CUS, beta LS LL, BS RUS BAR BETO, BIC LC ES SHS) LWNED, HARROW FA D7ROTEES HO, RRRIEOBS TAL, RHREOBSTAL x, MF OMe, HLOEDICMMITAZY, He says,

The bodies of the buddhas of golden hue, Adorned with hundreds of fortuitous marks.

The fact that the “auspicious dreams” are “the bodies of the buddhas” is “I’m like this now, without further doubts.”® Although there may be a 56

There is a way of the tathagatas that “always has” (j6 u no nyorai dé ari

常有

0) 403K& Y ): Playing with the predicate of the siitra phrase “they always have these auspicious dreams.” The sentence could also be read “there is a way of the tathagatas that always exists.” a hundred years of dreaming (hyakunen no mu 白 I.e., the dreaming of a human lifespan.

年の 夢 ): Or “"a hundred-year dream.”

57 “the eye hears the voices” (gensho mon sho HE tl): Perhaps echoing the synesthesia introduced in section 10, above. The language likely reflects a verse by Dongshan

Liangjie WALL Ef} (807-869) (see, e.g., shinji Shobdgenzé ta FEVERRK, DZZ.5:204, case 148; discussed at “Shdbdgenz6 mujé seppd” IEJFAR RAE TA IA): Aa. th Aa, BRET BR, SIRS. IRA, How strange! How strange!

The insentient preaching the dharma is inconceivable. If we use our ears to hear it, it’s hard in the end to understand; Only when our eyes hear the voices do we know it.

the old dens (kyiisdsho #3 #2 )iz): See above, Note 1. before the kalpa of emptiness (Aiig6 izen 224) C.All): An expression occurring regularly in Zen texts in reference to a state before even the kalpa before the emergence of the world; see Supplementary Notes, s.v. “Before the kalpa of emptiness.”

58 “I’m like this now, without further doubts” (jikishi nyo kon ké fu gi BEM BA gE): From the verse by Lingyun Zhiqin #225 #) (dates unknown), included in Dogen’s shinji Shobégenzo th F EVARHK (DZZ.5:206, case. 155): 三 十 年来 尋 創 客、 幾 回 葉 又 落 抽 校、 目 従一 見 桃華 後 、 直 至 如 今 更不 疑。 Thirty years the passenger seeking the sword. How many times have the leaves fallen and the branches budded? After once seeing the peach blossoms, I’m like this now, without further doubts. See Supplementary Notes, s.v. “Peach blossoms.”

27. Talking of a Dream within a Dream Muchii setsu mu

夢中 説 夢

principle that, in awakening, the buddhas’ propagation never principle realized by the buddhas and ancestors 1s inevitably a dream within a dream.” We should study “do not denigrate dharma.” When we study “do not denigrate the dharma,” way of the tathagatas is immediately realized.

353

ceases, the “talking of the buddha the present

TE EAR wes P abl 8 — Treasury of the True Dharma Eye Talking of a Dream within a Dream Number 27 [Ryumonji MS:] 個 時 仁治 三 年王 寅秋 九 二月 十 一 、日 在 基 州 宇治 郡 観音導 利 興 聖 費 林 精 告示 衆 Presented to the assembly at Kannon Dori Kosho Horin Vihara, Uji District, YOshu; twenty-first day, ninth month, autumn of the senior wa-

ter year of the tiger, the third year of Ninji [16 October 1242)}° [Tounyji MS:] Base F RAK HHA, SRE, FARE Kangen [13 April 1243]. Acolyte Ejé

39

The Tounii 洞

雲寺 MS shares an identical colophon.

TREASURY OF THE [TRUE DHARMA

EYE

NUMBER 28

Making a Bow and Getting the Marrow Raihai tokuzui

Nae tS hie

356

DOGEN’S

SHOBOGENZO

VOLUME II

Making a Bow and Getting the Marrow Raihai tokuzui INTRODUCTION

This work is dated in spring of 1240 at Koshoj1. Thus, it represents one of the earlier chapters, written before its author began work on his essays in earnest. It occurs as number 28 in the seventy-five-chapter Shobdgenzo but is not included in the sixty-chapter compilation; instead, it 1s found as number 8 of fascicle | in the twenty-eight-text Himitsu Shobogenzo collection, in a version twice as long. Though the Himitsu text bears a colophon dated in the winter of 1240, some months after that of the seventy-five-chapter Shobogenzo text, we should probably not assume that its additional material was added to the original version; more likely, the Himitsu text represents a draft from which the additional material was removed in the editing of the seventy-five-chapter Shobogenzo version. This additional material is incorporated in the ninety-five-chapter Honzan edition of the Shobogenzo, where the text appears as number 8, and is included in all modern printed editions of this chapter. The translation below accords with the Kawamura text in treating this material as an addendum following the first colophon. The title of the chapter is taken from a well-known story, in which the First Ancestor, Bodhidharma, asks four disciples to state their understanding of Buddhism. After each does so, the ancestor characterizes their degree of understanding. To the first, he says, “You’ve gotten my skin”; to the second, “You’ve gotten my flesh’; to the third, “You’ve gotten my bones.” The fourth disciple, Huike 4], who would become Bodhidharma’s successor, makes no reply but simply makes a bow to the ancestor. Bodhidharma says, “You’ve gotten my marrow.” Dogen often alludes to this story and treats it in some detail in the “Katto” chapter of the Shobdgenzo; but here, he is concerned less with the story itself than with the broader issue of paying obeisance to a teacher — or, as he says in the opening line of our text, finding a spiritual guide. On our side, so to speak, the key is the sincerity of our commitment; on the other side, the question is only whether or not the teacher has gained the way. These points are made early on in the essay, the remainder of

28. Making a Bow and Getting the Marrow Raihai tokuzui w8FE(%8

357

which is then devoted to a critique of the common assumption that women are not qualified to be teachers. In the appended material from the Himitsu text, Dogen pursues the issue of gender, in a remarkable attack on male Buddhist attitudes toward women — including monks who cater to rich women, monks who see women only as objects of lust, monks who vow never to look upon women, monks who denigrate women for having bad karma in their past lives. The essay concludes with an extended, stinging rebuke of the practice, common in Dodgen’s Japan, of designating certain Buddhist sites as off-limits to women — a practice dismissed here as “laughable” and “stupid.” It is probably fair to say that the “Raihai tokuzui” represents one of the strongest statements against gender prejudice in premodern Buddhist literature.

358 IEVEAR HEC — TT /\ Treasury of the True Dharma Eye Number 28

Na I+ Be Making a Bow and Getting the Marrow [28:1] {1:302} (E47 Wl ARS HE = SS ESTE ORFRIITIX,

Ome,

BOEOMICH OT,

BAMA DAIL,

KKKZESNL,

人 に あら ず 、 野 狐 精に し て 善 知識 ならん 。 べし 。 不 因果 昧 な り 、 個 我 畔 る な べし 。

HBEBDEL,

BBATARNL.

これ 得 詳 の 面目

な 、り 導

FE

WF 利な る

When one practices anuttara-samyak-sambodhi, the most difficult thing is to find a guide. Without taking the form of either male or female, the guide should be a great person, should be such a person.' It might be a wise friend who is a fox spirit, not a person in past or present.” It will be a face that has “gotten the marrow,” one who Is a guide and benefactor; it will be one who is “not in the dark about cause and effect,” one who is

you or I or someone else.’

| great person (daijobu KXK): In ordinary parlance, a brave or strong male; used in Buddhism to translate mahd-purusa (“great person”); one of the epithets of a buddha. such a person (inmo nin 4& A): No doubt an allusion to the well-known saying attributed to the ninth-century master Yunju Daoying 22/8); see Supplementary Notes, s.v. “Such a person.”

2

wise friend who is a fox spirit (vakozei ni shite zenchishiki BF UMRARIC LC EAA):

A “wise friend” is standard Buddhist usage for a teacher; the “fox spirit” here introduces

the story of Baizhang Huaihai 百丈

懐 海 (749-814) and the fox to which Dégen alludes

just below: it also points ahead to the reference to the god Sakra and the fox in section 6 and the remark by the nun Moshan Liaoran 末 山 了 然 in section 12. not a person in past or present (kokon nin 44 A): Le., not an historical human figure. 3

“not in the dark about cause and effect” (fumai inga FERIA): Allusion to the

famous tale of Baizhang Huaihai & {37 and the teacher who was reborn as a fox for five hundred lifetimes as a consequence of saying that the person of great practice “does not fall into cause and effect” (furaku inga 7-71). The expression “not in the dark about cause and effect” represents Baizhang’s own description of the person of great

practice — his teaching of which liberated the fox. (See, e.g., Liandeng huiyao WitES 77Z.136:495a9-b2; shinji Shobégenzé AF 1EVYEAR HR, DZZ.5:178, case 102. Dogen

treats the story at length in his “Shdbdgenzo dai shugy6” IEE AR HA IEIT.)

28. Making a Bow and Getting the Marrow Raihai tokuzui w8FE388

359

[28:2]

CICA Ae HERA LY OOD, BRETT TCC. TeeTCA o REHE TSC, AIMCO CT BIEL, EDICT OIETT LL, BANC TH 修行 すべ 。 し し か ある を 、 頭 燃をはら ひ、

すれ ば 、 各 謗の魔 儀 に お かされ ず 。 断 沙 身 心の 師 す 、 で に 自な りき 。

絢 足を 移す べし。 か く の ご と く

門 得 科 の 祖、 さ ら に 他 に あら ず、 脱

Once we have encountered a guide, we should cast off the myriad involvements and, without spending an inch of shadow, devote ourselves vigorously to pursuing the way.* We should practice with mind, practice without mind, practice with half a mind.’ Thus, we should brush the fire

from our heads and study will not be assaulted by the cut off his arm and got the sloughs off body and mind 4

standing on one leg.° When we do this, we abusive minions of Mara.’ The ancestor who marrow is not someone else; the master who is ourselves.®

cast off the myriad involvements (ban'en o nagesutete BK 721T FT T): Rem-

iniscent of the fixed phrase encountered

in Dodgen’s meditation manuals; see, e.g.,

“Shdbdgenz6 zazen gi” IEYEAR ie AS TRE: ante ie lL, BSeKERT AL Cast aside all involvements and discontinue the myriad affairs. an inch of shadow (sun’in 9 ぶれ る ): L.e., who gave you the authority to establish your “fixed realms”?

28. Making a Bow and Getting the Marrow Raihai tokuzui t8FE#

389

from bondage and returns to the source in the wondrous dharma of the buddhas.'?' Therefore, living beings who once set foot in this realm all receive the virtues of a buddha: they have the virtue of not deviating; they have the virtue of attaining purity.'*? When one area is fixed, the dharma realms are all fixed; when one level is fixed, the dharma realms

are all fixed.'** There are realms fixed by water; there is the fixing of realms by mind; there is the fixing of realms by space.'** Invariably, they have a succession and transmission through which they can be known. [28:44] WLCRROL A, PHRORDS, HMO, WUC. RMA R, PR RIEF.

ILD,

BERSEORD,

What is more, at the time of fixing the realm, after the sprinkling of the ambrosia, after the prostrations are finished, and so on, through the purification of the realm, there is a verse saying, This realm and the dharma realms everywhere

Are unconditioned and fixed as pure.'”° 121

this great realm fixed by the buddhas (kono shobutsu shoketsu no daikai = 7

a4 GBP AOD KIL): While here presumably denoting the entire dharma realm, the term “great realm” (daikai X¥#) has a technical sense in Buddhist monastic literature that

refers to the range, from a single monastery to a geographical area, within which the samgha members are considered a single ritual community. 122 the virtue of not deviating (fuiotsu no kudoku taining purity (toku shdj6 no kudoku f#isiF@ 7%): in accord with the buddha dharma and being free from term is used in reference both to intellectual agreement

#i#i8& OD){%); the virtue of atThe virtues, respectively, of being spiritual defilements. The former and ethical compliance; the latter

term is well known as a reason given in the Lotus Siitra (Miaofa lianhua jing WIRE #€, T.262.9:7a23-25) for buddhas to appear in the world:

an Gp tes. AKT eREBA GRAIL, The buddhas, the world-honored

(eaa, HBS, ones, appear in the world because they wish to

cause living beings to open the knowledge and insight of a buddha and thereby attain purity.

123

when one level is fixed (ichijii o kessuru toki ~BXHET SD & &): Likely a refer-

ence to the levels marking off concentric sacred spaces, from the immediate ritual space, through the surrounding vicinity, to the larger samgha district. 124 realms fixed by water (mizu o motte kessuru 77 水 を 以 て 結す る 界 ): Presumably, a reference to the practice of purifying the sacred precincts with the “ambrosia” (kanro

+ #) mentioned in the following section. the fixing of realms by space (kii o mote kekkai suru ん o7o 空

もを て 結界 する こと): Or

conceivably, “the fixing of realms by emptiness.” 125 the sprinkling of the ambrosia (sha kanro i H#%): Literally, “sweet dew,” the term kanro 4 was used to translate the Sanskrit amrta (“deathless”), used for the nec-

tar of the gods; here, it denotes the scented water used to purify a ritual space.

and so on, through the purification of the realm (naishi jOkai t0 J) EIP RE): The exact sense of jOkai 1# Ft (“purification of the realm”) here is uncertain; it might refer to

390

DOGEN’S

SHOBOGENZO

VOLUMEII

[28:45] この 和則 趣 、 い ま、 ひ ご ろ 結 と界 舟 す る 古 先 老人、 知 りれ やいな や。 お も ふみふ に、 な ん だ ち 、 結の 中 に 届 法界 の 結 せ ら るる こと、 し る べから ざる な り 。

し り ひご る 、 れ か

ぬ、 ろ の 演 これ

な ん ぢお 般 迷 酔すみ 度 播 受に 一 を 得 道籠

聞 さけ の に る ふ て 、 小 界を 大 事 お と も ふ な り 。 願く は 、 かや に さめ て 、 諸 介 の 大 界 、の 遍 界 に 違 越 すべ か ら ざ 切 衆 生み な 化 か を うぶ らん 功徳 、を 旨 寿 恭 散すべ し。 た と は い ざら ん 。

Have you “old forebears” and elders who always speak of “fixed realms” understood the meaning of this? I suspect you cannot understand that, in the ritual fixing, “the dharma

realms

everywhere”

are

fixed.'?° We know that, drunk on the wine of the srdvaka, you think your little realm is a great matter.'?’ May you quickly awaken from your long intoxicati [recognizing that] the great realm of the buddhas must not deviate from the realms everywhere, you should pay obeisance and venerate the virtue that, in delivering them and gathering them in, bestows conversion on all living beings. Who would not say that this is “getting the marrow of the way.”'”® TETEDR apis FF ie Treasury of the True Dharma Eye Making a Bow and Getting the Marrow | Himitsu MS:] (“ies FRSA EIR A, Be Re Written at KOshd Monastery; the day before winter solstice, senior metal year of the rat, the first year of Ninji [14 December 1240]'°? the completion of the entire ritual of purification or to the final rite in that ritual. This realm and the dharma realms everywhere are unconditioned and fixed as pure

(shikai hen hokkai, mui ketsu shojo 2RWIER, Dodgen’s source for this verse 1s uncertain. 126

FER MA):

A tentative translation.

in the ritual fixing, “the dharma realms everywhere” are fixed (ketsu no naka

ni hokkai no kesseraruru koto #87 PICEA ORAL & SS = &): Le., when a sacred precinct is marked off, it is the entire universe that is marked off.

127

you think your little realm is a great matter (shdkai o daiji to omou |) RLeEKSE

& 43 } 5): Dégen is here playing on “the small realm” (shdkai /|\¥##) of the ritual space and “the small vehicle” (shdjd /J\#€) of the Ssravaka, in contrast to “the great matter” (daiji K#), “the great realm” (daikai KF), and the “great vehicle” (daijd KE). 128 “getting the marrow of the way” (tokud6zui {#8 fa): Combining into one the two terms tokud6é 748 (“to gain the way”) and tokuzui {## (“to get the marrow”). 129

Copyist unknown.

winter solstice (tdsetsu 41): The last day of the intercalary tenth month.

TREASURY OF THE [RUE DHARMA

EYE

NUMBER 29

Mountains and Waters Sutra

Sansui kyo LL) 7K

392

DOGEN’S

SHOBOGENZO

VOLUME

II

Mountains and Waters Sutra

Sansui kyo INTRODUCTION

The “Sansui ky6” represents one of the earlier chapters of the Shdbogenzo. According to its colophon, it was composed at KOoshoji in the autumn of 1240, the year in which Dogen seems to have begun work in earnest on the essays that would make up his Shobdgenzo. This was a time when he was at the height of his literary powers, and the “Mountains and Waters Siitra” is widely appreciated as one of the most elegant of his essays. Number 14 in the Honzan edition and number 29 in the seventy-five-chapter Shobdgenzo, this text is not included in the sixty-chapter compilation; instead, it 1s found in the twenty-eight-text Himitsu Shobdgenzo collection as number 3 of fascicle 2. Several months before he wrote the “Sansui kyo,” Dogen composed another chapter of the Shobdgenzo entitled “Keisei sanshoku” 7241 (“Sound of the Stream, Form of the Mountain’), inspired by a verse by the famed Song-dynasty poet Su Dongpo #& RK: The The This How

sound of the stream is his long, broad tongue; mountain, his immaculate body. evening’s eighty-four thousand verses — will I tell them tomorrow?

In the “Sansui ky6,” Dogen returned to the theme of this poem, to explore in detail the meaning of mountains and rivers as the very body and speech of the buddha. As he says in his opening lines, the natural landscape that surrounds us here and now is the expression of the ancient buddhas. In the “Sansui kyo,” the mountains and waters are at once preaching a sutra that reveals the dharma and themselves putting that dharma into practice — themselves, as Dogen says in his final line, becoming wise men and sages.

393

IETERR RR — Treasury of the True Dharma Eye Number 29 LL

TK KEKK

Mountains and Waters Sutra

[29:1] {1:316} MoO WAI, Ae OwWRB RO, EbICHNLICIELTCT. RHODEShk ぜ り 。 FZFRECAIDOIRBRADBOZAIC, MoORHLY, RIKRMWORB CZ る が ゆえ に 、 現 成の 透 脱 りな 。 UDMA, BSRROATHT, KREZOW 徳 、 な か ら ず 山 よ り 通 達す。 順 風の 妙 功、 さだ め て 山 より 透 脱する な り 。

These mountains and waters of the present are the statements of the old buddhas.' Each, abiding in its dharma position, fulfills exhaustive virtues.” Because they are the circumstances before the kalpa of emptiness, they are the livelihood of the present; because they are the self before the germination of any portent, they are liberation in realization.* The 1

statements of the old buddhas (kobutsu no dé genjé Hi MiB FAX): Le., “the ex-

pression of Buddhist teachings.” The term d6 genjo 18 Bink (“realization of the words”), translated here as “statements,” occurs several times in the Shobdgenzo, typically, in reference to the sayings of Buddhist masters — so, e.g., the opening line of “Shobogenzo bukky6” IEZEER ik 6 4 (DZZ.1:380):

aa BOI

AK,

CTU

ATE Y

The statements of the buddhas — these are the teachings of the buddhas. The term kobutsu 4 (#6, “old (or ancient) buddha,” is regularly used in Zen texts both in

reference to the buddhas of the past and as an honorific for past masters of the tradition. See Supplementary Notes, s.v. “Old buddha.” 2

Each, abiding in its dharma position (tomo ni hdi ni 72 が 5 が 76 と も に 法位に

住し

C): Typically understood to mean, “each, just as it is.” “The mountains just as moun-

tains, the waters just as waters.” (Shdbdgenz6 monge IEW HEA, SCZ.2:218.) The expression “to abide in its dharma position” (ji hdi {E¥&(iZ) reflects a traditional reading of a phrase in Kuméarajiva’s translation of the Lotus Sutra; see Supplementary Notes, s.v. “Dharmas abide in their dharma positions.”

3 circumstances before the kalpa of emptiness (kiigd izen no shdsoku ZH) LAO IWF &.): The expression kiigd izen 224). Ali occurs regularly in Zen texts in reference to a state before even the kalpa before the emergence of the world; see Supplementary Notes,

s.v. “Before the kalpa of emptiness.” the livelihood of the present (nikon no kakkei iG ist): The term kakkei 活 計 is regularly used in Zen texts for one’s “means of living” or “occupation,” etc.; frequently encountered in Dogen’s writing.

394

DOGEN’S

SHOBOGENZO

VOLUME II

virtues of the mountains being high and broad, the spiritual power of riding the clouds is always penetrated from the mountains, and the subtle skill of following the wind is invariably liberated from the mountains.“ *

KOK K

[29:2] 大 陽 山 槽和尚 、 示 衆 云、 青 山 常 運 歩 、 石 女 夜生 見。 Reverend Kai of Mount Dayang addressed the assembly, saying, “The blue mountains are always walking.” The stone woman gives birth to a child in the night.””° the self before the germination of any portent (chinch6d mibé no jiko KRIEAAAO A 己): The expression chinch6 mibd AKIKARAK (or variants such as chinch6 mishd KKIE FE, chinch6 mibun FRIEAZG, etc.) occurs regularly in Zen texts in reference to that which precedes being. The term, while drawing on early Daoist imagery, seems closely

akin to the more Buddhist kiigé izen ZH) CAN. liberation in realization (genjo no todatsu BiAXiGhit): Or, perhaps, “realized liberation.” A tentative rendering of an expression subject to various interpretations. The translation here takes the original to mean that the mountains and waters are “liberated in their occurrence” as mountains and waters. 4 The virtues of the mountains being high and broad (yama no sho kudoku, koko naru o mote UDA, mmBR724 & tT): Likely intended to invoke the sense both that mountains are “high and broad” and that the mountain’s virtues extend everywhere vertically and horizontally. the spiritual power of riding the clouds (joun no détoku #€2218 {#); the subtle skill of following the wind (junpii no mydko NIB/E\O RD): “Spiritual power” is a loose trans-

lation for détoku 14{#, more literally, “the virtue of the way”; in this and the parallel myok6 #IH (“subtle skill”), Dogen is playing with the two glyphs of the mountains’ “virtues” (kudoku 2){#). Both these phrases refer to the power of flight widely attributed to the spiritual adept in Chinese, especially Daoist, texts. In Buddhism, such power is one of the “spiritual bases” (Jinsoku #742; S. rddhi-pada) in the standard list of the

six paranormal spiritual powers (jinzii #3; S. abhijfia); see Supplementary Notes, s.v. “Spiritual powers.” penetrated from the mountains (yama yori tsiidatsu su \U £ 9 i437); liberated from

the mountains (yama yori todatsu suru nari Uk 0 shit T 572 ): The exact sense of the particle yori £ 9 (“from”) here is unclear; in the context, perhaps “on the basis of,” “in dependence on.”

5

Reverend Kai of Mount Dayang (Jaiydzan Kai oshd KBR

FAI): Le. Fu-

rong Daokai = #8t# (1043-1118), a significant figure in the Caotong lineage. Mount Dayang AB is located in Yingzhou #8)! in present-day Hubei province. Daokai’s

saying can be found at Jiatai pudeng lu RE EER, ZZ.137:18b11. Dogen invokes this saying again in his Eihei kéroku 7k*FRRER (DZZ.3:18, no. 23). 6 “The stone woman” (sekinyo 4%): An idiomatic expression for a “barren woman” (S. vandhya), whose child (sekinyo ji A252; S. vandhyda-putra) is used in Buddhist

logic to represent that which is logically impossible. Dégen will play below with the metaphor of stone.

29. Mountains and Waters Sitra Sansui kyo

山水 経

395

[29:3] ik, BZ7ULARXDBOBMTAL EEL, COWMAZICHHERO, 常 運 歩 な 。り そ の 運 歩の 功徳 ま 、 さ に 審 細 に 診 光すべ し 。 山 の 運 歩 は、 人 の

運 歩 の ご くと な る べき が ゆえ に 、 人 間 の 行 歩 に お な くじ みえ ざれ ば と て 、 山の 運 歩 をうたが ふ こ と な か れ 。 The mountains lack none of their proper virtues; hence, they are always at rest and always walking. That virtue of walking, we should study in detail. Since the walking of the mountains should be like that of people, do not doubt the mountains’ walk simply because it may not appear to be like the stride of humans.

[29:4] {1:317} VE ORIG, OT CIOBRSHRT, LNEOBARO, HIBEORR を 究 琲 すべ し 。 運 歩 のゆえ に 常 な り 。 青山 の 運 歩 、は 基 疾 如 風 りよ も すみ や か な れ ど も 、 山 中 人 は 不 濾 不知 な 。り 山 と中 は 、 世 界 裏の 華 開な り 。 山 外人 は 不 濾 不知 な 。り 山を みる 眼目 あらざる 人 は 、 不 覚 不知 、 不 不 見 聞 、 遺

筒 道理 な 。り も し 山 の 運

歩を 疑

閉する は 、

目 の己 運

歩 を 、 も い まだ し ら

さる な り 。 自己 の 運 歩 なき に は あら ず 、 自 己 の 運 歩 いま だし られ ざる な り、 あ きら め ざ る な り 。 自己 の 運 歩 を らん し が ご と き、 ま さ に 青山 の 運 歩 を も し る 太 き な り 。

The saying of the buddha and ancestor here has pointed out walking, and this has got the root.’ We should thoroughly investigate his address to the assembly on “always walking.” It is “always” because it is “walking.” Although the walking of the blue mountains is faster than “its speed like the wind,” those in the mountains do not perceive it, do

not know it.’ To be “in the mountains” is the “flower opening within the 7 The saying of the buddha and ancestor here (ima busso no setsud6 \\¥

FLO

説

i8): I.e., the words of Daokai above.

this has got the root (kore sono 7o ん zo7 7g7 これ その 得 本 な ): り As in the common Zen expression, “Just get the root and don’t worry about the branches” (dan de ben mo

chou mo {AA SLRKAR). 8 faster than “its speed like the wind” (go shitsu nyo fu yori mo sumiyaka FIR AOA より も すみ や か ): An awkward effort to retain the fixed phrase “its speed like the wind”

(go ss

yo 7 其 疾 如 風 ), taken from the passage in the “Parable" chapter of the

Lotus Sutra describing the white oxen that pull the great carts (representing the buddha vehicle) given by the father to his children after they escaped from the burning house (representing samsara) (Miaofa lianhua jing Wi REE, T.262.9:12c23).:

行 歩 平 正、 基 疾 如 風 。 Its gait even, its speed like the wind. See Supplementary Notes, s.v. “Burning house.” do not perceive it, do not know it (fukaku fuchi 774A): While this expression is common enough in Buddhist writing, given his allusion here to the burning house parable of the Lotus Sutra, Dogen may well have had in mind the line in the sutra describing the father’s recognition that his children are oblivious to the fire (Miaofa lianhua jing x

396

DOGEN’S

SHOBOGENZO

VOLUME II

world.” Those outside the mountains do not perceive it, do not know tt. Those without eyes to see the mountains, do not perceive, do not know,

do not see, tains means not that the known, not should also

do not hear this truth.'° To doubt the walking of the mounthat one does not yet know the walking of the self.'' It is self has no walking but that the walking of the self is not yet yet clarified. Those who would know the walking of the self, know the walking of the blue mountains.

[29:5]

青山 すでに 有情 あら に ず 、 非 に あら ず 。

い ま 青 山の 運

情 あら に ず 。 自己 すでに 有情 あら に ず 、 非 情

歩を 疑

閉せん こと 、 う べから ず 。

いく

法界 を 量 局

と し て 、 青 山 を 照 負 べし す と し ら ず 。 青山 の 運 歩 、 よび お 自己 の 運 歩 、 あ きら か に 捜呈す べき な り 。 退 歩 歩退 と、 も に 披 中 る あ べし 。 未 騰 兆 の 正 営 時 、 お よび 空王 那 吐 より、 進

歩 退 歩に 運

歩 し らく ば

も や まざる

こと 、 投 箕

すべ し 。 Given that the blue mountains are neither sentient nor insentient, that the self is neither sentient nor insentient, we cannot have doubts here

about the blue mountains’ walking. We do not know what measure of dharma realms it would take to discern the blue mountains. We should clearly examine the walking of the blue mountains and the walking of the self. There should be an examination of both stepping back and back stepping.'? We should examine the fact that, since the very time before BBE T.262.9:12b2 1-22): mats, RACAL See,

BRERA

BRAM

But my children, enjoying themselves in play within the burning house, do not perceive it, do not know it, are not alarmed, are not afraid.

See Supplementary Notes, s.v. “Burning house.” 9 “flower opening within the world” (sekai ri no ke kai tt #320 $264): An allusion to the final line of the dharma transmission verse attributed to Bodhidharma’s master, Prajfiatara. See Supplementary Notes, s.v. “A flower opens, and the world arises.” 10

do not perceive, do not know, do not see, do not hear this truth (fukaku fuchi,

fuken fumon, shako dori nari FRA

BSL,

3a

18 BEZe 9 ): Dogen has here

shifted to Chinese syntax. The string of four negative verbs represents a variant of the common expression “see, hear, perceive, and know” (ken mon kaku chi (LIA), used to mean roughly “experience.” The expression shako dori i (4118 #£, rendered here rather ponderously as “this truth,” can also mean simply, “why (or how) this is so.” 11 the walking of the self (jiko no unpo 8 (1. ®i#45): Here and below, this expression could also be rendered less metaphysically as “one’s own walking.” 12 stepping back and back stepping (taiho hotai 18757518): An awkward attempt to capture something of Dégen’s play with the common term taiho 1&2, widely used in Zen texts both in its literal sense, “to step back” (as, for example, in a ritual) and in a figurative sense, “to reflect,” “to look within,” as in the expression “try stepping back” (taiho kan i&AS4); in this latter sense, akin to, and sometimes combined with, henshd WA, “reflection,” a common term for contemplative introspection. The variant hotai is not attested elsewhere in DOgen’s corpus, and its oddity has led to speculation that this

29. Mountains and Waters Sitra Sansui kyo

山水 経

397

the germination of any portent, since that side of King of Emptiness, walking by stepping forward and stepping back has never ceased even for a moment.'?

[29:6] WER, bLATS IL SOIT, HARE O, WR, b LIM OT, 修法 到不 今 日 ならん 。 進歩 いま やだ まず 、 退 歩い まだや まず 。 進歩 の と き 、 退 歩に 生 向 せ 、ず 退 歩 の きと 、 進 歩を 華 向 せ 。ず こ の 功徳 、を 山 流 と し 、 流山とす。 If walking had ever rested, the buddhas and ancestors would never have appeared; if walking had a limit, the buddha dharma would never have reached us today.'* Stepping forward has never ceased; stepping back has never ceased. At the time of stepping forward, this does not oppose stepping back; at the time of stepping back, this does not oppose stepping forward. This virtue we take as the mountain flowing, as the flowing mountain.

[29:7] BUD GREBHL, RUDKETEBSTSAROZIC, LO BBN, UNAdDedOEOF, PHOMARMNS, MRBS り。 Because the blue mountains investigate walking, and the East Mountain studies “walking on the water,” this study is the mountains’ own study.'? The mountains, without altering their own body and mind, with expression is an error for “stepping forward and back” (shinpo taiho #£45i1845), which appears in the next sentence; see Supplementary Notes, s.v. “Stepping forward and stepping back.” The reversal of terms here is repeated at the end of the next section in the expression “the mountain flowing, the flowing mountain” (sanryi ryizan 山 流 流山 ). 13 that side of King of Emptiness (Kid nahan 22 EAH): An unusual expression, found only here and in the “Hotsu bodai shin” 48772. chapter; presumably derived from the common Zen saying, “that side of King Majestic Voice” (Jon’6 nahan BOS = ASH), used in reference to what precedes all differentiation; see Supplementary Notes,

s.v. “Before King of Emptiness.” 14 the buddha dharma would never have reached us today (bupp6 futd konnichi {#6 44 E14 A): Dégen has here slipped into Chinese syntax, possibly reflecting a remark

of the monk Baoen Xuanze #k4 XAll, cited by Dogen in his shinji Shébdgenz6 (RF 1E EAR HK (DZZ.5:192, case 122): HEB ME FEIG A If the buddha dharma were like this, it would never have reached today. A similar linguistic pattern occurs frequently throughout the Shobdgenzo: “if the buddha dharma (or ‘the way of the buddhas’) were like this, it would never have reached today”; or “if X were the case, the buddha dharma would never have reached today.” 15

the East Mountain studies “walking on the water” (70zan mo suij6 ko o sangaku

suru BELL % 7k E47 & BAT

4S): From a saying of Yunmen Wenyen 22F4 xc{& (864-949)

that will be introduced below, section 13.

398

DOGEN’S

SHOBOGENZO

VOLUMEII

their own mountain countenance, have been studying [themselves] on the road back.'® [29:8] {1:318} 青山 は 運 歩 不得 れ 。 低下 の 見 虎 つた な き に より て せ ず と い へ ども 、

りな 、 東 い の や し き 、 流 山の 小 見 聞 小

山水 上 行 不 得 な 、る ゆ え に 、 青 山 運 歩 語 を どろ お く な り 。 に 沈 湧せるの みな り

と 、 山 を 誹謗 すること な か の 句を あや し む な り 。 小 聞 の い ま 流 水 の 言 、も 礼 八 通 達 。

Do not slander mountains by saying that the blue mountains cannot walk, nor the East Mountain walk on the water. It is because of the base-

ness of a lowly point of view that one doubts the phrase “the blue mountains walk’; because of the crudeness of limited experience, we are sur-

prised by the words “flowing mountain.”'’ Without having thoroughly mastered even the term “flowing water,” we are simply sunk in small views and limited experience.'®

[29:9] し か あれ ば 、 所 行 あ 。り 山 の 山

積の 功徳 を 塁せ る を 形 と名 し 、 命 脈 とせり 。 運 歩 あ 、り 流 児 を 生ずる 時 節 りあ 、 山 の 修 祖 なと る 道理 より に て 、 化祖

か く の ご と く 出

現 せ るな り 。

16

studying [themselves| on the road back (ん 277o sangaku ue):

A tentative

translation. The term kaito (also read e7o and more often written 回 途)、 has received

various interpretations. While it is sometimes understood as a reference to the monk “circuit,” or peregrinations, in search of the dharma, the translation takes it as a reference to the bodhisattva’s return to the world to save beings. While the word does not appear elsewhere in the Shdbdgenzé, it does occur in the er

ん 27o ん z 水平

廣 銚 (DZZ.3:206,

no. 316), in a saying found in a number of Zen texts:

BAAS 7A Bate BS, WLR AE AR 42. In the narrow alley, one doesn’t ride a golden horse; On the road back, one still wears tattered robes.

17

lowly point of view (teige no kenjo {K F@ Sie): The term teige {KF is sometimes

taken here in reference to lowly types, but the word is usually used for the condition or action of “decline” or “deterioration”; it does not seem to be a common pejorative in Dogen's vocabulary. 18

thoroughly mastered (shittsit hattatsu Cifi/\ 7): A loose translation of an expres-

sion that plays with the term tsiidatsu i#1# (“to penetrate,” “to master”); more literally,

“seven passes and eight arrivals,” or perhaps “seven penetrations and eight masteries.” A common expression in Dégen’s writings and earlier Chan texts for “thorough understanding,” “complete mastery.” small views and limited experience (shdken shdmon /)\ 5i./)f#l): Literally “small seeing, small hearing.” Here, as in the expressions translated just above as “point of view”

(kenjo 5a), and “limited experience” (shdmon 小聞), Dogen is playing with the term kenmon Jif: “seeing and hearing”; hence, “perception” or “experience.”

29. Mountains and Waters Sitra Sansui ky

山水 経

399

Thus, the taking up of its accumulated virtues represents the shape and name, the vital artery [of the mountain].'’ There is its “walking”; there is its “flowing”; there is a time when the mountain gives birth to a mountain child.*? From the principle that the mountains become buddhas and ancestors, the buddhas and ancestors have appeared like this. [29:10] た と 上 ひ 草木 ・ 土

・石 艦

壁の 見

成する 眼

晴あらん と きも 、 疑

閉に あら ず 、 動

著に あら ず 、 全 現 成 にあら 。ず た と ひ 七 費 在 茂 りな と 見 取せ ら る る 時 人 科 現 成すと も 、 略 凡 あら に ず。 た と ひ 諸修行 道の 境界 と 見 現 成 ある 、も あ な が ちの 愛

虎 あら に ず。 た と ひ 諸

不思議 俺 の 功徳 と 見

貰 こ れ みの に あ ら ず 。 各 各 の 見 成 は、 各 各 の 信正 業 する と に あら ず 、 一 偶 の 管

現 成の 頂

額 うと を も 、 如

な 。り これ ら 人を 居 祖 の 道

見な り 。

Even when we have the eyes [to see mountains as] the appearance of grass and trees, earth and stone, fences and walls, this is nothing to

doubt, nothing to be moved by: it is not the complete appearance [of the mountains].*' Even when an occasion occurs in which [the mountains] are seen as adorned with the seven treasures, this is still not the real ref-

uge.””? Even when they appear to us as the realm of the buddhas’ practice of the way, this is not necessarily something to be desired. Even when we attain the crowning appearance of the vision of [the mountains as] the inconceivable virtues of the buddhas, their reality is not just this. Each of these appearances 1s a particular secondary and primary recompense; they are not to be taken as the work of the way of the buddhas and ancestors; they are narrow, one-sided views.”° 19

the taking up of its accumulated virtues (shoseki no kudoku o koseru o FTFfROV)

(& A BL+t4 4): Likely indicating the various virtues of mountains (such as walking and flowing) taken up for comment by the past masters under discussion here. 20

there is a time when

the mountain

gives birth to a mountain

sanji o shé zuru jisetsu ari UM Wb ae 4S SFE

child (vama no

& Y ): This might be taken to mean

simply that the mountain reproduces itself in each time; but, given the following sentence, the “mountain child” (sanji | 52) seems more likely to be the “buddhas and ancestors.” 21

grass and trees, earth and stone, fences and walls (27zo ん zz oye ん 7 seん 7 草木

・

土石 ・ 身 壁): Terms regularly used to represent the insentient phenomenal world, often treated in Zen as expressions of the dharma or identified with the buddha mind. See Supplementary Notes, s.v. “Fences, walls, tiles, and pebbles.” 22

adorned with the seven treasures (shippd shdgon t #¥ tax): The seven treasures

(S. sapta-ratna) are variously listed in Buddhist texts; a popular version is that of the Lotus Sutra (T.262.9:21b20-21): gold, silver, beryl, moonstone, agate, pearl, and cornelian. 23

secondary and primary recompense (esh6 {K1E): A standard Buddhist term for

the results of past karma reflected respectively in the circumstances into which one is

born and the mental and physical makeup of the person; see Supplementary Notes, s.v. ‘Secondary and primary recompense.” The four views of the mountain given here seem to correspond to part of a list appearing

400

DOGEN’S

SHOBOGENZO

VOLUME II

[29:11] pete ee 心は 大 聖の 所 呆 りな 、 説 心 説 性は 介 祖の 所 不 育 りな 。 見 心 見 性は 外 道の 活 な 計 り 、 滞 言 滞 句 は 解脱 の 道 著に あら ず。 か く の ご と く の 境 界 を 透 脱 せ あり る 、 い は ゆる 青山 常 運 歩 な 、り 東 山水上 行 な り 。 審 細 に 参 究すべ し。

Turning the object and turning the mind is something criticized by the great sages; talking of the mind and talking of the nature is something not condoned by the buddhas and ancestors; seeing the mind and seeing the nature is the livelihood of other paths.** Clogged by words and clogged in the Xiangfa jueyi jing \RIEIR BE (T.2870.8:1337a5-al 5): & AEP RERBARES ART]... RSA RE Re Ew EK ARE, tht

ER CRIS He,

BK

Ree = ae ATT Cie, LIEBE RT

apent Ope Te Se BAH. Among the countless numbers in the assembly today, each has a different view. . . . Some may see this place as a sala grove and everything as earth and sand, grass and trees, rocks and walls. Others may see this place as the immaculate splendor of gold,

silver, and the [other] seven treasures. Others may see this place as the place of the practice of all the buddhas in the three times. Still others may see this place as the

true dharma body, the inconceivable realm of the buddhas. work of the way of the buddhas and ancestors (busso no dégo (#548. 718 #): The term

dogo i4%, translated here as “work of the way,” usually refers to training on the way of the buddhas; here, however, given the contrast with eshd {K1E, it may indicate “karma,”

not as action, but as the fruits of action. narrow, one-sided views (ichigit no kanken —{&i@ ‘es 5.). Reading gi {fi (“even,” “accidental”) as git fh (“corner,” “nook”) after the Honzan edition.

24

Turning the object and turning the mind (tenkyo tenshin 4324.0): An uncom-

mon expression, without obvious source. The verb ten ## (“to turn”) can be taken in the

sense “to teach” (as in ten Hokke #4743, “to teach the Lotus’’); but this phrase is often interpreted as the view that mind and its object “turn” and are “turned” by each other.

Possibly reflecting a usage seen in a conversation of Changsha Jingcen i) unknown), recorded in DOgen's sz77 54629gpezzo 眞字 正法

眼 (DZZ.5: 132-133, case

16) and discussed in his ““Shdbdgenz6 keisei sanshoku” IEEE ee ASR,

(EES Lie KA

CAR.

BNA,

(dates

PERE

FL: CBA,

A monk asked, “How does one turn the mountains, rivers, and the whole earth back to the self?” The Master said, “How does one turn the self back to the mountains, rivers, and the whole earth?”

the great sages (daish6 KZ): Or “the Great Sage.” An honorific used in reference to buddhas, bodhisattvas, and arhats; sometimes understood here as referring specifically to Buddha Sakyamuni.

talking of the mind and talking of the nature (sesshin sessho gL atte): An expression found frequently in Zen texts, perhaps best known from a saying of Dongshan

Liangjie 7a LL ft (807-869): 異 面有人 説 心 説性 Inside [this cloister], there’s someone talking of the mind and talking of the nature. In striking contrast to his remark here, in his “Shdbogenzo sesshin sessh6” IE EARi

29. Mountains and Waters Sitra Sansui kyo

Wk

401

by phrases is not the speech of liberation.” There are [words] that have transcended such realms: they are “the blue mountains always walking’; they are “the East Mountain walking on the water.”’*° We should give them detailed investigation.

[29:12] BERERIL, り 、 非男女

BEOERTALARRLEWS, BIEL, FA RAH 石 あ り こ。 れ よ く 天 を 補 し、 地 を 補 す 。

天

石 あ 、り 地石あり。

俗 のいふ ころ と な り と い へ ども、 人 の し る と ころ まれ な る な り 。 生 見 の 道

理 る し べし 。 生 見 の きと は 、 親 六 子 化 する か 。 見の 親 な と る を 、 生 見 現成 と 診 昌するの みな らん や 、 親の 見 と るな と き を 、 生 見 現 成の 修計 なり と 須 光 す べし 、 究 徹すべ し。 “The stone woman gives birth to a child in the night.”*’ This means that the time when “a stone woman gives birth to a child” is “the night.” There are male stones, female stones, and stones neither male nor fe-

male. They repair the heavens, and they repair the earth.** There are stones of heaven, and there are stones of earth. Though this 1s something said in the secular world, it is something rarely understood. We should understand the principle of this “giving birth to a child.” At the time of

arate, Dogen praises such talk as “the great origin of the way of the buddhas” and attacks the famous Chan master Dahui Zonggao KSA (1089-1163) for being dismissive of it. seeing the mind and seeing the nature (kenshin kensho Hu 5LtE): Not a common combination, though of course Zen tradition was famous for claiming that one could

“see one’s nature and attain buddhahood” (kensh6é jobutsu FLPEAL HB), a Saying attributed to no less than Bodhidharma himself; see Supplementary Notes, s.v. “Pointing directly at the person’s mind, seeing the nature and attaining buddhahood.” In his “Shobogenzo

Shizen biku' 正法

眼 四蔵

tk F&:, however, Dogen strongly criticizes this claim, saying,

‘Where among the seven buddhas and twenty-eight Indian ancestors does one find it said that the buddha dharma is just seeing the nature?” the livelihood of other paths (geg5 zo ん 2 ん んer 外道 の 活計 ): I.e., the pursuit of non-Buddhist (S. tirthika) religions.

25

Clogged by words and clogged by phrases (ftaigon taiku t= tJ): The trans-

lation retains the verb-object parallel with the preceding phrases; in other contexts, the terms might also be understood as “stagnant words and stagnant phrases.” 26 “the East Mountain walking on the water" (72zgz sz7O ん の 東山 水上 行): Again, anticipating the saying to be quoted below, section 13.

27

“The stone woman gives birth to a child in the night” (sekinyo ya shoji RARE

52): Dégen here returns to Daokai’s passage quoted above, section 2. 28 They repair the heavens, and they repair the earth (fen o fushi, chi o fusu 天 を 補 L. sh % #97): Some commentators see this as an allusion to the ancient Chinese story of Nii Wa’s 4 melting rocks of five colors to mend cracks in the sky (Huainanzi }€f4 +, Lanming xun #5 alll, KR.3j0010.006-9b).

402

DOGEN’S

SHOBOGENZO

VOLUME II

birth, do parent and child instruct together?*? We should not only study the child becoming the parent as the realization of “giving birth to a child”; we should study, we should completely master [the understanding that] the time when the parent becomes the child 1s the practice and verification of the realization of “giving birth to a child.”

[29:13] £1:319} 雲 門 医 眞 大 師 いは く 、 東 山水 上 行 。 Great Master Kuangzhen of Yunmen said, “The East Mountain walks on the water.’”?'

[29:14] この 人 道 現 成の 宗旨 、は 諸 え に 、 九 迷 山 護

等の 現

山は 東山 な り 、 一 切 の 東山 は 水上

行 な 。 り こ の ゆ

成せり 、 修庵せり 。 これ を 東山 といふ 。 し か あれ ど

も 、 雲 門 い でか か 東山 の 皮肉 骨 詳 、 修

誇 活計 に 透

脱な らん 。

The essential point of this statement is that the various mountains are “the East Mountain,” and all the East Mountains are “walking on the water.” Therefore, Mount Sumeru and the nine mountains have appeared, 29 do parent and child instruct together (shinshi heika suru ka RFUUET OD»): An expression variously interpreted, depending on how the predicate heika {Ek is understood here. Some would take it as “lined up together’; others as “born together”; still others as “become two.” This translation takes it as playful allusion to the saying, “two honored ones do not instruct together” (er zun bubinghua —®%7ui{k) — i.e., two buddhas do not propagate the dharma simultaneously. (Hence, perhaps, the implied question, “are both parent and child to be taken as buddhas?”) This use occurs in Zen literature in the story of Venerable Duan’s “mi visit to Liangshan Yuanguan 2 LL ix

#4 (dates unknown); see, e.g., Jingde chuandeng lu 景 徳 燈 値 録 , T.2076.51:406c21-23: Asi, SBM. BBA B AK, BHA, —JRERM, A monk asked, “Two honored ones do not instruct together. So why are you both in the abbot’s quarters?” The Master [Yuanguan] said, “One of us isn’t a teacher.”

30 the child becoming the parent... the parent becomes the child (ji no shin to naru... shinnojitonaru WORM ERED ... MOK & 74H): A sentence subject to various interpretations. A common reading would take the former phrase as a reference to the practitioner awakening to buddhahood, while the latter phrase indicates the expression of awakening (or buddhahood) in practice.

31 Great Master Kuangzhen of Yunmen (Unmon Kydshin daishi #2) EB XE): Le. Yunmen Wenyan 雲 門 文 優、 founder of the Yunmen house of Chan. His saying can be found in the Yunmen yz 実 門 語 銚 (T.1988.47:145c19): 問 、 如 何 足 諸 出身 俸 遍 。 師 云、 東 山水 上 行 。 [Someonel asked, “What is the place where the buddhas leave the body?” The Master [Yunmen] said, “The East Mountain walks on the water.” The “East Mountain" (72zgz 東山 ) here may refer to the mountain on which Yunmen

resided and from which he got his name, located in southern Shaoxing #48 district, Zhejiang province.

29. Mountains and Waters Sitra Sansui kyo

山水 経

403

have practiced and verified [the buddha dharma].*” This ts called “the East Mountain.” Nevertheless, how could Yunmen be liberated in the skin, flesh, bones, and marrow of the East Mountain and its livelihood of

practice and verification?*°

[29:15] VYEFITEXR BIC. EEO ROD56 HH), VELHO, ROB 不能 な る ころ と な り。 か れ ら い は く、 い ま の 東山 水上 行 話 、 お よび 南 泉 の 鎌 子 話 ご きと は 、 無 理 會 話 な 。り そ の 意 旨 、は も ろ も ろ の 念 慮 に か か は れ る

語 話は 、

466 4H OD ia

1

あら

ず 、

無理 和合

- Rieioenen

te

か

る が

みえ に 、 商 栗 の 行 、 棒 お よび 忠 済の 事 賜 、こ れ ら 理 合 および が た く 、 條 席 に か か は れず 。 こ れ を 肛 兆 未 萌 巳 前の 大 悟 とする な り 。 先 徳の 方 便、 お ほ く 葛藤 断 句 を ちい も る と いふ は 、 無 理 會な り 。 At the present time in the Land of the Great Song, there is a certain bunch of illiterates who have formed such a pack that they cannot be struck down by the few real ones.** They maintain that [words] like this talk of “the East Mountain walking on the water,” or Nanquan’s talk of

32 Mount Sumeru and the nine mountains (kiisen meiro FULLKI): The central mountain and the eight concentric ranges that together make up a Buddhist world system. The nine cakravala are variously named; a common list is found in the Abhidharma-kosa (Apidamo jushe lun (al 223% 218. & am, T.1558.29:57b2). 33 how could Yunmen be liberated in the skin, flesh, bones, and marrow of the East Mountain and its livelihood of practice and verification? (Unmon ikade ka

Tozan no hi niku kotsu zui, shusho kakkei ni todatsu naran P42. CHP RUOKAE

Ba, (ER875 tlc iilliize ©): Usually taken as a criticism of Yunmen’s failure fully to understand the East Mountain, though some would read it as a statement of the inseparability of Yunmen and the mountain. The compound tédatsu Mt regularly occurs in Dogen’s writing as a transitive verb meaning “to pass beyond,” “to transcend,” etc.; here (and in section 33, below), it takes the particle ni {< 4 4\U): Reminiscent

ofa line in the Zhuangzi 4+

(Dazongshi KA< 4 41): Or “mountains hidden in emptiness” (kit 22).

76

study of mountains hidden in hiddenness (26 ni zdsan suru sangaku jelc ix

Z Be): Or, perhaps, “study of hiding mountains in hiddenness,” if we read the unusual

form z6san suru jx 4 as a verb-object construction. 77 “Mountains are mountains, waters are waters” (san ze san, sui ze sui Ue, 水 je 7k): A phrase occurring often in Zen literature. Most often associated with a saying of

Yunmen Wenyan 22P9 3c{ (Yunmen yulu 2 PAaek, T.1988.47:547c1 1-12): af tUfalt-,

SAB,

RK,

Wee Wiktek,

(EGE.

Reverends, do not have deluded notions. Heaven is heaven, earth is earth; mountains are mountains, waters are waters; monks are monks, laymen are laymen.

78 this is the mountain training (yama ni kufui nari 山 に 功夫 な り ): Depending on how one wishes to read the particle ni {< here, this might be understood as “concentrated effort in (ni okite (24 X T) the mountains,” “concentrated effort by (ni yorite (C £ 9 T) the mountains,” or “concentrated effort as (nite {CT ) the mountains.”

29. Mountains and Waters Sitra Sansui ky

山水 経

421

{1:328} TE BRR ek LL 7K Eo — TL Treasury of the True Dharma Eye The Mountains and Waters Sutra Number 29

[Ryimonji MS:] A esc EBA A PR, a Presented to the assembly at Kannon Dori Kosho eighteenth day, tenth month of the senior metal year year of Ninji [3

Fl] RR Horin Monastery; of the rat, the first November 1240]” [Himitsu MS:]

AoE RAKSHA, RNR Copied this at the acolyte’s office, Kippo Monastery, third day, sixth month of the senior wood year year of Kangen

79

The Himitsu $426 MS shares an identical colophon.

80

This colophon is found only in the Himitsu #426 MS.

SREB. BL Yoshida District, Esshu; of the dragon, the first [21 June 1243]. Ejo*°

Ejo &_E: Written with a homonym for Ejo 188, a practice also found in the Himitsu #z

#8 MS of the “Mitsugo” #48 chapter.

TREASURY OF THE [RUE DHARMA NUMBER

30

Sutra Reading Kankin

Bie

EYE

424

DOGEN’S

SHOBOGENZO

VOLUME II

Sutra Reading Kankin INTRODUCTION

This essay was composed at K6shOji in the autumn of 1241. It represents number 30 in both the seventy-five and sixty-chapter compilations of the Shobogenzo and number 21 in the Honzan edition. The title theme of the essay, kankin i, refers to the practices both of reading and reciting scripture. Dogen divides his essay on the theme into two quite different parts. In the first, he quotes and comments on nine sayings on sitra reading from the Chinese Chan literature (plus a tenth saying at the conclusion); in the second part, he provides detailed instruction on how to perform sutra reading ceremonies. The text represents, then, an unusual combination of koan commentary

and ritual

manual, bringing together in one work two of Dogen’s favorite genres.

425

IE TEER i — Treasury of the True harm Number 30

Eye

AR KSくく

Sutra Reading [30:1] {1:3293 hal HRS HE — 5 — EGE OER, HAOISLMRME BEV, HAUIIEMREDSH り る: Ae eV SIL, SRC OPMAZO, MRBEW SII, SRE OC OME 。 DRO AB. SMROB OTA MOAI, MCOTE F): Or “should not undertake the practice of the siitras of the buddhas.” 9

“whether on trees or on rocks” (nyaku ju nyaku seki tt

+ 44);

“whether in

fields or in villages” (nyaku den nyaku 77 若田 ・ 若 里): A combination of two scriptural allusions found together elsewhere in the Shdbogenzo. “Whether on trees or on rocks” refers to the tale in the Nirvana Sitra of Sakyamuni in a previous life as the “boy of the Himalayas” who wrote a Buddhist teaching on trees and rocks; see Supplementary Notes. “Whether in fields or in villages” derives from a passage in the Lotus Sutra, in which Sakyamuni encourages his followers to preach the dharma in fields and villages; see Supplementary Notes.

10

revelations of ksetra like dust motes (jinsetsu no enshutsu EEFl| 0) (4): Like-

ly an allusion to a well-known passage in the Avatamsaka-sittra (Huayan jing SERRE, T.279.10:273b15-18):

MAREE 企 一 於 鹿内 有一 聴 惹人 ARBEMAKEAE

BSx TH — UREA THR ASA EF BE et ARE

Suppose that there was a great sutra scroll,

Equal in size to three thousand worlds, Existing within a single dust mote, And that all motes of dust, without exception, were like that. And suppose there was a sharp-witted person who, Being pure of eye, clearly saw it all, And breaking open the motes of dust, revealed the sutra scrolls, Widely and abundantly benefiting living beings. lectures of empty

space (ん o ん2 zo ん gX の 虚空 の開講 ): Allusion to a conversation

428

DOGEN’S

SHOBOGENZO *

VOLUME II

KOK OK OK

[30:3] {1:330} Be REA SLB KEN, ARES, BERR. KRABI eee, Wa, FS 著 。 院 主 打 鐘 。 大 衆才 集 。 山 陸 堂 、 良 久 便下 座 忠 方 。丈 院 主 随 後 白 云、 和 frie RSPAS RIA, MORES, Wa, MEARE, aA an, SFE 老 僧。 The Ancient Ancestor of Yaoshan, Great Master Hongdao, had not as-

cended the dharma hall in a long time.'' The head of cloister spoke to him saying, “The monks of the great assembly have long pined for the Reverend’s compassionate instruction.” Yaoshan said, “Ring the bell.” The head of cloister rang the bell, and the great assembly gathered accordingly. Yaoshan ascended the dharma hall; after a long while, he got down from the lecture seat and returned to the abbot’s quarters. The head of cloister followed behind him and said, “A while ago the Reverend agreed to preach the dharma for the assembly. Why did you not offer a single word?” Yaoshan said, “For sutras, there are sutra masters; for treatises, there

are treatise masters. How can you doubt this old monk?” [30:4] BOMB SLoIAlL, BiBA Ash, APRA ARAREM ZED, LM bmntl も、 し らく ば 胡 祖 に 寿問すべ し 、 邊 怪 得和和 沿はな き に あら ず、 い ぶ か し 、 RU fe) ze {1 EB,

The “compassionate

instruction” given by the Ancient Ancestor is

“For fists, there are fist masters; for eyes, there are eye masters.” Still,

for a bit, we should bow and inquire of the ancient ancestor, “‘How can you doubt the Reverend?’ is not wrong, but I do wonder, of what is the Reverend a master?” * OK OK OK OK

recorded in Dégen’s shinji Shobégenz6 ta FEARHK (DZZ.5:126, case 4) and in his “Empty Space” chapter (“Shobégenzo koka” IEYEAR HEE Ze, DZZ.2:211); see Supplementary Notes, s.v. “Prelate Liang.” 11

The Ancient Ancestor of Yaoshan, Great Master Hongdao ( Yakusan noso Gudo

daishi 薬 山 暴 祖 弘道 大 師): I.e.. Yaoshan Weiyan 薬 山 惨 儀 (751-834). “Great Master Hongdao” (Gudé daishi 4/18 KEM) is a posthumous title; “ancient ancestor” (ndso #44) is an honorific. This anecdote occurs in a number of sources; see, e.g., Jingde chuandeng

lu FEE ER (T.2076.5 1:31 1019-22). 12

head of cloister (inju b+): The chief administrator of the monastery.

30. Sitra Reading Kankin

@€&

429

[30:5] Gy BS YS LL et & 下 、 Tore ee aes: ina katte pleat AE OEE, ATIC, RAPER. BASIE, AS Ak, ARB AR at. RASH, In the assembly of the Eminent Ancestor Dajian of Mount Caox1 in Shaozhou, a monk named Fada, who specialized in reciting the Lotus

Sutra, had come to study.'? The Eminent Ancestor recited a gatha for Fada: When the mind ts deluded, the Lotus turns It; When the mind ts awakened, it turns the Lotus.'*

Reciting for long without clarifying the self Makes an enemy of the meaning. Having no thought, thought ts right; Having thought, thought becomes wrong." Without reckoning with either having or not having, We ride forever on the white ox cart.'® [30:6] £1:331} Le Savld, DRIER ICON, DBRS HS Aw, HRHEOIRRER RT HZEY |

ED,

A 6ICAKIBSA BE

Thus, when the mind is deluded, it is turned by the Lotus; when the

mind is awakened, it turns the Lotus. And further, when it springs forth from delusion and awakening, the Lotus turns the Lotus.

13.

the Eminent Ancestor Dajian of Mount Caoxi in Shaozhou (Sdshiu Sdkeizan

Daikan koéso #8)" BBW KE

4B): Le., the Sixth Ancestor, Caoxi Huineng BYR SHE.

His verse appears in the biography of Fada in several Chan sources (see, e.g., Jingde

chuandeng lu sx {8 (BEER, T.2076.51:238a24-27). 14 the Lotus turns it (Hokke ten (£224); it turns the Lotus (ten Hokke #4(4#2): The verse takes advantage of the use of the verb “to turn,” or “revolve” (fen #), in reference to turning the spindles on which a sitra is rolled (or the pages, if the sutra is folded in accordion fashion or bound into a book); it also means, by extension, “to read a sutra”

(dokkyo aK).

15

Having no thought, thought is right (munen nen so ん zz s76 無念 念 即 ):正 Here and

below, the translation fails to capture the semantic range, crucial to this discussion, of the term nen *&, rendered here “thought” but also used for “memorizing,” “contemplating,” and “reciting” texts. Hence, the expression “no thought” (munen #£73:), famous as a description of the Sixth Ancestor’s teaching on meditation, can here also imply “no recitation” of the Lotus. 16 white ox cart (byakugosha AF #2): Reference to the one, buddha vehicle, as presented in the famous parable of the burning house in the Lotus Sitra, in which a father lures his children from a burning house with the offer of goat, deer, and ox carts, and then, once they are safely outside, presents them with great carts pulled by swift white oxen; see Supplementary Notes, s.v. “Burning house.”

430

DOGEN’S

SHOBOGENZO

VOLUME II

[30:7] BK SCE SEC. PRES. UA, MRS Te, BRAC, ACARI THES. BREKSAAETE, ERB PH. PIP RBH. MAKEN, TEE HE, Fada, upon hearing the gatha, jumped for joy and praised it with a gatha of his own."’ Three thousand recitations of the sutra,

Died with a single line by Caoxi.'® If the meaning of the advent ts not yet clear, How can we stop the madness of repeated births?!” The goat, deer, and ox, provisionally set up, Are proclaimed good in the beginning, middle, and end.°° Who knew that inside the burning house Was the king among dharmas from the start?”

17

jumped for joy and praised it with a gatha (yuwyaku kangi, i ge san etsu HRPEEK

=,

LAA):

This phrase and the following verse are quoted from Fada’s biography

(e.g., at Jingde chuandeng lu

TENE EER, T.2076.5 1:238b 13-18).

18 Three thousand recitations of the sitra (kydju sanzen bu i} =F): Earlier in the biography, Fada tells Huineng, “I have already recited the Lotus Sutra as

many as three thousand times” (nen hokkekyé i kyit senzen bu BIFBELR= FRM) (1.2076.51:237c24). 19

meaning of the advent (shusse shi Hitt):

I.e., the meaning of the buddhas’ “ap-

pearance in the world,” which, according to the Lotus Siitra, is to guide living beings to buddhahood. See Supplementary Notes, s.v. “Buddhas, the world-honored ones, appear in the world for the reason of one great matter alone.”

20

The goat, deer, and ox, provisionally set up (v6 roku go gonsetsu

REF HER):

Reference again to the parable of the burning house in the Lotus Siitra, where the three vehicles (Sravaka, pratyeka-buddha, and bodhisattva) of Buddhism, are likened respec-

tively to goat, deer, and ox carts, which are not real but only provisionally offered by the father to lure his children from danger. See Supplementary Notes, s.v. “Burning house,” “Three vehicles.”

proclaimed good in the beginning, middle, and end (shochiigo zez の 初中 後 善揚 ): An allusion to a passage of the Lotus Sutra, as a description of the true dharma (shobo 1E i#); see Supplementary Notes, s.v. “Good in the beginning, middle, and end.”

21

inside the burning house was the king among dharmas from the start (kataku

nai, gen ze hotchit 6 ‘KEW, 7K PE): Reflecting Huineng’s teaching to Fada in the latter’s biography (Jingde chuandeng lu #T2{HtEEk, T.2076.51:2386-7) that it is because people do not realize they are already seated in the white ox cart that they seek

the three carts outside. “King among dharmas” (hotchi 6 %#&'F £) refers to the ultimate teachings of Buddhism — in this case, the one, buddha vehicle. See Supplementary Notes, s.v. “Burning house.”

30. Sitra Reading Kankin

[30:8] ENL*,

@€&

43]

BMA, HSK. HIZB,

At that time, the Eminent Ancestor said, “From now on, you may be called a monk who thinks on the sitra.”*°

[30:9] LANL, iBICSR(BH4IL Le, BIRR ROBBRO, CORMEO lL, AR: BASCbHOT, ARBRE, KESCNEMEDFTE 4. TER BRERA ADATEYO . HMB MEIER ADATEY ,

We should realize that, in the way of the buddhas, there are “monks who think on the sutras” — this is directly pointed out by the Old Buddha Caoxi. The “thought” of the monk who thinks on the sutras” has nothing to do with having thought or not having thought: we do not reckon with having or not having. It is just, “from kalpa to kalpa, never releasing a scroll from your hand; from day to night, never a moment not thinking on it.” It is just, from sutra to sutra, never not a sutra. * OK OK OK

[30:10] {1:332} Bo +t, RAIERHSRMS, AROSE, BERK, BED PASS EMS SER, HO, SHE TMRE ABKBM 界 、 See, STARR. JB -OMR, The Twenty-seventh Ancestor, Venerable Prajfiatara of eastern India, was once invited to a maigre feast by a king of eastern India.** On that occasion, the king inquired of him, “Everyone turns the sutras; why 1s it that only you, Venerable One, do not turn them?” The Ancestor said, “When this humble wayfarer breathes out, he does not follow along with conditions; when he breathes in, he does not 22

the Eminent Ancestor (k6so im 4H): Quoting Huineng in Fada’s biography (Jingde

chuandeng lu #2 (BER, T.2076.51:238b19). “a monk who thinks on the sitra” (nenkin sO 4s 7418): Or “a monk who recites the sutra”; see above, Note 15. 23 “from kalpa to kalpa, never releasing a scroll from your hand; from day to night, never a moment not thinking on it” (ji kd shi ko shu fujaku kan, ju chu shi

ya mu funenji (#HBHFMER,

(RERE FE):

Quoting Huineng from Fada’s

biography (Jingde chuandeng lu sx {S(BEeR, T.2076.51:238b12-13). Taking shaku 4¥ (“to select”) as shaku F¥ (“to release”), after the Chinese text. The sentence following

this is Dogen’s variation on the pattern “from X to X, never not.” 24

Twenty-seventh Ancestor (dai nijiishichi so 4 —+ 44): An anecdote found in

several sources (see, e.g., Hongzhi chanshi guanglu 7 pe BEF, T.2001.48:18c12-15) and cited by Dégen in “Shdbdgenz6 bukky6” IEZEAR He HAE and Eihei koroku 7K*E BEER (DZZ.3:16, no. 20).

432

DOGEN’S

SHOBOGENZO

VOLUME II

settle down in the aggregates and constituents.” Perpetually turning such a sutra 1s hundreds of thousands of myriads of kotis of scrolls,

not merely one scroll or two scrolls.””°

[30:11] 般若 多 維 尊 者 端な り 。 介 家 の 杖 ・ 鉢 、盾 衣 今 尊 の者 澤 力

Ba7e OO, Atte

、は 天 演 國 東 印 度の 種 草な り 調度 、 とこ ご と く 正 偉 りせ ・法 骨 簡 等を 住持 せり。 我 道 、は 出 息 の上 衆 綴に 不随 な

。 迎 葉 尊 。 頂 ・額 眼 等が 虹 祖 りな るみ の に あ ら

C OTESS - ARR C Cbd,

RREL

Riki. & OE DICT

),

FERRE MGB,

十 世七 の 頭・ 鼻 了 + 雲 孫な り も織 出 息 に

正 FE 。 不

OR I(C Tb oN,

FT TER RRRIRRADATE

ABHICIBREZEO, LCOWMKIC RSS, MAO RREY LV)

N24,

b. C.

b dtl,

者より 第 二 上 、晴 挙 、 我 等は ず 、 人 衆

BARRO,

HEBER,

WEFAB:-

HROWERSA

LOAHNE

MOE SICIZUDOTLARKMPAKRABOHMAILL, REMRe& BBRRREE Next, the abbot enters the hall, faces the Sacred Monk, bows with joined palms, burns incense, and when finished, sits at his or her place.

Then, the young postulants are made to distribute the sutras. These sutras are prepared and lined up ahead of time in the administration cloister and delivered for distribution when the time comes. The sitras are either distributed while still in their sutra boxes or are placed on stands and distributed. The monks of the great assembly, having received the sutras, immediately open and read them. At this point, the guest prefect at once leads the donor into the cloud hall. The donor takes the hand-held censer in the front of the cloud hall,

and carries it raised up into the hall. The hand-held censer is the common property of the cloister. It is filled with incense in advance and provided in the front of the cloud hall by a postulant.°’ When the donor is just about to enter the hall, it 1s handed to the donor upon request; this request for the hand-held censer is made by the guest prefect.°> When entering the hall, the guest prefect goes first and the donor follows after. They enter through the south side of the front door of the cloud hall. The donor goes before the Sacred Monk, burns a pinch of incense, and makes three prostrations, holding the hand-held censer during the prostrations. During the prostrations, the guest prefect stands with folded hands to the north of the prostration mat, looking south and slightly facing the donor.°’ 54 Sacred Monk (shds6 #2{8): I.e., Bodhisattva Mafijusri, a statue of which is installed in an altar in the samgha hall of a Zen monastery. 55 cloud hall (wnd6 22%): I.e., the samgha hall. In this and the following sentence, Dogen slips in and out of Chinese. 56

carries it raised up (sasagete & S'}T): Le., raised with both hands above eye

level.

common property of the cloister (inmon no kugai PeFiO2 FR): Le., belongs to the administration cloister (zz

庫 院) and lent to the donor for use in the ritual. For other

meanings of the glyphs 7 ¥# (kugai), see Supplementary Notes, s.v. “Public realm.”

57

in the front of the cloud hall (wnd6 zen 22 = Ail): Probably indicating the outer hall

(gaid6 4+) of the samgha hall. 58

upon request (meshi ni yorite ® Lic £ Y T): Probably. when the donor is request-

ed by the guest prefect to enter the hall. 59

looking south and slightly facing the donor (omote o minami ni shite, sukoshiki

444

DOGEN’S

SHOBOGENZO

VOLUME II

When finished making prostrations, the donor turns to the right, faces the abbot, raises up the hand-held censer, and bends forward, bowing

with hands clasped. The abbot, remaining in the chair, receives the bow by raising up a siitra and bowing with palms together. The donor next faces north and bows with hands clasped. Having bowed, he or she passes in front of the head seat and tours the hall. During the touring of the hall, the guest prefect goes first, taking the lead. Touring the hall once around, and returning in front of the Sacred Monk, [the donor] faces the Sacred Monk again, raises up the hand-held censer, and bows with hands clasped. At this time, the guest prefect stands with folded hands inside the threshold of the cloud hall, to the south of the prostration mat, facing north. When finished bowing to the Sacred Monk, following the lead of the guest prefect, the donor exits to the front of the cloud hall, tours the front of the hall once around, again enters the cloud hall, faces the

Sacred Monk, and makes three prostrations. When finished making prostrations, [the donor] sits in a folding chair and bears witness to the siitra reading. The folding chair is set up next to the pillar to the left of the Sacred Monk, facing south. Or, it 1s set up next to the south pillar, facing north. When the donor ts seated, the guest prefect should face the donor, bow with hands clasped, and then take

his or her own place. In some cases, while the donor is touring the hall, there is musical chanting.®° Seats for musical chanting are either to the right of the Sacred Monk or to the left of the Sacred Monk, according to convenience. [30:29] {1:339}

PyRICIL,

WE BRSOLBeSLILAEZA, ESV, COSI, HE

み づ か ら 欧備す る な り 。 The hand-held censer is filled with precious incense, such as aloes wood incense or jian incense, and lit.°' The incense 1s personally provided by the donor. ses/zz 77 7227/e お も て を 南 に し 、て す こし き 施 主にむか ひて): If the guest prefect is standing north of the donor facing south, the sense of “slightly facing the donor” 1s unclear: perhaps indicating that the guest prefect stands somewhat closer to the altar, facing the donor at an angle. 60 musical chanting (bonnon 3£=): Literally, “brahmanical sounds”: melodic chanting, sometimes accompanied by musical instruments. The “seats” mentioned here are likely for the chanters (and/or perhaps for musicians). 61 precious incense, such as aloes wood incense or jian incense (jinkd senko to no eo 沈香 ・ 箋 香 等の 名 香 ): The exact referent of the term sye7X6 42% here is unclear.

While in some contexts it may mean simply “stick incense,” here the glyph jian 3£ more likely refers to a particular substance. It is identified in one Song-dynasty source (Fan

Chengda’s 7AKXK, Guihai yuheng zhi KEYES, zhi xiang 7%) as the product of a

30. Sitra Reading Kankin

@€&

445

[30:30] 施主 巡 堂 の きと は 、 衆 、僧 合 堂す 。 When the donor tours the hall, the monks of the assembly join their palms.

(30:31 (CBRE, BOBDIL, MEDOMICLEDS, aeldh, RISE BO. TERE, MEO PERL. REVGHE CheiT. MILITIA. ONeERIT, HIT AEST, BOENILINEB< 720, OF (CV4UF, FIBIL, RRS ENICRTSALX, KBOKBOGELTTICK BF ), RH, RILBAORRICLNeRT, bLARICRT SACLE KIX, 誕 座 施 食 の の 、ち さ ら に 打 棚 一 下 し 、て 首 、座 施 財 す 。 Next, the sutra-reading money is distributed. The amount of money follows the wishes of the donor. In some cases, goods, such as cloth or fans are distributed. The donor personally makes the distribution, or a steward makes the distribution, or a postulant makes the distribution. The procedure for distribution is to place the item in front of the monk, not to put it directly into the monk’s hands. When the allotment of money is distributed in front of them, the monks of the assembly each receive it with palms joined. Allotments of money, alternatively, may be distributed at the main meal time on the day [of the siitra reading]. If the distribution is at the main mealtime, after the head seat’s “Food Offering” is finished, the block is struck with the mallet once again, and the head seat does “Giving Wealth.”® fragrant tree of Hainan; it is often read as equivalent to zhan #¥ and taken as referring to a fragrant tree said in Chinese sources to grow in northern Vietnam. Dogen uses these same two terms for incense in his “Shdbdgenzo darani” IEYEAR RPE FRESE.

62 head seat’s “Food Offering” (shuso sejiki & AEWG#): l.e., the head seat’s chanting of the “Gatha of Food Offering” (Sejiki ge iti B18): ={BAGR, HRI. ER ATR. GR. This food of three virtues and six flavors Is given to the Buddha and his samgha. May sentient beings throughout the dharma realm Be equally nourished by this offering. the block is struck with the mallet once again (sara ni tatsui ichige shite & {CFT KE— F LT): Reference to the percussion instrument known as the “mallet and block” (tsuichin $264) used to signal stages in the formal meal service in the samgha hall; an octagonal wooden pillar, standing on the floor, the top of which is struck by a wooden

mallet. The block is struck before the chanting of the “Gatha of Food Offering.”

the head seat does “Giving Wealth” (shuso sezai su HEH TS): I.e., the head seat chants the “Gatha of Giving Wealth” (sezai no ge iti54 01%): Miz, eRe, BREA, BCA. The two gifts, of wealth and dharma, Are incalculable in their merit.

446

DOGEN’S

[30:32] {1:340} 施主 回 向の 財 趣を 紙片

SHOBOGENZO

に き か て 、 聖

VOLUME II

僧の 左の 柱に

貼せ り 。

The aim of the donor’s dedication of merit is written on a sheet of pa-

per, which is pasted to the pillar to the left of the Sacred Monk.”

[30:33] EPRBMOLX, BRUCLET, RBICKt, MITMRATOSCET, KMERARADATE), DRICKLIDT, BKETADAZY,

When sitra reading takes place inside the cloud hall, one does not raise the voice to read, but reads in a low voice. Or, one may open the sutra scroll and just look at the words. One simply reads the siitra without punctuating it.

[30:34] か く の こご Le < ORE, お ほ く は 人 金剛 般若 経 ・ 法 華 経 普 門 ・品 安 業 行 品 ・ 金 光明 経 等 いく 百 千 と窟 な く 、 常 住 にまう け おけり 。 毎 僧 一 を稚 行 ず る な り 。 EE EEDA GEOM RLUME EDC. BOERS CMs, KREOKBOKMZET, ESLKX, BLK, ENIMAEBETAZ り。 と る と き は 、 ま づ 合 掌 し て の 、 ち に と る。 お く と き は 、 ま づ 経を 安じ て、 の ち に 合掌 す。 そ のの ち、 お の お の 合掌

て し 、 低表 に 回 向す るなり 。

For this kind of sutra reading, some hundreds or thousands of scrolls are kept ready in the administrative wing — generally, the Diamond Prajna Sutra, the “Universal Gate Chapter” and “Pleasant Practice Chapter” of the Lotus Sutra, the Golden Light Sutra, and so on.“ One scroll is distributed to each monk. When the sitra reading is finished, the The dana-paramita Is fulfilled and perfected. 63 The aim of the donor's dedication of merit (ses/z e ん の zo sZ7s7 施主 回 向 の 旨 趣): A verse for the dedication of merit (eX27zoz 回 向 )文 typically states how the merit was generated, to whom the merit 1s dedicated, and what the donor hopes to receive in return, as expressed in a formal prayer at the end of the verse. This last is the “aim” (shishu ik) of the dedication. 64 administrative wing (/97z 常住 ): Literally, “ever abiding,“ the term is used for the permanent property of the monastery, here extended to the administration hall (ん zz 庫 “= ) and nearby adjoining administrative offices, in which lived and worked the monastic officers (kusu J#=]) in charge of such property. the Diamond Wisdom Sitra, the “Universal Gate Chapter” and “Pleasant Practice

Chapter” of the Lotus Sitra, the Golden Light Siitra (Kong6 hannya kyo Hokke kyo

Fumon bon Anrakugyo hon Konkyémy6 kyo Aki + HERS PA dh + BEEThe 4 J6RAKE): Some of the most popular texts for chanting: Kuméarajiva’s translation of the Vajracchedika-prajhia-paramita-siitra (Jingang bore boluomi jing @MVARA REE , T.235); Kumarajiva’s translation of the Saddharma-pundarika-siitra (Miaofa lianhua Jing WYER, T.262), chapters 25 and 14; and Dharmaksema’s translation of the Suvarna-prabhasottama-sitra (Jin guangming jing 金光 明 経 , T.663).

30. Sttra Reading Kankin

#€

447

original stands or boxes are carried around, and as it passes it front of his seat, each monk of the great assembly deposits the sutra. Both when taking and when depositing it, one puts palms together. When taking It, one first puts palms together and then takes it; when depositing it, one first puts it down and then puts palms together. After that, each one puts palms together and recites the dedication of merit in a low voice. [30:35] b LEB ROBIE に は 、 APRESS, BEB + TERE + REE, AHH E の ご と し 。 米 を ささ ぐる 事も 、 施 主 の とご し。 も し 衆 僧の 中 に 尋 主と な OC, KROBEXBTSH, 俗 施主 ご の と し 。 BEE - BF - Me - (RE 等あり 。 知 客こ れ を ひく 事 、 俗 施主 の ご くと な る べし 。

In the event that sutra reading is held in a common area in the administrative wing, the monk serving as prior burns incense, makes bows, tours the hall, and distributes money — all in the same way as a donor. The raising up of the hand-held censer, too, is the same as with a donor. If there is someone within the assembly of monks who, as a donor, requests that the monks of the great assembly read sitras, [the procedure] is the same as for a lay donor, with the burning of incense, bows, hall touring, distribution of money, and so on. The procedure of the guest prefect leading [the donor] should be the same as for a lay donor. [30:36]

也 節 の 看 経 といふ 事 あ 。り か れ は 、 今上 の 聖 誕 、の 優 令も し 正月 十 五 日な We, StL ATHALY, PROBE, ICES, FAHEBZEL. HER > Fen OES,

ER

TITIC US.

VIED,

お の お の 南北 行 に くし 。 東西 床のまへに ず 。 eA AE ニ 王 綴 ・法 華 ・綻 最 勝 を 一 日に 幾 僧と 請 て し 、 齋 前 に 踊心をお mt 行 ず 。 SABI LES 、 壮 一 、分 毎

REICH ORDNT,

本 盤を たつ。 そ の う へ に 経 を 安 王 経・ SOLAR S720, BEBOP こ な ふ 。 Ith, SMa 毎 僧 に行 ずるなり 。 角人 頭 、こ れ も 柳

こも れ り 、 は し を そ へ た り 、 か ひ を そ へ ず 。 おこ な なちぶふと き は 、 看 経の

らき な が ら 、

座 うこ を

か すし て お こ Fedo,

BRD,

MARA

せり、 さ ら に 棟 子 をきたせる こと な し 。 行 踊 心 の ひ あ だ 、 0,

Bb,

BOZO,

をは り ぬ れ ば 、

僧お の お の

DP~) CHIZO Fr): One would expect here a reference to the first three disciples to answer Bodhidharma, but the interpretation is complicated by the fact that Huike {FJ was said to have received the marrow. 10

The meeting here of self and other as “moving among different types” (ima

ware to ta to, irui chit gyé to shdken suruWEHNVEME, BRT CHAT 4S): The expression “moving among different types” (irui chit gvé 異 類 中 行) is generally taken to indicate the salvific activities of the buddhas and bodhisattvas among the various forms

of living beings. It is associated especially with a comment by Nanchuan Puyuan fi ix 普 願 (748-833) about the monk Zongzhi 7 #, a saying widely repeated in Zen sources

and quoted in Dogen’s shinji Shobdgenzo | FTE VEER ek (DZZ.5:154, case 57); see Supplementary Notes, s.v. “Move among different types.” The translated here as “self” (ware 4271) and “other” (ta ft1) are tions. Perhaps the most plausible takes Huike & *J as “self” as “other.” Hence, the point becomes Huike’s not speaking

antecedents of the pronouns subject to various interpretaand the other three disciples and the others’ speaking are

equally instances of “moving among different types.”

11 Great Master Zhenji of Zhaozhou (Jéshii Shinsai daishi 趙 州 際 眞 大師): I.e., Zhaozhou Congshen #8) (éz (778-897). Dogen’s version of Zhaozhou’s words here

(repeated with slight variation in his Eihei koroku 7k2BR#k) has no known source. For the saying on which it is likely based (quoted accurately in “Shobogenzo gydji” IEEAR ie{ Td), see Supplementary Notes, s.v. “For a lifetime not leaving the grove.” “the grove” (sorin #4%): A common

idiom for the monastery or the monastic institu-

tion. “a mute” (akan My):

Used in Chan conversations for one unable to respond.

[33:7] Libyid, +FRROTBK, LIS LISSHBT MET Alc. —EFBER AKO DHKHPHBeH ESIC, Met LITAIL, VIE < O18 720, ARES PK OIRETT AREA,

PEWNL‘,

OE CIDE< ORE AMBER ZR OSL,

ABER M7

Lipid,

Dre Ais@BGwDhmS, TEER 道は 道 得の 頭 正 尾 正な り 。

PRE TRS ? TAL,.

CISA

LO

HEL

RKO, VW

Beet SILRAH,

F

Thus, as we reside in “the grove” for “ten years or five years,” passing through frosts and flowers time and again, when we reflect on the concentrated effort to pursue the way “without leaving the grove for a lifetime,” the “fixed sitting” that has completely sat is so many sayings.'” Walking about, sitting, and reclining “without leaving the grove” must be numerous instances of “no one will call you a mute.” Though we may not know whence “a lifetime” comes, once we have made it “not leaving the grove,” it is “not leaving the grove.” What kind of path through the clouds is there between “a lifetime” and “the grove’”?'? We should just confirm “fixed sitting”; do not say “without saying anything.”'* “Without saying anything” is a saying true from head to tail. [33:8] 光生 は 一 ・生 二 な 生 り、 一 ・時 二 時 に は あら ず 。 趣 し邊 て 不道なる 十 年 五 載 あ れ ば 、 諸 俺も 、 なん ち を な い が し ろ に せん こと ある べから ず。 ま こと CO OITA BIEL, PHAR HRA LZ. PETIA RISO, Re 何 な る が ゆえ に。 “Fixed sitting” is for “a lifetime” or two lifetimes; it is not for one time or two times. When you have “ten years or five years” of “fixed sitting” “without saying anything,” even the buddhas will not ignore you. Truly, 12

frosts and flowers (sdke #8 #£): I.e, autumns and springs; the years.

the “fixed sitting” that has completely sat (zadan seshi gotsuza “4k+= UJLAS): For the meaning of the term gotsuza JUAS, translated here as “fixed sitting,” see Supplemen-

tary Notes, s.v. “Sit fixedly. ” The term zadan “4 EK, rendered here somewhat awkwardly as “completely Sat,” "ordinarily means “to occupy,” “to control,” also “to press down,” “to oppress,” “to break,” “to reject” (zadan #6), in which the element dan Ef (“to cut off’) functions as a verbal suffix with the sense “completely.” Dogen uses the term several times in the Shobdgenzo, and commentators typically read it as “sitting completely” or, when used as a transitive verb, as it will be below, “sitting and cutting off.”

13. path through the clouds (tsiishéro iff#F 28): Or “road to the firmament.” A fixed expression, found in Song-dynasty Chan texts, indicating a “higher” way, beyond the standard understandings of Buddhist practice. The term sho #, translated here as “clouds,” can also refer to, and is probably more often interpreted as, the “heavens,” as well as the “night.” 14 do not say “without saying anything” (fudd o iu koto nakare PiB® VS EZR か れ): Taking the term fudd 718 to refer to Zhaozhou’s phrase, “sitting fixedly without saying anything” (gotsuza fudd JLA4 iB). Some versions of the text read fudd o itou

koto nakare ®iB ®VE SH E ZED (“do not worry about ‘without saying anything”).

80

DOGEN’S

SHOBOGENZO

VOLUME III

this “fixed sitting without saying anything” 1s even the eye of a buddha cannot see it, is even the strength of a buddha cannot rein it 1n; for “even

the buddhas won’t know what to make of you.”"° [33:9] 趙 州 のいふと ころ は 、 TOK RIB OMIT,

HD.

CN eB

LV SICK

HIST, BME SICKEST, LUbernid, —ER BER RIL, —ER BEB 7A, JURRIB +E RRS, IBS + ERO, CER BER ISR ZE 0. ERG +E RRO, Bee Fae 720. A ae er e772 O . What Zhaozhou says is that the saying, “sitting fixedly without saying anything” — even the buddhas “won’t reach” calling this “a mute,” “won't reach” calling it “not a mute.”'® Hence, “not leaving the grove for a lifetime” is “not leaving the saying for a lifetime’; “sitting fixedly without saying anything for ten years or five years” is “saying something for ten years or five years.” It is “not leaving not saying for a lifetime”; it is “not saying for ten years or five years’; it is sitting and cutting off hundreds of thousands of buddhas; it is hundreds and thousands of bud-

dhas sitting and cutting off you."’

[33:10] {1:377} Lamas Ot,

aelib,

IBBRSH

(ROIS RIL,

OL,

—ERBEH

MYRIDIBBRDANL,

EO,

道 得 もある も 、の か な ら ず し も 貴 漢 あら に ざる に あら ず 、 貴

Fe,

Mae a Hp SL,

MBE < AL,

tbh, VACA ME ERRATA,

FARR,

DC ODES BBE,

TCC

MUCH OTIZ, IAB

Ee ONE Ze

CBTALERDN,

漢ま た 道

得あ る

WAY CHUL FAR

7eO . PERE FEEL.

VEE

MEA HET AL,

15 even the eye of a buddha cannot see it (butsugen ya chofuken (ARLE 5); even the strength of a buddha cannot rein it in (butsuriki ya ken fugyi PAH k&); “even the buddhas won’t know what to make of you” (shobutsu ya fu na ni ka

af (#811 AAR f(A): Three phrases in Chinese. The first is a fixed expression found in Zen literature, referring to the “buddha eye” (butsugen (HE; S. buddha-caksus), the eye of omniscience; see Supplementary Notes, s.v. “Eye.”. The second phrase, which seems to be Ddgen’s own variation on the linguistic pattern, is more literally, “even the strength of a buddha would try to rein it in without reaching it,” perhaps referring back to the final line of his quotation of Zhaozhou: “After that, even the buddhas won’t reach you.”

Curiously enough, the third phrase here is a quotation of Zhaozhou’s words in the extant versions of his saying (rather than Dogen’s version in section 6, above). 16

“won’t reach” calling this “a mute,” “won’t reach” calling it “not a mute” (kore

o akan to iu ni oyobazu, fuakan to iu ni oyobazu これ を 貴

漢 と いふ にお よ ば ず 、 不 貴 漢

と いふ に お よ ば ず): The awkward form “won't reach" here tries to preserve what seems to be a reference to the last line of Dogen’s quotation of Zhaozhou: “After that, even the buddhas won’t reach you.” The sense is simply that “the saying” cannot be described as either “a mute” or “not a mute.”

17

sitting and cutting off (zadan “4E): See above, Note 12.

This being the case, the sayings of the buddhas and ancestors are “not leaving the grove for a lifetime.” Even if they are “mutes,” they should have sayings; do not study that a “mute” has no saying. It is not the case that someone with a saying is necessarily not a “mute”: “mutes” also have sayings. We should hear their mute voices; we should listen to their mute words. Since they are “mutes,” how does one meet with them? How does one talk with them? Studying in this way, we should thoroughly investigate the “mute.” * OK OK

K OK

[33:11]

SIRO BEKO Sl —- 1B HO TT.

WUMIEL VIC

ET.

BeOTOCE

REPT, EL, Db0ANE, PATCH SVITD, MROBar, Ena し らん 、 山 中 の 消 、昌 情 然 な 。 り み づか ら 一 柄 の 木村 をつく り て 、 ROE

とり に ゆき て 、 水 くみ を て の む。 ま こと に 、 こ れ 飲 輝 の た ひぐ な る べし 。 か く て 日 往 月 き 、 僧 きた り て 深 朽 柄 長。 と ふ HIS(ICBUS, 僧 目 其去 過 始 得

来 するほど に 、 家 風 ひ そ か に 漏洪 庵主 に と ふ 、 い か に あら ん かこれ 僧 、 お こく と あら ず 、 得 寿 せず 、 BIS RAICBe ES TIMI. 。

せり ける に より て、 あ る 祖師 西 來 意。 庵 主 云 、 請 益 せ 。ず 山 に の ぼり tear, BEAR,

と RB て 老

In the community of Great Master Zhenzhue of Xuefeng, there was a monk who built a thatched hermitage in the vicinity of the mountain.'® The years passed, but he never shaved his head. Who knows his life in the hermitage — so lonely was his situation in the mountains? He made himself a wooden ladle and scooped up water to drink at a nearby stream. Truly, he was the type who drinks from the stream.'? In this way, as the days passed and the months came, his style of life secretly leaked out, and consequently one day a monk visited and asked the hermit, “What is the intention of the Ancestral Master coming from the west?” The hermit said, “The stream ts deep, the ladle handle long.”

18

Great Master Zhenzhue of Xuefeng (Seppd no Shinkaku daishi Gl

l.e., Xuefeng Yicun 443s7

ta & KE):

(822-908). A version of this story is recorded in Dogen’s

shinji Shobégenzé ta 1EYEARRK (DZZ.5:218, case 183), most likely taken from Dahui Zonggao’s Kiacse Zhengfayanzang iE ARK (ZZ.118:7b12-17). Dogen tells the story here in Japanese, with only some of the speech of the characters in Chinese. in the vicinity of the mountain (yama no hotori ni 山 の とほ り に ): I.e., near Yicun’s monastery on Xuefeng 2$l#, located in Fuzhou ##/1 (modern Fujian). 19

the type who drinks from the stream (inkei no tagui BIRO

However, since Xuefeng had the power, was that person, he immediately shaved the hermit’s head. Truly, were Xuefeng and the hermit not “only a buddha with a buddha,” it probably would not have been like this; were they not one buddha and two buddhas, it probably would not have been like this; were they not a dragon and a dragon, it probably would not have been like this.*? The black dragon’s pearl, though the black dragon never flags in its determination to keep it, falls naturally into the hand of the one who can take it.*° [33:19] し る べし 、 二 峰 は 庵主 を 勘 す過 、 庵

主は 雪 峰を みる 。 道

得 不 道 得、 か み を

そら れ、 か み を そる。

し か あれ ばすな はち、

ぶら ふみ ちあ り 。 道

不得 の と も 、 ま た ざれ ども 知己 のところあり き 。 知 己

の

診 光あれ ば 、 道 得の 現

道 得の 良 友 は、

期 せ ざ るに と

成 ある な り 。

We should realize that Xuefeng investigated the hermit, and the hermit saw Xuefeng; one said something, and one did not say anything; one had his head shaved, one shaved his head. In this way, there is a path on which a good friend who can say something pays an unexpected visit. Although the friend who did not say anything was not expecting it, he had a chance to know himself. When there is the study of knowing oneself, there is the realization of a saying.

EVE AR fee 15 =

=

Treasury of the True Dharma Eye Number 33 Sayings

28 had Xuefeng not been that person (Seppo, moshi sono hito ni arazu ba Gl, & L その 人 に あら ず ば): “That person“ (sozo 77o その ひと ) is a fixed expression, appearing frequently in the Shobdgenzo, for an authentic Zen practitioner.

29

“only a buddha with a buddha” (yui butsu yo butsu ME 82/8): From a line in

Kumarajiva’s translation of the Lotus Sutra; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.” 30 the black dragon’s pearl (rijii 834): Reference to the precious pearl held under the chin of the black dragon; a symbol of a most precious treasure, best known from the

miscellaneous chapters of the Zhuangzi #+- (Lie Yukou Jl t2, KR.5c0126.032.9a).

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[Kyumonji MS:] 仁治 三 年王岳十 月 五 日、 書 干 観音 導 利 興 聖 林寺 費 。 沙 門 致 撰 投了 Written at Kannon Dori Koshd Horin Monastery; fifth day of the tenth month of the senior water year of the tiger, the third year of Ninyi [30 October 1242]. Carefully composed by the Sramana. Proofed*' [Tounji MS:]

A\=FER+—-KHIA, #BzZ, RE Copied this the second day of the eleventh month of the senior water year of the tiger, third year of the same [era] [November 25, 1242]. Ejo

31 The Tounji 7/22 MS shares an almost identical colophon. Carefully composed by the Sramana. Proofed (shamon tonsen, kyoryo vi FABGE,

投

.): Presumably, Dogen’s own colophon, though the final “proofed” here (lacking in the Tounji i] 225F MS) is likely by another, unknown copyist.

TREASURY OF THE [RUE DHARMA NUMBER

EYE

34

The Teachings of the Buddhas Bukkyo

{iBX

88

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VOLUME III

The Teachings of the Buddhas Bukkyo INTRODUCTION

This chapter occurs as number 34 in the seventy-five-chapter compilation of the Shobogenzo and as number 24 in the Honzan edition. The former version is undated, while the latter bears a colophon giving its composition as December 17, 1241, at Koshdji. The work also appears as number 2 in fascicle 2 of the twenty-eight-text Himitsu collection of the Shobogenzo, with a colophon giving the date November 30, 1242, at the same monastery. The content of the essay is a somewhat odd combination of elements. It begins with a critique of the claim, common in the Chinese Chan literature of Dogen’s day, that Bodhidharma’s tradition 1s “a separate transmission outside the teachings.” Ultimately, Dogen argues, the buddhas’ teachings and Bodhidharma’s tradition are not two. He then comments on two Chan sayings on the teachings. The occurrence, in the second of these teachings, of the stock phrase, “the three vehicles and twelvefold teachings,” leads to an extended excursus on the content of the sravaka, pratyeka-buddha, and bodhisattva vehicles, and the traditional division of the Buddhist canon into twelve (or nine) genres. The essay ends with comments on a passage in the Lotus Sutra that mentions the ninefold teachings.

89

IEVEAR HER = Te Treasury of the True Dharma Eye Number 34 55 The Teachings of the Buddhas [34:1] {1:380} aa Oh 1B eA, CABS, CAO LOL DICT SODAIC, BO AOE OIIERT S720, CERRO, CORONRIR RIC. aa tbth wince LO, aah AIBA Lie, COR, DOT ROWE

do),

ROVER DO,

Om),

BZHYBOKHH),

REOUES

BAOMHH YO, RROERH), LMSN’b,

lL. RR: SOOM,

-AROMRM

—HB+-AROWEB

S5IC#

SOI HBAOME ICH ST,

x

Owmpalc, PICMG LCV ICIBARR ST Hae. WER DDE OL Ws ず。 も し 、 一 日 は 功徳 すく な 、し と い は ば 、 人 間 の 八 十 年 、 さ ひ し き に あ

ら ず 。 人間 の 八 十 年 をも て 、 十 区・ 二 十 効に 比 ん せ と き 、 一 日と 八 十 年 と の ご と く な らむ 。 此 ・借 彼 人 の 功徳 、 きま わ へが た か らん 。 長 効 甘 量 の 所

有 の 功徳 と 八 十 年の功 徳 と 、を 遇 し て 比量 せん と き 、 疑 閉 す にる も お よ ば さら ん。 こ の ゆえ に 、 俳 教はす なはち 教人 な 、り 化 祖 究 舌 の 功徳 りな 。 諸

人 は 高廣 しに て 、 法 教は 狭 少な る あら に ず。 ま さ に し る べし 人 、 、 な大 る は 、 教 、 大な り 、 側 、 小 な はる 、 教 、 小 な り こ。 のゆえ に し る べし 、 修 お よび 教は、 大 小の の た め に あら ず 。

量 あら に ず 、

善・

悪・ 無記

等 の 性 あら に ず 、 目

・教 教 他

The realization of the sayings of the buddhas — these are the teachings of the buddhas.' Since the buddhas and ancestors do this for the sake of the buddhas and ancestors, their teachings directly transmit them for the sake of the teachings. This is turning the dharma wheel. Within the eye of this dharma wheel, it causes the buddhas and ancestors to appear; it causes the buddhas and ancestors to enter parinirvana. The buddhas and ancestors always make their appearance in a single dust mote and enter nirvana in a single dust mote, make their appearance throughout all the worlds and enter nirvana throughout all the worlds; make their appearance in a single moment and make their appearance throughout many 1

The realization of the sayings of the buddhas — these are the teachings of the

buddhas (shobutsu no dé genjo, kore bukkyo nari 56} DIB BLA, Ae PLZe Y ): The common term bukkyo (#6, translated throughout here as “the teachings of the buddhas,” could as well be (and doubtless more often is) rendered “the teaching of the Buddha” (1.e., the teaching of Buddha Sakyamuni):

but, as the next sentence here makes clear,

Ddgen is using the term in reference to teachings of the “buddhas and ancestors” of his tradition. See Supplementary Notes, s.v. “Buddhas and ancestors.”

90

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oceans of kalpas.? However, their appearance in a single dust mote or single moment is quite without any lack of virtues, and their appearance in all the worlds and many oceans of kalpas is not at all an undertaking that compensates for deficiencies. Therefore, the buddhas who attain the way in the morning and enter nirvana in the evening have never been said to lack any virtues.? If we say the virtues in one day are few, the eighty years of a human is not long; and when we compare the eighty years of a human with ten kalpas or twenty kalpas, one day is like eighty years.’ It is hard to distinguish between the virtues of this buddha and that buddha: when we try to compare the virtues possessed by a lifespan of long kalpas and the virtues of eighty years, we cannot even conceive of it. Therefore, the teachings of the buddhas are the teaching buddhas, are the virtues exhaustively investigated by the buddhas and ancestors.° It is not that the buddhas are tall and broad, while their dharma teach-

ings are narrow and scant: we should realize that where the buddha is great, his teachings are great; where the buddha is small, his teachings are small. Therefore, we should realize that a buddha and his teachings are not a quantity great or small, are not a nature good, evil, or neutral,

are not for the sake of one’s own teaching or teaching others.° 2

a single moment (ichi shuyu —2AR): The term shuyu 248 is used for Sanskrit

muhirta,

a very short period of time, sometimes

reckoned as 216,000 ksana, or one

thirtieth part of a day. 3.

the buddhas

who

attain

the way

in the morning

and

enter

nirvana

evening (ashita ni j6d6 shite yitbe ni nehan suru shobutsu Fic AHGe LT

in the

FACES

4 ati fh): Reminiscent of the famous words of Confucius (Lunyu amas. Li Ren #{=,

KR.1h0005.002. 13a): 朝聞

道、夕 可 死 笑。

If one hears the way in the morning, one can die in the evening.

4

eighty years of a human (ningen no hachijit nen AfR\0/\ +*F): Le., the lifespan

of Buddha Sakyamuni. 5

the teachings of the buddhas are the teaching buddhas (bukkyo wa sunawachi

kyobutsu nari #RBULT Zelt & Ac Ze

): The unusual expression kydbutsu PL here

can be taken either as “the buddha that teaches” or as “the buddha that is the teachings.” 6

a quantity great or small (dai shod no ry6 K’)\9#):

Possibly a reference to the

Great and Small Vehicles (daijd shojo KFE/|\F€). a nature good, evil, or neutral (zen aku muki t6 no sho # + B+ REACH OME): Le., the three types of karma. for the sake of one’s own teaching or teaching others (ji kyd kyé ta no tame

BRA:

教 他 の た め ): The unusual phrase “one's own teaching or teaching others” (ji kvd kyd 7 自 教 教他 ) suggests a common division of the Buddhist path into “one’s own benefit and benefiting others” (ji ri ri ta A AIA), a distinction that can be applied either to two aspects of the bodhisattva’s training or to a difference between the aspiration of the sravaka and the bodhisattva respectively.

34. The Teachings of the Buddhas Bukkyo

(#x

91

[34:2] {1:381}

dm AVIL< . Ale, DOC -KOBURe BRT SEDC, SF G5ICE 乗 一 心の 法 を BSF IE(A ST, RFA LENNY, Ubbrid, Als 赴 機の 蔵 論 な 、り 心 は 理性 の 眞 綿 な 。り この 正 偉せ る 一 心 、を 教 外 別 偉 と いふ 。 三 乗 二 十 分 教の 所 談に ひと し か る べき に あら ず 。 一心 上 に 、 直 人指 心 、 見 性 成 備 な 、り と いふ 。

乗 る な ゆえ

Some fellows say that old man Sakya, besides preaching the scriptures throughout his lifetime, also directly transmitted to Mahakasyapa the dharma of the one mind of the higher vehicle, which has been inherited by successor after successor.’ Therefore, the teachings are frivolous discourse directed at capacities, while the mind Is the true reality of the essential nature.® They call this one mind directly transmitted “a separate transmission outside the teachings.” It should not be equated with what is talked about in the three vehicles and twelvefold teachings.'® Because it is the higher vehicle of the one mind, they say it 1s “pointing directly at the person’s mind, seeing the nature and attaining buddhahood.”"'

i): L.e., the teaching of the one Buddha mind, as understood in the highest form of Buddhism. Often associated with a description of Bodhidharma’s Buddhism by Mazu Daoyi

& ti8— (709-788): see, e.g., Jingde chuandeng lu FTE {(HYESK (T.2076.5 1:246a5-6): KE,

(AKER,

EPH,

HL

Great Master Dharma came from a kingdom

DZ,

in the south of Sindhu, arriving in China

and transmitting the dharma of the one mind of the higher vehicle.

8

frivolous discourse directed at capacities (fuki no ero7 赴 機の 戯 論): I.e., 7/め yg.

teachings accommodated to the spiritual needs and abilities of the audience but not ultimately true.

9

“a separate transmission outside the teachings” (kydge betsuden BAbH'N{H): A

common slogan of the Zen tradition, often combined with the phrases quoted below here, in the famous four-line “creed” traditionally (though spuriously) attributed to Bodhidharma: BOA. BIC, BAUD, SL PER HB. A separate transmission outside the teachings, No dependence on words and letters, Direct pointing at the person’s mind, Seeing the nature and attaining buddhahood. See Supplementary Notes, s.v. “A separate transmission outside the teachings.” 10 the three vehicles and twelvefold teachings (sanjé jinibun kyo =3€+- —77 BO: I.e., the Buddhism of the Buddhist canon, as opposed to the “mind dharma” (shinbo 心 i#) said to be transmitted by the Zen lineage; see Supplementary Notes, s.v. “Three vehicles and twelvefold teachings.” Dogen will treat this topic below, beginning in section 14. 11

“pointing directly at the person’s mind, seeing the nature and attaining bud-

dhahood” (jikishi ninshin, kenshé j6butsu (ta Av,

5LVERC@): A famous Zen dictum;

traditionally attributed to Bodhidharma; see Supplementary Notes.

92

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VOLUME III

[34:3]

“OR, VWERGIKDRBZILhHOT, HYOWGBAL. BAOREICH BT, DS ODTESC OB, ELEOMEBFHOSS(CHELRT LD, Se Qed OIL, PIR: PIBILHE OO, METVIS, ELARL, & ZANLWDA, PeLOET, 教 を ら し ず 、 心 を らし ず 、 内を し ら ず 、 外 を し ら ざ る が ゆえ に。 そ の し ら ざ る 道理 は、 か つて 仙 法 をきか ざる に より て な り。 いま 諸 lk,

MBE

借 いう と 本

末 、 い か るな と し ら ず 。 去

LRT AICEK OT,

Slik, PIE LO SAR, FT, —DOIED NCR HO, AOlEDNC— DY,

EP

De EA

LV

HAO DD, FLO, — DORA, XD EV EEA BRB DD, WER DRROT, BR

EV STEAL BAR,

ひ 教 外 別 値の 診 説を 相 言 理の 符合 あはざ る なり 。

の來 邊 際す べ て 遇 せ ざ る

l CBA ET,

evs,

WER MRO

XDA,

EL

RABWERAKARS LOASHIE,

These words are not in the family occupation of the buddha dharma: they lack the survival route for leaving the body; they are not the deportment of the body throughout.'* We should realize that fellows like this, if they have such talk, have not clarified, have not penetrated, the buddha dharma or the way of the buddhas, even though they were calling themselves guides hundreds or thousands of years ago. Why? Because they do not know the “buddha,” they do not know the “teachings,” they do not know the “mind,” they do not know the “inside,” they do not know the “outside.” The reason that they do not know is that they have never heard the buddha dharma. They do not know what the roots and branches are of “the buddhas” spoken of here.'° Those who have studied nothing of the boundaries and going do not deserve to be called disciples of the that only the one mind is directly transmitted, but the buddhas are not directly transmitted, is not to know the

of their coming buddhas. To say teachings of the buddha dharma.

12 the family occupation of the buddha dharma (buppo no kago 俸 法の家業 ): I.e. the spiritual practice in the “house” of the buddhas and ancestors.

the survival route for leaving the body (shusshin no katsuro WHA OE): The term katsuro 14% has the sense “escape route” — i.e., the way out of a dangerous situation;

the term shusshin Wi, while having the colloquial sense “to advance one’s status,” is regularly used in Zen texts for “liberation.”

the deportment of the body throughout (tsiishin no iigi ih MBA): The term tsiishin i

occurs frequently in the Shdbdgenzo; it is most familiar from the saying, discussed

in the “Shobogenzo Kannon" 正法

眼 蔵 観音 . that Bodhisattva Avalokitesvara’s “body

throughout is hands and eyes” (tsiishin ze shugen i84/ % FAR). See Supplementary Notes, s.v. “His body throughout is hands and eyes.” 13 They do not know what the roots and branches are of “the buddhas” spoken of here (ima shobutsu to iu honmatsu, ikanaru 7 の 7 か zz いま 諸 人 LEVY OAR, WYD7ES t¢ L&T): Perhaps referring back to Digen’s discussion of “the buddhas” in section 1. “Roots and branches” (honmatsu AF) is a standard expression for the “beginning and end,” or “nature and characteristics,” of something.

34. The Teachings of the Buddhas Bukkyd

(#x

93

They do not know the one mind that 1s the teachings of the buddhas; they have not heard the teachings of the buddhas that are the one mind. Your one mind, of which you say there are teachings of the buddhas outside the one mind, is not yet the one mind; your teachings of the buddhas, of

which you say there is one mind outside the teachings of the buddhas, is not yet the teachings of the buddhas. Though the erroneous talk of a “separate transmission outside the teachings” may have been transmitted to you, since you do not yet understand “inside” and “outside,” your words do not accord with reason."*

[34:4] {1:382} (i EVR AR ee EARL RFA VD CAMB BBE SOA, WILLA Re 迎 EIR, TRICE LCA, ROR BILCHARDOASA HABER. HHT DX と あら ん 。 Pe

> Cl BRO BUER bb

か らし めん。 こ の ゆえ に 、 上 乗 Kies eR. I AUZE

LMA,

一 心といふは 、 三

VOID

BFAD Ze

乗 二分 十 教 、こ れ な り 、

|

How could the buddhas and ancestors, who uniquely transmit the treasury of the true dharma eye of the buddha, not uniquely transmit the teachings of the buddhas? Not to mention why old man Sakya would have provided teachings that are not supposed to be the family occupation of the house of the buddhas? Since old man Sakya brought into being the teachings uniquely transmitted, which buddha or ancestor would nullify them? Therefore, “the one mind of the higher vehicle” is the three vehicles and twelvefold teachings, is the great treasury and small treasury.'° [34:5]

LOL,

Hebe

SIL,

PRORRERZR OD. BARTER. GAYEZRO

る が ゆえ に 、 山 海 國 ・土 日 月 星 辰 な り 。 介

SFR

教 といふ は 、 萬 像 森 維な り 。 外

と いふ は 、 遺 裏な り 、 遺 裏 束 な 。り 正 値 は、 自 己よ り 自 己 に 正

値する が ゆ

え に 、 正 値のなかに 自己 ある な り 、 一 心 よ り 一 心に正 SE). IEC 一 心 る あ べし 。 上 乗 一 心は 、 土 石 砂 巡な り 、 土 石 砂 区 、は 一 心 な がる ゆえ

に 、 土 石 砂 際 、は 土 石 砂 際 な 。り も し 上 乗 一 心の 正

偉 と い は 、ば か く の ご

と く あ る 太 し 。 We should realize that, because the buddha mind is the eye of the buddha, is a broken wooden dipper, is the dharmas, is the three realms, It 1s the mountains, oceans, and lands, the sun, moon, and stars.'° The teach14

your words do not accord with reason (gonri no fug6d awazaru nari SEBORE

doi & 4 Ze

): Taking the somewhat unusual compound gonri & # (also appearing itin

“Shdbdgenz6 bussh6” IE EAR Hee ETE) as “words and reason.” 15 the great treasury and small treasury (daiz6 shdz6 Kikk + /|\¥s): I.e., the scriptural canons of the Great and Small Vehicles. 16 a broken wooden dipper (ha mokushaku f&7 #3): A common expression in Zen texts for something worthless; often used (as surely here) in an ironic positive sense.

94

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ings of the buddhas are the thicket of myriad images.'’ “Outside” is in here, is what comes in here.'® Because direct transmission directly transmits from self to self, the self is within direct transmission; it directly transmits from one mind to one mind, so there must be the one mind

in direct transmission. “The one mind of the higher vehicle” is earth, stones, sand, and pebbles; because earth, stones, sand, and pebbles are the one mind, earth, stones, sand, and pebbles are earth, stones, sand,

and pebbles. If we talk of the direct transmission of “the one mind of the higher vehicle,” it should be like this. [34:6]

だ)

教

外 別 偉を 道 取 する

に 教外別

値の

診 説を 信じ て、 修 教を あやまること

いと

が ごと く な ら ば

教 をば 心

漢 、 いまだ この 意 を旨 し ら ず。 か る が

な か れ 。 も し な ん ち

外 別 舘 といふ べき か 。

も し 心外 別人 衛と い

は ば 、 一 半句 作 つ た はる べから ざる な り 、 も し 心外 別 別 億 といふ べから ざる なり 。

借 とは い ず ば 、 教外

Nevertheless, the fellows who say “a separate transmission outside the teachings” do not know its meaning. Therefore, do not misunderstand the teachings of the buddhas by believing in the erroneous talk of “a separate transmission outside the teachings.” If it were as you say, would you call the teachings “a separate transmission outside the mind”? If you say “a separate transmission outside the mind,” then not a single line or half a gatha would have been transmitted; if you do not say “a separate transmission outside the mind,” you should not say “a separate transmission outside the teachings.” [34:7]

FAM. tCOCRAOMT & UTEROMERY . TEVA Re IEA LT iG OTERR7ZD, LDU LE. PAISEBTADOSTEVSII, #8 の

偏 局 な べし る 。 し る 選 し 、 一名 を 正

り 、 一 句を 正

値 すれ ば 、 山

・値 水

値 すれ ば 、 一 法 の 正偉せらる る な

借あ り 。 不能

離 却 遺 香な り 。

Mahakasyapa, since he was master of the teachings of the dharma treasury as the legitimate heir of Sakya, the Honored One, was maintainer of the way of the buddhas by directly transmitting the treasury of the true dharma eye.'’ In spite of this, to maintain that he would not have directly 17 the thicket of myriad images (banzo shinra BY\B FRE): A fixed expression (often written shinra banz6 #R#= 858) for the myriad things of the universe, based on the image of a dense growth of trees. See Supplementary Notes, s.v. “Myriad forms.” 18 “Outside” is in here, is what comes in here (ge to iu wa, shari nari, shari rai nari ®EV SIL, To B7RY . 3 BAZE Y ): The sense of “outside” here is unclear; the most obvious sense would seem to be “outside of the teachings,” though some take it as “outside the mind.” Similarly, “in here” and “what comes [from?] in here” are subject

to interpretation.

19

master of the teachings of the dharma treasury (4026 no kyoshii (EiOA):

34. The Teachings of the Buddhas Bukkyd

(®#x

95

transmitted the teachings of the buddhas, is a narrow, one-sided view in

the study of the way. We should realize that, when we directly transmit one line, one dharma is directly transmitted; when we transmit one line, there are the transmission of mountains and the transmission of waters.”°

It is, we can’t get free from here.*!

[34:8] {1:383} Fe P8D TE VER ee LSet, $. TEMA 7286 PERE

TCE REI IE (AE L720, BRT ICIE OD, COOMA, HO MEDERRAST

Affe, t¢ bILAZLERKOBEBSIRET AICIL, DROTHPCBAT S 7p) TRAEBRBICL SOILS, bLMFAOIEREAZASSIZ, WERIERIC mot,

“Ali, だ

KADOIERPREAEBRDISAIL,

BYARMOAEIL,

PITRE

RNERY,

ZO”

PAAAZDOAI, 道有・ 道 無、 道 空・ 道 色、た

修 祖のみこれ をあき ら め 、 正 偉しきたりて、

古 供・ 今條 なり 。

The unsurpassed bodhi of the treasury of the true dharma eye of Sakya, the Honored One, was directly transmitted only to Mahakasyapa and was not directly transmitted to anyone else; the direct transmission was without doubt to Mahakasyapa. For this reason, in past and present, all who study the truth of the buddha dharma always investigate it with the buddhas and ancestors in order to determine the teachings that have been handed down; they do not seek the determination from others. If they Likely a reference to the tradition that Mahakasyapa was responsible for the compilation

of the sutras following the death of the Sakyamuni. 20 one dharma is directly transmitted (ippd no shdden seraruru —1RM 1E{R A b S 4): Or “the one dharma [in its entirety] is directly transmitted.”

21

We can’t get free from here (fund rikvaku shari 7 #EBEH ia &): Perhaps express-

ing the thought that the transmission is going on in the landscape all around us. This phrase in Chinese has no known source but may reflect an address recorded in the Dahui

Pujue chanshi yulu KEE BBM ae ER (T.1998A.47:825b4-9): hee, mB, BAFARK, CHIRAK, Wao, Bohl, Ma, ieRA. BARI AR. RRS, AH, At ARPA, SLR SREALS Re. BI, BRR BGA,

HEB KBE, REGA, (Eo BARAge. F

Ascending the hall, [Dahui] raised [the following]:

Jingqing asked Xuansha, “I’m just entering the grove. I beg the Master point out the entrance road.” Sha said, “Do you hear Yanxi’s sound of water?” Qing said, “I hear it.” Sha said, “You enter from here.” At this, Jinging gained the entrance. My master’s teacher, Wuzu, said, “If he really gained the entrance, it was entirely due to the four quarters and eight directions. If it wasn’t, he couldn’t get free from here.”

The Master [Dahui] said, “If you really want to gain the entrance, just get free from here.” He got down from the seat.

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have not received the correct determination of the buddhas and ancestors,

it is not a correct determination. If we wish to determine what ts correct or not according to the teachings we rely on, we should determine it with the buddhas and ancestors. The reason is that the original masters of the entire dharma wheel are the buddhas and ancestors. Whether speaking of existence, speaking of nonexistence, speaking of emptiness, speaking of form, only the buddhas and ancestors are the past buddhas and present buddhas who have clarified and directly transmitted them. * OK OK OK OK

[34:9] ELM. AVS,

fie > Ae.

ele eal,

AN,

BA EB.

IGRAK,

Baling was once asked by a monk, “The intention of the ancestors and

the intention of the teachings — are they the same or different?”** The Master said, “When the chicken’s cold, it goes up a tree; when the

duck’s cold, it goes into the water.” [34:10] “OWMaeBee . PiBOMRSTR LL. HIBOAIESe RET XS Ze 0, VWERSR- ASL SL, Hee ele SH CMRI Az NW, VES LA FRSA EV SIL, fel BURT EWN ER, 同 ・ 別を 見 取 す とる も が ら の 見 聞 に 、 一 任 るす 同 ・ 別 にあら ざる 太 。し し か あ れ ば す な は ち 、 同・ 別の 論 あら に ざるが ゆえ に 、 同 ・ 別 と 道 取 しつべ き な り。 こ の ゆえ に 、 同・ 別と 間 す 取 べから ず、 と いふ が ご と し 。

Studying these words, we should meet with the ancestors of the way of the buddhas and experience the teachings of the way of the buddhas. To ask here about “the intention of the ancestors” and “the intention of the teachings” is to ask, “the intention of the ancestors and the intention of the ancestors — are they the same or are they different?” To say here, “when the chicken’s cold, it goes up 1n a tree; when the duck’s cold, it

goes into the water,” may be speaking of sameness and difference; but it should not be a sameness and difference left entirely up to the experience of those who perceive sameness and difference. This being the case, since it is not a question of sameness or difference, he must have said, “same or different.”*> Therefore, it is as if he said, “you should not ask

about same or different.” 22

Baling (Haryo Ef): le. Baling Haojian E. s8s

(dates unknown), a disciple of

Yunmen Wenyan 22F4 3c{ (864-949). This conversation is recorded at Jingde chuandeng lu Fe {2(HEER, T.2076.5 1:386a24-26. 23

he must have said, “same or different” (d6 betsu to ddshu shitsu beki nari

と 道 し 取 つべ でき な ): り Or perhaps “He could have said、 *same and different.“

同 ・ 別

34. The Teachings of the Buddhas Bukkyo

* OK OK

(#x

97

K OK

[34:11] {1:384} ZY.

SEAT

SHR

Fy PAAR,

ROT EAP,

A,

SFE

Xuansha was once asked by a monk, “The three vehicles and twelvefold teachings are unnecessary, but what Is the intention of the Ancestral Master’s coming from the west?’”* The Master said, “The three vehicles and twelvefold teachings are wholly unnecessary.”

[34:12] WEDS (SRO=Fe+ — 77 ARIE, AARP, EWS, EDO に お も ふ が ご と く 、 三 乗 二分 十 教 、は 條 條 の 岐路 な 、り そ の ほか 祖師 西 RERBCL. と 問する なり。 三 乗 二十 分 教これ 祖師 西 來 意 な 、り と 認 ず る に あら ず

、 い は ん や 、 八

謝 四 千 法 門 引 すす な は ち 祖 師

西 來意 と 、 し らん

や。 し ば らく 参 究すべ し、 三 乗 十 二分 教 、 な に と し て か 即 不要 なる。 も し 要せ ん と き は、 い か な る 規 短か ある 。 三 生 DBE EBRD EA, AAT PE KE OBBAHMMITAD, WKADICLOMOWHTAICHO XH ん 。

As it is commonly thought, the monk’s question, “The three vehicles and twelvefold teachings are unnecessary, but what is the intention of the Ancestral Master’s coming from the west?” is saying that “the three vehicles and twelvefold teachings” are so many branch roads, but there must be some other “intention of the Ancestral Master’s coming from the west.” It does not recognize that the “the three vehicles and twelvefold teachings” are “the intention of the Ancestral Master’s coming from the west,” much less realize that the aggregate of eighty-four thousand dharma gates is “the intention of the Ancestral Master’s coming from 24 Xuansha (Cezs/g 玄 沙): I.e., Xuansha Shibei 玄 沙 師 備 (835-908). This conversation is recorded in Dogen’s shinji Shobégenzé (A FEE ER HK (DZZ.5:150, case 45); the

text found in the Jingde chuandeng lu # {E(B

(T.2076.51:416c9-11) has a slightly

different version of the exchange: the monk said,

=F

57 BIA,

BOT AEM PK,

ZA,

[SRL WTAE,

“I’m not asking about the three vehicles and the twelvefold teachings, but what is the intention of the Ancestral Master’s coming from the west?” Xuansha said, “The three vehicles and twelvefold teachings are unnecessary.” See Supplementary Notes, s.v. “Three vehicles and twelvefold teachings.” the intention of the Ancestral Master’s coming from the west (soshi seirai i #26074

3K ie): Le., “the reason Bodhidharma came to China”; a common topic of Zen conversation and title theme of Dogen’s “Shdbdgenzo soshi seirai i” IEVEAR HRTEM Pa ES. See Supplementary Notes, s.v. “Intention of the Ancestral Master’s coming from the west.”

98

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the west.”*> We should investigate for a bit why “the three vehicles and twelvefold teachings” are “unnecessary.” When they are necessary, what standard is there?*° Does the study of “the intention of the Ancestral Master’s coming from the west” occur where “the three vehicles and twelvefold teachings” are “unnecessary”? He probably did not produce this question idly. [34:13] 玄 沙いは く、 三 十 乗 二 分 教 総 不要 。 こ の 道 取 、は 法 輸 な 。り この 法輪 の POL IAL HAO, PAICRMIETS a すべ き な り 。 そ の 款 旧 は 、 三 生 十 二分 教は條 祖の法輪 な り 、 i HHL OD BIZ t RES, FETA

ee SHS

HAT BEBE US MESO,

SOIT

oe

» AAI PEK ROI SSCL, COG RRB LO, 総不要 と いふ も ちい ざる (| に あら ず、 や ぶる に あら ず 。 こ の 法輪 、 この と き 、 総 不要

は

輸の 皿 ず のる みな り 。 三 十 乗 二 分

教 な し いと は ず 、 総不要 の時 節を虚 見す

べき な り 。 総 不要 な る が ゆえ に 、 三 十 乗 二分 教 りな 、 三 乗 十 二分教なるが ゆえ に 、 三 十 乗 二分 教 にあら 、ず こ の ゆえ に 、 三 乗十 二 分 教 総不要 と 道 取 する な り 。 Xuansha said, “The three vehicles and twelvefold teachings are wholly unnecessary.” These words are the dharma wheel. We should investigate the fact that, where this dharma wheel turns, the teachings of the buddhas are located in the teachings of the buddhas.*’ The essential point is that “the three vehicles and twelvefold teachings” are the dharma wheel of the buddhas and ancestors, which turns in times and places where there are buddhas and ancestors, and turns in times and places where there are no buddhas and ancestors; it turns similarly before the ancestors and after the ancestors; and further, it has the virtue of turning the buddhas and

ancestors. At the very time of “the intention of the Ancestral Master coming from the west,” this dharma wheel is “wholly unnecessary.” “Wholly unnecessary” does not mean “not used” or “broken.” It 1s just that this dharma wheel at this time turns the wheel of “wholly unnecessary.“ It 25

aggregate of eighty-four-thousand dharma gates (achiman shisen homon’un /\

3 7 YK FAM): Le., the entirety of the Buddhist teachings. Usually, hachiman shisen ho’un

J)\ CO-+#E

or hachiman

shisen

homon

/\ BDU-F-7KFH;

homon’un (F144 is unusual. 26 what standard is there? (ikanaru kiku ん2 gr いか な る 規

the

combination

邊 ある か ): Presumably,

what is the criterion on the basis of which “the three vehicles and twelvefold teachings” would be necessary?

27

the teachings of the buddhas are located in the teachings of the buddhas (buk-

kyo no, bukky6 ni shozai suru HAO,

BUC RITES 4): Perhaps, meaning something

like, “Xuansha’s saying is a teaching of a buddha that belongs to the teachings of the buddhas.” 28

Itis just that this dharma wheel at this time turns the wheel of “wholly unneces-

sary” (kono hérin, kono toki, sé fuyé rin no tenzuru nomi nari — DYER,

LOL

E,

総

AR tg OS DOD Ar7E 4 ): Le., the dharma wheel being turned here by Xuansha is just

34. The Teachings of the Buddhas Bukkyd

(#h#x

99

does not say “the three vehicles and twelvefold teachings” do not exist; we should see the time when they are “wholly unnecessary.” Because it is “wholly unnecessary, it is “the three vehicles and twelvefold teachings”; because it 1s “the three vehicles and twelvefold teachings,” it 1s not “the three vehicles and twelvefold teachings.””’ Therefore, he says, “The three vehicles and twelvefold teachings are wholly unnecessary.”

[34:14] £1:385} その 三 7g),

乗 二十 分

教 、をそこ ばく あ る な か の 一

隅 を ぐあ る に は、 す な は ちこ れ

=e

Giving one corner of the several [versions of the] “three vehicles and twelvefold teachings,” they are as follows. “The three vehicles”: [34:15]

— #5 BFE First, the sravaka vehicle.

[34:16] ARC KRY CAT, AEX,

CHAE

URL VIL, T Al,

EPI

at

Bat - RH

EML,

AERC

UeRZEO, ART,

Ch COW

諦を 修行するに 、 苦 ・ 集 は 俗な り 、 HR 道は 第 一 義 な とり いふ は、 論 師 の 見 解 な 。り も し 人 居 法 より に て 修行 するが ごと き は 、 四 諦 とも に 唯 飾 奥 借 な り、 四 諦 もと に 法 住 法 位な り 、 7 に 党 な 相 り 、 四 LE DIC BPE り。 こ の ゆえ に、 さら な る ゆえ に 。

に 無 生 ・ 無作 等

に およ ば ず 、 四

諦 もと に 総 不 要

One gains the way on the basis of the four truths. “The four truths” means the truth of suffering, the truth of its cause, the truth of its extinc-

tion, and the truth of the path. By hearing these and putting them into practice, one is delivered from birth, old age, sickness, and death, and

completes parinirvana. The claim that, in practicing these four dharmas, suffering and cause are conventional, while extinction and the path are ultimate truths, is the view of the treatise masters.°? For those who the teaching of “wholly unnecessary.”

29

because it is “the three vehicles and twelvefold teachings,” it is not “the three

vehicles and twelvefold teachings” (sanjo juni bun kyo naru ga yue ni, sanjo juni bun

ん 6 77 ggzz 三 乗 十 二分

教 な る がゆえ に 、 三 乗 十二分

教 にあら ず): Perhaps meaning

something like, “when we understand the texts of the Buddhist canon as “wholly unnecessary,” we realize that the canon is something quite different from what we usually think it to be. 30

suffering and cause are conventional, while extinction and the path are ultimate

truths (ku shit wa zoku nari, metsu dé wa daiichi gi nari & * Bltte729 , pK BIL — #87¢ 9 ): Dogen invokes here a standard Buddhist distinction between two levels of discourse: conventional truth (zokutai {@ii; S. samvrti-satya) and ultimate truth (shintai l= ati; S. paramartha-satya); but the use of this distinction in treatments of the four truths

100

DOGEN’S

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VOLUME III

practice according to the buddha dharma, the four truths are all “only buddhas with buddhas”; the four truths are all “dharmas abiding tn their dharma positions’; the four truths are all “the real marks”; the four truths are all the buddha nature.*' Therefore, there is no question of their being unborn or unproduced, and the like; for the four truths are all “wholly

unnecessary.’ [34:17]

TIRE Second, the pratyeka-buddha vehicle.

[34:18] +O ARIC EO CHIBMES, FORRES, AR, De. Ee ®. OSL, BHAA, ASB bee, NSE, AB +A. + 一 者 、生 十 二 者 老 死 。 One attains parinirvana on the basis of the twelve causes and conditions.*> The “twelve causes” means (1) ignorance, (2) formations, (3) consciousness, (4) name and form, (5) the six senses, (6) contact, (7) sensation, (8) craving, (9) grasping, (10) becoming, (11) birth, (12) old age and death.

[34:19] = O+ TARANEIT ST Siz, WAH + HE RVRIC ARE LMT, BERL PTB PEP LWIALL, ——-OAREBLCBETAIL, TNL bABA Beir e ) PRA REO, LAXSL, 無 こ明 れ 一 心 なれ ば 、 行 ・ 識 等も 一 心な is not in fact so typical of the Buddhist treatises — which speak more often of the first

two truths as “mundane” (seken ttfil; S. lawkika), or “defiled” (uro @ im; S. sasrava) and the last two as “transmundane” (shusseken), or “undefiled” (muro #£i§; S. andsrava).

31 “only buddhas with buddhas” (yui butsu yo butsu ME: B16); “dharmas abiding in their dharma positions” (hd ja hd i YEE); “the real marks” (jissd HF): L.e., the ultimate truth of the dharmas known only to the buddhas; from two passages in the Lotus Sutra often cited by Dégen; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas,” and “Dharmas abide in their dharma positions.” 32 unborn or unproduced (mushd musa #&E + BE{E): Likely a reference to the classification, popular in Tiantai scholarship, of the four truths into four ways of understanding them: (1) as “arising and ceasing” (shémetsu “£%), (2) as not arising and ceasing

(mushdmetsu ££ kK; i.e., “empty”), (3) as “incalculable” (mury6é #£:; or both [1] and [2]), and (4) as “unproduced” (musa #£{F; or neither [1] nor [2]). 33

One attains parinirvana on the basis of the twelve causes and conditions (jini

innen ni yorite hatsunehan su + —(Wl#kl< KE 0 CARTERET): A common claim in East Asian Buddhism, arising from the interpretation of the term pratyeka as derived from pratyaya (“condition”). “The twelve causes and conditions” (jini innen + —[Al#&) refers to the ancient Buddhist formula of the “twelvefold dependent origination” (juni engi 十 —#Kiét; S. dvadasanga-pratitya-samutpada), the members of which Dogen lists here.

34. The Teachings of the Buddhas Bukkyo り 。

MR

Ope zed,

(7 + BORO,

MAI

(#2 PRE ZeMid,

101 行

・ 識

Sty RHE ZO , AD PRZEA DW ZIV Ze 0, 無明 も 道 著の 一 句な り 、 識 ・ 名 色 等 もまた かく の ご と し 。 し る で し 、 BA -T7Sli, SRR TRE 住 山な り 。 SERA + (7 > RIL, FSRSSe Fate T. BRAH Ze Y In the practice of the twelve causes and conditions, while one may assign the causes and conditions to past, present, and future, and discuss the agent of contemplation and the object of contemplation, when we take up each of the causes and conditions and investigate them, they are the turning of the wheel of the “wholly unnecessary,” the “wholly unnecessary” causes and conditions.** We should realize that, since “ignorance” is the one mind, “formations, consciousness,” and the rest,

are also the one mind. Since “ignorance” is “cessation,” “formations, consciousness,” and the rest, are also “cessation.”*° Since “ignorance” 1s nirvana, “formations, consciousness,” and the rest, are also nirvana. Be-

cause “birth” is also “cessation,” we can say this.*° “Ignorance” ts also the single line of a saying; and “consciousness, name, and form,” and the rest, are also like this.*’ We should realize that “ignorance, formations,” and the rest, are, “J have an ax; III give it to you, and you can live on this mountain.” “Ignorance, formations,” and the rest, are, “When I left, the

Reverend honored me with the offer of an ax, which I now beg to take.””*® 34

assign the causes and conditions to past, present, and future (kako genzai mirai

ni innen seshimete WARE EA ZK Ic Aitktt LT): Reference to a standard analysis of the twelve links that assigns the first two members to the past life, the next eight to the present life, and the last two to the future life. 35 Since “ignorance” is “cessation” (mumyd kore metsu nareba 無明 これ 7R4V (£): Presumably, “cessation” (metsu i) here refers to the third truth, the cessation (S. nirodha) of suffering — 1.e., nirvana. 36 “birth” is also “cessation” (shd mo metsu naru E }iK7Z2 D ): “Birth” (shd ) here likely refers to the penultimate member of the twelvefold chain; it is unclear whether “cessation” (metsu }&) here refers to nirvana or to the final member of the chain, “old age and death.” 37

“Ignorance”

無明 も 道 著の 一

is also the single line of a saying (mumyo mo dojaku no ikku nari

句 な ): り Probably meaning that we can also treat “ignorance" and the

other members of the twelvefold chain as the words of the buddhas and ancestors in the following example. 38

一- as

“I have an ax; I'll give it to you, and you can live on this mountain” (go u ko

fusu yo nyo jiizan & A i F BLE LU): “When I left, the Reverend honored me with the offer of an ax, which I now beg to take” (hotsuji m6 oshd ko fusu ben shé shu FEAF 5 Fl fel at 32 (£8HX): Lines from an exchange between Qingyuan Xingsi 青 原 行 思 (d. 740) and his follower Shitou Xigian 498 471

(700-790). The former line is Qingyuan’s

words to Shitou as the latter was leaving Qingyuan to visit Nanyue Huairang PA 懐 a& (677-744); the latter is Shitou’s request upon his return from the visit, in response to which Qingyuan let one leg hang down (an act to which Dogen will refer below, section

29). The story can be found at Jingde chuandeng lu Be {H(B EER (T.2076.51:240b18-27). The two statements may be intended as an example of the cause and effect relationships among the members of the twelvefold chain.

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[34:20] {1:386} = ese Third, the bodhisattva vehicle.

[34:21] WiRFROBQTBICEO C. MRS HH R= SEARS, TORREY ふ は 、 造 作 あら に ず 、 無 作 あら に ず 、 始 起 あら に ず 、 新 成 にあら ず 、人 久 成 に あら ず 、 本 行 にあら ず 、 無 師 あら に ず 。 た だ 成就 阿 糧 多 維 三 狐 菩提 三 な り。

On the basis of the teaching, practice, and verification of the six paramitas, one achieves anuttara-samyak-sambodhi. That “achievement” is not constructed; it is not unconstructed; it is not initially arisen;

it is not newly attained; it is not attained long ago; it 1s not originally practiced; it is not unconditioned: it is just anuttara-samyak-sambodhi achieved.°”

[34:22] Wik CW SIL, et BR EPR ASR NPRICHOT,

IRS - PRIRR - RiRRHE - RARER 蜜 ・ 7h OD, Child, ERMICMELEHECO, MA RE

D7ROTFLEDOBEIZCOELL,

ARASKILO

ERS,

The six paramitas are dana-paramitda, Sila-paramitda, ksanti-paramita,

virya-paramita, dhyana-paramita, and prajiia-paramita.*° These are all unsurpassed bodhi; it is not a question of their being unborn or uncreated. Dana is not necessarily made the first and prajfia the last.

39

itis not attained long ago; it is not originally practiced (kuj0 ni arazu, hongyo ni

arazu ARIZ bP, ATT(Z& ST): Perhaps reflecting a famous passage in the Lotus Sitra (Miaofa lianhua jing WEE HEE, T.262.9:42c19-23): DEA ERE AR. SORE (Si, HERR, BEAT. KATE MogsAraceren, SAG ARa, ffs Be. In this way, since I attained buddhahood, it has been a very long time. My lifespan is incalculable asamkhyeya kalpas, constantly abiding without extinction. Good sons, the lifespan attained by my original practice of the bodhisattva path is even now still not exhausted; it is twice the above number. it is just anuttara-samyak-sambodhi achieved (tada j6ju anokutara sanmyaku sanbo-

dai nari 7-72

RT RS HE = Si = HE HE Ze Y ): Or “it is just achieving anuttara-samyak-

sambodhi.” 40

The six paramitas (roku haramitsu Ni #2):

Dogen gives here the transliteration

of the Sanskrit terms for the six perfections of the bodhisattva: dana-paramita (dan

haramitsu ¥2°%: the perfection of vigor),

tik FE; the perfection of giving), sila-paramita (shira haramitsu F HER perfection of morality), ksanti-paramita (sendai haramitsu Rew HER, the of patience), virya-paramitd (biriya haramitsu 224. ARIK HER: the perfection dhydna-paramita (zenna haramitsu t#AR i HES ; the perfection of meditation),

and prajria-paramita (hannya haramitsu AX i;

the perfection of wisdom).

34. The Teachings of the Buddhas Bukkyo

(#x

103

[34:23] Maou,

FURS.

RAR,

BRK,

BRB.

HRW.

RARE.

It 1s said in a sitra, “Bodhisattvas of keen faculties make prajfia first and dana last; bodhisattvas of dull faculties make dana first and prajfia last."

[34:24] Lbhnreb, BRbILCO724AL, THAR HIECMOZESARL, FER ORM OSL, MRE LY RHE 9D O7EY,

HN

However, ksanti could be first, or dhyana could be first. There could

be the appearance of thirty-six paramitas.’”” It is getting nets and cages from nets and cages.” [34:25] {1:387} WHA EW SIL, (LEAKS S7EY.

RRB, BFlLAKOPRHM CHO SNULD, Bl BILABRY, (ETO. MRAWEKSARLERSS OL

な か れ 。 これ 彼 岸に 修行 あるが ゆえ に 、 修 行 すれ ば 彼岸 行 、か な ら ず 往 界 現 成の 力量 を 具足 せるが ゆえ に 。

到 な 。り こ の 修

十 二 分 教 — FRAHE IW RK,

二 者 大 Hs A, 三 者和 伽維 那 此 云 授 記 。 PU BE We wa SEAR 7N A JEBEAR CARRERAS

)\ ei JU

zs ai tess ttt zs Hes

PA SE Be Ale. EMR,

t A Bi 伽 此 云本 事 。

RABE

伽 此 云本 生 。

1a BERRA IE ZS 77 + 8 FEE IL ARSA +e EBte FS WT wat. “Paramita’ means “arrived at the other shore.” Although “the other shore” is not the features and traces of coming and going, the “arrival” is “realized,” the “arrival” is “the kdan.”** Do not think that practice will 41

asitra (kyo €): The source is unknown.

42

thirty-six pdramitdas (sanjiiroku haramitsu =-+-NiR#E®). Usually taken to mean

that each of the six perfections contains the others; hence, six times six. 43

It is getting nets and cages from nets and cages (rar6 yori rar6 o uru nari 2%

k ) S88 9 B72

): The idiom “nets and cages” (rard ##£) is used very commonly

in Zen, and in Dégen’s writings, for spiritual or cognitive “traps,” or “snares”; see Supplementary Notes, s.v. “Nets and cages.” Here, probably used ironically, for going from

one perfection to another. 44

Although “the other shore” is not the features and traces of coming and going

104

DOGEN’S

SHOBOGENZO

VOLUME III

arrive at “the other shore”; since there is practice on “the other shore,” when we practice, it is “the other shore.” For this practice 1s invariably endowed with the power to appear in the realms everywhere. The twelvefold teachings: I. Sitra. Here, called “tally texts.’*° 2. Geya. Here, called “repeated verse.’™’ 3. Vyakarana. Here, called “prediction.”** 4, Gatha. Here, called ‘“chant.’*°

5. Udana. Here, called “voluntary preaching without a question.’”° (higan wa korai no s6bé shéseki ni arazaredomo KFENLK RO tA

Ho ENE

も ): Le., although “the other shore” is not a place where one can arrive and depart. Some versions of the text read here “long ago” (korai 43&) for “coming and going” (korai #

3K). the “arrival” is “realized,” the “arrival” is “the kdan” (t0 wa genjo suru nari, to wa

ん 2gz 7g77 到 は 現 成す なる り 、 到 は 公 案 な り): I.e.、 the “arrival'* actually occurs as the “realized kdan” (or “settled case“: geの ん gz 現 “Realized koan.“

成 公 案 ). See Supplementary Notes, s.Y.

45

—37#): The following list draws on a

The twelvefold teachings (jini bun kyo +

passage from the Miaofa lianhua jing xuanyi WHEE HEE ZH, by Zhiyi 48 (538-597) (T.1716.33:752c¢27-753a6). Some manuscript traditions include notes, also reflecting the Xuanyi, for some members of the list, possibly by the fifteenth-century monk Bonsei ## is (d. 1427), who was responsible for the 84-chapter Bonsei text of the Shobdgenzo. Though they appear in the body of the Kawamura edition, they are relegated here to the annotation. The first such note occurs just following this heading but clearly belongs after the first member of the list:

VED HE.

IARI,

UBER,

PBR,

Sutra. Also called “threaded text”; here, called “dharma source”; also called “tally

text.” The expression, “here, called” (shi un tt zs) in the following list and notes refers to the Chinese terms used to interpret the Sanskrit names for the twelve genres. 46

Sitra (sotaran 3"Hi#%): Prose passage of a scripture.

47

Geya (giya iiK#Z): Verse rephrasing the prose of a siitra. The note here reads:

以 信

IE B HE

Sutra expressed in verse. 48 WVydkarana (wakarana Fines): Prophetic statement on the future spiritual attainments, especially the buddhahood, of individuals. 49

Gatha (kada (KE): Verse. The note here reads: teas 7A, BOC PR Here, called “non-repeated verse”; like the poem and verse of praise here.

50 Uddna (udana & SEA): Unprompted teaching, not in response to the audience. The note here reads: eA Bae, BARK, Bahl ARBRE, (ERR ZEN, RRA, 又 修法 難 知、 名 無能 人 間 、 ER AB. PRAIA AES ae Ra, MRA (YK be, HEAD Bah, JOA DARA aR CERES, EDS BR, Dla Bath)

34. The Teachings of the Buddhas Bukkyd

(®#x

105

OND

Nidana. Here, called “causes and conditions.’?'

Avadana. Here, called “parable.” °° Itivrttaka. Here, called “former matter.’”? Jataka. Here, called “former birth.’*

/ 0 Vaipulya. Here, called “expanded.’”° 11. Abhuta-dharma. Here, called “unprecedented.’”° 12. Upadesa. Here, called “disquisitions.’®’

[34:26] {1:3883 IRA ARRAS

IK, BLES,

RURAL NLES,

Be

A sutra voluntarily preached without a question: when the sages preach the dharma, they normally wait to be asked a question; however, for the sake of living beings, they may act as a teacher without a reques

question.” Again, the buddha anyone able to ask.” If [the know what he would preach know what dharma he would a question.” It is in order to they preach that they rely on what is to be shown. 51

I

dharma is so difficult to know, it can be called “without sages] do not preach voluntarily, the beings would not for them that he did not preach, and they would never preach to them — hence, “voluntary preaching without make clear the extremely profound unique verification “voluntary preaching without a question” to make clear

Niddna (innen \Alxk): An historical narrative, as in accounts of the circumstances

leading to the formulation of a monastic rule. The note here reads:

因 線 経 者、 欲明 戒

法、 必 因 犯 朝 、過 過 相 彰 現、 方

得 立 制、 此 赤 託因 線、 以

明所

Scriptures of causes and conditions seek to explain the precepts, clarifying the error on the basis of the violation. Once the error is clearly shown, one can establish the

regulation. This also makes use of “causes and conditions” to clarify what is to be shown.

52 Avadana (badana }EAS): Parable, allegory, and the like. The note here simply gives the full transliteration of the Sanskrit: 阿波

陀那

Avadana.

53

Itivrttaka (iteimokutaka {Ff B Zh): “So it is said”; account of a past life or lives.

The note here reads:

bees,

IBA

Here, it is called “thus is it said”; also called “former matter.” 54 Jataka (jataka ABE): Account of a prior life of Buddha Sakyamuni. The note here reads:

本

生 事 者、 調 説 生 前 菩

隆行 事。 本 事 事 者、 詩 説 前 世 諸 相 應 事

The material in a “former life” describes events in a previous life of the Bodhisattva; the material in a “former matter” describes various relevant events in former lives. 55 Vaipulya (biburyaku F2(6R%): “Extended,” or “extensive,” text; often used in reference to Mahayana (or certain Mahayana) scriptures.

56

Abhita-dharma (abudadaruma (1% $E#H): Something that “has never been”;

an account of miracles.

57

Upadesa (ubadaisha

8 2%): Doctrinal discussion.

106

DOGEN’S

TERA A SS,

BIRR,

SHOBOGENZO

VOLUME III

BAR ERIS.

JOB aCe eS

a

HEAR, RM ac tk REA SS, EAE, RRA, Batt Se. 名 優 陀 那。 BORER A seat, tA, EB ERER, A DANS HAE. Fe HL

Bay

BE Ab,

BC

LAN Ey TE RS

RABE, Awe TE RAS, EAR HERS, GARBER,

eK

FTA

aM.

BM ah AN Ey Sc 生 事 、

征 名

IR, 或 世界 説 未暫有 事、 走 名 阿 浮 達 WEAR, BRE, t+ om

KE

PLo

When the Tathagata speaks directly of the provisional and real dharmas, such as the aggregates, constituents, and spheres, this 1s called “sutra.’>® Or, when,

in gathas of four, five, six, seven, eight, or nine

words, he restates in verse things such as the aggregates and bases of the world, this is called “geya.” Or, when he directly records the future events of living beings, extending even to recording such things as the buddhahood of pigeons and sparrows, this is called “vyakarana.” Or, when, in independent verses, he records such things as the aggregates and bases of the world, this 1s called “gatha.” Or, when,

without any-

one asking, he voluntarily preaches on the things of the world, this 1s called “udana.” Or, when he explains the unwholesome matters of the world and then establishes a prohibitive precept, this 1s called “nidana.” Or, when he speaks of the things of the world through parables, this ts called “avadana.” Or, when he speaks of past things of the world, this is called “itivrttaka.” Or, when he speaks of his past births, this 1s called

“jataka.” Or, when he speaks of the vast things of the world, this 1s called “vaipulya.” Or, when he speaks of unprecedented things of the world, this is called “abhita-dharma.” Or, when he disputes the things of the world, this is called “upadesa.” This 1s his worldly siddhanta: in order to please living beings, he created the twelvefold scripture.””

[34:27] {1:389} + PBMOA. XC LTEENZEYD, MELORANICVOAZENALS. InN wrx, PIET CCRT SZ EXILED, PIEWVERFOAEHS ASL, ERK, OS LK BEA DATIELUEBZETEDSAREDOD, IM wee, TCE EO, OSLO LU ChQRSH— MHI BBN き な り 。 58 When the Tathagata speaks directly (nyorai soku i jiki setsu ROFC Bll a): This entire passage is quoted directly from the Miaofa lianhua jing xuanyi WIR BRE LE (T.1716.33:688b5-b20), which uses transliterations of the Sanskrit for the twelve terms.

aggregates, constituents, and spheres (on kai nyit [2 # A): Examples of basic Buddhist teachings. The five heaps (S. skandhas) into which the psychophysical organism can be analyzed; the eighteen factors (S. dhdatu) involved in cognition: the six sense objects, Six sense organs, and six sense consciousnesses; and the twelve bases (S. ayatana) of cognition: the six sense objects and the six sense organs.

59

This is his worldly siddhanta (shi ze sekai shiddan th fe tt FLZAK¢tB): L.e., teachings

based on worldly understandings.

34. The Teachings of the Buddhas Bukkyo

(#x

107

It is rare to hear the names of the twelvefold scripture. One hears them when the buddha dharma is spread throughout the world. One does not hear them when the buddha dharma has ceased; one does not hear them

when the buddha dharma has not yet spread. Those who, having long since planted good roots, will be able to see the buddha, hear them. Those who have heard them will before long attain anuttara-samyaksambodhi. [34:28]

5

ュー 十

お の お の

経と 舟 、す 十 二分 教ともいひ、

十 二部 経ともいふな

二分 教 おの お の 十 二 分 教を 具足 せる ゆえ 、 に 一百 四 十 四 分教 なり 。 おのおの 人 グ 才 を 人 のせ ゆえ に た だ 一 分 教な り 。 し か あれ

億 前 億 後の 敷 量 あら に ず 、 = WATERLOO ARM ZE Whe OE RE Ze ene). GEA OSEAAZS O . EFL O HERERO. PRFH OB Ze +IARRAZAIL, HAA DZCO, PA aIGRT AIL, +IDAe and Bh.

Each of these twelve is called a “scripture”; they are also called “the twelvefold teachings,” or called “the twelvefold scripture.” Because each of the twelvefold teachings is endowed with the twelvefold teachings, it is a one hundred forty-fourfold teaching. Because each of the twelvefold teachings combines the twelvefold teachings, it is Just a onefold teaching. However, it is not a matter of numbers, more or less than a hundred thousand: they are all the eyes of the buddhas and ancestors; they are the bones and marrow of the buddhas and ancestors; they are the family business of the buddhas and ancestors; they are the radiance of the buddhas and ancestors; they are the adornments of the buddhas and ancestors; they are the land of the buddhas and ancestors. To see the twelvefold teachings is to see the buddhas and ancestors; to say “the buddhas and ancestors” is to say “the twelvefold teachings.”

[34:29] し か あれ ば すな はち、

青 原の 垂

一足 す 、 な は ち 三

乗 二分 十 教なり。 南 獲 の

Me em Ape oe) ome): VE RZWOWET AIL, 総 不要 の 意 趣、 それ か く の ご と し 。 こ の 宗 Bt T AL KIL, ETEMEO みな り。 さ ら に 半 人 な し 、 一 物な し、 一 末 事 起な 。り IE Bs EAS ANA, VY SAL, RR E.

Thus, Qingyuan’s “Jetting one leg hang down” is the three vehicles and twelvefold teachings; Nanyue’s9 G6 “to say it’s like any thing wouldn’t hit it? is the three vehicles and twelvefold teachings.® The intent of 60

Qingyuan’s “letting one leg hang down” (Seigen no sui issoku # JRO #— @):

Reference to the story of Qingyuan and Shitou cited above; see Note 38.

Nanyue’s “to say it’s like any thing wouldn’t hit it” (Nangaku no setsu ji ichimotsu

soku fuchii PARQ {Ll —4MEN 7A A): Reference to the words of Nanyue Huairang fa ik {#232 when asked by the Sixth Ancestor, Huineng 2:82, “What thing is it that comes like

108

DOGEN’S

SHOBOGENZO

VOLUME III

Xuansha’s saying here “wholly unnecessary” ts like this. When we take up its essential point, it is just the buddhas and ancestors. Beyond this, there is not halfa person, not a single thing; nothing is happening. At this very time, what about 1t? We should say, “wholly unnecessary.” [34:30] ある ひ は 九 部と いふあり

、 九

分 教といふ べき なり 。

九部 — AEBHE 二 者 伽陀 三 本者 事 四 本 者 生 TAREA 7S 4 Alig EMR )\ FRR LS BES There are also nine divisions, which

should

be called the ninefold

teachings.°! The nine divisions: 1. 2. 3. 4,

Sutra Gatha Former matter Former birth

5. Unprecedented 6. Causes and conditions 7. Parable

8. Geya 9, Upadesa

this?” A conversation included in the shinji Shobégenzo |a FEVER (DZZ.5:178, case 101) and appearing often in Dégen’s writing; see Supplementary Notes, s.v. “What thing is it that comes like this?” 61 the ninefold teachings (kubu kyo FURR): An early list of the types of the Buddha’s discourse, containing the twelvefold teachings (see above, section 25), except for vyakarana, udana, and vaipulya. Given the quotation below (section 32), probably taken

here from the Lotus Siitra (Miaofa lianhua jing

IEW BEK, T.262.9:7¢25-27).

34. The Teachings of the Buddhas Bukkyo [34:31]

£1:390}

この の か ら 部 り。

部 お 、 の お の 九 を 部 具足 するが 部 り 。 具足 するゆえ に 、 九 な 骨 一 の部 功徳 あるが ゆえ に 、 此 部 りな 、 我 部な り 、 提 子

九 一 を部 ず 。 な 、り

#

109

ゆえ に 、 八 十 一 部な り 。 九 部お の お 部 る ベ 過 一 の部 功徳 あらず ば 、 九 な 一部 包 一 部 な 。 り こ の ゆえ に 八 十一 部 な 、り 拓 杖 部な り、 正 法眼 蔵 部な

Because each of these nine divisions is endowed with the nine divisions, it is eighty-one divisions; because each of the nine divisions 1s endowed with the one division, it is nine divisions.® If they did not have the virtue of reducing to one division, they would not be nine divisions. Because they have the virtue of reducing to one division, it is one division reducing to one division. Therefore, it is the eighty-one divisions; it is “this” division; it is “I” division; it is the whisk division; it is the staff

division; it is the treasury of the true dharma eye division.” [34:32] MUSES.

FUL,

BEB RER,

AKIRA,

Lica,

Buddha Sakyamuni said, I this ninefold dharma,

In accordance with the living beings, preach, As the basis for entering the Great Vehicle; For this reason, I preach this sutra.“ [34:33]

L4O4XL, FeubiceoR7YO, MAROHSOMUNEKSA, “ORM, (CFUBBIE Ze, TUBE, TZILORILTRASL, WEO—A—i{BIL,

FC TL

E7E) , FEILZTRA ASO ZICKAIIARA HZ, La b&Hnlttzalib, —WR の の 生生 す な は ち 説 赴 経 りな 、 死 従 胃 遺 死は す 、 な は ち 説 赴 経な 乃至 、 造 次 動 容 、す な は ち 読 是 経 りな 、 化 一 切 衆 、生 皆 令 入人 道、す RILLMRELD, KOREA BILLARD 0. = OOBIELL. BE HhaA7eO, BRB AZO. MARAZCO. MREKRO, MHRAKAYO, 随此 去 な り。 そ の 衆生 、 なか ら ず 我 此 るな が ゆえ に 、 九 部法 の 條 條 な り 。 62

because each of the nine divisions is endowed with one division, it is nine divi-

sions (kubu onoono ichibu o gusoku suru yue ni, kubu nari WRBOKBO-BeAEST る ゆえ に 、 九 部 な ): り Generally, interpreted to mean that the nine divisions are parts of a single whole; it could also be read to mean that each of the nine divisions is a single division.

63

it is “this” division; it is “I” division (shi bu nari, ga bu nari tEeB7L) . FKeAZeE

”) ): From the lines, quoted just below, section 32: “I this ninefold dharma, in accordance with the living beings, preach.” 64 Buddha Sakyamuni (Shakamuni butsu ¥€ii0 JE): From a verse in the Lotus Sitra (Miaofa lianhua jing WEE, T.262.9:8a6-7). Rendered awkwardly here according to the Chinese syntax, in deference to Dogen’s play with the text below.

110

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SHOBOGENZO

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We should realize that “I this” is the Tathagata, whose face, and body and mind have been revealed.® Since this “I this” is the “ninefold dharma,” the ninefold dharma must be “I this.” Because the single line, the single gatha, here is the ninefold dharma, is “I this,” it is “in accordance

with the living beings, preach.” Thus, that the living of all living beings lives from here is “I preach this sitra’’; that their dying dies from here 1s “I preach this siitra;’ and so on, to their hasty acts and demeanor are “I preach this sitra,” and “I have converted all the living beings, causing them all to enter the way of the buddhas” is “I preach this sutra.” These “living beings” are “in accordance with” “I this ninefold dharma.” This “in accordance with” is “to go along with it,” 1s “to go along with oneself,” is “to go along with ‘beings,’” is “to go along with ‘living,’” is “to go along with ‘I,”” is “to go along with ‘this.”’°’ Because those “living beings” are invariably “I this,” they are passages of the ninefold dharma.

[34:34] {1:391} ARFBA,

EV SIE,

BAKFLWO.

TKHELWO,

MARLWOY,

th

大 乗 といふ 。 し か あれ ば 、 衆 は 生 天然 と し て 得 道 せり 、 いふ と に あら ず 、 その 一 端 な 。り 入 、は 本 な り 、 本 は 、 頭 正 尾 正 な 。り ほ と け 、 法を と く 、

法 、 ほ とけ を と く 。 法 ほ 、 と け に と か る 、 ほ と け 、 ICE DS, と け を と き 、 法 を と 。く ほ と け 、 火 燈を と き 、 HK KEES,

HK

NE

To say, “the basis for entering the Great Vehicle” means “to verify the Great Vehicle,” means “to practice the Great Vehicle,” means “to hear the Great Vehicle,” means “to preach the Great Vehicle.” Therefore, it is 65 “I this” is the Tathagata (ga shi wa nyorai nari 我 此は如 來な り ): DoOgen here makes a compound term from the first two words of the siitra sentence, “I this ninefold dharma... preach,” that expresses his claim that the Buddha and his dharma are one. 66

the living of all living beings lives from here (issai shuj6 no sho ju shari sho —

TRA AE itis HE); their dying dies from here (shi ji shari shi

fei 2):

Le.,

the living beings that are the audience of the preaching have their life and death in the

preaching. The translation of the phrase shd ju shari sho # (tie #4 as “the living lives from here” seeks to preserve Dogen’s play with the word shod # in “living beings” (shuj6 3k): alternatively, the phrase could be rendered, “the ‘living’ [in ‘living beings’] is born from here.” The phrase is put in Chinese, as if a fixed saying, though no precedent for it has been identified. “I have converted all the living beings, causing them all to enter the way of the bud-

dhas” (ke issai shuj6, kai ry6 nyit butsudd {4L—-WRA,

AAT Afi):

From the Lotus

Siitra (Miaofa lianhua jing WE ERERE, T.262.9:8b7). 67 “to go along with it” (zui ta ん o 随 他 ):去 From a saying of Dasui Fazhen XfRYEIS (834-919). recorded in the shinji Shobégenzo ta FEV AR HR (DZZ.5:138, case 24), that “this” (shako ia fl) “goes along with it” when the chiliocosm is destroyed at the end of the kalpa: see Supplementary Notes. “to go along with ‘beings’” (zui shu ko b2®#); “to go along with ‘living’” (zui shod

ko (ifi4£= 4): An attempt to retain in English something of Dégen’s play here with the two

elements of the term “living beings” (shujd #4).

34. The Teachings of the Buddhas Bukkyo

(#2

111

not the case that “the living beings” have spontaneously gained the way; it is one edge.® “Entering” is “the basis”; “the basis” is right from head to tail. The Buddha preaches the dharma; the dharma preaches the Buddha.” The dharma is preached by the Buddha; the Buddha is preached by the dharma. The flames preach the Buddha and preach the dharma; the Buddha preaches the flames; the dharma preaches the flames.

3435] 経 、す で に 説 故の良 以 あり、 故 説の良 以あり。 是 経 と 、 か ざら んと 擬す に 、 不

SR

Mat, PULTE

可 な。 り こ の ゆえ に(Cc. Dime MEV

9.

tha - RE

DICER LE PRL,

CODA (Cais, RT 70,

MX

SS,

Bete RRO,

BR

HR,

BEY,

AK

EDICHERME

LOSL, HY O

HBA OMIM IL, FER + BUAZEY,

For “this sutra,” there is surely good cause to preach its reason, there 1s good cause for [the Buddha to say] “for this reason I preach.” Even if he considered not preaching “this siitra,” that would not be possible. Therefore, he says, “for this reason, I preach this sutra.” “For this reason, | preach” is “across the heavens”; “across the heavens” is “for this reason, I preach.”’? Both this buddha and that buddha praise “this sutra”; both in our world and other worlds, “this siitra” is “for this reason, I preach.” Therefore, it is “I preach this sutra.” “This siitra” is the teachings of the buddhas. We should realize the teachings of the buddhas, as the sands of the Ganges, are a bamboo stick and a whisk; that the sands of Ganges, as

the teachings of the buddhas, are a staff and a fist.” 68 it is one edge (sono ittan nari その 一 端な り): Or perhaps. “one tip.” The grammatical subject is unexpressed and uncertain. A common interpretation is that the “living beings” are but one part of “attaining the way.” Alternatively, one could read the phrase to mean that those who “attain the way” are but one part of “living beings,” or that “attaining the way” is but one part of what is meant by “entering the great vehicle.” 69

The

Buddha

preaches

the dharma;

the dharma

preaches

the Buddha

(/o-

toke, hd o toku, hd, hotoke o toku (EET. HeES. 法 、 ほ と け を と ): く This and the nee sentences of this section seem to reflect lines from a verse by Yuan-

wu Kegain [all 522) (1063-1135) (see Yuanwu Foguo chanshi yulu|BEIT 8 AE BD aS T.1997.47:802b26-c2) that Dogen discusses in “Shdb6genz6 gydbutsu iigi™ TE HEAR a 47 (iB BRE: PKS RAE, RRB. Blazing flames across the heavens; the Buddha preaches the dharma. Across the heavens blazing flames; the dharma preaches the Buddha. 70

“For this reason, I preach”

is “across the heavens”;

“across the heavens”

is

“for this reason, I preach” (ko setsu wa g6ten nari, goten wa ko setsu 7g77 改 説は 瓦 天 te). ERitHwZe Y ): “Across the heavens” (gdten AK) alludes again to the verse by Yuanwu used in the preceding section; see above, Note 69.

71

our world and other worlds (jikai takai BF + {th 3): Or “this world and the other

world.” Terms of ambiguous reference but here probably meaning simply “everywhere.” 72

the teachings of the buddhas, as the sands of the Ganges (Gosha no bukkyo 18

112

DOGEN’S

SHOBOGENZO

VOLUME III

[34:36]

BIEEZLARL, =H1AIAADAMSIL, HALON O, CH eRe Ss BAbOD, WO CAMBIO RRR OA, CN EFERE SOA ED, WAC 7b 4H OD TEAR & BRAT/A, TERA RA HE S SIL, COR C HOS る な り 。 In sum, we should realize that the three vehicles and twelvefold teach-

ings are the eyes of the buddhas and ancestors. How could those who have not opened their eyes to this be the descendants of the buddhas and ancestors? How could those who have not taken this up uniquely transmit the true eye of the buddhas and ancestors? Those who have not personally realized the treasury of the true dharma eye are not the dharma heirs of the seven buddhas. TE YEAR aac tb Aces — PW The Treasury of the True Dharma Eye The Teachings of the Buddhas Number 34 [Honzan edition:] FEMA ESER+—AT+OA, ERE) SE ERR Presented to the assembly at the Koshoyi Vihara, YOshu; on the fourteenth day, eleventh month of the junior metal year of the ox, the second year of Ninjt [17 December 124] ]”° | Himitsu MS:]

FREMAUB=FELR+—ACA, ERE) RES RR Presented to the assembly at the K6sho Vihara, Yoshi; on the seventh day, eleventh month of the senior water year of the tiger, third year of NM [30 November 1242]

vb 0) #8 ZO): I.e., Buddhist teachings as numerous as the sands of the Ganges; a standard expression that Dogen reverses in the next clause. The bamboo stick, whisk, staff, and fist are all attributes of the Zen master; see Supplementary Notes, s.v. “Whisk,” “Staff,” and “Fist.” 73

The seventy-five-chapter Shobdgenzo lacks a colophon for this chapter.

TREASURY OF THE [TRUE DHARMA NUMBER

35

Spiritual Powers Jinzu

#4 FA

EYE

114

DOGEN’S

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Spiritual Powers Jinzu INTRODUCTION

This work was composed in the winter of 1241, at KOsh6j1. It appears as number 35 in both the seventy-five and sixty-chapter compilations of the Shdbdgenzo and as number 25 in the Honzan edition. As its title indicates, the theme of the work is the Buddhist teaching of the paranormal powers ascribed to the buddhas, bodhisattvas, and other adepts of the religion. This teaching was widespread throughout both the technical and popular literature of Buddhism and represented one of the common assumptions of the Buddhist community. Discussion of the powers also occurs with some frequency in the texts of the Chinese Chan masters, who often tended in one way or another to redefine, dismiss, or

make light of the traditional understandings of the teaching. Dogen’s text takes up several of the passages on the powers from the Chinese Chan literature, using them to develop his own vision of the higher meaning of what he calls “the great powers” and “the powers of the buddha.” In this vision, the powers become the welling up of the world itself, the fundamental activity through which all things emerge and in celebration of which the Chan masters act out their own eccentric powers. Throughout the text, Dogen has harsh words for those Buddhists who lack this vision and remain limited to what he calls “the small powers” of the thaumaturgical tradition.

115

IEVAAR HCE = PE. Treasury of the True Dharma Eye Number 35

神通 Spiritual Powers [35:1] {1:392}

DPCODE RAK DIME

SO7RY, 朝打 三 千 な と け に し ら 條 りな 、 下 天 WS

BEAST Laer

ZY,

Such spiritual powers are the tea and rice in the house of the buddhas.' The buddhas even now do not neglect them. Among them, there are the Six spiritual powers; there is the one spiritual power; there is no spiritual power; there is the supreme spiritual power.’ They have taken the 1 Such spiritual powers (kaku no gotoku naru jinzii 2< OF & < 724 tH): The use of the adjective kaku no gotoku naru 2*< O- E < 74 (“such”) in the opening line here is odd, given that there is of course no antecedent. Presumably, Dégen is indicating the sort of powers of which he will be speaking below, but Sdt6 commentators have also given the phrase a more metaphysical reading: “the spiritual powers that are such” (i.e., are just as they are), or “the spiritual powers of suchness” (nyoze no jinzit WE 0) Fi). ‘Spiritual powers” is a loose translation for the standard term (jinzi #736) in East Asian Buddhist usage for Sanskrit abhijfia, or “higher knowledges” (also sometimes Sanskrit rddhi, or “powers,” etc.); it may refer to a variety of paranormal powers held to be accessible to advanced spiritual adepts, several of which appear in the text below. The term jinzit has the connotation of “penetration” or “mastery” of matters of the “spirit” (or the spirits”). See Supplementary Notes, s.v. “Spiritual powers.”

tea and rice in the house of the buddhas (bukke no sahan (#34 fK): I.e., the “everyday fare” in the “family” of the buddhas; see Supplementary Notes, s.v. “Everyday tea and rice.”

2 six spiritual powers (roku jinzu 7\f#i): A standard list of paranormal powers found throughout Buddhist literature; see Supplementary Notes, s.v. “Spiritual powers.” the one spiritual power (ichi jinzit —# iH): Dogen may here have in mind “that one power” (na ittsu #k—1i) discussed in the story of the Buddha and the seer that he will cite below, section 16. no spiritual power (mu _jinzii #£#7i4): No doubt a reference to the saying of Baizhang

116

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form of morning blows, three thousand; evening blows, eight hundred.’ Though they were born together with the buddha, they are not known by the buddha; though extinguished together with the buddha, they do not destroy the buddha.’ In ascending to the heavens, they do so together; in descending from the heavens, they do so together; cultivating the practice and getting the verification, they do so together.’ They are the same as the Snowy Mountains, like trees and rocks.° The buddhas of the Huaihai & X1% quoted below, section 23. Dodgen may have in mind the “one ‘surpassing’ spiritual power” (ichij6 no jinzu — £9

神通 ) mentioned in the story of Weishan Lingyu /$lU###h and Yangshan Huiji JU 4x introduced in the following sections and described there by Dogen as “unsurpassed” (mujd 無 上 ). 3

morning

blows, three thousand;

evening blows, eight hundred

nari, bo da happyaku naru AFT = F780.

(cho da sanzen

SFT /\ 784): A fixed expression in Zen

literature; generally taken as an indication of strict training. Some readers prefer to take gg 打 ("to beat”) here simply as a particle: “Mornings, three thousand; evenings, eight hundred.”

4

born together with the buddha (yo butsu d6 shd 82 (#6/F]); extinguished togeth-

er with the buddha (yo butsu dé metsu 52(#[F)%K): Usually interpreted to mean that the buddha and his powers are indistinguishable. 5

ascending to the heavens (jofen |X);

descending from

the heavens (geten F

FR); cultivating the practice and getting the verification (shugyd shushd {E{T + aa): DOgen seems here to be tracing the Buddha’s career, from his penultimate birth as a bodhisattva in Tusita heaven and his subsequent descent into this Saha world, to his six

years of ascetic practice and his awakening under the bodhi tree. they do so together (d6/6 [ml {iR): I.e., the buddhas and the powers “do so together.” The translation follows the adverbial use of d6j6 encountered in Chan expressions like, “born

together, die together” (d6j6 sho dojo shi IFIRALIRIK5E). See, for example, Biyan lu 38

Bek, T.2003.48:197a14: 同 條 生 同條

死。 朝

三 千 暮八 百。

Born together, die together. Morning, three thousand; evening, eight hundred. 6

They are the same as the Snowy Mountains, like trees and rocks (do Sessen nari,

nyo bokuseki nari 同和雪山

な 、り 如

木 石な り): The exact sense here is uncertain Or, Der-

haps, multivalent. The juxtaposition of “Snowy Mountains” (Sessen 2§1U) with “trees and rocks” (bokuseki 7.) suggests an allusion to the famous story, invoked elsewhere in the Shdbdgenzo, of the prior life of Sakyamuni as the so-called “boy of the Snowy

Mountains [i.e., Himalayas]” (Sessen doji §U8i-4-), who wrote the Verse of Impermanence (Mujé ge #£ 1%) on trees and rocks (nyaku ju nyaku ye ん 若 樹 若 石 ). See Supplementary Note, s.v. “Whether on trees or on rocks.” At the same time, the phrase “like

trees and rocks” (nyo bokuseki 407.4) seems to pick up the well-known expression, “a mind like trees and rocks” (shin nyo bokuseki 心 如 木 石 )、 as in the saying of Huangbo

Xiyun #2471 (dates unknown) (Guzunsu yulu 4h fs abER, ZZ.118:188a9): LAD AS a ha BH 5) Only when your mind is like trees and rocks do you have the status to study the way.

35. Spiritual Powers Jinzi

#8

117

past are the disciples of Buddha Sakyamuni.’ They present him with a kasaya; they present him with a stitipa.® At this time, the Buddha said, “The spiritual powers of the buddhas are inconceivable.” So, we know that the present and future are also such." *

KOK

KO

7 The buddhas of the past are the disciples of Buddha Sakyamuni (kako no shobutsu

wa, Shakamuni butsu no deshi nari MRO EBL, FM RTE RO oFZe 9 ): Likely reflecting a tradition found in the Zongmen tongyaoji AFAR EE (ZTS.1:10c7-10): tH BS Ee Be a] ET UK, SL RS, TEEPE, BED. RETA. HS B, thee, PRED. ARREARS. HH, EBT. bal

SEZ ME es RFE. Once, when the World-Honored One was traveling with Ananda, they saw an old Buddhist stipa. The World-Honored One bowed to it. Ananda said, “Whose stiipa is this?” The World-Honored One said, “This is a sttipa of the buddhas of the past.” Ananda, said, “Whose disciples were the buddhas of the past?” The World-Honored One said, “They were my disciples.”

Ananda said, “So it must be.” Dégen quotes a version of this exchange in his “Shdbdgenz6 shisho” IEYAR tHe = (DZZ.1:425). It also occurs at case number 245 in the Eishdin dale text of Digen’s

shinji Shobégenzé ta IEJEARHK (see DZZ.5:254, case 245n). 8

They present him with a kdsdya; they present him with a stipa (kesa o sasage-

te kitari, t6 o sasagete kitaru RR

SF SIF TREY,

Be SAI TELS):

It is not

clear whether the gifts are singular or plural. Commentators have so far been unable to establish a likely source for this claim. The adverbial phrase immediately following, “at this time” (kono toki), suggests that the presentations took place on the occasion when the Buddha spoke the words subsequently quoted. Unfortunately, the quotation (see be-

low) seems to be from the chapter on spiritual powers in the Lotus Sutra, which, while it describes many gifts presented to Sakyamuni, does not include among them robes or stupas.

9 “The spiritual powers of the buddhas are inconceivable” (shobutsu jinzu fuKashigi af (66 P38 7 PJ EAS): Probably after a passage in Chapter 21 of the Lotus Sutra, “The Spiritual Powers of the Tathagata” (Julai shenli 803K ##7)) (Miaofa lianhua jing 妙 ii HK T.262.9:52a1 4-15), in which the Buddhas Sakyamuni and Prabhitaratna, and their entourage, demonstrate their spiritual powers, and Sakyamuni then declares:

ad Ob TH 7) OO ee Be Bee BS A BY] The spiritual powers of the buddhas are thus incalculable, limitless, inconceivable. 10 such (nyoze 41f): Generally interpreted to mean that the powers of present and future buddhas are also inconceivable. The Chinese version of the term “such” (kaku no gotoku) with which Dogen began this text (see Note 1, above).

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[35:2] FAISMeRT IL, FSO KYOBPFSE+EHORAYO, KKB OME Y , VE OP, BIS< +HICHBTS, = KiBORRICH OSS, T7eLSH RiBO in fe7e Y ,

Chan Master Dawei was an ancestor in the thirty-seventh generation in direct descent from the Tathagata Sakya; he was the dharma heir of Baizhang Dazhi.'' The present buddhas and ancestors who have arisen throughout the ten directions, not the distant descendants of Dawei, are the distant descendants of Dawei.’

[35:3] RiB, HZLERMCA, MURS, KBTRILbS MMA, WL Vit, BR, CAMO B TAY, BMbbSVWSh, KiB, BK ZAR Fed,

MUTRILSWO4IL, RBAULT, BR. ET, MLDS,

FRIBVME< . EIB, ODE EDA, XC RAL, 仰 を な す 。 大 混い は 、く わ が た め に 原 夢せよ 、 み ん 。 の 手 巾を とり て きた る 。 大 、 混 つ ひ に 洗面 。す 洗 邊 する に 、 香 上 茂 きた る 。 大 光 い は 、く わ れ 適 來、 す 、 不 同 小 小な り 。 香 厳 い くは 、 智 閑、 下 潟 いは く、 子 、 ころ こ み に 道 取す べし 。 香

大 海ほ めい て は く、 二 子 の 神通

山 、 うべ か をた 仰 山、 一 盆 の 面 し を りは て、 寂 子 と 一上 の

れ て 聴 勢 水、 一 條 わ づか に 神通 を な

面 にあり て、 了 了 に 得 知 。す 大 厳 すな は ち 一 枕 の 茶 を 度 來す 。

智款 は 、 る か に 驚

・子 目

連 りよ も すぐ れ た

り 。

On one occasion, when Dawei was lying down, Yangshan came to visit him.'*? Dawei turned and lay facing the wall. 11

Chan master Dawei (Daii zenji KiSi#6M): I.e., Weishan Lingyu #1 #46 (771-

853).

Baizhang Dazhi (Hyakujd Daichi HX): Le., Baizhang Huaihai CRY 814), disciple of Mazu Daoyi 55 #Hi8— (709-788).

(749-

12 the ten directions (jippd +77): I.e., everywhere (throughout China). The term “ten directions” designates the cardinal and ordinal compass points, plus the zenith and the nadir; but it is regularly used in a less cosmic sense to mean something like “the entire realm” —

as, for example, in the expression, “monastery of the ten directions” (jippo

se がsz

方 :利 ie., monastery the abbacy of which is open to everyone regardless of

十

lineage). not the distant descendants of Dawei

(daii no onson ni arazaru

KiBORFIC bd b

4): Presumably, this means those who are not themselves in Dawei’s lineage. Some versions of the text read here arazaru nashi %% & 572, which would yield something like, “Among the present buddhas and ancestors who have arisen throughout the ten directions, there are none who are not the distant descendants of Dawei; they are the

distant descendants of Dawei.” 13.

On one occasion, when Dawei was lying down (Daii, aru toki gaseru ni Kif,

dS & X BAtE SIC): Dogen’s Japanese rendering of a story, versions of which appear in Zongmen tongyao ji FPA (ZTS.1:86a), Jingde chuandeng lu FTE{B VER (T.2076.51:265c16-21), Liandeng huiyao Wik

(ZZ.136:543b13-al), etc. It is case

number 61 in the shinji Shobégenz6 (2F IE 7K ARIK (DZZ.5:158).

35. Spiritual Powers Jinzit 神通

119

Yangshan said, “Huiji is the Reverend’s disciple; no need for appearances.” Dawei went to get up. As Yangshan was about to leave, Dawei stopped him, calling, “Master Hui.” Yangshan came back. Dawei said, “Listen while this old monk tells you his dream.” Yangshan lowered his head as if to listen. Dawei said, “Try interpreting it for me.” Yangshan brought him a basin of water and a hand towel. Dawei washed his face. Just as he had finished washing his face and sat down, Xiangyan came In.“ Dawei said, “Master Ji and I just did a higher spiritual power.'° It wasn’t like the little stuff.’’'® Xiangyan said, “Zhixian was down there; I know all about it.”"’

Dawei said, “Try saying something.” Xiangyan went and made a bowl of tea. Dawei praised them, saying, “The spiritual power and wisdom of these two masters far exceeds that of Sariputra and Maudgalyayana.”'®

Yangshan (Kyozan 仰 山): I.e., Weishan's disciple Yangshan Huiji (LU 14

Xiangyan (Kogen # xz): Le., Xiangyan Zhixian Bae

Ax.

FA (d. 898).

15 “just did a higher spiritual power” (ichijd no jinzii o nasu 一上 の 神通 をなす ): The term ichijé6 — _£ (literally, “one up,” or “one higher”) may well be simply an idiom in the Chinese here for “one time” or “once” (like the colloquial yixia — F); but Dogen will play with the literal sense in his commentary below; hence, the English “higher” here. 16 “It wasn’t like the little stuff” (fudod shdshd *{rl/)\/Js): The expression shdshd (literally, “small small”) here probably just indicates something trivial; but Dogen will associate it below with the Small Vehicle and make a sharp distinction between “great” and “small” powers. 17

“Zhixian was down

ni tokuchi su SPA.

there; I know all about it” (Chikan, amen ni arite, ryoryo

Pimlcdé 9 C.

TF TlctAT): Xiangyan is of course referring to

himself as “Zhixian” here. The term amen F ffi, translated here as “down there,” may be taken as “nearby” or “next door.” It is not clear whether we are supposed to understand

that Zhixian simply overheard the conversation or he used spiritual powers to know about it. 18 “Sariputra and Maudgalyayana” (Shishi Mokuren %-+- + Aid): Two disciples of the Buddha, known respectively for their wisdom and spiritual powers.

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[35:4] {1:393} 備 家 の 神 通 を らん し と お も は ば 、 大 混の 道 取を 遇 参 すべ し 和 。 不同 小 小の ゆ All, (FESS, ABRS. REBA. FARBRONL. WATE O ABE 7TEO, SZ OICMRKEAMONIEB : HOPI, KHLOMENSOMES A. FAT AT LreArn,

If we wish to understand the spiritual powers of the house of the buddhas, we should study Dawei’s saying. Because it “wasn’t like the little stuff,” to engage in its study is called Buddhist study; not to study It 1s not called Buddhist study.'? It is the spiritual power and wisdom transmitted from heir to heir.”° We are not to go on to study what is studied by such as the treatise masters or the spiritual powers of the other paths and the two vehicles in the Land of Sindhu in the West.“ [35:5] WEKBOMIBae STAC, MEZA OEWR EL, 一上 の 見 聞あり。 い は DZRKEV LODE, BMRA H), LADY, CGT HY), es 0. Gem Teed 0. WILL RRO, OK FNRHY,

Now, in studying Dawet’s spiritual powers, though they may be unsurpassed, there are “higher” experiences: that is, beginning with “when he was lying down,” we have “he turned and lay facing the wall’; we have “he went to get up”; we have “he called, ‘Master Jr”; we have “let me

tell you of my dream’; we have “he had finished washing his face and sat down’; we have “Yangshan bent down to listen”; we have “he brought a basin of water and a wash cloth.” 19

to engage in its study is called Buddhist study; not to study it is not called Bud-

dhist study (sa ze gaku sha, my6 i butsugaku, fu ze gaku sha, fu my6 butsugaku (Ex

ERB

2A,

RE.

FAA):

Or “One who engages in this study is called

a student of Buddhism; one who does not study it is not called a student of Buddhism.” For some reason, Dogen here shifts to Chinese, as if this were a quotation. No one seems yet to have found precedent for it in the literature. 20

It is the spiritual power and wisdom transmitted from heir to heir (chakuchaku

sodden seru jinzit chie nari WaiiitA {RAS O FS Ze Y ): The grammatical subject here is unstated: presumably, “Dawei’s saying.”

21 treatise masters (ronshi ambit): I.e., those who specialize in the Buddhist scholastic literature of the sastras. A common target of Zen masters’ criticism. SA

the other paths and the two vehicles (gedé nijo

外道

二乗): I.e., those who follow

non-Buddhist religions (S. tirthika) and the two “lesser” Buddhist vehicles of the srava-

ka and pratyeka-buddha (as opposed to the Mahayana); see Supplementary Notes, s.v. “Three vehicles.”

Land of Sindhu in the West (Sai Tenjiku koku (89K = [E): I.e., the Indian subcontinent, the Chinese tianzhu K= representing a transliteration of the Sanskrit sindhu. 22

though they may be unsurpassed, there are “higher” experiences (muj0 nari fo ie-

domo, ichij6 no kenmon ari # E729 LVW~Lb, —EO RES 9 ): Dogen plays here with the terms mujd (“unsurpassed”) and ichijé —_E (literally, “one higher”) taken from

35. Spiritual Powers Jinzi

[35:6] LPhHS%,

{a

KiBVMIE< . PHI,

ASSL,

PREIEROFAEM,

ME

神通

121

ELOMMeZT,

DK OTEK WS,

MEM

EL

LO

面 と はい ざ

る こと な か れ 、 一上 の 神通 な り と 決定 すべ し 。 不同 小 小 いる と 、 小 乗・ 小 ・量 小 見 に お じな か る べから ず 、 十 聖 三 覧 等に 同 ず べき に あら ず 。 か れれ ら みな 小 神通を な ら ひ 、 小 身 量の みを る た り 、 矯 福 の 大 神通に お よ ば ず 。 これ 人 居 祖通な り、 修 向上 神通 かなり。 こ の 神通 を ら な は ん 人 は 、 魔 外に うごか さる べから ざ る な り 。 経 師 ・ 諭 帥いま だきか さると ころ、 き く と も 言 受し が た き な り 。 二乗 ・ 外 道、 経 師・ 論 師 等 、は 小 神通 を なら ふ、大 神 Be eae ae GEIL KARI a ERR TD. KARI FeSO a PH Zk ute OH XML, BKK: SRT, Beez) lL em SF fe AK 72 LL

Of such [acts], Dawei says, “Master Ji and I just did a higher spiritual power.” We should study this spiritual power. The ancestral masters who correctly transmit the buddha dharma speak like this. Do not fail to say that [Weishan] was “telling his dream and washing his face”; we should be certain that this is “a higher spiritual power.” Since he says, “it wasn’t like the little stuff,” it must not be the same as the Small Vehicle, a small

measure, a small view. It must not be the same as the ten sages and three worthies, and the like.*? They all learn the small spiritual powers and only acquire small stature; they do not reach the great spiritual powers of the buddhas and ancestors. These are the spiritual powers of the buddhas and ancestors, the spiritual powers beyond the buddha.** Those who would learn these spiritual powers should not be moved by Mara or the other paths.” What the siitra masters and treatise masters have never heard is hard [for them] to believe even when they do hear it. The two vehicles, the other paths, the stitra masters and treatise masters, and the

like, learn the small spiritual powers; they do not learn the great spiritual Dawei’s line, “Master Ji and I just did ‘a higher’ (ichijo no —_E®) spiritual power.” 23 the ten sages and three worthies (jisshd sanken +32 ='8): The ten Arya stages and three bhadra levels on the bodhisattva path. Notice that here Dogen has extended Dawei’s reference to “the little stuff’ from the “small vehicle” to the bodhisattvas of the “reat vehicle.” Thus, the distinction Dogen draws here between the “great” and “small” spiritual powers is not between Mahayana and Hinayana but between both of these and the “buddhas and ancestors.”

24 spiritual powers of the buddhas and ancestors (busso tsit #54438); spiritual powers beyond the buddha (butsu kojo jinzit 1A] | #418): The first expression picks up the Lotus Sutra passage on a buddha’s powers quoted above (Note 9) and also points ahead to the saying of Linji Yixuan Hf # ZX (d. 866) quoted below. The second expression is

likely an allusion to the saying of Baizhang Huaihai & ¢ f8¥# that Dogen will also quote below. For the contrast drawn in Chan texts between “what is within the confines of the

buddha” (buppen ji 833) and “what lies beyond the buddha” (butsu k6jdji $B IF] EL 事 )、 see Supplementary Notes, s.v. “Beyond the buddha.” 25

Mara or the other paths (mage 魔 外): Taken as an abbreviation for tenma KJ (S.

deva-mara) and gedé 78 (S. tirthika).

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powers. The buddhas maintain the great spiritual powers; they transmit the great spiritual powers. These are the spiritual powers of a buddha. If they were not the spiritual powers of a buddha, [Yangshan] would not “bring a basin of water and a hand towel’; there would be no “he turned and lay facing the wall”; there would be no “after he had finished washing his face and sat down.” [35:7] {1:394} この 大 神通 のちか ら に お ほ は れ て 、 小神通 等 もある な り 。 大 神通 は 小神通 を 接 、す 小 神通 は大神通 を らし ず 。 小 神通 と いふ は 、 い は ゆる 毛 存 巨 海 、

葛 須納 紙 な り 。 又 上身 出水 、 身 出火 下 等 な 。り ま た 五 ・通 六 通 み、 な 小 神 通 な かなり こ。 れ ら の や か ら 、 介 神通は 夢也 未 見 聞 在な り 。 五 ・通 六 通を 小 神 BeOS と は 、 五 ・通 六 通 は 修 詩 に 染 汚 せら れ 、 際 を断 時 遍 うる に な 在 生 あり に 了 て 身 後に 現 ぜ 、 ず 目 己 あり に て 他人 に あら ず 。 此 土 に 現 ず まい へ と も 0 人 にに 現 ぜ ず 、 不 現に 現 ず いと へ ども 、 現 に時 現 ず こと る を え Covered by the power of these great spiritual powers, there are also the small spiritual powers. The great spiritual powers take in the small spiritual powers; the small spiritual powers do not know the great spiritual powers. By “small spiritual powers,” we mean “a hair follicle swallowing the vast ocean, a mustard seed containing Sumeru.””° Or “emitting water from the upper body, emitting fire from the lower body,” and the like.*’ Further, the five powers or six powers are all small spiritual pow26

“a hair follicle swallowing the vast ocean, a mustard seed containing Sumeru”

(m6 don kokai, ke nO Shumi = EY.

JPA):

From a famous story about Linji

Yixuan fii X% and the notoriously wild monk Puhua #{- (dates unknown) (see, e.g..

Linji lu RvR ER, T.1985.47:503b3-9), recorded in Digen’s shinji Shobégenzé la FEV HR (DZZ.5:174, case 96): PERE. TEM ERR. Wh, EBERRTMAR, BREW, Bee APTANA, BIEBER BRAK, Puhua and Linji were at a meal at a donor’s home. Ji asked, “A hair follicle swallowing the vast ocean, a mustard seed containing Sumeru. Are these the spiritual powers and marvelous functions, or are they the dharma itself just as it 1s?” The Master [Puhua] kicked over the table.

Linji’s question derives from a description in the Vimalakirti Sutra of the remarkable powers possessed by the bodhisattva who dwells in the liberation called “inconceivable”

(Weimo jing HEFRIE, T.475.14:546b25-cl): i EEA CZAR RASS FP ea. EFL. AGERE AA KE ZI,

MKKA

Bodhisattvas abiding in this liberation can put Sumeru, so high and broad, into a mustard seed, without increasing [the seed] or decreasing [the mountain]... . Again,

they can put the four great oceans into a single hair follicle, without injuring the fish, tortoises, sea turtles, crocodiles, and other forms of water life. 27

“emitting water from the upper body, emitting fire from the lower body” (shinjé

shussui, shinge shukka

身上 出水 、 身 下 出火 ): The ability to fly into the air and emit wa-

ter and fire from the sides of the body is one of the earliest examples of Buddhist powers

35. Spiritual Powers zzz

神通

123

ers.“ These types have never exDerienced the spiritual powers of a buddha even in their dreams.”’ To say that the five powers or six powers are small spiritual powers is [to say that] the five powers and six powers are defiled by practice and verification; they are cut off in time and place.*° While one has them in life, one does not show them after the body. They belong to the self and not to others. Though they may appear in this land, they do not appear in other lands.*! Though they may appear when we do in the literature, a feat said to have been demonstrated by Gautama himself in the famous “twin miracle” (S. yamakapratiharya) at Sravasti. It became a standard motif in accounts of the rddhi-pada, the first of the six abhijiia. (See Note 2, above.) Commentators have singled out a passage in the Lotus Sutra as a particularly likely source for Dogen’s phrase here. It occurs in Chapter 27, on the king Subhavytiha (Miao Zhuangyan Wang w>#ERR -), whose two sons convert their father to the buddha dharma by impressing him with

their powers (Miaofa lianhua jing WIESE, T.262.9:60a5-7): PATE Ze COKER, BAA, PEEP TT EMR, PEMKYPHAK, & 下出水 身上 出火 。 They leap into empty space to the height of seven fa/a trees and show various spiritual transformations. They walk, stand, sit, and recline in empty space. They emit water from their upper bodies; they emit fire from their lower bodies. They emit water from their lower bodies; they emit fire from their upper bodies. 28

the five powers or six powers are all small spiritual powers (gotsi rokutsi mina

sy/677zzz 7の77 五 ・通 六

通み な 小

神通 な り ): The five powers are the first five of the six

powers; see Supplementary Notes, s.v. “Spiritual powers.” 29

These types (korera no yakara = 4 % 9)*P7)>): A dismissive expression, the refer-

ent of which here is not entirely clear; from the context, presumably, those who cultivate

the five or six spiritual powers.

30 defiled by practice and verification (shushd ni zenna serare (ERI BEA AV): Likely reflecting the words of Nanyue Huairang PS sKkRE (677-744) often quoted by Dogen (see Supplementary Notes, s.v. “Not defiled”): When asked by the Sixth Ancestor, “What thing is it that comes like this?” Nanyue replies,

SUA

MEDS,

FAA,

GRIEG,

ANA,

(ERB RR,

eTSBIA GS.

“To say it’s like any thing wouldn’t hit it.” The Ancestor said, “Then does it depend on practice and verification?” The Master [Nanyue] answered, “It’s not that it lacks practice and verification, but it can’t be defiled by them.”

they are cut off in time and place (saidan o jisho ni uru BRE FIC D 4): A rough translation of an odd locution, generally interpreted to mean “they are temporally and spatially limited.” The compound

expression saidan BRE

occurs several times in the

Shdbégenzé, most often in the fixed Buddhist expression zengo saidan FIR ERE (“before and after cut off”); see Supplementary Notes, s.v. “Before and after cut off.” 31

Though they may appear in this land, they do not appear in other lands (shido

ni gen zu to iedomo tado ni gen zezu WOTICMT EWN YESH LICBHET): The exact nature of this claim is unclear. If, as is commonly done, we take Dogen’s point here to be that expressions of spiritual powers in our Saha world system (shido) do not extend to other systems (tado), it would seem to fly in the face of the many Mahayana sitra accounts of miraculous acts that reach across countless world systems.

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not show them, they fail to appear when it is time to show them.*? [35:8] “ORME, ULDbOT, BHBOM> 17> BH. BRU < HCH Att L いる な た だ 諸 代 の 由に 現 成するのみに あ ら ず 、 俸 向上に も 現成するな 。 神通 人有の化 儀 ま 、 こと に 不可 思 議 な な る り 。 有 上 映 りさ よ き に 現ず 、 現 Dame CPDsNDhH), Pach SHIT, BHORWL - (ET =

fe

REEVE RP DOXA,

WEDOMRIERBO HRS.

AZE In

借 神 通 りな 。 毛 呑 巨 海 の み に あら ず 、 毛 保 住 巨 海 な 、り 毛 現 巨 海 な 、り 毛 吐 巨 海 な 、り 毛 使 巨 海 な 。り 一 毛 に 凌 法界を 邊 却し 吐 却 す る と 、き た だ 一 壮 法 界 く か の ご くと な れ ば、 さ ら に 尋 法 界 あ べから る ず 、 と 學 す こと る な 人 生ま RM に て も ある な り 。 EME, GHEE EES OIC. ah CHAI, BMC MET AzO, BM A, BRUF\—808

#82): Here, Dogen is likely playing with one of his favorite sayings, attributed to the Tang-dynasty monk Changsha Jingcen fe’) 4 (dates unknown); see Supplementary Notes, s.v. “All the worlds in the ten directions are the single eye of the Ssramana.” 57 the nine mountains and eight oceans (Kkusen [or kyitsen, kyiizan] hakkai 九 山 八海): A reference to the topography surrounding Mount Sumeru in Buddhist cosmology. The central mountain is ringed by a series of eight mountains separated by seas. down

to the ocean of the nature (naishi shdkai J)=2TEY): The term naishi 52

35. Spiritual Powers Jinzi

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131

water emitted from the non-upper body, the non-lower body, the nonmid-body; and so on, down to the fire emitted [from the body, which] is also like this.°® This is not only [true of] water, fire, wind, and so on: not only are buddhas emitted from the upper body, and buddhas emitted from the lower body, and ancestors emitted from the upper body, and ancestors emitted from the lower body, and incalculable asamkhyeya-kalpas emitted from the upper body, and incalculable asamkhyeya-kalpas emitted from the lower body, and the ocean of the dharma realm emitted from the upper body, and the ocean of the dharma realm absorbed in the upper body; but also the vomiting out of seven or eight lands of this world and the swallowing up of two or three, are also like this. (“down to”) here suggests that Dogen is abbreviating a list of items ending in “the ocean of the nature,” though it is not clear what such a list would be. “The ocean of the nature” (shdkai tEY4#) is acommon term in East Asian Buddhist texts, perhaps especially popular in Huayan literature, for the ultimate realm of suchness.

the ocean of sarvajfia (sabanya kai e274): Sabanya transliterates the Sanskrit sarvajhia, “all knowing,” or “omniscience.” Though not a common image in Chan texts, the “ocean of all knowing” occurs regularly in the Chinese Buddhist literature with a sense close to that of the “ocean of the nature” above — as is seen in passages, for example, such as, “thought after thought is quiescent and flows naturally into the ocean of sarva-

jiia® (shinshin jakumetsu jinen runyit sabanya kai Lil

KA PAT ARE

Af). (Fahua

xuanyi 1&8 XH, T.1716.33:734b-3.) 58

the non-upper body, the non-lower body, the non-mid-body (hishinjo hishinge

hishinchi #E E> FEF

> JE4V#): It is also possible to read these playful expres-

sions as “the upper non-body,” etc. down to the fire emitted (naishi shukka [also read suika] 7)2t4:X): Again, the list implied by the term naishi (“down to”) is unclear; perhaps Dogen is signaling that the “fire emitted” from the body is also “like this” (kaku no gotoshi) in the sense that it can also

be treated in all the ways he has just treated “water.” 59 water, fire, wind, and so on (sui ka fi to 7K + :& + /#\#): Dogen is here introducing the Buddhist list of physical “elements” he will discuss below. buddhas emitted from the upper body (shinjé shutsu butsu Et): The term “buddha” (butsu (#5) could be read in the singular, but its pairing with “ancestor” (so #4) in the next phrase suggests Dégen’s common expression “buddhas and ancestors” (busso {#64H).

incalculable asamkhyeya-kalpas (mury6 asdgikd 3 Sh") {4 ik): A kalpa is an (almost) infinitely long period of time; asamkhyeya-kalpas are kalpas of “countless” number. Some texts define asamkhyeya as the specific number 10°’. ocean of the dharma realm (hokkai kai 4&5¢7#): The realm of all dharmas (S. dharma-dhatu) seen as an ocean; very similar in connotation to the “ocean of the nature” and

the “ocean of sarvajria” seen above. lands of this world (sekai kokudo th usage, this expression suggests merely Dogen introduces it here to emphasize only of a sacred Buddhist realm but of

# +): Without an obvious technical Buddhist the various countries of the world. It may be that that the spiritual powers govern the activity not the ordinary world.

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The four elements, the five elements, the six elements, the various el-

ements, the incalculable elements — all are the spiritual powers emitted and submerged, the spiritual powers swallowed and vomited forth.°° The present whole earth and empty space, tn every direction, are swallowed up and vomited forth.®' Their strength is their being turned by the mustard seed; their strength is their being connected to the hair follicle.°? Born together where knowledge does not reach; they abide where knowledge does not reach; they return where knowledge does not reach.” The marks of the transformations of the spiritual powers of the buddhas, which surely have nothing to do with short or long — how could we merely consider them in terms of [their] measurement?™ *

kK OK OK OK

[35:16] {1:397} tp LAIMIDAL KEDICHBE LEE, WALES. A. MO ABA, IE LWT, ERICA ALTOS, a9. fia, sha, PAK,

HANA, TilA.

RAL 仙人 應

Long ago, when a seer with the five powers was serving the Buddha, the seer asked, “The Buddha has six powers; I have five powers. What is that one power?” 60

The four elements, the five elements, the six elements (shidai godai rokudai VU

K+ HK + WK): The nested lists of Buddhist “elements” (S. mahabhiita) comprising the natural world. The four are earth, water, fire, and wind; the five add space; the six add consciousness. See Supplementary Notes, s.v. “Four elements and five aggregates.” 61

The present whole earth and empty

space, in every direction (ima no daichi

kokit no menmen naru VEO RHEE Mh 7% 3 ): Taking menmen here as referring to hémen FF i (“direction”); some would take it as “in every instance” or “in every aspect.” 62 Their strength is their being turned by the mustard seed; their strength is their being connected to the hair follicle (ke ni tenzeraruru o rikiryo to seri, mo ni kakare-

ru o rikiryé 7o se77 介 に 連 らぜ る る を 力 と基 せり、

毛 に か か れる を 力量 と せり ): The

subject here and in the following sentence is unexpressed: presumably, we are to understand the “great earth and empty space” of the preceding sentence. 63 Born together where knowledge does not reach (shikichi no oyobazaru yori dosho se 識 知 の お よ ば ざる より 同 し生 て): The term déshé iA) (“born together”) recalls the discussion above of the powers “born together” with the buddha; here. however, it seems to suggest only that “the great earth and empty space” are “born together.” 64

how could we merely consider them

in terms of [their] measurement?

(/itoe

ni shikiry6 o ko shite gi suru nomi naran ya Ot “(CAEBL CHT AOA OA *?): Although Dogen often uses the term shikiryo (“measurement”) in a somewhat loose sense of intellectual “calculation,” its association here with “short and long” suggests he wants to retain its stricter sense of “to fathom,” “to survey.” Presumably his point here 1s

that, when taken as “the spiritual powers of the buddha,” there is more to “the great earth and empty space” than spatial extension. 65

Long ago (mukashi £2 L): A Japanese version of a story appearing in the Mingjue

35. Spiritual Powers zzz

神通

133

The Buddha called the seer, saying, “Seer with the five powers.” The seer responded. The Buddha said, “That one power, ask me about it.’ [35:17]

“ORR. EC EK BEAL, WAL WD CAMBANIBE LS. HAE 量神通 智 堪 な 、り た だ 六 通 の にみ あ ら ず。 た と ひ 六 通 の をみ みる と いふ と も、 六

通 もは き むべ べき に あら ず、 い は ん や その 人 角 の

神通 に お き て、 い か で

か ゆめ に も みん 。

We should study this episode very well. How could the seer know that the Buddha has six powers? The Buddha has incalculable spiritual powers and wisdom, not just six powers. Even if one looks only at his six powers, the six powers cannot be exhausted. Not to mention, when it

comes to the rest of the [Buddha’s] spiritual powers, how could [he] see them even in his dreams?°’ [35:18] LIZ6< ES, WAR EORMEFREASZEWSKE DO. AHTOWEE Le, EWSRAL, FEORMTEOWS ED, BMELEAAZOWER

L®,

LEORUMELEASZ IL ERA, KEORMTEWS

KARASRWEE LD, L. BARRERE ETAL, よ ば ざる か 。

CMB TARO, UISA CHAI,

ED,

AA

COMBO. A BRe aT LIT6O< RBS ART SICK

Now, let us ask something. We should ask, even if the seer may have seen Old Master Sakya, has he seen the Buddha or not?® Even if he has chanshi yulu 6A Bib ae ER (T.1996.47:67 1al 5-17) and elsewhere. Dogen also cites this story in his 7e7 ん67o ん z 水平 廣 銚 (DZZ 3:264, no. 394). seer with the five powers (gotsi se77777 五 通他 人 ): The term sennin {ill A, translated here as “seer,” has the connotations in Chinese texts of a mysterious, transcendent being, of a solitary hermit with miraculous powers, a Daoist “immortal,” etc. In Buddhist texts, the term is often used to render Sanskrit terms like rsi (often translated “seer”) or muni (often rendered “sage” or “ascetic’’).

“that one power” (na ittsu 那 一 ):通 For a list of the six powers。 see above, Note 2. In traditional discussions of this list, the first five are considered available to any advanced yogi, Buddhist or otherwise; in contrast, the sixth power, the knowledge that one has eliminated the defilements, can only be accomplished by a realized Buddhist adept.

66

“That one power, ask me about it” (va ittsii ni mon ga 那

一 通 個 問 ):我 The sense

is uncertain and the commentaries varied here. Most follow some version of Dégen’s view, expressed below, that the seer has not understood the meaning of “that one power” he has asked about. Some would see the exchange itself as demonstrations of “that one power,” in which case, we would want to read the last clause not as an imperative but as a declarative: “that one power [is] your asking me.” 67

how could [he] see them even in his dreams? (ikade ka ya yume ni mo min \\7)*C

か や ゆめ に も みん ): Taking the unexpressed subject to be “the seer of the five powers.”

68

Old Master Sakya (Shaka réshi FE +-). Dogen is here using a common Zen term of

endearment for the Buddha, treating him as just one of the venerable teachers of the community.

134

DOGEN’S

SHOBOGENZO

VOLUME III

seen the Buddha, has he seen Old Master Sakya or not? We should ask, even if he has seen Old Master Sakya, even if he has seen the Buddha, has he seen the seer with the five powers or not? In this questioning, one should study using entanglements; one should study entanglements cut off.?? How much less does [the question of] the Buddha having six powers reach [the level of] counting the neighbor’s valuables?” [35:19] £1:398} VERE

PROM

ia BROIL

IA,

WDA,

WACO, L

い は ず 、 仙人 人 に な し、 と い は ず 。 ABH OWMEILE EOE LB, MAW か で か 那 一 を 通 通 ぜ 。 ん い か ん と な れ ば 、 仙 人 に 五 通あれ ど 、 俸 有 六 通 の な か の 五 通 あら に ず 。 仙 人 通 、 は た と ひ 修 通の 所 通 に 通 破と な る と も 、 仙 通いか で か 俸 通を 通ずること を えん 。 も し 仙人 、 俸の 一 通を も 通ずる こと あら ば、 こ の 通よ り 侯を 通ず べき な り 。 仙 人 を みる に 、 修 に通 相似 せる あ り 、 作 儀 をみる に 、 仙 に通 相似 せること ある は 、 偶 儀 な り いと へ ども 、 祭 神通 あら に とず し る べき な り 。 通 ざぜ れ ば 、 五 通み な 修 と 同じ らか ざ る な り 。

What about the point of the Old Master Sakya’s saying here, “That one power, ask me about it”? He does not say the seer has “that one power”; he does not say the seer lacks it. Even if he explains the passage and blockage of “that one power,” how can the seer penetrate “that one power’’?’' For, though the seer has the five powers, they are not the five seen the Buddha (kenbutsu 52,448): The exact distinction between “Old Master Sakya” and “the Buddha” here is not clear but suggests a difference between the buddha as his-

torical figure and the buddha of more cosmic proportions that Dogen is describing — in scholastic terms, between the buddha’s “transformation body” (djin KE; kaya) and “dharma body” (hosshin 1&4; S. dharma-kaya). 69

S. nirmana-

one should study using entanglements; one should study entanglements cut off

(v6 katté o gaku su beshi, katt6 dan o gaku su beshi ABRXBTAL.

BRST

べし ): The subject here is unexpressed; it could be interpreted either as “we” or as “he”

(i.e., the “seer” in the story). For the term kattd 3A, here translated “entanglements,” see Supplementary Notes, s.v. “Tangled vines.” Dogen’s own language here is rather tangled and subject to somewhat varied interpretation.

70 counting the neighbor’s valuables (rinchin o sansii suru 隣 珍を算

敷する): 1.e.,the

“seer’s” concern with the six powers of the buddha is less productive than calculating another’s property. 71

Even if he explains the passage and blockage of “that one power” (na ittsti no

tsiisoku wa tatoi toku tomo #85 iO WILKE EOE < EB): The unexpressed subject here is probably “Old Master Sakya.” “Passage and blockage” here translates tsiisoku i 3£, an expression that has the idiomatic sense of “things going well or not” (what we might call “the ups and downs” of life); but Dogen is here beginning an extended play with the word tsi if, the first element of tst#soku and the second element of the term jinzi

##3H, the translation of which by “spiritual powers” misses the connotation of “passage” (also “thorough understanding,” “mastery”’) in its second element. Hence, some of D6gen’s play in this passage with that connotation is masked by the translation.

35. Spiritual Powers 7zzz

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135

powers in “the Buddha has six powers.””? Even if the powers of the seer get utterly penetrated in what the powers of the buddha penetrate, how could the powers of the seer penetrate the powers of the Buddha?” If the seer could penetrate even one power of the Buddha, by this penetration he should penetrate the Buddha. When we look at the seer, he has something resembling the powers of the Buddha; when we look at the deportment of the Buddha, it has something resembling the powers of the seer.’* Though this may be [true of] the deportment of the Buddha, we should realize that [such deportment] is not the spiritual powers of the Buddha. Since they do not penetrate [the Buddha], none of the five powers is the same as [those of] the Buddha.

[35:20] た ち ま ち に は 、 一 通 も 仙人 は お 通の 名 お字

那 を とも よぶ な じ

一 ふ と と

通 と を ふ、 な に の 用か ある、 べ し、 と な り 。 那 一 通 と を ひ ころ な し と な り。 し か あれ ば い へ ども 、 神 通の 名 は字 る か

と な り 。 第 、 那 一 通 を 人 、 神 通 と 人角 に 殊 異 な。 り

迎 老 子 と ふし 者 通 こ こ を

ここ の ろ 、 一通 は と 、 神 も て 、

What is the use of his suddenly asking about “that one power’? The Old Master Sakya’s point is that he should be asking about even one of the powers. He should be asking about “that one power” and asking about “that one power.”’> Even one of the powers is not something the sage could reach. This being the case, [when we speak of] “the spiritual powers of the Buddha” and the spiritual powers of others, while the term

72

they are not the five powers in “the Buddha

no naka no gotsit ni arazu

has six powers” (butsu u rokutsit

俺 有 六 通 の な か の 五通に あら ず): Or “they are not the five

powers among the six powers that the Buddha has.” 73

get utterly penetrated in what the powers of the Buddha

penetrate (buttsii no

shotsit ni 人527g 7O 7 の7z 俸 通の所 通に通 破 と な る): An odd locution. presumably meaning simply “are fully penetrated by the powers of the Buddha.” The element 7g 破 ("to break”) in the term /sz7g 通 破 should probably be taken as an emphatic: hence, “utterly.” 74 deportment of the Buddha (butsugi ({#): The glyph gi {# usually connotes formal or ritual action; here, it can probably be understand simply as the Buddha’s *manner,” or “way of behaving.” The point would seem to be that, while in their behavior, the Buddha and the seer may sometimes act alike in displaying powers, such displays are not

the real powers of the Buddha. 75 he should be asking about even one of the powers. He should be asking about “that one power” and asking about “that one power” (iftsii o mo tou beshi, to nari.

na ittsi o toi, na ittsi o tou beshi WARE HESNAL, ERO, Ah—-whe LEO, A—ih aw & J.~L): A confusing passage, generally interpreted to mean that, instead of asking about “that one power” distinctive of the Buddha, the seer should be asking again and again about any one of the powers. On this reading, Dogen is using “that one power” (zg 7 がsZ 那 一 )通 here to mean, not the sixth power, but whichever power the seer may ask about.

136

DOGEN’S

SHOBOGENZO

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“spiritual powers” may be the same, the term “spiritual powers” is very different.’° In regard to this [we have the following]: * OK OK OK OK

[35:21] mite Abs. HAD, BORSA, BIT. RAR. HEA Wik! (RE =, Nt 2ee, AAR, BEDI. fe. A Nik, ERA BR aK + PRL + BE HE > KAR. OMAP, Re ®, IR, WRAP ES ERK eR, RA a AL i. REG. ROWS AT eS. EES + I, KRU, ABA ARES, ARERR, ABRE REE, ATRARERRRE, ARBRE OARS. ATER R BER, ATONE RAE AE Te. REPL RBA, HE TAA. (BHATT A, UE, IRE. IEEE. 個 ae (ERE. BORG. BEE IMAR, WR. 2I7NE 見 解。 Great Master Huizhao of Linyi Cloister said,” An ancient has said,

The Tathagata’s presentation of the bodily marks Is done to accord with the sentiments of the worldly.”® Lest people produce annithilationist views, 76

while the term “spiritual powers” may be the same, the term “spiritual powers”

is very different (jinzi no mydji onaji to iedomo, jinzi no mydji haruka ni shui nari *¥

通 の 名 字 お な じ と い へ ども 、 神

通 の 名 は字 る か に 殊

異な り ): Presumably to be under-

stood, “though the term may be the same, its meaning in each case is very different.”

77

Great Master Huizhao of Linji Cloister (Rinzai in Eshé daishi Bit F8 KEM):

l.e., Linji Yixuan fi¥##eX%. This entire section is a quotation in Chinese of a passage

from the Linji lu B&VEER, T.1985.47:49c29-50a14. 78 An ancient (kojin 4 A): Linji is quoting here the Liang zhao Fu dashi song Jingang bore jing ZHEKEVAS MAAK (7.2732.85:2b23-26; Stein 1846), preserved among the Dunhuang documents. Though traditionally attributed to the semi-legendary

sixth-century figure Fu Dashi (&X6ii, or Great Master Fu (497-569), it is thought to have been composed in the Tang. The verse quoted by Linji here is commenting on the Diamond Siitra’s famous discussion of the “marks” (xiang #8; S. laksana) of a buddha.

It is introduced in the original Fu Dashi text by two passages (T.2732.85:2b18-21) from

Kumé§arajiva’s translation of the Diamond Siitra (Jingang bore boluomi jing 2M ARATK HEZKE, T.235.8:750a20-23; T.235:8.749a23-25): 須

若 、提 於

溢 。 何

意 云 何、 可

以 十 三 二 相 見如 來 。不 不 也 世 尊 、 不可以

以 逆。 如 来 説 十 三 二 相 即 赴 非 。相 是

十 三 二 相 得見如

名 十 三 二 相 。

“Subhuti, what do you think? Can one see the Tathagata by his thirty-two marks?” “No, World-Honored One, one cannot see the Tathagata by his thirty-two marks. Why is this? The thirty-two marks spoken of by the Tathagata are no-marks. These are called ‘the thirty-two marks.“

Oia Aste.

ALATPATA

ene se, AeA tTAFETA, Al) LOK,

35. Spiritual Powers zzz

神通

13/

He expediently sets up vacuous names.” He provisionally speaks of the thirty-two And the eighty, just empty sounds.*° Having a body ts not the substance of his awakening; Having no marks is his true shape.*' You say that the buddha has six powers, and that they are inconceivable. All the devas, transcendent seers, asuras, and powerful spirits

have spiritual powers.*? Does this make them buddhas? Followers of the way, don’t be mistaken. The asuras battled with Deva Lord Sakra:

defeated in battle, they led their eighty-four thousand followers to hide inside a lotus root.®’ Are they not sages? What this mountain monk has brought up are all karmic powers or dependent powers; they are not like the six powers of the buddha.™ The Buddha admonished Subhiti, “Whatever marks there are, they are all vain delusion. If one sees the marks as no-marks, that is seeing the Tathagata.” bodily marks (shinsdé

#8): Le., the extraordinary physical “marks” (S. /aksana) held to

adorn the body of a buddha (and a cakravartin, or “wheel-turning” monarch). 79 annihilationist views (danken ft 5.): S. uccheda-drsti, the false view that denies the reality of karma and rebirth.

80 the thirty-two and the eighty (sanjini, hachiji =+-—, /\+): Le., the traditional lists of thirty-two “marks” (sd #8: S. /aksana;) and eighty “auspicious signs” (k6 4; S. anuvyafjana) that scripture attributes to a buddha’s body. 81 Having a body (ushin #4); Having no marks (mus6 #€*8): Or, perhaps, “his existing (i.e., physical) body”; “his nonexisting marks.” 82

All the devas, transcendent seers, asuras, and

shinsen, ashura, dairikiki ~OakK,

tM,

MERE,

powerful

spirits (issai shoten,

KA HR): “devas” (shoten if KR):

i.e, the “gods” of the various buddhist “heavens.” “Transcendent seers” (shinsen ##AIll):

i.e., Spiritual adepts like the “seer” who interviewed the Buddha in the story above; in Chinese context, often translated as “immortals.” “Asura” (ashura Ba{E#E): sometimes

translated “titans”; powerful beings of Indian mythology, sometimes pictured as warring with the devas. “Powerful spirits” (dairikiki X7J 54): could refer to a variety of demonic

beings; sometimes interpreted as powerful demons in the realm of the “hungry ghosts”

(gaki FRA: S. preta). 83 The asuras battled with Deva Lord Sakra (ashura yo Ten Taishaku sen ba K FER):

#E 58

“Deva Lord Sakra” (Ten Taishaku Ki#*®) refers to the powerful Vedic god

Indra, sometimes said to be the king of the devas. The example of the asura king hiding his troops in the lotus root can be seen at Huayan jing HERE, T.279.10:220a25.

84

What this mountain monk has brought up (nyo sansé shokyo 0\L(8 PT): Le.,

“the powers I have just discussed.”

karmic powers or dependent powers (gotsi etsii 3218 (Ki): “Karmic powers” (g6tsit 業 通) likely correspond to what are elsewhere called “recompensive powers” (hdtsi #k iH) — i.e., powers derived from the karma of one’s birth as a dragon, demon, etc. “Dependent powers” (etsit (iH) refer to paranormal events in the environment, such as “miraculous” cures, etc. For these definitions, see Baozang lun EX iscim (T.1857.45:127b1-9), and Zongjing lu ARBRE (T.2016.48:494b 1 8ff).

138

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SHOBOGENZO

VOLUME III

He enters the realm of form without being deluded by form, enters the realm of sound without being deluded by sound, enters the realm of smell without being deluded by smell, enters the realm of taste without being deluded by taste, enters the realm of touch without being deluded by touch, enters the realm of dharma without being deluded by dharma.» Therefore, when he realizes that the six types — form, sound, smell,

taste, touch, and dharma — are all empty marks, they cannot bind this person of the way who depends on nothing.®® Though his ts the defiled quality of the five aggregates, it 1s yet the spiritual power of walking the earth.®’ Followers of the way, the true buddha ts without a shape; the true dharma 1s without marks. You are just making models and making patterns on top of phantom transformations. Even supposing you get something through your seeking, it will all be fox spirits.8* None of it is the true buddha; it 1s the view of other paths. [35:22]

{1:400}

し か あれ ば 、 諸 の 借 六 神

通 、は 一

切 諸天 ・ 鬼 神、 お よび 二乗

等 のお よぶ べべ

さき に あら ず、 は か る べき に あら ざる な り 。 人 道の 六 通 、は 人 道の 俺 弟子 の Fp ee (Ht), BRA DORR SAL IAN, PRNIMIL, PHEICBAT, (HALSALL, HRN LARDOASATEO, HANI BRE S OAL, HAZEARNRDOT, EBBHRL, Thus, the six spiritual powers of the buddhas are not something that could be reached by, not something that could be reckoned by, any of the devas or demonic spirits, or by the two vehicles and the like. The 85

He enters the realm of form without being deluded by form (nyii shikikai fuhi

shiki waku A f& 53 AK 4.2): Linji is giving here the venerable list of the six “entrances” (nyit A: S. ayatana, “sense field”). The “realm of dharma” here refers to the objects of

the sixth sensory organ, the mind (i &; S. manas). Though the association of the six sense fields with the six spiritual powers became common in Chan texts, there does not seem to have been any serious attempt actually to match the members of the two lists. “Deluded” (waku 2%) translates a term regularly used as a synonym for the “defilements”

(bonno faim; S. klesa). 86 empty marks (kiisd 2278): Or, “marked by emptiness”: in ordinary parlance, “an empty form.” 87

the defiled quality of the five aggregates (goun ro shitsu F440’): L.e., the ordinary

state of a human being. See Supplementary Notes, s.v. “Four elements and five aggregates.”

the spiritual power of walking the earth (jigyd jinzii 4147 #38): No doubt a play with the sense, “grounded,” in the term jigyd HL{T (“walking the earth”), as in the “grounded

seer” (jigyd sen H{T{L), who has not yet mastered the art of flying. 88 fox spirits (vako yez7z7 野 狐 精 魅 ):A common Zen dismissal of paranormal powers as no better than the bewitchments of fox spirit possession; more often in the abbreviated

form yako ze 野 狐 精 .

35. Spiritual Powers Jinzit Phi

139

six powers of the way of the buddhas have been uniquely transmitted only by the disciples of the buddha on the way of the buddhas; they are not something transmitted by others.® The six powers of the buddha are uniquely transmitted on the way of the buddhas; those that do not uniquely transmit them cannot be expected to know them. We should study that those who have not uniquely transmitted the six powers of the buddha are not people of the way of the buddhas. * OK OK OK OK

[35:23] SAME, PEAE, S4nRh-DARRK, ELSE, IK, OS, NASER, OR NEE, RAMA 8S BRERA, IN BEAR 依 住 知 解 、 是名 神通 。 RSPR Ee, WEEE, WEBI 可得 尋。 是 備 向 人上 、 最不可思 議 、人 是自己 天 。 Chan Master Baizhang Dazhi said,”° The eyes, ears, nose, and tongue are each without the stain of craving for any of the dharmas, whether being or non-being — this 1s called “receiving and keeping the four-line gatha”; it is also called “the four fruits.’”' The six entrances without traces are also called “the six spiritual powers.’”” To be unobstructed by all the dharmas, whether being 89

uniquely transmitted (fanden #{%): A term commonly used in Zen to describe the

transmission of the dharma from master to disciple. Though the term suggests (and in some Cases is used to indicate) a lineage in which there is only one legitimate representative, or “ancestor,” in each generation, it regularly appears in contexts where the element

tan

is better understood as “unique,” “pure,” or “simple.”

90 Chan Master Baizhang Dazhi (Hyakuj6 Daichi zenji BKK SiwHbN): L.e., Baizhang Huaihai & Xt. The quotation here is from a passage appearing in the Tiansheng guangdong lu K#

SER, ZZ.135:681al7-b3. A portion of the passage is also quoted in

the “Shobogenzo arakan” JE JEAR debe] HEX chapter. 91 “the four-line gatha” (shiku ge PUa){f): Here, probably referring to the verse found throughout the Buddhist literature; see, e.g., the Nirvana Siitra (Da banniepan jing KAX

{BAZKE, T.7.1:204c23-24): ant ein, EERE, ERK,

BRIER,

All things are impermanent: This is the law of arising and ceasing. When the arising and ceasing have ceased, Their cessation is ease. See Supplementary Notes, s.v. “Whether on trees or on rocks.” “the four fruits” (shika PU):

The four stages on the path of the sravaka: “stream

entry” (yoru fA; S. srotapanna), “once-returning” (ichirai —3K; S. sakrdagami), “non-returning” (fugen iz; S. andgami), and “worthy” (arakan [rl HER; S. arhat). 92 six entrances (rokunyu 7\ A): The six sense spheres (S. ayatana) of eye, ear, nose, tongue, body, and mind.

140

DOGEN’S

SHOBOGENZO

VOLUME III

or non-being, and not to rely on the understanding — this 1s called “spiritual power.” Not to guard this spiritual power — this 1s called “no spiritual power.” Such 1s the bodhisattva of no spiritual powers, whose traces cannot be found. He is a person beyond the buddha, the most inconceivable person; he is himself a deva.”°

[35:24] V\ = eB 2H FH FEA 最 可 不 思 議人 な り 、 通 不 守 な此 り 、 一 し きた れる こと ひさ ず。 そ の 六 神

AH, DURA RIB IC IE(BAE A, DK

OUTEL,

HES

SOAIL,

PEICHSH

SHAELAREREY, LSM, Hilt peo Teh LY eT AR り 。 その 達する 、 滑 滴 、の 巨 海を 呑 吐 す 、る 役 塵 、の 高 を 紙 括 する 放 、 た れ か 疑 著 す こと る を えん。 これ す な は ち 神 通 る な の みな り 。 The correct transmission of the six powers and four of the buddhas is like this. We should realize that what is not the buddha dharma. This being the case, the way always mastered from the spiritual powers. Who could

fruits in the way differs from this of the buddhas is doubt that, in this

mastery, the smallest drop of water swallows and vomits the vast ocean,

an infinitesimal dust mote takes up and lets go of a tall peak? This is just the spiritual powers. TE EAR Het BS = PE Treasury of the True Dharma Eye Spiritual Powers Number 35 [Ryumonji MS:] 個 時 仁治 二 年 辛旧 十一 十 月 六 日、 在 於観音 導 利 興 聖 費 林寺 示 衆 Presented to the assembly at Kannon Dori Kosho Horin Monastery; sixteenth day, eleventh month of the junior metal year of the ox, the second year of Ninji [19 December 1241] [Tounji MS:] RILPR Pai ASE Z. ERBONRIERAR, (RE Copied this 1n the acolyte’s quarters, Kipp6, Esshi; first day of midspring, senior wood year of the dragon, Kangen [11 March 1244]. Ejo'

102

mid-spring (chiishun

¥): I.e., the second lunar month.

TREASURY OF THE [TRUE DHARMA NUMBER

36

The Arhat Arakan

bry ETS

EYE

146

DOGEN’S

SHOBOGENZO

VOLUME III

The Arhat Arakan INTRODUCTION

This work was composed in the summer of 1242, at KOshoj1. According to the colophon, it was copied out over thirty years later by Dogen’s disciple Ejo. The work, one of the shorter pieces in the Shobdgenzo, appears as number 36 in both the seventy-five and sixty-chapter versions of the collection and as number 34 in the Honzan edition. As its title indicates, the text is a discussion of the arhat, or “worthy” one, who has eliminated all his or her spiritual defilements (A/esa) and achieved nirvana. In much Buddhist literature, the term “‘arhat” was

used to refer to any fully realized Buddhist (and, indeed, was applied to Buddha Sakyamuni

himself); but, with the rise of the bodhisattva ideal,

the word came to refer specifically to the goal of the sravaka-yana, or “vehicle of the hearers,” those held to aspire only to nirvana and not to the anuttara-samyak-sambodhi (“unsurpassed, perfect awakening”) of a buddha. Dogen’s discussion of the term dismisses the distinction between the arhat and the buddha. As in most of the chapters of the Shobogenzo, the discussion proceeds by way of comments on passages drawn from earlier literature — in this case, from the Lotus Sutra and the sayings of several Chinese Chan masters. Expanding on the famous Lotus Sutra doctrine that all Buddhism is ultimately intended to guide beings to buddhahood, Dogen argues that the true arhat is a fully awakened buddha. Reiterating a theme found in much of his writing, he argues that true awakening Is to be found in the spiritual practice of the Zen masters.

147 IE VEER AES = ZN Treasury of the True Dharma Eye Number 36 阿

維 渓

The Arhat [36:1] {1:4033 aa miCLae, AE. ROCA, GAR, DIA E. Their contaminants having been exhausted, without further afflictions, having attained their own benefits, having eliminated the bonds of existence, their minds set free.'

[36:2] ~ HARES 0, BRS OMERZEO, BOPRL

O Ahk

RHO

公

- H.-H

TTRIDMBOABSHDICEY C. BEE CT,

BIA:

FAA

AZAOAIC,

HABA

L,

案 現 成 する な り 。

We should investigate further. Since the seeds of tangled vines have the power of the body stripped, there are branches, leaves, flowers, and fruit that entwine tangled vines; and, because they are “interacting and not interacting,” the buddhas and ancestors are realized, the kOan is realized.*° *

KOK OK OK

[38:15] HN CRAB, TOR, OSE SABTRE, AG, SERSL+ EA, R, AMAR, MBE, Bic, ABI, BHM, SRA, EAS a. CReSH, Fil, BEBE SHM, (SA SR, An か

(Am ER RZ, SS, Ret Riz, (SR, Ree, Ba, SAORI AZ th 未 著。 Great Master Zhenj1 of Zhaozhou addressed the assembly, saying, “Kasyapa transmitted to Ananda. So, tell me, to whom did Dharma transmit?’*°

34

Holding up a flower and blinking the eyes (nenge shunmoku 4 2% B ): breaking

into a smile (hagan mishd REAR): References to the story of Sakyamuni’s transmission to Mahakasyapa on Vulture Peak. See Note 21, above and Supplementary Notes, s.v. “Holding up a flower and blinking the eyes” and “Break into a smile.” 35 the body stripped (dattai fti#%): A term that can also mean “to escape the body,” in Chan texts, it often carries the sense, “to reveal all”; see Supplementary Notes, s.v. “Body stripped.” “interacting and not interacting” (ego fuego [8] 4 4.[6]4.): Or “not interacting while interacting.” From a line in the Cantong qi BIlFIR, of Shitou Xiqian 4 98773 (700-791)

(Jingde chuandeng lu F{=(R PEER, T.2076.51:459b10); usually interpreted to mean that two things (often subject and object) are both independent and interdependent. buddhas and ancestors are realized, the kéan is realized (busso genjo shi, koan genjo

suru #48 Hi 成 、し 公 案 現 成 する ): “The kdan is realized” here translates one of Dogen’s favorite expressions, kéan genjd “ARE (also genjd koan FARK ZB), a phrase that, in ordinary Chinese, might simply be rendered, “the case is settled” (1.e., a legal judgment has been rendered), but in the Shobdgenz6 and subsequent Sdtd usage, takes on more metaphysical tones as something like “reality manifest.” See Supplementary Notes, s.v. “Realized koan.”

36 Great Master Zhenji of Zhaozhou (Joshii Shinsai daishi #4)\| (BR XEM). The posthumous title of Zhaozhou Congshen 趙 州 従 訟 (778-897), famed disciple of Nanquan Puyuan fj 5% 48. His saying here appears in the Zhaozhou /u #4) #k, Guzunxiu yulu 古 尊 宿 語録 (ZZ.118:311a14-18).

38. Tangled Vines Kattd

5i¥

187

Thereupon, a monk asked, “Well, what about the Second Ancestor’s

getting the marrow?” The Master said, “Don’t slander the Second Ancestor.”

The Master again said, “Dharma had a saying that those on the outside get his skin, those on the inside get his bones. So, tell me, what do

those still further inside get?” A monk asked, “What’s the principle of getting the marrow?” The Master said, “Just recognize the skin. Where this old monk ts, he

doesn’t set up even the marrow.’”’ The monk asked, “What 1s the marrow?”

The Master said, “If you’re like this, you don’t touch even the skin.””** [38:16] {1:421}

LPHNMIZL4ANL, Kifer #BoOL Xld, Bie REO, RSE る は 、 骸 うる も な り 。 興 摩 即 度 出 措 未 著の 道理 を 功夫 すべ し 。 如何足 得 髄 RIG PR CAVE IT Sic, (BRR. Ee, Bt Raz, CaS, MAMROLIA,

え る の て

に に 相 、

、 二 、 阿 見 時 且 道、

磨 な 、り 二

祖 得 難 蔵 節に は 達

MMRURSe,

髄、 身 、 磨

BHOBRROIEH LEY, DOM’

又 作 摩 生の 間 取 現 於好 葉 な り 、 迎 葉 蔵 換面目 皮肉 骨 丹 の 値 奥 仕訂 人 と、 し めす

祖す で に 得

成せ 。り 身 於 阿 行 李ま を な り 。

髄 するに は 達磨

REO あれ な り 偉

な 。り こ の 道理 の 参

法な ほ 今 日 にいたる まで 側 法 な り も。 し か く の 今日 にいた にる あら ず 。 この 道理 、 づか し し 、 教他 道 取すべ し 。 在外 者 得 、皮 在 香 者 いま いふ 外 、 い まい ふ 裏 そ、 の 宗 趣、 も と も kX RAR ME OICHAHY), Bem (cB

WIE BL 難な り。 し か ぬ か れ ざ る 達磨 すでに

RR ども 。 こ 奥する

a ee 人 、 興 昌 れ に より と き は 達

究に より て 、 介

の ご と く な ら ざ らん は 、 介 法 に 功夫 参 究 し 、て 和 目 道 取すべ 得 、骨 且 道 、 更 在 裏 者 得 仕 摩 。 端的 るな べし 。 外 を 論ずる と aoltrx, K-A- Be: He d

Y,

Given this, we should realize that, when we “don’t touch even the skin,” we don’t touch even the marrow. To be able to touch the skin is

to get the marrow. We should work away at the meaning of “if you’re “Kasyapa transmitted to Ananda” (Kashd den yo Anan 迎

葉 佑 奥 阿難 ): A reference to

the tradition that Mahakasyapa transmitted the dharma he had received from the Buddha

to his disciple Ananda. 37 “Where this old monk is” (rds6 shari @{84 #2): Zhaozhou uses a Chinese idiom for “here” (zheli 4 2) that contains the same term (/i #2) he has used for “inside”; hence, there may be the suggestion that, by being “here,” he is, as it were, all the way “inside.” “doesn’t set up even the marrow” (zui ya furyii Bit, #12): L.e., “doesn’t set up” as a

topic, “doesn’t discuss.”

38

“you don’t touch even the skin” (hi ya mo mijaku Kt fax): Literally, “you

grope for but don’t touch even the skin” (a sense Dogen will play on below). The Chi-

nese expression mo michao f&#F (or mo buchao #7 ¥) has the idiomatic sense “can’t understand,” or, as we might say, “don’t get it.”

188

DOGEN’S

SHOBOGENZO

VOLUME III

like this, you don’t touch even the skin.” When asked, “What’s the principle of getting the marrow?” he expressed the words, “Just recognize the skin. Where this old monk ts, he doesn’t set up even the marrow.” With “recognize the skin,” he made “doesn’t set up even the marrow” the true “principle of getting the marrow.” For this reason, the question appeared, “What about the Second Ancestor getting the marrow?” When

we should observe the time when

“Kasyapa

transmitted to

Ananda,” Ananda hides his body in KaSyapa, Kasyapa hides his body in Ananda.” Nevertheless, on the occasion when they encounter each other within the transmission, they do not escape the observances of skin, flesh, bones, and marrow that change the face.*° Hence, [Zhaozhou] ind1cates, “So tell me, to whom did Dharma transmit?’ Dharma was already Dharma when he “transmitted to”; the Second Ancestor was already Dharma when he “got the marrow.’*' Because of the investigation of this principle, the buddha dharma remains the buddha dharma down to today. If it were not like this, the buddha dharma would not have reached us today. Quietly working on and investigating the meaning of this, we should express it ourselves; we should have others express it. “Those on 39

When we should observe the time (jisetsu o tokan suru 77 時 節 を 常観するに:

The surprising deontic predicate tokan suru &#i¢ (“should observe”) can probably be taken here simply as “observe” (or, perhaps, “observe now’): but the phrase “should observe the time” is likely intended to invoke a saying, based on the Nirvana Sitra (Da

banniepan jing KAXTEARE, T.374.12:532a18-19), that Dogen discusses at length in his

“Shdbdgenzo bussho” IEYEAR BLE (DZZ.1:17): HRS. RAVER, EBLE AK, The Buddha said, “If you wish to know the meaning of ‘buddha nature,’ you should observe the conditions of the time.” For details of the widespread use of this saying in Zen texts and its possible origins in

the Nirvana Sitra (Da banniepan jing KARIZARIE), see Supplementary Notes, s.v. “If you wish to know the meaning of ‘buddha nature,’ you should observe the conditions of the time.” 40

they do not escape the observances

of skin, flesh, bones, and

marrow

that

change the face (kan menmoku hi niku kotsu zui no anri o manukarezaru 777 換 目面 皮 Ale ROTA EMIX DZeY ): “Observances” (anri {T2) typically refers to the religious practices of the {i A) is a multivalent tary Notes, s.v. “Turning might be paraphrased as

monastic. “To change (or exchange) one’s face” (kan menmoku idiom; here, perhaps, referring to awakening; see Supplementhe head and changing the face.” This rather obscure passage follows:

Although in one sense, at the moment of dharma transmission, Kasyapa and Ananda are identified (“hide their bodies” in each other), their individual awakening must still be expressed in the actual give and take of the transmission (exemplified by the “skin, flesh, bones, and marrow” of the Bodhidharma story). 41

“transmitted to” (den yo {#82): An odd locution; Dégen here retains the preposition

of Zhaozhou’s question, “to whom did Dharma transmit?”

38. Tangled Vines ん 7 の 葛藤

189

the outside get his skin, those on the inside get his bones. So, tell me,

what do those still further inside get?’ The implication of this “outside” and “inside” should be quite obvious. When we discuss “outside,” skin, flesh, bones, and marrow are all “outside”; when we discuss “inside,” skin, flesh, bones, and marrow are all “inside.”

[38:17] Lmaietmalib, WDEMBO#B, ¢bicaFBOK-A: + ao 向上 を 、 條 條 に 参 究せり。 髄 より も 向上ある で べから ず、 と お も ふ こ と な か れ、 さ ら に 三 ・ 五

枚の

向上ある

な り 。

This being the case, the four Dharmas here have all investigated what is beyond skin, flesh, bones, and marrow, in each of a hundred, thousand,

myriad instances.** Do not think that there must be nothing beyond the “marrow”; there are still three or five beyond it.” [38:18] {1:4223 EIN TROVE OAR, CAE, ARRORR - HU: KiB: SPS の お よぶ べから ざると ころ 、 い まだ 夢見 せ さ ざる と ころ な り、 い は ん やで 道 取 あら ん や 。 近 來の 杜撰 の長老 等 、 あ り と だ に も しら ざる と ころ な り 。 かれ

Sicha ll, Wi Ll. This address to the assembly by the Old Buddha Zhaozhou ts the saying of a buddha. It is something not reached by others like Linji, Deshan, Dawei, or Yunmen,

something they have never dreamt of, much

less

spoken about.” It is something the recent illiterate elders do not even know exists, and they would be startled if we told them.“

42

four Dharmas here (ima shiin no Daruma \\ £00 & © #/): Dogen seems here to

be treating Bodhidharma’s four followers as four versions of Bodhidharma.

43

there are still three or five beyond it (sara ni san go mai no kdj6 aru nari さら に

三 ・ 五 枚の 向上ある な ): り Or, perhaps, “there are still three or five sheets of beyond.” Here as elsewhere, Dogen treats the adjective kdjd (“above,” “beyond”) as a noun, which he counts here with the classifier for thin, flat objects. 44

Linji, Deshan, Dawei, or Yunmen (Rinzai Tokusan Daii Unmon (iii + LU

+ K

i65 > 22F49): Le., the famous Tang-period Chan monks Linji Yixuan ERW##sX% (d. 866), Deshan Xuanjian (#1#

(780-865), Weishan Lingyou 7 1L #46 (771-853), and Yun-

men Wenyen 22F4Y 3c{E (864-949). something they have never dreamt of (imada muken sezaru tokoro VY E728At SS &¢ = 4): Japanese version of the Chinese insult wei meng xian zai KE HLTE (“never seen

even in one’s dreams”); common in Dégen’s writing. 43

illiterate (zusan [or zuzan] #t4##): Free translation of what is, more literally, “Du

composition,” used in pejorative reference to a literary work that, like those of Du, is ignorant of classical precedents. (Du is most often identified as the Song-dynasty poet Du Mo &£&k; for alternative theories, see M.14477.122.) Dogen regularly uses the term to refer to those in the Chan tradition who are ignorant of the tradition.

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[38:19] SRA Ria,

Be

RON

AH,

Chan Master Xuedou Mingyjue said, “The two Zhou, Zhao and Mu, are old buddhas.””*°

38:20

Labi,

Aho,

MOM

D

AaoewBeD.

Therefore, the word of an old buddha is proof of the buddha dharma;

it is something once said by the self.*’ [38:21] HIRRGAKMS.

ENO.

Great Master Zhenjue of Xuefeng said, “The Old Buddha Zhaozhou.’™®

[38:22] SX OMA. ty CBT,

HH. ORR CBARKIT, DOORAD,. AH ORR LOR, AFOM ECR O AYO, EWS IER,

The prior buddha and ancestor praises him with the praise, “old buddha”; the latter buddha and ancestor praises him with the praise, “old buddha.”*? We know that he is an old buddha beyond past or present.

46 Chan Master Xuedou Mingjue (Setchd Mydkaku zenji AB i0eEM): Le., Xuedou Zhongtou 25 & 9A (980-1052). His words here are probably not in fact a quotation; Dogen’s source is likely a comment on a story about Zhaozhou Congshen 趙 州 従 訟 and Muzhou Daozong 睦 州 道路 (Venerable Chen 陳 尊 宿 , dates unknown), in which Xuedou makes passing reference to them as “two old buddhas” (niyuan gufo — 14 ().

(Mingjue chanshi yulu FA ibhabeR, T.1996.47:672a5-6.). See Supplementary Notes, s.v. “Old buddha.” 47

the word of an old buddha

bupp6 no shdken nari 4

is proof of the buddha dharma

(kobutsu no do wa

iBT RYE @ GERRY ): Ie., Zhaozhou’s words reliably ex-

press the Buddhist teachings. The sentence could also be interpreted to mean, “the word, ‘old buddha,’ is evidence that [what Zhaozhou says] ts the buddha dharma.”

it is something once said by the self (jiko no s6 dodshu nari RA BiBRx Ze 4 ): A tentative translation of a sentence the exact sense of which is uncertain. It could be interpreted to mean, “the self has said,” or “Zhaozhou himself has said,” or perhaps “the buddha dharma itself has said.”

48 Great Master Zhenjue of Xuefeng (Seppd Shinkaku daishi Svéie & KEM): Le., Xuefeng Yicun 委 峰 義 存 (822-908). His saying is found in several sources; see, e.g.. Yuanwu Foguo chanshi yulu felt ob Ree BER, T.1997.47:799al9; shinji Shobdgenzo ia + TE EARGR, DZZ.5:268, case 283. 49

The prior buddha and ancestor (saki no busso & & 9) (#648); the latter buddha

and ancestor (nochi no busso D praise Zhaozhou.

fH #H): Le., both Xuedou #3# and Xuefeng Gilé

38. Tangled Vines KattO

i¥

191

[38:23] Lams, RAs H+ MORIRG OERIL, 標準 な 。り こ の 標 格 を 功夫 参 完 べき す な り 。

HHORRT OREO

Thus, the principle that skin, flesh, bones, and marrow are entangling is the standard of “you’ve gotten my,” presented to the assembly by the old buddha.°*° We should work at and investigate this norm.

[38:24] Ee, MFAIL HTS LVS, CargEZeO EBBTARLY, REDAR, か な ら ず し もゃも 買 な べから る ず 。 宋 雲 い 、 か で か 祖師 の 去就 をみん 。 た だ 、 祖師 星 直 の の ち 、 熊 耳 山 に さめ を た て まつ り ぬ る と な ら ひ し る を 、 正 移 と

する な り 。 Also, we study that saying the wrong.?' What Song Yun saw is Song Yun see the conduct of the the Ancestral Master returned to Xiong’er is correct study.”

First Ancestor returned to the west is not necessarily the case. How could Ancestral Master? To know that, after tranquility, he was interred at Mount

TE TEAR HR eS EB — T/\ Treasury of the True Dharma Eye Tangled Vines Number 38 [Ryumonji MS:] 個 時 寛 元 元 年 笑 卵 七 月 七 日、 在 基 州宇治 郡 観 導音 利 興 聖 費 林寺 示 衆 Presented to the assembly at Kannon Dori Kosho Ho6rin Monastery, Uji District, YOshi; seventh day, seventh month of the junior water year of

the rabbit, the first year of Kangen [25 July 1243P° 50 Thus (shika areba U?>%4vld): The first sentence here might be somewhat more simply put, “Thus, the teaching of the old buddha [Zhaozhou] about “you’ve gotten my” gives us a Standard for understanding what is meant by [Ddgen’s saying that] “skin, flesh, bones, and marrow” are entangling. 51 the First Ancestor returned to the west (Shoso wa saiki su 初 祖は RFT): At issue here is the famous legend that, after Bodhidharma’s death (sometimes said to be from poisoning by the monk Bodhiruci), the Chinese emissary Song Yun #2 encountered an Indian monk in the Pamirs with one sandal. A subsequent investigation of Bodhidharma’s grave revealed an empty tomb and one sandal. Recorded, e.g., at Jingde

chuandeng lu ARAB EER, T.2076.51:220b5-10. 52 Mount Xiong’er (Yijisan RE H\L1): A mountain in Shanzhou BR) (present-day Henan). For this version of Bodhidharma’s final resting place, see, e.g., Jingde chuandeng lu #{2 {8 GSR, T.2076.5 1:220b4.

53

The Tounji jl ETS ORMETHSEXMAROAR, EKEOBRT L も

、 か れ ら きく べから ず 。

When one receives the certification of a buddha, one awakens alone without a teacher, one awakens alone without a self.? Therefore, it is said that buddha after buddha verifies and inherits, ancestor after ances1

who would deem this as most honored or certify it as unsurpassed (fare ka kore

o saison nari to shi, mujé nari to in suru ん o7o gr7g7 た れ か これ を最 尊 りな と し 、

無上

7g) LEITS = L HHL): “Most honored” (saison #2) is an epithet of a buddha; “unsurpassed” (mujd #£_£) here is likely a reference to the “unsurpassed bodhi” (muj6

bodai

無上 菩提 ) of a buddha.

2 one awakens alone without a teacher (mushi dokugo #£6 3412); one awakens alone

without a self (muji dokugo #£ 8 441%): The former phrase occurs fairly often in Buddhist texts, especially in reference to the pratyeka-buddha; the latter phrase represents DoQgen's play on the equally common phrase “awakens by oneself without a teacher”

(mushi jigo #£6M B t#). Since of course Dogen emphasizes the importance of the teacher, both expressions are typically understood here as suggesting that, in the experience of

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tor verifies and accords. The essential point of this principle cannot be clarified if one is not [one among] buddha after buddha; how could it be something measured by those on the ten stages or virtual awakening, not to mention something calculated by the sutra masters or treatise masters, and the like.’ Even if we were to explain it to them, they could not hear it.

[39:3] {1:424} GB tTAR

tS SAO ZI,

節 あ ら 。ず た と へ ば 、 相

識 、し 松も 印

PIB

石は 石 に 相

誇 す る 、に み な 前

EBROARIC

LL

LC,

EIST

第 後 移 如 な 如 り 、 前

と し。 か く の ご と く な る を 明ら め ざる

と も が ら は 、 介

HBC bb SOF

SIL SY,

BH

松 後 松 如 如 るな が ご 修 正 値の

道 にあふ と

い へ ども、 い か に ある 道 得 らん な 、 と あや し む に も お よ ば ず 、 化 修 相 詞 の 祖 祖 誇 牛 、 す と いふ 領 寛あること な し。 あ は れ む 太 し 、 他 種族 に 相似 な り と い へ ども 人 、 修子 にあらざる こと を 、 子 人 にあらざる こと を 。

Because buddha after buddha inherits it, the way of the buddhas is just the exhaustive investigation of buddha after buddha, with no time that is not buddha after buddha. It is like, for example, stones inheriting from stones, and jewels inheriting from jewels; like, when chrysanthemums

inherit from each other, and pines certify each other, the prior

chrysanthemums and later chrysanthemums are all such, and the prior pines and later pines are all such.* Those who have not clarified that it is like this, though they may encounter the words “direct transmission of buddha after buddha,” do not even wonder what this is saying and have no comprehension that the inheritance of buddha after buddha verifies and accords with ancestor after ancestor.> How pitiful that, though they may resemble the family of the buddha, they are not the children of the buddha, are not child buddhas.° awakening, there is neither self nor other. A similar use occurs in the opening sentence

of“ShobogenzQ hossho" 正法

眼 蔵 法 性.

3 the ten stages or virtual awakening (jitchi togaku + }h - $4): The final phases of the bodhisattva path according to the fifty-two stage system, the latter being the penultimate state, just preceding, but virtually equivalent to, buddhahood. 4

the prior chrysanthemums and later chrysanthemums are all such, and the prior

pines and later pines are all such (mina zen kiku go kiku nyonyo nari, zen sho go sho

nyonyo naru ATP ATT eon Ze OD. AIRES BNAIZe SD): Dogen here plays with the expression nyonyo 4040, a term used for the metaphysical notion of “suchness,” or “thusness” (S. tathata), used here in the sense that each is “like” the other.

5

the inheritance of buddha after buddha verifies and accords with ancestor after

ancestor (butsubutsu sdshi no soso shokai su

EFA RE] OD FE EERT): An attempt to

retain something of the awkward grammar of the original; likely meaning that what the buddhas inherit is what the ancestors verify. See Supplementary Notes, s.v. “Buddhas and ancestors.” 6

children of the buddha (busshi #-); child buddhas (shibutsu -+-(#): The former

expression is a common reference to followers or descendants of the buddhas; the latter

is Dogen’s novel reversal of the compound term.

39. The Inheritance Certificate Shisho

fa2

197

[39:4] FH, BBC, HALXERITLHOUL UU, CME BIC E DET DU+-#§ a>), SRE EY CMICWE SIC M+ HS Y,

The Sixth Ancestor, at Caoxi, once addressed the assembly saying, “From the seven buddhas through Huineng, there are forty buddhas; from Huineng through the seven buddhas, there are forty ancestors.”

[39:5] - OV, HX OMICMAERMOR SLY, VItbStHit, WAHERA に 出現 せる も あり 、 現 在 賢 に元 出現 せる あり も 。 しか ある に 、 四 十祖 の 面 授 をつら ぬる は 、 飾 道 りな 、人 嗣な り 。 This principle is clearly the essential point of the direct line of inheritance of the buddhas and ancestors. Of the seven buddhas,

some

appeared in the past, Adornment Kalpa, some appeared in the present, Worthy Kalpa.® Nevertheless, what links the face-to-face conferral of the forty ancestors is the way of the buddhas, is the inheritance of the buddhas.’ 7 The Sixth Ancestor (rokuso 7\4H): I.e., Caoxi Huineng #78 432E. This saying, variations of which are also given in “Shdbdgenzo butsudd” IEYEAR HHI and “Kobutsushin” 14 (6-L, does not seem to occur in any other extant record of Huineng’s teachings. It may possibly reflect some tradition recorded in the Dunhuang manuscript of the Liuzu tan jing 7\fB38 iE (see T.2007.48:344c11), where Huineng identifies himself as the for-

tieth in a lineage beginning with the seven buddhas. “From the seven buddhas through Huineng, there are forty buddhas” (shichi butsu

yori eno ni itaru made shijit butsu ari Ci

KL 0 BREICVE SE CH +H

Y ): Le., the

Zen lineage, from the seven buddhas of the past, ending with Sakyamuni, through the twenty-eight Indian ancestors, ending with Bodhidharma, to the six Chinese ancestors, ending with Huineng. (The total of forty results from the fact that Bodhidharma is both twenty-eighth Indian and first Chinese ancestor.) See Supplementary Notes, s.v. “Old buddha,” “Seven buddhas.”

8

the past, Adornment Kalpa (kako shégon go iaKitexH)); the present, Worthy

Kalpa (genzai ken g6 FATEH): It is commonly held that the first three of the seven buddhas of the past belong to the previous zon, called “adornment” (shdgon H£iet; or “array”; S. vyitha); while the last four are of our current zon, “worthy” (ken 賢: or “auspicious’; S. bhadra). See Supplementary Notes, s.v. “Seven buddhas.” In section 41, below, Dogen will raise the issue of dharma transmission between buddhas of different kalpas. 9

what links the face-to-face conferral of the forty ancestors (shijisso no menju o

tsuranuru VO-+-48 0 fits % > & ¥a4): The claim would seem to be that there is something called “the way of the buddhas” or “the inheritance of the buddhas” that brings the ancestors into “face-to-face” relationships even when they belong to different kalpas. inheritance of the buddhas (busshi (il): Or “buddha inheritance”; an unusual term appearing only in this chapter of the Shobdgenzo, where it occurs often, in both nominal and verbal senses (“to buddha inherit”). In section 8, below, it is used in the sense “buddha inheritor” (or “buddha heir’) and is identified with the homophonous “buddha child”

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SHOBOGENZO

VOLUME III

[39:6]

Lradbtit7ib, AFAEYV MEL CEMICWUY EMILE, +480 tit] 0,

tMmEO MEL CARIZWE Al,

IB,

DK ODEL,

PRICHST,

U4

oO mm z OAL,

MHlCHO

SHI,

EFA

HABICHOT,

REICH OD, PHBRiChoOSniL, HSL, AARC hH OSH (k, fARBS24E HT LISS #;

the Dasheng hall K 4% was the front abbot’s quarters (qian fangzhang Fil77 丈 )、 immediately behind the dharma hall. (See “Gozan jissatsu zu” #.1U-+- Alli], Zengaku daijiten

禅 学大 辞典 , Ze ん gz 別巻 。 p. 13.) This arresting recollection and that of the preceding section do not occur in the KGjakuji 香 積寺 text. 78

The material on which this inheritance certificate was written was white damask

silk with a plum pattern (kono shisho no chi wa, ume no aya no shiroki ni kakeri = @ Moe OHHIt, HEDHEA LAXICAU YO): Some MS witnesses have here, “This inheritance certificate was written on white damask patterned with fallen plum” (kono shisho

wa rakuchi mei rin no shiroki ni kakeri = 7 jel (L&E D LAK ICAUT Y). 79 the length was over eight feet (hirosa hito hiro yo iJA— 44-88): The term hito hiro is the Japanese rendering of the Chinese yi xun —}, a measure, like the English “fathom,” based on the armspan; standardized as eight Chinese feet (chi 80

尺).

overnight quarters at Husheng Monastery on Mount Damei (Daibaizan Goshdji

no 7/27gg 大 梅山 護 聖 寺 の 旦 過 ): The guest quarters of the monastery founded by Damei Fachang 大 梅 法 常. The term /Zzgg 旦 過 refers to a monk's one-night stay at a monastery: here, short for /2zgg のの 旦 過 寮 , the accommodations for such monks.

218

DOGEN’S

SHOBOGENZO

VOLUME III

in waking must be equally real. While Dogen was in the Song and after my return to this land, I have never spoken of this to anyone. *

KOK OK OK

[39:38] VE DATAIUPAY Fic. mA AIT Ald, RRS lC MUI Slcla, TERY, 借 の 祖 衣 神 に かれ か け る を 、 青 原 高 視 した し く 曹 党の ルル 前 しに て 、 手 の 指

LOSMeWE UCHR, Est onit e720, 指 血を 合し て 書 値 せられ ける 、 と 相 値せり 。 初

CO-FOR MC, FRO ・祖 二 祖の ところ に も 、 A

血の 儀 お な こ は れ け る 、 と 相 偉 す。 これ 、 吾 子 参 理 な とど は か か ず 、 諸 俺 BEOCHODEDER SDN SHIEOEZY ,

The writing of inheritance certificates in our present Dongshan lineage differs from their writing in Linji and the rest.*' What was affixed within the robes of the buddhas and ancestors, the Eminent Ancestor Qingyuan received in direct transmission, personally drawing pure blood from his finger and writing at the desk of Caoxi.” Tradition has it that it was written and transmitted by mingling the blood from his finger with the blood from Caoxi’s finger. Tradition has it that the rite of mingling blood was Carried out in the case of the First Ancestor and Second Ancestor as well. Without writing such things as “my offspring” or “made inquiries of me,” this is the procedure for the inheritance certificate written and handed down among the buddhas as well as the seven buddhas.® 81

our present Dongshan lineage (ima waga Tozan monka VV 7927574 LUFA F): Le., Do-

gen’s Caotong (Soto #fi[f]) lineage, descended from Dongshan Liangjie jf] LU B {st (807-869). 82

What

was affixed within the robes of the buddhas

and

ancestors (busso no

eri ni kakarekeru {#402 *KBIC A A4IF 4B): Likely an allusion to the famous parable in the Lotus Sutra, in which a priceless gem (representing the spiritual wealth of the buddha nature) is sewn into the lining of a garment (Miaofo lianhua jing WIR MBER, T.262.9:29a6-16). Eminent Ancestor Qingyuan

received

in direct transmission,

personally drawing

pure blood from his finger and writing at the desk of Caoxi (Seigen kdso shitashiku SOkei no kizen ni shite, te no yubi yori joketsu o idashite kaki, shdden serarekeru nari AUREL U< BIROULANC LC, 手 の 指よ り 浄 血 を い だ し て か き 、 正 偉 せられ ける な り ): “Eminent Ancestor Qingyuan" (Sezge7 ん Oso 青 原 高祖 ) refers to Qingyuan Xingsi 青 原 行 思 (d. 740), founder of the lineage leading to Dongshan 洞 山 : “Caoxi" (Sdkei 47K) refers to Qingyuan’s master, the Sixth Ancestor, Caoxi Huineng IRB. The translation here follows the most likely reading of the Japanese grammar in making “Qingyuan” the subject of “writing,” but it is highly unlikely that Dogen wants us to think Qingyuan wrote out his own inheritance certificate. Dogen’s source for the tradition he describes here, as well as that, mentioned just below, of an inheritance certificate written in the mingled blood of Bodhidharma and Huike J, is unknown.

83

the buddhas as well as the seven buddhas (shobutsu oyobi shichi butsu abi

Ot #6): Le., all the buddhas, including the seven buddhas of the past of which Sakyamuni is the last; see Supplementary Notes, s.v. “Seven buddhas.”

39. The Inheritance Certificate Shisho [39:39]

fia]2=

219

{1:434}

し か あれ ば し る 青 原の 淳 血

し 、 草

若 の 血気 は 、 か た じ け な く 青 原 の 浄 血 に 和合し、

、 した し く 曹 次の親 血に 和合

は、 ひ と り 高

祖 青原 和 向 のみな り 、 魚

子 を れる し と も が ら は 人、 矯 り。

法 たは だ 青

し て 、 ま の あたり

印

謗 を

祖 の およぶ と ころ に あら ず。

原 みの に 正

舘 せ 、る と 道

うる こと

こ の 事

取する な

Thus, we should realize that, the lifeblood of Caoxi being graclously mingled with the pure blood of Qingyuan, and the pure blood of Qingyuan intimately mingled with the parental blood of Caoxi, the personal reception of the seal of verification was only by the Eminent Ancestor Reverend Qingyan alone and was not something attained by any other ancestor. Those who know the facts of this matter say that the buddha dharma was directly transmitted only to Qingyuan.™ fae) The Inheritance Certificate®

[39:40] so eek ae し めし て い は く 、 諸 供 か な ら す 濃 法あり 、 い は Re RE wha. NSE Cm DTG Fry AB er A Je ti | こ 油 法 か "POS E, Pr) EA EAC MITES OED, DMCOIE < He Bi L

WEIS

ESS TAL,

CIEE.

My former master, the Old Buddha, Most Reverend Chief of Hall of Tiantong, taught:* The buddhas always have dharma inheritance. That is, Buddha Sakyamuni inherited the dharma from Buddha Kasyapa; Buddha Kasyapa inherited the dharma from Buddha Kanakamuni; Buddha Kanakamuni inherited the dharma from Buddha Krakucchanda.®’ We should have 84 the buddha dharma was directly transmitted only to Qingyuan (buppo wa tada Seigen nomi ni shéden seru ®HIBRILKE RIO AIC IEG SB): Le., Qingyuan JA represents the principal heir to the Sixth Ancestor. Dongshan jal, the founder of Dogen’s lineage, was, of course, descended from Qingyuan. 85 The Inheritance Certificate (shisho f]#): This title apparently represents the beginning of the original colophon, marking the end of the document as it was first composed. The remainder of the colophon, with time and place of composition, appears at this point in the KOjakuji MS but in our text here is found below the following appended material. The Satomi 里 見MS holograph seems to treat these words as the title of what follows here. 86

My former master, the Old Buddha, Most Reverend Chief of Hall of Tiantong

(senshi kobutsu Tendo dojo daiosho Fcbh Hh ie KSLK Fle): Le., Tiantong Rujing 天 = 4NY#. Rujing’s words, given here in Japanese, are not recorded elsewhere and apparently represent Dogen’s own report.

87

Sakyamuni (Shakamuni i# JE); Kasyapa (Kasho 33); Kanakamuni (Kuna-

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faith that buddha after buddha has inherited in this way down to the present. This is studying the way of the buddhas.®

[39:41] と き に 道

元まう す 、 迎

借入 葉

混 盤 のの ち 、 種

り。

PER

sat

VA»

VILA

BHO

CL

CDE

迎 御尼 人 有 は 始め て 出世 成道 せ i

BI

D

BB

1B

|(x

mB YALE AL,

=

の 道理 人 いか ん 。

At the time, Dogen said,

Buddha Sakyamuni appeared in the world and attained the way only after Buddha Kasyapa had entered nirvana. Not to mention, moreover,

[the problem of] how the buddhas of the Worthy Kalpa could inherit the dharma from the buddhas of the Adornment Kalpa.® What is the reasoning here?

[39:42] eR

な ん ぢお が いふ ところ

は 、 聴 教の 解なり、 十

聖 三 賢 等の 道な

GEA OIG (COT, PASTA 偉の 道は、 し か あら ず 。 ES LC MEME D と な ら ひ きた る な り 。 FSU. COB, MHBILAPBRT LCBAT AED, Rem, b LORE せ ざ らん に- は 、 天 然 外道 おなじ かる べし 、 誰 か 種泊 俺を 信ずる か く の ご と 人く 側相 嗣 し 、て いま に お よび きた れる に より て 、 箇 に

種 牟 迎 尼 meleL eC mE あら ん 。 箇 俺と も

正 斑 な り つ 。 らな れる に あら ず、 あ つま れる に あら ず 。 まさに か く の ご

&< wm

ZLB

ARO,

BM RBEAOVS

¢tlLAZOHMSB :- SES

ILMPAMZH SARL, HLOENRICHMeBLIVIBINY EVM, (CF RRETEO. SORCHOF, Fa CODICU+ERNRY,

DOD HOKE

7PEALWOMRAL, COMME, LDMOTE TS): Usually interpreted to mean that the cypress and the buddha nature are neither different nor the same. 68

since it is why necessarily so? we should investigate it [by asking,] “what about

it?” (kahitsu naru ni, somosan to sankyit su beshi (M72 412. (EEA LE BITS L): A tentative translation of a rather odd sentence. The antecedent

of “it” here is not clear;

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TE ABS ie FH fat 7 35 DL 十 Treasury of the True Dharma Eye The Cypress Tree Number 40 [Kyumonji MS:] 仁治 三 年王寅 五 月 偶 二節 十 一 日 記 Recorded the twenty-first day, fifth month, sweet flag season of the senior water year of the tiger, the third year of Ninji [20 June 1242]°° [Tounji MS:] 個 時 仁治 三 年王寅 五 月 昔 二 節 十 一 日 、記 HEIN SARA SS SAGER Presented to the assembly at the Kannon Dori Cloister, Uji District, Yoshi; recorded the twenty-first day, fifth month, sweet flag season of the senior water year of the tiger, the third year of Ninyj1 [20 June 1242] Bs

FRIICA =A TREES TRON

Bae

SEER.

iit

Copied at the residence of the head of cloister, Kipp6 Monastery, Shihi Estate, Yoshida District, Etchi; on the junior fire day of the sheep, the

third day of the [intercalary] seventh month of the junior water year of the rabbit, the first year of Kangen [19 August 1243]. Ejo

presumably the buddha nature of the cypress or the relationship between the two terms.

The awkward “why necessarily so” is a loose rendering of the Chinese interrogative hebi {aJ.%: “why must” something be the case, or be done (sometimes in the rhetorical sense,

“not necessarily”). Some editions of the text read nari 7) A(z (“since it is” or “while it is”). 69

(“it is”) here for naru ni 7£

sweet flag season (shdsetsu Ei): The fifth month, on the fifth day of which was

celebrated sweet flag day (shdbu zo 7 萬 浦 の 日 ).

TREASURY OF THE [RUE DHARMA

EYE

NUMBER 41

The Three Realms Are Only Mind Sangai yui shin = FRMEDL

246

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VOLUME III

The Three Realms Are Only Mind Sangai yui shin INTRODUCTION

This text was composed on 17 August 1243, soon after Dogen’s move from K6oshdji, his monastery near the capital, to the domain of his samu-

rai patron Hatano Yoshishige #24 #f =

in Echizen (modern Fukui).

The work occurs as number 41 in the seventy-five-chapter Shobdgenzo, number 32 in the sixty-chapter compilation, and number 47 in the Honzan edition. The “three realms” of the title 1s standard Buddhist nomenclature for the threefold world system of samsara: the realm of desire (S. kama-dhatu), the realm of form (S. rupa-dhatu), and the realm of formlessness (S. arupya-dhatu). The identification of these realms with the mind is often associated especially with the Yogacara and Chinese Huayan schools of Buddhist thought, but versions of the expression, “the three realms are only mind,” are found throughout Buddhist literature, including the sayings of the Zen masters. In his essay, Dogen comments on three passages on the “three realms” attributed to Buddha Sakyamuni. The first identifies mind, buddha and living beings; the second claims the three realms as the property of the Buddha and living beings as his children; the third warns against the non-Buddhist view that there is a realm of living beings outside the three realms. The essay closes with comments on a conversation on the three

realms between the ninth-century Chan master Xuansha Shibei 玄 沙 師 備 and his disciple Lohan Guichen 維 桂 漢 珠.

247

IE YEAR gees LE --— Treasury of the True Dharma Eye Number 41 三界

唯心

The Three Realms Are Only Mind [41:1] {1:443} AEMUARE, SFRME— DD OMIRBITA, OD + OBR,

EE AREF,

Great Master Sakya said,’ The three realms are only one mind; Outside the mind, there’s no other dharma.

The mind, the buddha, and living beings — These three are without distinction.

[41:2] AOI FL, —KOBAY, -—KROBAILHAOSBYO, KLOGER BORO Lh, BROBRSNL, LCOOAIL, WEMKREDO=RED は 、 全 如来 の 全 現 成 な 。り 全 一 は代 全 一 句な り 。 三界 は 全 界 りな 、 三 界 は す な は ち 心 いふ と に あら ず。 そ の ゆえ は 、 三 は 界 いく 玲 菊 八 面 も、 な ほ 三

界な り 。 三界 あら に ざら 初中 後 、際 み な 三界 な り の の 所 見 、は 三 界 を 見 所 見を 新條 とす。 和 俗 也社

ん と 誤 錆 す いふ と 。 三界 、は 三 の界 不正な り 。 三界 に は 三 界見、 新 條 也

と も 所 三界 三 界

、 見 の 見

総 の とご 所 な。 り

不 し を見 こ

著な り 。 内外 間中 、 。 界 あら に ざる も 蒼 と 宇 し 、 三 界の の ゆえ に 、

His single saying is all the efforts of a single lifetime; all the efforts of a single lifetime are the whole of his exhaustive efforts. While it may 1

Great Master Sakya (Shaka daishi #341 X6M): I.e., Buddha Sakyamuni, here given

the honorific title of a Zen master. The four-line saying attributed to him here, while quoted elsewhere in Chinese and Japanese texts, is not so common

in the Chinese Buddhist

literature. Though traditionally held to be a passage from the Avatamsaka-siitra (Huayan jing #fxi), it is in fact assembled from disparate sources. The first line reflects the language of the Siksananda translation of the Huayan jing #2 AR (T.279.10:194al 4):

= FRATA

EEL

What exists in the three realms is only the one mind. See Supplementary Notes, s.v. “The three realms are only mind.” The second line is not in a sutra but occurs frequently in Chinese treatises and commentaries. The third and fourth lines are taken verbatim from the Buddhabhadra translation of the Huayan jing #£ facie (T.278.9:465c29). For “the three realms” (sangai = ¥#t), see Supplementary Notes, s.v. “Three realms.”

248

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SHOBOGENZO

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be an act of deliberate action, it must be an act of speaking and acting.’ Therefore, the “three realms are only mind” spoken of by the Tathagata is the whole manifestation of the whole Tathagata; the whole of his single lifetime is the whole of his single line.’ “The three realms” are the whole realm; he is not saying “the three realms” are [merely] the mind. The reason is that, on any of their eight sides, crystal clear, “the three realms” are still the three realms.* While one might mistakenly hold that they are not the three realms, that is completely untenable. The inside, outside, and in between, the beginning, middle, and end — all are “the

three realms.” “The three realms” are as the three realms are seen.” Seen as not being the three realms is the three realms seen incorrectly. In the three realms, the three realms seen are taken as an old den, or the three

realms seen are taken as a new item.° “Old den” ts a seeing of the three reams; “new item” is a seeing of the three realms. Therefore, [41:3] {1:444} AeUIK AME, BHR, RR=R. Great Master Sakya said, “Not as the three realms do I see the three realms.” 2

it must be an act of speaking and acting L): A usage, seen elsewhere in Dégen’s writing, “deliberate action”) and un’i x33 (“words and premeditated action, while the latter seems to be

(un’i no i naru beshi BRORBRO*~ that contrasts gdi 54/5 (translated here acts”): the former suggests intentional, used for behavior that comes naturally.

3

the whole manifestation of the whole Tathagata (zen nyorai no zengenjO @YNK

0) Fink): Or “the whole manifestation of all tathagatas.” Similarly, the following “the three realms are the whole realm” could be read “the three realms are all the worlds.” The translations here aim to preserve Dégen’s repeated use of the word zen & (“whole”) throughout this passage.

4

any of their eight sides, crystal clear (iku reird hachimen mo \\< xH#/\ Hh bd):

From the saying, “all eight sides are crystal clear” (hachimen reiro /\ HET FE): i.e., per-

fectly clear in all the eight cardinal and ordinal directions. See Supplementary Notes, s.v. “Crystal clear on all eight sides.” 5 “The three realms” are as the three realms are seen (sangai wa, sangai no shoken no gotoshi =FUL, =HOATHL® — & L): Likely an allusion to the sentence from the Lotus Sutra that Dogen quotes in the next section: “Not as the three realms do I see the three realms.” 6 old den (hyitka #3): A standard metaphor for old, habitual ways of thinking, “tired” concepts or clichés. 7

Great Master Sakya (Shaka daishi ¥£351XE): From the Lotus Siitra (Miaofa lian-

hua jing RYE ERE, T.262.9:42c 13-15): QR ROR = AUER, 無有 生 死若退若 出。 赤 無在世 肥 減度 者。 非 非 異。 不 如 三 界 見 三界 於 。 The Tathagata views the or death, no withdrawal passing to extinction. It as the three realms do |

買非 虚非 如

marks of the three realms as they really are. There is no birth or emergence; again, there is no remaining in the world nor is neither real nor vacuous, neither similar nor different. Not see the three realms.

41. The Three Realms Are Only Mind Sangai yui shin

=FRUEL

249

[41:4]

この 所 見 、す な は ち 三

本 有 に あら ず 、 三 央

界 、は

結 生 あら に ず 、 三

oy),

界 な 、り こ の 三界 、は 所

今有 に あら ず 、 三

界 、は

初・ 中 ・

見 の ご くと な り 。 三界 は 、

界 、は 新

後 にあら ず 。 出

Ua BRAD, PRR CHART A700,

REO,

成 にあら ず 、 三 界 は 、 離 三 界あ り 、 今 此 三 界

BARTER T SZ,

今此 三 界 、は 三 の界 所 見 な 。 り い は ゆる 所 見 、は 見 於 三界 りな 、 見 三界 於 は 、 見 成 三界 りな 、 三 界 見 成 な 、り 見 成 公 案 な 。り よく 三界 を し て 帝 心 ・ 修行 ・ 菩 提 ・ 混 名 らし な 、む こ れ す な は ち 皆 是 我有 な 。り こ の ゆえ に 、

What is seen here is precisely the three realms; these three realms are as they are seen. The three realms are not original being; the three realms are not present being; the three realms are not a new item; the three realms are not arisen from causes and conditions; the three realms

are not in the beginning, middle, or end.® There is “departing the three realms”; there is “now, these three realms.”” This is workings meeting workings; it is entanglements growing entanglements.'° “Now, these three realms” are what is seen by the three realms. “What Is seen” Is “Not as the three realms do I see the three realms” (fu nyo sangai, ken o sangai #20

=F,

HAS =F): Le., 1 do not view the three realms in the way that [the foolish com-

moners (S. ba@/a-prthagjana)| in the three realms view them. Some have wanted to read

this line “there is nothing like [i.e., so good as] the three realms seeing the three realms.” 8

original being (hon'u A#); present being (kon’u 44): A common set, as in the

verse of the Nirvana Siitra (Da banniepan jing KAXiBRRKE, T.374.12:422c15-16): IMAG HE. AREEG A, =thaiR, BARE. Originally existent, now nonexistent,

Originally nonexistent, now existent: For the dharmas of the three times,

There is no such thing. 9 “departing the three realms” (shutsuri sangai WEE= 3); “now, these three realms” (kon shi sangai 4 tt =F): The latter phrase is the first line of the verse from the Lotus Sutra that Dogen will quote in the next section; the former phrase (which might also be read “the three realms departed”) is a common expression throughout Buddhist literature, no doubt inspired here by the lines of the Lotus Sutra (Miaofa lianhua jing k» {EH HERE, T.262.9:14c024-25) just preceding that first line of verse:

WK ELBE,

SAA,

BOAR.

Bae KE,

The Tathagata has already departed The burning house of the three realms And dwells quietly at leisure, Safely residing in forest and field. For the parable that informs these lines, see Supplementary Notes, s.v. “Burning house.”

10 workings meeting workings (kikan no, kikan to shoken suru BERAO. PERE & tA 5Ld 5); entanglements growing entanglements (katt6 no, kattd o shdché suru BAK OD, the % GTA): The antecedent of the grammatical subject, “this” (kore = 41) is perhaps best taken as the two phrases of the preceding sentence: “departing the three realms” and “now these three realms” — 1.e., the two aspects or views (transcendent and immanent, respectively) of the three realms. For the term “entanglements” (kattd %/i8§), see Supplementary Notes, s.v. “Tangled vines.”

250

DOGEN’S

SHOBOGENZO

VOLUME III

“seeing the three realms”; “seeing the three realms” 1s realizing the three realms, is the realization of the three realms, is the realized koan.'' To

turn the three realms into bringing forth the mind [of bodhi], practice, bodhi, and nirvana — this is “all my property.”'? Therefore,

[41:5] FS OKEME,

GU HR,

BERRA,

PRE.

BEST.

Great Master Sakya said,'3 Now, these three realms

Are all my property, And the living beings within them Are all my children. [41:6]

VWECO=ARIL, 界 な る が ゆえ に。

tha BRS

MRORALOBOD AIC, BRARLRCY, SRD 今

SEO,

此 は、 過 ・ 現 ・ 常 来 りな 、 過 ・ 現 ・ 常 来の現

GIO AIL,

Wh Bl BRA BRET OY,

成は、 今

Since “now these three realms” are “my property” of the Tathagata, all the worlds are “the three realms’; for “the three realms” are all the

worlds.'* “Now these” is past, present, and future. The realization of 11 “What is seen” is “seeing the three realms” (iwayuru shoken wa, ken o sangai zg77 い は ゆる 所 見 、は 見 於 三界 な り): I.e.。 what is seen as the three realms is what the Buddha refers to in the line, “Not as the three realms do I see the three realms” (ken o

sangai buns = #). “seeing the three realms” is realizing the three realms (ken o sangai wa, genjo sangai

zg77 見 於 三界 、は 見 成 三界 な り): The translation loses the play on the glyph ken 見 (“to see”) in genjé FLAX (“to realize, or manifest,” otherwise written genjd BinX). realized kodan (pez/6 ん のgz 見 成 公 案): Or “settled case.“ A Dogen favorite, the title theme of one of the most celebrated chapters of his Shobdgenzo; see Supplementary Notes. 12 this is “all my property” (kai ze ga u 842 4KA ): Anticipating the words of the Buddha quoted in the immediately following section. 13.

Great Master Sakya (Shaku daishi ¥£:0 X6ih): From the Lotus Siitra (Miaofa lian-

hua jing WIESEREKE, T.262.9:14c26), in a passage in which the Buddha likens himself to a father who saves his children from their burning house. See Supplementary Notes, s.v. “Burning house.” 14 “now these three realms” are “my property” of the Tathagata (ima kono sangg7 の, 7 の rg7 7O 9 7 7 の 7 いま この 三界 、は 如 來の 我有 な る): Dogen here translates the first line of the Buddha’s verse into Japanese. The awkward “‘my property’ of the Tathagata” seeks to preserve something of Ddgen’s use of the expression ga u KA (“belongs to me,” “mine”), but the English loses the important additional meaning, “my being,” “my existence,” with which Ddgen is playing here. for “the three realms” are all the worlds (sangai wa jinkai naru ga yue ni = Fltge

界 な る が ゆえ に ): The translation of this non sequitur follows Kawamura’s punctuation. The clause could also be read with the following sentence, yielding, “Since ‘now these

41. The Three Realms Are Only Mind Sangai yui shin

三界 唯 心

251

past, present, and future does not obstruct “now these”; the realization of

“now these” obstructs past, present, and future.'° [41:7]

KAIL, Mt+HRBRAPOL RAR SaRzeO, RAIL. H+ i FRB BRB 70, RAE DERE AMZICREZEY, “My property” is “all the worlds 1n the ten directions are the true human body’; it is “all the worlds in the ten directions are the single eye of the sramana.”'® “The living beings” are the true body of all the worlds in the ten directions. Because each of the living beings is multiple lives, they are “living beings.”"’ [41:8]

FMCRHOWHAO, Ubbhn’b, BTDPROTHHBE

x

REET,

FB ePIC IIT CO, BARAT) BAA SOR, FRET, MSIF 後にあら ず 、 子 前 父 後 にあら ず 、 父 ・ 子 あ ひ な ら るで に あら ざる を 、 吾

子 の 道理

いふ と な り 。 奥

授 あら に ざれ ども、 こ れ を うく 、 奪 に 取 あら ざ

れ ど も、 こ れ を えた り 。 去

來の 相あ ら ず 、 大

の小

量に あら ず 、 老 少の

あら ず 、 考 を少 、 介 祖 老 少 ご の と く 保 任 べし す 。 父少子 あり 、 爺老子

老あ り 、 父少子

少あ り。 ち ちの 老 を 學

す はる

論 に

者あり 、 父老子 少 子 あら に ず 、 子

の 少 を ざら へ ん は 父 あら に ざら ん 。 子 の 老 少 、と 父 の 老 少 と か、 な ら ず 審 細 に 功夫 参 究 すべし 、 倉 卒な る べから ず 。 父子 同 に時 生 現する 父子 あり 、 父子

同時 に 現

滅する 父子あり 、 父 不同 子

時に 現

生する 父子あり 、 父 不同 子

three realms’ are ‘my property’ of the Tathagata, all the worlds are ‘the three realms.’ Since ‘the three realms’ are all the worlds, ‘now these’ is past, present, and future.” 15

the realization of “now these” obstructs past, present, and future (kon shi no

genjo wa, ka gen torai o keige suru nari FICOB RIL,

Wh: Ble BRE BRT S72

”) ): Probably meaning that past, present, and future are defined by, or delimited by, “now these” (rather than vice versa).

16

“My property” is “all the worlds in the ten directions are the true human body”

(ga u wa, jin jippo kai shinjitsu nintai nari AIL,

B+HABA AZ

): Le., the

term “my property” (or “my being”) here is equivalent to “the true human body” in the

saying, quoted several times by Dogen, attributed to Xuansha Shibei “i> Fil {ej (835908). Found at shinji Shobégenzo (RF EVE ARK, DZZ.5:196, case 131; see Supplementary Notes, s.v. “True human body.” “all the worlds in the ten directions are the single eye of the sramana” (jin jipp6 kai

shamon isseki gen #-+4 Fv) FA — ER): Also read isseki gan. From a saying, cited elsewhere in the Shdbdgenz6, of the ninth-century Chan figure Changsha Jingcen i) x 4+ (dates unknown); see Supplementary Notes, s.v. “All the worlds in the ten directions are the single eye of the Sramana.” 17

Because each of the living beings is multiple

lives, they are “living beings”

(ichiichi shujé no shdshu naru yue ni shuj6 nari ~——FREOERIRSD

DP AICRAZE Y ):

A play with the term shujo 2&4 that is lost in translation. The term, usually translated “living beings” or “sentient beings,” is composed of the plural marker shu 3% plus shd 4, “living being,” “life,” “birth,” etc. Dogen reverses the two elements to create the neologism shdshu 4£3%, suggesting “a group of lives,” “a multitude of living beings,” etc.

252

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SHOBOGENZO

VOLUME III

時 に 現 滅する 父子 あり。 慈 父 を 里 せ 難 ざ れ ど も 、 吾 子 を 現 成せ 、り 吾 子 を BRetoT UC, 慈 父 現 成 せり 。 有心 角 生あり 、 無 心 尿 生 あ 、り 有 心 吾 子 あ り 、 無

心理 子 あ り

な り 。 十

。 か く の ご と く 吾 子・子 理 、 とこ ご と く 種 好 慈 父 の 令

方 書 界 あら に ゆる 過 ・ 現・ 営

DEBTS,

BOB FILRETN

来の 諸

衆 、は 十 方

. RAED RCI

書 界の 過 ・ 現 ・ 営

Ze Y

“Are all my children” is the principle, children, “the manifestation of the full function.”'® Nevertheless, that “my children” do not damage or diminish “the bodies, hair, and skin” always received from their com-

passionate father is taken as the realization of “children.”'’ In the present case, it is not that the father is before and the child after, nor that the child

is before and the father after; it is not that father and child are lined up side by side — this is called the principle of “my children.” It is not that they are given to them, but they “receive” them; it 1s not that they are snatched away from them, but they have “received” them.”° They have no mark of coming or going; they are not measured by large or small; they are not an issue of old or young; we should maintain old and young as the old and young of the buddhas and ancestors.*' There 18

children, “the manifestation of the full function” (shi ya zenki gen 子也 全 機 現):

Variation on a verse comment by Yuanwu Kegin [x /% 528) (1063-1135) on a saying of Daowu Yuanzhi 38 4 |[Al# (769-835). When Daowu was asked at a funeral whether what

was in the coffin was alive or dead, he said, “Alive, I don’t say; dead, I don’t say.” On this Yuanwu commented,

EERE,

TO ERR,

Alive, the manifestation of the full function: Dead, the manifestation of the full function.

For the funeral story and Yuanwu’s verse comment, ‘Manifestation of the full function.”

see Supplementary Notes, s.v.

19 do not damage or diminish “the bodies, hair, and skin” always received from their compassionate father (shintai happu o jifu ni ukete, kiha sezu, kiketsu sezaru 臣

Hee

ZAIN DITTC, BARAT PO RAIRAE © 4): Variation on the famous line from

the opening of the Confucian Classic of Filial Piety (Xiaojing ##€, Kaizong mingyi 開 未明 義 . KR.1f0001.001.1a): GAs, SIZE, BERG, iz hat, Our bodies, hair, and skin are received from our parents; we dare not damage or wound them. This is the beginning of filial piety. 20

It is not that they are given to them, but they “receive” them (yoju ni arazare-

domo, ん o7e o zz 奥 授 に あら ざれ ども、 こ れ を うく): 1I.e.。 “it is not that the ‘bodies, hair, and skin’ are given to ‘my children,’ but ‘my children’ do ‘receive’ them from their compassionate father.” 21 They have no mark of coming or going (korai no s6 arazu RKO & ST): The unexpressed grammatical subject throughout this sentence is taken as “the father and his children.” we should maintain old and young as the old and young of the buddhas and ances-

tors (rdshd o, busso réshé no gotoku hénin su beshi EY %,

PAEYONE

< HHET

41. The Three Realms Are Only Mind Sangai yui shin

=FRUEL

253

are cases where the father is young and the child old, cases where the father is old and the child young, cases where the father is old and the child old, cases where the father is young and the child young.*? One who studies the father’s old age is not a child; one who does not go through the child’s youth is not a father.?? Old and young in the children and old and young in the father, we should work at and investigate in detail, we should not treat hastily. There are fathers and children in which father and child are born and appear at the same time; there are fathers and children in which father and child manifest extinction at the same time; there are fathers and

children in which father and child do not appear at the same time; there are fathers and children in which father and child do not manifest extinction at the same time.** Although they do not obstruct the compassionate father, they have manifest “my children”; without obstructing “my children,” the compassionate father manifests.” There are “living beings” with minds; there are “living beings” with no minds; there are “my children” with minds; there are “my children” with no minds. In this way,

whether “my children” or “we children” — all are worthy successors of the compassionate father Sakya.2° All beings of past, present, and future throughout all the worlds in the ten directions are the buddhas of past, “~~ L): This could be understood either as “we should take ‘old and young’ here as similar

to their use in reference to the buddhas and ancestors,” or as “we should treat ‘old and young’ as they are understood by the buddhas and ancestors.” 22 There are cases where the father is young and the child old (fu sho shi r6 ari &/Y + & ) ): Dogen may have in mind here the passage in the Lotus Sutra (Miaofa lianhua

jing WiESEHES, T.262.9:42a1 1-14) in which Sakyamuni’s claim to have trained myriad bodhisattvas is likened to a young man claiming to have fathered a child of one hundred. 23

One who studies the father’s old age is not a child; one who does not go through

the child’s youth is not a father (chichi no r6 o gaku suru wa ko ni arazu, ko no sho o

hezaran wa chichi ni 7 のzg7g7 ちち の 老 を 移す

る は 子 あら に ず 、

子 の 少 へ を ざら ん は

父 あら に ざら ん ): Perhaps meaning that there are no children of a buddha who are not themselves already buddhas: there are no buddhas who are not themselves children of

a buddha. 24

father and child manifest extinction at the same time (fushi doji ni genmetsu suru

父子 25

同時 に 現 滅する ): I.e.、 the two enter nirvana simultaneously. Although they do not obstruct the compassionate father, they have manifest

“my children” (jifu o keige sezaredomo, goshi o genjo seri BL&X Ehet SNES,

吾 子を現

成せ り ): Perhaps meaning that being the child of the buddha does not interfere

with being the parent buddha. Some texts read here gos/ /o ge77/ se77 吾 子 と 現 (“they have manifest as my children”).

成せ り

26 whether “my children” or “we children” (goshi shigo Bf + + &): “We children” is an attempt to capture Dogen’s playful reversal of the syntax of the expression “my children” (goshi &-f-): perhaps meaning, whether from the perspective of the father or of the child.

254

DOGEN’S

SHOBOGENZO

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present, and future throughout all the worlds in the ten directions. “My children” of the buddhas are the living beings; the compassionate fathers of the living beings are the buddhas.

[41:9] £1:445} LadMITMib, BRORRIL, BHORAEY. HRORAS) , BwelL MELO. PRERL OBER Y

MAOK NL,

a

Such being the case, the flowers and fruits of the hundred grasses are “my property” of the buddhas; the large and small rocks and stones are “my property” of the buddhas. Their “safely residing” is “forest and field”; “forest and field” is their having “already departed.””’

[41:10] しか ちか べ の こ ~と く な り と いふ と も 、 JURE?

、

其 父の

款

旨 、は 吾 子の 道のみな

道 、 まだ い あら ざる な り 、 参 究す べし

Although this may be so, the essential point of the Tathagata’s words are only the words, “my children”; we should investigate the fact that he never uses the words, “their father.”

[41:11] 粒 迎御 尼 偶 道、 諸 作 應 化 法 、身 赤 不 出 三界 。 三界 外 無 衆 生、 俺 何 所 化。 門 故 我 言、 三 界 外 別 有一 衆生 界 蔵 者、 外 道 大 有 経 中 説 、 非 七 俺 之所 説 。 Pudggna Sakyarmunj sajd, The response, transformation, and dharma bodies of the buddhas do

not go beyond the three realms.’ Outside the three realms, there are no living beings; so, what would be converted by the buddha? Therefore, I say, [the claim] that there 1s a store of a realm of living beings outside the three realms Is a theory in the Scripture of Great Being of an other path, not something taught by the seven buddhas.°° 27

Their “safely residing” is “forest and field”; “forest and field” is their having

“already departed” (ansho wa rinya nari, rinya wa iri nari BILE

SO. PREPS

CLBEZe © ): From the Lotus Sutra verse noted above; see Note 9.

28

Buddha Sakyamuni (Shakamuni butsu i

#Je8): From the Renwang jing {=

A, T.245.8:827al -4. 29

response,

transformation,

and

dharma

bodies

of the

buddhas

(shobutsu

Oke

hosshin &BME(CIE): The exact sense of this expression is unclear, depending on whether the “response” body (djin IZ) is taken as (a) a more exalted form of the “transformation” body (keshin {t: S. nirmana-kaya), the body that appears as a human, or (b) another term for the reward body (hdshin #2; S. sambhoga-kaya), the perfected body developed through practice on the bodhisattva path. 30

Scripture of Great Being of an other path (ged6 Daiu kyé 4H

KA):

Unidenti-

fied; often attributed to the Vaisesika school of Hinduism but may be a generic term for

scriptures asserting the concept of brahman.

41. The Three Realms Are Only Mind Sangai yui shin

=FRMEL

255

[41:12] {1:446} He ODICBRIAL, WRRIEERIL, AtEIN=AREY, MAZE, LAE, MIROMARSBOL L, HWERERESL Ze BROL LL. =ROMRHA 72ADBrE HS2O0, Ae ART. Ae teas. Ate Aer. BRA Ret GAIL, HICH OSS), AM BEY, Studying these words, we should investigate [the fact] that the buddhas and ancestors have always taken preaching “the doctrine of the real marks” as the “one great matter.”*' The buddhas and ancestors preach that the eighteen constituents are all “the doctrine of the real marks.”*? Before their bodies and minds, after their bodies and minds, at the very

moment of their bodies and minds, they preach the “real marks,”

“‘na-

ture,” “body,” “power,” and the rest.*> Those who do not “exhaustively 29

like “the pearl rolling round the bowl, like the bowl rolling round the pearl”

(tama no ban o hashiru ga gotoku, ban no tama o hashiru ga gotoshi KORE® ILLS が ご と く 、 盤 の 珠 を は し る が ご と し): IL.e..the multiple ways of saying this are like different ways of viewing the same event. A Japanese version of a line, quoted in “ShobG-

genzo shunjil” 正法 眼 蔵 春秋 (DZZ.1:412), by Yuanwu Keqin ENS 52 4) ( Yuanwu Foguo chanshi yulu (Al 66 TEEN BBR; T.1997.47:780c24): 如 珠 走 盤 、 如 盤 走 珠。 Like a pearl rolling round a bow]; like the bowl rolling round the pearl. 30 Buddha Candrasiryapradipa (Nichigetsutémydé butsu A A REAA HH; also read Jitsugetsutomyo and NichigatsutOmyo): From the final words of this buddha, said to

have preached the Lotus Sitra innumerable kalpas ago (Miaofa lianhua jing Wik 経, 1.262.9:$a10). 31 “one great matter” (ichi daiji —K3): I.e., the reason the buddhas appear in the world. From the Lotus Sutra passage cited above, Note 6. 32

the eighteen constituents are all “the doctrine of the real marks” (jithachi kai

tomo ni jissé gi +/\FLE b1C AFAR): Taking as jissd gi naru o HtARs7 SX. The “eighteen constituents” (kai 3¢; S. dhatu) is an ancient list of dharmas comprised of the six sense organs (kon #8; S. indriya), the six sense objects (ky6 5%; S. visaya), and the six types of consciousness (shiki ak; S. vijfiana) resulting from the contact between organ and object. 33

Before their bodies and minds, after their bodies and minds (shinjin sen, shinjin

300

DOGEN’S

SHOBOGENZO

VOLUME III

investigate” the “real marks,” do not explain the “real marks,” do not understand the “real marks,” do not not understand the “real marks,”

are not buddhas and ancestors; they are the minions of Mara or beasts.** *

KOK OK OK

[43:19] POSE, 7S I BHA

— Dee aS He =i — Bie, ABS,

URE BA ZT TBP A.

Buddha Sakyamuni said, “The anuttara-samyak-sambodhi of all bodhisattvas belongs wholly to this sufra. This siitra opens the gate of expedient means and reveals the true real marks.”*°

[43:20] VILA —- WH hela, —Daeeze0, ee Cee LARMICH OT. BY な し 、 勝 劣な し 。 此 菩薩 と 彼 菩 薩 、と 二人 に あら ず 、 自・ 他に あら ず 、 過 ・ 現 ・ 営 来 穫 あら に ざれ ども 、 作 俺は 行菩薩 道の 法 儀 りな 。 MF DICM GL, DBCS, 無 量 百 千 高 億 度 作 介 るせ 菩薩 あり 。 PERE YU OD は 、

行を

魔 し さら て に 所

作 あ べから る ず、 と いふ は、 い まだ 備

の 祖

道を し

ら さ る 凡夫 な り 。

‘All bodhisattvas” means “all buddhas.” Buddhas and bodhisattvas are not different types, not senior and junior, not superior and inferior. This bodhisattva and that bodhisattva are not two people, not self and other; although not past, present, or future, becoming a buddha is their procedure for practicing on the bodhisattva path. They attain buddhahood at the initial bringing forth of the mind [of bodhi]; they attain buddhahood at the stage of marvelous awakening.*° There are bodhisattvas who have go Hb5,

BL):

A variant of the more common “before the body, after the body”

(shinsen shingo H#-A{&), suggesting past and future lives. See Supplementary Notes, s.v. “Body and mind.”

34

minions of Mara (matd FE): Also written #E(. Followers of Mara, the Evil One

(S. papiyan), lord of the sixth heaven of the realm of desire (yokkai 欲 界: S. kama-loka),

who seeks to obstruct Buddhist awakening; a common pejorative in Dégen’s writings. 35

Buddha Sakyamuni (Shakamuni butsu #31

JE): From the Lotus Sitra (Miaofa

lianhua jing WHERE, T.262.9:3 1015-17). The anuttara-samyak-sambodhi of all bodhisattvas (issai bosatsu anokutara san-

myaku sanbodai — 0)

web] #7 = 38 — #42): Dogen’s comments in the following

section suggest that he wants us to read this phrase as stating that all bodhisattvas already have the unsurpassed perfect awakening of a buddha.

gate of expedient means (6ben mon 77({#F4): I.e., the teachings accommodated to the spiritual needs and understandings of the buddha’s audience, in contrast to “the true real

marks” (shinjiss6 '& #¥8), or ultimately true teachings. 36 the initial bringing forth of the mind (sho hosshin #)#8-L)); the stage of marvelous awakening (mydkaku chi ¥>#Hh): Le., the first and last stages of the bodhisattva’s

43. The Real Marks of the Dharmas Shohd jisséd #ik to

become buddhas of times. Those abandon practice do not yet know

301

incalculable hundreds of thousands of myriads of kotis who say that, after they have become a buddha, they and have nothing more to do are common people who the way of the buddhas and ancestors.

[43:21] {1:462} Viki > —- Sell, — OR ROARZYO, Fe), CORREO 無上 菩提 、 た と ひ 過 去 に も、 未 來に 修 誠 する も 、 身 先 に 修 誇 する も 、 後 も と に この 経な り 。 能 ・司 所 属 、 おな じ 時 、 こ れ 此 経 、の 一 切菩 了 薩 を 誇 す なる り 。 ‘All bodhisattvas” are the dhas are the original teachers of these buddhas — whether practiced and verified in the

—ORRIL, —HieoO 修 誇 する も 、 現 在 に 修 誠 心 後に 修 計 る す も 、 初・ く この 経 な 。り この 正

AGH する 中・ 堂伝 訂

original ancestors of all buddhas; all budof all bodhisattvas. The unsurpassed bodhi practiced and verified in the past, whether present, whether practiced and verified in

the future, whether practiced and verified before this body, whether practiced and verified after this mind — 1s all, in beginning, middle, and end,

“this stra.” Both that which “belongs” and that to which it “belongs” are equally “this siitra.”’’ This very time is “this sutra” verifying “all bodhisattvas.““

[43:22] 綴 、は 有 情 あら に ず 、 経 、は 無 情 あら に 師 にあら 。ず しか あれ ども 、 普 隊 を 計 誇 す とる き 、 開 方 便 門 する な り 。 方 便 位 りな 、 世 相 常 住な り 。 方 便 門 、は 暫 時 Te, BYRBSHEC, BETA], に

蓋 十 方 界 す と い へ ども 、 一

ず 、 経 、は 有 人久 にあら ず 、 MILE し、 人 を 誇 、し 國 相 を 詩 、し 此 綻 を 門 、は 備 の果 無上 功徳 りな 、 法 住法 の 伝 価 にあら ず 、 半 十 方 界の 診 測 COABHSHOMnN CC, BAR

切 菩薩 にあら ざれば、

そ の 境界 に あら ず。

The “sutra” is not sentient; the “stitra’” is not insentient. The “‘sttra” is not conditioned; the “siitra” is not unconditioned.*? Nevertheless, when

it verifies the bodhisattva, verifies the person, verifies the “real marks,” career: the initial aspiration to achieve the unsurpassed perfect awakening of a buddha, and the final attainment of that state. 37

Both that which

“belongs”

and that to which

it “belongs”

siitra” (ndzoku shozoku, onajiku kono kyé nari HEIR * PB,

2728

are equally “this

< OER):

Le.

both the “sutra” and the “unsurpassed bodhi” are “this sutra.”

38

This very time is “this sitra” verifying “all bodhisattvas” (kono shdto inmo ji,

kore kono kyé no, issai bosatsu o shé suru nari — O1E EER, CUE, OS ie 28 A 72) ): Taking “this very time” (kono shdté inmo ji — M1E ERE) as the grammatical subject; it is also possible to read, “at this very time, this sutra verifies all bodhisattvas.” 39

not conditioned (ui ni arazu ARIC&H SF); not unconditioned (mui ni arazu #

£3 (< & & J): Following the standard interpretation of these terms as translations of Sanskrit samskrta and asamskrta respectively; but in this context, the sense may be that the sutra neither has nor lacks intentional action.

302

DOGEN’S

SHOBOGENZO

VOLUME III

verifies “this sutra,” it “opens the gate of expedient means.’”° “The gate of expedient means” is the unsurpassed virtue of the fruit of buddhahood; it is “the dharmas abide jn their dharma positions’; it is “the marks

of the world constantly abide.’*' “The gate of expedient means” Its not a temporary device; it is the study of the entire world in the ten directions; it is taking up “the real marks of the dharmas” and studying them. Although this “gate of expedient means” is appearing and, in the entire world in the ten directions, is covering the world in the ten directions, those who are not “all bodhisattvas” are not in its realm.

[43:23] BWV a< . RAH

ARBPY, LARA

Xuefeng said, “All the whole earth is the gate of liberation, but even if

you drag them, people don’t consent to go

[43:24] LPSMIL4ANL, BH BRE LEOPOLD, HAR OTDSARX~X に あら ず 、 出入 衛 の ほお き に あら ず 。 曳人 する に、 い ら ず、 い で ず 。 不 曳 に、 い ら ず、 い で ず 。 進歩 の も 、の あ や まり ぬ べ し 、 退 歩 の も 、の と どこ ほり ぬ べ し 。 赤 い 且 か ん 。 人 を 塁 し て 門 に 出入 せ し なむれ ば、 い よい よ 門 と、 と ほ ざ か る 。 門 を 映 し 人 て に いる る に は 、 出 入 の 分あり 。 Therefore, we should realize that, while all the earth, all the worlds,

may be a “gate,” it is not easy to go in and out of it, and those who go in and out are few. Even if you “drag them,” they do not go tn or out; even if you do not “drag them,” they do not go in or out. Those that step forward will make a mistake; those that step back will get stuck.“* Now what? If we take up the people and try to get them in and out of the gate, they get further from the gate; when we take up the gate and put it in the people, there will be some who go in and out. 40 it verifies the bodhisattva (bosatsu o shé shi © #% #& L): The grammatical subject is unstated; presumably the “sitra.”

41 “the dharmas abide in their dharma positions” (ze 6 / 767 赴 法 住 法 ):位 “the marks of the world constantly abide" (se んez s6/6 /z 世間 相 常 住 ): The traditional reading of a phrase in KuméArajiva’s translation of the Lotus Sutra that is often cited by Dogen; see Supplementary Notes, s.v. “Dharmas abide in their dharma positions.”

42

Xuefeng (Seppd il€): Le., Xuefeng Yicun

l#3s F (822-908). The quotation is a

variant of a saying found in several sources; see, e.g., Zongmen tongyao ji AFA E HE,

ZTS.1:183c10; Liandeng huiyao Wee

E, ZZ.136:784al2.

43 Those that step forward (shinpo no mono £45 *, ): those that step back (taiho no mono i850 t 9): The expression “stepping forward and stepping back” (shinpo

taiho 1453845) occurs regularly in Dégen’s writings; it can refer simply to all the ordinary movements of the agent, or more specifically, to motion forward and back. See Supplementary Notes, s.v. “Stepping forward and stepping back.” Here, no doubt, those who try to enter the “gate of liberation” and those who do not.

43. The Real Marks of the Dharmas Shohd jissé

#ik #14

303

[43:25] {1:463} BAA EPH EVIL, RIB BFEZ7RO, RIB AFAISRISIC LT, PP ek, Ree 7e 0, COMAHAOE BM OWHI, B+ RICA PST Sze 0,

COUEBM,

lL A,

ES

B+ HRA

L WHA OBESE TRO. AASB YO, tESEIR EA. TEFES HR. f DIC ABIL Z: OY 此 経 之 属な り 。 開 方 便 、門 示 iS BA Ze り 。 ンー

ジー

で

Therefore, the unsurpassed bodhi of the forty buddhas and forty ancestors “belongs wholly to this sutra.“ It “belongs to this siitra,” and “this sutra belongs” to it. That the rush cushion and meditation board are anuttara-bodhi “belongs wholly to this sutra.? Holding up a flower and breaking into a smile, making a bow and getting the marrow, both “belong wholly to this sutra,” are “the belongings of this siitra.”°° They are “opening the gate of expedient means, revealing the true real marks.” * OK OK OK

47

*

the words, “the real marks of the dharmas” (shohd jissé no gonku miKERtO

言

a); the truth, “the dharmas of the real marks” (jiss6 shohé no dori 買 相 諸 法 の 道理 ): Or “the words, ‘the dharmas are the real marks’; the truth, ‘the real marks are the dharmas.“

48

forty buddhas and forty ancestors (shiji butsu shijisso VO-+-% - PU+-4H): Le.,

the seven buddhas, twenty-seven Indian ancestors of Zen from Mahakasyapa through Prajfiatara, and six ancestors in China from Bodhidharma through Huineng. Calculation of the numbers in the lineage are complicated by the fact that traditional listings of the members typically count Bodhidharma twice, as both the twenty-eighth Indian and first Chinese ancestor. See Supplementary Notes, s.v. “Seven buddhas,” and “Buddhas and ancestors.” 49 rush cushion and meditation board (futon zenpan 7§[EA ° t#hR): I.e., the meditation cushion and the stick used to support the chin during meditation. 50 Holding up a flower and breaking into a smile (nenge hagan +45 H#£fKZA): See above, Note 2.

making a bow and getting the marrow (raihai tokuzui Wef={%fa): Reference to Bodhidharma’s testing of his disciples (see above, Note 25), in which Huike

J is rec-

ognized as having gotten his master’s marrow when he simply bowed without speaking.

43. The Real Marks of the Dharmas Shohd jiss6 #ik BH

305

[43:28] LPHSX, IRKAMEED LEAS, BRAELOT, BMZAT, B 相 の 言を 虚 説 の ご くし と 、 さ ら に 老子 ・ 注 子の 言 句を 光 す 。 これ を も て 、 MELO Kisii — BREN, EWS, ER, =RMIL-BMFRARL, EWS. b AOL = AULHED =O

D>,

ROIRIIELE,

TEL,

DWEDHRUIMIA
. ARBNB, EBATRDOTF, RSS CBSaTADSTF, In studying “the eye hears the voices” said by the Eminent Ancestor, where we hear the voices of the insentient preaching the dharma, this 1s “the eye”; where we manifest the voices of the insentient preaching the dharma, this is “the eye.”’’ We should investigate “the eye” still more broadly. Since the eye hearing the voices should be the same as the ear hearing the voices, the eye hearing the voices is not the same as the ear hearing the voices.°® We should not study it to mean there is an ear organ in the eye; we should not study it to mean that the eye 1s the ear; we should not study it to mean that the voices occur within the eyes.

[46:26] 古 云、 +H REY PER, Of old it was said, “AIl the worlds in the ten directions are the single eye of the sramana.””” 57

where we hear the voices of the insentient preaching the dharma, this is “the

eye” (mon mujé seppé shé no tokoro, kore gensho nari Met mIEBOL OA,

Ci

je72 ): In his use here of tokoro & = 4 (“the place where”), Dogen seems to be playing with the element sho fit (“place”; S. ayatana) in Dongshan’s “eye” (gensho ARE); similarly, mutatis mutandis, in the next clause. See Supplementary Notes, s.v. “Eye.” 58 Since the eye hearing the voices should be the same as the ear hearing the voices, the eye hearing the voices is not the same as the ear hearing the voices (gensho no

monsho wa, nisho no monsho ni hitoshikaru beki ga yue ni, gensho no monsho wa, nisho

no monshé ni hitoshikarazaru nari IRRORMBIL, HROMBICOE LPONKEMO All, ARROMBIL, BROMBICOL LAS X S74): The odd logic of this sentence seems to be explained by Dogen’s remarks following it: 1.e., the eye and ear are the same in that they have their distinct functions and, therefore, are not the same. 59

“All the worlds in the ten directions are the single eye of the sramana” (jin jippo

kai ze shamon isseki gen di +77 REY FA — SEE): Also read isseki gan. Words, attribut-

46. The Insentient Preach the Dharma

Muj6 seppd

無情 説法

27

[46:27] この 眼 廃に 開 毅 せば 、 高 祖 道の 眼 席 開 融 らん な 、 と 擬 議 商 量すべ か ら ず 。 た と ひ 古 人

道の 壮

十 方 界 一 隻眼の

道を 學 とす も 、 尋 十 方はこれ一 隻眼 な

り 。 さら に 千 手 頭 眼あ り 、 千正法 眼あ り 、 千 耳 眼あ り 、 千 舌 頭 眼あ り 、 千 心頭 眼あり 、 千 通 心眼 あり 、 千 通 身 眼あり 、 千 棒 頭 眼あり 、 千 身 先眼 あ り 、 千 心 先 眼あり 、 千 死 中 死 眼あり 、 千活 中 活 眼あり 、 千 自 眼あ り 、 千 他 Ad, FARSARR 0, FREDO, FSRHO, FERS OY. We should not consider and deliberate that, if our eye hears the voices, it is the “eye hears the voices” said by the Eminent Ancestor. Although we study the words said by the ancient, that “all the worlds 1n the ten directions are the single eye,” all the ten directions are themselves “the single eye.” Moreover, there are a thousand hand eyes, a thousand true dharma eyes, a thousand ear eyes, a thousand tongue eyes, a thousand mind eyes, a thousand eyes throughout the mind, a thousand eyes throughout the body, a thousand staff eyes, a thousand eyes before the body, a thousand eyes before the mind, a thousand eyes of death within death, a thousand eyes of life within life, a thousand eyes of self, a thousand eyes of other, a thousand eyes of eyes, a thousand eyes of study, a thousand vertical eyes, a thousand horizontal eyes.°°

[46:28] {2:12} Libnid, SIREMRLETL b. RIFIRICMRS OT, Ke, HR MBUEEIRRICBRCALLEABTAL, WERMBORSI, Be MEE ICMEG 72 ARGRISBHRST, A OIG ROM BS, BARD BARE dO, 7k OMRGRBAAE SABE US LL 無 情 説法 、 SRN SBAET べし 、 脱 落すべし。 こ の 道理 つた れる は ゆえ に 、 Thus, though we study all eyes as “all the worlds,” we still lack personal investigation of “the eye.” We should make it our urgent business to investigate hearing the insentient preach the dharma with “the eye.” The Eminent Ancestor’s essential point here is that for the ear it is “hard ed to the ninth-century Chan figure Changsha Jingcen fei) &

(dates unknown); see

Supplementary Notes, s.v. “All the worlds in the ten directions are the single eye of the Sramana.”

60

a thousand hand eyes (senjutd gen

= 38HR): No doubt an allusion to Bodhisattva

Avalokitesvara of a thousand arms and a thousand eyes (senju sengen Kannon

¥¥¥

眼 観 音 )、 who is depicted with an eye in the palm of each hand. The topic is the subject of a conversation between Yunyan Tansheng22% 225% and fellow disciple Daowu Yuanzhi 18 SI (769-835) that is recorded in the sz77 S7626gezzo 眞字 正法 眼 蔵

(DZZ.5:182, case 105) and discussed in the “Shdbdgenzd Kannon” iE/EER HRB ET; see Supplementary Notes, s.v. “His body throughout is hands and eyes.”

a thousand staff eyes (sen botd gen F#85ANR): See above, Note 54. 61

investigate hearing the insentient preach the dharma with “the eye” (mon mujo

Seりり の の gensho ni sankyit sen PARES BLE & AR eC BFC /L): The adverbial phrase “with the eye” (gensho ni ARx\—) here could modify either “investigate” or “hearing.”

28

DOGEN’S

SHOBOGENZO

VOLUMEIV

to understand” the insentient preaching the dharma; the eye hears the voices. Going further, there is “the body throughout” hearing the voices; there is “the body everywhere” hearing the voices.” Though we have not personally investigated “the eye hears the voices,” we should personally realize, and should cast off, “when the insentient preach the dharma, the

insentient can hear it.” Because this principle has been transmitted,

[46:29] SCR yO, SARE, My former master, the Old Buddha of Tiantong said, “The bottle gourd vine entwines the bottle gourd.”

[46:30] ~PBHIEIO DK, PROTEINS MEO, CORE な る 道理 より に て 、 無 情 説法 な 、り い は ゆる 典 故な り 。 RAB ME な り 。 喚 仕 作 摩 無情 、 るし べし 、 無 説法 情 者 赴な り 。 喚 仕 作 摩 説法 、 し る

し 、 不知 吾 無情者 赴なり。

This is the insentient that preach the dharma transmitting the true eye, transmitting the bones and marrow, of the Ancient Ancestor. On the principle that all preaching the dharma ts insentient, it is “the insentient preach the dharma’; this represents the standard case. The insentient preach the dharma for the sake of the insentient. What should we call the insentient?® We should know: it is the one who hears the insentient preaching the dharma. What should we call preaching the dharma? We should know: it is the one who does not know tt Is insentient. 62

“the body throughout” (tsiishin sho if

iit); “the body everywhere” (henshin

sho 4 fit): Terms reflecting the dialogue on the thousand eyes and arms of Avalokitesvara alluded to in the preceding section: see above, Note 60. The English “body” here loses Digen’s playful replacement of shin # in the original dialogue with shinsho & it (“tactile sense field”: S. kKayatana), in keeping with Dongshan’s gensho HR (“sense of vision’); see above, Note 31.

63

Old Buddha of Tiantong (7end6 kobutsu KH + (6): I.e.. Dogen’s teacher Tiantong

Rujing Ke AO7F (1162-1227). See Supplementary Notes, s.v. “The bottle gourd vine entwines the bottle gourd.” Dogen often cites or alludes to this saying in the Shobdgenzo. 64

This is the insentient that preach the dharma transmitting the true eye, trans-

mitting the bones and marrow, of the Ancient Ancestor (kore Noso shdgen no tsutaware, kotsuzui no tsutawareru seppd muj6 nari — XVFEFA IER OD7etLAV, “AHO OTe

は れる 説法 無情 な り): I.e., Rujing's intertwining vines are the essence of the insentient preaching Yunyan’s Buddhism.

65

this represents the standard case (iwayuru tenko nari \ (i> 4 BLAZE Y ): Likely

meaning that the Ancient Ancestor’s words, “the insentient preach the dharma,” represent “the /ocus classicus” or “the governing precedent” of this teaching. 66 What should we call the insentient? (kan _jiimo sa muj6 “A{t+ EVE ETB): Here and in the following three sentences, Doégen shifts to a mixed Chinese-Japanese syntax.

46. The Insentient Preach the Dharma

* OK OK

Muj6 seppd

無情 説法

29

K

[46:31] BPN FF LARBM < ie] 22 po SM aR NIA], HAGE. ROH. >A 僧 、間 如 何 赴 無情 説法 。 師 日、 自 部 口 。 Great Master Ciji of Mount Touzi, from Shuzhou (Succeeded Chan Master Wuxue of Cuiwel; named Datong.°’ Of whom Muingzue said, “Touzi is an old buddha”), was once asked by a monk,

“What ts the

insentient preaching the dharma?” The Master said, “Don’t be foul mouthed.” [46:32]

{2:13}

いまこの 投 子 の 道 取する ころ と 、 ま さ し くこれ 古 修 の 法 謀 りな 、 祖 款 の 治 Bren, 無情 説 法 ら な び に 説法 無情 等 、 ほお よ そ 英 悪口 な 。り し る 記し 、 無情 説法 、は 條 の祖 線 こ 章 れ な り 。 了 臨 ・注 徳 山 の と がも らし る べから ず 、 OL DBA TRADABET,

What Touzi says here is truly the dharma plan of the old buddhas, the edict of the ancestors.? The preaching of the dharma by the insentient, the insentient that preach the dharma, and the like, are, in sum, “Don’t be

foul mouthed.” We should know, “the insentient preaching the dharma” is the head office of the buddhas and ancestors.®’ The confederates of Linji and Deshan cannot understand it; only those who are buddhas and ancestors investigate it.”° 正法

眼 蔵 無情 説法

四 第 十 太

Treasury of the True Dharma Eye The Insentient Preach the Dharma Number 46

67 Great Master Ciji of Mount Touzi, from Shuzhou (Joshi Tosuzan Jisai daishi &F JN Fe -F- LL FR KEM): (The parenthetical remarks following are in the original.) Ciji 247 is the posthumous name granted to Datong XIrl] (819-914), who received dharma-trans-

mission from Cuiwei Wuxue 224 He had the ability to serve as a great teacher to humans and devas, but it should be said he was still at the 50 when Venerable Chen urged him (Chin sonshuku susumuru toki RE Ta tT ts 6 ¢ X): In some versions of the story, the head monk (szzso 首座 ) who prompted Linji to pose a question to Huangbo is identified as Muzhou Daozong B/N i8 HE (or Daoming 18 BA, whose family name was Chen [; dates unknown).

51 comrade of the dark studying the way (sangaku no genryo BO Xia): Le., a Zen monk in training. The term genryo {fi is interpreted as “a comrade who studies the mysteries of Zen.” The only occurrence of this term in the Shobdgenzo. stood and listened to the dharma (ricchi chOb6 立地 聴 ):法 A fixed phrase for the practice of standing during a formal dharma talk by a teacher. 52

Baizhang (yo ん のの

Huaihai 百丈 33

百丈 ): Mazu

(ggso 馬祖): I.e.. Huangbo's master, Baizhang

懐 海 (749-814)、and Baizhang's master, Mazu Daoyi 馬祖

道 一 (709-788).

Xuefeng (Seppo 二峰): I.e.、 Xuefeng Yicun 雪 峰 義 存 (822-908). Dogen here turns

to Yunmen Wenyen 22F4 xc{, the second of the masters he mentions at the end of section 16.

50

DOGEN’S

SHOBOGENZO

VOLUMEIV

stage of a student.?? To take these as having got the root is just to worry about the branches.*? When Linji had not yet arrived, when Yunmen had not yet appeared, what did the buddhas and ancestors take as their standard for studying the way? For this reason, we should recognize that the work of the way of the house of the buddhas is not transmitted in their quarters.°° It is because they lack any reliable basis that they recklessly speak such nonsense. These fellows recklessly slight the siitras of the buddhas; let no one follow them. If we should discard the sutras of the buddhas, we should discard Linji and Yunmen; if we should not use the sitras of the buddhas,

we will have no water to drink and no ladle with which to scoop it.

[47:20] また 、 高 の 祖 三 路 ・ 五 位は 節目 に 、て 柱 撲 の るし き 境 界 あら に ず 。 KE 正 偉 、し 人 矯 業 直 指 せせり、 あ へ て人 角 門 にひとし か ら ざ る な り 。

Furthermore, the “three paths” and “five ranks” of the Eminent Ancestor are the crux, not in the realm known to illiterates.°’ Their essential

point has been correctly transmitted, and the work of the buddha directly indicated; they are by no means equivalent to the other traditions.” [47:21]

EE,

EAHOLEMOWIL We do three prostrations when the news of the treasury of the true dharma eye is proclaimed.'® [49:6] {2:33} LOL, gREISIEJEAR Ze, TEYRAR MRIS KBE HEE ZL O., RRO LS の 寿 、は 控 お ほ く 頓 一 寿 を ちい も る 、 古 儀は 三 寿 りな 。 法益 の 謝 非 、 か な ら ず し も 九 ・寿 十 二 寿 にあら 、ず あ る い は 三 攻 、あ る い は和 角 遼 一寿 な り、 あ る い は 六 寿あり 。 と も に これ 策 首 硬 な 。り 西 天に はこれ ら を 、 最 上 噂 理 と づく な 。 あるいは 六 寿 あ 、り 頭 も を て 地を た た く。 い は く 、 額を も て に 地 あて て うつ な り 、 血 いづ の る まで も す。 これ に も 展 生 具せる な り 。 一 寿 ・ 三 ・寿 六 群 と 、 も に 額 も を て 地を た た く な り 。 あるいは これ を 頓 首 埋 な と づく 。 世俗 に この も 寿 あ なる り 、 世 俗に は 九 品の 寿 あ り 。 法益 の と き、 ま た 不 住 理あり 。 い は ゆる 、 科 寿し て まざる や な り 、 百 千寿 までも い

た る べし。 と も に これ ら 人、

祖の

會 に ちい も きたれる

厨な り 。

We should recognize that paying obeisance is the treasury of the true dharma eye. The treasury of the true dharma eye ts the great dharani. For the prostrations when requesting benefits, recently many have used a single prostration with head touching the ground; the old form is three prostrations. For prostration in gratitude for the benefits of the dharma, it is not necessarily nine prostrations or twelve prostrations; it 1s sometimes three prostrations or a single abbreviated prostration; or there are six prostrations.'’ All of these are prostrations with head to the ground. In Sindh in the West, these are called “the highest obeisance.”'* In the six prostrations, we strike the head on the ground; that is, we hit the ground with the forehead, even drawing blood. In this case, too, we spread the 15

when

the Second Ancestor expressed what he had seen to the First Ancestor

(niso, sono kami kenjo o shoso ni tatematsurishi toki —48, © O2D»A> bie ® HAIC FET まつ り し と ): き Reference to the famous story in which Huike % ®J (who would become the Second Ancestor) expressed his understanding to Bodhidharma simply by bowing.

Dédgen’s version of the three prostrations, but case 201), like that in which it is based, says

story in the “Shdbdgenzé katto” IEY AR it 5 AE has Huike making his version in the shinji Shobégenzé (8 IEYEERRK (DZZ.5:230, the Jingde chuandeng lu Fe {#(HVEER (T.2076.51:219b27-c5) on only that he “bowed” (raihai f8F£).

16 when the news of the treasury of the true dharma eye is proclaimed (shdbogenz6 no shdsoku o kaien suru ni JE{EAR ROWE 2 BAYT DIC): Presumably, on the occasion of dharma talks, though it is unclear here whether the bows are to be done by

the speaker, the audience, or both. See Supplementary Notes, s.v. “Treasury of the true dharma eye.” 17 abbreviated prostration (sokurei fi): A form of prostration in which the sitting cloth is not opened out. 18

In Sindh in the West, these are called “the highest obeisance” (Saiten ni wa ko-

rera o, saijé raihai to nazuku VARI LAV ee, BR LIEFE L 72D < ): The expression saijé raihai & LiF is not attested in the Chinese canon, nor is it known what source Dodgen used for this claim.

80

DOGEN’S

sitting cloth. Whether

SHOBOGENZO

VOLUME IV

in one, three, or six prostrations, we touch the

ground with the forehead; this is sometimes called “prostration knocking the head.” This prostration is also found in the secular world; in the secular world, there are nine grades of prostration.'? Again, there is the continuous prostration when we receive the benefits of the dharma: that is, we pay obeisance without stopping, even up to a hundred thousand prostrations. All of these are prostrations that have been performed in the assemblies of the buddhas and ancestors. [49:7] {2:34}

PILLEINSCOFR, KEMMOPBMse HF0 CT, COReMEICTSA L, BIZLTMROREECOLS, BEERS. fA. tb UD< Noa (L. PRE, BT HRY, In general, we should perform these prostrations according to form, following the guidance of the teacher. In sum, when obeisance Is present in the world, the buddha dharma is present in the world; when obeisance disappears, the buddha dharma ts extinguished. [49:8] (IEDOARM AHF T SILI,

RRA

ZOE,

RP

Me THT

Sze

), HAVMTBARF BARRICO RT. TA )DRICORT, HSV MSHRERS EC, SDVIZWNUeEAE CCH, GBBRT ARO, HAVWILHRE~ 2 C CHFET. HAVISERERRENE CCHIT, HAV MSERIEHY NTC CHET, In paying obeisance to the original masters who transmitted the dharma to us, we make prostrations without choosing the time or considering the place. We may prostrate ourselves even when they are lying down or eating; we may prostrate ourselves even when they are defecating or urinating. We may pay obeisance from a distance, separated by fences and walls, or separated by mountains and rivers. We may pay obeisance separated by kalpas; we may pay obeisance separated by birth and death, coming and going; we may pay obeisance separated by bodhi and nirvana.

[49:9] Bf pei, LPOD’L < BROREWETFEWRL Db, AARNE tT. LEBETADAIEY, KBNDDSOFAFRebOSWAZLLSHNEDB, BK

LEAF ORIDIZLE SWS, DK OTE・ 陸 AtrAMH>., し、 如 来 に みか 魔 位 す 、 で に も 、 北 科面 寿

BREBO AR:

KR: HER.

RPC,

BASRA < OR

EDR(CAMICLT

PRS

+ Baye

FERRERS < OPA RPA > + IRE We should not think merely that this means that they are pure 9

‘where are we here, that we’re talking of fine and talking of coarse?” (shari ze

jinmo shozai, setsu sai setsu so HERS FE (TERETE.

BLAM LR): A fixed expression, vari-

ants of which occur several times in the Shobdgenzo. There are several precedents for the

expression in the Chinese Chan literature, one of which, involving Linji Yixuan iii#s 玄 (d. 866) and Zhenzhou Puhua 鎮

州 普 化 (dates unknown) is recorded in DQgen'*s shin-

ji Shébégenz6é 眞字 正法 眼 蔵 (DZZ.S:164. case 96). The force of the question is usually something like, “Where do you think we are, that you can talk about such trivial matters?” But, here, Dogen seems to be taking seriously the question, “where are we here?” 10

not something that can be known by thinking or discrimination (mata shiryo fun-

betsu no yoku sy か pe 万 7 orgzz また 思 ・量 分 別 のよく し る べき に あら ず): A Japanese variation on a famous line from the Lotus Siitra (Miaofa lianhua jing WYER REE, T.262.9:7a18-20):

FR LA REBT (Eta TL a Sn SE

ae,

EVA FE

7 Bl ZTE.

I use innumerable techniques, and various stories, parables, and figures of speech to expound the dharmas. This dharma is not something that can be understood by thinking or discrimination. 11

what buddha after buddha and ancestor after ancestor bear in mind (butsubutsu

soso no gonen suru tokoro (iAH ORT

5 & 24): A Japanese variation on the

line, often quoted by Dogen, from the conversation on practice and verification between

the Sixth Ancestor, Huineng #£#£. and his follower Nanyue Huairang Pax Bak (677744); see Supplementary Notes, s.v. “What thing is it that comes like this?”

12

put the imputed self first (kega o saki to su #t#K% & & LT): “Imputed self”

renders kega at 4, a technical term for the self we imagine ourselves to be: we might also read here “put caring for the self first.” 13

Whether they are the four elements, or they are the five aggregates, or they are the

undestroyed (tatoi shidai nari tomo, tatoi goun nari tomo, tatoi fue nari tomo 72 & OF

A7eVER,

KEDHMRO

EB,

KEORRRY

Eb): Allusion to a saying on the

four elements and five aggregates by the famous Tang-dynasty Chan master Zhaozhou

Congshen

J) #£%e (778-897), which Dodgen quotes in his shinji Shobdgenz6 t&F1E

50. Washing the Face Senmen

洗面

93

only after water has come and washed them. How could water be originally pure or originally impure? Whether it is originally pure or originally impure, we do not say that it makes the place to which it comes pure or impure. It is just that Buddhist procedures have been handed down on using water to wash, using water to bathe, and so on, when maintaining the practice and verification of the buddhas and ancestors. In practicing and verifying in accordance with these, we transcend purity, we pass beyond impurity, we slough off non-purity and non-impurity. [50:5] {2:39}

LRSNMISRLbS, WERRBACSNECIRAL. TCUCKHERSIC DURAT SIKIL, OF 0 ALE OAICHMEEY. PHBOLSE ECA HH ず。 も し 愚 人 いふ の が ご と く な ら ば 、 五 六臓 MRICER LT. BIZZS 5 し め て 、 大 海水 をつく し て あら ふと も 、 塵 中 な ほ らあ は ず ば、 い か で か 清 浄な らん 。 空 中を あら は ず ば、 い か で か 内 外 の 清浄 を成就 せん。 軸 ま夫 た Zee BIST OIE WEE LOS SAL, Beth LC eIRIAL. 2eFh KUCH DEBRIAT. GRE ZMNIEIC(ES ST OOO, HHAOIERe RETA し 。 Thus, the dharma of bathing though not yet defiled and bathing when already completely pure has been maintained only in the way of the buddhas and ancestors; it is not something known by followers of other paths. If it were as the stupid people say, then even if we were to grind down the five organs and six viscera to a fine dust, rendering them empty in themselves, and exhausted the waters of the great oceans in washing them, if we did not wash inside the dust, how could they be pure?'* If we did not wash inside the emptiness, how could we achieve the purification of “inside and out”? The foolish commoners also surely do not know the procedure for bathing emptiness. Taking up emptiness, we bathe emptiness; taking up emptiness, we bathe body and mind. Those who believe in bathing according to proper procedure surely maintain the practice and verification of the buddhas and ancestors.

YEAR tk (DZZ.5:270, case 88) and elsewhere. See Supplementary Notes, s.v. “Four elements and five aggregates.” 14 rendering them empty in themselves (sokuku Dogen here plays with the metaphysics of the internal into their constituent dharmas and see these dharmas as according to the fools’ argument, we would still need inside emptiness. He then goes on to say that, in fact, we bathe the body.

narashimete BIIZE7%5 LT): organs. Even if we analyze them empty of independent existence, to wash inside the dharmas and we are bathing emptiness when

94

DOGEN’S

SHOBOGENZO

VOLUME IV

[50:6] い は ゆる 、 RBFH FH, WAARIE(R ST ZIERICIL, RIBS EOVWAZIC, HOW Se. Fait NAA. (RIE = 3R, TRA REZEOAAPR, KO EDICIASRYO, B He hHBoEVCXEDPALK, MK: MA - RR, ARTE. LOEDICUE 浮な り 。

That is, in the true dharma directly transmitted to successor after successor by buddha after buddha and ancestor after ancestor, when we use bathing, the inside and outside of body and mind, the five organs and six viscera, the twofold recompense of secondary and primary, and the inside, outside, and in-between of the dharma realm and empty space are instantly pure. When we purify using incense and flowers, the deeds that are causes and conditions in past, present, and future are instantly pure.'° [50:7] {2:40} He,

=K==m,.

BOF.

The Buddha said,'°

Bathing three times, censing three times; Body and mind are pure. [50:8] し か あれ か く の ご する な り 足す る ご と し 。

、 ば 身 きよ を め 心をきよ むる 法 は と く あ ひつ らなれて、 三 洒 三 功 てし 。 経 行 、 を は り 、て さ ら に 端 衝 衝 と いふ 。 足 、 け が れ 角 せる あら に され

、 かな 、 裕 科せ ども

ら 人 ん 、

ず 一 洒 し て は 一 薫 し、 LEE LABEL ETT する と に は、 か な ら す 洗 全 祖 の 法 、 そ れ かく の

Thus, the procedure for purifying the body and purifying the mind is always to bathe once and cense once, continuing this until, “bathing three times, censing three times,” we worship the buddha and turn the

sutras, practice seated meditation and circumambulation. When circumambulation is finished and we are to sit upright in seated meditation, it is said that we always wash our feet. Even if our feet have not touched anything polluted, such are the procedures of the buddhas and ancestors.

15

deeds that are causes and conditions in past, present, and future (kako genzai

mirai, innen gyOgo Wak + BYE + AAR.

liee{T Se): Perhaps variation on a phrase in the

Dazhidu lun KS EE ai (T.1509.25:71c16-17):

AM A AAIT SE. EG AA. To know the deeds that are causes and conditions in the past is called “knowledge.” 16 The Buddha (butsu {#): Source unknown. Although this phrase does occasionally occur in Zen texts, there is no evidence that the practice was ever part of the monk’s bathing ritual; given the occurrence of the phrase in sermons on bathing the Buddha, it may have been part of the ritual of bathing the statue of the baby Buddha on the Bud-

dha’s birthday.

50. Washing the Face Senmen

(iii

95

[50:9]

それ 三 洒 三 韻 す いふ と は 、 一洒 と は 一 洒 浴 な り 、 通 身み な 洒 浴 。 す し か う し て の ち、 つ ね の ご と くし て 衣裳 を 著 して の ち 、 小 に炉 名 香 を きた て 、 ふ と ころ の うち、 お よび 章

・准 季 記

等に 藻

ず る な 。り し かうし て の ち、 ま た

洒 浴 して また 意 。 ず か く の ご と く 三 番 るす な り 。 これ 如 の法 儀 な 。り こ の と き 、 六 根 六 塵 あら た きた に ら ざ れ ど も 、 清 淳の 功徳 あり て 現 前 、 す う た が ぶふ べき にあら ず。

まち に 現 前する は 俸 を も て 虚見せん。

三

毒 四 倒 まだ い の ぞ こ ほら ざれ ども 、 清 淳の功徳 たち

法 な。 り た れ か 凡

慮を も て 測度 せん な、 に びと か人 過 眼

Regarding “bathing three times and censing three times,” “bathing once” means one bath, in which the body throughout is bathed. After that, and after putting on our clothes, we light fine incense in a small censer and cense inside our robe lapels, as well as our kasaya, sitting place, and so on. After that, we bathe again and cense again, in this way repeating it three times. This is the conduct according to proper procedure. At this time, although the six sense faculties and six sense objects are not renewed, we should not doubt that they have the virtue of purity, which will appear to us. The [teaching] that, even though the three poisons and four inversions are not yet removed, the virtue of purity immediately appears to us is the buddha dharma.'’ Who could fathom this with the thought of the commoner? What person could see it with the eye of the commoner? [50:10] Rend, ZExeHOODSZLOSZLE, HHICEY THOS ADOT, B FEITER LT Hb SEADOS FHF, KERB HOO CIAIEE 9 S729, HIKIC か な ら ず 洗 洗の 法 さ まれ だ り。 あ る い は 身 あら を ひ 、 心 をあら ひ 、 足を あ ら ひ 、 面 をあら ひ 、 目 あら を ひ、 く ち を あら ひ 、 大 二小 行 をあら ひ 、 手 を あら ひ 、 鉢 大 あら を ひ 、 克 婆 をあら ひ 、 頭 をあら 。ふ これら みな 、 三 世 の 諸 大 諸家 の正法 なり 。

For example, when we wash and purify aloes not break it into pieces and wash it, nor would and wash it; we purify it by just washing the dha dharma, the procedures for washing have,

wood incense, we would we grind it into powder whole thing. In the budwithout exception, been

established. We wash the body, wash the mind, wash face, wash the eyes, wash the mouth, wash the places urination, wash the hands, wash the bowls, wash the head. All of these are the true dharma of the buddhas the three times.

the feet, wash the of defecation and kadsaya, wash the and ancestors of

17 three poisons and four inversions (sandoku shit6 = #0 {2)): The former refers to a standard list of the basic defilements: greed (ton &: S. raga), anger (shin Aik; S. dvesa),

and delusion (chi #€: S. moha); the latter, known as the viparyasa (tendo SA{#)), refers to a standard set of false views regarding permanence (j6 ‘: S. nitya), pleasure (raku 3%;

S. sukha), self (ga

我 : S. atman). and purity (2 74; S. subha).

96

DOGEN’S

SHOBOGENZO

VOLUME IV

[50:11] {2:41} ah YE - (SX HBLETEDOALETAICIZ, bAKAZDBELVYV KEY THE, EDADHPSABMEZ HOO, MO-HME FLELAZOKeES L. XLRI Ke DIT T, LOB HOSVELHOT. LMIDLTTOH (CREB OSE RIC ISR LE TEDMSATRY, PDIE< ld, EBRUOMBA

Ze.

PARAM ON DEKIC CHOOT,

HBICFBRLETEDDAZTEL

を 。 When we seek to make offerings to the buddha, dharma, and samgha, in bringing the various incense, we first wash our hands, rinse our mouth, wash our face, and don a clean robe; filling a clean bowl with pure water,

we wash and purify the incense. After that, we respectfully offer it to the realm of the buddha, dharma, and samgha. We pray: “To the three treasures may we respectfully offer candana incense from the Malaya Mountains, washed in waters of the eight virtues from Lake Anavatapta.”'® [50:12] 沈

面 、は 西 生 天

國 りつ よ た は れ て 、 東

震 旦 國に流布 せり。

諸 部の 律に あき

ら か な り と いふ と も、 な はほ人 祖の 値 持これ 正 婚 なる べし。 著 百 歳の 介 FE 祖お こ な ひ きた れる のみ に あ ら ず 、 億 千 高交の前 後に 流通 せり 。 た だ 需 肌 をの ぞ く の み に あ ら ず 、 介 祖 の 命 脈 な り 。 Washing the face was handed down from the Land of Sindhu in the West and spread in the Land of Cinasthana In the East.” While it is clearly stated in the various recensions of the vinaya, what is transmitted and kept by the buddhas and ancestors Is surely the correct succession. It has not only been performed for hundreds of years by buddha after buddha and ancestor after ancestor; it has circulated before and after kofis

of thousands of myriads of kalpas. It is not only to remove grime and grease; it is the vital artery of the buddhas and ancestors. 18 Wepray (zeggwg ん z yg ication of merit in Japanese.

ね が は く は): The sentence takes the form of a ritual ded-

“candana incense from the Malaya Mountains” (Marisen no sendan kéFER UO 梅 #4): Incense made from the famous sandalwood of the Western Ghats in the Malabar

region of southwest India. The term mari #28 (or 242), is used for Maraya EEXEHD, a transliteration of the Sanskrit Malaya (from which, “Malabar’).

“waters of the eight virtues from Lake Anavatapta” (Anabadatsu chi no hachi kugo ん z sz 阿 那 婆 達 池 の 八 功徳水): Water from the lake called “unheated” (munetsu #£

24: S. anavatapta): i.e. without the torments of the dragon. Imagined to be north of the Himalayas; sometimes identified with Lake Manasarovar,

in western Tibet, and tradi-

tionally thought to be the source of the four great rivers of India. The “eight virtues” (hachi 7o ん zz 八 功 徳) of water are described as sweet, cool, soft, light, pure, odorless, harmless to the throat, and harmless to the stomach.

19

Land of Sindhu in the West (sai Tenjiku koku fa K =|); Land of Cinasth4na in

the East (#6 Shintan koku #23 6):

L.e., India and China, respectively.

50. Washing the Face Senmen

洗面

97

[50:13] VUES. SBLBSTHHHOILANIZ, HBeITMeBTSO. &BICSH ), Baer, BEMmSATIe., MES a7eO, PEAR ZL O, MODBMAIC, DE ら ず 洗面 すべ し 。 It is said that, when one does not wash the face, there is an offense

both in receiving obeisance and in offering obeisance to another.*° One’s own obeisance and the obeisance of the other — “the one who offers obeisance and the one to whom obeisance 1s offered — their natures are

empty and quiescent”; their natures are sloughed off?! Therefore, we should always wash the face. * OK OK OK OK

[50:14] 洗面 の 時 飾 、 ある ひ は 五 更 、 るあ ひ は 昧 旦、 そ の 時 な節 り 。 先 師 、の 天 童 に 住 せ し きと は 、 三 更 の 三 由 をその 時 と節 せり 。 MRE 著 し あ、 る ひ は 直 寝を 著 し 、て 手 貼 を づた さ へ て 洗面 提 にお も むく 。 The time for washing the face may be either the fifth watch or at dawn. ぞ 20 when sance and o rai suru, t (C3E& 4

one does not wash the face, there is an offense both in receiving obeiin offering obeisance to another (moshi omote o arawazareba, rai o uke ta tomo ni tsumi ari HLH CK HOILAMNIA, BeITMHeBT 4, ): Although given here as if a vinaya infraction, there is no known source

for this rule. It may somehow reflect a rather different rule found the Shisong ti +-#AT# (T.1435.23:300a1-2):

Bm TEI,

IRSA Te.

When washing one’s face, do not make obeisance. Also, do not make obeisance to one who is washing his face.

21

One’s own obeisance and the obeisance of the other (jirai raita Ameine{tl): The

exact sense of this unusual phrase in Chinese is unclear. It might be understood as a restatement of the preceding sentence: “obeisance I receive and obeisance I do,” or of the following sentence: “the self that makes obeisance and the other to whom obeisance is offered.” The form of the phrase suggests a possible play on the ubiquitous expression

“self-benefit and benefiting others” (jiri rita B FFI ft). “the one who offers obeisance and the one to whom

obeisance is offered — their

natures are empty and quiescent” (“6 rai sho rai, shé kitjaku femeATie,

PEZE AR):

A fixed phrase in Chinese, occurring fairly often in the Chinese Buddhist literature, from the opening line of a liturgical text known as Wenshu pusa lifo zuoguan ji SR 35 pen (6 (FE BUB. (See, e.g., Qianshouyan dabeixin zhou xingfa FFAIRKAR DIT, T.1950.46:974b2 1-22.) Ddgen’s teacher, Rujing, uses the line twice in the Hoky6 ki #¥ B= ac (DZZ.7:14; 24). The phrase immediately following here, “their natures are sloughed off” (shé datsuraku nari PEMLTS Ze 0 ), seems to represent Dogen’s own comment on the line; see Supplementary Notes, s.v. “Slough off.” 22

fifth watch (gokd 4. ©): The last of the traditional five, two-hour watches (kd ©)

of the night; roughly 4:00-6:00 a.m. (though the exact times, based as they were on the sunset, varied with the season). Here begins Dogen’s concrete instructions on washing the face and brushing the teeth.

98

DOGEN’S

SHOBOGENZO

VOLUME IV

When my former master was abbot of Tiantong, he set the time as the third strike of the third watch.*? We don the skirt and partial robe, or don the long robe, take along a hand towel, and proceed to the face-washing stands.”

[50:15] 手 巾は 一 の幅 ろ き は 制す 。

布

、な が さ 一丈二

尺 な。 り そ の いろ、 し ろか る べから ず 、

し

The hand towel is a single piece of cloth, one j6 two shaku in length.” Its color must not be white; white is forbidden.

{2:42} [50:16] 三 千 威 儀 経 云、 BSRENALS., ー 者 営 拭上 下 頭 。 一 者 用曽 一 頭 拭手 、 一 頭 拭 面。 三 者 不得 持拭 鼻 。 四 者 以用拭肪 汚、 常 即 洗 。之 五 者 不 ? abtey fia, HUA, SBRAAM,

In the Sutra of the Three Thousand Rules of Deportment, it 1s said,”° There are five points regarding use of the hand cloth. First, wipe using the top and bottom ends. Second, use one end to wipe the hands and the other end to wipe the face. Third, do not use to wipe the nose. Fourth, when soiled from wiping grease, wash immediately. Fifth, do

not use to wipe the body; when bathing, each should have his own [bath] towel. [50:17] さ に 手 巾を 持 せ ん 、に か く の ご と く 護 持す べし 。 手 巾を ふた つ に を り て、 左 ひ の ぢに あたり て、 そ の う へ に か く 。 手 巾は 、 半 分は も お て を の ご ひ 、 半 分 に は て 手 を の ご 。ふ は な を の ご ふ べ でべから ず、 と は、 は な の うち 、

お よび 上 鼻 沸 を の ご は ず。 わ き ・ せ な か ・ は ら ・ へ そ ・ も も ・ は ぎ を 、 手 巾 LTDIZSERADST,

PARICUI BNE

VeEAIE,

AlKIELT.,

KITHC,

SAI,

HTL,

DDDTAL,

warn,

EMeHT.

Ld

MAoOL

き、 も らち いる でから ず 。 23

third strike of the third watch (sanké no santen =#%® =k): Roughly 1:30 a.m.

Each two-hour watch was divided into five “strikes” (ten 2&). 24 skirt and partial robe (kun henzan *& + #2; also read hensan); long robe (jikitotsu iE. ®x): The former pair is the set of robes for the lower and upper body respectively; the latter (literally, “sewn directly”) is the full robe, in which lower and upper robes are sewn together to form a single garment. 25. one jd two shaku in length (nagasa ichijé nishaku 7225& —X—R): twelve feet.

26

Roughly

Siatra of the Three Thousand Rules of Deportment (Sanzen iigi kyo =F BURKE):

A text of regulations traditionally regarded as a translation by the second-century figure An Shigao 安世 高: the passage quoted here occurs at Sangian weiyi jing=F BARK, T.1470.24:921c19-22.

50. Washing the Face Senmen

tii

99

In carrying the hand cloth, we should take care of it in this way. Fold the cloth in two and hang it over the left arm by the elbow. We use half of the cloth to wipe the face and half to wipe the hands. “Do not wipe the nose” means do not wipe inside the nose or nasal mucus. Do not use the hand cloth to wipe the armpit, back, belly, navel, thighs, or calves. When soiled by grime or grease, it should be washed. When wet or damp, it should be dried out by setting near a fire or drying in the sun. We should not use the hand cloth when bathing.

[50:18] BOVEY, PRABEO REY, CORBOKLNY, Me ABLOUERIL, HHOLIAICMES, HERRAIL, GRICCKAT. B CERAMIC, PRICRARERIY, EMA, DLBMICETSLS は 、 後 架に し て 洗面 すべ し。 The place for washing the face by the cloud hall is the rear washstands.“ The rear washstands are to the west of the illuminated hall, the

ground plans of which have been handed down to us.”* In hermitages and individual quarters, it is provided wherever convenient.” The abbot washes his face in the abbot’s quarters. Face-washing stands are provided where convenient in the residences of seniors and elders. When the abbot lodges in the cloud hall, he should wash his face at the rear washstands. [50:19] {2:43} HEIRICWYTEO C, FPMOBAeIRBCICD XE H7E 4% ): The translation takes the unexpressed subject to be “Buddha Sakyamuni,” but the sentence might also be read as a more general claim: “those without the face-to-face conferral from the face of a buddha, are not buddhas.” The expression “face of a buddha” (butsumen {#(Hl) could be read simply as “a buddha,” but Dogen is playing here and below with the “face” (men 面) of “face-to-face conferral” (menju ffx). See Supplementary Notes, s.v. “Buddha faces, ancestor faces.”

11

Ananda and Rahula (Anan Ragora bal SE FEHR RE): |.e., Sakyamuni’s cousin and son,

respectively. 12

the World-Honored One and Kasyapa would share the same seat and the same

robe (Seson to Kashé to, déza shi doe shikitaru 世 と尊 迎

葉 、と 同 し座 同

衣 きた し る):

Reference to the legends that Sakyamuni invited Mahakasyapa to share his seat and entrusted his robe to Mahakasyapa.

13.

pulverizing his bones and shattering his body (funkotsu saishin

fixed idiom for extreme ascesis. 14

Ananda (Anan [al #£): Mahakasyapa’s disciple, the Second Ancestor.

粉骨 砕 ):身 A

122

DOGEN’S

SHOBOGENZO

received Sanavasa and conferred

VOLUMEIV

it to him face-to-face.'> When

Ven-

erable Sanavasa truly attended Venerable Ananda, only a face with a face conferred face-to-face and received face-to-face.'® In this way, the ancestral masters of successor after successor in generation after generation, through the disciple seeing the master and the master seeing the disciple, have been conferring face-to-face. Were even one ancestor, one master, or one disciple not to confer face-to-face, it would not be buddha

after buddha and ancestor after ancestor. For channels for water to merge into the ocean, continuing to light lamps, even if this covers iads of dharmas, root and branch remain one. ous action of tapping and pecking.'’

example, when we extend or make light constant by kofis of thousands of myrAgain, it is the simultane-

[51:7] {2:56} し か あれ ば す な は ち 、 ま の あたり 種 迎 牟 尼 俺 を まぼ り た て まつ り て 、 一 期 の 日 夜 をつめ り 、 俸 面に 賠 臨 せら たれ て まつ り て 、 一 代 の 日 夜 をつめ り 。 これ、 い くく 無量 を 往来 せりと し ら 、ず し づか に お も ひ や り て 、 随 喜す べき な り 。

Therefore, they have filled their term of days and nights directly observing Buddha Sakyamuni; they have filled their lifetime of days and nights illumined by the presence of the face of the Buddha.'* No one knows over how many incalculable [kalpas] they have come and gone like this; we should quietly reflect on it and rejoice.

[51:8] BMP ERO MmMaTRLE CEO),

BMPR

O MIR

DBEZIIC

JOLETEHEOY, DPBERIARARITIOLETEOY UL, RARER Ze ). Pm A7RO, KNeHOOENT, WEICWKAEC- HOMES mel XENAIL, CMOMI720, MFO OR+KO Malt, Hm ze 4S He 7e) , ARAOOMMICMS7E0, COWURMRTRBRTA, EXL< CMR 迎 御 尼 借 を 欄 寿 し た まつ て る な り 、 迎 葉 尊 者 等の 二 十 八 修 祖 を 奄 寿 供杖 し た て まつ る な り 。 人 HOME - ARR, DK OTEL,

15

Sanavasa (Shonawashu PABKFAUE): Ananda’s disciple, the Third Ancestor.

16

only a face with a face (yui men yo men M£t Sif): A play on the expression “only

a buddha with a buddha” (yui butsu yo butsu ME} L(3) in Kumarajiva’s translation of the Lotus Sutra; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.”

17

simultaneous action of tapping and pecking (sottaku no jinki "ERO WE): Le.

the combined action of master and disciple; from the image of the birth of a chick, which taps the inside of the shell while the mother pecks the outside.

18 they have filled their term of days and nights (ichigo no nichiya o tsumeri —}\@ A &%O%"): Le., “they have spent their lives”; the translation takes the unexpressed subject to be the masters and disciples in the lineage of the face-to-face conferral.

51. Face-to-Face Conferral Menju

面授

123

They are the eye of the buddha, the face of the buddha, who have paid obeisance to the buddha face of Buddha Sakyamuni, who have reflected the buddha eye of Buddha Sakyamuni in their own eye and reflected their own eye in the buddha eye.’ The conferral face-to-face that has handed this down to the present without interruption for even a single generation is the face-to-face conferral. Successor after successor spanning the tens of generations down to the present are face after face of buddha faces, received face-to-face from the original face of the buddha. To pay obeisance to this directly transmitted face-to-face conferral 1s truly to pay obeisance to Buddha Sakyamuni and the seven buddhas, to pay obeisance and make offerings to Venerable Kasyapa and the twenty-eight buddhas and ancestors. Such are the faces and the eyes of the buddhas and ancestors.

[51:9] “ OPPFITEAOD AIL,

BPUPEHEOCHICAAZKE THOSE, HB

ALLEL < BOs Mik TSE SOO, MIRO MS BIC な り 。 葛藤 を も て 葛藤 に 面 授 し 、て さ ら に 断 編せ ず 。 有 を眼 開し て し、有 眼 受 、す 面 をあら は し て 面 に 面 授 、し 面 受 。す 面 授は 面 り 。 心を 括じ て 心 に 心 授 、し 心 受 、す 身を 現じ て 身 を 身 授する A thd. OM eA ERO, BAM, EEL OPE み 、 面 授 面 受 あ 、り あ ら た に 如来 をみた て まつ る 正眼 を あ つひ た

MRT 4 眼 に有 眼 授 の遍 受 授 な な り 。 他 OBED へ きた れ

り 。

To meet these buddhas and ancestors is to be met by Buddha Sakyamuni and the rest of the seven buddhas. It is the very moment when the buddhas and ancestors personally confer themselves face-to-face; it is the conferral face-to-face by a buddha who confers face-to-face to a buddha who confers face-to-face. They confer entanglements face-to-face to entanglements, without any interruption.”° Opening the eye, they confer eye-to-eye to the eye and receive eye-to-eye from the eye; showing the face, they confer face-to-face to the face and receive face-to-face from the face. The face-to-face conferral is the receiving and conferring of the 19

They are the eye of the buddha, the face of the buddha (butsu ganzei nari, butsu

menmoku nari @BARARZe

. Bi A Ze Y ): Again, taking the unexpressed subject to be

the “masters and disciples.” See Supplementary Notes, s.v. “Eye.” reflected the buddha eye of Buddha Sakyamuni in their own eye (Shakamuni butsu no butsugen o waga manako ni utsushitatematsuri Fei =e SE Hh OD BAR & 2925¥ 7E Tc うつ し た て まつ ): り Taking wggg gg んo (“their own eye") to refer to the eyes of the masters and disciples. The verb utsusu うつ す here and in the following clause is read as BR; it might also be taken as IF, which would yield, “transferred the buddha eye of Buddha Sakyamuni to their own eye.” 20 entanglements (kattd tA): A term usually meaning “difficulties,” “complexities,” etc., but regularly used by Dogen in the sense of the “intertwining” (of master and disciple). See Supplementary Notes, s.v. “Tangled vines.”

124

DOGEN’S

SHOBOGENZO

VOLUME IV

face.*! Taking up the mind, they confer mind-to-mind to the mind and receive mind-to-mind from the mind; revealing the body, they confer the body, body-to-body.” In other regions and other lands as well, these are regarded as the original ancestors. From the Land of Citnasthana eastwards, only this house directly transmitted from the Buddha has the face-to-face conferral and face-to-face reception, and has been handing down the true eye that beholds the Tathagata anew.

[51:10] {2:57} 糧 迎 ら 、ず 弟子 ZC, の ゆえ

尼 御 俸 面を 簡 寿 すると き 、 五 十 一 な 世 ら び に 七 俺 祖 未 、 なら べる に あ つ ら な る に あら ざれども 、 候 時 の 面 授あり 。 一世 も 師 みさ を ざれ ば 、 あら に ず 、 競 子 をみ ざ れ ば 、 師 にあら 。ず さ だ まり て あ ひ み ・ あ ひみ MHELAENY, WELZ ENAIL, FRO MBH KAO, XT に 、 如 來の 面 光 を 直 括 しきた れる な り 。

When we pay obeisance to the face of Buddha Sakyamuni, there is a simultaneous face-to-face conferral of the ancestors of the fifty-one generations and the seven buddhas, though they are neither ranged side by side nor lined up one after the other.” If we do not meet a master during our lifetime, we are not a disciple; if we do not meet a disciple, we are

not a master. Definitely to see each other and be seen by each other, to have conferred face-to-face and to have inherited the dharma — this 1s the realization of the way on which the ancestors confer face-to-face.” Therefore, they have directly taken up the radiance of the face of the Tathagata.

[51:11] Lpmnittelib, FEB, SHRHEWWL‘L, COMB, on Fel ee HO MBA Ze O, CO PAB Ate SIcTla, TEES + NREL A+ 一 、世 七代 祖 の 款 影 現 りな 、 光 現 成 な 、り 身 現 成 な 、り 心 現 成 りな 、 失 脚 21

receiving and conferring of the face (mensho no juju 面 遍の 受 授): “The face”

(mensho (fii) could be taken here either as the subject or the object of the verb; and the phrase might also be read, “received and conferred where there is a face.”

22

they confer the body, body-to-body (shin o shinju suru FY & Ai TF

4): Here, “the

body” has become the direct object that is conferred, whereas, in the preceding cases, “eye,” “face,” and “mind” are in the dative, and what is conferred is left unexpressed. 23

the ancestors of the fifty-one generations and the seven buddhas (gojitisse nara-

bi ni shichi butsu soshi H-+-— th 22 & OT CHR

AA AR): Le., the lineage of ancestors from

the seven buddhas of the past through Dogen himself, in the fifty-first generation after Buddha Sakyamuni; see Supplementary Notes, s.v. “Buddhas and ancestors.” 24

realization of the way on which the ancestors confer face-to-face (soshii no menju

sho dé genjé 2A ® Mite

FLAK): The expression dd genjd 18 FLAK occurs elsewhere

in the Shobdgenzo in the sense “realization of words” — 1.e., “statement,” a reading that seems unlikely here (or below, section 14); the unusual use of sho J in menju so 面 授 jaz. here (as in mensho (Hifi, above, section 9) may not indicate a locus but does seem to

presage this sense in section 14, below.

51. Face-to-Face Conferral Menju

来 な 、り 拓 上 鼻 来 りな 。 一

言いまだ 領 覧 せ 、ず 半

面授

125

句いま だ 不 合せ とず いふ と

も、 師 す 、 で に 斉 頭より弟子 をみ、 弟 子 、す で に 頂 る は 、 正 偉の 面 授な り。

額より

師を 寿し きた れ

Thus, even after a thousand years, ten thousand years, a hundred kalpas, or a hundred thousand kalpas, this face-to-face conferral is the conferral in which the face of Buddha Sakyamuni appears. When these buddhas and ancestors appear, it is the appearance of the form of the World-Honored One, of Kasyapa, of the fifty-one generations and seven generations of ancestors; it is the appearance of their radiance, the appearance of their bodies, the appearance of their minds; it 1s their coming with feet lost, their coming with noses sharp.” Even though a single word may not yet have been comprehended, nor a half line not understood, the master having seen the disciple from within and the disciple having bowed to the master from the crown of his head constitute the face-to-face conferral of the direct transmission.”° [51:12]

か く の ご と く の 面

が ご 頭に の 報

と く 面 面 、友 航な り

な らん、 授あらん は そ れ 諸條 。 大 彫

授を 尊重 すべき な り 。 わ づか に 心

か な ら 、 面友 大 周 鑑 、の 大

ず し も 太 厚 三 寸 な 鐘 なる べし 。 彫氏 を 面

尊 真 生 べし る 、 大 彫 授 きた し

な べから る 面皮 薄 を鑑 面 友 れる な り

跡を 心 田 にあら は せる

ず 。 換 面に 面 授 、し 一 丈 る な べし。 す な は ち とせるが ゆえ に 、 内 外 無 。

We should respect such a face-to-face conferral. Those who merely display some trace of the mind in the field of the mind are not necessarily to be greatly honored.*’ Those who do a face-to-face conferral while changing the face, who have a face-to-face conferral while turning the head, the skin of their faces must be three inches thick, the skin of their

faces must be ten feet thin.** The skin of the face at this point must be 25

coming with feet lost (shikkya rai KAMA): The term shikkya KAM (more often read

shikkyaku) normally means “to lose one’s footing,” “to stumble,” hence, “to lose status”;

some readers take it here to mean “coming without any feet.” The sense of the parallel expression “sharp (or pointed) nose” (senbi 4.) here is also uncertain; one MS witness reads “lost nose” (shitsubi &&). These terms do not occur elsewhere in the Shdbdégenzo.

26 nora half line not understood (hanku imada fue sezu *#@\V\ETER SCT): Some readers take the negative fue 7@ (“not understood”) as suggesting a higher state “beyond understanding”; hence, “has not yet gone beyond the understanding of a half line.” A slightly less convoluted reading would be simply, “has not yet even failed to understand a half line.” 27

Those who merely display some trace of the mind in the field of the mind (wazu-

ka ni shinseki o shinden ni arawaseru ga gotoku naran わ つづか に 心 跡 を 心 田 あら に は せ る が ご と く ならん ): The exact sense is uncertain: Derhaps “those merely aware of their mental state.“

28

changing the face (27ze7 換 面): turning the head (ん 2776 349A): From the mul-

tivalent idiom “to turn the head and change the face” (kaitd kanmen 315A);

here,

126

DOGEN’S

SHOBOGENZO

VOLUME IV

the “great round mirror of the buddhas”; because the great round mirror is taken as the skin of the face, it is “without flaw or blur inside or out.”””?

The great round mirror has transmitted the great round mirror face-toface. [51:13] {2:58} ED dT)

MB

EBAATE

CEDALEMRT EBL XENAI,

RM

MmEOKMe7eO, IRRKVMABRL—ORMS EBs AHR Laz り。 か る が ゆえ に 、 箱 迎 尼 御 人 を お くし も た て まつ り 、 条 迎 御 尼 借 を 恋慕 し た て まつ らん は 、 こ の 面 授 正 舘 をお も くし 尊 し宗 、 攻 値 難刀 の 敬 重 息寿 すべ し。 す な は ち 如

來を 宰

寿 し た まつ て る な り 、 如 來に 面

授すら れ た て ま

つる な り 。 あらた に 面 授 如 の來 正 値 抽 参 の 宛 然 る な を 群 見 するは 、 自 己 な り と お も ひき た りつ る 自己 りな と も 、 他 己 りな と も 、 愛 惜 すべき な り 、 B 持す べき なり 。 The direct transmission of the true eye that sees right before it Buddha Sakyamuni is more intimate than Buddha Sakyamuni himself; from the corner of the eye, it reveals a Buddha Sakyamuni of “three three before and after.”°° For this reason, those who value Buddha Sakyamuni, who

love Buddha Sakyamuni, should value and revere this direct transmission of the face-to-face conferral, should venerate and pay obeisance to what is hard to encounter, hard to meet. This ts itself to pay obeisance to the Tathagata, to receive the face-to-face conferral from the Tathagata. Those who behold anew that the study of the direct transmission of the perhaps, expressing the identity or interdependence of master and disciple). See Supple-

mentary Notes, s.v. “Turning the head and changing the face.” the skin of their faces must be three inches thick (menpi kd sanzun naru beshi MRE

= +724): From a fixed expression meaning to have a “thick skin,” normally used in the sense to be “shameless” or “impudent.” The following “ten feet thin” (haku ichijo 注 一丈 ) is Dogen's play on the expression.

29 “great round mirror of the buddhas” (s/o2z/sz の 27e7 ん の 諸 大 俸 彫 鏡 ), “without flaw or blur inside or out” (naige mu kaei AS+#£53§): From the story (on which D6gen comments in his “Shobdgenz6 koky6” IEJKARH 4 Bz) of the Eighteenth Ancestor, GayaSata, who is said to have been born accompanied by a mirror. The expressions here

are a slight variant of the first two lines of GayaSata’s verse (Jingde chuandeng lu 71% (SH 4ES%, T.2076.51:212b18-19): aa Gb X (Bl, ASSES. PA A Ta a, DAR SPRL, The great round mirror of the buddhas, Without flaw or blur inside or out. Both people can see the same. Mind and eye, all alike. 30 a Buddha Sakyamuni of “three three before and after” (zengo sansan no Shakamuni butsu Ail{& = = © Fel =e YE HB): Probably meaning “multiple (or infinite) Buddhas Sakyamuni”; from a well-known but obscure saying known as “Mazfijusri’s three three

before and after” (Monju zengo sansan SRA

==), appearing several times in Do-

gen’s writings and commonly interpreted as indicating an incalculable number. See Supplementary Notes, s.v. “Three three in front, three three in back.”

51. Face-to-Face Conferral Menju

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127

Tathagata of face-to-face conferral is precisely this should cherish it, should preserve it, whether in the self they have thought was their self or in another.”! [51:14]

BRISIE( LVML< , JUSSI

ST O bOI,

JEMARI LL. IRE.

これ 竹 迎 尼牟 俺の 道 現 成 虎 、を 生 に虎 建立 、し CEL に 建立 し 、 混 山 遍 に 建立 、し 曲 女 城 邊 に こり の 、 左 維 衛 林 のに これ る 、 大

地 を 成じし、 大 空を 成 りぜ 。 乃至 、 殴 ・ ・香 味・ 角 ・ 法・ 色 諾 等に塔 成せる を 補 寿 するに より て 、 道 果 現 成す 。 こ の 八 塔を補 寿 する を、 西天 垂 國 の あま ねき 勤 修と し て 、 在 家 ・ 出 、家 天 衆 ・ 人 衆、 き ほ ふ て 得 大 供 奏する な

り。 こ れ す な は ち 一 倫 の 経典 な り 。 備 経 は くか の ご と し。 い は ん や また 、

三十 七 品の 法を修行

し 、て

古 耳 今の 修行 修治の 路 が ゆえ に 成道 す。

Ree

EEIC RMIT

跡 を、 鹿 席 の 古 路 に 流布

OIL, RUPE HOR

せしめ て 、 古 に今 歴 然せ る

In the direct transmission within our house, it is said that those who

pay obeisance to the eight stiipas will be liberated from their offenses and attain the fruit of the way.*? These are places manifesting the way of Buddha Sakyamuni — erected at the place of his birth, erected at the place where he turned the wheel of dharma, erected at the place where he attained the way, erected at the place where he entered nirvana, preserved in the vicinity of Kanyakubja, preserved at the Amrapalt Grove — that manifest the whole earth and manifest the whole sky.*? And so on, down to stupas formed from sounds, smells, tastes, tactile objects, colors, and

forms, by paying obeisance to which the fruit of the way is manifest. 31

the study of the direct transmission of the Tathagata of face-to-face conferral

is precisely this (menju nyorai no shdden sangaku no ennen naru (HT SRNR ERB

EB.) eG

A724): A tentative reading of a phrase difficult to parse; the translation takes it

to mean that the study directly transmitted in the lineage of masters and disciples is the study of the Tathagata present in each generation of the face-to-face conferral. On this

reading, the unexpressed object of the following “cherish” (aijaku #t#) and “preserve” (go77 護持 ) might be taken either as the “study” or as the “Tathagata.” 32 eight stipas (hattd /\¥S): Reference to the tradition that stipas were erected at eight sites associated with events in the life of Buddha Sakyamuni: typically given as Kapilavastu, where the Buddha was born; Magadha, where he achieved buddhahood: Varanas!, where he first preached; Jetavana, where he revealed his spiritual powers;

Kanyakubja, where he descended from Indra’s heaven; Rajagrha, where his samgha was

purified;

Vaisalt, where

he determined

his lifespan;

and

Kusinagara,

where

he

entered nirvana. (See, e.g., Fo shuo ba da lingta minghao jing (iat )\ KBEES B GRE, T.1685.32:773a7-15.)

33. Amrapalt Grove (Anrae rin ##€ fi 4%): Likely a reference to the Vaisali stiipa (see Dasheng bensheng xindi guan jing KIA ELH, T.159.3:294b3-4). manifest the whole earth and manifest the whole sky (daichi o j0 ji, daiku o j6 zeri

大地を

成 、じ 大

空を 成 ぜ り): Or, perhaps, “form the whole earth and form the whole

sky”; the sense seems to be that the stiipas represent not only the way of the buddhas but all of heaven and earth.

128

DOGEN’S

SHOBOGENZO

VOLUME IV

Paying obeisance to these eight stiipas is a wide-spread practice of the Land of Sindhu in the West, where householders and renunciants, devas

and humans, vie with one another to pay obeisance and make offerings. This is none other than a role of scripture; such are the sutras of the buddhas. Needless to say, then, those who achieve the fruit of the way in life after life by practicing the thirty-seven dharmas attain the way because the traces of Buddha Sakyamuni’s practice and discipline spanning past and present have been disseminated on the old paths everywhere and are obvious in past and present.**

[51:15] LAL,

PO/JEOIBB 724,

FEV

SIDES

DMHOSOKEES,

AMLITL

ば を か さん と すれ ど 、 空 にあと せり、 色に あと せるその 功徳 を、 いま の 人 に を し まざる こと 減少 せ 。ず か の 根・ 力 ・ 覚 ・ 道 い、 ま 修行 せん とする に 、 類 憎 あ 、り 惑 ら た な り 。

障 りあ と い へ ども 、 修

設 す る 、に その ちか らな ほい まあ

We should realize how many renewals of frost and flowers those eight multi-storied stiipas have witnessed.” Although often assailed by wind and rain, their merit has left its mark on emptiness, left its mark on form,

and the generosity with which it is still shared with people today remains undiminished. And when we now try to practice those faculties, powers, awakening, and path, while there may be the afflictions and the impediment of delusions, when we practice them, their power is still fresh.*° [51:16] {2:59} FSU EBOE, ZNmD

4 ° 18): Categories of the thirty-seven dharmas mentioned in the preceding section: the five spiritual faculties (gokon 4:48), five spiritual powers (goriki 4.77), seven limbs of awakening (shichi kakushi

32), and eightfold path (hasshéd6 /\ 2238).

51. Face-to-Face Conferral Menju

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129

Such is the merit of Buddha Sakyamuni. It goes without saying that the present face-to-face conferral should not be compared to those.*’ Those thirty-seven factors of bodhi have as their basis this face of the Buddha, mind of the Buddha, body of the Buddha, way of the Buddha, tip of the Buddha, tongue of the Buddha, and so on.** That accumulation of merit

of the eight stiipas likewise has as its foundation the face of the Buddha and the rest. Now, as those who study the buddha dharma, when we seek

to tread the life-saving path to liberation, in the quiet moments of our days and nights, we should think well and work hard on this, we should rejoice and be glad.

[51:17] い は 方 無上 少林 の と いづ ん、

ゆる わが くに は 、 他 國 よ もり すぐ れ 、 わ が 人道 は ひ、 と り 無 な 上 り 。 他 に は 、 わ れ がら ごと くな ら ざる と も が ら お ほか り 。 わ が くに、 わ が 道 の 猫 尊 る な と いふ は 、 露 山の上衆 堂 、あ まね く 十 方 に 化 導 とす い へ ども 、 の 正 端、 ま さ し く 岩 旦 の 教主 りな 、 曹 の 若 見 係 、 い ま に 面 授 せすり 。 こ き 、 こ れ 偶 法 らあ た に人 入 泥入水 の 好 時 節 な 。り こ の と き 詩 せ 果 ず ば 、 れ の と きか 誇 せん 果 、 こ の と き 断 惑 せ ず 、ば い づれ の と きか 人 過 惑 せ こ の と き 作 人 な ざ ら らん は、 い づれ の ときか 作 人 な らん 、 こ の と 和き |

俺 な ら らん ざ 、は い づれ の ときか

人 行 俺 な らん 。 審 細 の 功夫 な る

し 。

That is, [we should think] our land 1s superior to other lands, our way alone is unsurpassed; in other regions, there are many who are not our equal. The reason our land, our way, is unsurpassed and uniquely honored is that, while the assembly on Vulture Peak may have guided beings widely in the ten directions, the direct successor of Shaolin was truly the master of the teaching in Cinasthana, and the descendants of Caox1 conferred it face-to-face to the present.*”? Now is a good time, when the 37

should not be compared to those (karera ni hijun su bekarazu 2°40

(cee

7» TF): Le., is beyond comparison with those — the antecedents of “those” (karera)

being the merits (kudoku ){#) of the “eight stiipas” and “thirty-seven factors.” 38 face of the Buddha (butsumen ffi): Taking “buddha” here to refer to Buddha Sakyamuni. See Supplementary Notes, s.v. “Buddha faces, ancestor faces.” tip of the Buddha (bussen (#42): An odd locution, perhaps recalling the “corner of the eye” (gansen f2Q) in section 13, above. One manuscript witness has the less problematic “radiance of the buddha” (bukko #65£).

39

assembly on Vulture Peak (Rydzen no shue HIUORE):

Le., the teachings of

Buddha Sakyamuni to his assembly on Vulture Peak. direct successor of Shaolin (Shorin no shdteki ‘Y*KM TEN): I.e., Bodhidharma, at the

Shaolinsi 少林 寺 .

master of the teaching in Cinasthana (Shintan no kyéshu

4. O# +): Le., founder of

the teaching in China. The term “master of the teaching” (kKyéshu #(£) is regularly used for a religious founder, including the Buddha.

descendants of Caoxi (Sdkei no jison BiB 5a ff): L.e., the descendants of the Sixth Ancestor, Huineng of Caoxi BYR 25#E.

130

DOGEN’S

SHOBOGENZO

VOLUMEIV

buddha dharma enters anew into the mud and into the water.”° If we do not verify the fruit now, when will we verify the fruit? If we do not cut off the delusions now, when will we cut off the delusions? If now we are

not “making a buddha,” when will we make a buddha? If now we are not ‘‘a seated buddha,” when will we be “a practicing buddha”?*' We should work on this in detail.

[51:18] Pee ee. mre Citz7e < MBACP MET SICVa< . BA IERR 蔵 、 附 嘱 摩 詞 迎 葉 あり と 。 高山 會 上 に は 、 菩 提 達 磨 尊 者まさ し く 二 祖 に し OLIN . RSE,

Buddha Sakyamuni, in kindly making a face-to-face conferral of his bequest to Venerable Kasyapa, said, “I have a treasury of the true dharma eye; I bestow it on Mahakasyapa.” At the assembly on Mount Song, Venerable Bodhidharma truly addressed the Second Ancestor, saying, “You’ve gotten my marrow.”

[51:19] {2:60} lt2°0 LY X, IEYRIR IRA MIR L. AS BHOMIRASAlL, KEIO: DA7EN, COU SSB, TA BRBOLCAD SRA BRIT ALX, (BTA mith), KiB MEL. DAA MRT Sb. MORAL, (RICH BFEWNES‘,

WEF XKEOBHABATT,

It is obvious here that what makes the face-to-face conferral of the “treasury of the true dharma eye” and what constitutes the face-to-face conferral of “you’ve gotten my marrow” is just this face-to-face confer40

good time, when the buddha dharma

enters anew into the mud

water (buppé aratani nyiidei nissui no k6 jisetsu IE

and into the

% TLIC AVEA KO BF AFR):

From the common image of teaching the dharma as “dragged through the mud and drenched with water” (dadei taisui févEHT7K); see Supplementary Notes, s.v. “Dragged through the mud and drenched with water.” The verb tense is unmarked here; hence, it is unclear whether Dogen is claiming that his age is a good time for Buddhism to spread or a good time in which Buddhism is spreading. In either case, the claim is in marked contrast to laments found elsewhere in the Shobdgenzo that Dogen and his readers were living in a peripheral land in a benighted age. 41 “making a buddha” (sabutsu {€{); “a seated buddha” (zabutsu 446); “a practicing buddha” (gydbutsu {T{): The first two expressions reflect the famous conversation on meditation, often cited by Digen, between Nanyue

Huairang Paste

a (677-744) and Mazu Daoyi 7838— (709-788) (Jingde chuandeng lu # {BEER

T.2076.51:240c18ff). When Mazu says he is practicing seated meditation (zazen A4if#) in order to “make a buddha” (zabutsu {F), Nanyue asks him, “Are you studying seated meditation or are you studying seated buddha (zabutsu 44(#)?” See Supplementary Notes, s.v. “Nanyue polishes a tile.” Dogen comments on this conversation at length in

the “Shobogenzo zazen shin” IEE AR He AA ita. The term gydbutsu {7 here might well be read “walking buddha” (in contrast to the preceding “seated buddha”); the translation opts instead for the sense, often found in the Shdbdgenzo, that identifies buddhahood

with Buddhist practice (as, e.g., in “Shdb6genz6 gydbutsu iigi” TE VEAR RTT BCR).

51. Face-to-Face Conferral Menju

(itz

131

ral.*? At this very moment, when you transcend your everyday bones and marrow, there is the face-to-face conferral of the buddhas and ancestors.

[51:20] BISLAMA IL, MMM, SMRMOAEY, SHIRES tT. bo, COMBO HSI に あ へ る 自己 の 面目 を も 、 ne SCABIT ST A&E),

ae

To confer the great awakening face-to-face and to confer the mind seal face-to-face are also particular partial instances of this.** While they may not be exhaustive of transmission, they have not yet investigated the principle of lacking awakening.”

In sum, the great way of the buddhas and ancestors is just face-to-face conferral and face-to-face reception, receiving face-to-face and conferring face-to-face. There is nothing left over, nothing missing. And we should rejoice in, be glad about, faithfully accept, and reverently practice our own face encountered in the encounter with this face-to-face conferral. [51:21] I9IC. KABBIFOCRRA—A,

ILUOCHMAKR CACHAREL.

や や 堂 を奥 聴 許せ ら 。る わ づか に 身心 を 脱落 する に 、 面 あり て 、 日本 國に 本 來せ り 。

を授 保

任 する こと

On the first day of the fifth month of the junior wood year of the rooster, the first year of Baoqing in the Great Song, I, Dogen, first paid obesance to and had a face-to-face conferral from my former master, the Old Buddha of Tiantong. I was granted a certain access to the interior of

42 just this face-to-face conferral (tada kono menju 7o77 た だ この 面授の み): The antecedent of “this” (kono = 9) is unclear; as is suggested by the following sentence, presumably, the reference is to our own participation in the tradition of conferral. 43

to confer the great awakening face-to-face and to confer the mind seal face-

to-face (daigo o menju shi, shin’in o menju suru Ki8® Mi< L,

LE) mt eT 4D): Pre-

sumably referring to accounts in Chan records in which it is said that the disciple had a “great awakening” or received the “mind seal” from the master. particular partial instances (ichigu no tokuchi —bRO #¢H#): Or “one corner in particular”; the element chi HH in tokuchi 特 地 should be read as an adverbial marker. 44

While they may not be exhaustive of transmission, they have not yet investi-

gated the principle of lacking awakening (denjin ni arazu to iedomo, imada ketsugo

no dori o sankyit sezu (8 ILH OPENLY‘,

WERREBOBHAEBETT):

A

sentence subject to various interpretations; perhaps meaning that [the conferrals of the great awakening and mind seal] are incomplete to the extent that they do not involve [the higher state of] “lacking awakening.” The term ketsugo XI (“lack awakening”) does not occur elsewhere in the Shdbdgenz6; it is typically taken here as a state “beyond” awakening.

132

DOGEN’S

SHOBOGENZO

VOLUMEIV

the hall; when I somewhat sloughed off body and mind, having been entrusted with a face-to-face conferral, | came back to the Land of Japan.” 正法 眼 蔵 面授第 五 十 一 Treasury of the True Dharma Eye Face-to-Face Conferral Number 51

[Kyumonji MS:] 個 時 寛 元 元 年 笑 四 十 二月 十 日、 在 越 吉宇 田 頻 吉 峰 精 答 示 衆 Presented to the assembly at Kippo Vihara, Yoshida District, Etsuu; twentieth day, tenth month of the junior water year of the rabbit, the first year of Kangen [3 December 1243}*°

[51:22] 備

道の 面

授 か く の とご く な る 道理 を 、 か つて 見聞 せ ず 、 参

HATA, ふも

の あり

KAM

LREHOWMF,

RHE PIC,

回 な とき も が ら

BeFoO-wK Tem ty

。

Among those who have never seen or heard of, who are without study of, the truth that the face-to-face conferral in the way of the buddhas is like this, there was, during the Jingyou years in the reign of the Emperor Renzong in the Land of the Great Song, a certain Chan Master Chenggu of the Jianfu Monastery.’ 45

I was granted a certain access to the interior of the hall (yaya d0d o choko sera-

rz や や 堂 奥 を 聴 許せら る): IL.e., Dogen was admitted to private interviews with Rujing, beginning (according to the Hoky6 ki #§ 8%) in the seventh month of 1225. when I somewhat sloughed off body and mind, having been entrusted with a faceto-face conferral, I came back to the Land of Japan (wazuka ni shinjin o datsuraku

suru ni, menju o h6nin suru koto arite, nihon koku ni honrai seri わ づ か に 身心 を膨 落す る に 、 面 授を保 任 すること あり て 、 AABICABR+ Y ): The temporal sequence here is somewhat confusing, since Dogen has earlier said (in section 3, above) and repeats here that his face-to-face conferral took place at his first meeting with Rujing, in June of 1225, not at his subsequent experience of “body and mind sloughed off” (shinjin

datsuraku & Uti), thought to have occurred later that summer. (For this expression, see Supplementary Notes, s.v. “Body and mind sloughed off.”) Though the exact date is uncertain, Dogen likely returned to Japan in the second half of 1227. The English “came back” here translates the odd predicate honrai AK (“originally came”), which some readers suggest is an allusion to the first line of the transmission verse of Bodhidharma

(Jingde chuandeng lu {2 {SEER T.2076.51:219c18): 吾本 来 此 土 、 俺 法 迷救 情 。 I originally came to this land To transmit the dharma and save the deluded. 46

An identical colophon appears in the Himitsu MS of this chapter.

47 Chan Master Chenggu (Joko zenji 7K HH): Jianfu Chenggu Bfa7ka (d. 1045). The Jianfusi #44 was located in present-day Boyang &hB% county in northeast

51. Face-to-Face Conferral Menju

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133

[51:23] 上 堂 云、 ZPEBAB, MORE, BAR, Ais. ee lal 5 Fee ee, Uh SR Aa eats, RA Bee. BERR, He eto ej KEN FeAl. HHAKA, BRE. FmeR MIKE, BH, EH BERR, BARE KAD, AMAR, BR, KR. BFS KEM (k. RRR, BRESAH, BA BERRA. BARA W (SEI RA, aS ABH, OR RGB ABH, Fray SEPHORA Fl, ARES BERS. MRE Re, Se, 通 人 達 士、 方 Te PDS Ze, DERE RSERESBZS. RRA. MGR, FA 立

珍重 。 In a convocation, he said,

Great Master Kuangzhen of Yunmen ts here now.** Does everyone see him? If you can see him, you’re studying together with this mountain monk. Do you see him? Do you see him? This 1s something you only get once you clearly accede to it; do not deceive yourself. Now, Huangbo, long ago, upon hearing Reverend Baizhang take up the episode of Great Master Ma giving a roar, had a great understanding as a result.” Baizhang asked, “Won’t you hereafter be an heir of the Great Master?” Huangbo said, “Although I know the Great Master, after all, I haven’t seen the Great Master. If | were to succeed the Great Master, I fear I

would lose my descendants.” Members of the great assembly, at the time not even five years had passed since Great Master Ma’s transformation; yet Huangbo said he didn’t see him. We should recognize that Huangbo’s vision wasn’t perfect; in fact, he had only one eye. This mountain monk ts not like that: he knows Great Master Yunmen, and he sees Great Master Yunmen; he can succeed Great Master Yunmen. Yet, in the case of Yunmen, It’s

already more than one hundred years since his extinction.’ How can Jiangxi province. Emperor Renzong {—Ax reigned 1022-1063; his Jingyou #46 era covered 1049-1054. 48

Ina convocation (j6d6 |): A public address found at Jianzhong Jingguo xudeng

lu EP AREER, ZZ.136:55a6-17. Great Master Kuangzhen of Yunmen (Unmon Kyéshin daishi PAE XE): Le., Yunmen Wenyen 22F4 3c{ (864-949). According to his biographical notice (at Jianzhong Jingguo xudeng lu Pye BM EER, ZZ.136:54a3), Chenggu had a sudden understanding while reading the sayings of Yunmen. 49

Huangbo

(Obaku #8);

Reverend

Baizhang (Hyakujd oshd

A X*Fiis); Great

Master Ma (Ma daishi & Kf): Recalling a passage found in the Jingde chuandeng lu FEA ESR (T.2076.51:249c12-17). Huangbo Xiyun #82471 (dates unknown) was a disciple of Baizhang Huaihai GUY (749-814), who was in turn the disciple of Mazu Daoyi 馬祖 道 一. 50

already more than one hundred years since his extinction (nyiimetsu i toku ip-

134

DOGEN’S

SHOBOGENZO

VOLUME IV

I talk of personally seeing him? Do you understand? People of insight and gentlemen of mastery can verify this; but the one-eyed and weak will have doubts and slander. Those who saw him will have nothing to say; those who hadn’t seen him, do you see him now? You’ve been standing for a long time. Take care of yourselves.

[51:24] {2:62} いま 、 な ん ぢ 、 寒 門大 師を しり、 雲 も、 雲

門 大 師 ま 、 の あたり

を みず ば、 な ん ちぢ、 ゆる

承 識 雲 門 大 師 不 得な らん 。 雲

ささ ざ る が ゆえ に、 な ん ちぢも また、

し り ぬ、 な ん ちぢ、

門 大 師 みる を こと を た と ひ ゆ る す と

な ん ぢ を みる や いま だ し や 。 雲

雲

門 大 師 と いま だ 相

雲

門 大 師

門 大師

門 大 師 な 、 ん ちぢ

、 いまだ な ん ちぢ を

、 れ わ を みる、 と

い は ず 。

見 せ ざり と いふ こと を 。

Now, even if we were to accept that you know Great Master Yunmen and that you see Great Master Yunmen, has Great Master Yunmen per-

sonally seen you or not? If Great could not “succeed Great Master has not acknowledged you, even saw me.” We know that you and other.

Master Yunmen does Yunmen.” Since Great you do not say, “Great Great Master Yunmen

not see Master Master never

you, you Yunmen Yunmen met each

[51:25] ie ROWHK - BE RRC, WON OAD AD AEA SS cE AS A, RAB, BRARRAE CWS OLA, 7A BB, WAC HEEDO {WEXIADOA, BRREOBWDeIDoOA, BBL, Ae. MAIC AER 7e), 7eA Bid, MEO IBFE, DOTHSHARMB BELO, BREIL. BM (omoyAAT O . FLARE OO, REIL, AMICEAS, AMADA, ABIX, すべ て 師 みず を 、 祖 を らし ず 、 自 己 を らし ず 、 自 己 をみず 。 な ん ぢ を みる 師 な、 し な ん ぢ 、 師 眼 まだ い 診 開せ ず 。 眞 筒 な 、 ん ぢ 見 席 不 彫 りな 、 lye 未園 なり 。

Of the seven buddhas and all the other buddhas of past, present, and future, which buddha or ancestor inherited the dharma without master

and disciple meeting each other? Do not say that Huangbo’s “vision wasn’t perfect.” How can you gauge Huangbo’s activities, or gauge Huangbo’s words? Huangbo is an old buddha, with exhaustive examination of dharma inheritance. You have never seen, heard or studied even

in your dreams the principle of dharma inheritance. Huangbo inherited the dharma from his master and maintained his ancestor.°! Huangbo met with his master and saw his master. You have seen no master whatsoever; you do not know any ancestor; you do not know yourself; you do not pyaku yo nen AjKE$— GB ER): A slight exaggeration if our dates for the two men are correct: Yunmen is supposed to have died in 949; Chenggu, in 1045. 51 maintained his ancestor (so o 577 se/7 祖 を 保 任 せり ): Probably in the sense “preserved the teachings of his dharma grandfather, Mazu (Ancestor Ma).”

51. Face-to-Face Conferral Menju

面授

135

see yourself.°* There is no master that has seen you; you have not studied and opened the eye of the master.“ In truth, you are the one whose “vision is not perfect,” whose dharma inheritance is not perfect. [51:26]

な ん ぢ し る や いな や 、 雲

門 大 師 これ は 商

壁の 法

孫 な こと る 。 な ん ぢわい か で

か 百丈 ・ 黄 の英 道 虎 を 測量 せん 。 雲 門 大 の師 道 膚、 な ん ぢ な はほ測 量す べ か ら ず 。 百丈 ・ 黄 の貢 道上 席 、は 参 用 ちか の ら あ る も の 、 こ れ を 括 提 する な ), BHORRBRH SOO, BBTAL, ZEA BIL, BEZEL. BmRZEL, し る べから ず

、 は か る べから

ざる な り 。

Do you know or do you not that Great Master Yunmen is a dharma grandson of Huangbo?** How could you fathom what Baizhang and Huangbo say? Nor could you fathom even what Great Master Yunmen says. Those with the power of study take up what Baizhang and Huangbo say; those with the conclusion to which they point directly can fathom them.°? But you lack the study, lack the conclusion, cannot know them, and cannot fathom them.

[51:27] {2:63} FE ABILAG EET SIC, MBE OT, TL OMIETS 嗣 法 すべ か ざら らん は 、 半 ん 、ぢ す べ て 仙 道 の 日 面 月

EAKGICRIRA ST, LS, ELLIbDOS < 1d, BBHOOSAY LE, MIET AL, 日 なり と も 須 奥 りな と も 、 嗣 法 すべから ず 。 な 面 を ざみ る 、 暗 者 愚 蒙 なり 。

You say, “not even five years had passed since Great Master Ma’s transformation.” This is really not even worth laughing at. Those who 52

You have seen no master whatsoever (nanji wa, subete shi o mizu な ん ち は、 す

べ て 師を みず ): Chenggu is said to have been studying under Fuyan Liangya 福

厳 良雅

when he had his insight into Yunmen’s teachings; presumably, then, we are to understand here that he had no true encounter with this teacher (or that this teacher was not a true master, or both). 53

you have not studied and opened

sankai sezu 7/7,

the eye of the master (nanji, shigen imada

BMARV YE TE BEAtt TS): In the context, perhaps meaning, “you have

neither investigated nor opened the eye that could recognize a master.” The term shigen EMER (“eye of the master”) does not occur elsewhere in the Shobdgenzo; the unusual sankai #64 (“study and open’’?) occurs several times in the Shdbdgenz6, always in connection with the opening of the eye. 54

Great Master Yunmen

is a dharma grandson of Huangbo (Unmon daishi wa

kore Obaku no héson naru FA KEMIT — ARES OIE GA 72 DS): Yunmen is traditionally considered the disciple of Xuefeng Yicun 23##¢7F (822-908), in the lineage of Shitou Xigian 498 #13 (700-791); but he also is said to have studied with Muzhou Daozong 睦 Ni HE (dates unknown), a follower of Huangbo #3 #e. 55

those with the conclusion to which

they point directly (jikishi no rakusho

aru mono (Et YEU 2 D +): Probably meaning “those who get the point of what Baizhang and Huangbo are saying.” “Conclusion” here renders rakusho 7%, a term meaning the “final point” or “destination.”

136

DOGEN’S

SHOBOGENZO

VOLUME IV

should inherit the dharma should inherit the dharma kalpas later; those who should not inherit the dharma the dharma even after a half day, even after a moment. a simpleton who has seen nothing of the sun face and way of the buddhas.*

even innumerable should not inherit You are a fool and moon face of the

[51:28] SePYKAM ATRL — BERENS PCA, CdS, BRA BICMHw LE bDbHY) CHAAR T AD, =RORBAEV DAL, — FEO の ち 雲 門 に 貞 AT A bOI, TRA BICHEEASDMDLbLHHLA,

You say, although it is “already more than one hundred years since the extinction” of Great Master Yunmen, you have succeeded Yunmen. Did you succeed Yunmen because you had some awesome ability? That is less likely than a child of three. Someone inheriting the dharma of Yunmen after a thousand years would be ten times more able than you.

[51:29] DNWEBA BETS S. LILS, IE Be SRO LB, APE RPE OD, 華 只 一 枝な り 。 地 華 生 な生 り 。

HEMET AOWAIC, 無

生 いふ と は 、

MRAZ

無上 菩提 をい

TERROR,

See

We should realize that blossoms and earth are both unartsen.*° The blossoms are unarisen; because the blossoms are unarisen, the earth 1s

unarisen. Because the blossoms and the earth are both unarisen, the is unarisen. “Unarisen” means unsurpassed bodhi. What is seen at very moment is “just one branch of plum blossoms.” What is said at very moment is “just one branch of plum blossoms tn the snow.” “earth and flowers arising and arising.””’

eye this this It 1s

[53:12]

“He ES OICBBBEV SL, SREB SBBLO, MARLOW, RR HER ZOO, BERRI OZ, BRIBE, BETO DOK (c, BRISBSOReO, Me OR Rle, Wi AH7e YO, BI SEIR, ie TREE. SRERORTA. —HERATEE, MERA ARKO Bl eB AZO, 来・ 東 尊 りあ と い へ ども 、 梅 、華 面 今の 到 虎 な り 。 Further to call this “everywhere spread with snow” means the entire surface and interior are everywhere spread with snow. All the worlds are 26 blossoms and earth are both unarisen (ke chi shitsu mushd nari R2HOAR EAE Ze ”)): Or “flowers and earth are both unborn.” The term mushd #££ (“unborn,” “unarisen’) is regularly used to express the “emptiness” of phenomena — 1.e., that they do not really occur.

27 “earth and flowers arising and arising” (chi ke shdshé nari Hise E72 9 ): The clumsy translation “arising and arising” strains to retain the play here with shdsho = AE (“to sprout again and again,” “to increase,” etc.). Dogen seems to be recalling in this section the transmission verse of the Fourth Ancestor, Daoxin i8 {3% (580-651) (Jingde

chuandeng lu TEA EER, T.2076.51:222b18-19): HERA ETE, AEE, ASR, BEER, Flowers and seeds have the nature to arise: Dependent on the earth, flowers arise and arise. When the great condition and faith accord, Their very arising and arising does not arise.

160

DOGEN’S

SHOBOGENZO

VOLUME IV

the “mind ground”; all the worlds are the “sentience of flowers.”*® Because all the worlds are “the sentience of flowers,” all the worlds are the

“plum blossoms.” Because all the worlds are the “plum blossoms,” all the worlds are Gautama’s “eye.” The “wherever you go” of “now” is the mountains, rivers, and the whole earth.”? Wherever the thing, wherever

the time — they are all the expression of the “wherever you go” of: I originally came to this land To transmit the dharma and save deluded sentient beings. A single flower opens five petals; The fruit forms, ripening naturally of itself?° While there may be coming from the west and spreading in the east, the plum blossoms are the “wherever you go” of “now.”?!

[53:13] MF OHRKD): Reference to the tradition that Pindola was asked by Buddha Sakyamuni not to enter nirvana but to remain in samsara until the coming of the future Buddha Maitreya. 55 seeing Buddha Sakyamuni as does Buddha Sakyamuni has been studied as “seeing the Buddha” (Shakamuni butsu no gotoku ken Shakamuni butsu naru o, ken-

butsu to sangaku shikitareri FeeE

OnE < RRM

BRO,

RR LCBBL

168

DOGEN’S

SHOBOGENZO

VOLUME IV

eye of this study, met a skilled hand who “brushed up his eyebrows.” For the meaning of the words, “he’d personally once seen the Buddha,” we should have the buddha eye that quietly studies it.°° The “spring” here is not that of humans, is not limited to the buddha lands; it 1s “on the twigs

of the plum.” How do we know this? The coldness of the snow ts the eyebrows brushed up. *

[53:26] {2:77} Seti tr WB, ARR

KOK OK OK

RASC, ARTENERE AEE,

My former master, the Old Buddha, said,

The original face has no birth or death; Spring in the plum blossoms enters the picture.°’ [53:27] 春を 楊・ せる は 、 み、

書 彫 する に 、 楊・ 梅 ・ 桃 ・ 李を 書 すべから ず、 ま さ に 春 を 梅 ・ 桃 ・ 李を 書 る す は 、 楊 ・ 梅 ・ 桃 ・ 李を 書 す な る り、 い に あら ず 。 春は 書 ざる せ べき に あら ず、 し か あれども 先 西天 東 地のあひだ、 春 を 書 せ 人る いま だ あら ず 。 ひ と り 春 を 書す る和 失 筆 頭 な 。 り い は ゆる いま の 春は 、 書 彫の 春

の ゆえ に 。 これ る ゆえ に 、

鯨 外 の 力量

書に いれ、

を ぶら と は ず 、 た だ 梅

木 にいるる な り 、 善

華を し て

書す まだ 師古人 CEH な 、り

べし 。 春 を 書 の ほか HHO 入 書賠

春を つか は し おむ

巧 方 便な り 。

When picturing spring, we should not depict willows, apricots, peaches, or plums; we should depict spring.°* To depict willows, apricots, peaches, and plums is to depict willows, apricots, peaches, and plums; it is not yet to have depicted spring. It is not that spring cannot be depicted; yet apart from my former master, the Old Buddha, there has never さ た れ り ): 1.e., Pindolas seeing the Buddha has been understood here as seeing Sakya-

muni as Sakyamuni sees himself: 56

we should have the buddha eye that quietly studies it (shizuka ni sanbutsugen

aru beshi L32NC BAR d& SL):

The expression sanbutsugen 26H,

here ren-

dered “the buddha eye that studies,” could also be parsed “the eye that studies (or studies with) the buddha.” The translation takes the sense to be that we should calmly study [the meaning of Pindola’s having seen the Buddha] with the omniscient eye of a buddha

(butsugen fA). A similar usage is found in the “Shobdgenzo kenbutsu™ IEYEAR Hex Fe: =O FA RER, ST CIB ORM ALT, RIROIEES, SiRZs 9 . The realization in which this eye of seeing buddha has been opened is called “seeing buddha.” The life-saving path of the eye of seeing buddha — this is the buddha eye of study.

57 My former master, the Old Buddha (senshi kobutsu 4cbM 4 6): Rujing heshang yulu ROV# Fa Hasek, T.2002A.48:131c21-22, from a verse at a cremation. 58 willows, apricots, peaches, or plums (yo bai to ri t% + #8 + HE + 4): Le., trees that represent springtime. Here, the translation uses “apricot” for bai #& (ume; Prunus mume, “Japanese apricot”) and “plum” for ri 42 (sumomo; Prunus salicina, “Japanese plum’’).

53. Plum Blossoms

Baika

梅華

169

been anyone throughout Sindh in the West and the Land of the East who has depicted it. My former master, the Old Buddha, alone is a sharp brush tip that depicts spring. What is called “spring” here ts the spring of the picture; for it “enters the picture.”°’? Because, without seeking after any power beyond this, he just has the plum blossoms make use of the spring, it enters the picture and enters the trees. It is a skillful device.

[53:28] Fc hin th 6. IEVEAR HR Xk OAOICLY CT. COI fe RROPAICRE ST OMAICIEEST, COMA, 華 を 開明 せり 。

RMe. WK + H IRM AGL He

Because he was clear about the treasury of the true dharma eye, my former master, the Old Buddha, correctly transmitted this treasury of the true dharma eye from the buddhas and ancestors assembled in the ten directions in past, present, and future. Therefore, he has completely mastered the eye and clarified the plum blossom.

IE VE AR ite HE OB

=

Treasury of the True Dharma Eye Plum Blossoms Number 53 [Rytimonji MS:] AeA A ARB

sc oc ERI

—

ANA,

RON

Sia,

RBH, 大 地 漫 温 At Kippo Monastery, Yoshida District, Esshu; sixth day, eleventh month of the junior water year of the rabbit, the first year of Kangen in the Land of Japan [18 December 1243 ]°'

Deep snow, of three feet; the whole earth everywhere spread with it.° 59 for it “enters the picture” (nyii gazu no yue ni A|HO” x 1\C): Following Kawamura’s punctuation: it is also possible to read this as an introductory clause with the following sentence: “Since it ‘enters the picture’... 60

Because, without seeking after any power beyond this, he just has the plum

blossoms

make

use of the spring, it enters the picture and enters the trees (kore

yogai no rikiryO o toburawazu, tada baika o shite haru o tsukawashimuru yue ni, ga

ni ire, ki ni iruru nari これ 傘 外の力量

を と ぶら は ず、 た だ 梅

華を し て 春 つか を は し

むる ゆえ に 、 書 に いれ、 木 いる に る な ): り Perhaps meaning something like, “because. without using any other technique, the line evokes the spring by the plum blossoms, the Spring is in the picture and in the plum trees.” 61 Kippo Monastery Yoshiminedera. 62

吉 領 :寺 Variant orthography for Kippoaii 吉 峰 ,寺 also read

Deep snow, of three feet; the whole earth everywhere spread with it (shinsetsu

sanshaku, daichi manman #R&=R. from section 2, above:

KEL):

Echoing the line in Rujing’s verse

170

DOGEN’S

SHOBOGENZO

VOLUME IV

[53:29] {2:78} も おし の づか ら 自 すべ し、 こ の ほか に か 、 有 眼 晴 みん と 。 そ と きも 幸 面 相不 識 し の 今日 にあら ず 、

魔 き りた て 、 梅 華は 何 法 、の 梅 華よ り の と きも、 こ れ よ るな べし 、 相 逢 人 未 大 家 の 今 日 りな 。

回 曇の 眼 晴 も 眼 晴 りな ぬ りほ か に 眼 括 出 る な べき が 直 に 梅 華 眼

な ら ず おと ぼ え ば 、 思 量 べき を 軸 きた し らん に 晴 を も めと ば、 い づれ の ゆえ に 。 今日 はわた く 晴を 開明 な る べし 、 さ ら

に も と むる こと や みね 。

If some personal demon happens to appear, and we think that the plum blossom is not the eye of Gautama, we should think: what could we take as the eye among the things that may have been proposed as more likely than the plum blossom to be the eye?® At this point, if we search for the eye elsewhere, we will always be “face-to-face without recognizing each other”; for we will be “meeting without bringing it out.’ Today 1s not our own today; it is everyone’s today.® The eye of the plum blossom should be immediately clear; do not go on searching for it. *

KOK

KOK

GBRRK HSB. Till the whole earth is everywhere spread with snow. 63 personal demon (jima EJ): Or, perhaps, “demon of the self’; an unusual term, not appearing elsewhere in the Shdbdgenzo, it does occur in an eccentric list of four

types of demon given in the Chinese Dafan tianwang wen fo jueyi jing KEK LEHR EERE (ZZ.87:663a1 5-17): heavenly demons (tenma KF&#), external demons (gema /&), other demons (tama {t#&), self demons (jima B f&). 64

“face-to-face without recognizing each other” (taimen fusdshiki #ih 7 fHix);

“meeting without bringing it out” (sdhd mi nenshutsu *ASEARAW): Two fixed expressions from Zen literature. The former is best known from a saying of the early fig-

ure Yang Danian #}X

(dates unknown) (e.g., at Chanlin sengbao juan WweAK(S F(A,

ZZ2.137:522b62-3): 半面

不相

識、 千

里 却 同風 。

Face-to-face without recognizing each other. For a thousand miles, the same wind.

The latter expression is a variant of a saying attributed to Danxia Tianran Ft #3 KX

(739-

824) (e.g., at Zongjing lu ASHER, T.2016.48:419b14-15): AE ThE, BREA. In meeting, they don’t bring it out: But, if one thinks about it, one knows it’s there.

65

it is everyone’s today (taike no konnichi nari KKOF A ze 9 ): The term taike

大 家 (also read daika) can mean (a) “great one,” “maestro,” etc.: (b) “great house” or “great family”; or (c) “everyone.” It is sometimes taken here, by extension from (c), to mean “everything.”

53. Plum Blossoms

Baika

He

171

BARRERA,

fe RCE OTH,

BMWBZAS,

古

> wy wy

Scbm oh has, 極。

attZ|

[53:30]

My former master, the Old Buddha, said,°° So clear, so obvious:

Stop searching in the shapes of the plum blossoms. Raining down and forming clouds, themselves past and present; Past and present, vast and vacant — where ts there any limit?

[53:31] し か あれ ば す な は ち く、 も を な し、 あ め を な す は 、 梅 華の 云 師な り 。 TT 雲・ 行 雨 、は 梅 華 の 千曲 高 重 色な り 、 千 功 謝 徳 な 。り 自 古今 は 梅 華な り 、 梅

を華 古今 と 稲するなり 。

Thus, forming clouds and making rain are the words and deeds of the plum blossom. The drifting clouds and falling rain are the shapes of the plum blossom’s thousand folds and myriad layers, its thousand virtues and myriad merits. “Themselves past and present” ts “the plum blossoms”: the plum blossoms are called “past and present.”

[53:32] AOR, GERIRARV IL < . WURL SW ATOLHREZE.,

Kk OK OK OK

RIB, MBIA,

ER

ES

eat

*

Long ago, Chan Master Fayan said,°’ A north wind mixed with snow shakes the valley groves; The myriad things are buried, without deep regret. But there’s a plum tree on the ridge whose spirits are high; Even before the year’s end, it vomits up all wintry thoughts.

66 My former master, the Old Buddha (senshi kobutsu 5cbh 4 #8): From the Rujing heshang yulu 807% Fi (a) a82k, T.2002A.48:132b19-21. Dogen’s version breaks off Rujing’s seven-glyph first line, which reads guxi guxi ming lili #*>#*> AA REE (“Gone, gone, clear and obvious’).

67 Chan Master Fayan (Hoen zenji 42 {Ri#6M): |.e., Wuzu Fayan 五 祖 法 演 (d. 1104), at Jianzhong Jingguo xudeng lu 2 Pa Ai Be, ZZ.136:405a1 1-12.

172

DOGEN’S

SHOBOGENZO

VOLUMEIV

[53:33] {2:79} し か あれ ば 、 梅 の華 錯 息を 通すざる ほか は 、 歳 寒 心 を りし が たし 。 梅 華小 許 の 功徳 、を 期 風に 和合 てし 雪と なせり 。 は か り し り ぬ 、 風 ひき を 雪 を な し 、 歳 を 序 らし あ 、め および 林 ・ 萬 物 をあら むる し 、 み な 梅 華 力な り 。 Thus, without being familiar with the circumstances of the plum blossom, it is hard to understand its “wintry thoughts.” A few of the virtues of the plum blossom, mixed with the “north wind,” have become the “snow.” It is clear that what summons the wind and makes the snow, or-

ders the year, and gives existence to the “valley groves” and the “myriad things,” is entirely the power of the plum blossom. [53:34] AUR EE. SPIES, TRA OAR, A RSee LR . —fEMEHE KD, Senior Seat Fu of Taiyuan said in a verse celebrating his awakening to the way, I recall in the old days, before I understood, The sound of the painted horn was the sound of sorrow. Now, on my pillow, no more idle dreams; Let the plum blossoms blow it as they will.

[53:35] 近上 座 、は も と 講 者 りな 、 爽 山の 典 座 に 開 帝 せられ て 、 大 悟 せ 。り こ れ 、 梅 の華 春風 を 大 小 吹 せ しな る な り 。 The Senior Seat Fu was originally a lecturer: developed by the cook of Mount Jia, he had a great awakening.” It was the plum blossoms letting the spring winds blow as they will.

68 Senior Seat Fu of Taiyuan (7aigen Fu j6za AJR _LJ): Dates unknown; a disciple of Xuefeng Yicun 雪 峰 義 存 (822-908). Dogen's source is unknown. A (slightly variant) version of this verse is attributed to Senior Seat Fu 宇 上 座 in the late four-

teenth-century anthology Chanzong zaduhai

ast i

(ZZ.114:131a4-5).

painted horn (gakaku % #4): An ancient sonorous decorated wind instrument, used in

the military to rouse the troops and in imperial processions to warn of their passing; here, likely, reveille (kAukaku && #4), upon hearing which, it is said, Fu had his awakening.

69 developed by the cook of Mount Jia (Kassan no tenzo ni kaihotsu serarete K\U® 典 座に 開殺 せら れ ): て The name of the cook is unknown: the story of his guiding Fu is told in several sources (see, e.g., case 99 of the Biyan lu 325&&k, T.2003.48:222b26-c13). The cook laughed during Fu’s lecture on the Nirvana Sitra’s teaching on the dharma

body and, when subsequently questioned about it, advised Fu to sit in meditation in order to understand the siitra; Fu sat all night and, at the sound of the drum marking the fifth watch, suddenly had an understanding.

TREASURY OF THE [RUE DHARMA NUMBER

54

Washing and Purifying Senjo

patF

EYE

174

DOGEN’S

SHOBOGENZO

VOLUME IV

Washing and Purifying Senjo INTRODUCTION

According its colophon, this chapter is one of the earliest texts of the Shobdgenzd, composed in the autumn of 1239 at Dogen’s newly established K6shdji. It represents number 54 in the seventy-five-chapter Shdbégenzo and number 7 in the Honzan edition; it 1s not found in the sixty-chapter compilation. Like the “Senmen” cm (“Washing the Face’’) chapter, “Senjs” ts a work on monastic hygiene. The title term, “washing and purifying,” was a euphemism in Song-dynasty Buddhist monasteries for the procedures to be followed when using the toilet. The procedures discussed here were not original to Dogen: as his quotations suggest, they are drawn from the Chanyuan qinggui #5018 BL (Rules of Purity for the Chan Park, compiled in 1103), and other works on monastic rules and regulations. Unlike such works, however, Dogen adds commentary on the spiritual significance of the procedures as the embodied practice of the buddhas and ancestors.

175 IEVAAR HER fF Treasury of the True Dharma Eye Number 54 ne Washing and Purifying [54:1] {2:80}

Hit Om

L ALN OIERHY).

VILDS RRS,

There is a practice and verification upheld by the buddhas and ancestors: it is “not defiling.” [54:2] Pel sek LL BIA.

Ss Bre XK Se, ALN FB, GRIERAR, KE, AE. RARER RA, BR ZATION,

PERN IR ANE,

WERE RR, Boe,

YG

BB.

Chan Master Dahui of Guanyin Cloister on Mount Nanyue was asked by the Sixth Ancestor, “Does it nevertheless depend on practice and verification?” Dahui said, “It’s not that it lacks practice and verification, but it can’t

be defiled by them.” The Sixth Ancestor said, “Just this ‘not defiled’ is what the buddhas bear in mind. You’re also like this, I’m also like this, down to all the ancestral masters of Sindh 1n the West are also like this.”

(End quote.) |

Chan

Master Dahui of Guanyin

Cloister on Mount Nanyue (Nangakusan Kan-

nonin Daie zenji PARK LUBE be AARTBEM): I.e., Nanyue Huairang Pasa

(677-744).

The passage quoted here is found in a well-known conversation between Nanyue and his master, the Sixth Ancestor, Huineng %#E, versions of which are found in several

Chinese sources, as well as Dégen’s shinji Shobégenzé ta F IEJEARRK (DZZ5:178, case 101), and introduced often in the Shdbdgenzd. See Supplementary Notes, s.v. “What thing is it that comes like this?” “Does it nevertheless depend on practice and verification?” (kan ka shusho fu (EAE #4): The question is preceded by the following exchange. When Nanyue went to visit Huineng, the Ancestor asked him where he was coming from. Nanyue said that he was coming from the National Teacher An on Mount Song. Huineng asked, “What thing is it that comes like this?” (ze jiimo butsu inmo rai {t+ TEER). Nanyue answered, “To say it’s like any thing wouldn’t hit it.” The thing that “comes like this” (inmo rai 4) A) is a play on nyorai ROK (S. tathagata; “thus-come one”), an epithet of the buddhas. 2

End quote (unnun zz): Parenthetical indication in the original.

176

DOGEN’S

SHOBOGENZO

[54:3] 大比丘 三千 威儀経 云、 aA.

洗

VOLUME IV

大 小便 、 勇

十 指 爪。

In the Sutra of the Three Thousand Rules of Deportment for Great Bhiksus, it 1s said, “To ‘purify the body’ 1s to wash upon urinating and defecating, and to clip the nails of one’s ten fingers.”° [54:4] し か あれ ば 、 身 心これ 不 染 汚 な れ ど も 、 SHOES, DIEDYD, KK 心 をきよ むる の み に あ ら ず 、 國 ・土 樹 下 を きよ も むる な り 。 國 土 いまだか

つて 鹿 系 あらざれ ども、 き よむ る は 諸 ほ 退 ずせ 、 法 こ、 れ 款

作 之 所 護 念 りな 。 條

果 にいた り て な

魔 せ さざる な り 。 そ の 宗旨 、 は か りつ くす べき こと か た し 。 作 旨 な り 、 得 道 こ、 れ 作 法 な り 。

Thus, even though body and mind are “not defiled,” there is a procedure for purifying the body; there is a procedure for the mind.* It not only purifies body and mind; it purifies the land and the bases of trees as well.°? Even though the land has never had any dust and pollution, to purify it is “what the buddhas bear in mind.” Having reached the fruit of buddhahood, they still do not regress, do not abandon it. The essential point of this is not something that can ever be fully calculated. Observance — this is the essential point; gaining the way — this is observance.° 3

Séatra of the Three

Thousand Rules of Deportment for Great Bhiksus (Dai

biku sanzen iigi kyo KttE =F):

Da bigiu sgz9727 wen7

大 比丘 三 千 威儀 ,

T.1470.24:914a16. 4

there is a procedure for purifying the body; there is a procedure for the mind

(jdshin no hé ari, shinbé ari F#AOEHY,

LYEH%): The term sz26 心 法 may

evoke “the mind dharma” transmitted in the Zen lineage but should probably here be taken in parallel with the preceding clause.

5

the land and the bases of trees (kokudo juge Bd-c + #1 F): An unusual combina-

tion. The term kokudo [d+ (“land”) is multivalent and can refer to the nation, the earth, or a world, such as the “pure land” (jdo ## +) of Buddha Sakyamuni. The term juge ## “F (“beneath, or at the bases of, trees”) translates the Sankrit vrksa-mila (“tree root”),

used in reference to the location of spiritual practice at the foot of trees — as in Siddhartha’s practice under the bodhi tree. Possibly, reflecting the vision of buddhas seated

under jeweled trees in countless buddha lands described in the Lotus Sutra (Miaofa lianhua jing WYER RE, T.262.9:33b15-17). 6

Observance — this is the essential point; gaining the way — this is observance

(sahé, kore shiishi nari, tokudé, oye yg7O 7g77 作法 こ、 れ 宗 旨 な り 、 得 道 、こ れ 作 法 な ):“Observance" り (sg 作法 ) refers to the rites and procedures of monastic practice; “gaining the way” (tokud6 148) may refer either to the ritual entrance into the monastic order or, as more likely here, to the attainment of spiritual awakening. This line ts likely the /ocus classicus for the phrase “observance is the essential point” in the later Soto dictum, “deportment is the buddha dharma: observance is the essential point” (igi soku

buppo, sahé kore shiishi BUREN IE.

(FRR A

BS).

54. Washing and Purifying Senjo

vtiF

177

[54:5] {2:81} HER MIE T dos, ABA, BARRA. ORR, FEUER ee, Ei et 7k, RRA, MR LISA, DOKI. BRR E. REGA, BRE Da

In the “Pure Practice” chapter of the Flower Garland Siutra, it is said,' Doing what 1s needed to relieve myself, I pray all living beings May be rid of filth and pollution And free from lust, anger, and delusion.

Having finished, going for water, I pray all living beings May approach the unsurpassed way And attain the supramundane dharma. Using the water to wash away filth, I pray all living beings May be endowed with pure patience And be tn the end without impurities. [54:6] Kk, MARAOEOFLOAESELHOST, KRAEICHOT, H. PROTL DAG cdo, RRIRICH OT, BIE ELD OTEL, K. WEEE > FE CHOOT, #. WER FEBICH OT, BK, ERDKOTLL, fh 世 尊 説 、 そ れ くか の ご と し。 し か あれ ども 、 水を も て 身 きよ を むる に あら o PIEICK O CHRIEZ RET SIL, COBH), LNeKELEBT.fH ALO-Bbe, LEL af 4#, T.1435.23:105b19-c9. The novice Rahula, unable to find proper lodging, lies down to sleep in the Buddha’s toilet room, using the toilet foot rest as his pillow. The Buddha,

concerned that Rahula might be bitten by a snake that inhabited the toilet room, brings

54. Washing and Purifying Senjd

#ti#

193

The Sramanera Rahula lodged in the Buddha’s toilet. When the Buddha became aware of it, the Buddha rubbed Rahula’s head with his right hand and spoke this gatha: Not because you are poor and destitute, Nor because you neglected your wealth and honor, But only for the sake of seeking the way, You have left home and had to endure hardships. [54:37] LPmMegaeib, PEGI HHO, PARR OM BILESR ZO

4AAE(H LXE),

PREOTRED INA,

RADOBRAO,

祖

HOME EIA

do>~ OTE), VISA CMRDE CIR< AB BICUC, FERED K(k HELELET, HBISRRNERO-—S7E0, LOIBOEIL, ON tHIE 偉せ り 。

We see from this that a buddha’s practice place has a toilet room. The deportment inside a buddha’s toilet room is washing and purifying, and that has been passed down by ancestor after ancestor. That observances of the Buddha still exist is a blessing and comfort that derives from appreciation for the ancients; it is being able to encounter that which 1s difficult to encounter. Not to mention that the Tathagata was so gracious as to preach the dharma for Rahula inside the toilet room. The toilet room is one assembly where buddhas turn the wheel of dharma. What to do and what not to do in this practice place has been directly transmitted by the buddhas and ancestors. [54:38] {2:91} 摩

詞 僧 祇 律 第 三 四十

云 、 所 屋不得

在 東 在 北。 FARE,

In fascicle 34 of the Mahasamghika

TORRE,

Vinaya, it is said,**

The toilet room should not be in the east or in the north; 1t should be in

the south or in the west. The same applies to urination.”

him to his own quarters. The Buddha’s rubbing Rahula’s head, which had touched the toilet foot board, with his right (1.e., pure) hand is a significant detail.

48

Mahasamghika

Vinaya (Makaségi ritsu FERUEIRE): Mohesenggi li FARA TK

{#, T.1425.22:504a16-18.

49

The same applies to urination (shdgyd yaku nyoze ’\\{T JF Rze): A sentence, like-

ly referring to the placement of urinals, that does not in fact occur in the Taisho edition of the Vinaya text and the source of which ts uncertain.

194

DOGEN’S

SHOBOGENZO

VOLUME IV

[54:39]

この 方 宜 り。 し る 太 人大 の 道場 を あき ら め ISBIE° One with subtle Mara karma, though not yet having attained avaivartika, falsely determines he has already attained 1t.°’ (End quote.)

54

Mahdasamghika Vinaya (Makaségi ritsu PERSIE):

Mohesenggi li tSitk

律 , 1.1423.22:34Sc16-21.

55

“These are each the rules I preach” (ze kyaku seppd ak):

The quotation

seems corrupt here. The source (at T.1425.22:545c21) reads “This is called the rule for

washing” (shi ming xi fa EX VES). 56

Great Treatise (Dairon Ki): The passage here is in fact a slightly corrupted quota-

tion from the Zhiguan fuxing zhuan hongjue JE REIT ESR by Zhanran #f£% (711-782), which reads: Ki \+, ApHRSA, REKBHES OF

(at T.1912.46:406b1 1-12),

In fascicle 80 of the Great Treatise, it is said, “One with subtle Mara karma, though not having attained avaivartika, falsely claims he has already attained it.” Zhanran seems here to be paraphrasing a line in fascicle 61 of the Dazhidu lun K@E

am (T.1509.25:598a7-8). 57

avaivartika (bachi # #0): I.e., the stage of non-regression (fu taiten #i) from

advancement to buddhahood, often located at the seventh stage (S. bhiimi) of the bodhi-

sattva path.

TREASURY OF THE [RUE DHARMA

NUMBER 55

The Ten Directions

JippO 十 方

EYE

198

DOGEN’S

SHOBOGENZO

VOLUMEIV

The Ten Directions

Jippo INTRODUCTION

This chapter was composed at Kippoji in the last days of 1243, a very productive period for Dégen’s work on the Shobogenzo. It appears as number 55 in the seventy-five-chapter compilation, number 45 in the sixty-chapter compilation, and number 60 in the ninety-five-chapter Honzan edition. As its title indicates, the text focuses on several passages using the expression “the ten directions” (1.e., the four cardinal and four ordinal points, plus the zenith and nadir), a standard Buddhist locution for “all directions,” “everywhere.” The discussion opens with comments on a reference, by Buddha Sakyamuni, to “buddha lands of the ten directions.” Dogen

warns

us not to think of the buddhas, their lands, and

the ten directions as separate, much less to judge among the various buddhas — no doubt a criticism of those among his contemporaries who favored the Western Pure Land of Buddha Sakyamuni over our defiled Saha realm of Buddha Sakyamuni. He goes on to identify the ten directions with the “one direction,” or location, in which each thing occurs, and concludes, “the buddhas and buddha lands are not two . . . they are just the ten directions.” The text then takes up a series of sayings, by the ninth-century Chan

Master Changsha Jingcen &Yv>& 4, that identify “all the worlds in the ten directions” with the eye, speech, and body of the sramana, and with the “radiance of the self.” After commenting on two more Chan sayings, the work ends with the remark, “In sum, we just study that the living nose Is the ten directions.”

199 IEVEAR HCE fF 五 Treasury of the True Dharma Eye Number 55

TA The Ten Directions

[55:1] {2:92} HAE.

At+A720,

dO.

MRE

Ae,

RRA ie ,

A single fist is just the ten directions; a single bare mind ts the ten directions crystal clear.' The marrow has been beaten from the bones.’

[55:2] Smee, SRR, +Hmbh. A sRIK, Buddha Sakyamuni addressed the great assembly, saying, “In the buddha lands of the ten directions, there 1s only the dharma of the one veicJe.

[55:3] VIS S+HIL, PEER LTINEIMED, LOOAI, MLEHA HERE, FHVEPSSSSRY, MEASOAC, WHBERY, CZ NBA Lt, BMEPLASMOLL, LOBWReRA BELT. 八 Me db X OAILIEL TC, FHBLOERARRSILEBETAL, These “ten directions” have been formed by grasping “the buddha lands.” Therefore, if we did not take up “the buddha lands,” there would

be no “ten directions.” Since they are “buddha lands,” a buddha 1s their 1 A single fist (kentd isseki 458—‘€): The “fist” appears often in Zen texts, and in Dodgen’s writings, as a synecdoche for the true self or a true master; see Supplementary Notes, s.v. “Fist.” a single bare mind (sekishin ippen #-t.— 7): More literally, “a single piece of bare mind.” A “bare (or ‘red’) mind” (chixin J&L) is a common Chinese idiom for a sincere,

or straightforward, mind (or heart). Zen texts often speak of “a bare mind in pieces”

(sekishin henpen Ht» Ar); see Supplementary Notes, s.v. “Bare mind in pieces.” 2

The marrow has been beaten from the bones (kdshutsu kotsuri zui ry6 ya mR fa St): A sentence in Chinese, expressing a fairly common metaphor for divulging the truth. 3

Buddha Sakyamuni (Shakamuni butsu #230 2 JE8): From the Lotus Siitra (Miao-

fa lianhua jing ti

HEE, T.262.9:8a17). The “one vehicle” (ichijd —3E) is the form

of Buddhism leading to (or in some interpretations, expressing) the complete awakening of a buddha; a central teaching of the Lotus Sutra.

200

DOGEN’S

SHOBOGENZO

VOLUMEIV

ruler, as this Saha world is the buddha land of Buddha Sakyamuni. Holding up this Saha world and noting clearly eight tael and half a catty, we should study that the buddha lands of the ten directions are seven feet or eight feet.’ [55:4]

~ OHA, —HILVWO, —PHBlLW4, TOWOR., BH+FHtYO, +H: —-H. BA BA GARSABOAIC, AAA ZEO. BEAD ZOO. BEE Ze り 、 燈 籠 方 な り か。 く の ご と く の 十 方 修 土の 十 方人 須 い 、 まだ 大 小 らあ ず 、

EHO, LOMA, +AOM BR, HOBART SRY, £6 (\cdOREBUCTORS MEALS, Bee LHL. iB LOGE UC. BASRA T S79, These ten directions enter one direction, enter one buddha. Therefore,

they have manifested the ten directions.” Because the ten directions are one direction, this direction, one’s own direction, the present direction,

they are the direction of the eye, the direction of the fist, the direction of the pillar, the direction of the lantern.° The buddhas of the ten directions of such “buddha lands in the ten directions” are not large or small, are not pure or dirty.’ Therefore, “only buddhas with buddhas” in the ten 4 eight tael and half a catty (hachi ry6 han kin /\ A+ JT): A tael (rvo WA) is a Chinese unit of weight (varying throughout history) equal to 1/16 catty (kin Jr); hence the expression “eight tael, half a catty” (hachi ry6 han kin /\ FA+4 FT) is akin to English “six of one, a half dozen of the other.” The implication here seems to be that the one buddha land of Sakyamuni is equivalent to the buddha lands of the ten directions. seven feet or eight feet (shichi shaku hachi shaku tC R/\ R): Dogen may have in mind here a conversation between Chan Masters Xuansha Shibei “i> biifj (835-908) and Xuefeng Yicun 雪 峰 義 存 (822-908), which he includes in his shinji Shobdgenzo IEYEAR i — FA AI) (DZZ.5:158, case 60) and on which he comments in “Sh6bdgenzo juki” IEY

Ht actsc ac; see Supplementary Notes, s.v. “Seven feet or eight feet.” 5

they have manifested the ten directions (gen jippd se/77 現

十 方せり ): Or “they

have appeared as (or in) the ten directions.” 6

Because the ten directions are one direction, this direction, one’s own direction,

the present direction (jippd ippd, zehd jihd konp6é naru ga yue ni +h+—, A 自 方・ 今 方 な る が ゆえ に ): It is unclear just how to parse this passage, which offers no clues to the grammatical relationships among the five “directions” given. Taken together, the implication seems to be that “the ten directions” are this one direction where one is

now. the direction of the eye, the direction of the fist, the direction of the pillar, the direc-

tion of the lantern (ganzei hd nari, kent6 ho nari, rochit hé nari, tor6 hé nari BRARIT 72

り 、 拳 頭 方 な 、り 露 柱 方 りな 、 燈

籠 方な り): In this context. the former pair of “direc-

tions” may suggest the self (or Zen practitioner); the latter pair, the objective world (or the monastery). Alteratively, the former pair may suggest the Zen master; the latter pair the assembly of monks under his tutelage. See Supplementary Notes, s.v. “Eye,” “Fist,” “Pillars and lanterns.” 7

J,

are not large or small, are not pure or dirty (daish6 arazu, j6e arazu K/\\%

146% 4): Probably indicating attributes of the buddha lands, rather than of the

55. The Ten Directions Jippd6

+#

201

directions praise and admire each other.® They do not take condemning each other, talking of their strengths and weaknesses, likes and dislikes,

as turning the dharma wheel and preaching the dharma.’ As buddhas and buddhas’ children, they assist and greet [each other].'° [55:5] {2:93}

借

の 祖 法を 東

受する

Who knows how the immeasurably great person “the common” (yonotsune £4): ‘what is commonly or usually done.”

Often written tt i; “the way of the world,”

30 the common speech in the house of the Ssramana (shamon ke no yonotsune no gozgo 沙門 家 の よ の つね の 言語 ): Dogen seems here to be playing with the term ん 2/9

家常 , taking the first glyph in its primary sense of “house.” 31

“The speech is straightforward; the words are straightforward” (gontan gotan

= vinagm): Also read gentan gotan. An expression perhaps best known from its use in

the Biyan lu 32 5R#k (T.2003.48:142a5): 至 道 無難 、 言 端 語 端。 The supreme way isn’t hard. The speech is straightforward; the words are straightforward. 32 Because the everyday words are “all the worlds in the ten directions” (kajo go wa jin jippo kai naru gg ye ni A Masllie + 7 HZ D AS Z (CZ): The translation follows the punctuation in Kawamura. This passage might also be parsed, “The speech is straightforward; the words are straightforward, because the everyday words are all the worlds in the ten directions. We should clearly study the principle that all the worlds in the ten directions are everyday words.” 33.

Because these “ten directions” are inexhaustible, they exhaust the ten direc-

tions (kono jipp6d, mujin naru ga yue ni, jin jipp6 nari ~ O+H, RRR AOKC, +772" ): The translation of the expression jin jippd kai #i +77 Ft as “all the worlds in the ten directions ” has obscured the play here with the initial glyph jin #&, “to exhaust,” “exhaustive.” Dogen is here reading the expression as if jin governed “the ten directions,” rather than “the worlds” — 1.e., “the worlds in all the ten directions.”

34

We use these words in the everyday (kajd ni kono go o mochiiru 7 の 77 家常 に こ

Nae % bV\S Ze 4 ): The grammatical antecedent of “these” here is unclear; a likely sense might be, “we use words in everyday speech that are ‘inexhaustible,’ or “exhaust the ten directions.“ 35

requesting a horse, requesting salt, requesting water, and requesting a bowl

(saku ba saku en saku sui saku ki 33.55 ° 3B + 387K * Sas): Allusion to a classic simile of the multivalent referents that must be discerned in the Buddha’s “secret” or “cryptic words” (mitsugo #435), on which Dogen comments in his “Shdb6genzod 6 saku sen-

daba” JEJEAR aE HAL BE, from the Nirvana Siitra (Da banniepan jing KARIBERE, T.374.12:421a29-b8):

UR aR SERA, BRK ERE CIEAR, AMZA-AUN, —AB. —4e, =k, OAS, MEDEA, AB ZEBAILA, BEV 索 FRE BB EAS 7K, BERMAN, BER CARI AE BAB 泰 器。 若 王 欲 率先 遊 陀 婆 即 便 泰 。馬 如 赴 智 臣 矢 解大 王四 種 窓 語。 基 大 乗 経 赤 復

WEAR,

KSEE

SA,

55. The Ten Directions Jippd

+#

207

turns his body and turns his brain within this flow of words?*° He turns the words within the flow of words. The mouth of the ocean and the tongue of the mountain — these are the “everyday” of “speech straightforward and words direct.’*’ Therefore, covering the mouth and covering the ears are what the ten directions truly are.デ [55:13]

fe + AHR.

WPA,

‘All the worlds in the ten directions are the entire body of the sramana.””*?

The cryptic words of the Tathagata are extremely profound and difficult to interpret. They are, for example, like the case of the great king who calls for his ministers to bring him saindhava [*Sindhu-born”). Saindhava is a single term with four referents: salt, a bowl, water, and a horse. These four things all have the same term. The wise minister well understands [how to interpret] this term. If the king requests saindhava when he is bathing, [the minister] offers him water: if the king requests saindhava when he is eating, he offers him salt; if the king requests saindhava when he will drink the broth after the food is brought, he offers him a bow}; if the kings requests saindhava when he will travel, he offers him a horse. In this way, the wise minister well interprets the fourfold cryptic words of the great king. The scriptures of the great vehicle similarly have four [senses of] “impermanence.” The wise ministers of the great vehicle should well understand them. 36

the immeasurably great person turns his body and turns his brain within this

flow of words (motsuryo dainin, kono gomyaku ri ni tenshin [or tenjin] tenno suru {2

KA,

© Oss

EY

BAHT S ): Perhaps after the saying (e.g., in the Biyan /u 323%

#K, T.2003.48:169a19):

EK Ace

BBA,

The immeasurably great person turns round [or is turned round] within the flow of words. 37 the mouth of the ocean and the tongue of the mountain (kaiku sanzetsu #4 | oh): Le., the “speech” of the natural world. 38 covering the mouth and covering the ears (en ku shi en ni suru #20 Li@ BST 4): L.e., stopping talk. Zen masters are often depicted covering their ears (yan er ##£H) in response to a student; Master Shitou 498 famously covered the mouth (yan kou 4 FH) of the Layman Pang Jf J — (7402-808) when the latter inquired about “the one who

doesn’t keep company with the myriad dharmas” (bu yu wanfa wei lii zhe 7 BL A4iK (4) (see, e.g., Zongmen tongyao ji AFAR EE, ZTS.1:70a6-7). what the ten directions truly are (jippd no shinko ze +470) (8 (4): An unusual con=

AX

struction, presumably derived from the common pattern “X ‘truly is’ (shinko ze (Rf

fe) Y.” 39 “the entire body of the sramana” (shamon zenshin 沙門

全身): Continuing the

quotation of Changsha’s saying, begun in section 9; see above, Note 23.

208

DOGEN’S

SHOBOGENZO

VOLUMEIV

[55:14] {2:95} —FPRKERK,

—FRRH AHH,

ePRaTRA+AEHR7O0,

MEAMIE,

KRELA.

MRIS,

TASH-ARIGSTL RA PHO,

Cnr

Aza +

HOWPA7e0, BH+HEMSUP, >< OIL< EO, RHEE >, BARD PPSHR UC, ABRTHARWDPRT S79, “One hand pointing to the heavens” is heaven; “one hand pointing to the earth” is the earth.“° Although they are such, “in the heavens above and beneath the heavens, I alone am honored” — this ts all the worlds in

the ten directions as “the entire body of the sramana.””*' The crown of the head, the eye, the nose, the skin, flesh, bones, and marrow — each ts the

body of the sramana that transcends all the ten directions.” It is like this without moving all the ten directions; it does not depend on considering and thinking.” Taking up the body of “the sramana of all the worlds in the ten directions,” we see the body of the sramana of all the worlds in the ten directions.“ 40

“One hand pointing to the heavens” is heaven (isshu shi ten ze ten — FIG KE

RK): This passage, ending “I alone am honored.” is given in Chinese, as if quoting a text; in fact, it is a combination of quotation and Dégen’s interpolation. The quotation comes from the legend, popular in Zen texts, of the remarkable behavior of the Buddha at the time of his birth; see Supplementary Notes, s.v. “I alone am honored.” 41 Although they are such (sui nen nyo ze SA RN%E): The subject is unexpressed; hence the antecedent of the interpolated “they” is ambiguous (most likely, “heaven and earth’). “Such” (nyo ze 404£) may be taken either simply as “like this” or as the more

technical Buddhist term “suchness.” The translation masks what seems to be play here with the ze , introduced in the last line of the preceding section, “what the ten directions truly are (ze #),” and recurring in the lines “one hand pointing to the heavens is (ze =) heaven” and “one hand pointing to the earth is (ze #) the earth.” Presumably, the repetition is intended to reinforce the identification of the buddha with heaven and earth. 42

The crown

of the head, the eye, the nose, the skin, flesh, bones and marrow

(chénei ganzei bikit hi niku kotsu zui TASG + ARH + SA TL* ZA +

i): All these body parts

figure frequently in Zen texts as synecdoches for the (true) person. See Supplementary Notes, s.v. “Crown of the head,” “Nose.” “Skin, flesh, bones, and marrow.” 43 considering and thinking (gigi rvo =): Taking ryO & here as shiryo BE; a somewhat unusual combination with gigi #€i%, a common term with the sense “to consider saying [something], “to be on the verge of speaking.” Alternatively, the three glyphs could be parsed, “the measure (i.e., “extent”) of considering.” 44

Taking up the body of “the sramana of all the worlds in the ten directions”

(jin jipp6 kai shamon shin o nenrai shite a+ 77 FRY FA

& FH

LT): The grammati-

cal subject being unexpressed, the agent here is ambiguous. The translation follows the punctuation in Kawamura’s text, but the passage could be parsed differently: “It is like this without moving all the ten directions. Without depending on considering and thinking, taking up the body of the sramana of all the worlds in the ten directions, we see the body of the sramana of all the worlds in the ten directions.” The expression “taking up” (nenrai shite #53 LT), typically meaning “to take up for consideration,” harks back to

the line near the beginning of our text, “if we did not take up (nenrai sezareba th Kt & れ ば ) the buddha lands, there would be no ten directions.”

55. The Ten Directions Jippd

+4

209

[55:15] a tA R.

72

CCA.

“All the worlds in the ten directions are the radiance of the self.””

[55:16] BO¢ld,

wz. BHR 72),

RARELAIO

EWS,

Umane’d,

BELO,

LP SSIL,

BFSREYD

CAHCOFEICHS

BORMUTH RMABRZO. BAR

ARRAS APA AEH Sth,

UbPbhrnt’t,

mf

来 、 大 家相 見 することを うべ 。し さら に 、 呼則 易 、 遺則 難 りな と い へ ど も 、 喚 得 廻 頭、 自 廻 頭 堪 作 何 、用 便著者 加漢 頭 りな 。 飯 待 喚 、人 衣 待 著 人 の と き 、 携 索 不 著 なが る ご と く な り と も 、 可 惜 許、 信 奥 侯 十三 棒 。 “The self’ means the nose “before your father and mother were born.” The nose inadvertently in the hand of the self is called “all the ten directions.’ Still, the self is realized and is the “k6an realized,” 1s “open-

ing the hall and seeing the buddha.”*® Nevertheless, the eye has been switched by another for a soapberry seed.*”” Nevertheless, it’s right in 45 “the radiance of the self” (jiko Komyd 4 (.3¢AA): Continuing the quotation of Changsha’s saying (see above, Note 23). A somewhat unusual expression, likely derived from the more common “radiance of the buddha” (butsu k6myo (#65684), used for the nimbus surrounding a buddha’s body and, by metaphorical extension, his wisdom. 46

the nose “before your father and

mother were born”

(bumo

[also read fubo]|

misho izen no biki EERE LAA @ S44L): Variation on the more common Zen expression “your original face (honrai menmoku 42K ff B ) before your father and mother were born” (some would read this, “before your father and mother gave birth’). The “nose”

(or “nostril’), in a similar sense, has already appeared just above, section 14. See Supplementary Notes, s.v. “Nose,” “Before your father and mother were born.” 47

The nose inadvertently in the hand of the self (bikit avamarite jiko no shuri ni aru

BfHCetY CHOMFHICHS): A decidedly odd expression, presumably meaning something like “the person being by nature (or finding itself) in the self.” Perhaps playing with combinations of sayings in Zen texts such as “the nose is in another person’s

hand” (bikit zai tanin s777 鼻孔 在 他人 手 裏) (Cozgrozg 7 HEBER, T.2004.48:262b14), or “all the whole earth is at once in my hand” (jin daichi ichiji zai ga shuri KH— FF TE 4K FB) (Bivan lu S2#Ek, T.2003.48:145b12). For more on the metaphorical uses of the word “nose,” see Supplementary Notes, s.v. “Nose.”

48

Still, the self is realized (shika aru ni, jiko genj6 shite し か ある に 、 自 己 現 成 し

CT): The adverbial “still” here reads shika aru ni し か ある に in an adversative sensc: 1t

might also be taken to mean “thus.”

“opening the hall and seeing the buddha” (kaiden kenbutsu BAZ 5.6): Likely from the Rujing heshang yulu 207% Fi fe) a8&k (T.2002A.48:121c10). A similar expression appears in the “Henzan” i %

chapter: “Opening the hall and seeing the buddhas and an-

cestors” (shobutsu shoso o kaiden sanken suru 5@ pan th & BARRE ALT 4S). 49

the eye has been switched by another for a soapberry seed (ganzei hi betsunin

kankyaku mokukansu ry6 ya HRA] APAAIAGET T tH): Generally taken to mean that one has come to see with authentically Buddhist eyes. The soapberry seed (mokukansu

木 標 )子 is used for Buddhist prayer beads (juzu #0). Dogen has a similar line in his “Shdbdgenzo butsu k6jo ji” IEYEAR Hk #8 [a]_L 3, probably after a saying of Chan Master

210

DOGEN’S

SHOBOGENZO

VOLUMEIV

your face; everyone should be able to see it.°° Furthermore, while it may be that “summoning him is easy but sending him off is hard,” “when called, he turns his head; what’s the use” of turning the head ourselves?

Make this fellow turn his head.°' When the food waits for the person to eat it, and the clothes wait for the person to wear them, though we seem to be groping for it without touching it, how sad that I’ve already given you the thirty blows.”

Yunmen Wenyan 22F4 Sc{E (Yunmen yulu 2 Faas Ek, T.1988.47:544al 1-12): Baath,

PEL

AUS ABET

Al RS Te (,

If we talk of the buddhas and talk of the ancestors, the intention of the buddhas and the intention of the ancestors resembles switching soapberry seeds for your eyes. 50

Nevertheless,

it’s right in your face; everyone should

be able to see it (hek-

imen [also read hitsumen] rai, daike shdken suru koto o u beshi BWR, A

& #9):

KARST

A passage largely in Chinese syntax, for which no source has been

identified. “Right in your face” renders the Chinese colloquialism pimian lai ®¥ 3K, meaning something like “to come head on.” The compound pimian has a literal sense “to split the face,” and some interpreters, beginning with the Shobdgenz6 shé IEVEER i #+ (CKZS.7:313) suggest that Dogen has this sense in mind here. 51 while it may be that “summoning him is easy but sending him off is hard,” “when called, he turns his head; what’s the use” of turning the head ourselves? Make this fellow turn his head (ko soku i, ken soku nan nari to iedomo, kan toku kai

td, ji kai t6 kan sa ka yo, ben chaku sha kan kai t6 nari EBA,

Ct, Ma

sA,

ASABE EAA,

(8

ie BlBEZze O EVs

ei MeA Ze Y ): A tentative translation of a

passage, almost entirely in Chinese syntax, that is variously interpreted. Apart from the last sentence, the wording directly reflects the comments on case 56 of the Biyan lu #2 RESk (T.2003:48.190a18), in which the master Qinshan 鈴 山 calls a monk to him. The comment:

PPA) Si

RE,

WABI,

HEPFITE,

Summoning him is easy; sending him off is hard. Having been called, he turns his head. What good ts that? 52

the food waits for the person to eat it, and the clothes wait for the person to

wear them (han tai kitsu nin, e tai jaku nin PRIFYR A,

KIS A): Seemingly a proverb

(though the source is unidentified), in Chinese syntax, meaning something like “it 1s the eater that makes the food and the wearer that makes the clothes.” The translation masks what may be play with the predicate chaku %, translated as “wears” here, as “make” in the phrase “make this fellow turn the head” in the preceding sentence, and as “touching” in the phrase just following.

groping for it without touching it (mo saku fu jaku #2347): Le., “being unable to find it”; a fairly common idiom in Zen texts, used as we might say one “doesn’t get it.” The presumed antecedent for the interpolated “it” here is “the person” who eats the food and wears the clothes. how sad that I’ve already given you the thirty blows (kashakuko, 26 yo ni sanju bo

aye, SF = ++): Again, in Chinese syntax. The Chinese kexi xu PJ (#8 (“how sad”) is a common lament in Chan texts; “the thirty blows” (sanshi bang =+-#8) is a standard figure of speech used by the Chan master to indicate the “guilt” of the student.

55. The Ten Directions Jipp6

+#

211

[55:17] {2:96} M+R. £8 COCR, ‘All the worlds

in the ten directions are within

the radiance

of the

se [55:18] IRR. One BowKAesT, BALE UCHMIAZTEBLET, A EIR A RMtHREVS, LObSDMK OTE FO EWNRER, PK BRR ANAK BF,

The eyelid is “the radiance of the self.” Suddenly to open it is “are within.” The dependence of seeing on what is in the eye is called “all the worlds in the ten directions.”°* Nevertheless, though this is the case,

when you sleep on the same bench, you know the holes in the quilt.*°

[55:19] am tA,

#—-AFAC.

“In all the worlds in the ten directions, there is no one that is not the self-’°°

[55:20] し か あれ ば す な は ち 、 箇 の御 作 、家 箇 箇 の 挙 頭 、 とひ り の 十 方 しと て 上も 自 巳に あら ざる な し 。 自己 な がる ゆえ に 、 自 自己 己 な み これ 十 方な り 。 自 自 己 己 の 十 方 、 たし し く 十 方 を 里 難する な り 。 自 自 己己 の 合 脈 と 、 も に 自己 の

手 裏 にあるが ゆえ に 、 選 他 本 分

鞭 鼻 也 あ 、 ら た に 露 柱の 胎

草 笠 な。 り い まな に と し て か 達磨

裏 にある 。 い は く 、 出 入 也 十

眼 晴・ 帆

方 十 面 一 佳な り 。

Therefore, of every “maestro,” every “fist,” there is no one of the ten directions that is not the self.°’ Because they are the self, each and every 53

“are within the radiance of the self” (zai jiko komyé ri EB C3¢AA BS): Continu-

ing the quotation of Changsha’s saying (see above, Note 23). 54

The dependence of seeing on what is in the eye (ken yu zai gen 見由 在 ):眼 Per-

haps reflecting the common Chan saying, “what’s in the eye is called ‘seeing’; what’s

in the ear is called ‘hearing’” (zai yan yue jian, zai er yue wen fEARA RL, ER AR). 55

when you sleep on the same bench, you know the holes in the quilt (do sho min

chi hi sen TR)qKER 40%K 2): Generally taken to mean that one knows the reality of the self and the worlds when they are one. The same metaphor can be found in the Biyan lu 38

ES (T.2003.48:178b21): 47S TR) ARE, Fe AER 窪。 If they’re not sleeping on the same bench, How would he know the holes in the quilt?

56 “there is no one that is not the self” (mu ichinin fu jiko #&— A448 ing the quotation of Changsha’s saying (see above, Note 23).

CG): Continu-

57

ンー

んと んと

every “maestro,” every “fist” (ko ko no soka, ん o ん o zo んe776 箇 箇 の 作家、 箇 箇 の

2898): “Maestro” attempts to render the Chinese zzo7g 作家 。 regularly used of an author or poet and, in Zen usage, of an accomplished master; we had the “fist” used in reference

to such a master in section 1, above.

212

DOGEN’S

SHOBOGENZO

VOLUMEIV

self is the ten directions; the ten directions of each and every self themselves obstruct the ten directions.°® Because the vital artery of each and every self is in the hand of the self, it is return his original lot of feed.°° Why would Dharma’s eye and Gautama’s nose now be freshly in the womb of the pillar?®° It is because going in and out are left entirely to the ten directions, the ten sides.°! * OK OK OK OK

[55:21] Zvb ta

KEM as,

Ret ATR, FE FRR,

Great Master Zongyi of Xuansha Cloister said, “AIl the worlds 1n the ten directions are one bright pearl.”

[55:22] He OoDICLY BM, —FRRRRRIL, CNH, RRM, ONe 狂 e Lat). PATA, ON SHR eC HO, ARFRA, “Nx lAe- Beal 58 each and every self (ji ji ko ko 8 8 AC): Loose translation of a playful expression that doubles each of the two elements in the compound term jiko 8 C (“self”); as if one were to say something like, “itself, itself, myself, myself.”

themselves obstruct the ten directions (shitashiku jippd o keige suru L722 US +4 a Eke T 4): The use of keige su tet (“to obstruct,” “to hinder”) here follows a familiar pattern in DOgen's writings, in which the term seems to mean “to define,” “to identify as.”

59

return his original lot of feed (gen ta honbun の の 還 他

本 分 草 ):料 Reflecting a

fairly common expression in Zen texts, which treats the person as a domestic animal to

be fed; see, e.g., the comment in the Bivan lu 323k (T.2003.48:157¢24): {8 7S BL ANZ) BEEF Why doesn’t he give him his original lot of feed? 60 in the womb of the pillar (rdchii no tai ri $tE@ ha): The question here would seem to be, in what sense is the self in the world? “Pillars pregnant” (rochi kaitai #&tE1R

i), commonly found in Zen texts, suggests vitality within an apparently lifeless object: see Supplementary Notes, s.v. “Pillars and lanterns.” 61 going in and out are left entirely to the ten directions, the ten sides (shutsu nyi

ya jippo jiumen ichinin HH} At1+4+ m—{£): The “ten sides” are synonymous with the “ten directions.” Perhaps somewhat as one might say in English, “let the four winds blow,” Zen texts often speak of “leaving things to” (yiren —{£) the directions — as in such locutions as, “leave it entirely to the four directions and eight sides” (yiren sifang

bamian —{£P04 /\ i); “leave it entirely to east and west” (yiren tongxi —{£ RPS); or

simply “leave it entirely to the directions” (yviren zhufang —{Li# 77). 62 Great Master Zongyi of Xuansha Cloister (Gensha in Shititsu の gs 玄 沙 院宗 一 大 師 ): I.e., Chan Master Xuansha Shibei 玄 沙 師 .備 His saying. “all the worlds in the ten directions are one bright pearl,” appears in Dogen’s shinji Shobodgenzo 眞字 正法 眼

it (DZZ.5:132, case 15) and is treated in “Shobdgenzo ikka mydju” IEKAR ie — FR AAER. For sources of the saying, see Supplementary Notes, s.v. “One bright pearl.”

55. The Ten Directions Jippd

+4

213

1). POS, ON eSRRREHO, HE, OnNxeveete UCR RETEST, UPD IN BHO -BSTROEWNED, FROM RL きた れ り 。 拓 出する と き 、 祖 と 款 も に 壱 隻 手 を い だ 。す さら 有 に 眼 晴 放 裏 光 する の みな り 。

Clearly, we know that “one bright pearl” is all the worlds in the ten directions. Spirits and demons take it as their cave; the descendants of the buddhas and ancestors take it as the eye; the men and women of families take it as a head or a fist; beginners and latecomers take it as wearing clothes and having meals.® My former master took it as a ball of mud and hit the brothers with it. Moreover, though we may say this 1s “one move directly presented,” he has gouged out the eye of the ancestor.” When he gouges it out, the ancestors “each put out a hand.’°° Going further, it is just “from within their eyes shines a light.”°’ *

KOK OK OK

63 Spirits and demons (jinzu kimen ##58 9211): More literally, perhaps, “spirit heads and demon faces”; a fixed phrase appearing in a number of Dodgen’s texts. beginners and latecomers (shoshin bangaku #)-Li): A casual translation of an ex-

pression quite common in Dogen’s writings for the inexperienced practitioner; see Supplementary Notes, s.v. “Beginner’s mind.” 64

My former master (senshi 7chiN): I.e., Dogen’s late teacher, Tiantong Rujing XK

4074 (1162-1227). For the remark to which Dodgen alludes here, see Supplementary Notes, s.v. “Gouge out Bodhidharma’s eye.” 65 “one move (ichi jakusu) is a “move” in a a Zen master’s

directly presented” (tantei no ichi jakusu Bite —% T-): “One move” used in reference to moving a piece in a board game; in Zen texts, often dialogue. “Directly presented” (tantei Sif&) renders a term referring to direct teaching style. For the Chinese equivalent of this phrase, danti

yizhuo Hitz — %, see, e.g.. Rujing heshang yulu RiF FN iM ss ERK, T.2002A.48:123c16. 66 “each put out a hand” (tomo ni isseki shu o idasu & H(CBBFRWET): Perhaps reflecting a phrase from a story recorded in Digen’s shinji Shobodgenz6é 眞字 正 法 HR, DZZ.5:175-176, case 97: A monk asked Luoshan Daoxian #£1L178F3 how much he should pay to have a stiipa built. Luoshan said,

4a} = SCORERA FOI —-€F, Git— SRA,

RE TS, RC FRE ABBE.

eae A,

Piel

Ble Ade

If you offer the artisan three cash, the Reverend will definitely not get a stupa in this lifetime. If you offer the artisan two cash, the Reverend and the artisan will each put out one hand. If you offer the artisan one cash, you’ll so perplex him that the artisan’s eyebrows and beard will fall off. 67

“from within their eyes shines a light” (ganzei ri hokd suru ARIAT 4):

Probably again from the words of Rujing 8073 (Rujing heshang yulu B07# FN fal ABER, T.2002A.48:123b17):

BRA PERC.

STL ABH A,

From within the eyes shines a light; From within the nose issues a breath.

214

DOGEN’S

SHOBOGENZO

VOLUME IV

[55:23] {2:97} eri Fate, AVES. rye, —RSYBARPS, AR. PORTE ee. RoI DFE — mis, TEESE. Reverend Qianfeng was once asked by a monk, “The bhagavats 1n the ten directions are on one road to the gate of nirvana. I don’t understand, where are they on that road?’® Qianfeng drew a mark with his staff and said, “They’re here.”

[55:24] Vici >A Ble+ Are 0. MPR L apt Ze. FERC LE ISEB Ze YY —HBli+A20, LbSanNYUD, BEORILEIC, FERAED< FLeERMD tL, FEALOBFLIC, FER AHRB TAIL LAAN, LMbSDO EL, RRREBOHABLELS Amtid, ZELLALY ARMS e720, FR HE7e OO , FLURETHAEZOO, Lbbnid, Be Ret, BaF Fe). @RERARAZR OO. ARPA 7e 0. AGAR Ee Ze | PRA ze 0, The essential point of King Prasenajit’s question was to ask whether the Venerable had seen buddha or had become buddha. The Venerable clearly brushed up his eyebrows, proof that he had seen buddha; he could not deceive. To the present day, he has never desisted; his “worthiness of offerings” has been on display and never hidden; we need not trace the seeing of buddha that he “once personally” [experienced].® The “seeing buddha” of those three koftis of households was this seeing buddha; it was not seeing his thirty-two marks.®’ Were it seeing the thirty-two marks, who would have been blocked from the object?”° There must be many among the classes of humans and devas, sravakas, and

pratyeka-buddhas who do not know the principle of this seeing buddha. 88 we need not trace the seeing of buddha that he “once personally” [experienced] (shinzé no kenbutsu tadoru bekarazu EO RK LSA bd): Here, as elsewhere in his writing Dogen plays with Rujing’s adverbial expression “once personally” (shinzd 親 箇 ). 89

The “seeing buddha” of those three kotis of households (kano san oku ke no ken-

butsu 20) ={83 5): Reference to the tradition that only one-third of the (impossibly large) population of Sravasti actually saw the Buddha during his residence there; see the Dazhidu lun KS Ei (T.1509.25:125c5-7): SRM PILBA, SRI =(RREMA MERA, =f EL. In the city of Sravasti, there were nine hots [90,000,000] of households. Three kotis of households saw the Buddha; three kotis of households heard that there was a buddha but did not see him; three kotis of households neither heard of nor saw him. 90

Were it seeing the thirty-two marks, who would

have been blocked from the

object (ken sanjitni sd wa, tare ka kyégai o egg7ez 見 三 十 二 相 、は た れ か 境界をへ だ て ん): I.e.。 who could not have seen the thirty-two physical marks on the body of the Buddha? In fact, Buddhists have disagreed on the question of whether these marks adorn the human body visible to anyone or the “reward” body” (hdshin #; S. sambhogakaya) seen only by advanced adepts.

246

DOGEN’S

SHOBOGENZO

VOLUME IV

It is like saying, for example, that, while those who stand up a whisk may be many, there are not many who stand up a whisk.”' Seeing buddha is made manifest by buddha; even if we ourselves think to conceal it, seeing buddha is there first and leaks it out.” This is the principle of seeing buddha. Exerting bodies and minds numerous as the sands of the Ganges, we should investigate in detail the face of this “brushing up his eyebrows.””? Even were we constantly to dwell together with Buddha Sakyamuni, day and night, for hundreds of thousands of myriads of kalpas, if we still lack the strength to “brush up our eyebrows,” it would not be “seeing buddha.” Even though, over two thousand years later, we are in a distant quarter over a hundred thousand miles away, if we personally realize the strength to “brush up our eyebrows,” it is seeing Buddha Sakyamuni from before King of Emptiness.” It is seeing a single branch of plum; it is seeing the “spring” of “the twigs of the plum.” Thus, “having once personally seen the Buddha” is paying respects with three prostrations; it is joining the palms and making Inquiries; it is breaking into a smile; it 91

while those who stand up a whisk may be many, there are not many who stand

up a whisk (hossu o juki suru ooshi to iedomo, hossu no juki suru wa ooki ni arazu tp

FeBERTSABIZELEWN EDR,

APFOBET

SILHlES(CH OT):

Le., teachers

of Zen may be common enough, but authentic teachers are not. The whisk was a ritual implement held by an abbot when he ascended the high seat in a dharma hall for a formal teaching; raising this whisk as a visual display was a common gesture. See Supplementary Notes, s.v. “Whisk.”

92

Seeing buddha is made manifest by buddha (kenbutsu wa hi butsu genjo nari Fut

(SHB FLAK Ze

): Taking genjd LAX as equivalent to genjo FLAK (“realized,” “obvious,”

“immediately available,” etc.). Dégen is playing here with the glyph ken 5 (“to see”), tempting us to read the phrase something like, “seeing buddha is seen (and realized?) by the buddha.” Presumably, this and the immediately following clause represent an explanation of Rujing’s line, “He once personally saw the Buddha; he doesn’t deceive.” 93

bodies and minds numerous as the sands of the Ganges (nyo Goga sha siry6 no

shinjin ROYER] 7 BE OD 94

HL): Presumably. referring to innumerable lifetimes.

over two thousand years later (nisen yo sai yori kono kata FER

LY OM

7>7 露柱 燈 龍 を眼 優 惜 し 、て 打 眠 るす な り 。 “When I get hungry” is the way of life of one who has “had rice: one who has not “had rice” cannot be hungry. Thus, we should recognize that we for whom hunger is an everyday matter are definitely people who have “finished our rice.” “When I get tired” 1s tiredness within tiredness; it has completely sprung forth from the crown of the head of tiredness. Therefore, it is the present in which the entire body is turned completely around by the way of life of the entire body. “I sleep” is to sleep by borrowing the buddha eye, the dharma eye, the wisdom eye, the ancestor eye, the pillar and lantern eye.'” * Ok

KOKOK

[59:10] {2:127} Sem ae. SAR AIC BIN Smee KO ASR ICVME< . ERR BRA RIE AAESPRR SE RE,

PORmICH bie TT. ES Ee, TM

45 HEAL,

My former master, the Old Buddha, having been invited to move from

the Ruiyan Monastery in Taizhou to the Jingci Monastery in the Lin’an Prefecture, said in a convocation,”°

18 “The bellows” (rohai Si): Spiritual practice. 19

sleep by borrowing

Used as a metaphor for what “fans the flames” of

the buddha

eye, the dharma

eye, the wisdom

eye, the

ancestor eye, the pillar and lantern eye (butsugen hogen egen sogen rochi toro gen o

keshaku shite, tamin suru (AB + YEAR - SAAR + 7HAR + REFERRER 2 eS LC.

FTIR

4): The first three eyes here belong to a standard hierarchy of “five eyes” in Buddhist literature: the physical eye of human vision, the deva eye of paranormal vision, the wis-

dom eye of the adept who recognizes emptiness, the dharma eye of the advanced bodhisattva, and the buddha eye of unsurpassed bodhi. See Supplementary Notes, s.v. “Eye.”

“Pillars and lanterns” (rochi toro #EtEE HE), referring to the free-standing columns and the lanterns of monastic buildings, is an expression regularly used in Zen texts for the immediate surroundings of the phenomenal world (or of the monks’ environment); see Supplementary Notes, s.v. “Pillars and lanterns.” 20

My former master, the Old Buddha (senshi kobutsu 5chh th ): A verse found

in the Rujing heshang yulu R0YF FN asEK (T.2002A.48:123c6-8), from an address to community on the occasion of Rujing’s departure for Jingcisi.

59. Everyday Matters Kg/の

家常

297

For half a year, I had rice and sat at Man Peak;

All clouds cut off — a thousand myriad layers.*! Suddenly, a single sound, the clap of thunder; Spring colors of the capital — apricot blossoms of crimson. [59:11] BRIT (EEO HAA, ZOE, Azer HAIMA ZR, HPI OBI, x TURE OU at FL AKZO, ASI YEE, Cave RRA, AAS O RBSE VY

CPEBRVEWSILR LET, ~BORRK c OVGHREO Cb. BHO

春色 くれな ゐ な る の みな り 。 帝 卿 、 いふ と 、は い ま の 赤 赤 條 條 りな 。 これ OREM,

PRAY,

HMIL.

Fine TF OWED A Ze Y ,

The buddhas and ancestors who engage in teaching in place of the Buddha — their teachings are all “sitting at Man Peak having rice.”*" The investigation that continues the Buddha’s life of wisdom — this 1s the manifestation of the way of life of “having rice.” The “half year” of “sitting at Man Peak” — this, he calls “having rice.” There is no knowing how many layers of “clouds” are “cut off.” The “single sound” of “thunder” may be “sudden,” but the “spring colors” of “apricot blossoms” are just “crimson.” “The capital” means this present nakedness.” Such as these is “having rice.’ “Man Peak” is the name of the peak at Ruiyan Monastery. *

21 22

KOK OK OK

Man Peak (Banpo #K€): L.e., Ruiyansi, as Dogen himself notes in his comment. The buddhas

and ancestors who engage in teaching in place of the Buddha

(butsu dai kegi no busso (#6{\({b {#948 4H.): An odd phrase. The translation takes dai {« here in the sense “to take the place of,” “to substitute for”; some take it in the sense “generation,” “age,” and read here “at the time of the Buddha.” “Engage in teaching” is a

loose rendering of kegi {.#, a technical term for the “manner of converting” a Buddhist audience.

23 this present nakedness (ima no the colloquial seki joj6 aR(K(K (“stark instance (jojo {#(K) of our present raw 24 Such as these is “having rice”

shakushaku j6j6 VY EO ARAR(EW): Variation on naked”), perhaps to be interpreted here as each reality (shakushaku ARAR). (korera no inmo wa, kippan nari — xv b O4EVE

(x, Befkze ): The antecedent of “these” (korera これ ら ) here is not clear: it may be understood as the immediately preceding instances of “nakedness” or as the sentences of the paragraph as a whole.

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[59:12] Sei tras, B72 RIC BAIN ETC OH OMB REIC LCARBRT BILUVIES , Hew, SRM, KT, PORE, OR, RBA, OH 華 自 熱購 。 My former master, the Old Buddha, in the buddha hall of the Ruiyan Monstery in Qingyuan Prefecture in Mingzhou once addressed the assembly, saying,” The wondrous mark of gold — Getting dressed and having rice.*° My obeisance to you — Sleeping early and waking late. Ii! Discussing the dark and talking of the wondrous, for no reason at all;

It’s strictly forbidden to deceive oneself by taking up the flower.’

[59:13] LEE BICSBRISL, Rew, CW Sik, BRED, BREE は 、 黄 金 妙 相 な 。り さらに た れ 人 の 、 著 衣 喫 飯 るす と 失 索せ さ ざれ 、 た れ 人 の 、 黄 金 妙 な 相 る と いふ こと な か れ。 か く の ご と くす れ ば 、 こ れ 道 著 な り 、 因 我科 偽 、 の し か ある な り 。 我 既 吊 、飯 提 喫 飯 りな 。 切 忌 括 華の ゆえ に、 し か ある なり。

We should slip our burden right now. ぞ “The wondrous mark of gold" means “getting dressed and having rice”; “getting dressed and having rice” is “the wondrous mark of gold.” Beyond this, do not grope for who is “getting dressed and having rice”; do not ask who is “the wondrous mark of gold.” When we act like this, this is a statement.”? “My 25 My former master, the Old Buddha (senshi kobutsu Fc bm 4 6): From the Rujing heshang yulu 8073 Fl fe) aBEK (T.2002A.48:125c11-12). 26 The wondrous mark of gold (2poz 7zyOso 黄金 妙 相 ): Synecdoche for a buddha body, one of whose thirty-two physical marks is a golden-hued body.

Getting dressed and having rice (/2 んze ん pg7 著 衣 喫 飯): Or (as rendered elsewhere in these translations) “wearing clothes and having meals,” a fixed expression for everyday life. 27

It’s strictly forbidden to deceive oneself by taking up the flower (sekki nenge ji

netsuman 9) =4454# B ZAHH): A sentence somewhat difficult to interpret; it can be understood to mean, “do not deceive yourself with regard to the legend that Buddha Sakyamuni held up a flower on Vulture Peak and silently transmitted the dharma to Mahakasyapa.” See Supplementary Notes, s.v. “Hold up a Flower.” 28 We should slip our burden (tdtanrai su beshi #839 F ~ L): An unusual expression not occurring elsewhere in Ddgen’s writings; usually interpreted as “transcending the burden of our [limited] Buddhist commitments.”

29 When we act like this, this is a statement (kaku no gotoku sureba, kore dojaku 7g7 か く の ご くす と れ ば、 こ れ 道 な著 り): The sense is uncertain; perhaps, “when we

59. Everyday Matters Kg/の

家常

299

obeisance to you” is like this. It 1s, | have already had my rice; bow and have your rice. Because it is “strictly forbidden to take up the flower,” it 1s like this. *

Kk KKOK

[59:14] {2:128} NCEA SHAM AKA, KERR, KEGIBW=A+PRA fk, RUB WEE, ABB, RS —eaKEe, AAR (PEM, fH RED HESE, FA(KBEAL BBR, SAB. USSR BMA, Al, MASH, Borzrétn,

BBW BALA FEM

Reverend Daan, Chan Master Yuanzhi of Changqing Monastery in Fu-

zhou, in a convocation, addressed the assembly, saying,”*° Daan stayed at Weishan for some thirty years, eating Weishan’s rice and shitting Weishan’s shit. I didn’t study Weishan’s Chan; I just watched over a single water bu 本ajo. If it strayed from the road into the grass, | would drag it out; if 1t damaged someone’s crops, I would whip it. The discipline went on for a long time; how sad for it, having to take orders from someone. Now, it’s changed into this white ox on open ground, always in front of me, everywhere exposed all day long; I can chase tt off, and it still won’t leave.*?

[59:15] bk DDICIOMRESHT AL. PHOS PICDRRS=APREIL, BR REY, SOICHA DSH OS, Roisnll, BOODb, A— SKE. DORR. Clearly, we should receive and keep this address to the assembly. “Some thirty years” of concentrated effort in a community of the budget dressed and have rice” (or pay “my obeisance to you,” or “do not ask”’), we are saying something (or expressing Rujing’s words?).

30 Reverend Daan, Chan Master Yuanzhi of Changqing Monastery in Fuzhou (Fukushit Chdkeiin Enchi zenji Daian oshé fal EEA eb KE Fnia}): Le.,

Changging Daan $B&X# (793-883). His words are found in the Jingde chuandeng lu Fe (SIEER (T.2076.5 1:267c6-10).

31 Daan stayed at Weishan (Daian zai gz 大 安 在 海山 ): Daan speaks of himself in the third person. Weishan is Mount Dawei, in present-day Hunan, where Daan succeeded

Weishan Lingyou 7 |L #8 #6 (771-853). 32 white ox on open ground (roji byakugo #&44H4F): No doubt an allusion to the scene in the Lotus Sutra (Miaofa lianhua jing WIE REE, T.262.9:12c13-23), in which a father, having enticed his children from their burning house (of samsara) and seeing them now safely seated “in the open” (roji #44) presents them with carts (the buddha vehicle) pulled by great “white oxen (byakugo 日 和牛) See Supplementary Notes, s.v. “Burning house.”

300

DOGEN’S

SHOBOGENZO

VOLUMEIV

dhas and ancestors was “having rice,” without any extraneous concerns. When the way of life of “having rice” is realized, naturally, “watching over a water buffalo” is its model. * OK OK

K

[59:16] HBR AR, FSB A, SSULEIA. ao. BS) PHA, RAK, 又 M—~(8. San. (AL, FEB, PIAL RAK, BERR, ees! PRIA, ARSC, BABE, EMR. BHA, RAK, Great Master Zhenji of Zhaozhou asked a newly arrived monk, “Have you ever been to this place?’”? The monk said, “I have.” The Master said, ““Go have some tea.”’

Again, he asked another monk, “Have you ever been to this place?” The monk said, “I haven’t.” The Master said, ““Go have some tea.”

The head of cloister asked the Master, “Why was it ‘go have some tea’ for the one who had been to this place, and ‘go have some tea’ for the one who hadn’t been to this place?’** The Master called to the head of cloister. The head answered. Master said, ““Go have some tea.”

The

[59:17] £2:129} VIE SIMS, ERICH OT, BILICh OR, MWCHOR. LM EB MESO, SHIH, KOSI, KER ERRE, Re 償 到 不 肖 到 な 。り こ の ゆえ に 、 先 師 いは く 、 誰 書在 横 活 酒 、虎 相 汰 來 喫 趙 INAS “This place” is not the crown of the head; it is not the nose; it 1s not Zhaozhou.*> Because it leaps free from “this place,” it is “ever been to this place,” it is “never been to this place.” It is Where are we here, that we’re just talking of “ever been” and “never been’? Therefore, my for33

Great Master Zhenji of Zhaozhou

(Joshi Shinsai daishi #1) BBRXKEM):

Le.,

Zhaozhou Congshen 趙 州 従 訟 (778-897). This anecdote. occurring also in Dogen'*s shinji Shdbégenz6 Bh F1EYEARARK (DZZ.5:248, case 233), can be found in the Liandeng huiyao Wee @ (ZZ.136:53 al -4). 34

head of cloister (inju b=): The chief administrator of the monastery.

35.

it is not Zhaozhou (Joshi ni arazu HAIN

& SF): Perhaps, more likely here a refer-

ence to the place, in present-day Hebei province, than to the person, Zhaozhou Congshen. 36

Where are we here, that we’re just talking of “ever been” and “never been”?

(shari ze jinmo sho zai, shikan dé 26 to fuz6 to FBRERRE,

MPI SEA

SA):

A sentence in Chinese, modeled on a fixed rhetorical question, variants of which occur

59. Everyday Matters ん 9

家常

301

mer master said, “Who, while sitting in a wine shop in a decorated tower, would invite someone to come and drink Zhaozhou’s tea?’”*’ [59:18] LA MMVL, HAORERILRARROATEY . Thus, the everyday matters of the buddhas and ancestors are only having tea and having rice. TE TEAR Hee Fs OB BTL Treasury of the True Dharma Eye Everyday Matters Number 59 [Ryumonji MS:] 個 時 寛 元 元 科年 卵 二十 月 十 七 、日 在 越 宇 締 師 下峰 示 衆 Presented to the assembly beneath Yamashibu, Etsuu; seventeenth day, twelfth month of the junior water year of the rabbit, the first year of Kangen [28 January 1244}°* [Tounji MS:] fF] “FERRIER -ASRZ. CIA RAR, EAE Copied this 1n the acolyte’s quarters, beneath the peak; first day, first month of the senior water year of the dragon, the second year of the same [era] [10 February 1244]. Ejo FRSC —OKETLIA TAB. RACESAG RES 2. PE ECA Copied this in the Joyo Hermitage, Ethe1 Monastery; the sixteenth day, twelfth month, junior earth year of the pig, the eleventh year of Bunmei [27 January 1480]. Bhiksu Koshi’ several times in the Shdbdgenzo. The force of the question is usually something like, “Where do you think we are, that we’re talking about such trivial dualities?” Perhaps best known

from the retort of the monk

Puhua ##{E (dates unknown),

when charged

with being rough by Linji Yixuan Bay#EX (d. 866) (Linji lu BAER, T.1985.47:b5-6; recorded also at shinji Shdbogenzo tk IEVEAR HR, DZZ.5:174, case 96): i BEATE, leew A, Where are we here, that we’re talking of rough and talking of fine?

37.

my former master (senshi cB): From the Rujing heshang yulu ¥0iF Fi fal ah Sk

(T.2002A.48:123b 20-21; 129c20-21). Rujing is quoting words attributed to Fachang

Yiyu £6 (7718 (1005-1081) (e.g., at Xu gu cunxiu yuyao #4 4 ia a &, ZZ.118:886b11). 38 The Tounji j= MS shares an identical colophon. 39 Joyo Hermitage (2y6gz 承 陽 庵 ): Dogen's memorial shrine at Eiheiji 永平寺 , from his posthumous title Great Master Joy6 (Joy6 daishi 7K KEM). Bhiksu Koshu (7ん zz Os

比丘 光 周 ): Fifteenth abbot of Eiheiji (1434-14922).

TREASURY OF THE [TRUE DHARMA NUMBER

EYE

60

The Thirty-seven Factors of Bodhi Sanjushichi hon bodai bunpo

三十 七 品 菩 捉 分 法

304

DOGEN’S

SHOBOGENZO

VOLUME IV

The Thirty-seven Factors of Bodhi Sanjushichi hon bodai bunpo INTRODUCTION

This work, one of the longer texts of the Shobogenzd, was composed in the spring of 1244, at Kippoji in Echizen. It represents number 60 in the seventy-five-chapter compilation and number 72 in the Honzan edition (or 73 in the Iwanami and Shimuch6o versions). It is not included in the sixty-chapter compilation but is found in the twenty-eight text Himitsu collection, where it is listed as number 11 of fascicle 1.

The essay 1s noteworthy on at least two grounds. The first ts its title theme. The thirty-seven factors of awakening (bodhi-paksika-dharma) is a venerable set of (sometimes overlapping) lists of spiritual desiderata found throughout Buddhist literature. As such, it represents precisely the sort of conservative Buddhist teaching often dismissed by the Zen masters; and, indeed, one does not normally find the list treated in the

discourse of these masters. Here, however, Dogen takes up the individual members of the list and treats them as if they were Zen teachings, providing each factor with comments in the language of the masters. A second noteworthy feature of the essay is its strong dismissal of lay life as a vehicle for Buddhist awakening. In his treatment of the topic of right action, Dogen departs from his practice of providing brief Zen comments on each factor and launches into an extended argument, covering over one-third of the text, for the superiority of the renunciant life. He is adamant in his denial that any lay person — even such famous laymen as Bodhisattva Vimalakirti or Layman Pang Yun jee — ever achieved an awakening; and he ts scathing in his criticism of Zen masters who deny the spiritual difference between the householder and the monastic, calling them “evil dogs” that seek only to gain favor with the laity. In this section, and tn this essay as a whole, we see a fascinating combination of radical and conservative elements in Dogen’s Buddhism.

305 TE YER HER ER ZN Treasury of the True Dharma Eye Number 60

三

十 七 癌 菩提 分 法

The Thirty-seven Factors of Bodhi [60:1] {2:1303 EBOABR HY. VIED S H+ NKOM - 17 BO, 昇 降 階 級 の 葛藤 する 、 さ ら に 葛藤 公 案 りな 。 喚作 諸 俺 な り 、 喚作 諸 祖な り 。 There is a koan of the old buddhas: the teaching, practice, and verification of the thirty-seven factors of bodhi.' The entangling of the ascent and descent of their stages is a further koan of entanglement.” They are called “the buddhas”; they are called “the ancestors.” *

[60:2] DUE,

mee

KOK OK

OPT.

The four abodes of mindfulness (also called the four bases of mindfulness):° 1

koan ofthe old buddhas (kobutsu no kédan HOB):

Or “a kdan of the old

Buddha” (i.e., Sakyamuni); the plural can refer to the seven buddhas of the past or, in Dodgen’s usage, to any of those in the lineage of the buddhas and ancestors. See Supplementary Notes, s.v. “Old buddha.”

2

thirty-seven factors of bodhi (sanjishichi hon bodai bunp6 =+ tint Ais):

S. saptatrimsad-bodhi-paksika-dharmah; a venerable listing, found throughout the Buddhist canon, of seven (sometimes overlapping) sets of spiritual desiderata: (1) the four abodes of mindfulness (shinenju DUAE;

S. smrty-upasthana), (2) the four right aban-

donments (shishddan VUE; S. samyak-prahana), (3) the four bases of spiritual power (shijinsoku VO## X; S. rddhi-pada), (4) the five faculties (gokon F:4k; S. indriya), (5) the

five powers (goriki 4.7); S. bala), (6) the seven limbs of awakening (shichikakushi C#&

32: S. bodhyanga), and (7) the eightfold path (hasshdd6é /\ 1EiB; S. marga). The entangling of the ascent and descent of their stages (shOko kaikyiu no katto suru

昇降

階級 の 葛藤 する): “Entangling” here renders the verbal form of the term kattd 葛

fe, for which, see Supplementary Notes, s.v. “Tangled vines.” The “steps,” or “stages” (kaikyii BER), may refer to the members of the list of factors or to the stages of teaching, practice, and verification. 3 four abodes of mindfulness (shi nenjii Pf): The first set of the thirty-seven factors of bodhi. The “four bases of mindfulness” (shi nenjo VU73\)kt) represents an earlier

translation of the Sanskrit smrty-upasthana. (The parenthetical remark ts in the original.)

306

DOGEN’S

SHOBOGENZO

VOLUME IV

[60:3] —S.

BANS

(8.

BER,

=F.

BMS,

WS,

BERR,

1. Observing the body as impure; 2. observing sensation as suffering; 3. observing the mind as impermanent; and 4. observing the dharmas as without self.*

[60:4] OaRISLW SIL, WEOMAO-RRIL, B1+HRRO, (NBR APD AI. ERRICBEBET A, BA RIE7LOO, AReKTRO AIL, BREA 76 ん 、 若 無 身 らな ん 、 行 取 不 得 らん な 、 説 取 不 得 らん な 、 観 取 不 得な らん 。 すでに 観 得の 現 成 あり、 し る べし 、 貴 跳 得 な おなり。 い は ゆる 観 得は 、 毎 日の 行 、履 掃 地 ・ 掃 床な り 。 第 幾 月を 軸 し て 掃 地 し 、 正 赴 第 二 を月 晃 し て 掃 地 ・ 掃 床 す ゆえ る に 、 書 大地 の 念 摩な り 。 “Observing the body as impure”: the bag of skin of the body observed here is “all the worlds in the ten directions.’”” Because it is “the true body,” its skipping along the life-saving path 1s “observing the body as impure.”° Were it not skipping, it could not be observed; it would be as if there were no body: it could not be practiced; it could not be talked of; it could not be observed.’ That it can be observed definitely occurs; so we know that it can skip along. The words “can be observed” refer to everyday conduct — sweeping the ground, sweeping the platforms. We 4

1. Observing the body as impure (issha, kan shin fuj6 —4&,

GY AIF): Digen

gives here the standard list of four objects of mindfulness, central to some systems of vipasyanda practice: body (shin #; S. kaya), sensation (ju 3; S. vedana), mind (shin 心 : S. citta), and dharma (h6 7); said to overcome, respectively, the four “inverted” (tend6

BAB): S. viparyasta) views: purity (j6 iF; S. Subha), pleasure (raku #2; S. sukha), permanence (j6 #; S. nitya), and self (ga 4%; S. atman).

5 “all the worlds in the ten directions” (jin jippd kai d+ #): Given the expression “the true body” (shinjitsu tai (2 HAS) in the following sentence, Dodgen is likely recalling here the words of Xuansha Shibei “47> Ei {fi (835-908) recorded in the shinji Shébégenzé a F IEYEERRK (DZZ.5:196, case 131) and quoted elsewhere in the Shdb6genzo; see Supplementary Notes, s.v. “True human body.”

6

its skipping along the life-saving path is “observing the body as impure” (katsuro

ni chdchd suru,

kan shin fujd nari TEESICBEBET SO, Bl FIFZ Y ): Following

Kawamura’s punctuation after suru. The phrase could also be parsed, “it is an ‘observing the body as impure’ that skips along the life-saving path.” The verb chdchd BEBE (“to skip”), found in several Zen texts, does not occur elsewhere in the Shdbdgenz6d. The expression katsuro { (“life-saving path” — i.e., “escape route”) occurs quite often in Dodgen’s writing; often taken as “vital path.” 7

it could not be practiced; it could not be talked of (gydshu futoku naran, sesshu

futoku zg7g7 行 取 不 得 らん な 、 LER AGE ZL © LL): Perhaps reflecting the words, quoted elsewhere in the Shobdgenzé, of Dongshan Liangjie jl F {ft (807-869) (see, e.g., shinji Shobogenzé ia FE ARK, DZZ.5:164, case 77): aH TT Tel, TT Ha Fa I talk of what can’t be practiced and practice what can’t be talked of.

60. The 37 Factors of Bodhi Sanjiishichi hon bodai bunpd6 三 七 十 品 菩提 分 法 307

take up “what number moon” and sweep the ground; we take up “truly, this is the second moon” and sweep the ground, sweep the platforms.*® Therefore, all the whole earth is like this.’

[60:5] 首 身は 身 観 な 、り 身 観に て 爺 物 観 にあら ず 、 正 営 観は 卓 卓 来 りな 。 身 観の 現 成 すると き 、 心 観す べ て 携 未 着な り 、 不 現 成 な 。 り し か ある ゆえ に 、 金 瑞 定 りな 、 首 楊 厳 定 な 、り と も に 観 身 不 浮な り 。

“Observing the body” is the body observing; it is the body that observes, not something else observing. Precisely such observation stands out: when observation by the body occurs, observation by the mind is nowhere to be found, does not occur.'° Therefore, it is the diamond concentration, it is the suramgama concentration; both are “observing the

body as impure.”"'

8

“what

number

moon”

(daiiku getsu #385 ); “truly, this is the second

moon”

(sh6 ze daini getsu 1E#= 5 — HF ): Reflecting a conversation between Yunyan Tansheng 宏

jit & FF (782-841) and fellow student Daowu Yuanzhi i4 & [Bl # (769-835) that is recorded in Dogen’s shinji Shobégenzé 眞字 正 法眼 蔵 (DZZ.S:166、 case 83): 凛 州雲 央 山 曇最裕 師 〈 嗣 薬 〉山 一 日 掃 地 、次 BA. Abele, bia, AR me, BA, SRAIAB A, PORE. IHR ABBA, Birks, Chan

Master Tansheng

of Mount

Yunyan

in Tanzhou

(succeeded

Yaoshan)

was

sweeping one day, when Daowu said, “How attentive!” The Wu The Wu

Master said, “There’s one who’s not attentive.” said, “If so, there’s a second moon.” Master stood up his broom and said, “What number moon is this?” desisted.

The phrase “truly, this is the second moon” (shé ze daini getsu IE

—

Fi) comes from

a comment on this conversation by Xuansha Shibei “iDEN (see Jingde chuandeng lu Fe (SEER, T.2076.51:315b1).

9

all the whole earth is like this (jin daichi no inmo nari #KH100 {EE Ze

): The

antecedent of “like this” (inmo {&/®) is unclear; and it is possible to read the phrase, “‘it

[i.e., the “sweeping’] is the whole earth just as it is.”

10

nowhere to be found (mo mijaku #25. %): A loose rendering of the idiom “to grope

for but not touch.” 11

diamond concentration (kongé j6 @iillE); Saramgama concentration (shuryogon

j6 GtERE):

Two widely celebrated states of samadhi, neither of which

is ordinari-

ly associated with the four abodes of mindfulness. The former, the vajra-samadhi (or vajropama-samadhi) is identified in some literature as the trance from which one enters directly into nirvana (or buddhahood); the latter, “the samadhi of the heroic march,” the

subject of the Siramgama-samadhi siitra, is said to lead all beings to buddhahood.

308

DOGEN’S

SHOBOGENZO

VOLUME IV

[60:6] {2:131} お ほ よ そ 、 RERAROBBERARRLVERY, PROM bS ず 。 有 身上 是 不 沼 りな 、 現 身 便 不 澤 な 。り か く の ご と く の 参 は胸 、 魔 作 借 の と き は 、 魔を UC CRRBEL IEG. PRIEMRO L kid, HATH UCHR LE H+, MED E XIX, AHURA LIED S20, ESICHRITIE 路 あ る 道理 を参 究すべし 。 In sum, the principle of seeing the dawn star in the middle of the night is called “observing the body as impure.”'? It is not an issue of comparing purity and impurity. Having a body is impure; manifesting a body Is impure.'* In such study, when a demon becomes a buddha, in taking up the demonic, it subjugates the demonic and becomes a buddha; when a buddha becomes a buddha, taking up buddhahood, it figures on buddhahood and makes a buddha; when a human becomes a buddha, in taking

up humanity, it tames its humanity and becomes a buddha.'* We should investigate the principle that there is a passage in what is taken up.'° [60:7] た と へ ば 、 洗 の衣 法 ご の と し 。 水 は 衣 に 染 汚 せられ 、 衣 は 水 に 浸 却せら る。 この 水 を 用 し著 て 洗 洗 、 し こ の 水 を 換 し却 て 洗 洗 す と い ども へ 、 な はほ これ 水を もちい る、 な ほこ れ 衣を あら ふ な り 。 一 番 洗 ・ 雨 番 洗に 見 浮な ら SAUL, KIC BRT SOLD. KERB KO, RE GEK EY, WKik, FRFBOPHK, ERITH HWS, PERICEAL, KAMARA EES RS At7SO, Kit, MOK, LEICGHH), SBOHKLUC, BRA BAK ze 0, UbmtvreE tb, GHA RRT SRY, CORB, PROF UDB 衣 を 水 に 浸 却する を 本 期 と せ 、ず 水 、 の こ ろ も に 当 却する を 本 期 とせ ず 。 染 汚水 も を ち ゐ て 衣 を 洗 洗する に 、 洗 衣 の 本 期 あ り さ。 ら に 、 火 ・ 風 ・ 土・ 水 ・ 空を 用 著し て 衣を あら ひ 、 物 あら を ふ 法 あり 、 地 ・ 水・ 火 ・ 風 ・ 空 も を ち て 、 地 ・ 水 ・ 火・ 風・ 空 をあらひき よむ る 法 あ り 。

12

seeing the dawn star in the middle of the night (yahan ken myojo 夜半 見明星 ):

Despite the temporal incongruity, a common expression for the moment tn which Siddhartha, upon seeing Venus in the dawn sky, became a buddha. 13

Having a body is impure; manifesting a body is impure (u shin ze fuj6 nari, gen

shin ben fuj6 nari BYR ARIF

ZO. RE RIEZS O ): Le., “impurity” is being embod-

ied. For some reason, Dogen has put these phrases in Chinese, though they do not appear to be quotations. 14 In such study (kaku no gotoku no sangaku wa 2 O2E < OBBld): Le., when we understand “impurity” in this way (as the state of being embodied).

it figures on J): Allusion buddha” (zu 15 there is

buddhahood and makes a buddha (zubutsu shi sabutsu su 園 介 し 作 俺 to the words of Mazu Daoyi #548318— (709-788), “I’m figuring to make a sabutsu fl /E #8), which Dégen will evoke again below, section 24. a passage in what is taken up (nensho ni tsiiro aru $59R\C AR % BD): Le.

(as in the three preceding examples), it is by taking up what one is that one becomes a buddha.

60. The 37 Factors of Bodhi Sanjishichi hon bodai 7 のの

For instance, it is like the by the robe, and the robe is to wash it and change this water and still washing the or second washing, do not

三

七 十 品 菩提 分 法 309

way we wash our robes. The water ts dirtied soaked by the water. We may use this water water to wash it, but we are still using the robe. If it does not look clean after the first stop and put it off. It is, when the water ts

used up, we use more water, it is, when the robe ts clean, we still wash

the robe.'® As for water, we use the water of various types, all of which are good for washing robes."’ It is the investigation of the principle that, when the water is muddied, you know there are fish.'* As for the robes,

the robes of various types all get washed. With concentrated effort like this, the koan of washing the robe is manifest. Yet, we see cleanliness.'”

The essential point of this is that soaking the essarily what we want, and dirtying the water we want; what we want in washing the robe the dirty water. Going further, there is a way

robe 1n water is not necwith the robe is not what ts to wash the robe using of washing the robe, of

washing things, using fire, wind, earth, water, and space; there is a way

of washing and purifying earth, water, fire, wind, and space with earth, water, fire, wind, and space.”

[60:8] {2:132} VEORMRRISORS. ERDKOTEL, INKY CHS + SBA-S ARIS, TNL DRER TO, RR, bLUMERBZCHO SNM, HAV まだ も ちい ざる な り 、 ひ と り 商

那和

修 みな の

らん や 。

こ の 道理

よ 、 く よ く

(“LAR EDCTBBEETRL,

The essential point of “observing the body as impure” here 1s also like this. According to this, the entire body, the entire observation, and the

16

It is, when

the water is used up, we use more water;

it is, when

the robe is

clean, we still wash the robe (sui jin k6 yo sui nari, e j6 kd kane nari 7K as BA 7K Ze 9 | 衣 淳 更 淀 衣な ): り Phrases put in Chinese, though probably not a quotation. 17

water of various types (shorui no mizu #872

7K): Perhaps reflecting the common

Buddhist trope of “one water and four views” (issui shiken —7K DU 51): devas see water

as jewels (or jeweled ground), humans as water, pretas (“hungry ghosts”) as pus and blood, fish as a dwelling. 18 when the water is muddied, you know there are fish (sui joku chi u gyvo Ki®MA f@): Another phrase in Chinese, likely reflecting the fixed saying, “when the fish moves,

the water is muddied” (yu xing shui zhuo 417 7K 14). 19

Yet, we see cleanliness (shika aredomo, joketsu o kenshu suru nari し か あれ ど

t), PRX ART 472% ): The thrust of the adversative “yet” (shika edo77 の oO し か あれ ¢ t ) here is unclear; perhaps, “despite the variety of water and robe mentioned here, we can apprehend the meaning of ‘cleanliness’ in the koan of washing the robe.”

20

fire, wind, earth, water, and space (chi sui ka fu kit Hh + 7K + 火・ 風 ・ 空 ): The

five primary elements (godai 4X) of Buddhist physics; see Supplementary Notes, s.v. “Four elements and five aggregates.”

310

DOGEN’S

SHOBOGENZO

VOLUMEIV

entire impurity are the kasaya born of mother.*' If the kasadya were not the kasaya born of mother, the buddhas and ancestors would not use it. Could Sanavasa be the only one? This principle, we should fix our minds on, study, and exhaustively investigate.

[60:9] Oem

cw sli,

BLN

受な り 。 自 受 あら に ず 、 他

受に あら ず 、 有 受 に

mot, MPIChOT, ERZTRO, ERR, WANs SHIRA PTARWS, LRA RPRICICD& 720, Al BORITICTAKRYO,

A LO ei の ゆえ に 、 物 調 あら ず 。 更 有 苦 と い へ ども 、 苦 L. (FREES.

72. ABE BEML RKO BENT 衆 生 、茸 更 有 苦 衆生 りな 。 衆 生は 自 あら に 名 生 つ 、 ひ に 暗他 不 得な り 。 征 基 徹 斗 、語 こ、 れ た や すく 歓 索 着すべき に あら ず 。

OZ, ず 、 上 衆生は 苦 連 苑 根 目 己に 問

OT 他 に 苦な り 著すべ

“Observing sensation as suffering” means that suffering is sensation. It is not one’s own sensation, not another’s sensation; it 1s not having sensation, not lacking sensation.” It is the sensation of a birth body; it 1s the suffering of a birth body.” It means the sweet, ripe melon is replaced by the bitter gourd:

it is bitter to skin, flesh, bones, and marrow;

it is

bitter equally in states with mind and without mind; it 1s the practice and verification of “a higher spiritual power.” It is the spiritual power that 21

kasaya born of mother (j6 shé kesa RX):

Allusion to the legend, recorded

in Xuanzang’s “# Datang xiyu ji KF Pasa (T.2087.51:873b28-c5), that the Third Ancestor, Sanavasa, was born wearing a miraculous robe, which enlarged as he grew, became a monk’s habit when he left home, and a nine-panel samghati robe when he took the full precepts. 22

not having sensation, not lacking sensation (uju ni arazu, muju ni arazu AS

に あら ず 、 無

受 あら に ず): Or, perhaps, “not an existent sensation, not a non-existent

sensation.” 23

birth body (shdshin “£): i.e., the body into which one is born.

24

the sweet, ripe melon is replaced by the bitter gourd (fenjuku ka o ku koro ni

kankyaku suru SHAK

% SAIC HAHN T 4G): The translation loses the play on the word

ku %&, used for both “suffering” and “bitter.” Dogen alludes here to the saying he will quote just below:

SH TN AA a,

PEAR

The sweet melon is sweet through to its stem; the bitter gourd is bitter all the way to its root. The saying, more often in reverse order, occurs with some frequency in Zen texts; it is perhaps especially associated with Yuanwu Kegin [R/S 50) (1063-1135) (see, e.g..

Yuanwu Foguo chanshi yu lu (AME ib Ries bn BKK, T.1997.47:720b23-24). bitter equally in states with mind and without mind (ushin mushin to ni nigaki nari A

心 ・ 無 心 等 に に が き な ): り Taking /6 等 here as hitoshiku (“equally”), rather than nado (“etc.”). The contrasting pair ushin @-L. and mushin 無心 can indicate respectively (3) “conscious” and “unconscious,” (b) “discriminating consciousness” and “nondiscriminating consciousness,” or (c) “intentional” and “unintentional.”

60. The 37 Factors of Bodhi Sanjiishichi hon bodai bunp6

=+- tinea

311

springs forth from “through to the stem,” that springs forth from “all the way to its root.””° Therefore, it is, “I thought that living beings suffering living beings.””° “Living beings” are are not other. ““Now there are suffering living can’t deceive anyone.”’’ Although it may be sweet through to its stem, and the bitter gourd

suffer; and now there are not self; “living beings” beings” 1s, in the end, “it that “the sweet melon is 1s bitter all the way to its

root,” the bitterness is not easily to be found. We should ask ourselves,

“What is bitterness?”

[60:10] PLIMES IL, BURRIS < . RB SRIOE, TOMB L DICMBHEZEY ,

Libnidt, Be OnT

“Observing the mind as impermanent.” The Old Buddha of Caoxi said, “Impermanence ts the buddha nature.””’ Thus, the impermanence understood by various types is equally buddha nature. [60:11] TKSe KAMA. eet TBR — Ze, BE RU KA. Great Master Zhenjue of Yongjia said,

practice and verification of “a higher spiritual power” (ichij6 no jinzii shush6 —_L®

Hi (E74): Likely recalling the saying of Weishan Lingyu iS #£#6 (771-853) that his disciple Yangshan Huiji {£11284 (803-887) had performed “a higher spiritual power” (vishang shentong — #38) by bringing him a wash basin and towel. (See, e.g., shinji

Shébégenzé 眞字 正法

眼 蔵, DZZ.$:158, case 61: discussed in “Shobogenzo jinzu" 正法

HBS ik 168.) 25

“through to the stem” (tettai {i4##); “all the way to its root” (renkon i248):

Again, from the saying, introduced just below, on the melon and gourd. 26

“I thought that living beings suffer; and now there are suffering living be-

ings” (shdi shujd ku, k6 u ku shujo 特計 衆生 、苦 ABR): An expression coined by Jingging Daofu #27184 (864-937) (see, e.g., Biyan lu 32 Re%k, T.2003.48:182c3): generally taken to mean that suffering and living beings are equivalent.

27

“it can’t deceive anyone” (man ta futoku fn{tt*44): Perhaps meaning “it is what

it is” or “it is true to itself’; likely an allusion to the saying of Nanyue Huairang Pa 3k18

a# (677-744) about a bronze mirror recast as an image (e.g., at shinji Shobodgenzé \AF IEF AR RK, DZZ.5:188-190, case 116): BG 7 ie AR Ay {ith —BAt AS “Even though it doesn’t reflect, it can’t deceive anyone even one jot.” 28

“What is bitterness?” (somosan ze ku (E/E):

Or “what is suffering?”

29 “The Old Buddha of Caoxi” (Sdkei kobutsu ByZ 4h Bp): L.e., the Sixth Ancestor, Huineng #%#E. His saying occurs at Jingde chuandeng lu {2 (BEER, T.2076.51:239a2.

312

DOGEN’S

SHOBOGENZO

VOLUMEIV

Compounded things are impermanent; all are empty.°° This is the great perfect awakening of the Tathagata. [60:12] いま の 観

心 無 常 、 な す は ち 如

來 大 園 濾 な 、り 大 彫

覚 如来 な 。り

心 、も し 不

紋 らん な と する に も 随 他 去 す る ゆえ が に 、 心 、 も あれ し ば 観 も ある な り 。 お ほ よ そ 無上 菩提 いた に り 、 無上 正 等 の算 現 成 、 な す は ち 無 常 な 、り 観 心 な り 。 心 か らな ず し も 常にあら ず 、 離四 句、 絶 百 非 な が る ゆえ に 、 動 壁 瓦 礎 ・ 石

頭 大 小 こ、 れ

心 な 、り こ れ 無 常 な 、 り す な は ち

観な り 。

“Observing the mind as impermanent’ here is “the great perfect awakening of the Tathagata,” is the Tathagata of great perfect awakening. Even if we say the mind is not observing, since it “goes along with it,” when there is mind, there is also observing.*' In sum, reaching unsurpassed bodhi, the realization of unsurpassed, perfect awakening, 1s “impermanence,” is “observing the mind.” “The mind” is not necessarily permanent: because it is “free from the four propositions and cuts off the hundred negations,” “fences, walls, tiles, and pebbles,” stones big and small — these are “the mind,” these are “impermanent,” are “ob-

SerVing. 30 Great Master Zhenjue of Yongjia (Ydka Shinkaku daishi K#B KEM): Le., Yongjia Xuanjue 永 嘉 玄 (665-713). His words come from the Zhengdao ge #18 K, traditionally attributed to him (T.2014.48:495c19-20).

31

“goes along with it” (zui ta ko 随

他 ):去 Likely reflecting the recommendation of

Dasui Fazhen A[AIKIB (834-919) to go along with “this” (shako ia f&) when it is destroyed with the chiliocosm at the end of a kalpa. (See below, section 84.)

32

“free from the four propositions and cuts off the hundred negations” (ri shiku,

zetsu hyappi BPO"),

#439): A common Zen expression. The “four propositions” (S.

catuskoti) refers to the classical technique in Buddhist rhetoric that discusses a topic from four perspectives: true, not true, both true and not true, neither true nor not true.

“The hundred negations” refers to the refutation of all of an opponent’s claims. Together, the two terms suggest the practice of reasoning and argumentation. “fences, walls, tiles, and pebbles” (shd heki ga ryaku t&#= BLES): An expression, appearing often in Dégen’s writing, attributed to Nanyang Huizhong Paws EEG (d. 775), as a definition of “the buddha mind.” See Supplementary Notes, s.v. “Fences, walls, tiles, and pebbles.” stones big and small (sekitd dai sho 498XK/).): Likely reflecting a saying attributed

to Guizong Daoquan ##aziHz# (930-985) (see, e.g., Jingde chuandeng lu STE (HER, T.2076.51:403b10-12):

il, FLU a EE, A BAK IE K/E/).

BAL

A.

A

BERS.

BHA,

We

[A monk] asked, “Does the buddha dharma exist on Mount Jiufeng?” The Master [Daoquan] said, “It does.”

He asked, “What is the buddha dharma on Mount Jiufeng?” The Master said, “The bigness of the stones on the mountain 1s big, the smallness is small.”

60. The 37 Factors of Bodhi Sanjiishichi hon bodai 7 の の 三 七 十 品 菩提分 法 313

[60:13] {2:133} GUEMRIL, RARER, BARE, MMB HROADOAICBRA ) , FERRE Ze J BPEA Ze, UPR SE PEZE YO . OGRE PRAT SE ) . —Wae RAE Ze) | — ae He aa Ze | — ORME EB TE Ze り 、 一 切 生 衆 無 衆 生 な。 り か く の ご と く な る が ゆえ に 、 一 切 法 無 切 一 法 A, PREM R EBS AZO, LOL, 跳 出 澤 身 自 葛 藤な り 。 “Observing the dharmas as having no self’ is the long one 1s a long dharma body; the short one is a short dharma body.” It is “no self” because it is the way of life actually realized.” It is the “no” of the dog’s buddha nature; it is the “yes” of the dog’s buddha nature.” It is “all living beings have no buddha nature’’; it 1s all buddha nature has no living beings; it is all the buddhas have no living beings; it 1s all the buddhas have no buddhas; it is all buddha nature has no buddha nature; tt 1s all

living beings have no living beings.*° Since it 1s like this, we study all dharmas have no dharmas as “observing the dharmas as having no self.” We should recognize that it is “the whole body that springs forth 1s itself tangled vines.’

33.

the long one is a long dharma

body; the short one is a short dharma body

(chédsha ché hosshin, tansha tan hosshin R@ RIED,

BARE):

l.e., whether long

or short, it is the dharma body of the buddha; a fixed phrase, found in a number of Zen texts, to which Dogen also refers elsewhere in the Shobogenzo. 34 the way of life actually realized (genjd kakkei HiAiH#T): Or, perhaps, “the realized way of life”; an unusual expression, the reverse of which — kakkei genjo 活 計 現 成 (“realization of a way of life”) does occur elsewhere in the Shobdgenzo.

35 It is the “no” of the dog’s buddha nature; it is the “yes” of the dog’s buddha nature (kushi bussh6 mu nari, kushi busshé u nari ¥)--BRPERE7ROO . BRE な り): The translation assumes that the unexpressed subject here and in the following is “no self” (muga #£3%); hence, the mu #£ (“no”) in that expression is equivalent to

Zhaozhou’s #41 famously answering both “no” (mu #£) and “yes” (u #) to the question of whether the dog has the buddha nature — sayings discussed at length in “Shobogenzo

bussho” IE EAR TAB 性 . 36

“all living beings have no buddha nature” (issai shujd mu bussh6 —W)2R 無

(iP): A saying attributed to Weishan Lingyu iS UEP; see, e.g., shinji Shobdgenzd la EYERHK (DZZ.5:188, case 115). The variations on the saying here are Dogen’s invention. 37

“the whole body that springs forth is itself tangled vines” (chdshutsu konjin ji

katté BEMHJE 8 SAR): Variant of a verse, quoted in “Shdbdgenzo ganzei” IEYEAR HAE liz, by Dogen’s teacher, Tiantong Rujing Ki 407$ (1162-1227), in reference to Buddha Sakyamuni (Rujing heshang yulu OF FN MBER, T.2002A.48:122b14-15):

六 落年 草野 狐 精、 ELH EY FE BR For six years, a fox spirit, lurking in the grass; The whole body that sprang forth was tangled vines.

See Supplementary Notes, s.v. “Tangled vines,” and “Eye.”

314

DOGEN’S

[60:14] MPS,

SHOBOGENZO

OEE,

VOLUME IV

Reetkik, Swath.

Buddha Sakyamuni said, “All the buddhas and bodhisattvas regard long repose in this teaching as the womb of the sages.””**

[60:15] Ladmtuld, eee, CbICITOMAES BH ERO, L4ARL, FB QP), EOS), FCC DBASE LHY), WRIChOS DAUM. CNet), SREYV AX, WRLYEDICMHTS Sone, ER COWUANES BIR ETSATO, KEL LICMHRBMHORARE, た だ 四

念 住 のみな り 。

Thus。 the buddhas and bodhisattvas have all taken the four abodes of

mindfulness as “the womb of the sages.” We should recognize that there is a womb of virtual awakening, and there is a womb of wondrous awakening.*’ Since he said “all the buddhas and bodhisattvas,” the buddhas who are not wondrously awakened also take them as “the womb of the sages”; and bodhisattvas who have surpassed [the path] prior to virtual awakening or outside wondrous awakening likewise take these four abodes of mindfulness as “the womb

of the sages.””° Truly, the skin,

flesh, bones, and marrow of the buddhas and the ancestors 1s nothing but the four abodes of mindfulness. * OK OK OK OK

38 Buddha Sakyamuni (Shakamuni butsu E302 JE (#): Source unknown, although possibly reflecting a passage in the Renwang jing {= Ei (T.245.8:826b29-30): — Has i SeR BOS Bhat, All the buddhas and bodhisattvas nurture the ten minds as the womb of the sages.

“The sages” (sho 32; S. arya) refers to those advanced on the Buddhist path. 39

there is a womb of virtual awakening, and there is a womb of wondrous awak-

ening (fdgaku no shdtai ari, mydgaku no shotai ari FRO Binh 0, WAOBind 4): I.e., wombs of the two highest stages of the sages: the former is the penultimate stage of the bodhisattva path; the latter (also read mydkaku) is the stage of buddhahood. Some texts read nari 720

for ari #"

in both cases here: hence, “they (i.e., the four abodes)

are the womb of virtual awakening; they are the womb of wondrous awakening.”

40 buddhas who are not wondrously awakened (mydgaku ni arazaran shobutsu x (2d & & & (Ua); bodhisattvas who have surpassed [the path] prior to virtual awakening or outside wondrous awakening (tdgaku yori saki, mydgaku yori hoka

ni choshutsu seru bosatsu FRKLO SSX,

WERE OVEAICHMINt S Bhs): Dogen here

introduces the unorthodox claims of Zen masters that they are beyond the traditional definitions of the path: that they are buddhas even without the unsurpassed, perfect bodhi of wondrous awakening; that they go “beyond the buddha” (butsu 76 俸 向上 ). For the latter expression, see Supplementary Notes, s.v. “Beyond the buddha.”

60. The 37 Factors of Bodhi Sanjiishichi hon bodai bunp6 =+-tihBt#aiE

315

[60:16] IER, dH SOAEML Bt. The four correct abandonments (also called the four correct efforts):*!

[60:17] —#, REMODE, BOWE,

(#, CEBOM

=H. REBOHE,

OH. BE

1. Causing unarisen evil not to arise; 2. Causing arisen evil to cease; 3. Causing unarisen good to arise; 4. Causing arisen good to Increase. [60:18] {2:134}

RARE RREEW SIL,

BOR,

DROTLESKENSBERRL.

だ、 地 に し た が ひ 、 界 に より て 立 和 し きた

て 曲 らく りと

不 生 らし な 我を 根本 問 すべ 取 い は ば、

むる を 備 と法 舟 し、 正 偉 とせり 、 と いふ 。 俸 法 に は し 、 悪 末 生 の と き 、 づれ い な が く こ れ 断 減 見の 外道

れ 。り し か あれ ども 、 未 生 し

しきた れ り 。 外道 の 解 に 、 は こ れ 未 、 か のく ごと く な る べから ず。 し ば の と ころ に か ある 。 も し 未來 に あ な 。り も し 未來 きた り て 現在 なと る

と い は ば 、 俺 法の 談にあら ず 、 三 世 、 混 邊 しぬ べ し 。 三世 、 ALI, af 法 、 混 員 すべ し 。 諸 、法 混 息 せ ば 、 買 相、 混 邊 すべ し 。 買 相、 混 中 せ ば 、 唯 偶 奥 借 、 混 乱すべし。 か る が ゆえ に 、 未 來は のちに 現在 と な 、る と い は

さる な り 。 さらに 間 す 取 べし 、 未

れ を 生 べし 0, 説

知 取 ・ 見 取 せ 。る あら 時 ん。 も し し か 小乗 お 。 外道 よび HIRO, ON 定 、法 今 日 不定 説

生 悪 と 、 は な に を 生 べき す 。ぞ た れ か こ

も し 知 取 ・ 見 取す ること あら ば 、 未 生 あり 時 、 あら ば 、 未 生 法と 舟 すべからず、 巳減の と法 本 せ し て 、 未 生 悪 令 不 の生 須 光 すべ 衣 聞 等に 拘 ず eRERCEBT. FERRO, FECW SIL, 法な り 。

非未 しつ き な PA

“Causing unarisen evil not to arise.” What is designated “evil” does

not necessarily have a fixed shape: the designation has been established according to the place and according to the realm. However, making the “unarisen” be [something that] “does not arise” 1s called the buddha dharma and has been directly transmitted.” In the opinion of other paths, it is said to have an unmanifest self as its basis; in the buddha dharma, this cannot be the case.** We should ask for a bit, when evil is “unarisen,” 41 four correct abandonments (shishddan VU 1EEt): The second set of the thirty-seven factors of bodhi. “The four correct efforts” (shishégon JU 1E8) represents an alterna-

tive translation of samyak-prahana. (The parenthetical remark is in the original.) 42 making the “unarisen” be [something that] “does not arise” (misho shite fusho narashimuru RA LT AAR & Lite): An awkward attempt to capture Dogen’s diction. Judging from the sentence immediately following, his point would seem to be that orthodox Buddhist doctrine denies that what occurs comes out of a pre-existent potential. 43

In the opinion of other paths, it is said to have an unmanifest self as its basis

(ged6é no ge ni wa, kore mihé ga o ん o7Po7 7 の se77, 7 の 7 外道 の 解に は、 こ れ 未 萌 我を AMA LAE, LVS): “Unmanifest self’ renders mihd ga #844FX, an unusual expression that could mean either (a) “a self that has not yet sprouted (1.e., occurred)” or “a

self before it (i.e., evil) has sprouted.” The exact opinion is thus uncertain but perhaps a

316

DOGEN’S

SHOBOGENZO

VOLUME IV

where is it? If we say it is in the future, this will be forever the other path of annihilationism.* If we say that the future becomes the present, this 1s not the talk of the buddha dharma; the three times have been confused.” When the three times are confused, the dharmas will be confused; when the dharmas are confused, their “real mark” will be confused; when their

real mark is confused, “only buddhas with buddhas” will be confused.” Therefore, we do not say that the future will later become the present. Further, we should ask, what is it that we are calling “unarisen evil? Who has known it or seen it? If it has been known or seen, there would be a time when it is unarisen and a time when it is not unarisen.*’ If so, it

should not be called a dharma not yet arisen; it should be called a dharma already disappeared. We should study “causing unarisen evil not to arise” without learning from the other paths or the sravakas of the Small Vehicle. The accumulated evil filling the heavens — this is what ts called “unarisen evil”; it is non-arising evil. “Non-arising” means “yesterday, I preached a determinate dharma; today, I’m preaching an indeterminate dharma.”*® reference to the satkaryavada position of the Samkhya school of Hindu thought, which held that the effect is present in the cause (as the pot is latent in the clay from which it is fashioned).

44

this will be forever the other path of annihilationism (nagaku kore danmetsuken

no gedo nari 7225 < — AUT ELO Shi 72 Y ): Presumably, meaning that, if we hold that what has not yet happened is in the future, then it could never actually happen in the present — hence, the error of annihilationism (danken lt 5L; S. uccheda-drsti), which

denies future rebirths in which the consequences of karma are experienced. 45 the three times have been confused (sanze, konran shinu beshi =tt, 7RaLL Ya~L): Le., if the future somehow turns into the present, the distinctions among past, present, and future would break down. A common argument in support of a Buddhist critique of the intelligibility of the occurrence of real dharmas.

46 the dharmas (shoho i#i#); “real mark” (jissd HH); “only buddhas with buddhas” (yui butsu yo butsu “YE i BL 446): Playing on a line in Kumarajiva’s translation of the Lotus Sutra. see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.” 47

there would

be a time when

it is unarisen and a time when

it is not unarisen

(mishé ji ari, hi mishé ji aran 未 生 あり 時 、 非 未 生 あら 時 ん ): ILe. for someone to take it as an object of perception, it must have occurred at some point. 48

“yesterday,

I preached

a determinate

dharma;

today,

I’m

preaching an in-

determinate dharma” (sakujitsu setsu johd, konnichi setsu fujohd WEARER, GA at 7s Ze): After words (also cited in “Shdbdgenzo ikka mydju” IEVEER ie — FRAAER) attributed to Buddha Sakyamuni in the Liandeng huiyao Wi @ ¥ (ZZ.136:443b9-11):

世 尊 央 外道 問、 昨 日 説 何 法。 云 説 定 法。 外道 云、 今 日 説 何 、法 云 説 不 定 法。 外 道 云、 昨 日 説 定 法。 今日 何故 不定 説 。法 云 昨 日 。定 今 日 不定。 The World-Honored One was once asked by a non-Buddhist, “What dharma did you preach yesterday?” He said, “I preached a determinate dharma.”

60. The 37 Factors of Bodhi Sanjishichi hon bodai bunp6

=+-tiih#42491K

317

[60:19] EER ARES, GHILREO, BECO Lid, BERD, KER OLIX, wee O, WEIL REREZEO . BEM ZIASE7RO, CNe LCR な らし む、 と いふ は 、 調 達生 入 身 地獄 な 、り 調 達生 身 得 授 記な り 、 生 映 入 Beheze 0, ESE ZEO, DK ODE 6iitf (835-908), recorded in Didgen’s shinji Shobdgenzé 眞字 正 YEAR HK (DZZ.5:186, case 112), about whether to understand “the three realms are only

one mind” (sangai yui isshin = #i™E—.Ly) as a “chair” or as “bamboo and wood.” See Supplementary Notes, s.v. “Chairs, bamboo, and wood.” 62 mind of the common person and the sage (bonsho shin }L2-L)): I.e., the minds of ordinary humans and those advanced on the Buddhist spiritual path. mind

of grass and trees (sOmoku shin &7.-L)): The sense here is uncertain. The ex-

pression can mean “the heart, or core, of plants” (used to explain one sense of Sanskrit

hrdaya [“heart”]); in “Shdbdgenzé hotsu bodai shin” IEYFAR RIS SHEL, Dogen uses it in reference to spiritual practice associated with trees. mind of transformation (henge shin @{k-L): An expression that could refer to (a) the mind that produces magical effects, (b) the mind of an apparitional being, or (c) the mind that undergoes change. 63 The entire mind (jinshin iL’): Could also be rendered, “all minds” or, in the colloquial sense, “with all one’s heart.”

64 The effort base of spiritual power (shin jinsoku x47): D6gen’s treatment of this topic here will play on the glyph shin x (“to advance,” “to proceed,” etc.), used for

“effort” (shdjin tHE; S. virya). “stepping straight off the top of a hundred-foot pole” (Ayakushaku kanto maku jiki ho @ R*#98 461.4): An expression variations on which occur often in Zen literature;

Dégen’s source here is likely a verse by Changsha Jingcen fe?) (dates unknown) (Jingde chuandeng lu # {E(B Eek, T.2076.5 1:274b6-8): BOSSA RH A. HAG ARBIA, BOREAS, +HReey, The person unmoving atop a thousand-foot pole — Even though they’ve entered, it’s not yet the real thing. They should step off the top of the thousand-foot pole; The worlds in the ten directions are their entire body. 65

It is not that it is not one step “straight off’; but “where are we here,” that

322

DOGEN’S

SHOBOGENZO

VOLUMEIV

all the realms in the ten directions arrive with the spiritual power, go off with the spiritual power.

[60:27] {2:136} eth IL, OU, HROETE, SERRE? O. SBE”. り 、 ARM HEd 0, BEEBE 0, ZHCATA CED 9.

DEED

The thought base of spiritual power is, in all the buddhas and ancestors, “the karmic consciousness is vague and confused, without a basis

to rely on.”©° There is the thinking of the body; there is the thinking of the mind; there is the thinking of consciousness; there is the thinking of straw sandals; there is the thinking of the self before the kalpa of emptiness.°’ [60:28]

これ をまた

四 如

意 足 いふ と 、 RERSERZE

These are also called “the four wish-fulfilling bases”: they are without delay.®® [60:29] el PERS.

RIMS,

Zee.

Buddha Sakyamuni said, “To arrive before you have moved is called the ‘wish-fulfilling bases.’”°” we are talking about going forward or back? (makujiki ippo wa, naki ni arazu. shari ze jinmo sho zai, sesshin settai Fe AIL, 7KICH OT, GREE RE ate

ais): The expression, “where are we here?” (shari ze jinmo sho zai ja Bie ETE), used elsewhere in the Shdbdgenzo, is a fixed form appearing several times in Zen literature, in the sense, “how could we be talking about x here?” From this point to the end of the section, the text is in Chinese. 66 in all the buddhas and ancestors, “the karmic consciousness is vague and confused, without a basis to rely on” (issai busso, gosshiki b6b6, mu hon ka kyo 一

ORR, SeRRIEE, EA BT PS): Variation on the words of Yangshan Huiji (LUSH, from a conversation with his teacher Weishan Lingyou i | #46 that is found in several Chinese sources. Digen records one version in his shinji Shobdgenz6 t&7F IEE AR HR (DZZ.5:196, case 130); see Supplementary Notes, s.v. “Karmic consciousness.” 67 straw sandals (sdai &-#£): a common metonym for Buddhist study, from their use as footwear in the monk’s pilgrimage. before the kalpa of emptiness (Aiig6 izen 224) C.All): An expression occurring regularly in Zen texts in reference to a state before even the kalpa before the emergence of the world; see Supplementary Notes, s.v. “Before the kalpa of emptiness.” 68

“the four wish-fulfilling bases” (shi nyoi soku P40

©): An alternative rendering

of Sanskrit rddhi-pada; “feet [that move] just as one wishes.” The sense here is that one

can arrive “without delay” (mu chuchd #£#3#£) wherever one wishes to go. 69 fied.

Buddha Sakyamuni (Shakamuni butsu 種

迎 牟 尼 8): No source has been identi-

60. The 37 Factors of Bodhi Sanjiishichi hon bodai bunp6 =+- tthe DIE

«323

[60:30] し か あれ ば す な は ち、 と きこ と、 き り の くち の ご と し 。

方 あること 、 の み

の は の ご とし。

Thus, their sharpness is like the point of the awl; their squareness, like the blade of the chisel.“ *

KOK OK &

[60:31] 五根 The five faculties:"

[60:32] —#, (38, IH. WHER, =.

SiR, Oe. ER, HE. BHR,

(1) The faculty of faith, (2) the faculty of effort, (3) the faculty of mindfulness, (4) the faculty of concentration, and (5) the faculty of wisdom.

[60:33] (2tRlIX,

LANL,

自己 の 結構

BAlbOT”?

fHolebov,

にあら ず 、 他 の 牽 挽 にあら ず 、 自 の立 規

BAOOMBIChHSOT, 御 にあらざる ゆえ に 、

東西 相 密 附 りな 、 輝 身 似 を信 信 と 舟 す な る り 。 かならず 人 果矯 位と 随 他 去 し 、 随 目 去す 。 備 果 位 あら に ざれ ば 信 現 成 あ ら 。ず こ の ゆえ に い は く 、 俳 法 大 信 海 久 能 入 な 。り お ほ よ るそ 信 現 成 の ころ と は 人 、 祖 現 成 の ころ と な り 。

“The faculty of faith’: we should understand that it is not our own; it is not another’s; it is not something we ourselves force; it is not something we ourselves construct; it is not something induced by another; it is not a norm set up independently. Hence, it is “intimately bequeathed 70 their the chisel こと、 き Japanese,

sharpness is like (toki koto, kiri no り の くち の ご と し likely reflecting a

the point of the awl; their squareness, like the blade of kuchi no gotoshi. hé aru koto, nomi no ha no gotoshi & & 。 方 あること 、 の み の は の ご と し): An obscure remark in popular saying found in many Zen texts (see, e.g., Dahui

Pujue chanshi yulu KEG ieee se ER, T.1998A.47:913b3-4): feaeArag, A FUESa A], 7 LRESA TZ. As is said in the secular proverb, “To see only that the awl is sharp and not see that the chisel is square.” If the Chinese saying is taken to mean, “seeing one kind of sharpness but not another,” Dogen’s remark might imply that both the terms “spiritual power” and “wish-fulfilling” are accurate. 71

The five faculties (gokon 4:48): The fourth set of the thirty-seven factors; spiritual

faculties, or “strengths” (S. indriya), not to be confused with the five sense faculties, or

organs (also gokon 448; S. indriya).

324

DOGEN’S

SHOBOGENZO

VOLUME IV

in east and west.”” It is called faith when the whole body shows faith. As the stage of buddhahood, it always “goes along with it,” goes along with itself.”* If it is not the stage of buddhahood, there ts no realization of faith. Therefore, it is said, “In the great ocean of the buddha dharma,

faith makes it possible to enter.”’* In sum, where faith appears, there the buddhas and ancestors appear. [60:34] {2:137}

HEAR I, PORREHT AZO. PREIS O . E720. RBA TAY. KB, ASAD.

REG 720. KI

“The faculty of effort” is, just sitting in reflection.” It is stopping but unable to stop; it is stopping and then stopping again.’° It is “How attentive!”:; it is “one who’s not attentive.”’’ It is how attentive and not attentive, a first moon and a second moon.

72 “intimately bequeathed in east and west” (fdzai mitsu sdfu PAZ tERN): From the opening lines of the Cantong qi BIH), of Shitou Xiqian AAA (Jingde chuan-

deng Iu (8 (S88, T.2076.51:459b8): 学士

大仙

心、

東西

密 相 付 。

The mind of the great sage of Sindhu, Intimately bequeathed in east and west. 73

As the stage of buddhahood,

it always “goes along with it,” goes along with

itself (kanarazu bukka i to zui ta ko shi, zui jiko suP72OT MR

t hath#AL,

hea

#T): Play with the saying of Suishan Fazhen (seen above, section 12) on “going along” with “this” at the end of the kalpa. See below, section 84, for the text. 74

“In the great ocean

of the buddha

dharma,

faith

makes

it possible to en-

ter” (buppd daikai shin i nd nyu BIE KYB BAe A): From the Dazhidu lun KS FE it (T.1509.25:63al -2):

HiEKYE.

fARAEA.

HRA.

In the great ocean of the buddha dharma, faith makes it possible to enter, and wisdom

makes it possible to cross.

75

just sitting in reflection (shdrai shikan taza @7KiK'S #144): Recalling the saying

Dogen famously attributes to Tiantong Rujing K# 207# that studying Zen is “just sit-

ting” (shikan taza if’ $744); possibly a variant of the line “sitting straight in reflection, totally drunk” (shdrai tanza sui kunkun 44 3K Sin “ERSAS) (Guren shiershi ge & A+

RFA, Tiansheng guangdeng lu KEE, ZZ.135:774a). 76 stopping but unable to stop (Kyi ya kyu futoku (KtHU(K44$): Apparently a fixed phrase, appearing, for example, in the Xutang heshang yz 庶 堂和尚 語録 (T.2000.47:990b15); Dogen’s source is unknown.

77 “How attentive!” (tai kuku sei Xléala): More commonly written Aléi les 4. This expression and the following sentence reflect the conversation on sweeping to which Dogen alluded above, section 4.

60. The 37 Factors of Bodhi Sg がsc

[60:35] AMES,

REDE,

oz 2ogg/ 2 の 6 三 七 十 品 菩提分 法 325

LAE SR

RS RHP K ER,

Buddha Sakyamuni said, “I was always diligent in effort. It is for this reason, that I have already attained anuttara-samyak-sambodhi.””®

[60:36] VILOARMIL, BBWS RK, HEBER, RRM PES, REARS 提 と せり 。 我 巳 得 成 阿 糧 若 の 提 ゆえ に 、 我常勤 精進 な 。 り し か あら ず ば 、 いか で か 常勤 らん な 、 し か あら ず ば、 い か で か 我 巳 得 らん な 。 論師 ・ 経 師 、 こ の 宗旨 を 見 聞す べから ず、 い は ん や 参 光 せ あら る ん や 。 ‘Always diligent” is right from head to tail through past, present, and future. He has taken “I was always diligent in effort’ as “I have already attained bodhr’: because “I have already attained anuttara-samyaksambodhi,” “I was always diligent in effort.” If this were not the case, how could he have been “always diligent’? If this were not the case, how could it be “I have already attained”? The treatise masters and sutra masters cannot see or hear this essential point, much less could they have studied it.

[60:37] 念 根 、は 枯 木の 堂の 自己 、 こ れ の 念 りあ 、 無 の 命 根、 こ れ は も、 有 念人 あり

赤 肉 園 念な り。 身の 念 あり 念 根な り 、 無 念

りな 、 赤 肉 了 園を 有 身 との き の 。 寺 大 人地 の 。 一 念に 多人 人あり 。 人 に か

枯木 といふ 、 念あり 、 無 命 根、 こ れ を あり 、 一 人 に な ら ず し もゃも

ら ず し も 人 に か か れる に あら ず。 し か あり し て 究 美の功徳 あり 。

枯 木は 念 心 の きも と 念 根 とせり 多 念あり 。 念 あ に る あら

根な り 。 携 索 念あ り 、有 心 、 書 方 十 介 し か あれ ど ず 、 念か な

と い へ ども 、 こ の 念

根、 よ く 持

“The faculty of mindfulness” is the lump of red meat of the dried-up tree.” The lump of red meat is called “a dried-up tree.” A dried-up tree is “the faculty of mindfulness.” The self we find through our groping — this is “mindfulness.” There is the mindfulness when there is a body; there is the mindfulness when we have no mind. There is mindfulness with mind; there is mindfulness without body. The life faculty of the people of all the whole earth — this is taken as “the faculty of mindfulness”; the life faculty of the buddhas in all the ten directions — this 1s “the faculty of mindfulness.”® In a single moment of mindfulness, there are many people; in a single person, there are many moments of mind78

Buddha Sakyamuni (Shakamuni butsu #230 #2 JE6): From the Lotus Siitra (Miao-

fa lianhua jing WHERE, T.262.9:30a4-5). 79 lump of red meat of the dried-up tree (koboku no shaku nikudan f&EKOARA []): Two common metaphors, mixed here to suggest the physical body in the seemingly lifeless state of meditation; see Supplementary Notes, s.v. ““Dried-up tree.” 80 life faculty (mydkon tnt): Dogen plays on the glyph kon #& (“faculty”) here in a term used for one’s allotted lifespan.

326

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SHOBOGENZO

VOLUME IV

fulness.®' Nevertheless, there are people with mindfulness, and there are people without mindfulness: people do not necessarily have mindfulness, and mindfulness does not necessarily have to do with people. Although this is the case, in maintaining this faculty of mindfulness, there are exhaustive virtues.

[60:38] 定

根 、は 惜

因果

と し 、 全

地

取 眉 毛な り 、 策

な 。り こ こ を も て 、 入 双 石 全 玉 りな と

起 眉毛 な 。り こ の ゆえ に 、 不 因果 昧 な り 、 不 落 、胎 入

いふ べから

ず 。

馬 胎 な。 り い し の 、 玉を つつ め る が ご 地 の 、

壮 山 といふべから ず。 し か あれ ども 、 頂

山 を いた だける が ごと

し 、 閉

額より 跳 出し 跳 入す 。

“The faculty of meditation” is caring for his eyebrows, is brushing up his eyebrows.” Therefore, it is, “he isn’t in the dark about cause and effect’; it is, “he doesn’t fall into cause and effect.”® With this, it is en-

tering the womb of a donkey, entering the womb of a horse.** It is like “the stone containing the gem”: we cannot say it is all stone or all gem; it is like “the earth bearing the mountain”: we cannot say it Is all the earth or all the mountain.» Nevertheless, it springs forth from and springs into the crown of the head. 81

In a single moment

of mindfulness (ichi ez

77 一念に): The translation of the

term nen 7 as “mindfulness” masks the fact that it is also used for “moment” and for “thought”; hence, this expression could also be rendered, “in a single moment” or “in a single thought.” Similarly, the sentences following could be read, “There are people with thought, and there are people with no thought: people do not necessarily have thought, and thought does not necessarily have to do with people.”

82 caring for his eyebrows (shakushu bimé t& Je €); brushing up his eyebrows (sakuki bimé FiteJS =): The former phrase is a fixed expression meaning to refrain from teaching Buddhism, lest one’s eyebrows fall off; the latter phrase is from the story that the arhat Pindola brushed up his long, drooping eyebrows to indicate that he had person-

ally seen the Buddha. Dégen quotes this story from the Rujing heshang yulu 2073FM (a) a& 録 (T.2002A.48:130c7-11) in “ShobQgenz6 baika" 正法 眼 蔵 梅華 . 83 “he isn’t in the dark about cause and effect” (fumai inga FER); “he doesn’t fall into cause and effect” (furaku inga 7-7): From the famous tale of Baizhang

Huaihai & (874% (749-814) and the teacher who was reborn as a fox for saying that the person of great practice “doesn’t fall into cause and effect” (furaku 7zgg 不 因沙 果 ). The teacher is liberated from his fox body when Baizhang tells him that such a person “isn’t in the dark about cause effect” (fumai inga FAK). The story, occurring widely in Zen

sources, is recorded in the shinji Shobégenzé taf EVEAR HK (DZZ.5:178-80, case 102) and discussed in “Shobogenzo daishugyG" 正法 眼 蔵 大 修行 and “Jinshin inga" 深 信 因 果 . 84

entering the womb of a donkey, entering the womb of a horse (nyii rotai, nyii batai

Aafia, A55f8): Variation on the more common “the womb of a donkey or the belly of a horse” (nyit rotai bafuku A Gaia 55 AZ), a fixed expression for rebirth as an animal. 85

“the stone containing the gem” (ishi no, tama o tsutsumeru いし の 、 玉 を つつ

%) 4); “the earth

bearing the mountain”

(chi no, yama

o itadakeru HHO,

|e)

た だ ける ): A Japanese rephrasing of a Chinese saying attributed to the eighth-centu-

ry figure Panshan Baoji #£1L) #44 (dates unknown) (Jingde chuandeng lu FTE(SEER,

60. The 37 Factors of Bodhi Sanjishichi hon bodai bunp6

=+-tiih#42491K = 327

[60:39] {2:1383 Belk, =the aR Mae, HAMM aeze Oo, Bem eV ss% 8 WT SRH#). “A turning word” (ittengo —#4#%%) is a teaching that “turns the mind” to understanding; “a turning mind” (ittenshin —#8.~)) is Dogen’s variation. In the context here, it would seem that the seller of the turning word is himself the merchant who buys the turning mind. 111

“before the donkey business is over, the horse business arrives” (roji miryo,

baji torai Ha ART. 5 S+5)2): Generally taken to mean something like, “It’s just one damned thing after another.” A saying first attributed to Lingyun Zhiqin #822 7&5 # (dates unknown) (Jingde chuandeng lu RASIEER, T.2076.5 1:285b12-13): (SR, ROT eHEKE, BRA, BRS RA SEI, A monk asked, “What is the great meaning of the buddha dharma?” The Master said, “Before the donkey business is over, the horse business arrives.” 112 “joy limb of awakening” (ki kakushi 432): dharma.

Taking delight (S. priti) in the

“grandma’s mind is kind; the blood drips” (rdbashin setsu ketsu tekitekhi BZ) i 滴 滴): Line from a verse by Digen’s teacher, Rujing 2079 (1162-1227): see Supplementary Notes, s.v. “Fist,” and “Karmic consciousness.”

334

DOGEN’S

so busy Plum Signs Still, be

SHOBOGENZO

VOLUME IV

even so.'"? It is blossoms in the year-end snow first divulge it; of the coming spring; everyone ts cold.'"* that as it may, they are brisk and lively, laughing “ha ha.”"°

[60:52] {2:140} eed, bLADDODBANCHY) TA, BOMOLEET, Hho7zea» (cdo) TIX, HERES, FRE 720, OPA. BRATZ.

“The removal limb of awakening” is, while being within oneself, uninvolved with oneself; while being with others, uninvolved with others.''®

It is “I can do it; you can’t.”"'’ It is, “clearly, if you speak,” “you move among different types.”''®

113. The thousand hands and eyes of the Great Compassionate One (Daihi senjugen KAR -F FAR): Reference to the thousand-armed Bodhisattva Avalokitesvara (Senju Kanzo7 二手 観音 )、 who has an eye in the palm of each hand. 114 Plum blossoms in the year-end snow (roésetsu baika Hit3###£): Two lines of Chinese verse, apparently of Dogen’s creation. The final phrase may reflect the saying,

“When it’s cold, everyone is cold” (kanji taika kan BAF KAZ). 115 they are brisk and lively, laughing “ha ha” (kappatsupatsu, sho kaka 1B.

笑

Mey Mey): Taking “everyone” as the grammatical subject, though this might also be read as a description of “joy.” See Supplementary Notes, s.v. “Brisk and lively.” 116 “removal limb of awakening” (jo kakushi /R# 32): Also rendered as kydan kakushi 824X (“tranquility limb of awakening”; S. prasrabdhi); the sense of ease from removal of mental obstacles.

117 “I can do it; you can’t” (ga toku ni futoku 我得 個 不得): The words of Xuansha Shibei 玄 沙 師 備 (77Zzgezg huiyao Rie S B, ZZ.136:824a5-8): 師 見 鼓 山 来 。 作 園 、相 示 之。 山 云、 人 人 出 四 箇 不 。得 師 云、 情 知 備 向 双 胎 馬 腹 裏 、 作 活 。計 山 云、 和 尚 又作 麻生 。 師 云、 人 人 出 遺 筒 不得 。 山 云、 和 両奥 摩 道 Alit, SAR EM Kis BN, KH. ARE. The Master [Xuansha] saw Gushan coming; he made a circle to instruct him. Gushan

said, “People can’t get out of it.” The Master said, “It’s obvious to me that you’re headed for a life in the donkey’s womb or the horse’s belly.” Gushan said, “How about the Reverend?” The Master said, “People can’t get out of it.” Gushan said, “If the Reverend can say this, why can’t I?” The Master said, “I can do it; you can’t.”

118

“clearly, if you speak,” “you move among different types” (shakunen dojaku,

irui chi gyo YO%RiaS, FFA): Variation on the words of Nanquan Puyuan 南 泉 A (748-834) recorded in shinji Shdbdgenzé tA IEYEAR RK (DZZ.5:154, case 57): “Clearly, if you speak, horns will grow on your head”; see Supplementary Notes, s.v. “Move among different types.”

60. The 37 Factors of Bodhi Sanjishichi hon bodai 7 の2の

三

七 十 品 菩提分 法 335

[60:53] 捨 算 支 、は 設

り 。

使 特 来、 他 赤 不

受 りな 。 AE ADRS,

IR TOR Ee

Ze

“The equanimity limb of awakening” is “whatever he came up with, he wouldn’t have accepted it.”''? It is a person of Tang, barefoot, studying the walk of Tang; a Persian of the Southern Sea seeking the elephant tusk.'°°

[60:54] FES SIL,

機 保護 先

機 先 眼 な 、り 自 家上 鼻孔 家 自 究 りな 、 自家 把

り。 し か も か く の ご と く な り と い へ ども、 さ ら に 牧

索 家目

窪な

得 一 頭 水 稿 生な り 。

“The concentration limb of awakening” is “what 1s before the function preserves the eye before the function’; it is “drilling one’s own nostrils oneself’; it is “pulling oneself with one’s own rope.”'*' Nevertheless, 119 “equanimity limb of awakening” (sha kakushi $3): listed as the last of the seven limbs.

Sansrit upeksda; often

“whatever he came up with, he wouldn’t have accepted it” (shesshi shorai, ta yaku

fuju BEAR, thIKARS): A sentence from a dialogue between Chan Master Dongshan Liangjie jl} and an unnamed monk regarding a line in the famous poem contest between Shenxiu ##%5 and Huineng HE

to determine the successor of the

Fifth Ancestor, Hongren 弘 忍 (found, e.g., at Hongzhi chanshi guanglu Five bin KERR, T.2001.48:34c6-14):

SAPS TALL, RRP EL, RARER, RET ah Ri, Wa, HE— I) HRA SHR, Aub. +e AGH. SPAT NR, BK REA RMIT, WR ZS Raised: A monk asked Dongshan, “‘Always strive to polish dust collect.” Why did this [line in Shenxiu’s verse] not get his bowl?” Shan said, “Even if he had said [the line in Huineng’s verse], not one thing,” he still would not have qualified to get his robe ‘“Who’s qualified to get them?” The monk gave ninety-six turning words, but none fit. Finally, came up with, he wouldn’t have accepted it.” Shan deeply approved it.

BREAK FR. RK

it, and do not let the [Hongren’s] robe and ‘From the beginning, and bowl.” He added, he said, “Whatever he

120 a person of Tang, barefoot, studying the walk of Tang; a Persian of the Southern Sea seeking the elephant tusk (76jin shakukyaku gaku T6 ho, Nanka Hashi gu zoge

唐人 赤 脚 移 唐 歩 、 南 海 波 新 求 象 ):牙 Two phrases in Chinese. The second is a variant of a line of verse at Tiansheng guangdeng lu K#2 REE (ZZ.135:762a10); the first phrase seems to have no precedent but may represent a play on the expression “the barefoot

Persian enters the Great Tang” (shakukyaku Hashi nyit Daitd FRANK AAAS) (see, e.g.. Jiatai pudeng lu RE EER, ZZ.137:288a6). 121 “concentration limb of awakening” (j6 kakushi E432): Sanskrit samadhi. “what is before the function preserves the eye before the function” (Aisen hogo kisen

gen 機 保護 先 機先 眼): Variation on a line of verse by Tiantong Rujing 天童 如 淳 (Azjing heshang yulu ROi$ Fn 51 a8 Sk, T.2002A.48:13 1a22-23). “What is before the function” translates kisen 機 先 , a term occurring several times in the Shdbdgenzo, sometimes used

336

DOGEN’S

SHOBOGENZO

VOLUME IV

be that as it may, going further, it 1s “managing to herd a single water buffalo.”'*? [60:55] 令 覚 支 、は 露 柱 歩 密 行 な 。 り こ の ゆえ に 、 口 似 椎 眼 如 眉 な 、り と いふ と %. REISS AN He PRL Ze Y ,

“The mindfulness limb sky.'?? Therefore, while it eye like an eyebrow,” it is a lion roaring in a cave of

of awakening” is a pillar walking across the may be “a mouth resembling a mallet and an “burning sandalwood in a sandalwood grove, lions.”'** *

[60:56] 八正道

文 、ま た 八 聖 道 と も

KOK

K

稽す 。

The eight-limbed correct path, also called the eightfold noble path.

[60:57] 一 者、 正 見 道 文。 二 者、 正 思 殿 道 文。 三 者、 正 語 道 文。 四 者、 正 業 道 文 。 五 者、 正 合 道 文。 六 者、 正精進 道 文。 七 者、 正 念 道 文。 八 者、 正 定 道文 。 (1) The correct view I1mb of the path; (2) the correct thought limb of the path; (3) the correct speech limb of the path; (4) the correct action in the sense of the original state of things before they have become active; the unusual term “eye before the function” (Aisen gen #E7CHR), then, suggests a vision of matters before they occur.

“drilling one’s own nostrils oneself” (jike bikit jike sen BAEBILB AE); “pulling oneself with one’s own rope” (jike ha saku jike ken BRERA A): Two lines from a verse by Tiantong Rujing KHAIF (Rujing heshang yz 如 浄 和尚 語録 T.2002A.48:132b9). See Supplementary Notes, s.v. “Nose.”

122 “managing to herd a single water buffalo” (bokutoku ittd suikogyi 44—3A 7k454F): From a saying, quoted elsewhere in the Shdbdgenzé (“Gydji jo” 行持 上), of Changging Da’an REF XK (793-883); see Supplementary Notes, s.v. “Water buffalo.” 123 “mindfulness limb of awakening” (nen kakushi 7352): times listed as the first of the seven limbs.

Sanskrit smrti; some-

a pillar walking across the sky (rochii ho kit gyvo #&tEA2E17): A phrase in Chinese but with no known source. The free-standing columns of temple buildings (rochii #*#) are regularly treated as sentient in Zen texts; see Supplementary Notes, s.v. “Pillars and lanterns.”

124

“a mouth resembling a mallet and an eye like an eyebrow” (ki ni sui gen

nyo bi FLEA AONB): After a line at Yuanwu Foguo chanshi yulu

IE #

BEM ae ER,

T.1997.47:802c18-19.

“burning sandalwood in a sandalwood grove, a lion roaring in a cave of lions” (sen-

dan rin ri zetsu sendan, shishi kutchit shishi ku ARREARS BR PRN L): Again, after lines in Yuanwu Foguo chanshi yulu (AE#6 HEM ae ER, T.1997.47:802c11.

60. The 37 Factors of Bodhi Sanjishichi hon bodai bunp6

=+-titih#42491K

337

limb of the path; (5) the correct livelthood limb of the path; (6) the correct effort limb of the path; (7) the correct mindfulness limb of the path; and (8) the correct concentration limb of the path.

[60:58] 正見 の

道 支 、は 眼

晴 裏 蔵 身 な 。り し か あれ ども 、 身 須先 具 身

堂 堂 成 見 り な と い へ ども 、 公

身せ ざれ ば 人 、

案 見 成 な 、り 親

先限 りな 。 向 前

骨 見 な。 り お ほ よ 有 そ 眼 胡 工

祖 にあら ざる な り 。

“The correct view limb of the path” is hiding the body inside the eye.'*> However, it is before the body, we must possess an eye before the body.'*° While it may be “imposing and manifest” from the past, it is “the koan is realized”; it is “he once personally saw.”’'?’ In sum, those who do not “hide the body inside the eye” are not buddhas or ancestors.

125 hiding the body inside the eye (ganzei ri z6 shin IRA 2x): Also written, as below here, gan ri z6 shin IR #47. Ddgen uses the same expression in “Shdbdgenzo butsu k6jé ji” IEZEAR HHI] _L 3. “The eye” does not seem to occur often as a hiding place for the body in Zen texts; more commonly, the body is hidden in “the big dipper”

(hokuto 4t-+), in “flames” (kaen #8), etc. 126

before the body, we must possess an eye before the body (shinsen shu gu shinsen

gen 4-28 8. & SCAR): A sentence given in Chinese, for which there seems no precedent. Dégen regularly uses the term shinsen 5¢ (which can mean “one’s future”) in reference to what lies “before one has a body.”

127

“imposing and manifest” from the past (kydzen no dddé jdken [ARI tt

px 5): The phrase dodo joken AKL

might also be taken as “an imposing fixed

view”; it likely reflects a line in the Yuanwu Foguo chanshi yulu ANE 6b RIBEN GEER, T.1997.47:799a6:

“et ANC

FA Fs BE.

Imposing and manifest; intimate and imperceptible. Though lost in the translation, Dogen is playing here and below in this sentence with meanings of the glyph ken 5 (“to see”), used in the sense “view” (S. drsti) in the phrase “correct view limb of the path.” “the kdan is realized” (kdan genjo “A FLAX): From the famous expression genjo kéan 現 成 公案 (also written 見 成 公 案 ), often rendered “the realized kdan” and regularly used in Ddgen’s writing for what is manifestly so; see Supplementary Notes, s.v. “Realized

kdan.” Here, the term genjd FLAK (“realized”) plays on the preceding jdken 成 見 (“manifest”) by reversing the order of its two elements. “he once personally saw” (shinz6 ken #1 52.): From a line of verse by Rujing alluded to several times in the Shobdgenzo:

BS SLB ATA He once personally saw the Buddha; he doesn’t deceive.

In Rujing’s verse (Rujing heshang yulu BOY# FN lab SK, T.2002A.48:130c7-11), the reference is to the arhat Pindola and his claim to have seen Buddha Sakyamuni.

338

DOGEN’S

SHOBOGENZO

VOLUME IV

[60:59] {2:141} TERME SIS, MER EHERE, OT ORAEBAZE OO. Leaded, +78 + BBO Rl. Ce MEN 7e 0, (ERBEREIE, CIC OR, HEEL AKY LWALb, MOD RKERE, RUBS 70, ENED RETEILIRMEZS Ze 0, HVI RR, MDA TP Re Ea. Oy at Be. AARNE. PARSER. BPP ATE, 20 Ee FEB PR ER, EEF @blAAih, BUGS Zan, BRAT. SSA, SPIER, Ae. (Fe 生 即 得。 時 有 虎 頭 照上 座 、 出 衆 云、 上 樹 時 即 不 問 、 未上 樹 時、 請 和 向 道、 如何 。 帥 乃 町 末 大笑 。 Great Master Xideng of the Xiangyan Monastery (succeeded Dagul; known as Zhixian) addressed the assembly, saying, “A person Is up a tree above a thousand-foot precipice.' His mouth bites the tree branch; his feet don’t stand on the tree; his hands don’t hang on a branch. Beneath the tree, all of a sudden, there is a person who asks him, ‘What ts the intention of

the Ancestral Master’s coming from the west?” At that time, 1f he opens his mouth to answer him, he forfeits his body and loses his life; if he

doesn’t answer him, he fails his question. Tell me, what should he do?” At that time, the Senior Seat Hutou Zhao came forth from the assem-

bly and said, “I’m not asking about when he’s up the tree; please tell us, Reverend, how about when he’s not yet up the tree?’”” 1 Great Master Xideng of the Xiangyan Monastery (Kydgenji Shoté daishi Bik +B SKE): Le., Xiangyan Zhixian #4 FA (d. 898); also written 4H; disciple of Weishan Lingyou jS1U #46, known as Dawei Ai (771-853). This famous episode appears in several sources (see, e.g., Jingde chuandeng lu TB(SBEK (T.2076.51:284b21-25), including Dogen’s shinji Shobdgenzo (AF EE ARIK (DZZ.5:254, case 243). Parentheses in the quotation here are in the original text. 2

“‘the intention of the Ancestral Master’s coming from the west’” (soshi seirai

i #26 7H AR): A favorite topic in Zen literature, often the subject of lectures and discussions. The “Ancestral Master” here is of course the first ancestor of Chan in China, Bodhidharma, said to have come from India in the sixth century. See Supplementary Notes, s.v. “Intention of the Ancestral Master’s coming from the west.” 3

Senior Seat Hutou Zhao (Kot6 Shé jéza SEH" KE): Biography unknown. In the

Jingde chuandeng lu version of this story, his name is given as Hutou Zhao ESATA; in the shinji Shdbégenz6 (8 1EYEARHK version, he is identified simply as “Senior Seat Hutou” (kotd jéza EIA EJ).

22

DOGEN’S

SHOBOGENZO

VOLUMEV

The Master gave a great laugh, “Ha ha.”

[62:2] {2:156} 血 今の因 線、 お ほ く 商 ・量 括 古あ れど、 道 得 衛まれ なり。 お そら く は すべ て 注 然な るが ごと し 。 し か あり といへ ども、 不 思 量を括 来し、 非 思 量 を 拓 来し て 思

量せん 、に お の づか ら 番 厳 老と 一

浦 園の 功夫 あら ん。 す で に 香 厳

+ — RA Etc TEATS, さら に 香 厳未開 口包 前に 、 こ の 因 線を参 詳すべ し 。 香 厳 老の 眼 晴 ぬ を す みて 劇 見 するの み に bP, BMA O 正法 眼 we a Fh UC BAR TS OL Although there have been many discussions and comments on the present episode, those that have said something are rare.* Generally speaking, they all seem to be at a loss. Nevertheless, when we take up “not thinking,” when we take up “non-thinking,” and think about it, we will naturally have concentrated effort on the same cushion as old Xiangyan.° Since we are “sitting fixedly” on the same cushion as old Xiangyan, we should go on to a detailed investigation of this episode before Xiangyan has opened his mouth.° Not only should we steal old Xiangyan’s eye and look at it; we should take out “the treasury of the true dharma eye” of

Buddha Sakyamuni and look through it. [62:3] AFR

ER,

FEC HOTIL, MOH RbHCES

UC OIG,

LODICBHTAL,

TRICeDALEWS,

E

KRRMRLEWSEADST, HMOEMORMMBRO LD. Bote SARL WEAEMOLIAIL, BKMICHOT, AR

SGIChb oT. CAFR EEO, KEOMBAT LL, FRRERZ り 。 沙 あり 時 、 上 時あり 。 如 人 千 尺 懸 崖昌 上 樹 といふ 、 し る べべ し 、 上 時 あ り と いふこと 。 し か あれ ば 、 向 上 也 千 尺 な 、り 向下 也 千 尺な り 、 左 也頭 千 尺な り 、 右 頭取 千 尺な り 、 遮 裏 出 千 尺 りな 、 那 裏 出 千 尺 な 、り 如 人 也 千尺 な り 、 上 樹也 千

尺な り 。 向

凡 量 多少 い 。 は く 、 如 古

来の 千

は 尺 、和 念

鏡 量な り、 如

摩 る な べし 。 且

問す らく は 、 千

火 類 量 りな 、 如 無 縫 塔 量な り 。

“人AA person is up a tree above a thousand-foot precipice”: we should quietly investigate these words. What is the “person’’? If it is not a pillar,

4 those that have said something (ddtoku ko 184 {&): I.e. “those that are able to offer a meaningful remark.” 5

when

we take up “not thinking,” when

we take up “non-thinking,” and think

about it (fushiry6 o nenrai shi, hishiryé o nenrai shite shiryé sen ni 7 BE XIBR L, 非 思 量を 括 来 てし 思量せん ): に Allusion to the words of Yaoshan Weiyan 22 UE tk (751-834), in a dialogue found in the shinji Shobdgenzo t&F IEYEAR HK (DZZ.5:196, case 129) and much cited by Dogen; see Supplementary Notes, s.v. “Yaoshan’s not thinking.”

the same cushion (ichi futon — 7/4): |.e., the same meditation cushion; in Zen usage, futon typically refers to a round cushion stuffed with rushes or cattails (kama 7). 6 “sitting fixedly” (gotsuza JL44): From the conversation, alluded to just above, on “thinking of not thinking”; see Supplementary Notes, s.v. “Sit fixedly.”

62. The Intention of the Ancestral Master’s Coming Soshi seirai i 祖師

西 來意

23

we should not call it a stake.’ Though it be the face of a buddha and the face of an ancestor breaking into a smile, we should not be mistaken about the meeting of self and other.® This place where the “person” is “up a tree” is not all the whole earth, not “the tip of a hundred-foot pole”; it is “a thousand-foot precipice.” Even if he drops off, he is within “a thousand-foot precipice.”'° There is a time of dropping, a time of climbing. Where he says, “A person Is up a tree above a thousand-foot precipice,” we should realize that this 1s saying there is a time of climbing. Consequently, ascent is a thousand feet, descent 1s a thousand feet; left 1s a thousand feet, right is a thousand feet; here 1s a thousand feet, there 1s

a thousand feet.'' “A person” ts a thousand feet; “up a tree” 1s a thousand 7

If it is not a pillar, we should not call it a stake (rochi ni arazuba,

iu bekarazu BREILHOST IL,

ARRLVSARbT):

bokuketsu to

Likely, an allusion to a saying of

Linji Yixuan 臨 注 義 女 (d. 866) (see Linji lu lu BavRER, T.1985.47:503c3-6; Tiansheng guangdeng lu KEE, ZZ.135:687b17-688a2): BA A ese, PY RAT. BOTSReTER, AL, Aa, ATT Set: B, BE, HAR ARM, AK, The Master [Linji] once entered a military camp to attend a meal offering. At the entrance, he saw an officer. Pointing to a pillar, the Master asked, “Is this a commoner or a sage?”

The officer said nothing. Hitting the pillar, the Master said, “Even if you had something to say, it’s still just a wooden stake.” Then, he went in. See Supplementary Notes, s.v. “Pillars and lanterns,” “Wooden stake.” 8

the face of a buddha and the face of an ancestor breaking into a smile (butsumen

somen no hagan (#148. 7 AKA): Allusion to the famous story of the first transmission of the “treasury of the true dharma eye” (shdbdgenz6 IEJEAR#) from Sakyamuni to Mahakasyapa at an assembly on Vulture Peak. See Supplementary Notes, s.v. “Buddha faces, ancestor faces,” “Break into a smile,” and “Treasury of the true dharma eye.” we should not be mistaken about the meeting of self and other (jiko tako no shdken

ayamarazaru beshi BOO Of Roe

eS SSL):

The implication is unclear;

perhaps simply that, even the accord between buddhas and ancestors, should be understood as a “person” meeting a “person.”

9 “the tip of a hundred-foot pole” (hyakushaku kantO & R58): A common expression in Chan literature for the extreme limit of religious practice, as in the saying, “proceed one step beyond the tip of a hundred-foot pole” (hyakushaku kant6 shin ippod AR

of SALE — A),

10 Even if he drops off (tatoi datsuraku ko yz 7o77の た と ひび 脱落 去 とす も ): Taking datsuraku as an intransitive verb. Dogen here seems to be playing with this term, more commonly used as a transitive verb meaning to “drop,” or “slough off,” something — as in Dédgen’s well-known expression “body and mind sloughed off” (shinjin datsuraku Ht» ft. 7%); see Supplementary Notes, s.v. “Slough off,” and “Body and mind sloughed off.” 11

ascent is a thousand feet, descent is a thousand feet (k0j6 ya senjaku nari, koge ya

senjaku nari

同上 也

千 な尽 り 、 向

下 也 千 尺な ): り Dogen switches into Chinese syntax

for these and the following members of this list. The terms 46/0 [=] _ [a] F (“descent”) can also be read as “above” and “below” — a

(“ascent”) and ん のge

sense suggested here by

24

DOGEN’S

SHOBOGENZO

VOLUMEV

feet. So far, a thousand feet should be like this. Now, what I ask is, “what size 1s a thousand feet?’ It is the size of “the old mirror”; it is the size of

“the brazier”; it is the size of “the seamless stiipa.”’

[62:4] AAR,

WAUNCHOAMINA,

も、 し ば らく 樹

枝よ り 尋 枝

KEOOHOSHeAZLOSTEWRE

摘 し 葉 もて ゆき て 、

AORPTELARL, LIE6

く 樹 を枝 把 括 し 、て 口 をつくれる あり。 こ の ゆえ に 和 、 全品 是枝な り 、 全 枝 赴 口 な 、り 通 身 口 りな 、 通 口 是 身なり 。 樹 自 踏 樹 、 えゆ に 脚 不 踏 樹 と VS, FIBRO CEL, RBBR, OZICERBR LVS, FRERBEO TEL,

LbSHNMEb,

),

BHMOAR.

Zo.

CHUM

AER, 7RIEUEARIBAR DO.

LIPTS< KOS,

BMEZEROL

ER, ZEIX(FAPABH EL

LASHED,

BNE

AIC LD tee,

“His mouth bites the tree branch.” What is the “mouth”? Even though we do not know the whole mouth, the whole vastness of the mouth, we

will know the location of the mouth by starting from “the tree branch” and “searching the branches and plucking at the leaves” for a while.“ There is making a mouth by grasping the branch for a while. Therefore, the whole mouth is the branch; the whole branch ts the mouth. It is the

mouth throughout the body; it is the mouth throughout 1s the body." their pairing with the following “left” (saté A.3A) and “right” (utd 4798). The two terms are sometimes used to indicate the two phases of the bodhisattva path: “ascending” to-

ward liberation, and “descending” into the world for the sake of sentient beings. 12

“the old mirror” (kokyo 4);

“the brazier” (karo ‘

37

offer sand to a buddha, to offer slop to a buddha.'° It ball of food to a living being, to offer five flowers to practice a bit of good when encouraged by another, to when charmed by a demon, are also to bring forth the Not only this: [to bring forth the mind is] to recognize

that one’s home is not a home, abandon the home and leave the home,

enter the mountains and practice the way, proceeding by faith and pro15 “one blade of grass” (ikky6 s6 — 3): Likely reflecting a well-known Zen trope, invoked elsewhere in the Shobdgenzo, that equates a single blade of grass with the sixteen-foot tall body of the buddha; see Supplementary Notes, s.v. “One blade of grass.” “a tree without roots” (mu kon ju 無根 樹 ): A popular expression in Zen texts. Here, probably reflecting its use as a metaphor for the bodhi-citta in the Avatamsaka-sitra

(Huayen jing 8x, T.279.10:434a19-23): JERR A SiR, BAT. BAHAR MR, 茅 。 Se heAal peste bt, ONE REAR Al 15.

THRE.

MRRRARREM

[The bodhi-citta] is not born from the good roots (S. kusula-mila) of beings. Good men, it is like the tree called “without roots”: it is not born from roots, yet its branches, leaves, flowers, and fruit all flourish. Similarly, the tree of the mind of bodhi of the bodhisattva, the mahdasattva, is attained without roots.

16

offer sand to a buddha (isago o mote kubutsu shi V\& = % % T fet L): Likely

an allusion to the story of a prior life of King Asoka, when, as a boy, he offered sand to Buddha Sakyamuni; see, e.g., Ayu wang jing bil& EE (T.2043.50:13 1c9ff). offer slop to a buddha (shd o mote kubutsu su 3% % CHT): The term shd (“starch,” “paste,” “thick fluid”) here is generally thought to refer to the water left

from washing rice. Perhaps an allusion to a story recorded in the Dazhidu lun KE its (T.1509.25:115al4ff), in which an old servant woman offers Buddha Sakyamuni “foul slops” (chou pan dian &#&ie) from the kitchen. 17

provide one ball of food to a living being (ittan no jiki o shuj6 ni hodokoshi —#4®

食を 衆生 ほど に こし):Acommon expression in Buddhist texts for a simple act of charity; see, e.g., the Dasheng bensheng xindi guan jing KIA LOH BE (T. 19. 時

於 末法 中 善男 子、 一

皇 之 食 施 衆 生、 以

赴 矢 根 見 嗣 勤、 堂

得 菩提 究

During the final dharma, if a son of good family Provides one ball of food to a living being, By these good roots, he will see Maitreya And attain the ultimate path of bodhi. offer five flowers to a tathagata (gokyé no ke o nyorai ni tatematsuru F860) BE %& MNF に た て まつ ): る Perhaps alluding to the story of Buddha Sakyamuni in a previous life as the Bodhisattva Manava, who offered five flowers to Buddha Dipamkara and received a

prediction of his eventual buddhahood; see, ¢.g., Taizi ruiying beni jing 太子

瑞 鷹本 起

ME (T.185.3:472c18-473a22-23). 18 To practice a bit of good when encouraged by another, to bow to a buddha when charmed by a demon (fa no susume ni yorite henzen o shu shi, ma ni nyo serarete rai-

butsu suru 他 すす の め に より て 片 善を 修し、 魔に 既 られ せ て 裕人 T S): While commentators have tried to identify scriptural sources for these remarks, none particularly apt; and it may well be that here, as is likely the case in the succeeding ples of bringing forth the mind in this section, Dogen has no specific passages in

some seems exammind.

38

DOGEN’S

SHOBOGENZO

VOLUMEV

ceeding by dharma."* It is to build buddhas and build stiipas; sutras and recollect the buddhas.”° It is to preach the dharma titude. It is to seek a master and inquire of the way. It is to crossed.*! It is to make one bow to the three treasures.” It is call, “namo buddhaya.””?

it is to recite for the mulsit with legs to make one

[63:8] {2:162} DPLODE* #4):

Or “a single thought

also does not arise.” A conclusion no doubt reflecting the common notion that the myriad dharmas all arise as the content of experience.

“the real marks of the dharmas” (shohd jissd sii FH): A popular phrase occurring widely throughout the Chinese Buddhist canon. The translation here takes it to mean simply “what the dharmas really are,” but there is a long tradition of reading the phrase as “the dharmas are the real mark”—1.e., the phenomena of our experience are the ultimate reality. 45

the dharmas are the one mind, are the entire body (shohd wa isshin nari, zenshin

Zg77 諸 法は一

心 りな 、 全 身なり): Presumably, a rephrasing of the previous claim that

each grass and tree is the body and mind. 46

the bodhi of the buddha fruit and the buddha nature of true suchness (bukka bo-

dai shinnyo busshé 24

+

ROM ETE): Two common expressions for ultimate wis-

dom and reality; alternatively, the four glyphs can be read separately as “buddhahood, bodhi, suchness, and buddha nature.”

47 merit unconditioned and uncontaminated (mui muro no kudoku #253 + #ea@ Th{#): The term muro #£i§ (S. andsrava) refers to the undefiled states of the advanced adept (sheng #2; S. arya).

46

DOGEN’S

SHOBOGENZO

VOLUME V

kotis of kotis of myriads of kalpas. This is called “seeing the buddha and hearing the dharma.”*

[63:12] LOXNL, KAEHOM, ELEMESD, SRCBE HD CIM» HI $B. TIMES DE HOM CHE - GRTSRO, BEF HOM THEE PHRV. LDPC CET S720, HED SRT T SRY, OB ih 2 BAAD Lo CHET B 720 We should realize that to construct a buddha or erect a stiipa by collecting wood and stone, piling up mud, or collecting gold, silver, and the seven treasures is to construct a stiipa or construct an image by collecting the one mind.” It is to make a buddha by collecting emptiness after emptiness; it is to construct a buddha by taking up mind after mind.” It is to construct a stiipa by piling up stiipa after stupa; it is to construct a buddha by making buddha after buddha appear.

[63:13] {2:1643 か る が ゆえ に 、 経 に い は く 、 作 赴 思 慌 、時 十 方 備 皆 現 。」。し る べし 、 一 思 供 の 作 條 るな と き は 、 TAG ERS LZR OO, EOF OL KIL. TELE (R789 . Hence, it is said in the sutra, “When I had this thought, the buddhas of

the ten directions all appeared.””' We should understand that, when one thought is making a buddha, the “thought buddhas of the ten directions” all appear. When one dharma is making a buddha, all the dharmas are making a buddha.

48

“seeing the buddha and hearing the dharma” (kenbutsu monpd 5LGhHAYE): A

standard expression found throughout the Buddhist canon. The antecedent of kore = 4 (“this”) here is unclear; presumably, “constructing images and erecting stupas.” 49 gold, silver, and the seven treasures (kin gin shippo 48 #): A standard expression meaning “the seven treasures beginning with gold and silver.” Lists in Buddhist scriptures of the seven precious substances (S. sapta-ratna) vary somewhat; a popular

version in East Asia is that given in the Lotus Siitra (Miaofa lianhua jing WiK##EE, T.262.9:21b20-21): gold, silver, beryl, moonstone, agate, pearl, and cornelian. 50 emptiness after emptiness (Aiki 2222): Here, and in the following three clauses, Dogen simply duplicates the glyph. The implied syntactical relationships are unclear; hence, the expression could be interpreted as “various emptinesses” (“minds,” “stupas,” ‘“buddhas”), “each individual instance of emptiness (etc.),” “emptiness upon emptiness (etc.).” 51

‘When

I had this thought, the buddhas of the ten directions all appeared” (sa

ze shiyui ji, jippOd butsu kai gen (Exe ARERR,

+77 BEL): The speaker here is Buddha

Sakyamuni. Reference to a passage in Chapter 2 of the Lotus Sutra (Miaofa lianhua jing

妙法 蓮華

T.262.9:9c17-20), in which Sakyamuni explains why he decided to preach

the three vehicles as an expedient device.

63. Bringing Forth the Mind of Bodhi Hotsu bodai shin

3&8 #e0

47

[63:14] PMPs.

AAW,

RelA

ATS. lal RAGE.

Buddha Sakyamuni said, “When the dawn star appeared, I, together with the whole earth and sentient beings, simultaneously attained the way.”°? [63:15]

La» dm Alt, FS 72O~L,

+ ETT + SFE - YRREIL, [ARR O ASL + (ETT + ETE

PiBOMOIL,

BREET,

MR KAO,

ERE

CNeEOCHL

Cig 72 LieA, F770, Hee LCE - wae; L. 727k 2 Feng LCi EIS TNL, CaS bP He = Se = HE Ze FSIS DA, AF RET AZO. HERBEEELAD It is something that did not exist prior to this. Hence, we have to say it is something rarely heard. [68:4] 大

修行 を 携

得 する 、に こ れ 大 因果 な り 。 この 因果 、 か な ら ず 彫因 満 な 果 る

が ゆえ に、 い まだ かつて 落 因果 、 も し あや まり な ら ば い へ ども 、 随 野 狐 身あ り 、 あや まり な り と も 、 種 迎人 果 、 た と ひ 現 在 糧 迎人 の 道理 も現 成すべ きな り 。 13

・ 不 の沙 論 らあ ず 、 昧 ・ 不 昧の 道 ら あ ず 。 不 落 、 不 因果 昧 も あや まり な る 記し 。 和 鏡 就 錯す と 脱 野 狐 身あ り 。 不 落 因 、果 た と ひ 迎 葉人 時 に は 時は あや まり に あらざる 道理 も あり 。 不 昧 因 きと は 脱 野 狐 身す と も 、 迎 葉 修 、 時 し か あら ざる

His saying something for the student (i gakunin dé 3. Aj&): A fixed expression

in Chinese for a word of teaching from the master, repeated below, in section 20. The point here is, presumably, that the old man’s having answered the student in the past corresponds to Baizhang’s answering the old man in the present. Similarly, in the next sentence, the student’s past questioning corresponds to the old man’s present questioning. 14

“If you take up one, you can’t take up a second; if you let the first move go, you

fall into the second” (ko ichi futoku ko ni, hdka ichijaku, raku zai dai ni &— 744 二、 放 過 一 、著 落 在 第二 ): A saying appearing with some frequency in Chan texts。 attributed to the Tang-dynasty monk Qianfeng 乾 峰 (dates unknown), a follower of Dong-

shan 洞 山 . (See, e.g., Biyan lu 323&&k, T.2003.48:165b4.) The reference to “moves” is to a board game: “if you pass on your turn, play goes to the other.” The exact meaning in this context is subject to interpretation; it is most often taken to mean that, since the two answers in the story are equivalent, whichever one considers, it obviates the other. (See, e.g., SZ.22:392-393.)

15

the Yongping [era] of the Later Han (Gokan Eihei (Rik): 58-75 CE, the date

traditionally given for the transmission of Buddhism to China.

the Putong [era] of the Liang dynasty (Ryddai Futsit $2{% #818): 520-527 CE, a date traditionally given for the arrival in China of the “Ancestral Master,” Bodhidharma.

68. Great Practice Dai shugyd KAE{T

107

When we get hold of the “great practice,” it is great “cause and effect.” Since this cause and effect is always the perfect cause and the complete effect, there has never been an issue of “falling” or “not falling,” nor

words about “in the dark” or “not in the dark.”’'® If “not falling into cause and effect” is a mistake, “not being in the dark about cause and effect’ should also be a mistake. Though it may be making a mistake of a mistake, there is descending into the body of a fox, there is shedding the body of a fox.'’ There is also the reasoning that, while “not falling into cause and effect” may be a mistake at the time of Kasyapa, it is not a mistake at the time of Buddha Sakyamuni. And there should also occur the reasoning that, while “not being in the dark about cause and effect” may “shed the body of a fox” in the present time of Buddha Sakyamuni, it does not at the time of Buddha Kasyapa. [68:5] {2:188} EVOKE EMMA IL, (OES, SKKYBMSHY 先 百 丈 まね を き お と さ し む る に あら ず 、 先 百丈 も 、 と より 野 狐 る な べから ず 。 先 百丈 の 精魂 いで て 野 狐 皮 袋に 挿入 、 す と いふ は 外道 りな 。 野 きた 狐 り て 先 百 を丈 邊 却 べから す ず 。 も し 、 先 百丈 さら に 野 狐 と な 、る と い は ば、 ま づ 腕 先 百 丈 身 あ るべし 、 の ち に 随 野 狐 身す べき な り 。 以百丈 山換

野 狐 身 な べから る ず 、 因 ず 、 始

起 あら に ず 。 因

果 、の い か で か し か あら ん 。 因果 、の 本 有 ほに あら 果 いた の づら な る あり て、 人 を まつ こと な し 。

The old man said, “‘ Thereafter, for five hundred lives, | have descended

into the body of a fox.” How did he descend into the body of a fox? It is not the case that there was a previously existing fox that attracted the former Baizhang to fall [into its body]; nor could the former Baizhang have originally been a fox.'* To say that the spirit of the former Baizhang emerged from him and forced its way into the skin bag of a fox would be non-Buddhist. The fox could not have come up and swallowed the former Baizhang. If we say the former Baizhang became a fox, he must first have shed the body of the former Baizhang and then descended into the body of the fox. One cannot exchange Mount Baizhang for the body of a fox.'® How could cause and effect be like this? Cause and effect is 16 the perfect cause and the complete effect (en’in manka [B) [Alia R): An expression presumably rearranging the phrase “perfect and complete cause and effect” (enman inga [Alia Al 42); generally understood as affirming the absolute value of both cause and effect, or the non-differentiation of spiritual training and its fruit.

17

making a mistake of a mistake (shdshaku jushaku 特 錯 就 ):錯 An idiom, found in

Zen texts, meaning “to recognize one’s mistake as such,” “to turn a mistake to one’s advantage,” or “to make one mistake after another”; see Supplementary Notes, s.v. “Make a mistake of a mistake.”

18

the former Baizhang (sen Hyakujd 728 5X): I.e., the monk formerly living on

Mount Baizhang. 19

Mount Baizhang (Hyakujdzan GX): Le., again, the monk formerly on Mount Baizhang.

108

DOGEN’S

SHOBOGENZO

VOLUMEV

neither originally existent nor newly arisen.*° Cause and effect does not waste time waiting for the person. [68:6] RLEOREBNREOMA, KEOHSRPENVED, DROTHMA(ICMTS. か ら ず 。 學人 の 間 著 を 錯 肘 する 業 に 因 より て 、 野 狐 身に 随 る す こと 必然 な ら ば 、 控 あ る 臨 ・注 徳 山 お 、 よび か の 門人 等 、 い く 千 高 の枚 野 狐に か 随 在せん 。 そ の ほか 二 三百年 來の 杜撰 長老 等 、 そ ばこ く の 野 狐な らん 。 し か あれ ども 、 随 野 狐せり きこ と え ず。 お ほか ら ば 、 見 に聞 も あま る 信 き な り。 あ や ま ら ず も ある らん と いふ つべ とし い へ ども 、 不 沙 因 よ 果 り も は な は だ し き 胡 員 答 話 のみお ほし 。 修法 の 邊に おくべ で か ら ざ る も、 お ほ き な り 。

エン

LOR,

で

HL #4 ae): A fixed idiom for spirits of the dead that cling to the world; used in Chan texts for those who cling to words. 65

just meaninglessly ran his mouth, blah, blah (itazura ni ku haha chi nomi \7-

Db (7 AAP

AL Hho A): From the Chinese onomatopoeia baba “EAE for blathering on.

142

DOGEN’S

SHOBOGENZO

VOLUMEV

him was even more severe than Wei’s: at every encounter, he did nothing but point out his mistakes. Yet, they do not resent Reverend Zhang. How shameful are those in present and past who resent [Reverend Wei]. [69:26] お ほ よ そ 大 宗國 に 修 の祖 く な き ゆ え に、 ま こと を か り し り ぬ べべ し 。 紹興 お と れ り、 た と ふる に も だ に も し ら ざ る と も が ら

見 探と 目 杯 する ほか お を し ふる すく な し。 そ ころ の 、 な ほか く の ご と お よ ば ず 。 いま は 修 、 雲 水の 主 と人 な れ り

れ ど も、 の むね 、 し。 い ま の 祖 大 道

ま こ は 、

こと を SCAT の 因 にて も は その ころ より も な とに ある べし と

。

Generally speaking, although there are many in the Land of the Great Song who call themselves descendants of the buddhas and ancestors, since there are few who have studied the real thing, there are few who teach the real thing. That point can be clearly seen in this episode as well. It was like this even in the Shaoxing period; now things are even worse than then, beyond compare. Nowadays, those who do not even know what the great way of the buddhas and ancestors is supposed to be have become the leaders of the monks.

[69:27] {2:207} LOL, (RGAE, FEAR. met, PRU PFONERRY, F 原山 下 りよ の ち 、 WMUBDDD SIE O, AROTH, DOTL SSS と ころ な り。

+, を

し る も の は みな これ 洞

の山 見

格 りな 、 雲 水 に 謝

を 名 ほど こ

宗 果 紳 師、 な ほ 生 前 に 自 誠 自 悟の 言 句 を し ら 、ず い は ん や 自 角 の 公 案 参 徹せん 。や い は ん や宗 果 老 より も 晩 進 、 れた か 自 誇の 言 をし らん 。 We should understand that, in the direct transmission of the inheritance

certificates of buddha after buddha and ancestor after ancestor in Sindh in the West and the Land of the East, it is the line under Mount Qingyuan that is the direct transmission.°° From the line under Mount Qingyuan, naturally it was directly transmitted by Dongshan.°’ This is something unknown to others in the ten directions; those who know it are all de-

scendants of Dongshan, who spread his name among the clouds and water.°2 Chan Master Zonggao throughout his life did not understand the words “self-verification” and “self-awakening,” much less did he master any other koan. How much less, then, among the latecomers after Chan

Elder Zonggao could anyone understand the words “self-verification.”

66

itis the line under Mount Qingyuan that is the direct transmission (Seigenzanka

kore shéden nari FAW F = 4viE (7? 4 ): Le., the lineage of the Sixth Ancestor’s disciple Qingyuan Xingsi 青 原 行 思 (d. 740) is the main line of descent. 67 Dongshan (76zgz 油山 ): IL.e., Dongshan Liangjie 洞 山 良 人 (807-869), in the fourth generation after Qingyuan; founder of Dégen’s Caodong # ila] (J. SOtd) lineage. 68

clouds and water (unsui 227K): I.e., the monastic community.

69. The Samadhi of Self-Verification Jish6 zanmai

BZ

=

143

[69:28] し か あれ ば す な は らち 、 Pete Oi Aah, DROTHAO A bd 0, DARA dO, PRO RROD AIC, BA ORRICH OT,

ith

Thus, speaking of the self and speaking of the other in the way of the buddhas and ancestors always has the body and mind of the buddhas and ancestors, the eye of the buddhas and ancestors. Since it is the bones and marrow of the buddhas and ancestors, it is not the skin got by the mediocre. IE YEAR aR Bae

= BRB NIL

Treasury of the True Dharma Eye The Samadhi of Self-Verification Number 69

[Ryumonji MS:] 個 時 寛元 二 年 甲 辰二 月二 十 九 日、 在 越 宇 吉 峰 精舎 示 衆 Presented to the assembly at Kippo Vihara, Etsuu; twenty-ninth day, second month of the senior wood year of the dragon, the second year of Kangen [8 April 1244}°° | Himitsu MS:]

AU A+IA, BONE SIR MaRS RZ, ER Copied this in the acolyte’s quarters beneath Ki1ppd, Esshu; twelfth day, fourth month, of the same year [21 May 1244]. Ejo

69

The Himitsu #4768 MS shares an identical colophon.

TREASURY OF THE [RUE DHARMA NUMBER

70

Ee

et

Empty Space Koku

EYE

146

DOGEN’S

SHOBOGENZO

VOLUME V

Empty Space Koku INTRODUCTION

This short chapter was composed in the spring of 1245, at Dogen’s new Daibutsu Monastery in Echizen. Number 70 in the seventy-five-chapter Shodbdgenzo, it occurs as number 56 in the sixty-chapter compilation and number 76 in the Honzan edition (or 77 in the Iwanami and Shumucho versions).

True to its title, the essay discusses several passages from Zen literature on the topic of space. Most of the piece is devoted to a line-by-line commentary on the story of the Tang-dynasty monks Shigong Huizang Ay ex, and Xitang Zhizang Pa i« Aix in conversation on how to grab hold of space. Following this, Dogen adds some rather cursory remarks on three additional passages and ends with the advice that space be understood as “the treasury of the true dharma eye, the wondrous mind of nirvana” transmitted by the buddhas and ancestors.

147 IE VEER iS Cr Treasury of the True Dharma Eye Number 70 Ta al^> この

Empty Space [70:1] {2:208} te (TREO OD KIC, IGA Aa UCA DIDoMIBTSOZZIC, RA RPHOHRt

+E

ORHICH OT,

BIFEZ,

Zeb Lt, PRA DIBR RK, HS, BEEZ O, Pl,

BEE I+TEOATE OAR,

B TF

NSF

あり、 お よび そこ ば く あ る 記し 。 Due to “where are we here?’ the buddhas and ancestors are made from their statements.' Because the statements of the buddhas and ancestors themselves pass from successor to successor, their skin, flesh, bones, and

marrow form “the whole body” that “hangs in empy space.’” “Empty 1 Due to “where are we here?” the buddhas and ancestors are made from their statements (shari ze jiimo sho zai no yue ni, ddgenjé o shite busso narashimu ia BK

仕 摩遍 在のゆえ に、 道 現

LC HFA Ze

LZ): A tentative translation of a difficult

sentence variously interpreted. Perhaps the most interesting reading might be that it is the sacred space they inhabit (“where are we here”) that makes the statements of the masters the words of buddhas and ancestors. “Where are we here?” (shari ze jumo sho

zai 16 BE {t+ ERE)

is a fixed rhetorical question warning the interlocutor to keep the

conversation at the highest level of truth, beyond dualities. It is best known, perhaps, from the retort of the monk Puhua #({k (dates unknown), when charged with being rough by Linji Yixuan Hay 2s8 X% (d. 866) (Linji lu BRYA ER, T.1985.47:b5-6; recorded also

at shinji Shobdgenzo ta F EYE ER ik, DZZ.5:174, case 96): a BE (TATE, iA Where are we here, that we’re talking of rough and talking of fine?

An identical remark is attributed to Huangbo Xiyun #2771 (dates unknown) in the Biyan lu 328% (T.2003.48:152c9-10; quoted by Dégen in the first part of his “Shobo-

genzo gydji” IEYFEAR 2

ITF).

their skin, flesh, bones, and

marrow

form

“the whole

body”

that “hangs

empty space” (hi niku kotsu zui no konjin seru, ka kokii nari RAV RO WA

in

4,

fie 22 Ze) ): Another difficult sentence, perhaps meaning that the teachings passed down from successor to successor in the lineage (the “skin, flesh, bones, and marrow” of

Bodhidharma) reverberate throughout space (like the wind chime speaking of wisdom to the winds). The expression “skin, flesh, bones, and marrow” (hi niku kotsu zui KA

‘ fH) is Commonly used by Dogen for the essence or truth or entirety of something or someone, as handed down in the ancestral tradition of Zen; see Supplementary Notes,

s.v. “Skin, flesh, bones, and marrow.” “The whole body hanging in space” evokes a verse on the wind chime by Dégen’s teacher, Tiantong Rujing K #2 207# (1162-1227), the first

148

DOGEN’S

SHOBOGENZO

VOLUMEV

space” does not belong among the twenty aspects of emptiness, and the like.? More generally, how could emptiness be of only twenty types? There must be eighty-four thousand types of emptiness and so many more.* * OK OK OK OK

[70:2] EN a EAST OVP AT, RAHEEM, PA, AE (3, BG, (AVEWEELE, PRARDIHRREZ®, BG, (OR ARHEMEZS, PEA, 師 兄 作 摩 生 捉。 師 把 西 堂 鼻孔 捜 。 西 堂作 忍痛殴 脱 去。 師 日、 直 得 舘地 捉始 待。

日、 太 和殺人、 RAS ILE 得

Chan Master Huizang of Shigong in Fuzhou asked Chan Master X1tang Zhizang, “Can you grab hold of empty space?’” Xitang said, “I can.” The Master said, “How do you do it?” Xitang pinched empty space with his hand. The Master said, “You can’t grab hold of empty space.” Xitang said, “How does my elder brother grab 1t?” The Master grabbed Xitang’s nose and pulled it. Xitang cried out in pain and said, “What a brute. You could pull a person’s nose right off!” The Master said, “That’s how you have to grab hold of it.”

line of which Dégen will quote below, section 13 (from Rujing heshang yulu BOi# Fn ja) 語録 , 1.2002A.48:132b15-16):

澤 身 似 口 掛 虚 空 、 不 問東西

南北 、風 一

等 稿他 談般 若、 滴

丁 東本 滴」 東。

Its whole body, like a mouth, hanging in empty space, Without asking if the winds are from east, west, south, or north, Equally, for them, it talks of prajfa: Di dingdong liao di dingdong. 3

the twenty aspects of emptiness, and the like (nijii ki 16 —+- 22):

A list of empty

categories found in Xuanzang’s translation of the Mahda-prajria-paramita sitra (Da bore

poluomiduo jing KARA REE SIE, T.220.5:13b22-26). “And the like” (t6 等 ) here likely indicates other such lists of emptiness, of eighteen, sixteen, etc. 4 eighty-four thousand (hachiman shisen ku /\ PU 22): A standard figure for an enormous number, as in “eighty-four thousand afflictions,” “eighty-four thousand teachings,” etc.

5 Chan Master Huizang of Shigong in Fuzhou (Bushii Shakukyo Ez6 zenji fR) NAHE ict); Chan Master Xitang Zhizang (Seid6d Chizé zenji Fa = ixeEM): I.e., Shigong Huizang 4 #44 (dates unknown) and Xitang Zhizang Pa = ik (735-814), two disciples of Mazu Daoyi #57418— (709-788). Their dialogue, referred to several times in the

Shdbégenz6, can be found at Jingde chuandeng lu {Z(H EER (T.2076.51:248b24-29), and at shinji Shobdgenzé ta FEY ARIK (DZZ.5:256, case 248).

[70:3] {2:209} BBIED, fORsR な り 。

aE,

TRA BER IP EFIRRODS, CMe TS

Shigong’s words, “Can you grab hold of empty space?” are asking, “Is your body throughout hands and eyes?” [70:4] 西 堂 道 、の 解 し きた れ り 。

捉 得。 虚空 一塊 触 面染

汚 なり。 染 汚 りこ よ

の かた 、 庶

空 落地

Xitang’s words, “I can,” are empty space is a single lump; touch it, and it’s defiled.’ After it is defiled, “empty space has fallen on the ground.”® [70:5] ABBigO, fAVEREAR. Maveenen, RRR Tt ze 0, FEY EWNED, PS MMAMZY,

UPbD 4): An abbreviated transliteration of the Sanskrit name meaning “rock cave of Indra”; said to have been located at

Mount Veda (Bidasan BItKELL!) outside the city of Magadha.

[72:9] {2:220} し か あり

し より

巳 歳 >な り 。 和 り。 いま 了 邪 息 ご と く 軸 あら に の ゆえ に 、 無 え に 、 捧室生 り。 これら

この か た 、 す で に 二

千 一 百 九 四十

堂 奥 いら に ざる 見 拘 、お ほ お はも く は 、 捧 室堂 の夏 修 ず 、 善 功 方 便 な 、り 至 理 は ・言 無 心は 至 理 に か ふな べべし 夏 九 の 旬 あ ひ だ 、 人 跡を 刻

の と も が ら の

年< 営

本 日 寛

元 三 年乙

く 摩 意 挫 室 を 無言 説の 誇拓 とせ 意 、は そ れ 言 説 を ちい も る は こと 言語 道断 、し 心 行 廣 減 な 、り こ 、 有 言 有 念は 非 理 な 、り こ の ゆひ 編せる な 、り と の みい ひ、 い るふな

いふ と ころ、 お ほ き に 世 尊の 修

意に 孤

せり 負 。 い

は ゆる 、 もし 言語 道断 、 心 行席 減を 論 ぜ ば 、 ー 切 の 冶 生産 業 、 みな 言語 道 叫し 、 心 行席 減なり。 言 語 道 断 と は、 一 切 の 言語 いふ を 、 心 行 廃 滅 とは 、 一 切の 心 行をいふ 。 い は ん やで 、 = ORK, も と より 無言 をたふとびん ため に は あら ず 。 通 自ひとへに 泥 水 し 入 し 草 て 、 説 法度 人 、 い まだ の が れず、

甲 法 採物 、 まだ い 九旬 を 、 無

の れが ざ る の みな り 。 も し

言語 な 、 り とい は ば 、 選

吾 旬九

見 学 和夏

孫と 來

稲 すると も が ら 、 失 夏 、 いふ と べし

Since then, it has already been two thousand one hundred ninety-four years (to the present junior wood year of the snake, the third year of Kangen in Japan).”° Descendants that have not entered the interior of the hall have often taken shutting the chamber at Magadha as evidence of ineffability.2' Misguided groups today think that the Buddha’s intention in shutting the chamber for the summer retreat was that all use of language is untrue, a skillful means; that the ultimate truth is the way of words cut off, the locus of mentation extinguished; and that, therefore, no words and no mind must accord with the ultimate truth, while words and

thought are not the truth.** Therefore, they say only that during the ninety days of shutting the chamber for summer retreat, he cut off human traces. What this bunch says is completely contrary to the buddha intention of the World-Honored One. That is, if we argue for “the way of words cut off; the locus of mentation extinguished,” all life-sustaining work 1s

“the way of words cut off; the locus of mentation extinguished”: “the way of words cut off” refers to all language; “the locus of mentation extinguished” refers to all mental activities. Not to mention that basically this episode is not for the purpose of exalting wordlessness. His body 20

two thousand

one hundred

ninety-four years (nisen ippyaku kujiishi nen —¥

一百 九 四十 年): Parenthetical date in the original: reflecting the traditional East Asian Buddhist reckoning of the date of the parinirvana of the Buddha as 949 BCE, figured here from 1245, the third year of the Japanese Kangen era. 21

Descendants that have not entered the interior of the hall (d00 ni irazaru jison

ee BAO VY E> XS GA FH): Ie., Buddhist followers without deep study of the teachings. ineffability (mugonsetsu #£3 #t): Sometimes parsed here as “wordless preaching.” 22

the way of words cut off, the locus of mentation extinguished (gongodo dan,

shingyésho metsu Basi,

+47 i): The two phrases represent a single common

expression, occurring often in East Asian Buddhist texts, for a truth beyond language and thinking.

178

DOGEN’S

SHOBOGENZO

VOLUMEV

throughout entirely in the mud and water, in the grass, he never shirks preaching the dharma and delivering people, never shirks turning the dharma and saving beings.” If those that call themselves his descendants say that the ninety days of the summer retreat are “ineffable,” we should say, “Give me back my ninety-day summer retreat.”**

[72:10] boy CRNA Lip,

LUM < . AS

COMME,

ea,

OR ARAL

WEOOICTFCTTFAMOST,

Oe

Ria, OE RRR

HIFLCMSHE,

WDC

DEE Mee OD LAA, LIZ6< + UHL LUT. BRT HEICA すべ し 一 切 法 不 、生 一 切 法 不滅 、 作 歴 生 説 、 縦 説 舘 摩 、 要 作 仕 摩。 か く の ご “LEAL,

{EE ODIs eT

SL,

ELE MFO

一 Bx 0 ti (2.

tae - BEDS — Feat, BMY, Sblc 2H OMPEL TADS FT, bLINeKBeMLECE, WRERGERSI, EIIEE Lite, He commanded Ananda to preach on his behalf, saying, “You should preach in my stead that all dharmas do not arise, all dharmas do not pass away.” We should not casually pass over this behavior of the Buddha. In general, how could we take his shutting the chamber for summer retreat as being without words and without preaching? If, for the moment, we were Ananda, at this point we would say to the World-Honored One, ‘All dharmas do not arise, all dharmas do not pass away. How should I preach of them? And, even if I did preach of them like this, what’s the

use?’ Saying this, we would listen to the World-Honored One’s words. In general, the Buddha’s behavior in the present passage is the prime truth and the prime non-truth; we should certainly not take it as ineffability.” If we took it as ineffability, it would be, “How sad the three-foot 23

His body throughout entirely in the mud and water, in the grass (tsishin hitoe

ni deisui shi niss6 shite AHO

¢ ~(cyeE7K LAR

LUT): Le., the Buddha always fully

engaged in his role as a teacher. “Mud and water” (deisui E7K), here put in verbal form, is doubtless shorthand for “entering the mud and entering the water” (nyiidei nyiisui A JEAZK; also read nyidei nissui) or “dragged through the mud and drenched with water” (dadei taisui févE#7K), common idioms referring to the Chan master’s “getting his hands dirty,” as we might say, in the teaching of his students. See Supplementary

Notes, s.v. “Dragged through the mud and drenched with water.” “In the grass” (nisso A &_) suggests entering into the mundane world of things. Dogen seems to be combining allusions here to (a) the expression “his whole body in the grass” (zenshin nissd 2 A 草 ) with (b) the saying (discussed in “Shobogenzo Kannon" 正法 眼 蔵 観音 ) “his body throughout is hands and eyes" (な szs77 ze szge7 通 映 赴 手 )、眼 in reference to the salvific activities of the bodhisattva Avalokitesvara (for which, see Supplementary Notes).

24 “Give me back my ninety-day summer retreat” (kan go kujun zage rai BIL‘ AK $2 4): Variation on Yunmen’s words (section 3, above), “Give me back the money for the ninety days of food.”

25 the prime truth and the prime non-truth (daiichi gi tai, daiichi mu tai %— 義 諦、 第 一 無 諦): The former expression is a standard term for the ultimate truth (S. paramartha-satya), as opposed to the conventional truth (S. samvrti-satya); the latter is

Longquan sword; a shuttle hanging useless on the Tao family’s wall.” [72:11] {2:221} Lrmmesgeib6, wae seem OL EZR O. MG OR MOr7emric, FRHEAB LHD, LAL, OMBNFRIOIARLAZLAME 安居 切

な 、り こ れ を の が る る は 外道 利 天 に し て 九 旬 安居

な。 り お ほ よ そ 世 尊

、 し あ る ひ は 著 福山 閣

在世に は、 あ る ひ は

静 室 中 し に て 、 五

百 比 丘、 と

も に 安居 す 。 五 天 簡 國 あ の ひ だ、 と ころ を 論 ぜ 、ず と きい た れ ば 白 安 夏 居 し 、 九 夏 安 居 お なこ は れき 。 い ま 現 在せ る 條 祖 も、 と も 一 大 と 事 して お こ な は る る と ころ な り 、 こ れ 修 誠 の 無上 道 りな 。 三 網 経 中 、に 冬安居 あれ ど も、 そ の 法 た つ は れず 、 九 夏 安 の居 法 みつ の た は れ り 。 正 偉 、 のま あたり 五 十 一世 な り 。

Thus, the ninety-day summer retreat is the old turning of the dharma wheel, is the old buddhas and ancestors. It is said in the present episode, “af the time, he wished to call the summer retreat.” We should recognize that this is the summer retreat of ninety days that he carried out without shirking; those that shirk it are followers of other paths. Generally, when the World-Honored One was in the world, he sometimes held the nine-

ty-day retreat in the Trayatrimsa heaven, or he held the retreat together with five hundred bhiksus in quiet quarters on Mount Grdhrakita.’’ Throughout the Land of the Fivefold Sindhu, no matter where, when the

time came, the summer retreat was called and the ninety-day summer retreat carried out.*® It is something still carried out as “the one great matter” by the buddhas and ancestors who have come down to the present; it is the unsurpassed path of practice and verification.” Although, in Dogen’s play with the word mutai #£i#% (“truth of nothingness”), used as a synonym for

kitai 223% (“truth of emptiness”). 26

“How sad the three-foot Longquan sword; a shuttle hanging useless on the Tao

family’s wall” (karen sanjaku Ryisen ken, to ka Toke hekijé sa WA HR= RAERBI, 徒 持 iJ 322 LE): Presumably, cited as an example of seriously underestimating what one is dealing with. Variant of lines by Foxing Fatai #6t£Y Zs (dates unknown), commenting on an old case involving Weishan Lingyou j1U#£#h (771-853); See Supplementary Notes, s.v. “Like vines relying on a tree.” 27 TrayatrimSa heaven (toriten JFK): Heaven of the Thirty-three Devas, located atop Mount Sumeru. Reference to the legend that the Buddha held a ninety-day summer

retreat in this heaven for the sake of his mother; see, e.g., Mohemoye jing FARIA fa jing HiA-DAUKB Baie, #E, T.383.12:1005a6-8; Fo sheng daolitian wei mu shuo T.815.17:787b6-8.

Mount Grdhrakita (Gijakussen &f#f6 11): More often written @RAWRWU; “Vulture Peak” (Rydjusen #2°S (1). 28 Land of the Fivefold Sindhu (Go tenjiku koku #.K=[Ed): The Indian subcontinent, as traditionally divided into the four cardinal points and the center. The name Jenjiku 大 “* represents a transliteration of “Sindhu” (from the Indus). 29 “the one great matter” (ichidaiji —K): A fixed idiom for the work of leading beings to supreme bodhi; best known from the famous passage in the Lotus Sutra, in which

180

DOGEN’S

SHOBOGENZO

VOLUMEV

the Brahma’s Net Sutra, there is a winter retreat, its procedure has not been transmitted; only the procedure of the ninety-day summer retreat has been transmitted.*° Its direct transmission is right before us in the fifty-first generation.*! *

[72:12] eis,

TAA CRT.

KOK OK *

SE

ABMS.

PRAGAS.

BER,

In the Rules of Purity, it is said,*

An itinerant who wishes to go somewhere for a binding of the retreat, should register there one-half month in advance.*? It is a desideratum that the tea salutations not be rushed.**

[72:13] {2:222} VILPSFA RCI, =HHAPHMEWS, LdSnit, =ANICELY BMS すべ き な り 。 す で に 四 月一 日より は、 比 丘 僧 、 あ りき せ ず 、 諸 方の接待 、 Buddha Sakyamuni reveals that the buddhas come into this world only to lead beings to buddhahood. See Supplementary Notes, s.v. “Buddhas, the world-honored ones, appear

in the world for the reason of one great matter alone.” 30

Brahma’s Net Satra (Bonm6 kyo 3£#44): A Chinese aprochrypon that is the /ocus

classicus for the bodhisattva precepts (bosatsu kai *¥j£%) used in East Asian Buddhism, the Fanwang jing SEHK is the oldest source to recommend summer and winter retreats, a system that may have begun in Central Asia or China (T.1484.24:1008a1 3):

(i

Fy ME

RARER 2 ASRS 2 AC

Disciples of the Buddha should twice engage in dhiita, winter and summer, sitting in meditation and binding the retreat. 31 fifty-first generation (gojiisse f-+-— tt): Typically taken to be Dogen’s reference to himself as the fifty-first in the lineage of ancestors descended from the Buddha. Elsewhere, however, he speaks of his teacher, Rujing, as representing the fifty-first generation — a discrepancy that arises from the custom of counting Bodhidharma twice, as both the twenty-eighth Indian and the first Chinese ancestor.

32 Rules of Purity (Shingi i##8): 1.e., the Chanyuan qinggui W#3U18#, the Chan monastic code by Changlu Zongze facFA (d. 11072). The quotation is from the opening lines of the section of the text dealing with the summer retreat (ZZ.111:887a17-888b4). From this point in our text through section 57, below, Dogen will cite and comment on

virtually all of this section of the Chanyuan ginggui, sometimes quoting the original Chinese, sometimes translating it into Japanese. 33 register (kata #44): Literally, “to hang up on a hook” — i.e., to hang one’s walking staff and other travel gear on a hook in the monks’ quarters of a monastery, thereby taking up residence; by extension, to register as a resident of the monastery. 34

It is a desideratum

7sOso/sz 所

that the tea salutations

not be rushed

(shoki sat6 ninji,

貴 茶 人 湯 事 、 不 倉卒): Or, perhaps, “The valued tea salutations should not

be rushed.” “The tea salutations” (saté ninji 4% A) refers to the formal tea held at the beginning of retreats to welcome the participants.

72. The Retreat Ango

安居

181

お よび 諸 寺 の 旦 、過 み な 門 を tt, Unbeilt, MAA LOI, Ze みな 、 寺 院 に 安居 せり 、 薔 裏に 掛 捨 せ 。 り あ る ひ は 白衣 舎に 安居 せる 、 先 Bil7e0, Ua, PRO RHZEO, BAL. HETIL, BiB BTL. ARH 面に 寺院 しを め て 、 安 居 との ころ に 掛 捨 せり 。 “One-half month in advance” refers to the final ten-day period of the third month; thus, one should arrive and register during the third month. From the first day of the fourth month, the bhiksu samgha does not go about, and the gates are closed at the reception offices in all quarters and the overnight lodgings of the monasteries. Thus, from the first day of the fourth month, all those robed in clouds are in retreat at a monastery or registered at a cloister.*° Or there is precedent for holding the retreat at the residence of a lay follower.*° These are observances of the buddhas and ancestors; we should admire the ancients and practice them. All the fists and noses, each and every one, claiming a monastery, is registered at a place of retreat.*’

[72:14] LhSke, RMVL< . KIEORI, CHERRONL, BREIL, B 聞 の 行儀 な り あ、 な が ち に 修習 すべ らか ず。 か く の ご と くい ふと も が ら (kL, DOCHES AMES S70, MRS H—R— HE, CNNLAREY 和 夏 な 。り た と ひ 大 ・乗 小 乗の 至極 ありと も 、 九 旬 安 居 の 枝葉 華 な果 り 。 However, the minions of Mara say the essential pivot must be the understanding of the Great Vehicle; the summer retreat is a procedure of the sravaka; we need not necessarily practice it. Those that talk like this have never seen or heard the buddha dharma. Annuttara-samyak-sambodhi — this is the ninety-day retreat of summer. While there may be the extremes of Great Vehicle and Small Vehicle, they are the branches, leaves,

flowers, and fruit of the ninety-day retreat. 35 those robed in clouds (wnnd 24): |.e., itinerant monks; synonymous with the more common unsui 227K (“clouds and water’). in retreat at a monastery or registered at a cloister (jiin ni ango seri, anri ni kata seri

SCAB,

AEICHYS+ 4 ): Or, possibly, “in retreat at a monastery and regis-

tered at a cloister [within that institution].”

36 residence of a lay follower (byakue sha AK): Literally, “ dwelling ofa whiterobed,” the designation of the traditional garb of the Buddhist laity participating in ceremonies at a monastery. 37

All the fists and noses, each and every one, claiming a monastery, is registered

at a place of retreat (kentd biki, mina menmen ni jiin o shimete, ango no tokoro ni kata seri S98 * BFL. A7QMMCSRe LOT, BBOEL I AICHE 9 ): “Fists” (kent6 4598) and “noses” (biki #44L) refer to accomplished teachers and students; see Supplementary Notes, s.v. “Fist,” “Nose.” The translation of “each and every one” loses the continued play with body parts in menmen fifi (“face after face”). The verb shimete L&T here likely represents 44 (“to occupy,” “to claim as one’s own’).

182

DOGEN’S

SHOBOGENZO

VOLUMEV

[72:15]

四

月 三 日の 敵

じ め 四

通より

は 、 じ め て こと を お こ な ちふと い へ ども 、 堂 司 あ 、 ら か

月 一 日より 戒 の騰

樽を 理

會 す。 すでに aaa

READS . VLD AAIFIO FRO BAIT 通 これ に を か け 、 放 参 鐘 の の ち 、 これ を を さわ

で、 こ れ を か く 。 を さむ る 時

節 か 、 くる 時

ela 寮

三

FEC gas2

窓みな 重子 な り 。 A 日よ り 五 日 いた に る ま

節 お、 な じ 。

Although it is only put into practice from the end of gruel on the third day of the fourth month, the hall manager prepares the ordination seniority notice in advance, from the first day of the fourth month.\ Then, at the end of gruel on the third day of the fourth month, he hangs the ordination seniority notice in front of the common quarters: that is。 it is hung outside the window in the space to the left of the front door. The windows of these quarters are all latticed. It is hung at the end of gruel and taken down after the bell for release from convocation.*’ It is hung out from the third day through the fifth day; the times [each day] for taking it in and the times for hanging it up are the same.

[72:16] {2:223} DOPE D< KH”, MS -RBRICLOT, RARDOEE(CD< 0, BH こし て 頭 ・首 知 事 を た へ らん は、 お の お の 首座 ・ 監 と寺 か く な り 。 数 職 を つと め た らん な か に は、 そ の の ち に つと め て お ほ き な らん

か つて 住持 を へ ども 、 雲 水 會 和 にし て は 、 お ほ く は 衣 鉢

た へ らん は 、 に られ し ざる 西 堂 な もる 侍 者 寮に 歌

某 甲西 堂 とか く 。 小 院 の 、 は し ば し ば これ を か く の 、 西 堂の 儀 な 、し 基 息する、 勝 員 な 。り さ ら に

職を か く 太 し 。

住持 をつとめ た り と い し て 各 せ 。ず も し 師 の 甲上 座と か く 例も あり 。 衣 鉢 侍 者に 充 、し あ る

い は 焼香 侍 者に 充 す 、る 六 例 な 。り い は ん や その 魚の 人 職 い 、 づれ も 師 合 に した が る な り 。 他 入 の 弟子 のきた れる が 、 小 院 の 住持 をつと め た る とそい

へ ども、 お ほ き な る 寺院 に て 、は な ほ 首 座 ・ 書 記 ・ 都 寺 ・ 監 寺 等 に 請す る は 、 依 例 りな 、 芳 忠な り 。 小 院 の 小 職 つと を め た る を 各 す をる ば 、 叢 林 わ らふ な り。 よ き 人 は 、 住 持 を た へ る、 な はほ小 院 を 、ば か くし て 称せ さる な り。

There is a standard form for writing the notice. It is written strictly according to ordination seniority, without consideration for stewards or prefects. Those who have served somewhere as prefects or stewards are 38 end of gruel (shukuha 34#€): l.e., the conclusion of breakfast, gruel (shuku 54) being the standard fare at the morning meal. hall manager (dosu *=.=]): I.e., the rector (ind HEAL), the monastic officer in charge of the assembly of monks.

ordination seniority notice (kaird no b6 WK

4%): L.e., the signboard listing the monks

in the retreat according to their seniority, by years since their ordination; to be described

in the following sections.

39

bell for release from convocation (hdsan sho h寺 人 等法力 相

The abbot’s words of thanks:'°!

98

What

follows is the same

as the recitation at binding the retreat (kore yori

nochi wa, ketsuge no nenju ni onaji ~AVULY MOBIL, fe

translation of the note at Chanyuan ginggui WES

OAC A782 UL): Japanese

RR, ZZ.111:888a18.

99 The steward’s words of thanks (chiji td jaji ASS Htal): From Chanyuan qinggui WESU AR, ZZ.111:888b1.

100 the sheltering grove (onrin F244): l.e., protection. The Chanyuan ginggui #3618 #1 has here “sheltering eves” (onbi ISIE). 101

The abbot’s words of thanks (jijinin jashi EFF A til): From Chanyuan qinggui

牌

苑 清 ,規 ZZ.111:888b2.

Here, the dharma year has come full cycle. We are all thankful for the assistance of the dharma power of (head seat, comptroller) (Names). We are overcome with extreme gratitude. [72:56] pRB P RPRES Pw, VIE 0 C): The four types of cakravartin, ranked by the extent of their territories: the gold king rules over all of the four continents surrounding Mount Sumeru; the silver king, over the eastern, western, and southern continents; the copper king, over the eastern and southern; the iron king, over our southern continent of Jambudvipa. ten evils (jiiaku +3&): S. dasakusala. One standard list: (1) killing, (2) stealing, (3) sexual misconduct, (4) lying, (5) fine talk, (6) slander, (7) treachery, (8) covetousness, (9) anger, and (10) false views. This list is sometimes divided into the three types of karma: body (1-3), speech (4-7), and mind (8-10). 15

heaven of Brahma

(bonten #£X): The heaven of the first dhyana in the realm of

form, ruled over by the god Brahma: see Supplementary Notes, s.v. “Three realms.” 16 “Wheel-turning kings, over eighty thousand” (rinnd hachiman jd i= /\ 3 上 ): From a verse in the Abhidharma-kosa (Apidamo jushe lun [| 2732 FES. im, T.1558.29:64b21):

18

DOGEN’S

SHOBOGENZO

VOLUME VI

understand impermanence; and practicing the white karma in order to achieve merit, they invariably leave home and train in the way.'’ Kings of today cannot possibly match the wheel-turning sage kings. Those who idly spend their years and months in the midst of desires without leaving home will regret it in the life to come. How much less in a small country and peripheral land, where there are kings in name without the virtues of a king, can they curb their desires. If they were to leave home and train in the way, the devas would rejoice and protect them; the dragon spirits would revere and preserve them, and the buddha eye of the buddhas would clearly verify them and rejoice.

[T1:10] {2:272} 虚

女 の、 む か し は 信心

にあら ず 、 蔵

笑 た の め に 比丘 の尼 衣 を 著 せ 。り おそ

らく

は 軽

と い へ ども、

こ の 衣 、を そ の 映 に

法の

罪 あ べし る

著 し せ ちか ら 、

Thc PE lod Ss, HREK EI, BRO, MER RROSMSIZCE£EY て 、 第 二 生 、に 迎 葉 億 の き と に あふ た て まつ る 。 出家 ・ 受 戒 、し 比 尼 丘 と な れ り 。 破戒

迎

により て 堕

獄 受 罪 す い と へ ども 、 功

牟尼 人大 に ひ あ た て まつ り 、 見

れ て 、 大

阿 維 漢 とな れ り 。 六

徳 くちず し 、て つ ひ に 灯

修 聞 、法 名 心 修習 し 、て な が く 三 ・通 三 を明 具足 せり 、 か な ら ず

無上

界 はを な 道 る な ベ

し 。

The courtesan long ago had no faith but donned the robe of a bhiksuni as a joke. Although she may have been guilty of disparaging the dharma, by the power of putting on this robe, she encountered the buddha dharma in a later life. “The robe of a bhiksuni’ means a kasaya. By the power of

donning a kasaya as a joke, in a later life, at the time of Buddha Kasyapa, she encountered him. She left home, received the precepts, and became

a bhiksuni. Although she may have suffered retribution in hell for breaking the precepts, her merit did not decay, and eventually she encountered Buddha Sakyamuni; seeing the buddha and hearing the dharma, bringing forth the thought [of bodhi] and engaging in the practice, she left the three realms far behind and became a great arhat. Fully endowed with the six powers and three knowledges — without fail, she attained the unsurpassed way.'®

輸 王 八 高 、上 金 銀 銅 鐵輸 。 Wheel-turning kings, over eighty thousand; Their wheels of gold, silver, copper, and iron. thirty-two marks (sanjiini so =+- —#8): The extraordinary physical characteristics ascribed to the bodies of the buddhas and cakravartins in Buddhist literature. 17

white karma (byakugd A):

l.e., good deeds.

18 six powers and three knowledges (rokutsii sanmyo 7\ih * =A): For the former, see above, Note 8; the latter represent three of the six powers: the deva eye, recollection of prior lives, and knowledge of the exhaustion of the contaminants.

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

19

向 無上 菩提 たの め に 、 清

淳の 信心 を こ

[T1:11]

し か あれ ば す な は ち 、 は じ め よ り 一

らし て 交 疲 を 信 受せん 、 そ の 功徳 の 増長 か、 の 戯 女の 功徳 より もすみ や か な らん。 い は ん や また 、 無上 菩提 の た め に 菩提 心 を こし お 、 出 家 受 戒せ ん、 そ の 幼 まれ な り 。

徳 無量 な べし る 、 人

身 あら に ざれ ば 、 こ の 功徳 を 成就

する こと

Thus, if from the very start, solely for the sake of unsurpassed bodhi, with a pure mind firm in its faith, we were to accept the kdasaya in faith, the increase in the merit of that would be faster even than the merit of that courtesan. Not to mention, moreover, that, if, for the sake of unsurpassed bodhi, we were to bring forth the mind of bodhi, leave home, and

receive the precepts, the merit of that would be immeasurable. Without a human body, it is rare to achieve this merit.

[T1212] 西天 東

土 、 出 家 ・ 在 家 の 菩 ・薩 祖

師 お ほし と いふ と も 、 龍 樹祖師 に およば

3°, REPS - RABORR, DILORERIBB, CNe BLT, 家 ・ 受 戒 をすす む 、 龍 樹 祖師 す 、 な は ち 世 尊 金 口の 所 な記 り 。

REOHK

In Sindh in the West and the Land of the East, while there have been

many bodhisattvas and ancestral masters among renunciants and householders, none is the equal of the Ancestral Master Nagarjuna. The episodes of the drunken brahman, the courtesan, and the like, were raised

solely by the Ancestral Master Nagarjuna to encourage living beings to leave home and receive the precepts. The Ancestral Master Nagarjuna was predicted by the World-Honored Golden-Mouthed One." *

Kk OK OK OK

19 predicted by the World-Honored Golden-Mouthed One (Seson konku no shoki 世 284 1] Arac): I.e., predicted by the Buddha as a successor in his lineage. The expression konku shoki 42 Arad (“predicted by the Golden-Mouthed One’) is a fixed phrase, from the Tiantai tradition of the twenty-four Indian successors; see, e.g., Mohe zhiguan

ERT AEB, T.1911.46:1b8: Crim A, Pee RAP Fo +H A. FRASER ARIAS. H Arac.

BO +A,

aah ee ae

Of those who transmitted the dharma treasury, beginning with Kasyapa and ending with Simha, there were twenty-three; but Madhyantika and Sanavasa [shared the succession] in the same generation, so there are twenty-four individuals. These mas-

ters were all predicted by the Golden-Mouthed One.

20

DOGEN’S

[T1:13] {2:273} Has. MUNA DUR. The

World-Honored

SHOBOGENZO

— CA, One

said,

“The

VOLUME VI

=a, Southern

De. Continent

has

four

things that are the best: (1) seeing the buddha, (2) hearing the dharma, (3) leaving home, and (4) gaining the way.””° [11:14] あき ら か に し る べし 、 こ の 四 種 最 勝 、 す な は ち 北 洲 にもすぐ れ、 諸

天に も

すぐ れ た 。 り い まわ れ ら 宿 善 根 力 にひか れ て 、 最 勝の 身をえた り。 攻喜・ 遺 し喜 て 出家 ・ 受戒すべき も の な り 。 最 勝の 療 身 をいた づら に し て 、 起 命 を 無常 の 風 に ま かす ること ん 。

な か れ 。 出 の家 生生 を かさね て、 積

功 案 人徳なら

We should recognize that these “four things that are the best” are better than in the Northern Continent, better than in the heavens. Now, by the

power of our good roots from former lives, we have got the best bodies. Rejoicing in and celebrating this, we should leave home and receive the precepts. Do not waste this best of good bodies and abandon its evanescent life to the winds of impermanence. Piling up life after life of leaving home, we shall accumulate merit and amass virtue.” *

Kk OK OK

[T1:15] 世 尊 言、 三 、天 所 RU, 家入 道

於 條 法 、中 出家 果 報 、 不可 思 。議 優 使有 人、 起 七 費 塔、 高 至 三十 得 功徳 、 不 如 出 。家 何 以 、逆 七 費 塔 者、 貸 悪 黒人 、 能 破壊 、導 出 Baw 2h. ARE, BOS, ARAR, 4acey, 出 、者 功 徳 無量 。

The World-Honored One said,”

In the buddha dharma, the rewards of leaving home are inconceivable ... Even 1f one were to erect a seven-jeweled stiipa reaching to the 20

The World-Honored One (Seson tt®): Likely based, not directly on a sitra, but

on the Liizong xinxue mingju f27R

2A *) by Huaixian 1288 (or Weixian HERA, dates

unknown), at ZZ.105:629b1:

Ba ON DU Fa BR.

— Fee —

A = He

0

8.

The Southern Continent has four distinctions: (1) seeing the buddha, (2) hearing the

dharma, (3) leaving home, and (4) gaining the way.

21

accumulate merit and amass virtue (shakku ruitoku 82) % 1%): A fixed expression

for developing good karma found throughout Buddhist literature, including several times in the Sh6bdgenzo. 22 The World-Honored One (Seson t#2%): Quoting two passages from the introduction to the chapter on “The Merit of Leaving Home, Sirtvaddhi” (Chujia gongde

Shilipiti HAAEPALHE),

of the Damamika-nidana-sitra

T.202.4:376b6-7; b11-16; here cited in reverse order).

(Xianyu jing BBS,

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

21

Heaven of the Thirty-three, the merit gained thereby would not equal that of leaving home.?? Why is this? Because, in the case of the seven-jeweled stiipa, the greedy, evil, or stupid person could demolish it; but nothing can destroy the merit of leaving home. Therefore,

If one causes a man or a woman to leave home and enter the way, or if one releases a male or female slave to do so, or 1f one permits the people to do so, or if one does so oneself, the merit is immeasurable.

[T1:16] {2:274} 世 尊 、 きら あ か に 功徳 の 量 を しろ し めし て、 か く の ご と く 校 量 まし し ま す 。 福 増 、 れ こ を きき て 、 一百 二 十 歳の 寺 及 れな ど も、 し ひ て 出家 ・ 受 戒 し 、 少 年の 席 末 つら に な り て 修練 、し 大 阿 維 漢 な と れ り 。

The World-Honored One, knowing clearly the amount of merit, made such a comparison. Sirtvaddhi, upon hearing it, despite being old and decrepit at age one hundred twenty, could not help but leave home and receive the precepts; assigned to the last seats with the youngsters, he undertook training and became a great arhat.”* [11:17] LANL, FEOARIZ, OKT, ARM UT. DMYICwRHEO,L N 昔 、 つ にね あり、 い は ん や 利 那 利 那に 生 減 し さら て にと ど ま ら ず 。 いわ く 一 弾 指 のあ ひ だ に 六 士の 利 那 生 滅 す と へ い ども、 み づか らく らき に よ り て

千

、 い まだ しらざ るなり 。 すべ で て 一

九 百 八十 の 利

那 あり て 、 五 生 縮

日 一 夜 が あ ひだ に 、 六 十 四 億

九 高九

滅 す とへ い ども、 し ら ざ る な り 。 あはれ

# べべし 、 わ れ 生 減 す と い ども へ 、 み づか らし ら ざ る こと 。 この 利 生 那 減の 量、た 人 だ 世 薄な ら び に 舎利 講 と み の し ら せ た ま ふ 。 爺 聖お ほか れ ど も 、 ひと り も し る と ころ に あら ざる な り 。 こ の 章 生 那 滅の 道理 より に て 、 衆

生 、 す な は ち 善可 の 心 ・ 得 道 す。

業 をつく る、 ま た 利 生 那 減の 道理

より に て 、 RA,

B

We should realize that the human body of the present life has been temporarily formed of the four elements and five aggregates in a coalescence of causes and conditions; it always has the eight kinds of suffering, not to mention that it arises and ceases ksana after ksana without 23 Heaven of the Thirty-three (sanjiisan ten =+ =X): S. Trayatrimsa (toriten VF XK); second of the six heavens of the desire realm, located atop Mt. Sumeru, inhabited by

thirty-three devas, and ruled by Lord Sakra (Taishaku Ten i f#R). 24 Sirivaddhi (Fukuz6 #48): The old man (transliterated Shilipiti FP #4), whose story is told in the chapter of the Damamiika-nidana-sitra cited in the previous section. His request to join the Buddhist order was rejected by the Buddha’s disciple Sariputra but subsequently accepted by the Buddha. Dodgen refers to this incident in his “Shobd-

genzo shizen biku” iE7EAR i Piet A and quotes the account in the Damamiika-nidana-sitra in his Eihei kéroku 7K*E RRS (DZZ.3:244-252, no. 381).

22

DOGEN’S

SHOBOGENZO

VOLUME VI

end.” That is, although sixty-five ksanas arise and cease in a single snap of one’s fingers, due to our benightedness, we still do not know it.*° Altogether, in a single day and night, there are 6,499,980 ksanas, in which

the five aggregates arise and cease; yet we do not know it.”’ How pitiful that, although we are arising and ceasing, we do not know it. The duration of the arising and ceasing of a ksana is known only by the Buddha, the World-Honored One, and by Sariputra; there may be many other sages, but not one of them knows this. Due to this principle of the arising and ceasing of a ksana, living beings produce good and evil karma; and due to the arising and ceasing of a ksana, living beings arouse the thought [of bodhi] and gain the way. [11:18] か く の ご と く 生 滅する 人 り、 を し ん で と ど ま れ る 人

の

身なり

と へい ども、 め ぐら し て 出家

所 誠な る 阿

人 か 克

・ 受

戒 す が る ご と き は 、 三 世 の 諸 俺

粗 多 維三 区 三菩提 、 金 剛 不 の協 備 を果 詩 す な る り、 た れ の 智

求 せ らん さ 。 これ に より て 、 過

領す る 王位 入

身なり 、 たと ひ を しむと も と ど ま ら じ。 む か し よ 一 人 、 まだ い な し。 か く の ご と くわ れ に あら ざる 去 日 月 燈 明 俺の 仏子

をす て て 出家 す 。 大 通告 勝 俺の 十

太子

定 あ の ひ だ 、 上 衆 のた め に 法華 を と 。く い ま は 十

み 、 な 四

下 天 を

と、 も に 出家 せり 。 大通 方の 如

來と な れ り 。 父 王

四 輪 聖王 の 所 物 衆 中 八 萬 億人 も 、 十 六 王 子 の 出家 を みて 、 出 を家 も と おむ。 輸 王 、 なす は ち 和 聴 許す 。 妙 在 茂 王の 二子 、な ら び に 父 ・王 夫 、人 み な 出家 せり。

し る 記し 、 大

聖 出現

の と 、き か な ら ず 出家 する

こと あき ら け し。 こ の と も が ら、 お ろか に し て 出家 せり

を 正法 とせり いふ と

と いふ べから ず 、

25 four elements and five aggregates (sd27 goz77 四 大 五縮 ): IL.e., the four primary forms of matter (S. mahabhita), earth, water, fire, and wind, of which the physical world is composed; and the five “heaps” (S. skandha), form, sensation, perception, formations, and consciousness, into which the psychophysical organism can be analyzed. See Supplementary Notes, s.v. “Four elements and five aggregates.” eight kinds of suffering (hakku /\74): (1) birth, (2) aging, (3) sickness, (4) death, (5)

separation from what one loves, (6) association with what one hates, (7) inability to get what we seek, and (8) being contained within the five aggregates. 26

That is (iwaku \\40< ): Many manuscript witnesses read here ygzyg いわ ん や

(“not to mention’).

sixty-five ksanas (rokujiigo no setsuna 7\-+ .®Al AB): See, e.g., the Abhidharma-kosa

(Apidamo jushe lun 阿 達磨 昆 倶 舎 論, T.1558.29:62a22-23): HAs eha, ROE t— ARTA + DAMA, The abhidharmikas say that for a strong man to snap his fingers once takes sixty-five ksanas. 27

ina single day and night, there are 6,499,980 ksanas (ichinichi ichiya o furu aida

ni, rokujiishioku kyiisen kyithyaku 2c772 7 の se が57727 の77e 一 日 一夜を ふる あ ひ だ に 、

六十 四 億 九 萬 九 千 九 百 八 十 の 利

那 あり て): A Japanese rendering of a sentence in the

Mahdavibhasa (Apidamo da piposha lun bl F272 BK EBB am, T.1545.27:202c7-9). The number oku {& here should be read as 100,000 (S. Sata-sahasra), not 10,000,000, as is clear from the calculation of a day and a night given by the Apidamo da piposha lun [a] Be 1

BK FLY)fg at T.1545.27:701b8-13.

T1. The Merit of Leaving Home PICUCTHRBHY

ELSIE,

Shukke kudoku

出家 功徳

OELMPOALEXKBOESRL,

23 GREE!

OLX, AEMRHE - HES ATRMA LL EK FROWRSY, (BRO Hedy. PRPBLW SEAL, ILUMERILEMWR EY, SIL) AERA 出 BICWTE SEC, HROL OBS, T7HIIEWAT, LANL, BBOD 徳 な り いふ と

こと 。

Ours is a human body arising and ceasing like this, never stopping despite our reluctance to let it go; from the distant past, there has never been a single person who stopped it by such reluctance. Although in this way it is a human body that is not our own, those who direct it towards leaving home and receiving the precepts will verify the adamantine, indestructible fruit of buddhahood, the anuttara-samyak-sambodhi

verified by the buddhas of the three times. What wise person would not joyfully seek that? Thus it is that the eight sons of the past Buddha Candrastryapradipa all left home, abdicating their positions as kings ruling the four continents under heaven.*® The sixteen sons of Buddha Mahabhijfa-jfanabhibhu all left home

and, while Mahabhijiia was entered

into concentration,

preached the Lotus for the assembly; now, they have become tathagatas in the ten directions.*? The eight myriad kofis in the assembly brought by their father the wheel-turning sage king, seeing the sixteen sons leave home, also requested to leave home, and the wheel-turning king granted it. The two sons of King Subhavyiha, along with their father the king and his wife, all left home.*°

We should recognize that, at the time of the advent of the Great Sage, it was Clear that leaving home was invariably regarded as the true dharma.”*! We should not say that these types left home foolishly; 1f we recognize that they left home wisely, we should aspire to be like them. At the time of the present Buddha Sakyamuni, Rahula, Ananda, and the rest, all left

home, while the thousand Sakyas leaving home and the twenty thou28 eight sons of the past Buddha Candrasiryapradipa (kako Nichigetsu tomyo butsu no hasshi ii AA YEABOD /\ +): Reference to a story recounted in the Lotus Sutra

(Miaofa lianhua jing WIESE, T.262.9:3c17-4b18). (There seems to be no universally accepted Japanese reading for the glyphs A A [sun and moon” in this Buddha’s name: in addition to nichigetsu, one finds nichigachi, jitsugatsu, nichigatsu, etc.) 29

sixteen

sons

of Buddha

Mahabhijiia-jnanabhibha

(Daitsu

chisho

butsu

no

jirokushi Kih BBO +74): Reference to a story recounted in the Lotus Siitra (Miaofa lianhua jing RYE HEE, T.262.9:22a18-27b8). 30 two sons of King Subhavyaha (Mydshdgon 6 no nishi #tERE EM — +-): Reference to a story recounted in the Lotus Sutra (Miaofa lianhua jing Wik HE, T.262.9:59b2361a4).

31

advent of the Great Sage (Daishd shutsugen KM Hi): l.e., the appearance of

Buddha Sakyamuni.

24

DOGEN’S

SHOBOGENZO

VOLUME VI

sand Sakyas leaving home must be called excellent examples.>? From the very first leaving home of the five bhiksus to the last leaving home of Subhadra, those who took refuge in the Buddha left home.** We should recognize it was [an act of] incalculable merit. [T1:19] {2:275} し か あれ ば す な は ち 、 世 人、 も し 子孫 せしめ むべ べし 。

に 、

をあはれ むこ と あら ば、 い そ き 出家

父母 をあはれ むこ とあら ば 、

出家 を すす むべ でべし。 か る が ゆえ

偏 にい は く 、

Thus, if people of the world take pity on their children and grandchildren, they should quickly let them leave home; and, if they take pity on their fathers and mothers, they should encourage them to leave home. Therefore, it is said in a gatha:**

[T1:20] Aw, Bian ARKH, MHRA, If there were no past time, There would be no past buddhas; If there were no past buddhas, There would be no leaving home and receiving the precepts.

[T1:21] この

偶 は 、 諸條 如来 の 偶

な 。り 外道

、の 過 去

り。 し か あれ ば し る べし 、 出 家 受 は具 、 過 去 ひ に 、 諸 の借 妙法 な る 出家 受 する 具 とき に あ ひ 戒 せざら なむお 、 な に の さ は り に よる と し り が た し 上 品 の 功徳 を 成就 せん、 間 浮 お提 よび 三界 の べし 。 こ の 間 浮の 人 身い まだ 減 せざらん と き、

世 な 、し と いふ を 破す る な

諸 侯の 法 な 。り わ れ な が ら、 む な し く 。 最 下品の 依 身 か な に は 、 最 上 品の か な ら ず 出家 受

ら さい は 出家 ・ 受 もを て 、 最 功徳 な る 戒すべ し 。

This gatha is a gatha of the buddhas, the tathagatas. It refutes followers of other paths who deny past time. From this, we know that leaving home and receiving the precepts is the dharma of the buddhas of the past. While 32

Rahula, Ananda, and the rest (Ragora Anan t6é #EMR#E - Bal #ES): I.e., Buddha

Sakyamuni’s son, his cousin, and his other disciples.

the thousand Sakyas leaving home (sen Shaku no shukke +#£@tH2); thousand

Sakyas

leaving home

(niman Shaku no shukke

—BS¥#OWWR):

to two accounts found in the Samantapasadika (Shanjianlii piposha T.1462.24:790b7-c15).

the twenty Reference

#% R{EBEY,

33 the five bhiksus (go biku ttf); Subhadra (Shubaddara ZAtKBEHE): I.e., Buddha Sakyamuni’s first five disciples and his last convert, inducted into the order just before the Buddha’s death.

34

said in a gatha (ge ni iwaku {ICV IX< ): A slightly variant version of a verse

found in the Mahavibhasa (Da piposha lun KR im, T.1545.27:393b15-16), said in refutation of those who would deny the reality of past and future. Also cited in the

“Shdbdgenzo kuyd shobutsu” IE YEAR AE ee ae HE.

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

25

fortunately encountering a time for this leaving home and receiving the precepts that are the wondrous dharma of the buddhas, should we pointlessly fail to leave home and receive the precepts, it would be hard to know just what obstacle was the cause. But, if with this lowest body we achieve the highest merit, it will surely be the highest merit in Jambudvipa and in the three realms.*> While this human body in Jambudvipa has yet to be extinguished, we should certainly leave home and receive the precepts. * OK OK OK OK

[T1:22] {2:276} HBS. WAZA, HERA BEES, ie, BA WR, KOBE, RKO UAA. EMA ERBR, PBR. BRE > oh Ea, Kittie, MAMA, RAB, MARRS, Base Sr. AREA GE. A sage of old has said,*° Those who have left home, even if they break the precepts of restraint, are still superior to those who receive and keep the precepts tn lay life. Therefore, the sutras solely say that encouraging someone to leave home ts beneficence hard to repay. Moreover, to encourage someone to leave home is to encourage someone to practice acts worthy of respect, the recompense for which surpasses that of King Yama, a wheel-turning king, or Lord Sakra.’ Therefore, the siitras solely say that encouraging someone to leave home ts beneficence hard to repay. Encouraging someone to receive the lay precepts is not like this and, therefore, is not attested in the sitras.*®

[11:23] LANL, WEL TCHRATRT EWN EL, ERIC CRE RSH FACIE TONEY, FR. D7OPHMA: SRE CHKESARL, MRETTEOS 果報 、 表 魔 王にもすぐれ、 輪 王にもすぐ れ、 帝 租 に すぐ も れ たり。 た と ひ

昆

・舎 首 陀 維 れ な ど も 、 出 す 家 れ ば 和

すぐ れ 、 輪 王にもすぐれ、

帝

利 に すぐ も る べし 。 な はほ 静

得 も に すぐ る。

魔王 に も

在家 戒 、 か のく ご と く な ら

ず、 ゆ え に 出 す 家 べし。 し る べし 、 世 尊 の 所 説 、 は るか べから ざる を 。 世 尊 お よび 五 大 百 阿 羅 漢 、 ひ ろく あつ め た り。 ま こと に し り ぬ 、 修 法に お き 35

Jambudvipa (Enbudai 問

浮 提 ): I.e.。 the continent where humans live, south of Mt.

Sumeru; see above, Note 13.

36 Asage of old (koshd 4 #2): Quoting the Mahavibhasa (Apidamo da piposha lun bry Fé. EKER EY ia, T.1545.27:343b29-c5), with slight variation.

37 King Yama (Enma 6 8) +): More often written 万zzg 間 魔: the deva lord of death and king of the hells. 38 not attested in the sitras (kyo fusho £7 ##): Or, perhaps, “not confirmed by the sutras”; the Piposha lun BAZi text (T.1545.27:343c5) reads, “not discussed in the

sitras” (jing bushuo 経

不 説).

26

DOGEN’S

SHOBOGENZO

て 道理 あき ら か るな べし と いふ こと 。 ~B の しら り 凡 百 二

凡 師 の は か るべき に あら ず 、 い は む や ざ ると ころ を し り、 み ざる と ころ を と い へ ども 、 過 師 ら が れる し ころ と 、 の師 黒暗愚 鈍の 説 を も 、て 聖 者 三明 の 十 云、 毅 心 出 、家 向名 聖者 、 況 得

VOLUME VI

SAA + NOB,

EWN

五 百の 聖者をや。 近 の代 過 師ら が み、 き は め ざ る と ころ を き は め た し ら ざ る に あら ず。 し か あれ ば 、 言 に 比類 す こと る な か れ 。 疲 沙一 忍法。 し る べし 、 帝 心出 家すれば 回

者 と づく な る なり 。 We know from this that, even if one breaks the precepts of restraint after leaving home, that is superior to not breaking the precepts as a householder. In taking refuge in the Buddha, leaving home and receiving the precepts is always superior. The recompense for encouraging someone to leave home is superior to that even of King Yama, superior to that even of a wheel-turning king, superior to that even of Lord Sakra. Even if one is a vaisya or a Sidra, when one leaves home, one will be superior to a ksatriya; still more, one will even be superior to King Yama, supe-

rior to a wheel-turning king, superior to Lord Sakra.>? The precepts for householders are not like this; therefore, we should leave home.

We should recognize that what is said by the World-Honored One 1s unfathomable. The World-Honored One and the five hundred great arhats have extensively compiled it.*° Truly we know that, in the buddha dharma, the principles should be clear. The commoner teachers of recent generations cannot be expected to fathom the wisdom of a single sage possessed of the three knowledges and six spiritual powers, much less that of the five hundred sages. Even if the commoner teachers of recent generations knew what they do not know, saw what they do not see, and mastered what they have not mastered, there would be nothing known to the commoner teachers that they do not know.*' Therefore, do not 39 vaisya (bisha £2); Sidra (shudara &hE#E); ksatriya (setsuri #lFl|): Reference to the social classes of India, in which the ksatriya (“warrior”) was ranked above the vaisya (“farmer/merchant”) and sidra (“worker”). 40

The World-Honored

One and the five hundred

great arhats have extensively

compiled it (seson oyobi gohyaku dai arakan, hiroku atsumetari tH3S LOA AM HEIR, OAK< HOH 4 ): Reference to the legend that the Mahavibhasa, which Dogen has just quoted, was compiled at a council of five hundred arhats. The object of the predicate here is unstated and could be taken either as the Mahavibhasa or “what it said by

the World-Honored One.” The point of this somewhat obscure passage would seem to be that the Mahavibhasa clarifies the principles [such as the superiority of leaving home] in the otherwise unfathomable teachings of the Buddha. 41

the commoner teachers of recent generations knew what they do not know (kin-

dg7 7o の os が の gg Sgzg/Z 7 ん oo oO sy が 7 近代 の 凡

師 りら が し ら る ざ と ころ を し ): り A

tentative translation of a sentence that could also be read, “Even if they [i.e., the arhats] know what the commoner teachers of recent generations do not know, see what they do not see, and master what they have not mastered, there is nothing known to the commoner teachers that they do not know.”

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

27

compare the ignorant, stupid talk of the commoner teachers to the words of the sages with the three knowledges. In Vibhasa 120, it is said, “One

who has aroused the aspiration and left home ts already called a ‘sage’; how much more one who has attained acceptance of the dharma.” So, we know that when one arouses the aspiration and leaves home, one 1s called a “sage.” *

kK OK OK OK

[11:24] {2:277} MUSED AKRORDORB®-B=+ CH, RARROIERE, RAGA AY TRBGEF. RRA, RE, ATA RS TEL HE. BA RH. BRS. Sittete, HDL, ARMA. TKAOER. A-ARST JGR, BROAVR ROE RE. BARA. RRR, WRB, SKA WAT neath, BRA. BARGER, BOAT, RARER, BARA, SBR. PER. DEBR, RETHRARRI, ERED, HR 168, AIL TERS THK, BARBRA. BRACE. Among the five hundred great vows of Buddha Sakyamuni,” Vow one hundred thirty-seven:“ In the future, after | have achieved right awakening, if there are those who wish to leave home into my dharma, I vow that they shall have no obstacles — 1.e., weakness, loss of mindfulness, confusion, pride, lack of fear, delusion and lack of 42

Vibhasa@ 120 (Basha ippyaku niju 2v>— FB —-+-): Quoting a discussion in fascicle

120 of the MahdvibhdasG concerning the use of the appellation “noble” (sho #2; S. arya, as opposed to “commoner’”) in reference to a Buddhist practitioner (Apidamo da piposha lun Bry BB EK BAYig, T.1545.27:626a1 9-22):

聖有 二 種。 一 世俗 。 二 勝義 。 得 此 番 名 根 世俗 聖。 FAR EAZBRE, 向 名 聖者 。 況 答 忍 法 。

BOMA

There are two types of “sage”: (1) the mundane and (2) the ultimate. One who attains this good root [of acceptance] is called a mundane sage; if one has entered the noble

path [i.e., attained the transmundane path of seeing (kendo 5118; S. darsana-marga)], one is called a sage in the ultimate sense. One who has brought forth the mind [of bodhi] and left home

is already called a sage; how

much

more one who

has

attained [the good root of] acceptance of the dharma. 43

five hundred

great vows of Buddha

Sakyamuni

(Shakamuni butsu gohyaku

daigan Feil + Jes GARB): Reference to a set of vows said to have been made by the future Buddha Sakyamuni

before his master, Buddha Ratnagarbha (H6z6 # ik). The

vows are best known from the Karund-pundarika-sitra (Peihua jing ABBE, T.157), but the form of Ddgen’s quotation reflects a text known as the Shijiamouni rulai wubai

dayuan jing F#si Pe 203K AG ARAKE, a work popular in Japan in Dogen’s day but not subsequently transmitted in the Buddhist canon. The text is published in Narita Teikan

AxFA AX, “KGzanji shozd Shakamuni nyorai gohyaku daigan kyo no kenkyii LL FP T em | RSE ERO AG ARE) OSE,” Bukkyd daigaku daigakuin kenkyit kiyd 2X KEK SEH ACB 7 (1979), pp. 1-71. 44 Vow one hundred thirty-seven (dai ippyaku sanjiishichi gan #— B= + tha): Narita (1979), p. 30; corresponding to Peihua jing 48 #2, T.157.3:208b15-17.

28

DOGEN’S

SHOBOGENZO

VOLUME VI

wisdom, many troubles with a mind distracted. If this is not the case, may I not attain right awakening. Vow one hundred thirty-eight:* In the future, after | have achieved right awakening, if there are women who wish to leave home, study the way, and receive the great precepts in my dharma, I vow to enable them to achieve this. If this is not the case, may I not attain right awakening. Vow three hundred fourteen:*° In the future, after I have achieved right awakening, if there are Itving beings who, having few good roots, aspire to good roots, I shall enable them in a future life, to leave home and study the way in the buddha dharma, stabilizing them and enabling them to abide in purity in the ten precepts. If this 1s not the case, may I not attain right awakening.

[T1:25] {2:278} LOL, WEMAT SBA:

BRA.

ARMA OE EO KRBICRS

FoMUT, SILOS HK: SRIAZLLKZKEY, MRI CBRL T 出家 せしめ まし ます。 あ きら か に し り ぬ 、 最 尊 最上 の 大 功徳 り な と いふ こ と を 。

We know from this that all the good sons and good daughters who leave home today, being supported by the power of the great vows of the World-Honored One in the past, are able to leave home and receive the precepts without obstacles. The Tathagata, having made a vow, enables them to leave home; clearly, we can see that it is the most honored, the

Supreme great merit. *

KOK OK OK

[T 1:26] HS. RAKE BE, BIA. ROK, DiemeA, FERN R.

RA.

REAL

IG

BAR

The Buddha said,”’ And someone, relying on me, shaves off his beard and hair, and dons the kasaya, but does not receive the precepts; one who makes offerings

45

Vow one hundred thirty-eight (dai ippyaku sanjithachi gan #— 8 = /\fif): Na-

rita (1979), p. 30; corresponding to Peihua jing 悲 46

Vow three hundred

fourteen

華 経 , 工 157.3:208b17-18.

(dai sanbyaku jiishi gan #3 = 8+ VORA): Narita

(1979), p. 46; corresponding to Peihua jing AR SEE, T.157.3:211b6-9. 47 The Buddha (butsu ): Quoting the Da fangdeng daji jing KHEKRE (1.397.13:354c20-22).

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

29

to this person will be able even to enter the city of fearlessness.** On account of these conditions, I say this.

[T1:27] MEE DICLA, BURBS CRASS, れ を 供養 せな む人、 無長城 にいら ん 。

MeEDIITFEVWSEB,CF

Clearly, we know from this that, if someone shaves off his beard and

hair and dons a kasaya, even though not receiving the precepts, the person who makes offerings to him will enter the city of fearlessness. [11:28] Ma, BBAA, BRMR, Bim SA, TERRED RY,

SIRE. BRA. DBRis = eM,

AUPE

Again, he said,” If, furthermore, someone leaves home for my sake and, without getting the precepts of restraint, shaves off his beard and hair and dons the kasaya, if someone harms this person on account of his impropriety, it amounts to destroying the dharma bodies and recompense bodies of the buddhas of the three times, amounts to filling up the three evil paths.°°

[T1:29] {2:279} HS.

BARE,

BRED PE,

BRU,

BER,

PIRBEZ.

KM.

BARRA.

SOI,

RAK,

RSRLB

MEM EL- BS

BR

He DIALS ME, EK, REM AER A, ARI = tae le Mey, BIPLK-C AKIRA, EAB Rae ATA IER > = Be, OT 諸 天 人 不得 利益 、 CEH, RS = BOB ke Bik, The Buddha said,>' 48

city of fearlessness (mui jo £25k): Le., nirvana.

49

Again, he said (yii un Xz): Continuing quotation of the passage in the Da fang-

deng daji jing KA ERK BIE 50

(T.397.13:354c22-24).

if someone harms this person on account of his impropriety (u i hihd nogai shi

sg 有 以 非 法 憎 害 此 者 ): Taking 万 6 非 法 (“non-dharma”) here (and in the next section) to refer to the person’s failure to take (or keep) the precepts. This phrase is more often read, “if someone improperly harms this person.”

filling up the three evil paths (eiman san akud6é ifs = 38): An unusual expression, perhaps meaning something like, “the three lower realms of samsara (animal, ghost, and the hells) would be filled with such people.” See Supplementary Notes, s.v. “Six paths.” 51

The Buddha (butsu #): Quoting another passage from the Da fangdeng daji jing K

EK EKE

(T.397.13:354a26-b5). In the siitra, this passage precedes Dogen’s previous

two quotations from the text; the order here accords rather with the quotation of the sutra

in the Fayuan zhulin iESGERK, by Daoshi iB tt (d. 683) (T.2122.53:427a9-16), which may in fact have been Ddgen’s actual source.

30

DOGEN’S

SHOBOGENZO

VOLUME VI

If there are living beings who leave home for my sake, shave off their beards and hair and clothe themselves in the kasaya but do not keep the precepts, they have all already been stamped with the seal of nirvana. If, furthermore, there are those who leave home but do not keep

the precepts, anyone who, on account of their impropriety, afflicts them, abuses and humiliates them, disparages them, beats, binds, or cuts them with knife or staff, or seizes their robes and patra bowls, or

seizes their various necessities of daily life — this person will thereby destroy the true recompense body of the buddhas of the three times, will thereby gouge out the eyes of all the humans and devas.”? For this person wishes to eradicate the true dharma possessed by the buddhas and the seeds of the three treasures; to cause devas and humans to fall

into the hells without gaining benefits; and to increase and fill up the three evil paths. [11:30]

LANL, #IBZe@KTt HIT, KeEOorRRMEN Eb, BEKPRBOMOR め に 印 せ ちら る るな り。 ひ と 、 こ れ を 層 員すれ ば 、 三 世 諸 介 の 報 身を 壊す る な り 、 逆

罪 と お じな か る べし 。 あ きら か に し り ぬ 、 出 家 の 功 徳 、 だ た ち に

三世 諸人 に ちかし と いふ こと を 。

Thus, we know that, when one shaves the head and dyes the robe, even

though one does not keep the precepts, one is stamped by the seal of the unsurpassed great nirvana.” If someone were to afflict such a person, they would be destroying the recompense bodies of the buddhas of the three times, the same as a heinous offense. Clearly, we know from this that the merit of leaving home is, in itself, close to that of the buddhas of the three times. *

KOK OK OK

[T1:31] {2:2803 借 言、 夫 出家 者 、 不 應 起 悪 、 若 起 悪 者、 則 非出家 。 出 家 人之 、 映 口 相 應 。 若 不 相 應 、 則 非 出家。 我 棄 父 ・母 兄 ・弟 妻 子 ・ 稚 ・属 知 識、 出 家 修 道 。 正 是 修 集 諸 善 覚 、時 非 赴 修 集不 善 覚 時。 善 覚 者、 憐 惑 一 切 衆 、生 猫 名 赤子 。 ARS BAC. The Buddha said, 52 true recompense body of the buddhas of the three times (sanze shobutsu shinjitsu hojin = that Hl B&R): The perfected body attained by all the buddhas, past, present, and future.

53.

shaves the head and dyes the robe (teihatsu zen'e #|#242%): A fixed expression

for joining the Buddhist monastic order.

54

The Buddha (dutsu #): Quoting the Nirvana Sitra (Da banniepan jing KARYESE

#, T.374.12:498c13-17).

T1. The Merit of Leaving Home Shukke kudoku

WAR

Now, one who leaves home ought not give rise to rise to evil, that is not leaving home. The physical a person who leaves home are in accord with each not in accord, this is not leaving home. Abandoning

31

evil; 1f one gives and verbal acts of other; if they are father and mother,

brothers, wife and child, relatives, and friends, I left home and trained

in the way. Truly, this was a time when I cultivated and accumulated virtuous feelings; it was not a time when I cultivated and accumulated nonvirtuous feelings. “Virtuous feelings” means “compassion for all living beings, as 1f for an infant”; “nonvirtuous feelings” are the opposite of that.°°

[T1:32] それ 出家 の 自 性 、は PRR -ORE, Peo O, CONTRI D AERA り 、 身 相 口 應 な 。り そ の 儀 、す で に 出家 るな が ご と き は 、 そ の 徳 い 、 ま か く の ご とし 。

So, the essential nature of leaving home is “compassion for all living beings, as If for an infant.” This is “not giving rise to evil’; it is “physical and verbal acts in accord.” When the behavior ts truly that of leaving home, its virtue is like this now.°° *

KOK OK OK

[T1:33] He, ESKER, SreBarlhe, AMAA, BASH — i ete, Bile A eye, SRE, FE eB SRR, SR EBBEDa, WRAP. TEER i$, FEBW/(SRRE, SHER QK, Bip SAh, MS SimRA, WS Wl RRS HE = SHE. PRE, SRA. The Buddha said,?’ Furthermore, Sariputra, if bodhisattva-mahasattvas wish on the very

day they leave home to attain anuttara-samyak-sambodhi, and on that 55

“Virtuous feelings” means “compassion for all living beings, as if for an infant”

(zenkaku sha, renmin issai shujé, yitnyo shakushi #4.

PEX—OREA,

PERI T):

This sentence does not occur in the sutra and, though composed in Chinese, would seem

to be Dégen’s comment. His definition of “virtuous feelings” (zenkaku #2) is a fixed phrase for compassion that does appear elsewhere in the Nirvana Sitra (at Da banniepan jing KARIERRE, T.374.12:474c19-20). 56 When the behavior is truly that of leaving home, its virtue is like this now (sono

gi sude ni shukke naru ga gotoki wa, sono toku, ima kaku no gotoshi COT Cle 出家 な る が ご と き は 、 そ の 徳 、 い ま く か の ご と し): Perhaps meaning something like. “When one’s behavior is true to the ideal of leaving home, one will have the virtues described here.” 57

The Buddha (butsu 6): Quoting the Pafica-vimSati-sahasrika-prajna-paramita-siitra

(Mohe bore boluomi jing EAR AWK HE BIE, T.223.8:220c29-221 a6).

32

DOGEN’S

SHOBOGENZO

VOLUME VI

very day to turn the dharma wheel, and when they turn the dharma wheel, incalculable asamkhyeya of living beings, distancing themselves from the dust and separating themselves from the dirt, in the midst of the dharmas attain clarity of the dharma eye, and incalculable asamkhyeya of living beings, by attaining non-appropriation of all dharmas, attain liberation from contaminated mental states, and incal-

culable asamkhyeya of living beings attain non-regression from anuttara-samyak-sambodhi, then they should study the prajfia-paramita.**

[T1:34] {2:281} VIE S BASE LIL, MO. Lb boi, MBSR R— ER は、 か な ら ず 出家 の 即日 (に 成 提 す る な り 。 し か あれ ども 、 三 了 人 功 に 條 誇 、し 無 量 阿 僧 祖 苑に 修 設 する 、に 有有間・ 無 由 に 染 汚す る にあら ず、 學人 し る べし 。 The “bodhisattvas who study prajfia” are ancestor after ancestor. And anuttara-samyak-sambodhi is invariably brought to maturity on the very day they leave home. Even so, in their practice and verification throughout three asamkheya-kalpas, in their practice and verification throughout incalculable asamkhyeya-kalpas, they are not defiled by the extremes of existence and nonexistence.°’ Students should know this. *

KOK OK OK

[11:35]

借 言、 若菩薩 摩 詞 、隊 作 基 思 慌 、 我 於 何時、 堂 捨 國 、位 出家 之 日、 即 成無 上 正 等 菩提、 還 於 赴 日、 韓 妙法 輪 、 即 令 無 量 無 敷有情 、 境 塵 離 、垢 生 淳 法 眼 、 復 令 無量 無数 有情 、 7k gat, LEAR, OTR eR ATR. AE IES SE. GRR eee, Kas. BAAR HA. The Buddha said,” 58 attain non-regression from anuttara-samyak-sambodhi (o anokutara sanmyaku

sanbodai, toku futaiten WISH

—ii— Biz,

14 FiB):

Le. gain a stage (often

defined as the seventh ground [bhiimi] of the bodhisattva path) beyond which one will surely continue to unsurpassed perfect awakening. 59 practice and

verification throughout

three asamkheya-kalpas

(san asOgi ko ni

shushé shi =l{Sik Sic 1ER L): Three incalculable zons being the length of time traditionally calculated to complete the bodhisattva path. they are not defiled by the extremes of existence and nonexistence (uhen muhen ni

zenna suru ni arazu Ax8 * BIBL YYW T Sc db F): While this may well be a reference to metaphysical duality of being and nonbeing, the existence or nonexistence in

question here might be seen as be that of anuttara-samyak-sambodhi — 1.e., throughout their long careers, bodhisattvas do not concern themselves with whether they do or do not have unsurpassed perfect awakening. 60 The Buddha (butsu (6): Quoting the Maha-prajria-paramita-siutra (Da bore boluomi Jing KARATE, T.220.5:16b10-16).

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

33

If there ts a bodhisattva-mahasattva who thinks,

On the very day when at some point I abandon my position as ruler of the country and leave home, I shall attain unsurpassed, perfect bodhi; and again on that day, I shall turn the wheel of the wondrous dharma, thereby enabling incalculable, innumerable sentient beings to distance themselves from the dust and separate themselves from the dirt, and to give rise to the clear dharma eye; and further enabling incalculable, innumerable sentient beings forever to exhaust the contaminants and be liberated in mind and wisdom; and also en-

abling incalculable, innumerable sentient beings all to attain non-regression from unsurpassed perfect bodhi, then this bodhisattva-mahasattva wishing to accomplish these things ought to study the prajfia-paramita.°'

[T1:36] {2:282} これ す な は ちち最後 輪、 度

衆生の 功徳

身の 菩

と 薩 し て 、 王宮 に 降

、を 宣

説 しまします な り 。

生 、し

Bie.

MOE,

BE

This is his proclaiming the merit when, as a bodhisattva in his last body, he descended to birth in the royal palace, abandoned his position as ruler of the country, attained right awakening, turned the dharma wheel, and delivered living beings.” [T1:37] MEAT. (HBOS. RRA RE e C RE), BUF. BUS BT), (eSAtki, BUA. FTA a A RS CE. AFR RAS, 以 APE. PEEP, RTE, DAA, ERE ERP. Bor Set DARK, FRSC, PRIA K, DR LKR. pee. Prince Siddhartha requested from Chandaka his sword, with a hilt of the seven treasures, adorned with mani jewels and diverse ornaments.°° Taking hold of the sword himself with his right hand and drawing it from its scabbard, with his left hand, he grasped the hair of his conch-

shaped topknot, the color of deep blue utpala, and cut it off with the sharp sword held in his own right hand.“ Raising it up in his left hand, 61

liberated in mind and wisdom (shin’e gedatsu U7 Ahi): I.e., liberated from the

hindrances of the afflictions (bonnd sho tA

hs; S. klesavarana) and from the hindranc-

es to knowledge (chi sho # li; S. jrieyavarana), respectively. 62 his proclaiming (sensetsu shimashimasu ‘ak, L& LET): The unexpressed subject here is “Buddha Sakyamuni.”

63 Prince Siddhartha (Shidda taishi %i1# XT): More often read Shitta 432. Quoting the description of Siddhartha’s leaving home from the Abhiniskramana-sitra (Fo benxingji jing BAST 4, T.190.3:737c3-9). Chandaka (Shanoku #[€): Siddhartha’s servant, who later became a disciple.

64

utpala (utsupara

4 #e): The blue lotus blossom.

34

DOGEN’S

SHOBOGENZO

VOLUME VI

he tossed it into the air. At that time, Deva Lord Sakra, marveling at this and filled with the utmost Joy, clasped the prince’s hair and, without letting it fall to the ground, received it into a marvelous heavenly robe. Then the devas made offerings to it with the offerings of their most excellent heaven. [11:38] これ 種 迎如来

て、 み づか ら 頭 た て まつ り 、 章

、 そ の かみ 太 子のとき、

和夜半 に足 城 し、

日 たて け や ま に い り

髪を 断 じ ま ます し 。 とき に 淳居 天きた り て 、 頭 髪を 剃 除 し 疲 を さ けた づ て まつ れ り。 こ れ 、 か な ら ず 如 出世 來 の 瑞 相

な り 、 諸 條 世 尊の 常

法な り 。

Here, Tathagata Sakya, when he was still a prince, fleeing the palace in the middle of the night and entering the mountains as the sun rose, personally cut off his hair. At this time, the Suddhavasa devas went to him, shaved his head and presented him with a kasaya.© This is an auspicious sign whenever a tathagata appears in the world; it is the constant norm of the buddhas, the world-honored ones.

[T1:39] =th+Haeeh, Aze—-HheEUCb,. 在家 成 借の諸 俳ましまさ ず 。 過去 有 介 DPA, WA: SMOSH), REOGIB, POTMWR: SMITH る な り 。 お ほ よ そ 出 家 ・ 受 戒の 功徳 、 なす は ち 諸 の借 常 法 な がる ゆえ に 、 その 功徳 、 無 量な り。 聖教 の かな に 、 在家 成 偽の 説 あれ ど 、 正 値 あら に す 、 女 考 成 の作 説 あれ とど 、 ま た これ 正 情 あら に す 、 便 介 正 す 情 る は 、 遇 家 CHB 7RO ,

Among the buddhas of the three times and ten directions, there are no buddhas, not even a single buddha, who attained buddhahood as house-

holders. Because there are buddhas in the past, there 1s the merit of leaving home and receiving the precepts. Living beings’ gaining of the way depends on their leaving home and receiving the precepts. In sum, it is because the merit of leaving home and receiving the precepts is the constant norm of the buddhas that such merit is incalculable. Although within the sacred teachings there is talk of attaining buddhahood as a householder, this is not the authentic transmission; although there ts talk

of becoming a buddha in a female body, this too is not the authentic

65

Suddhavasa devas (Jogo ten {#/&X%): Reflecting the story told in the Fo benxing

ji jing GATT 424K (T.190.3:737c10ff) immediately following the passage quoted in the previous section — a story that begins,

PEAR ARK ARERR AF. At this time, the great multitude of the Suddhavasa devas went to the prince. Suddhavasa, highest of the four heavens of the form realm, is the heaven into which the

non-returner is born before entering nirvana.

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

35

transmission. What the buddhas and ancestors authentically transmit is attaining buddhahood as one who has left home.” *

KOK K

[T1:40] {2:283} 第四 祖 優 婆 物多尊 者、 有 長者 子、 名 日 提 多 迎、 來 裕 尊 、者 志 求 出家 。 尊 者 日 、 液 、 身出家 、 心 出家 。人 答 日、 我 來 出 、家 非 含 身 心 。 尊 者 日、 Ris ot Oy, GaenR, SAL, RMA, RR, MRA, BRAK. DAR ‘Di. BUA RIE. ae hOh a, DECI. OKA. BA. ke RHE A I, AK ES ACME TE, BURRSA [At the time of] the Fourth Ancestor, Venerable Upagupta, there was the son of a rich man by the name of Dhitika who came and paid obeisance to the Venerable, seeking to leave home.°’ The Venerable said, “Will you leave home with the body or leave home with the mind?” He replied, “My coming to leave home is not due to the body or the mind.” The Venerable said, “If not due to your body or your mind, then who is leaving home?” He replied, “It’s because leaving home is without me or mine.® Because leaving home 1s without me or mine, the mind does not arise or cease. When the mind does not arise or cease, this 1s the constant way. The buddhas are also constant. Their minds are without shape; their bodies as well.”

66

What the buddhas and ancestors authentically transmit (busso shoden suru wa

(#848 IE(8{-+ 4 (x): By reference to the “buddhas and ancestors,” Dégen here signals that he will now turn his attention from the broader Buddhist literature to the texts of the Zen tradition. 67

the Fourth Ancestor, Venerable Upagupta (daishi so Ubakikuta sonja 第 四 祖

(EE fy % PS): Quoting, with some variation, the Jingde chuandeng lu T#{HGER (1.2076.51:207b28-c5).

Dithika (Daitaka #240): The fifth ancestor in the traditional account of the Zen lineage in India.

68

“It’s because leaving home is without me or mine” (fu shukke sha, mugaga ko

KWAA,

MARFA): Taking gaga HFK here as the equivalent of the more common

gagasho Fx4kKFF (“I and mine”), as Dogen himself does below. Kawamura’s text agrees

with the Jingde chuandeng lu {2 (LEER (at T.2076.5 | :b28-c2), but some other editions read mugagasho #£4x 4x here. It is also possible to read this phrase as, “It’s because those who leave home are without selves.”

36

DOGEN’S

SHOBOGENZO

VOLUME VI

The Venerable said, “You must have a great awakening, so that your mind personally penetrates it.©’ It is well that, relying on buddha, dharma, and samgha, you perpetuate the sacred lineage.” Thereupon, he permitted him to leave home and receive the full precepts.

[11:41] それ 、 諸 人 の の 法 、 なす は ち あら ず 、 身 心の の ご と し 。 我・ 法な り 。 諸 介 り 。 三

法 あふ に た て まつ 我 の め た に あら 出家 する に あら 我 所に あら ざれ の 常 法 なが る ゆえ

界 の 、 か たを ひと

え に 、 出 、家 こ れ 無常 にあら ず、 mot, 狭 にあら の 祖師 か 、 な ら ず て 優 婆 物 多 尊 者 出家 受 し具 、 優

り て ず 、 ず 。 ば 、 に 、

出家 する は 、 最 第 の一 勝 果 報 な 。り 我 所た の め に あら ず 、 映 心 のた め 出家 、の 我 ・ 我 に 所 あら ざる 道理 か 諸 人 の 法 な る べべ し、 た だ これ 諸介 の 我 ・ 我 所に あら ず 、 映 心 にあら ざる

そ に く 常 な

し くす る ところにあら ず。 か く の ご と く なる が ゆ

最上 の 法 な 。り 頓 にあら ず 、 光 にあら ず 、 常 來 にあら ず 、 去 あら に ず 、 住 にあら ず 、 作に あら ず、 大に あら ず 、 CHOOT, BCH OT, 出家 ・ 受 戒 せすず といふ こと な し 。 い ま の 提 多 あふ に た て まつ り て 出家 を も と むる 道理 、 くか の 婆 物 多 尊 者に 診 、じ つ ひ に 第 五の 祖師 とな れ り 。

あら に ず 、 ず 、 廣に HIER 俺 迎 は 、 じ め ご と し 。

To encounter the dharma of the buddhas and leave home is the most excellent of karmic recompense. That dharma ts not due to me, not due to mine, not due to body or mind; it is not that the body and mind leave home. The principle that leaving home is not [a matter of] me and mine is like this. When

it is not me and mine, it must be the dharma of the

buddhas; it is just the constant dharma of the buddhas. Because it 1s the constant dharma of the buddhas, it is not me and mine, it is not body and

mind. It is not to be matched shoulder to shoulder with the three realms. Because it is like this, leaving home is the supreme dharma. It is not sudden and is not gradual; it is not permanent and is not impermanent; it is not coming and is not going; it is not stationary and ts not active; it is not broad and is not narrow; it is not large and is not small; it is not

nonactive.’° The ancestral masters who uniquely transmitted the buddha dharma never failed to leave home and receive the precepts. Such is the reason why Dhitika here requested to leave home when he first met 69

“You must have a great awakening, so that your mind personally penetrates it”

(nyo t6 daigo shin ji tsiidatsu 7K 4 K'B-L B iz): A tentative translation of a sentence variously interpreted. Some read the word 76 not as an imperative but as marking a future tense (“you will have a great awakening”); some take the phrase shin ji tstidatsu

心

自 通 達 not as a reference to Dhitika’s understanding but as the object of his awakening

(“the mind is naturally penetrating”).

70

it is not stationary and is not active (ji ni arazu, sa niarazu{ElLb ov *, (Fic

tt): Some MS witnesses read here, “it is not stationary and is not moving (jz ni arazu, gyo 77 grgzz 住 にあら ず 、 行 にあら ず) . . . it is not active and is not nonactive (sg ni

arazu, musa ni arazu fElLd OP,

無 作 あら に ず ).

T1. The Merit of Leaving Home Shukke kudoku

出家 功徳

37

Venerable Upagupta. Leaving home and receiving the full precepts, he studied under Venerable Upagupta and eventually became the fifth ancestral master. *

KOK K OK

[T1:42] {2:284} + CHS ERA, HERR HteE CPi, EMR. Has. Cin ARTES, CUS RRA, KBR, MAUL, ORM, eR RA, SREAIIEZ. RAR. [st RERHA, Dee REE. 2 anv) PATA. ZEN, FR TURK, OR BRE. BABAR. WEES, HHRMA, -IJRICPB. WB. ARITA Bat, BRR, A Afets, JOR P, REAR. AIRAIS. WBS. RATE. 経 十 年 、 尊 者 得 法 授 記 巳、 行 化 至 摩 提 國 。 The Seventeenth Ancestor,

Venerable Samghanandi,

was the son of

King Ratnavyuha of Sravastt.": Able to speak from birth, he constantly praised matters Buddhist. At the age of seven, he grew weary of worldly pleasures and addressed his father and mother with a gatha that said, Making prostrations to my father of great compassion, Vandana to the mother of my bones and blood; I wish now to leave home;

Please grant my wish, for pity’s sake.” His father and mother firmly stopped him, whereupon he did not eat all day, until they permitted him to leave home while remaining at home. They named him Samghanandi and had the Sramana Chanliduo serve as his teacher.” Throughout nineteen years, he never once slacked off or tired, but the Venerable always thought to himself, “When my body is residing in the royal palace, how can this be leaving home?” One night a light from the heavens shown down, and he saw a road level and even. Unconsciously, he followed it for about ten miles, unti! he arrived before a great cliff, with a stone grotto. Within it, he re-

mained in solitary repose. The father, having lost his son, sent away Chanliduo, who left the land 1n search of the son but could not deter71

The Seventeenth Ancestor, Venerable Samghanandi (dai jiishichi so S6ganan-

dai sonja 第

十 七 祖 僧 伽 難 提 尊 ):者 Quoting the Jingde chuandeng lu Fe TEER

(T.2076.51:212a25-bS).

Sravastt (Shiraba j6 2 #€"84%): More often transliterated Sge /2 舎 衛 城: capital city of the northern Indian kingdom of Kosala, site of the famous Jetavana Dark, where the Buddha often stayed. The reconstruction of Samghnandi’s father’s name as Ratnavytha is uncertain. 72

Vandana (wanan F0f#4): Transliteration of the Sanskrit term for “obeisance.”

73

the Sramana Chanliduo (shamon Zenrita

> F4ii#4i|&): A name appearing only in

this story for which there is no certain Sanskrit reconstruction.

38

DOGEN’S

SHOBOGENZO

VOLUME VI

mine his whereabouts. In the following ten years, after the Venerable had attained the dharma and a conferral of prediction, he went forth and taught throughout Magadha. [11:43] {2:285} TER WA, OFB, A,

COL

KXIUHOTEALIH,

bc

7e 0,

ひ 、 出

離 をわする る は 、 過

りと で に ちり に た SEO

KELBBORTPY,

SMART

BLURS EE. WHEE =H,

APLAR, (AOD

PARIS Te FTE

7 2 BS 7.

既 非 過離 防 非、 何 以 成 作借 祖 。 Bree 應 備 三衣 ・ KAMER, HO MTA. RIE. AMER, i Hac — HE WE SAR, We

Wie, ARE. PP eH PFE), SRD, ATR RGR, aE STS FAK. WAR FEC Re ー 生 僚 無 基 之人 。 mz 庶 受 信 施 。 初心 入 18, TEPER GE aie MAAR, Gee, As, BES eK, WE See eK, EE AE In the Rules of Purity for the Chan Park, it 1s said,' The buddhas of the three times all speak of leaving home and attaining the way. The twenty-eight ancestors of Sindh in the West and the six ancestors of the Land of the Tang who transmitted the seal of the buddha mind were all sramanas. For it is only by maintaining strict purity in accordance with the vinaya that one can be a great model for the three realms. This being the case, in studying Chan and inquiring about the way, the precepts are considered primary. If one has not yet freed oneself from transgressions and warded off impropriety, how could one attain buddhahood or become an ancestor? With regard to the procedure for receiving the precepts, one should be prepared with the three robes, patra utensil, and new clean clothing. If one does not have new robes, purify the clothing by washing and dyeing. When entering the platform and receiving the precepts, one may not borrow robes and patra. Concentrate single-mindedly and be 1

Rules of Purity for the Chan Park (Zennen shingi t#4018i): Quoting the entirety

of the opening section of the text, on “receiving the precepts” (jukai S27) (Chanyuan gingeui WHILI8 RR, ZZ.111:877a4-13). This passage is also quoted in full at the opening

of the “Shobogenzo shukke" 正法 doku"* 正法

眼 蔵出家 and in part in the “Shobogenzo shukke ku-

眼 出家 蔵 功徳 .

2 patra utensil (hatsugu $k #.): I.e., monk’s eating bowl; taking 2/szgz 鉢 具 as synonymous with hou $&c& (“patra bowl”). Some readers take it as “patra and seating cloth” (zagu JH £.), though the subsequent discussion makes no mention of the latter.

54

DOGEN’S

SHOBOGENZO

VOLUME VI

careful to avoid thoughts of extraneous matters. To emulate a buddha’s appearance and deportment, to equip oneself with a buddha’s precepts, to obtain a buddha’s benefits — these are not trifling matters; how could one take them lightly? If one borrows robes and patra, even though one mounts the platform and receives the precepts, one will not actually obtain the precepts. If one does not receive them again, one will go through one’s entire life as a person without the precepts, mingling improperly with the followers of emptiness and accepting in vain the donations of the faithful.* Beginners who enter the way are not fully acquainted with the rules. If ordination teachers do not tell them, they allow people to fall into this error. This 1s said in earnest, trusting it will be engraved on the mind. Once one has received the sravaka precepts, one should receive the bodhisattva precepts; this is the progression for entering the dharma.°

[T2:2] {2:295} 西天 東 、地 佐

祖 相

偉 しきた れる

戒 うけ を ざれ ば、 いまだ

諸

と ころ、 か な ら ず有 入 法 の 最初 に 受

の備 弟子

あら に ず 、 祖

帥の 見

戒あり 。

係 に あら ざる

な

り 。 離過 防 非を 参 贅 問 道 と むせる が ゆえ な り 。 戒律 含 先の 言 、 す にで まさ し く 正法 眼 蔵な り 。 成 備 作 祖、 か な ら ず 正法 眼 滅を 値 持するに よれ り 。 正法 Hie a IER SAAN, D7ROT MRA ST OOO, PR SEE SS 祖 、 あ る べから

ざる な り 。 あるいは 如来

持 し あ、 る い は 備

に しが た ひた て まつ り て これ を 受

弟子 に た し が ひ て これ を 受 持 、 す み な これ 命 脈 裏 受せる

と ころ な り 。

In what has been transmitted by the buddhas and ancestors of Sindh in the West and the Land of the East, at the outset of entering the dharma there is always the receiving of the precepts. If one has not received the precepts, one is not yet a disciple of the buddhas, not yet a descendant of the ancestral masters. This is because they take “freeing oneself from transgression 3

to obtain a buddha’s benefits (toku butsu juyit 1% 65< FA): The exact sense of the

term juyi 5A

here is uncertain. Some readers take it as referring to the buddha’s “re-

ward body” (juyii shin SFA; S. sambhoga-kaya) that is the product of the bodhisattva’s merit; but, in the context here, it would seem more likely a reference to the more mundane benefits (of alms, prestige, etc.) enjoyed by a buddha. 4

mingling improperly with the followers of emptiness and accepting in vain the

donations of the faithful (ranshi kiimon, kyoju shinse tJAUZEPA, kesc {a hit): “Followers of emptiness” (kimon Z2F4) here refers to the monastic order, as followers of the doctrine of emptiness. Perhaps the unordained are said to “accept in vain” (kyoju M5) the alms of the faithful in the sense that donations made to them do not result in the merit that accrues to gifts to a bhiksu.

5

§sravaka precepts (shomon kai #{Hiix); bodhisattva precepts (bosatsu kai ##hé 戒 ): I.e., the full precepts (gusoku kai 5.29) of the bhiksu and bhiksuni (in East Asia,

typically 250 rules for the monk and 348 for the nun); and the precepts applicable to both lay and monastic (in East Asia, typically the ten grave and forty-eight minor rules of the

Brahma’s Net Sitra (Fanwang jing EH, T.1484).

T2. The Merit of Leaving Home Shukke kudoku

出家 功徳

55

and warding off impropriety” as “studying Zen and inquiring about the way.” The words, “the precepts are considered primary,” are quite surely in themselves the treasury of the true dharma eye. “Attaining buddhahood and becoming an ancestor’ always depend on receiving and keeping the treasury of the true dharma eye. The ancestral masters who receive and keep the treasury of the true dharma eye always receive and keep the buddha precepts. There can be no buddhas or ancestors who do not receive and keep the buddha precepts. Some receive and keep them as followers of the Tathagata, while some receive and keep them as followers of a disciple of the Buddha; but for all, this is to have received the vital artery. [12:3] V\ HEGBFHFH IES 4 LO AOR, (RL CBYB SIC

EN),

BUR

TERRES RESO,

LCR L,

BEE

WHEICOKIINY)

bs

ども 、 杜 撰の 長老 等 、 つて か らし ざ る も あり。 も つと も あはれ むべ し。 At present, the buddha precepts directly transmitted by buddha after buddha and ancestor after ancestor are just those correctly transmitted by the Ancient Ancestor of Song Peak and passed down in Cinasthana through five generations to the Eminent Ancestor of Caoxi.° Although their direct transmission from Qingyuan, Nanyue, and so on, has been passed down to the present, there are some stupid illiterate elders who still do not know it.’ How utterly pitiful.

[T2:4] {2:296} い は ゆる 、 鷹 菩薩 受 此 戒 入 法 之 尊 出 、 こ 、れ す な は ち 参 御 の る し べき と ころ 7g), EON SCERMRKOKR, OS L< EO RAICBETADO, PROT TEAST,

FRO

LOMODIZEZAIHOF,

TORII,

DROP

ENE

eBiSFe LL, BSS pemke RIT S700, TCP oN, WAAC LC, PHEDO KARE SL. HAVVSKARS ELC, 華を 散 、じ 香を た き 、 (FEAR UC, COFIC#ST, SHENK BECIBRAL, =HReBRL, Se AHetE LL FERRARA L, PORE SILEINL, EO, OS LK< 化 FAO EE PLC IE(BATOO, TOOK,

を し へ て 得

BICC,

Fale - MRR,

ESICRAR

寿 、し 長 路 しせ め て 合掌 し、 こ の 語 な を さ し む 、

“One should receive the bodhisattva precepts; this is the progression for entering the dharma”: this is something students of Zen should know. The procedure for this “should receive the bodhisattva precepts” 1s invariably transmitted directly by those who have long studied within the 6 Ancient Ancestor of Song Peak (Sagaku noso mk F€1H): I.e., Bodhidharma, from his residence at the Shaolinsi 少林 寺 on Mount Sons 高山 .

Eminent Ancestor of Caoxi (Sdkei koso @iR i= 4H): I.e., the Sixth Ancestor, Huineng 7 Qingyuan, Nanyue (Seigen Nangaku 8 JR + FAR): L.e., Qingyuan Xingsi 青 原 行 FB (d. 740) and Nanyue Huairang Pa sk1#a# (677-744), the two disciples of the Sixth Ancestor from whom the major Chan lineages descended.

56

DOGEN’S

SHOBOGENZO

VOLUME VI

halls of the buddhas and ancestors; it is not something got by neglectful types. The procedure always entails burning incense and paying obeisance to the ancestral master and requesting that one “should receive the bodhisattva precepts.” Once the request is granted, bathing and purifying oneself, donning new clean robes or washing and dyeing one’s robes, scattering blossoms, burning incense, paying obeisance and venerating them, one puts them on. One should make prostrations to all the images, prostrations to the three treasures, prostrations to venerables, remove all hindrances and be pure in body and mind. This procedure has long been directly transmitted in the halls of the buddhas and ancestors. After that, in the practice place, the preceptor and the acarya duly instruct the ordinand to make prostrations, and, kneeling upright, place palms together and recite the following words:® [T2:5] Bai oh. BAKE. BK. GPR PER EPR, bik EREREAK PR (Mie PRE, GK TE. BSE. BK Fe. “I take refuge in the buddha; | take refuge in the dharma; I take in the samgha.’ “I take refuge in the buddha, honored among the two-legged; refuge in the dharma, honored among what ts free from desire; refuge in the samgha, honored among assemblies.

bake refuge I take I take

“I have taken refuge in the buddha; | have taken refuge 1n the dharma;

I have taken refuge in the samgha.” [12:6]

QU BE LIES, SRA, ROK, HOGER, BRB K AE 16, FAR, Sh, PLB Row, “The Tathagata, the Arhat, the Unsurpassed Perfectly Awakened One, 1s my great master, in whom I now take refuge.'° Hereafter, I shall not take refuge in evil Maras or other paths. Thanks to his compassion.” 8 preceptor (os/6 和 向 ): acarya (の g77 回 閣 梨 ): Likely indicating the precept master (g, oy/6 政和 和尚 ) and ritual instructor (kyoju shi AAEM), respectively. 9

“I take refuge in the buddha” (kie butsu (Ks): A standard version of the tra-

ditional three refuges (sanki ='t#; S. trisarana). Dogen

is here adapting parts of the

account of “receiving the sramanera precepts” (shami shoujie wen VFB XL) given in the Chanyuan ginggui W#S018 RL (ZZ.111:923ff). At this point in that account (ZZ.111:925a7-10), the ordinand has just completed a repentance ritual, which is then followed by a call for the refuges:

EBT.

CEPR

OB,

RIKER,

Good son, you have now purified the karma of body, speech, and mind. Next, you should take refuge in the treasures of buddha, dharma, and samgha. 10

“The Tathagata, the Arhat, the Unsurpassed Perfectly Awakened One” (Nyorai

shishin muj6 shotd gaku R03K Bik LIES):

The first three of the ten epithets (/zg の

T2. The Merit of Leaving Home Shukke kudoku

出家 功徳

57

(Say three times. On the third repetition, say, “Thanks to his compassion,” three times.)

[T2:7] {2:297} = BS. Be ahIE. ACCJAIB), Wes [RRA RK, “Good son, by your having abandoned the false and resorted to the correct, the precepts have been completed.'' You should receive the three sets of pure precepts.’”? [12:8] A. me, CRGCRB RD. WHERG. Ao, BERR SMES, “First, the precepts of restraint.'’ Can you, from your present body until you attain the body of a buddha, keep these precepts or not?” Answer: “I can keep them.” (Ask thrice; answer thrice.)

+ 3) of a buddha: tathagata, arhat, samyak-sambuddha. Quoting (with slight variation)

the Chanyuan ginggui W#50Ri6# at ZZ.111:925al1-12. Passages in parentheses here and below are in the original. 11

“Good

son”

(zen

nanshi

##%--):

The

speaker

Chanyuan qinggui WSUS at ZZ.111:925al3-14: =F. SCTE. POCA, Gakathseer,

is the preceptor.

Variation

on

Mese 2K,

“Good son, by your having abandoned the false and resorted to the correct, the pre-

cepts have been completed. If you wish to recognize and keep them, you should receive the five precepts.” “the precepts have been completed” (kai i shiien 7 CJAI|B)): I.e., “we have completed the precepts of the three refuges.”

12

“three sets of pure precepts” (sanju shdj6 kai =RisiFRK): Dogen here departs

from the ritual of the Chanyuan ginggui to substitute for that text’s five precepts the threefold bodhisattva precepts (bosatsu kai ie) of the Fanwang jing S¢#4iE and other Mahayana texts.

13

“precepts of restraint” (shod ritsugi kai th17# (#7): |.e., precepts intended to avoid

bad karma; S. samvara-sila. The pattern of the reverend’s call, “Can you keep them?”

and the ordinand’s response, “I can,” mirrors the Chanyuan qingguis w830 1834 ritual of receiving the five precepts (ZZ.111:925a16-b3). The set phrase “from your present body

until you attain the body of a buddha” (nyo ju konjin shi busshin (KEG Y EH) not occur in Zongze’s text, but is common

does

elsewhere; see, e.g., its repeated use in the

liturgy of the ten grave precepts rite in the Fanwang jing 鈍 網 経 (T.1484.24:1020c291021a29):

HED YE th Y BARKER From your present body until you attain the body of a buddha, until the end of time.

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[T2:9] A. mee, KEGCH ERA, WHERE. Aa, REAR SHES. “Second, the precepts of adopting good qualities.'* Can you, from your present body until you attain the body of a buddha, keep these precepts or not?” Answer: “I can keep them.” (Ask thrice; answer thrice.) [12:10] A. BemREK,

KUEGCHER,

WHER.

Bu,

HER

SHE

の2mio

“Third, the precepts of benefiting living beings.'? Can you, from your present body until you attain the body of a buddha, keep these precepts or not?” Answer: “I can keep them.” (Ask thrice; answer thrice.)

日

[12:111 ERS RK, ——ARL, KGB HD. HERG. Bo, HERP H=A, GME, SA, RoR, RMSE, “The above three sets of pure precepts, each and every one, must not be violated.'© Can you, from your present body until you attain the body of a buddha, keep them or not?” Answer: “I can keep them.” (Ask thrice; answer thrice.) “These things should thus be kept.” (The ordinand makes three prostrations and kneels upright with palms together.) [T2:12] BT. CSS RIAG RK, WS, Te AIF AA, “Good son, having received the three sets of pure precepts, you should

14

“precepts of adopting good qualities” (shd zenbo kai tm 2F1EHK); |.e., precepts

intended to develop good karma; S. kusala-dharma-samgrahaka-Sila.

15

“precepts of benefiting living beings” (nydvaku shujd kai Ei 7R~ HK): I.e., pre-

cepts intended to guide work for the welfare of others; S. sattvartha-kriya-sila.

16 “The above three sets of pure precepts” (jdrai sanju shoj6 kai KR = RRIF HR): This section adapts the formula of the Chanyuan ginggui 種 苑 清 規 at ZZ.111:923b3-3. merely substituting its “three sets of pure precepts” for that text’s “fivefold pure precepts.”

T2. The Merit of Leaving Home Shukke kudoku

出家 功徳

うり

receive the ten precepts.'’ They are the pure major precepts of the buddhas and bodhisattvas.” [12:13] BB. BRE, CRGHERY, WRHERG, Aa. HERR ==. “First, not to kill living beings. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [12:14] {2:298} AB. MRE, REGCRBERR, WER. Aa, HERR. =M=F. “Second, not to steal. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [12:15] 第 、二 不 貸 。姓 液 従 今 身 至 俸 、身 此 戒 能 持 和合 。 答 云、 能 持 。 三 問 三答 。 “Third, not to lust. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [T2:16] AU, Re CRGPERR, WRG, Ba. HERR =A=S. “Fourth, not to lie. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [T2:17] BH. FEE, ZRGDBHY, WHER, Aa. HERR ==. “Fifth, not to deal in alcohol. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.)

17 “ten precepts” (jikkai +7): I.e., the ten grave precepts (ji jitkai +-Hi7K) of the Fanwang jing ERAKE (see, e.g., T.1484.24:1012b1-6). The Chanyuan ginggui tESTTA 規 at this point (ZZ.111:925b9-13) gives instead the traditional ten sramanera precepts.

60

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[12:18] 第 、六 不 在家 説 出家 菩薩 罪 過。 溢 従 今身至 俸 身、 此 戒 能 持 。否 答 云、 能 持 。 三 問 三答 。 “Sixth, not to speak of the transgressions of the householder or renunciant bodhisattvas. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [T2:19] Bt. BARE,

AEGCRERR.

WHER,

Sa.

HER,

=R=

xRoo

“Seventh, not to praise oneself and denigrate others. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [12:20] B)\, 7RIEM, (ktEG a Bie. WRCHERRG. Ba. HERR, ==. “Eighth, not to be stingy with the dharma or wealth. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [T2:21] IL. BHR, EGA BERR. WHER, Ba, HERR, =RI=F. “Ninth, not to be angry. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.) [T2:22] B+. RRB

R,

RUCHED,

Wan.

Aa,

HER

SH

IxRao

“Tenth, not to disparage the three treasures. Can you, from your present body until you attain the body of a buddha, keep this precept or not?” Answer: “I can keep it.” (Ask thrice; answer thrice.)

T2. The Merit of Leaving Home

Shukke kudoku

出家 功徳

61

[T2:23] ERK. ——B473L, ERGHERA, ERE. Ba. ER CME FR, 28, i, “The above ten precepts, each and every one, must not be violated.'® Can you, from your present body until you attain the body of a buddha, keep them or not?” Answer: “I can keep them.” “These things should thus be kept.” (The ordinand makes three prostrations.) [12:24] E7R=BH + SFRYASRK > +H,

ASK.

HERG,

Aas,

EMA CAS,

FERRE SMES.

SBOE,

KREGER,

it

2H. Ha,

“The above three refuges, three sets of pure precepts, and ten grave precepts are received and kept by the buddhas. Can you, from your present body until you attain the body of a buddha, keep these s1xteenfold precepts or not?” Answer: “I can keep them.” (Ask thrice; answer thrice.) “These things should thus be kept.” (The ordinand makes three prostrations.) [12:25] {2:299} REM REC. BK. BE, GIS. 次 受 者 出 道場 。 (Next, after performing the “Abiding 1n the World” chant, say,) “I take refuge in the buddha; I take refuge in the dharma; | take refuge in the samgha.”"'” (Next, the ordinand exits the practice place.) 18

“The above ten precepts” (jdrai jikkai L3®+#X): Paralleling the Chanyuan qing-

19

“Abiding in the World” chant (sho sekai bon jie tt #44): Taking bon * here as

gui #ESKIEH, at ZZ.111:925b15-17.

bonbai #88 (“Sanskrit chant”); some readings take it as bongyd 4£4T (“pure practice”; S. brahmacarya) and work it into the title, “Purity while Abiding in the World.” Dogen

is here following the Chanyuan qinggui #0168 Bi, at ZZ.111:926a18-b1: (Pt, FAIRS ARE, RE BK, DAE, 尊。 (Performing Chant, the 2cg の yg Sounds the gong and sayS,) Abiding in a world like empty space, Like the lotus blossom untouched by the water;

The mind ts pure and far beyond it. We bow in obeisance to the One Most Honored.

TE

62.

DOGEN’S

SHOBOGENZO

VOLUME VI

[12:26] “ OSRO BR. DRT RIEAE OD, AER KA > SIU RS, BEL く 受 持しきた れり 。 比丘 戒 を うけ さる 祖師 か く の ご くと あ れ ど も 、 こ の 化 祖 正 値菩薩 戒 を うけ ざる 祖師 、 いまだ あら ず 、 必 ず 受持す る な り 。 This procedure for receiving the precepts was always directly transmitted by the buddhas and ancestors. Danxia Tianran, Sramanera Gao

of Yaoshan, and the like, similarly received and kept them.”° Although there are such ancestral masters who did not receive the bhiksu precepts, there have never been ancestral masters who did not receive these bodhisattva precepts directly transmitted by the buddhas and ancestors. They invariably received and kept them. 正法 眼 蔵 受 式第 二 Treasury of the True Dharma Eye Receiving the Precepts Number 2

20 Danxia Tianran (Janka Tennen F}#R KA): 739-824, disciple of Shitou Xigian 4 9A #1, who also studied with Mazu Daoyi 554818— (709-788). Renowned for his eccentric behavior, he is said to have covered his ears and run away when Shitou sought to

teach him the precepts. (See, e.g., Jingde chuandeng lu Sramanera

Gao of Yaoshan

(Yakusan no K6 shami

{2 {HVESR, T.2076.51:310c-9.) (0

v>4##): Dates unknown;

a disciple of Yaoshan Weiyan 32 Li Hé (i (751-834). He is said to have abandoned his request for the full bhiksu precepts when challenged by Yaoshan. (See, e.g., Jingde chuandeng lu #{S{HEER, T.2076.51:315c5-27.)

TREASURY OF THE [RUE DHARMA

EYE

THE TWELVE-CHAPTER COMPILATION

NUMBER 3

The Merit of the Kasaya Kesa kudoku

Be eT Yy/』 ヘ

ノ

64

DOGEN’S

SHOBOGENZO

VOLUME VI

The Merit of the Kasaya Kesa kudoku INTRODUCTION

This chapter, one of the longest in the Shobdgenzo, is also found as number 41 in the sixty-chapter compilation, which is reproduced in the ninety-five-chapter Honzan edition as number 12. Unlike most of the texts of the twelve-chapter Shobdgenzo, this work bears a dated colophon, which states that it was presented to the assembly at Koshoji, on October 17, 1240 — asurprisingly early date for a text in this compilation. An almost identical colophon is found on the ’Den’e” (8, a chapter occurring as number 32 in the seventy-five-chapter compilation and included as number 13 in the Honzan edition. A comparison of the two works reveals that our text here represents a reworking of the material in the “Den’e” and suggests that, if the two chapters may share a common origin, they developed in different directions.

65 正法

眼 蔵 第三

Treasury of the True Dharma Eye Number 3 Be eT(e YrIn

4

The Merit of the Kasaya [T3:1] {2:300} GR BtHFAIE(RO RIE, EX LS BEMICEBTAIL LIA, BRORBEOA! 7e), BtHlt, BPE LOBIPIAORY, BROPIU oo dmOoRINY)

, 2+),

LEL
B, BETO, tHLVOb, FR: 南 鐵 の 法 孫、 し た し く 億 法し きたり、 祖 宗の 法を 搭し、 祖 宗の 法を 製す。

沈

洗の 法

お 、 よび 受

持の 法 そ、 の 婚

婚 面 授の 堂 に奥 参 単 せ さ ざされ ば、 し ら さざさ

る と ころ な り 。

When

Tathagata Sakyamuni

bequeathed the treasury of the eye of

the true dharma, the unsurpassed bodhi, to Mahakasyapa,

along with

it he transmitted the kasaya directly transmitted by Buddha Kasyapa.’’ Inherited by successor after successor, 1t reached Chan Master Dayjian of Mount Caoxi, in the thirty-third generation. Its material, color, and dimensions were transmitted firsthand. Thereafter, the dharma descen-

dants of Qingyuan and Nanyue have personally transmitted the dharma, donning the dharma of the ancestors and tailoring the dharma of the ancestors.”> The procedures for washing it and the procedures for receiving and keeping it cannot be known unless one studies in the inner sanctum of the face-to-face conferral by successor after successor.

[T3:10] muse, HU 衣・ 七 條 衣、 九 條 衣 等 衣大 也。 上行 之 、流 唯 此受 三 K, RBRR, MASK, Hee, BRB. AUR, SHIR, SRR IR, BRK, BUILAK, SHOE, ABRIKEKK, KER R BRK, ARCH, BCR HPAES, ASKK, VR HR, IK, RAL, MSEC, SRO, MK, 故 27 Tathagata Sakyamuni (Shakamuni nyorai Ei JE 203K): This section echoes “Shdbdgenzé den’e” IEW: ARB A, section 20. The Buddha Kasyapa was the sixth of the ancient buddhas, just preceding Sakyamuni; see Supplementary Notes, s.v. “Seven buddhas.” 28 dharma descendants of Qingyuan and (Seigen Nangaku no hédson SJR + 南 fk OYEGK): l.e., the members of the lineages descended from the Sixth Ancestor’s two

prime disciples, Qingyuan Xingsi 青

原 行 思 (d. 740) and Nanyue Huairang 南

獲 懐譲

(677-744). donning the dharma

of the ancestors and tailoring the dharma

(soshit no hé o tasshi, soshii no ho o se7 sz 祖

款 の 法を

搭 、し 祖

of the ancestors

款の 法 を

製す ): An odd

remark; the corresponding sentence in the “Shdbdgenzo den’e” IEYEAR HIE XK gives the less problematic, “donned it [i.e., the kasaya] in accordance with the dharma of the prior buddhas and tailored it in accordance with the dharma of the prior buddhas” (senbutsu

no hé ni yorite tasshi senbutsu no hé ni yorite sei su FLBBOIBIC KYO CHLOE に より て 製す ). The kasaya in question here cannot, of course, be the legendary robe of Bodhidharma itself, since, as Dogen himself reports above, section |, that robe was supposed to have been kept at the Sixth Ancestor’s monastery after his death.

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{(E—FR, IER ATK, RRR, WARRANT, RK, RARER INHER, PRR, KK. MK KK, BBE, ARTE, RAR 杏 諸 呑 男子 、 以 此 三 、衣 足 得 充映 。 Oげ fe ん 2 のyg 7 7S said:ぞ

There are three robes: the five-panel the great robe of nine panels, and so receive only these three robes and do ing only the three robes as sufficient

robe, the seven-panel robe, and on.*° Those of superior practice not accumulate other robes, usapparel. If one 1s taking care of

business or working, or is taking trips, long or short, one wears the

five-panel robe. When one joins the assembly for rituals, one wears the seven-panel robe. When teaching humans and devas, to encourage their respect and faith, one should wear the great robe of nine panels, etc. Again, in private quarters, one wears the five-panel robe; in the assembly, one wears the seven-panel robe. If one enters a royal palace or village, one should wear the great robe. Again, when it 1s seasonably warm, one wears the five-panel robe; when it 1s cold, one adds the seven-panel robe; when

the cold 1s bitter and severe, one wears

the great robe on top of that. Once, in the past, on a mid-winter night, the weather was cold enough to split bamboo.*' During the first part of that night, the Tathagata wore the five-panel robe. As the night went on and it turned colder, he added the seven-panel robe. In the latter part of the night, when the cold became extreme, he added the great robe. Thereupon, the Buddha thought, “In some future age, when the cold cannot be endured, good sons will be able adequately to provide for themselves with these three robes.”

29

Of the kdsaya, it is said (kesa gon #&S): Though run into the following text, this

is a heading provided by Dogen. Quoting the Dasheng yi zhang KIER, by Huiyuan eit (334-416) (T.1851.44:764c3-17; Dogen has omitted from his quotation Huiyuan’s explanation that the three robes represent a “middle way” between the extensive wardrobe of the householder and the shameless nakedness of certain non-Buddhist ascetics.)

30

There are three robes (u san e @ =): The “five-panel robe” (gojd e F(R) cor-

responds to the Indian anataravdsa (andae BKEX:; “undergarment”); the “seven-panel

robe” (shichijé e (RX), to the Indian uttardsamga (uttarasd BS #elS ; “upper cloak”); and the “great robe” (daie KX), to the Indian samghati (sdgyari {4 4S; “assembly robe’).

great robe of nine panels, and so on (kujde t6 daie TLIRK 4 KX): The suffix to = (“etc.”) here indicates great robes of more than nine panels; as stated below, section 42, the samghati robe could have as many as twenty-five panels. See Supplementary Notes, s.v. “Robe of the Tathagata.”

31

Once, in the past (kojit ichiji BE— HF): Recalling a precedent recorded in the Sifen

77 四 分 律 (T.1428.22:836c24-837a3), in which the Buddha permits the wearing of all three robes in cold weather.

T3. The Merit of the Kasaya Kesa kudoku

22:20h{%

75

[13:11] {2:305} te RRIE Procedure for donning the kasaya.*” [13:12] 偏

祖 右 肩 、こ れ 常 の 途 法な り 。 通 十 肩 捨の 法 りあ 、 如 玉 よび お 著 年 老 宿の 儀な り。 雨 肩を 通 、 ず と いふ と も 、 胸 臓 をあら はす と き あ り 、 胸 臓 お を ほ ふと き あ り 。 通夫 肩 捨 、は 六 十 條 衣 以上 の 大 換 商 の き と な り 。 BRAOL

さ 、 十 了

端 もと に 左

誰 肩 に か ね さ か くる な り 。 前頭 は 左端

の へ う に か け て 、

届 に 外 た れ た り 。 大 交 疲 と の き 、 前 頭を 左肩 より 通し 、て 背 ENE), LOIEDFEROGRROD EHD, ABBHTAL.,

後に だい し 、

Baring the right shoulder is the customary procedure. There is a procedure for wearing it across both shoulders, a manner of the Tathagata as well as of seniors and elders. Though worn across both shoulders, there are times when the chest is exposed and times when it is covered. Wearing across both shoulders is done when wearing a great kasaya that is a robe of sixty panels or more.*> When donning the kasaya, double it up so that the two ends are together and draped over the left arm and shoulder. Drape the front edge over the left end and let it hang down outside the arm. When using a great kasaya, pull out the front edge, passing it from the left shoulder behind the back, and let it hang down. Apart from these, there are various other procedures for wearing the kasaya, so one should seek advice from long-time practitioners. [13:13] 梁・ 陳・ 階 ・ 良 ・ 宋 、 あひつ た は れ て 数 百 歳 の ひあ だ 、 大 小雨 乗の 移 者 、 お ほ く 講 経の 業 を げす な て て 、 HRElCHOTELVY CT, FHTAT HFA IES DIR BBA ETAZLEK, PDROTRRORMRKE ALE LC. TRFLIE(RO Wee STAT), EXLK< CH MIE Y . During the several hundred years that the Liang, Chen, Sui, Tang, and

Song succeeded one another, many students of both the Great and Small Vehicles abandoned the activity of lecturing on the sutras and, recognizing that this was not the ultimate, went on to study the dharma directly transmitted by the buddhas and ancestors. At this time, they invari32

Procedure for donning the kdasdya (takkesa hd #432:Ri4): Parts of this section

parallel “Shdbdgenzod den’e” JEVEAR Hel

XK, section 31.

33 great kdsdya that is a robe of sixty panels or more (rokujii j6 e ij6 no dai kesa INHER, EO KARR): As will be discussed below, each panel (72 條 ) of the kasadya is made up of several sections (dankyaku tel¥a) of cloth; the “great kKdsdya” in question here is likely one of fifteen panels with four sections each, or sixty sections total. (See,

e.g., Yugaron gi Ex (Mlimac, by Dullyun if fa [dates unknown], T.1828.42:437a2-4.) 34 Liang, Chen, Sui, Tang, and Song (Ryd Chin Zui To SO & + BR + BR BE + OR): I.e., the dynasties that ruled in China from the Liang (502-557), when Bodhidharma was

76

DOGEN’S

SHOBOGENZO

VOLUME VI

ably sloughed off their previous tattered robes and received and kept the kasaya directly transmitted by the buddhas and ancestors. Truly, this was abandoning the false and taking refuge in the true.°° [T3:14] {2:306} 如 來の 正法 、は 西 天 な す は ち 法 本な り 。 古今 の 人 師 、お ほ く 凡 夫 の 情 量・ 局 量の 小 見 をた つ 人 。 界・ 衆 生 界 、 そ れ 有 直 ・ 無 直 あら に ざる が ゆえ に 、 大

小乗 の 教

行人 理 い 、 ま の 凡夫 の 局

量 いる に べから ず。

づら に 西 を 天 本 せと ず 、 震 旦 國 に し 、て あ ら た に 局 法 せる と 道理 、か し ある べから ず 。

しか ある に、 い た

量の 小 見 を 今

案し て 介

In the true dharma of the Tathagata, it is Sindh in the West that is the source of the dharma.*° Many teachers of humans, past and present, have set up small views based on the sentiments and limitations of the common people. Because the realm of the buddhas and the realm of living beings are beyond the extreme of existence and the extreme of nonexistence, the teachings, practices, persons, and principles of the Great and Small Vehicles cannot be encompassed by the limited thinking of these common people.*’ Nevertheless, pointlessly denying that Sindh in the West is the source, in the Land of Cinasthana, they have newly proposed the small views of their own limited thinking as the buddha dharma — something that just does not make sense.*®

[T3:15] LAmMMITFAILBH, VWERBDOL DBS, BRAESZRTRKIT, EGO BAe ee SHETAL, GEOPERAE SHIT AD OT, IEFORRLWS (kL, DAK BIBIEBLAERNA, MRO MTR EOL 1h eel Ze LL, £OIEFIE ROS LXENSA, CAVIEBwe Ze, BEORPELERIC BDF, WEAGIC, BRELYV XEN ZIREOMBORR, ATR BALIELRO RROD ES BY, —ALELTH, WEBABED, FBOLOBDHO 所

製の 製

疲 の ご と く るな な し。 く らき と も が ら 、 律 の移 的半 を

ら か な る も の は 搬

信 、ず あ き

却する な り 。

supposed to have brought the ancestral lineage to China, until Dogen’s day, during the

Song (960-1279). This section echoes the “Shdbdgenz6 den’e” IEJEAR HEX, section 33. 35 abandoning the false and taking refuge in the true (shaja kisho #8 7h%#1E): A fixed expression found throughout the Chinese Buddhist canon.

36

the true dharma of the Tathagata (nyorai no shobd 0362 IEYK): The warnings

beginning here against Chinese revisions of the kasdya presumably reflect the more de-

tailed criticism found in “Shdbdgenz6 den’e” IEJEAR HIE XX, sections 44ff. 37 teachings, practices, persons, and principles (kyd gyd nin ri BAT AFB): A fixed expression, found especially in the texts of Tiantai X@, for the buddha dharma as a whole.

38

something that just does not make sense (déri, shika aru bekarazu j8#2,

ある べから ず ): Or perhaps, “something that just is not true.“

U2»

T3. The Merit of the Kasaya Kesa kudoku

32%25h{®

77

Thus, those who bring forth the mind [of bodhi] at present, if they are to receive and keep the kasaya, should receive and keep the Adsaya that has been directly transmitted, not some newly constructed kasaya just recently proposed.’ “The kasaya that has been directly transmitted” means the one directly transmitted by Shaolin and Caoxi, the one that has been inherited by successor after successor from the Tathagata, without the lapse of even a single generation.”° The one that has been worn by their dharma children and dharma grandchildren — this the kasaya directly transmitted; the one newly constructed in the Land of the Tang is not the one directly transmitted. Now, the kasaya worn by the monks, past and present, who have come from Sindh in the West have all been like the kasaya directly transmitted by the buddhas and ancestors. Not a single one of them had a kasaya like the ones now newly constructed in Cinasthana, built by a bunch of vinaya scholars.*' Ignorant types believe in the kasaya of the vinaya scholars; those who understand reject it.

[T3:16] お ほ よ るそ HR AAA O RROD, 偉

HX OMICUTASLETL.

、 さま し く 相 承せり、 本 様 、 ま あたり の

受 持 あ、 ひ 嗣法し て の 師 資な り 。

正

つた は れ り 、 い ま に 現 在せり。

、 いま に いた る 。 受 持せる祖師

と、 も に これ 詩

契 偉法

In sum, the merit of the kasaya transmitted by buddha after buddha and ancestor after ancestor is clear and easy to believe in and accept.” Its direct transmission has been exactly inherited; its original form has been handed down before our very eyes and is present even now. Those who receive and keep it have inherited the dharma right down till now. The ancestral masters who received and kept it are all masters and disciples who verify the accord and transmit the dharma.

39

those who bring forth the mind [of bodhi] (Hosshin no tomogara #8.心 の もと が

ら): I.e., those who aspire to buddhahood and set out on the bodhisattva path; see Supplementary Notes, s.v. “Bring forth the mind.” This section echoes “Shobdgenzo den’e” TE YEAR weet ZK, section 34. 40

Shaolin and Caoxi (Shdrin Sdkei DK

+ BYR): I.e., the First Ancestor, Bodhidhar-

ma, and the Sixth Ancestor, Huineng SHE. 41

vinaya scholars (ritsugaku {#): The criticism here echoes that at “Shobogenzo

den’e” IEJEAR WEE ZX, section 44, where the robe in question is described as “small size” (shory6 /\\&) — presumably, a reference to the abbreviated kasdya (kara 掛 絡). 42

the merit of the kdsdya transmitted by buddha after buddha and ancestor after

ancestor (butsubutsu soso sdden no kesa no kudoku #6 ($640 40 FAH @ 22

section echoes “ShobogenzoQ den'e" 正法

眼 蔵 値 ,衣 section 36.

0) {®): This

78

DOGEN’S

SHOBOGENZO

VOLUME VI

[T3:17] LrSmmwigaib, PHIEOPERROKEICEYD CHETAL. OF WO VERSA OH zlc, A> AKR> ER. AROS UL< BALAK NMALAATEY, CDIEORAMICDENHSOT, OLEVBRAERPHICK ほ ひ 、 利 ・那 須 奥 も 受 持 せ ん す、 な は ちこ れ 決 定 成 無上 菩提 の 護身 符 子な らん 。 一 句 ・ 一 を偽 信心 にそめ ん 、 長 克 光 明 の 種子 と し 、て つ ひ に 無 上 菩 提に いた る 。 一 ・法 一 善を 身心

にそめ ん 、 赤 復

如是 る な べし 。 心 念 も 利 那

生 減 、し 無 所 住 りな 、 身 骸 も 利 那生 減 、し 無 所 住 な り いと へ ども 、 所 修 の Ti, DAROTRMOLXHY, RR ERICH OT. BEECH OT, 有 所 住 にあら ず 、 HATE CH OD, MEMRHOARETSELARY LWA ども 、 受 持す る 行者 そ、 の 所 の得 功徳 、か な ら ず 成就 するな り、 か な ら ず 究間 する な り 。 も し和 宿 嬉 なきも の は 、 一 生 ・ 二 、生 乃 至 無量 生 を 経歴 す と いふ と も 、 女 疲 をみる べから ず 、 換 対 を 著 べから す ず 、 製 を縮 信 受すべ か bt,

BEA

bHXOMLARDOT,

WEBBM-

HAMZAAIC,

RR

RPOLEOPPICET AL EIAZbHDSHY, ZAX4AbKOHY, BHBICES S.

FRAICE

OT,

(40

LOM,

BewMlcEnNV

EWS

IE,

Thus, we should follow the procedures based on the method of making a kasaya directly transmitted by the buddhas and ancestors. Because this alone is the direct transmission, it is what common people and sages, humans and devas, dragons and spirits have all long attested to. Having been born where this dharma is widespread, just once to drape the kasaya over our body and receive and keep it even for a Asana or an instant — this will be a talisman protecting the body that makes us certain to achieve unsurpassed bodhi.* A single line or a single gatha dyed onto the believing mind serves as a seed bright for long kalpas, eventually reaching unsurpassed bodhi; a single dharma or a single good deed dyed onto the body and mind is surely also like this.“ Thought arises and ceases in a Asana, with no abode, and the body arises and ceases in a ksana, with no abode; nevertheless, the merit we

cultivate inevitably has a time when it ripens and drops.” Again, the kasaya is not produced nor unproduced, not with an abode nor without an abode, something that “only buddhas with buddhas” complete; nevertheless, the merit attained by the practitioner who receives and keeps it will inevitably be achieved, will inevitably be complete.*° Those who 43

certain to achieve unsurpassed bodhi (ketsujd j6 muj6 bodai IRE ME LHe):

Variation on a fixed phrase for the bodhisattva assured of attaining buddhahood. This section echoes “Shdbigenzo den’e” IEJKAR BUX, sections 37-39. 44 A single line or a single gatha (ikku ichige —‘a) + —f{f): A common fixed expression for even a bit of Buddhist scripture. 45

inevitably has a time when it ripens and drops (kanarazu jukudatsu no toki ari

か な ら ず 熟 脱 の きと あ ): り From the common agricultural metaphor of karma planted, maturing, and coming to fruition (sz の27sz 種 熟 脱). 46

something that “only buddhas with buddhas” complete (yui butsu yo butsu no

T3. The Merit of the Kasaya Kesa kudoku

22:20h{#

79

lack good karma from previous lifetimes, although they pass through one life, two lives, up to incalculable lives, will not see the kasaya, will not wear the kdsaya, will not believe in and accept the kasaya, will not

understand and know the kasaya. Now, when we look at the Land of Cinasthana and the Land of Japan, there are those able once to wear the kasaya on their bodies and those that are not, not depending on whether their status is high or low, not depending on whether they are stupid or wise; we can understand that it depends on their good karma from former lives. [T3:18] {2:307} Lpabnittelib, BRASRCAIL, BH, EAZLISAL, FDS 徳 、 う た が ふ べでべから ず 。 い まだ えざらん は 、 ね が ふ べべし、 GFEVEX, Z の

、は じ め て 下

種 せ こと ん

を

いと な むべ

し。 さ は りあ り て 受 持すること え

SHA HO, BRAK - HIRO = Blic, Me MET NLS HOR A YS IE DOABSOA, DBACKICEBAMOITL< , MRORE, ¥ SU< TERRELL

EE,

KONA

SE CHOY). PRADO FAEMICTR EDO, BRTEORRA ID FETEDYDMAKA, B7ELK TOAA, DRLEORL, WERE は、 ひ と り 祖

師 正 舘こ れ 正

婚 りな 、 魚

師 の

、 かた を 氷

くす し べき

に あら

ず 。 相 承な き 師 に た し が ふ て 製 を 装 受 持 す 、る な はほ 功 徳 甚 深な り。 い は ん や 書 婚 面 授 しきた れる 正 に 師 受 持 せ ん ま、 さ し き 如 來 の 法子 法 孫 な らん 。 まこ

と に 如 來の 皮肉

の

諸 借 正 値 しきた れる

妹算 お 、 な じ く 護持

骨髄 を 正

偉 せ な る る べし。 お ほ よ そ 帝疫 は、 三 世 十 方

こと、 い まだ 断 しきた れる

編せ ず 。 十 三世 方 の 諸

修 菩薩 ・ SH

と ころ な り 。

Those who would bring forth the mind of bodhi should quickly receive and keep and reverently accept the kasaya. To encounter this auspicious world and not plant the seed of buddhahood would be lamentable.” Having received a human body on the Southern Continent, encountered the dharma of Buddha Sakyamuni, and met in this birth the ancestral masters who are the legitimate successors to the buddha dharma, and then to pass up the Aasaya, uniquely transmitted and directly indicated, that you should have received — this would be lamentable.” In the direct transmission of the kasaya today, only those in the direct transmission of the ancestral masters are its legitimate successors; it 1s not the case that other masters could have equal stature. The merit of receiving and keeping a kasaya under a master without the inheritance is still extremely profound; how much more then to receive and keep it under a true master with the face-to-face conferral from successor after successor — one would be among the true dharma children and dharma grandchildren of the Tathagata; one would truly have received the direct transmission of the skin, flesh, bones, and marrow of the Tathagata. In

sum, the direct transmission of the kasaya by the buddhas of the three times and ten directions has never been cut off; it is protected by all the buddhas, bodhisattvas, sravakas, and pratyeka-buddhas of the ten direc-

tions and three times. *

KOK K OK

92 auspicious world (kdse 21): A term common enough in the Buddhist canon but the only occurrence in the Shobdgenzo; some readers take it to mean “auspicious age.” 93 Southern Continent (Nanshii Fav): I.e., the continent of Jambudvipa, south of Mount Sumeru in Buddhist geography; the continent on which buddhas are born. See Supplementary Notes, s.v. “Four Continents.”

96

DOGEN’S

SHOBOGENZO

VOLUME VI

[T3:39] {2:318} 超 深 つく を る に は 、 虐 布 を と 本 す 。 虐 布 な が き ご と き は 、 細 布 をも ちい A, me MOA, ERICA KICID, MRTESWS, Me TH. EBICRE POLK, PHS HOD 4, MRO. MT RERES ORAL ST NT7e&% CICIk, URE RBA BFLELET.

In making a kdsdaya, a coarse fabric of plant fiber is standard.”* When there is no coarse plant fiber fabric, a fine fabric of plant fiber is used. When there is neither a coarse nor fine plant fiber fabric, a plain silk is used. When there are neither silk nor plant fiber fabrics, the use of damask, gauze, or the like, is permitted by the Tathagata. In lands where there are no types of plain silk, damask, gauze, and the like, the Tathagata permits a skin kasaya.”

[T3:40] お ほ よ そ 交 疫 は、 そ め て 青 ・ 黄・ 赤 ・ 黒 ・ 紫 色 らし な むべ 、し い づれ 人も 色 の な か の 壊 色 らし な む 。 如 來 は つ、 ね に 際 色 の 交 堪 を 御 まし し ませ り 、 こ れ 像 疲 色な り 。 初 相祖 偉の 俺 像 疫 、は 青 黒色な り 、 西 天 の 屈 胸 布 な り。 い BACH,

ま 、

a,

ATA KOM

Pa,

eR

八 優し 、

十

OL

BA,

F(BAE

Y ,

VY

Bay

BD

ERBOBLIDASE CARY,

Generally speaking, the kasaya should be dyed blue, yellow, red, black, or purple; whichever it is, it is made in a dull shade of the color.? The Tathagata always wore a flesh-colored kasaya; this is the kasaya color.”’ The buddha kasdaya transmitted by the First Ancestor was bluish black, of a fine cotton fabric of Sindh in the West. Now kept at Mount Caox1, it was transmitted twenty-eight times in Sindh in the West and five times in Cinasthana. Now, the surviving disciples of the Old Buddha of Caox1 94 In making a kdsdya (kesa o tsukuru niwa RR “Shobogenzo den'e" 正法 眼 蔵 値 ,衣 section 48.

O< SICId): This section echoes

95

skin kasdya (hi gesa 38%): The term hi & (“skin”) may refer to hide, bark, etc.

96

the kdsdya should be dyed blue, yellow, red, black, or purple (kesa wa, somete

sei 6 shaku koku shi shoku narashimu beshi BRL, b> LtpL):

CHOC

Re mR: Be Raze

See Fanwang jing FEA, T.1484.24:1008b25-26.

dull shade (ejiki $f): Or “mixed shade”; the term is also used for the kdsdaya itself. The

term “dull shade robe” (ejiki e 48f%) is synonymous with “vestment of neutral color” (kenjiki fuku fel

Ak); see Supplementary Notes, s.v. “Robe of the Tathagata.”

97 the kasdya color (kesa shiki RX): the Sanskrit word ん Zs or kasaya. 98

l.e., the color indicated by one meaning of

The buddha kdsdya transmitted by the First Ancestor (shoso sodden no butsu kesa

4) 48 FEE 0 (#8 222%): The description here matches that of the robe left at the stiipa of the Sixth Ancestor, according to the Song gaoseng zhuan Ket (T.2061.50:755b20-21):

ALES P Pei

nD BF ES,

FC

RR

fo

Concealed beneath the stiipa was an uttarasamga [robe] of fine cotton fabric, its color bluish black, with a lining of bluish green.

T3. The Merit of the Kasaya Kesa kudoku

22:320h{#

97

all transmit and keep the ancient ways of the buddha robe, something other monks cannot match.

[T3:41] {2:319) お ほ よ そ 衣 に 三種 あり 。 一 者 義 掃 、衣 二 者 先 、衣 三 者 袖 な胡 り 。 義 掃 は 、 さき に し めす が ご と し 。 矯 衣 者、 鳥 獣 細毛 、 こ をれ な づけ て 寺 と す 。 行者 SMH TS, BULK, WE. FIOM, 縫 袖 供 。身 不著 世 間 好 衣 。 In general, there are three types of robe.” First, the robe of discarded rags; second, the robe of down; third, the robe of patches. The robe of

discarded rags is as previously indicated.'™ The robe of down 1s made of the fine feathers or fur of birds or animals, which is called “down.”'°' Practitioners who cannot get discarded rags take this to make robes. The robe of patches is made of rotted, old, torn, and ruined cloth, sewn together to adorn the body. We do not wear the fine clothes of the worldly.

[T3:42] AS SRR BE. TATRA, ASTER, (SARK, (RAS. HE. ATL. 18 anf IL, ah. FUIR* —iR: THR: +H: FOR: TAR: D+ (Re (PSR: (+ GR, ASK, Mi2a=in, Piha. WA, Wee, Kom, =R-H, Rom, WR—-H, WEIR. EAA AA, BMRB. ALBA, ATES, ARTE OIRK, HE. A=, aL > Fo EAS. RN, PRS IE. BRUTE, CAAA, Gh RAE. ALLA, KEE, MA RES, (REAR. HHS. (LA CIR, Val a 短 。 BMRBE, AIRBA, ATR, CREASE. HS. AK =m, ##E- P+ PF, LA =H. FRRCEN. (ANZA. ShRBE ATE BAL KER, ZIBLK, RAS HS. ALR, ha-k—-H, BRA. AZALBMS, RIRBLK, Ae, hE. A=. 調上 ・ 中 ・ 下 。 上 者 三 五 肘、 中 ・ 下 同 前、 各 減 半 。 Elder Upali addressed the World-Honored One, saying, “Most Virtuous, World-Honored One, how many panel numbers are there on the samghati robe?”'°? 99

three types of robe (e ni sanshu *K\< =##): This section reflects a passage on the four

types of dhiita (“austerities”) in regard to robes found in the Dasheng yi zhang KR#E (T.1851.44:764b7-29). In addition to the three types mentioned here, the text lists as the fourth dhita the limitation to three robes, from which Dogen has already quoted in section 10, above; its passage on the robe of discarded rags was quoted in section 21, above. 100

The robe of discarded rags is as previously indicated (funzo wa, saki ni shimesu

ga go7os77 糞 101

掃 は 、 さ き に し めす が ご と し): I.e., in section 21, above.

robe of down (se e €¢X): Digen here switches (mostly) to Chinese, to quote (with

slight variation) the Dasheng yi zhang KI€FES (T.1851.44:764b26-29). The “down” robe could also refer to fabrics made from fleece.

102 The Elder Upali (Guju Upari 3-2 E8YXRE): Quoting (with some variation) the Genben shuo yigie youbu baiyi jiemo 根本 説 一切有 部 百 一 弟磨 。 T.1453.24:497a13-27. Upali (also written 優 婆 離 , etc.) was one of the ten chief disciples of Buddha Sakyamuni.

98

DOGEN’S

SHOBOGENZO

VOLUME VI

The Buddha said, “There are nine.'°? What are the nine? Nine panels, eleven panels, thirteen panels, fifteen panels, seventeen panels, nineteen panels, twenty-one panels, twenty-three panels, and twenty-five panels. On the first three classes of samghati robes, there are two long

and one short sections of cloth; they ought to be kept like this.'°* On the next three classes, there are three long and one short; and in the last

three classes, there are four long and one short. Anything in excess of these panels, renders the patched robe invalid.” Upal1 again spoke to the World-Honored One, saying, “Most Virtuous, World-Honored One, how many types of samghati robes are there?” The Buddha said, “There are three types: greater, middling, and lesser. The greater 1s three cubits 1n height and five cubits 1n width; the lesser is two and a half cubits in height and four and a half cubits in width; between these two 1s called ‘middling.’” Upal1 spoke to the World-Honored One, saying, “Most Virtuous, World-Honored One, how many panel numbers are there on the uttarasamga robe?” The Buddha said, “It only has seven panels, with two long and one short sections in each.” Upal1 spoke to the World-Honored One, saying, “Most Virtuous, World-Honored One, how many types of seven-panels are there?” The Buddha said, “There are three classes: greater, middling, and lesser. The greater 1s three by five cubits; the lesser is a half cubit less in each [dimension]; between these two 1s called ‘middling.’” Upali spoke to the World-Honored One, saying, “Most Virtuous, World-Honored One, how many panel numbers are there on the antarvasa robe?” The Buddha said, “It has five panels, with one long and one short section each.”

103

“There are nine” (wu kyit AJL): Le., nine types of samghdati, distinguished by the

number of their panels, as listed in the next passage. 104

On the first three classes of samghatt robes, there are two long and one short

sections of cloth (ségyatei e, sho shi sanbon, ki chit dankyaku, ry6 cho ittan (8 (Mik, M2 = th, HPihs. pife—#2): Le., each panel consists of three sections, two long and one short. This and the following account of the number of long and short sections

in the robe panels disagrees with the list given in “Shdbdgenzd den’e” IEYEAR HEX, section 21. they ought to be kept like this (nyoze 6 ji 2042) FF): The sense is uncertain; perhaps, meaning that all three of these robes should have this combination of long and short sections; perhaps, meaning simply that one should keep at least this first class of samghdati.

T3. The Merit of the Kasaya Kesa kudoku

#2:20h{#

99

Upali again spoke to the World-Honored One, saying, “Most Virtuous, World-Honored One, how many types of antarvasa robes are there?” The Buddha said, “There are three: greater, middling, and lesser. The

greater is three by five cubits, the middling and lesser are the same as above, each subtracting a half.” [T3:43]

Ha,

KIB,

MOM, ae he NZX,

BAM

(MMA,

Mis.

BRB

MBPFR,

K,

Ray,

~AE IN, RAN.

MISA, (SMRK,

ZRLK,

FAK,

~ AB —i, RIERA,

PEALSR,

XB

DuRK, BSH. mt, BPR, _MBARK, RES. ATK 衣、 云 小 、衣 又 云 行 道 、衣 作務 衣 。 The Buddha said, “The antarvasa also has two types.'*? What two? The first is two cubits in height, five cubits in width; the second 7S

two cubits in height and four cubits in width.” The samghati

is translated

“doubled

robe”;

the uttaradsamga

1s

translated “upper robe”; the antarvasa is translated “inner robe.”"° It is also called “under robe.”"°’ It is also said that the samghati robe

is called the “great robe,” al palace,” and also called uttarasamgha is called the robe,” and also called the

also called the “robe for entering the roythe “robe for preaching the dharma.” The “seven-panel robe,” or called the “middle “robe for entering the assembly.” The an-

tarvasa Is called the “five-panel robe,” or called the “small robe,” and

also called the “robe for practicing the way,” or the “work robe.” [T3:44] {2:321} この 三 、衣 か な ら ず 護持 すべし。 な ら ず 受 持す べし

XM. (EOMIRKIC.

AWHEORRHYO,

D

These three robes should always be secured and maintained. Also, the samghati robe has a sixty-panel kasaya, which should always be received and kept.'® 105

The Buddha said (butsu gon {S): Continuing to quote the Genben shuo yigie

youbu baiyi jiemo thA— DAB — Aa, at T.1453.24:497b 1-2. 106 The samghdtt is translated “doubled robe” (sdgyatei sha, yaku i jufuku e (8 (mAk 4. #2 2%): Quoting an interlinear note at Genben shuo yigie youbu baiyi jiemo AR — OA HOR, at T.1453.24:497a27-28. Opinion is divided on the sense of “double” (jufuku Hi#2) here — some taking it to refer to the fact that the robe is lined; others, that the robe is worn over the uttardsamga.

107 Itis also called “under robe” (yii un ge e Xzx FX): Though presented in Chinese as a continuation of the quotation, in fact, this and the remaining sentences in this section do not occur in the extant source. 108 sixty-panel Zs (rokujit j6 7\-+(&): Presumbably, reference to the robe of fifteen panels with four sections each, or sixty sections total; see above, Note 33.

100

DOGEN’S

SHOBOGENZO

VOLUME VI

[T3:45] BIFEL, THOR,

NBREDARICWEZEC, BHO - MIC LEBST, 短あ り 。 八 萬歳 と 一 Aik & こと な る こと あり 、 と いふ 、 ま

yak ほな る べし 、 と いなふ。

てその な か に 、

俺 と人 と、 身 量はるかに

平 等 な る べし、 と いふ を正 俺と

こと な り 、 人

身 は は か りつ べし 、 佐

身は つ

ひ に は か る べから ず。 この ゆえ に 、 MIDE Re, DERM. 著 し まし ます に 、 長 あら に ず、 ひ ろ き に あら ず。 今 種迎 御 尼俺の 的 婆、 績 勤如 来 、 著 しまします に、 み じか き に あら ず、 せ ば き に あら ず 。人居 身の、 長・

GBilbmo SAIS, 0,

FED,

HXOMICMERL, REL. RIL, Betzee

EA


RE,

BREST

AZI EL,

KIRMO WRAY,

WE

EDMCRRASHYCYO, R- BOBO, ATICISBR

AAD, EROBB, ARELVOICSHCYO, BAMlclt, 梁の 武 ee MEOW, LbICMRA SHO, A RR EDICBRREEL, SA(ICBaL, Spemecet0, COROBL: MAO, ZR: ZHBKOLODSL, HOOD, AABMICIL, BRAT, RARER し 、 法 華 ・ BEBSORERMOLX, KRWHHBHOAMe RET, CHL この か は ち 人 Cll, る、 た IZ,

た 、 介 法 、 が わ くに に 流通 せり。 天 の 導 帥 な り ほ、 と け の つか ひと BRO - BBL RICMBCO だこれ 聖徳 太子 の 御 ち から な り。

FAL

DALEOAL,

天下 の し て 、 LWA そ の と

OVICBRER,

搬 鐵 りな と い へ ども、 す な 衆 の生 父母 な 。 り い まわ が Eb, RBROATAERAT き 、 邪 くだ を き 正 をた て ず

ELKRAACQRHL,

EhEeRe

DIFELESF, UMSMETRIBS, KeEOHMAY LED. KEORES DLh, WERRRAAZHL, Bhemed< AL. AFORS, IN £% もすぐ れ た る ある べから ず。 It is an ultimate arcanum of the Great Vehicle that even householder humans and devas receive and keep the kasaya. At present, King Brahma and King Sakra have both received and kept the kasaya — fine examples in the desire and form [realms]; and among humans, they cannot be counted.''® Householder bodhisattvas have all received and kept it. 115

there are restrictions on the days within which

no nichigen

ari (F7#KO ARH”):

li FERSIKE,

See,

robes are to be made

e.g., Mahdsamghika-vinaya

T.1425.22:299al 6ff). According

(Mohe

to the Shishi yaolan

(sa e

senggqi

BREE

(T.2127.54:269a29-b2): 準 律、 大 衣服

五 日 成、 七 條 四

日 成、 五 條 二 日 成。 限

日 不 成、 尼 犯

叶

、 比 丘 犯突

A HEZE. Following the vinaya, a great robe is done in five days; a seven-panel, in four days;

a five-panel, in two days. If not done within the limit of days, for a bhiksuni, it is a prayascitta (“expiation’”’) offense, for a bhiksu, a duskrta (“misdeed”) offense. 116

King

Brahma

and

King Sakra

(Bonno Shaku 6 7k

+ FR):

l.e., the devas

Brahma and Indra. This section echoes themes in “Shdbdgenzo den’e” IEYEAR HH ZK, sections 68-69, the final two sections of that text. As noted there, Dogen may have in

mind a passage in the Fanwang jing 7&8

(T.1484.24:1004b7-10) listing those who

should receive the precepts:

MIELE EB. HERE, )\ EAS FB FH ee Wl FH a AE 79 BE A

TIRANA.

FOR PAE ee ne,

T3. The Merit of the Kasaya Kesa kudoku

22:20h(%

103

In the Land of Cinasthana, the Emperor Wu of the Liang and Emperor Yang of the Sui both received and kept the kasaya; Daizong and Suzong both wore the kasaya, practiced with monastics, and received and kept the bodhisattva precepts.''’ Apart from these, laymen and women who received the kdsaya and received the Buddha’s precepts are fine examples in past and present. In the Land of Japan, Prince Shotoku received and kept the kasdaya and, when he lectured on the siitras such as the Lotus and Srimald, was

rewarded with the auspicious omen of precious flowers raining from the heavens.''® From that time on, the buddha dharma spread widely in our land. Even while being regent to all under heaven, he was teacher to humans and devas, and, as an emissary of the Buddha, the father and mother to living beings. In our land, though the material, color, and di-

mensions of the kasdya may all have been misunderstood, that we have heard the name “kasaya’”’ is due only to the power of Prince Shotoku. We would surely be sad today had he not smashed the false and established the true in his own day. Later, Emperor Shomu also received and kept the kasdya and received the bodhisattva precepts.''’ Therefore, whether we are emperors or subjects, we should hasten to receive and keep the kasaya and receive the bodhisattva precepts. There can be no greater blessing for one in a human body.

Kings, princes, the hundred officials, the prime minister; bhiksu and bhiksuni; devas of the eighteen heavens of Brahma and six heavens of the desire realm; commoners,

eunuchs, licentious males and females, slaves; the eight classes of demons and spirits, vajra spirits, beasts, and magically transformed beings. 117

Emperor Wu of the Liang and Emperor Yang of the Sui (Ryd no Bu tei, Zui no

Y6 dai BORE.

’ROMAD): Emperor Wu sz

(r. 502-549), a devout Buddhist, said to

have taken the precepts, is of course famous in Zen for the story of his interview with Bodhidharma. Emperor Yang % (r. 604-618) is said to have taken the precepts from the

Tiantai figure Zhiyi 4384. Daizong and Suzong (/gso Shukusd {Ax + AAS): Tang-dynasty emperors, reigning 762-779 and 756-762, respectively, both of whom

were patrons of Chan Master

Nanyang Huizhong PABGEEAB (d. 775). 118 Prince Shotoku (Shdtoku taishi 321% X T-): Prince regent during Japan’s Asuka period, Shotoku (574-622) was a devout promoter of Buddhism, to whom are traditionally attributed commentaries on the Lotus, Srimalddevi, and Vimalakirti Sitras.

119 Emperor Shomu (Shému kdtei 3254 277): Nara-period Emperor Shomu 22K (r. 724-749) was a major patron of Buddhism, who commissioned the great buddha statue at TG6daiji and established the kokubunji [375¥ system of state-sponsored temples.

104

DOGEN’S

SHOBOGENZO

[T3:49] {2:323} AB. ERRAR RR, —Gee,

TERRE AR,

RTE

AAR

VOLUME VI

+ tt + RIK + ae

ee AVR Sr MRE,

MB,

, BRO EE ATT.

It is said of the kasaya received and kept by“householder that “one Is called ‘simply stitched’ and a second ts called ‘secular wear.’”'*° That is, they are not sewn using backstitching. Again, it is said that “when householders proceed to a practice place, they should be equipped with the three dharma robes, the willow pick, washing water, eating utensils,

and sitting cloth; they should cultivate pure practice like the bhiksus.”

'T3:50] 古 徳の相 値 、 か のく ご と し。 た だ し 、 い ま 化 祖 軍 偉 し きた れる と ころ 、 E KE -Bt- tRick&3< 4B, Ar*eHAl72O, MTA. TCC WAVE A TE Hat) PRB 7EY . The transmission among the ancient worthies was like this. However, in what has now been uniquely transmitted by the buddhas and ancestors, the kasdyas given to kings, ministers, lay practitioners, and commoners are all backstitched. That the Postulant Lu certainly received the direct transmission of the buddha kasdaya is an excellent example ofthis. '*'

[T3:51] SIELERAIL, HRTOMMEYD, bLRRELHL ELD fald, HE に 頂戴 し た てまつ る べし。 WHEKRUC, SELTIOMERT. In general, the kasdaya is the emblem of a disciple of the Buddha. If we have received and kept a kasaya, we should place it on our heads every day. Placing it on our heads, with palms together, we recite this gatha:'”° [13:52] 大 哉 解脱 、服 無 相 福田 、衣 披 泰如 來 教、 廣 度 諸 衆生 。 How great the vestment of liberation, Robe that 1s a signless field of merit. Wrapped in the teaching of the Tathagata, We deliver living beings everywhere. 120

It is said (uw gon @ =): This section, given entirely in Chinese, is part translation

and part paraphrase of passages in the Zhiguan fuxing zhuan hongjue

bP SHTT SLI

T.1912.46:190b4-16. 121 Postulant Lu (Ro anja JK{T#): L.e., the Sixth Ancestor, Huineng #2, who received the backstitched robe of the Buddha while still a layman. 122 Placing it on our heads (ch6jé ni anjite TA_L'\"& UT): Reference to the practice, still performed today, which Dogen reports having first witnessed in China (see section 66, below). this gatha (kono ge — 9){f): The so-called “Verse for Donning the Kasaya”; see above,

Note 15.

T3. The Merit of the Kasaya Kesa kudoku

#2:20h{®

105

[13:53]

LEIDLCTObLETAL, RRICHE TL, BAR HARe ETAL. HK TAROL EH.

COMemsT

572%,

After that, we should put it on. We should think of it as a teacher, as a sttipa.'?> When placing the washed robe on our heads, as well, we should recite this gatha.'”*

[T3:54] {2:324} (eS, PITS

ORATOR, 一人 出家 者、 天人所 供 状 。

The Buddha said,'”

When one shaves the head and dons the kasaya, One 1s protected by the buddhas; Each one who leaves home,

Receives the offerings of devas and humans.

[T3:55] HX ODIZLY tA, HGR リー の か た 、 一 切諸 人 に加護 せら れた て まつ る な り 。 こ の 諸 代 の 加護 より に て 、 無上 菩提 の 功徳 彫 滴すべ し。 こ の 人 を ば 、 天 上 衆・ 人 衆 と も に 供養 する な り 。

We see clearly here that, from the time one “shaves the head and dons the kasaya,” one is protected by all the buddhas. Due to the protection of these buddhas, one will surely perfect the virtues of unsurpassed bodhi. To this person devas and humans make offerings.

123 We should think of it as a teacher, as a stiipa (shisd tdsd o nasu beshi 師 想 ・ 塔 48 & Ze-¢-~ L): Perhaps reflecting the Miaofa lianhua jing wenju WIEBE 3), by Zhiyi #38 (T.1718.34:10a24); see also the Ratnakita-siitra, in a passage just following

that cited in note 60, above (Da baoji jing K FRE, T.310.11:647a28-b1): Wh Badin KE AE PAAR, EAE EAE TR, ee eee, MRS 糞 掃 。衣 應 如是 調伏 基 心 。 One ought to think of the robe of discarded rags as a stupa, Ought to think of it as the World-Honored One, ought to think of it as transmundane, ought to think of it as without me and mine. If one dons the robe of discarded rags after viewing it in this way, one ought thereby to control one’s thoughts.

124

When placing the washed robe on our heads (kan e chédai no toki 洗

衣 頂戴 の

t¢ &): See above, section 29. 125

The Buddha said (butsu gon (#3 ): Quoting lines of a verse found in the Da fang-

deng daji jing KITE KBE

(T.397.13:376b15-16).

106

DOGEN’S

SHOBOGENZO

VOLUME VI

[T3:56] HES, HK Me BK, B+, —#. EBS, AE, A Wie, (ETT RA, at, GRAESRAA UW RR A, AMER, =H. RAMP M RR, RRS, BAD, We, BEN EAR BIZ,

Se,

GERK,

2A,

SRR

ERR,

RE?

RIESE. ERE, AS, ARIAL, US, MO, REA 七 H. WERWISK, KOIG, (RR J FE, BUR, +240, SHE, Le, BEM, BWR SRK +4. B PGA.

Vale,

RES AL,

The World-Honored One addressed the Bhiksu Jfanaprabha, saying,'°° The material, color, and dimensions of the dharma robe are fundamenfg It has ten excellent benefits. First, it enables

us to cover the body,

avoiding embarrassment and endowing us with a sense of shame, so that we may cultivate good practices. Second, it keeps off cold and heat, as well as mosquitos, dangerous beasts, and poisonous snakes, so that we may practice the way in peace and tranquility. Third, it displays the appearance of the Ssramana who has left home, so that those who see it take delight and avoid false thoughts. Fourth, the kasaya has the mark of a jeweled banner among humans and devas, and those who honor, value, venerate and pay obeisance to it will attain birth in the heaven of Brahma. Fifth, when one wears the kasaya, one thinks

of it as a jeweled banner, able to eradicate the offenses of I1ving beings and produce blessings. Sixth, as a basic rule, the kasdaya 1s dyed a dull color, which keeps one free from thoughts of desire and does not give rise to craving. Seventh, the kasaya is the pure robe of the Buddha,

for it forever cuts off the afflictions and creates a good field of merit. Eighth, when one wears the kasaya, evil karma ts eliminated, and the

way of the ten virtuous deeds develops moment by moment.'”® Ninth, the kasaya ts like a good field, for it enables one to develop the bodhisattva path. Tenth, the kasaya 1s like armor, for the poison arrows of the afflictions cannot harm one. 126 The World-Honored One (Seson tt2®*): Dogen here provides an introduction to a passage of the Dasheng bensheng xindi guan jing KIERA LHBE (T.159.3:313027314a9). 127

The material。 color。 and dimensions of the dharma robe are fundamental (2e

tai jiki ry6 i hon (ERK + HB > & + BEHA): Following Kawamura’s edition; this phrase is missing in most versions of our text and does seem out of place here; though given as if the words of the Buddha, it does not in fact occur in the sutra.

128

way of the ten virtuous deeds (ji zengd dd + #3438): S. dasa-kusala-karma-

patha. The keeping of the ten virtuous precepts (ji zen kai + ##7K) to be followed by the laity: prohibitions against killing, stealing, sexual misconduct, lies, insults, slander,

flattery, greed, anger, and false views.

T3. The Merit of the Kasaya Kesa kudoku

#2:20h{®

107

[T3:57] BIC, Ue Ai, See. RE BP TPA, [re] AA AE ERR, Al, ART, FEA RRB TERR RR.

PRR,

Jiianaprabha, you should know that, for these reasons, the buddhas of

the three times, pratyeka-buddhas, Sravakas, and pure renunciants are clothed with the kasaya, and the three sages alike sit on the jeweled seat of liberation, grasp the sword of wisdom, defeat the Mara of the

afflictions, and together enter the realms of nirvana of a single flavor.'”’

[T3:58]

7

TIA HSK AER SRE Wane e Ae 臣 容 敬 致 眞 沙 RAMA SACHA AARPK-— ee FLEE ie KZ ARES ORY

アン

a

4

PAPAS, MaRS. St Cee, ARK, Be. AAR EAR AOE, YEAR REVERIE ER. PREAH. ge, DRAB, RiRWAREARK, ERE RIE. 相、 恭 散生 於 銚王 福。 修 子 披 衣 生 塔 想、 生 福 減 罪 感人 天。 FY. PIR RE REA, BRRBR RA, FISHERRm. 、 能 令 修 菩提 植 行 。 IEF, SRW RRKEA, IS Tis iT HEH, RMB, EDRRERAR. SitLeMBEE, GAR BRILK, Rinse mae HE, her Rive He AK RE TS. URE RE, FRBECLIME #8, +E Bie, ARIE ED, At that time, the World-Honored One recited a gatha,

saying,'*°

Bhiksu Jfianaprabha, you should listen well, To the ten benefits of the robe, the great field of merit. Worldly clothing increases the stain of desire, But the dharma garment of the Tathagata ts not like that. The dharma garment prevents embarrassment in the world, And, with conscience and shame perfected, yields a field of merit. Freed from the cold and heat and poisonous snakes, The mind of the way ts firm and gains the ultimate. Displaying the renunciant, free from desires, It cuts away the five views and promotes right practice.'*' Gazing upon and bowing to the kasaya, the jeweled banner, Those who venerate it are blessed with birth with King Brahma. 129

Jianaprabha, you should know (Chik6 t6 chi #56 A): Continuing to quote the

passage in the Dasheng bensheng xindi guan jing KFEA EL HRE (T.159.3:314a9-12). three sages (sansho = 482): Probably a reference to the advanced adepts of the three vehicles of sravaka, pratyeka-buddha, and bodhisattva. 130 At that time (ni ji f##F): Continuing to quote the passage in the Dasheng bensheng xindi guan jing KHPA DHE (T.159.3:314a12-b2). 131 five views (goken £51): S. pafica-drsti. A standard list of five cognitive errors: 1) reifying views (shinken & 51; S. satkaya-drsti); 2) extreme views (henken 51; S. antaparigraha-drsti); 3) false views (jaken AB 52; S. mithya-drsti); 4) attached views (kenshu ken 5i.BX5L; S. drsti-paramarsa-drsti); 5) views attached to the precepts (kaigonshu

ken 戒

禁 取 :見 S. Sila-vrata-paradmarsa-drsti).

108

DOGEN’S

SHOBOGENZO

VOLUME VI

When the child of the Buddha dons the robe, thinking of it as a stupa,

It gives rise to blessings, eradicates offenses, and moves humans and devas. The true sramana, solemn and respectful,

Is thereby unstained by the dusts of the world. Praised by the buddhas as a good field, The best for the benefit and delight of the living. Inconceivable, the kasadya’s spiritual power,

Enabling the cultivation and planting of the practice of bodhi. Sprouts of the way grow like seedlings in spring; The wondrous effect of bodhi is akin to the autumn fruit. The true armor, solid and hard as diamond —

The poison arrows of the afflictions can do no harm. I have now praised in brief the ten excellent benefits, Inexhaustible 1f preached in full for kalpas. If those with dragon bodies wear but a single thread, They can escape being food for the king of garudas. If people crossing the sea hold this robe, They will not fear troubles from dragon, fish, or diverse demons. When the heavens rage with thunder and lightning, Those wearing the kasaya will have no fear. If the white-robed can personally keep it with respect, No evil demons can approach them. If they can bring forth the mind and seek to leave home, Rejecting the world and practicing the way of the buddhas, Demon palaces in the ten directions will all tremble, And they will quickly realize the body of a dharma king.

[T3:59] {2:327} “O+BA, OD< PIED bE AKAODDB*e RETO, iT: fAMlc ゆる 功徳 、 あ きら か ICBRT SL. $e L CIRITA LBSI と な か れ 、ee ANIEPDPOTABFTRAL この 勝利 は 、 た だ 多 疲の 功徳なり、 行 者の 猛 利 情 修 のちか ら に あら ず 。 ae 逐次 神力 不思議 。 い た づら (【 ore HED は か り し とる ころ にLhOoF, BIFLKERBEERFO LX, DEO PBRE Bat, BRAERXALOO, REPEBUESZIL, DALELVWER あら

ざる

と ころ な り 。

These ten excellent benefits have broadly endowed us with the various merits of the way of the buddhas. We should clearly study all the merits in the prose and verses. Do not peruse them quickly and set them aside; we should study them long and hard, line by line. These excellent benefits are just the merits of the kasdaya; they are not based on the strength of long, ardent cultivation by the practitioner. The Buddha said, ‘“Inconceivable, the kasdya’s spiritual power.” It is not something to be

T3. The Merit of the Kasaya Kesa kudoku

22:320h{#

109

gauged in vain by the common people or the worthies and sages.'*? In general, whenever one “quickly realizes the body of a dharma king,” one is always wearing the kasaya; realization of the body of a dharma king by someone not wearing a kasaya has never happened from the distant past to the present.

[T3:60] それ 最 第 一 清浄 の 衣 財 、は こ れ 糞 掃 な 衣 り 。 そ の 功徳 、 まね あ く 大 乗・ 小 乗の 経 ・ 律 ・ 論 のひな か に あき ら か な り 。 BSAMITAL, COROKHE, また か ね あき らむ べし 。 PRIA, DFEOTHXOHO, EMLELETL ころ な り 人 、 角

類 の よぶ お べき に あら ず 。

The purest robe material is that of the robe of discarded rags. Its virtues are clear in a wide range of siitras, vinaya, and commentaries of the Great and Small Vehicles. We should make inquiries with those of broad learning. We should also get clear about other robe materials. This 1s something invariably clarified and directly transmitted by buddha after buddha and ancestor after ancestor; it 1s not something other types can match.

[T3:61] PSEa, BRR.

RA—-A,

HET.

FERS.

BRA,

設 生

Sli. WRB, BR. RA—-A. ARIST. ORG. ARE R, ax 起 、憎 應 営 除 。之 営 云 何 除。 諸 賢 、 猫如 阿 練 若 比丘 、 持 糞 掃 、衣 見 糞掃 中 所 棄 映 、衣 或 大 便 汚、 或 小便 ・ 演 、貴 及 父 不 浄 所之 染 汚、 見 巳、 左 手 執 2. PRR, AFEK(E + IME + RHE, RERRIE ZIG. MRA (ERWNZ, Me. RA-AL AREMT. OGMT. RRA RGMT. {8 SORA ZT, Beek, REB. MOOR, It is said in the Middle-Length Agama,'*? Furthermore, worthy ones, suppose there 1s a person of of the body but impure conduct of speech and thought; feel antipathy upon seeing this ought to get rid of it. suppose there is a person of impure conduct of the body

pure conduct the wise who Worthy ones, but pure con-

132 common people or the worthies and sages (bonbu kensho LR ordinary people or those on the stages of a Buddhist path.

133

+ BR):

Le.,

Middle-Length Agama (Chi agon kyo PR Ze): Quoting the Madhyamagama

at Zhong ahan jing PR] BH, T.26.1:454a15-26, the first two lines of which differ slightly from our version here:

Bik, ame.

mi. RA—-A, BET. ORG. ABAR, KRER. MERZ. MAA, ANETT. CGT. ABaR, RES. BMPR,

Furthermore, worthy ones, suppose there is a person of pure conduct of the body and

pure conduct of speech and thought; the wise who feel antipathy upon seeing this ought to get rid of it. Worthy ones, suppose there is a person of impure conduct of the body but pure conduct of speech; the wise who feel antipathy upon seeing this, how should they get rid of it?

110

DOGEN’S

SHOBOGENZO

VOLUME VI

duct of speech and thought; the wise who feel antipathy upon seeing this ought to get rid of it. How should they get rid of 1t? Worthy ones, suppose there is an aranya bhiksu keeping the robe of discarded rags who sees a worn-out robe among discarded rags, soiled by feces or defiled by urine, snot, or other impurities.'** Seeing it, he grasps It in his left hand, stretches it out with his right hand, and tears off and takes

the parts that are not soiled by feces, urine, snot, or other impurities and have no holes. In this way, worthy ones, there may be a person of impure conduct of the body but pure conduct of speech. Do not think on his impure conduct of the body; only think on his pure practice of speech. The wise who feel antipathy upon seeing this ought to get rid of it like this.

[T3:62] {2:328} ~ tL, BURA OP BAKO. 0, WO Bit h 0. +O Bia bh ), CDOS EX, EDRFODOLIARZADUESD, DEITIEK 便・ 小 便 、 ひ さ くし そ み て、 ふ か く し て 、 流 洗 べから す ざら ん、 こ れ を と る べから ず 。 洗

光 しつべ からん 、 こ れ を と る

き

な り 。

This is the procedure by which the aranya bhiksu selects the robe of discarded rags. There are four kinds of discarded rags, and there are ten kinds of discarded rags.'*? When picking up these discarded rags, first choose those without holes. Next, do not take those that are unwashable,

having been long and deeply stained by feces or urine; we should take the ones that are washable.

[T3:63] 十 開種 掃 衣 The ten kinds of discarded-rag robes:

136

[T3:64] —, ANBAR, At that time, I was a wheel-turning sage king, who throughout his lives made donations of all the necessities of daily life to them and their disciples; but they did not give me a prediction, because I was acquisitive. し4

[15:61 {2:348} Oe ee. JOB REI. SER, Micke. CR IRE, ibe) Ak 効 、 Pateh. eel Pe BOR - BR TE «A(T; See De A 解・ 無 上 E+ PEI KA BM + PB TEES, In this way, I revolved until I met Buddha Dingguang and then attained acceptance of non-arising.** Whereupon, he gave me a prediction, saying, “In the future, after asamkhyeya-kalpas have passed, you shall become a buddha named Sakyamuni, a Tathagata, Worthy of Offerings, Perfectly Knowing, Perfected in Wisdom and Conduct, WellGone, Knower of the World, Unsurpassed, Tamer of Persons, Teacher of Devas and Humans, World-Honored Buddha. [15:7] {2:351}

は じ め 三 十億 の 種巡 牟 尼 人 に あいた て まつ り て 、 尋 形 毒 供養 より この か た 、 定 光 如 来 にあふた てまつ せら た ま ふ まで、 み な つね に 轄 輸 聖 王 みの と LC,

#MABRBLETEOUELEDV,

AX~L, り 。 定 LET,

BBE.

KIZS< ID

BE EZR

HSN ER, \EROBB, TOHOKO-W#EO thE 光 俺 と は 、 燃 燈 如 來 りな 。 三 十億 の 得 好 牟 尼 俺 に あ たひ て まつ り ま PRATTERM, 7RO OIC HRM ORR, BZ.

22

Riming (Nichimyo H AA): Sanskrit uncertain.

23

Shanji (Zenjaku 227%): Sanskrit uncertain.

24

In this way, I revolved (nyoze tenden 0ke #4): Continuing to quote the Fozang

jing Wei, at T.653.15:797c29-798a4.

acceptance of non-arising (mush6é nin #E4 &): S. anutpattika-dharma-ksGnti; realization of the emptiness of all dharmas, often said to occur on the seventh stage (S. bhiimi)

of the bodhisattva path and assure non-regression (futai 7.18; S. avaivartika) from the goal of buddhahood.

T5. Offerings to the Buddhas

Kuyo shobutsu

{tt #€i# 6

147

After encountering thirty kotis of Sakyamuni Buddhas and making offerings to them throughout his lives until he encountered Tathagata Dingguang, always taking the body of a wheel-turning sage king, he made offerings throughout his lives. [The lifespans of] wheel-turning sage kings are mostly over eighty thousand. During lifespans of ninety thousand years or eighty thousand years, he made offerings of all the daily necessities. The Buddha Dingguang is Tathagata Randeng [Dipamkara]. His encountering thirty kotis of Sakyamuni Buddhas is the same in the Sutra of the Collection of the Past Acts of the Buddha and the Buddha Treasury Sutra.

[T5:8] {2:352} 糧 %

迎 若 、薩 初 阿 僧 企 、耶 進 事 供養 七萬 五千 借 。 最初 名得 迎牟 尼、 最 名 後 客 SRSA, Se oe NTH. RBIS, RRARE. BH

Se.

tute

BaD,

EMME, RBI, RA, PETA ESE TN, OEHB.

BTR

SE,

The bodhisattva Sakya, In the first asamkhyeya,

encountered, served, and made offerings to

seventy-five thousand buddhas.> The first was named Sakyamuni; the last was named Baoji.*° In the second asamkhyeya, he encountered, served, and made offerings to seventy-six thousand buddhas.

The first was Baoji; the last was named Randeng [Dipamkara].

In

the third asamkhyeya, he encountered, served, and made offerings to

seventy-seven thousand buddhas. The first was Randeng; the last was named Shengguan.”’ During ninety-one kalpas of cultivating the deeds that would ripen as the marks, he encountered, served, and made of-

ferings to six buddhas.”® The first was Shengguan; the last was named Kasyapa. | 15:9|

BIELE=AKM Biko Heese. CMa, Mk-#F- cB: 男女 等 、 さ ら に しを むと ころ な し 、 凡 慮 の よぶ お と ころ に あら ず。 あ る ひ LAE ORE AROGICHVAT., HAVUILCHORACROMICEVA CCB LETHEDS, SBAWNNINDE, HAVIIK - BOB, HAOIIH 25

In the first asamkhyeya (sho asdgiya #9)

{484 A): Quoting the Mahavibhasa (Da

piposha ron KEL i, T.1545.27:892c5-11). “Asamkhyeya” here refers to the three “incalculable” kalpas of the Bodhisattva’s path to buddhahood. 26

Baoji (Hokei #€4%): S. Ratnasikhin.

27 Shengguan (Shokan HL): S. Vipasyin; first of the seven buddhas of the past, of which Kasyapa was the sixth. See Supplementary Notes, s.v. “Seven buddhas.”

28

deeds that would ripen as the marks (s6 ijuku gd tH 224%): l.e., karma that

would result in the development of the thirty-two marks (s6 #8; S. /aksana) of greatness adorning a buddha’s body, the final task of the bodhisattva path, said to take one hundred great kalpas.

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fe KB SRB LECEODYN, を も て 買取 し て 、 燃 燈 を借 供養 K, OMe LETHEOS,

VOLUME VI

HAUITLEOFR BEY, LAOSE し た まつ て り ま し ます、 あ る ひ は 鹿 皮 の

In sum, in his offerings to the buddhas over the three great innumerable kalpas, he begrudged nothing whatsoever — beginning with his own bodies and lives, through his countries and cities, wives and children,

seven treasures, male and female [servants], and so on — beyond the common person’s reckoning.”” He would make offerings of pieces of gold piled high in silver bowls or the seven treasures piled high in gold and silver bowls.*° Or he made offerings of small beans, or of the flowers of water and land, or of incense of sandalwood or aloes, and the like; or,

buying five blue lotuses with five hundred coins, he made offerings to Buddha Randeng; or he made offerings of a deerskin robe.”! 29 his own bodies and lives (shinmyo fm): This and the following in this list of offerings may reflect a passage in the Lotus Sutra (quoted in “Shdbdgenzo hotsu bodai

shin” IF EARS 42-1), in which Buddha Sakyamuni speaks of the offerings he made when he was born as kings in his incalculable former lives (Miaofa lianhua jing WEE 華 経, T.262.9:34b28-29):

象 馬 七 珍 國 妻子 城 奴如 僕 従

頭目 舌 勝 身 肉 手足。

Elephants and horses, the seven treasures, countries and cities, wives and children,

male and female servants, my heads and my eyes, my marrow and my brains, the flesh of my bodies, my hands and feet. 30

pieces of gold (dgon no zoku B43£):

Likely reflecting a fixed expression for

precious offerings; see, e.g., Sifen Iti VU474#, T.1428.22:791a8:

金 鉢 盛 滑 銀 。栗 銀 鉢 盛 痛 金栗 。 Golden bowls piled high with pieces of silver: silver bowls piled high with pieces of gold. Or Dazhidu lun KE im, T.1509.25:142c6-8: )\ DOF SA ERE, SRERAL SSE, FRSK RRR ASE, BALSARS OTA. Eighty-four thousand golden bowls piled high with pieces of silver; silver bowls filled with pieces of gold; vaidiirya bowls filled with pieces of crystal; crystal bowls filled with pieces of vaidurya. 31

small beans (shozu 小豆 ): Reference to the future Sakyamuni’s offering of beans to

Buddha Vipasyin; see, e.g., Fo benxing ji jing #hA TT Ei, T.190.3:670a25-29. flowers of water and land (suiriku no hana 7K{#@ #2): A standard offering; here, perhaps reflecting a list in the Fo benxing ji jing BATT Ri& (T.190.3:733a3-7) that includes sandalwood (sandan }f###) and aloes (jinsui 707K).

five blue lotuses (gokyé no shérenge 4.820) fH): Allusion to the story of Buddha Sakyamuni in a previous life as the Bodhisattva Manava, who offered five flowers to Buddha Dipamkara and received a prediction of his eventual buddhahood; see, e.g., Fo

benxing ji jing (BATE,

T.190.3:666c5ff; Taizi ruiying bengi jing KT FMA EEE,

T.185.3:472c18ff. deerskin robe (rokuhi no e iB BZ 7) XX): Allusion to the story that, in a prior life, the future Sakyamuni spread out his deerskin robe and his hair for Buddha Dipamkara to step on;

see, e.g., Fo benxing ji jing ATT EE, T.190.3:667b27ff.

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[15:10]

BIFEZ HBL, BAO BRMICELETRASHBLETEDSAILHDH ず、 い そぎ わが いのち の 存 せ る 光陰 、を む な し くす ご さ ずび 供 覆した て ま つる な り 。 た と Oひ 人 金銀 りな と 、も ほ と け の 御た め、 な に の 人 益 あら か ん、 た と ひ 香 華 りな と も、 ま た ほ と け の 御た め、 な に の 益か あら ん。 しか あれ ど

も 、 納 受せ させた ま ふ は 、 衆 生を し て 功 を徳 増長 せしめ ん た め の 大

大 慈 悲

な り 。

In sum, in making offering to the buddhas, it is not that we make offerings of what is appropriate to the significant position of the buddhas; it is that we hasten to make offerings while our life lasts, without “passing the years and months in vain.”*? What benefit to the buddhas would gold and silver be? What benefit to the buddhas would incense and flowers be? Nevertheless, their acceptance of them is an act of great compassion and great mercy that enables living beings to increase their merit.

et BOE [Ill

[T5:11] {2:3533 KEE BO + IE, HS. BAT. RAMS ie, ATE TER, 2, ARTERY, HERBY Ae book - 應 供・ 正 通知 ・明 行 足・ 善 逝 ・ 世間 解 ・ 無 上 士・ 調 御 丈夫 ・ 天人 師・ 俺世 尊 。 包 諸大 衆 、 宣 説如是 大 混 般 経 。 ia, KSA, RE SARMAEM, RHEE. RE, 欲 設 供養 。 居 貧 無 。物 欲自責 、身 薄 福 不 舎。 即 欲 還 家、 路 見 一 、人 耐便 語 BKM, BBR, KAKA, RE, ASHER, ER. BR Bik, REPS. AME, MAE, LARA, SAR BER SARA AS, MEU ASI, FARR, PRBS ET K RHE. OPRE, RES, wR RA, ARIZ @ Maa, HARES, FARE, BABS. BIA. In the twenty-second roll of the Nirvana Sutra, the Buddha says,” Good sons, I remember that, in the past, incalculable, limitless nayutas

of kalpas ago, there was at the time a world called Saha, where there was a world-honored one named Sakyamuni, a Tathagata, Worthy of Offerings, Perfectly Knowing, Perfected in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Persons,

Teacher of Devas and Humans, World-Honored Buddha. For the great assemblies, he preached the Great Nirvana Sutra like this. At that time, returning from a wise friend’s place, I heard that this

buddha would preach the Great Nirvana for the great assembly. Upon hearing this, I rejoiced in my heart and wished to prepare offerings. Living in poverty, I had nothing; I was going to sell my own body, but 32

without “passing the years and months in vain” (kdin o, munashiku sugosazu 5

除 を 、 む な し くす ご さ ず): Japanese rendering of a verse that DoQgen will quote below, section 16. 33

Nirvana Sitra (Daihatsu nehan ky6 KAKVERIE): Quoting the Da banniepan jing

大 般 混 般 経, at T.374.12:497a19-b3.

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DOGEN’S

unfortunately was person on the road, buy it?” The person replied, could, I would buy

SHOBOGENZO

VOLUME VI

unable to do so. As I was returning home, I met a to whom I said, “I wish to sell my body. Could you “No one could endure the work at my house. If you you.”

So, I asked him, “What rs the work that no one can endure?”

The person replied, “I have a grave illness. A good doctor has prescribed that I take three taels of human flesh daily. If you can provide me with three taels of flesh from your body every day, I’Il give you five coins.” Upon hearing this, I rejoiced in my heart and said, “Give me the money and allow me seven days leave. As soon as my affairs are taken care of, I’Il come back to you.” The person replied, “Seven days 1s impossible; if it’s necessary, I can allow one day.” [T5:12] eB. FOR. BOREL. GR BRT. Same, MHA, MS! AR, PAR, DODHE SEM, FRR, BERS, MERE FRB CO), RK Aa/ERE. KES, SHRED HGR, Vel, MPRERA ARK, BAT. KREG AARHMA, Uti, FOB. AAA me. Ayg—A, BAT. DER. GE. RSE, OR. RF APR SR, ASRS RH FED —2A, meee, (MWA ee Scfpaah, FORUM ARDEA, BGI. FRR AK, Aki. Real JE H, BAT. DE ARmAK. TROARKRYE, BiBKA, Re Bat, BAT. De Ri, EKER, RAB, RRB. Te Aa BANG, PECR AL FR LZ HB Good sons, at this time, I took the money, went to where the Buddha

was, bowed my head at his feet, and presented him with all I had.** After that, I listened with sincere mind to this siitra. At the time, I was dim-witted and, while I heard the sutra, | was able to receive and keep

the words of only one gatha: The Tathagata has verified nirvana, Forever cutting off birth and death. If you listen to him with full attention, You will always have incalculable Joy. After receiving this gatha, | straightaway returned to the home of the sick man. Good sons, although day after day I gave him three taels of flesh, because | remembered the gatha, it caused me no pain. Day after day without a break, a full month passed. 34 Good sons (zen nanshi ¥ +-): Continuing to quote the Nirvana Siitra (Da panniepan jing KAXVEAaRIE, T.374.12:497b5-21).

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Good sons, as a consequence of this, his illness was cured, and my

own body was healed, without any wounds. At that time, upon seeing that my body was fully whole, I brought forth the mind of anuttarasamyak-sambodhi. Such 1s the power of a single gatha; how much greater fully to receive and keep, read and recite [the sutra]. Seeing that this sutra has such benefits, | doubled my aspiration, vowing that, in the future, I would attain the way of the buddhas and be named Buddha Sakyamuni. Good sons, It 1s due to the power of this one gatha that today I am brought to this great assembly, to preach fully for the sake of devas and humans. Therefore, good sons, this Great Nirvana 1s inconceivable and achieves incalculable, limitless merits. Thus, 1t 1s the treasury of the

profound secrets of the buddhas, the tathagatas. [15:13] {2:355}

ENDLEDRHO SEL, CHRUPEHOERAZY, his Sia 1is, ANB (STRBORAH), HRW a Hee LETHON ELETE ERY, POHL, MALO, COARKICA CBT, ARP Ee 6 OCF 弟子 に供養 するに、 三 種 の 供養 を もてす 、 い は ゆる 、 草 座 ・ 石 蜜 笑・燃 燈な り。 そ の と き の 帝 願 に は い く 、 國 ・土 名 競・ 毒 ・命 弟 子、 一 如 今 得 牟 迎 尼 (36 The bodhisattva who sold his body at that time was a past cause of the present Buddha Sakyamuni. If we reconcile this with other scriptures, the beginning of the first asamkhyeya-kalpa was the time that he made offerings to the ancient Buddha Sakyamuni.* At that time, he was a tile-maker, whose name was Da Guangming.*° In making offerings to the ancient Buddha Sakyamuni and his disciples, he gave three sorts of 35

If we reconcile this with other scriptures (taky6 o ezit sureba (hE & @ ih x

4vlx): Presumably, a reference to the passage (T.1545.27:892c5-6) quoted above, section 8. 36

in the Da piposha

ron

KBB) im

At that time, he was a tile-maker, whose name was Da Guangming (kano toki wa,

gashi nari, sono na o Dai Kémyé to shdsuPOr XIX, HEA720, ZOBXKIEML #4): Likely based on a passage in the Dazhidu lun K#/E£i@ (T.1509.25:83b15-21) explaining the origin of the disciple Ananda’s name:

Fel CRC TE ELEM, ACA, RPA Re x, ATA BAR Reh SE, PSL (BEIM —ia. PAY BLED 7h hi eA A = RE RL 丘 。僧 MS. RRB READE ER, MRA RM, FRAT

44 INOS 88 FB FA In the past, Buddha Sakyamuni there was a Buddha named

was a tile-maker named Da Guangming. At the time,

Sakyamuni,

with disciples named

Sariputra, Maudga-

lyayana, and Ananda. The Buddha and his disciples lodged together for a night at the place of the tile-maker. At that time, the tile-maker donated three things — grass seats, lamps, and rock sugar syrup. Offering them to the Buddha and the bhiksu

samgha, he made a vow, saying, “In the future, in the world of the five evils afflicted by old age, sickness, and death, I shall become a buddha. Like the present buddha,

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offerings: grass seats, rock sugar syrup, and lamps. At the time, he made a vow, saying, “May my land, my name, my lifespan, and my disciples be like those of the present Buddha Sakyamuni.” [15:14] {2:356} か の と き の 毅 願 、す で に 今日 、 成 就 す る のも な り。 し か あれ ば す な は ち 、 ほ と れ、 養 した ふ 。 供大

け を 供養 し た まつ て らん と する に、 そ の 身 ま づ 、し と いふ こと な か そ の い へ ま づ し、 と いふ こと な か れ 。 み づか ら 身 うり を て 、 諸 俸を 供 し た まつ て る は、 い ま 大 師条 迎 尊の正法 な り 、 た れ か これ を 随 喜 ・ 著喜 て まつ ら ざ らん。 この な か に 、 日 に日 三 の 十 身 肉を 割 取 る す ぬ し に あ 呑 知識 な とり い へ ども 、 他 人 の た ふ べ でべから ざる な り 。 し か あれども 、 の深志 の すく た る と ころ 、 い ま の 功徳 あり 。 い まわ れ ら 如 來 の 正法 を

聴聞 する、 か の 往 は 、 五 枚 の 金銭 に 生 ・ 捨 生 わす に るる ます と ころ、 ま こと 語

持すべ し 。 如

古の 身 ふる か と こと な に 不可

を肉 遍 ころ に く 、 彼 思 の議

來す で に 、 一

分せら たれ る な あら ず 。 三 阿 條 走 條 の ころ と 功徳 ある べし 。

る べし 。 いま の 四 句 の 偶 僧 祇 一 百 大 効 のあ ひ だ 、 受 に 誇 明せられき た り ま し 遺 法の 弟子 、ふ か く 頂戴

偽 の 力 、 ほ な よ く か く の ご と し 、 と 富

説し ま

します 、 も と も お ほ き に ふか か る べし 。 The vow he made at that time is fulfilled today. Therefore, in making offerings to the buddhas, do not say you are poor; do not say your family is poor. To make offerings to the buddhas by selling one’s own body 1s the true dharma of the present Great Master, Sakya, the Honored One: who would not delight and rejoice in it? In this [story], he encounters an employer who cuts three taels of flesh from his body day after day. Even had he been a wise friend, no one else could have endured it.” However,

helped by his profound determination to make offerings to the Buddha, he has his present merit. Our hearing the true dharma of the Tathagata now represents that sharing of the flesh of his body in the distant past. The four-line gatha here is not something to be exchanged for five coins. Over the three asamkyeya and one hundred great kalpas, even while receiving lives and discarding lives, he never forgot it; attested under this buddha and that buddha, truly it must possess inconceivable merit. Disciples to whom the dharma is bequeathed should recite and retain it with the utmost respect.** Since the Tathagata has declared, “such is the

my name shall be Sakyamuni, and my buddha disciples’ names shall also be like the names of the disciples of the present buddha.” Dogen tells this story in his Eihei koroku 水平 廣 録 (DZZ.3:120, no. 182) and goes on himself to make a vow to become a buddha named Sakyamuni.

37

Even had he been a wise friend (zen chishiki nari to iedomo

Alm 7£ O LVN E

も): I.e., “even if the employer had been his teacher.” 38 recite and retain it with the utmost respect (chddai juji TARIFF): Some MS

witnesses have here the more common chédai juji JARS*EF (“receive and retain with the utmost respect”).

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power of a single gatha,” it must have especially great profundity.*”

[T5:15] HEHE.

A ARSE EB RiA,

UES

- eS.

DMR,

AEA

(ese, MSU AU, HPS SE- PEGE, BEBE BE SMRK, WORRIES, RRL RUE, OSE, TON, BERRA, BARREL 7 SDL —#, PEPER, RR, AAT, RSE, DEB -.

ae MRSA,

DR.

ee.

AAC

LI,

BERBER,

In the Lotus Sutra, it is said,*° Those who, to stupa shrines,

To precious statues and painted images, With reverent thoughts make offerings Of flowers and incense, banners and canopies; Those who have others perform music — Beating on drums and blowing on horns and conches,*! Pipes and flutes, playing zithers and harps, Lutes, gongs, and cymbals, And all such marvelous sounds as these — That they bring as offerings; Or who with joyful minds, Sing praises of the Buddha’s virtues, Even for a single small sound, Will all have attained the way of the buddhas. Those with distracted minds who,

Even with a single flower, Make offerings to a painted image Will eventually see innumerable buddhas. Those who pay obeisance, Or simply join their palms, Even raising just a single hand, Or slightly lowering their heads, Thereby making offerings to an image, Will eventually see incalculable buddhas, Will themselves attain the unsurpassed way, And everywhere deliver innumerable multitudes. 39 “such is the power of a single gatha” (ichige no chikara, nao yoku kaku no gotoshi (BOA, RWEK< A< OE L): A Japanese translation of the line in the Nirvana

Sutra (Da banniepan jing KAXiPAEKE, T.374.12:497b 15-16) quoted above, section 12. 40 Lotus Siitra (Hokke kyo (£22): Quoting the Miaofa lianhua jing WIESE REE, T.262.9:9a10-22. 41 horns and conches (kakubai 4"): as in the Sutra (T.262.9:9al 2).

Reading bai A (“shell”) for bai 8A (“chant”),

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[T5:16] {2:357} HHT,

=tteeHOIS7AO. ARRRZA OD, RAB PORES.

し、 い た づら に 光陰 わた を る こと な か れ 。 石頭 際 無 大 師 云、 光 陰 慕 虚 度 。 か く の ご と き の 功 徳、 み な 成人 す 。 過 去 ・ 現 在・ 未 来 、 な お じ か る べし 。 さ ら に 二あ り 三ある

から

ず 。 供養

備の 因に より て 、 作 人 の 果 を

成 る ず こ

と、 か く の ご と し 。

This is the crown of the head, the eyes, of the buddhas of the three

times. We should vigorously strive to “meet someone good and think to equal him”; do not pass the years and months in vain.** Great Master Wuji of Shitou said, “Don’t pass the years and months in vain.”* [Those with] merit like this, all attain buddhahood. It is the same in past, present, and future; there are no second or third ways. Realizing the effect of becoming a buddha based on the cause of making offerings to the buddhas ts like this. [T5:17] HERTTAED A, WORD. 47. tTE TB

BRK

fe. P—PoaR,

BEDE.

AK — HE, WO

The Ancestral Master Nagarjuna said,“ If you seek the fruit of buddhahood, sing one gatha In praise, chant one “namas,” burn one pinch of incense, offer one flower.” By such minor

acts, we inevitably become buddhas.

[T5:18] {2:358} “AO 0 HERE ERED ATA 説といふと も 、 鍋 命 し た まつ て る べし。 い か ICV MLA PKA EE HO ate. HEBTAHED, IER, BBHLELETEX 42

“meet someone good and think to equal him” (ken ken shi sei R'E):

common

saying,

quoted

(KR.1h0005.002.14b): BAREE

elsewhere

in the Shdbdgenzd,

from

the

Lunyu

A

imah

4

ARAMNB AH,

When you meet someone good, think to equal him; when you meet someone not good, then look within oneself.

43

Great Master Wuji of Shitou (Sekité Musai 27s77 石頭

無 際 大 師 ): I.e., Shitou

Xiqian 4 98773 (700-791), in the final lines of his Cantong 97 参

同 契 (gde cg7-

deng lu Fx 12 {HB ESR, T.2076.51:459b20-21): mMABKA, HIRE, To those who study the dark, I submit, Don’t pass the years and months in vain.

44

The Ancestral Master Nagarjuna (Ryiiju soshi #E#I4H6N): Dogen is here quot-

ing the Zhiguan fuxing zhuan hongjue \-@UeHTTH SLR, by Zhanran iE

(T.1912.46:252a27-29), which cites a passage of the Dazhidu lun KE

(711-782)

am, traditionally

attributed to Nagarjuna — most likely, the passage (in fascicle 7) that Dogen himself will quote in section 19, below.

45

chant one “namas” (shé ichi namo *§— Ha): Le., a salutation to a deity; “hail.”

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Ate),

bDHOWERMBOBUICOIED . HIRO BBITVO CT, KVMIO

ITEMS

AENA,

HEHEALISERL,

HEHOEREOD

bSDS7RAXL,

必 得作 人 大 、 たう が ふ べ か ら ず 、 決 定 せ もる の な り 。 衝 迎 尼御 人大 の く の ご し と 。

所 説 、か

Even if this is something said only by the Bodhisattva, the Ancestral Master Nagarjuna, we should take refuge in it: how much more, then,

what was said by the Great Master, Buddha Sakyamuni, that was directly transmitted to and taken up by the Ancestral Master Nagarjuna. We should greatly rejoice that, having climbed the treasure mountain of the way of the buddhas and entered the treasure ocean of the way of the buddhas, we have now fortunately gained the treasure. It must be the power of offerings to the buddhas over vast kalpas. We should not doubt that “we inevitably become buddhas’;; it is something certain. Such 1s what Buddha Sakyamuni has preached. [15:19| BIR, AD AKR + DRAKE, MORI. He, — ARP. BER EB. MSE Pil Mae. RE RBR. RRER ROR MTT Ai 3. IRR Ro Again, there are small causes with great effects and small conditions with great consequences: in seeking the way of the buddhas, if we sing one gatha, chant “namo-buddhaya” once, burn one pinch of incense, we inevitably become buddhas.*° How much more, then, if, hearing that the real marks of the dharmas do not arise or cease, do not not

arise or not not cease, we still perform the deeds that are the causes and conditions, they will not be Jos7. [15:20] THEEO ARH. DK OTEK HX OMAR, AEMABN, LE L< ERLE し ます な り 。 誠 諦の 金言 、 正 値の 相 承あり 。 た と ひ 龍 樹 祖師 の 説 りな と も 、人 魚 師の 説に 比 すべから ず 。 世 の 尊 所 を示 、 正 偉 流布 しまします に あふ こと えた を

師 の 庶

り、 も と も よろ こぶ べし 。 これ らの 聖教 を、 み だ り に 東土の 過

説に 比

量すること な か れ 。

Such clarity of what the World-Honored One taught was directly transmitted personally by the Ancestral Master Nagarjuna. The golden words of truth have an inheritance of direct transmission. While they are said by the Ancestral Master Nagarjuna, they should not be compared to what is said by other masters. We should greatly rejoice that we have been able to encounter the direct transmission and dissemination of what was taught by the World-Honored One. Do not recklessly compare these sacred teachings to the empty theories of the commoner teachers of the Land of the East. 46

Again, there aresmall causes with great effects (fukuji, ushdindaikat#ik,

A’\\A

K#): Quoting (with slight variation) the Dazhidu lun K# EE ia (T.1509.25:112c19-22).

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SHOBOGENZO

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[T5:21] {2:359} SERIA, ucRR OR, ARAL, PREENA, DASA, (Dk, 三世 諸 ib, SSA EASA, PUR. MUR Be Pik, Mme, SA. RATLANUR, MULE ARORA PE, RE CRIES UR, TI TRRERRH RUE - Snie + Ae 法 者。 ROTM, BES PAIR, TPRERR ORLA, FIA. MRR, ML HEHE, SAL PRAT (ENA, BT. MRR, Be 功徳 夏、 面作供養 The Ancestral Master Nagarjuna said,*’

Furthermore, because the buddhas revere the dharma, they make offerings to the dharma and take the dharma as their teacher. Why 1s this? The Buddhas of the three times all take the real marks of the dharmas as their teacher. Question: Why do they not make offerings to the dharma within themselves, but make offerings to the dharma of others? Answer: They accord with worldly practice. Just as a bhiksu wishing to make offerings to the dharma treasure does not make offerings to the dharma within himself but makes offerings to another who keeps the dharma, knows the dharma, and understands the dharma, so It 1s

with the buddhas: although they have the dharma within themselves, they make offerings to the dharma of other buddhas. Question: Since buddhas do not seek merit, why do they make offerings? Answer: Throughout incalculable asamkheya-kalpas, the buddhas cultivate merit, always practicing good deeds. They make offerings, not merely to seek recompense, but because they revere merit. [T5:22] LOR TERFR, A— Bite, IRR. MORE, RST AERR. (BS. HER fie, PRES, he. BIA BI, RER RBA. BAB, 赴 bee, ake, FRE KK, TE. ARS. PORE, BS Ew. 俸 報 言 、 我 難 功 徳 巳 満 、 我 深 知 功徳 恩 ・ 功 徳 果報 ・ 功 徳力 。 令 我 於一切 衆生 中 、 得 最 第 一、 由 此 功 徳 、 赴 故 我 愛。 便 僚 此 比丘 、 讃 功徳 、包 次 和久 随 意 法 。 走 比丘 、 得 法眼 浄 、 肉 眼更 明 。 For example, when the Buddha was present, there was a blind bhiksu.*®

Though his eyes could not see, he sewed his robes by hand. Once, when the thread slipped out of his needle, he said, “Who loves merit and will thread my needle for me?’ 47

The Ancestral Master Nagarjuna (Ryiju soshi 龍 樹 祖師 ): Again, quoting the

Dazhidu lun K7& Ei

(T.1509.25: 12826-12946).

48

For example (nyo 40): Continuing the quotation from the Dazhidu lun KE itt

49

the thread slipped out of his needle (shin jin datsu #+#£t): Reading jin # (“la-

(T.1509.25:129a6-15).

pel”) as a variant of jin #£ (“thread”).

T5. Offerings to the Buddhas

Kuyd shobutsu

{tt3¢i% i

157

Just at that time, the Buddha arrived at his place and said to the bhiksu, “I’m a person who loves merit and will thread your needle for you.” Recognizing the Buddha’s voice, this bhiksu immediately stood up, donned his robes, made obeisance at the feet of the Buddha, and ad-

dressed the Buddha, saying, “The Buddha’s merit ts already replete. Why do you say that you love merit?” The Buddha responded, “While my merit 1s already replete, I profoundly understand the beneficence of merit, the rewards of merit, the

power of merit.°° That I have attained the prime state among all living beings is due to this merit. For this reason, I love tt.” After the buddha had finished praising merit for this bhiksu, he gave him a spontaneous talk on the dharma. This bhiksu attained purification of the dharma eye, and his physical eyes also became clear. [T5:23] {2:360}

= OAK, to LILFEANO Bl UC RMBE ES. ODSICIL Bia LiCtPA» DCINEBRT, IEAETIO Ra, bE OMICLTHRKT, LOX, am lob), BRD ROT MBAS ABC LELETIL, HE BIL,

MBER,

BHRORESELELET,

This episode, | heard long ago in an evening talk in the rooms of my former master.*' Afterwards, I checked it against the text of the Zhi lun.>? The teachings of the ancestral master who transmitted the dharma are clear, with nothing missing. This passage is in Zhidu lun 10. It is clear that the buddhas always take “the real marks of the dharmas” as their great master. Sakya, the Honored One, verifies the constant norm of the buddhas.

[TS:24] い は ゆる 諸 法 費 を相 大 師 とする 、 と いふ は 、 佐 ・ 法 ・ 僧 の 三宮 を 供養 恭 散 し た て まつ る なり。 FAIL, MSM SIKH, CLID< OWBIRe BEL て、 さ ら に その 報をもとめず、 た だ 功徳 を 恭 散し て 供養 しまし ます な り 。 REO < bDVMCWE YO CANE) DEEL, BSILEOK MICHELE LED, PRODEeHXOOAERDIZIZ, VWEORRM ESLK BE な り 。

“To take ‘the real marks of the dharmas’ as one’s great master” means to make offerings and revere the three treasures of buddha, dharma, and

samgha. Over incalculable asamkheya-kalpas, the buddhas have accu50

beneficence of merit (kudoku on 1){#4): Some versions, both of the source and our

text, read here the more likely “causes of merit” (kudoku in {#|A).

51

my former master (senshi 先 師): 1.e.、 Dogen's teacher, Tiantong Rujing KH Ai

(1162-1227).

52. Zhilun (Chi ron Sim): l.e., the Dazhidu 77 大 智 ron * Ea here.

度 論. Some versions read Chido

158

DOGEN’S

SHOBOGENZO

VOLUME VI

mulated the good roots of so much merit; without further seeking the recompense for it, they make offerings simply out of reverence for merit. Having reached the stage of bodhi, the fruit of buddhahood, he still loves minor merit and threads the needle for the blind bhiksu.® If we wish to

understand clearly the merit of the fruit of buddhahood, the present episode truly conveys its state.

[T5:25] {2:361} LPHMITIb, PREHOWS, PIRBHOWH, WEOLICHS 凡夫

、 の お も ふちふがごと くに

は 、 造可 の 、 諸

は

あら

ざる な り 。

法 寅 相 らん な と お も ふ 、 有 所

も 。ふ か く の ご と く の 邪

見 は た、 と ひ 八

いま の 凡夫 のおも ふと ころ

得 み の 、 修果 菩

提 らん な と お

高 凛 を るし と いふと も、 いまだ

本

区 本 見、 示 区 末 見 を の れず が 、 い か で か 唯 修 奥 の 借 究 甘 しまし ます と ころ の 諸 法 宮相 を 究 半 す こと る あら ん。 ゆ えい か む、 と な れ ば 、 唯作 奥 の借 究 華 まし し ます と ころ 、 こ れ 諸 宮法 相 るな が ゆえ な り 。 Thus, the merit of bodhi, the fruit of buddhahood, and the truth of “the

real marks of the dharmas” are not like what common people today think. Common people today think that committing evil could be “the real marks of the dharmas,” think that bodhi, the fruit of buddhahood,

is precisely

something to be acquired.** False views like these, though they know eighty thousand kalpas, do not escape past views of past kalpas, future views of future kalpas; how could they exhaustively investigate “the real marks of the dharmas” exhaustively investigated by “only buddhas with buddhas’””?>> Why is this? Because what is exhaustively investigated by “only buddhas with buddhas” is “the real marks of the dharmas.” *

53

KOK OK *

stage of bodhi, the fruit of buddhahood (bukka bodai no kurai {PRETED
, NUTR we. FESURA BS iKibi, ZAKS, 獲 無量 無 則 功徳 。 何況 其多 。

CA,

DOSED,

一切 療 RO TKF

RED, BB. fe Be EH DUA, BED, PS 能

Next,

There are six kinds of thoughts with which to make offerings.® (1) The thought that they [1.e., the buddhas or the three treasures] are the unsurpassed fields of merit: among the fields of merit, they produce the best. (2) The thought that they provide unsurpassed blessings; all felicity arises based on the three treasures. (3) The thought that they produce the best among living beings. (4) The thought that they are as difficult to encounter as the udumbara blossom. (5) The thought that they are unique in the trichiliocosm. (6) The thought that they are fully endowed with reliable teachings in both the mundane and transmundane realms: the tathagatas are fully endowed with the dharmas of the mundane and transmundane realms, which provide living beings with a place on which to rely; this is called “fully endowed with reliable teachings.” If we make even a few offerings to the three treasures with these six thoughts, we acquire incalculable, limitless merit; how much more, then, if we make many offerings. [15:47] {2:371} DLODE Af: HK - WBZ Y LWNYR, RUBIES TN, YP RRKLETHEDSRYO, TCchKL た て まつ る が ご と き は 、 生 生 世 、世 在 在 座席に 増長 、し 必 ず 積 功 累 徳 し 、 阿 多粗 維 三 狐 菩提 三 を 成就 するな り。 お の づか ら 剖 友に ひか れ 、 魔 障に あ ふ て、 し ば らく 過 善

の功徳

根 な と り 、 一剛 提 な と れ ど も、 つ ひ に は 績

増長 する な り 。 包

依 三 の 宴 功徳

善 根 、し そ

、つ ひ に 不朽 な り 。

Clearly, what is transmitted by the buddhas and ancestors of Sindh in the West and the Land of the East 1s veneration of the buddha, dharma, and samgha. If we do not take refuge in them, we do not venerate them; if

we do not venerate them, we would not take refuge in them. The merit of taking refuge in the buddha, dharma, and samgha is invariably achieved

when feeling and response interact.2 Whether they be devas, humans, hell beings, ghosts, or beasts, when feeling and response interact, they invariably take refuge.* Those who have taken refuge grow in life after 1

Rules of Purity for the Chan Park (Zennen shingi t#3018#): Chanyuan qginggui

i501 te, ZZ.63:545b15. The parenthetical remark is in Dogen’s text, in reference to a set of questions in the Chanyuan qinggui. 2 feeling and response interact (kannd doko 感 應 道 ):交 A fixed expression for the communication between a devotee and a deity; the devotee’s feeling evokes a response from the deity and vice versa. 3

devas, humans, hell beings, ghosts, or beasts (tenj6 ningen jigoku kichiku KE

+

176

DOGEN’S

SHOBOGENZO

VOLUME VI

life, in age after age, wherever they are in place after place, invariably accumulating merit and amassing virtue, and achieving anuttara-samyaksambodhi. Even if, tempted by evil friends or encountering demonic obstructions, their good roots are temporarily severed, and they become icchantika, eventually they will continue their good roots, and their merit will grow.’ The merit of refuge in the three treasures never decays. (T6:3]

4 OGRA LIX. ESICWHEe DIZGO UT, SAVUITMRREHIC BH NL, HDSONSMRRABIC bHN, AE URAL T. ACE RN TUNES, “Refuge in the three treasures” means, with pure faith alone, regardless of whether it be during the Tathagata’s lifetime or after his extinction, to join the palms, bow the head, and recite:

[T6:4] {2:373} BA, SHE OBAICWEL SEC,

Betkth.

BIKA

BRKIE.

Bar ACB A EB BT RIERK BS er (SRPBS, Ba ba, BASE. Bar 3a. I, so and so, from my present body until I reach the body of a buddha, Take refuge in the Buddha; take refuge in the dharma; take refuge in the samgha.° I take refuge the Buddha, honored among the two-legged; I take refuge in the dharma, honored as free from desire; I take refuge in the

samgha, honored among assemblies. I have taken refuge in the Buddha; I have taken refuge in the dharma; I have taken refuge in the samgha. [T6:5]

LA DICBRBEe HM ASUT. DS ODES MEMARET SEO. LU PHmMUMIT MLB, HOWE dAMAAMCERF EWN, BRATS SRE. BECKI o729, Setting one’s sights on distant bodhi, the fruit of buddhahood, we thus initiate the samnaha.° Thus, though body and mind arise and disapA ffl + 33% - 42%): I-e., sentient beings in the five destinies (d6 i8:; S. gati) of rebirth in

samsara; see Supplementary Notes, s.v. “Six paths.”

4 icchantika (issendai —[¥J#€): Those whose good roots have been cut off, such that they cannot achieve awakening.

5 Take refuge in the Buddha (kie butsu $k): A chant, versions of which are widespread throughout the Buddhist world. See, e.g., Chanyuan ginggui W508 RR, Z2..63:547b8-10.

6 samndaha (sona (8h): “To gird oneself,” “to put on armor”; used in reference to the bodhisattva’s vow to attain supreme bodhi.

T6. Refuge in the Three Treasures Kie buppdsdbd

HIKESE

177

pear in ksdna after ksana, the dharma body will inevitably mature and achieve bodhi.’ [16:6]

VIL

Shek CIL, Belt.

BeBe.

RIL, HIRE,

COW ZA ICHK

V3, BRORIL, REND FORICHTSDBOEL. RIK, KEN ROEITRKFSATELS VWULPORUAO SRY, PHI. CAKES A

PANCHRT.

HEIL,

BEER ODO AICHKT.

(SISBRR ODO A CBF

依す 。 In the term “kie” [‘“to take refuge’’], “ki” means “kito” [“to resort and submit to”]; “e” means “ebuku’ [“to rely on and prostrate oneself’). Therefore, we say “to take refuge.” The mark of “resorting and submitting to” is like the child resorting to the father; “relying on and prostrating oneself” is like the subjects relying on their king. That is, it is a term for aid and rescue.’ Because the Buddha is a great teacher, we take refuge in him; because the dharma is the good medicine, we take refuge in it; because the samgha are the best friends, we take refuge in them. [T6:7]

7

ksdana (setsuna #\ Ah): A “moment.”

8

Inthe term “kie” (iwayuru kie to wa VL) 4 BK

FEA 普

L

間 、 何 故、 feb tt—=, 2. Uta fee bm, FEDORA BEEIC, te CBT Question: Why do we take refuge solely in these three?'®

& (L): Giving a definition of the

compound Japanese expression used to translate the Sanskrit sarana (“refuge,” “protec-

tion”). This section seems based on the Dasheng yi zhang K3#€#S of Huiyuan Biz (523-592) (T.1851.44:654a8-9), a text Dogen will quote in the following section:

aS—he. BRRIKIK, MARTIK, BRR CTEM RRR, KAZCRMIRKERO, 性 KS, BK TR, Ane ee Aaa. (KA AE, KAR. IEA , aR. (KIS AK, BEE. “The three refuges.” To resort and submit to, to rely on and prostrate oneself; there-

fore, they are called “refuges.” The mark of “resorting and submitting to” is like the child resorting to the father; the sense of “relying on and prostrating oneself” is like the subjects relying on the king, like the timid relying on the brave [reading gie t& for xing tT]. ... We depend on the Buddha as our teacher; therefore, we say, “I take refuge in the Buddha.” We rely on the dharma as our medicine; therefore, we chant, “I take refuge in the dharma.” We depend on the samgha as our friends; therefore, we say, “I take refuge in the samgha.” 9

That

is, it is a term

for aid and

rescue (iwayuru gusai no gon nari VIL

AHOBZ 7e 0 ): Reflecting a definition of “refuge” (kie ##K) in the Abhidharma-kosa (Apidamo jushe lun (al F272 E18. & im, T.1558.29:76c 18). 10 Question (mon ft): Lines from the Dasheng yizhang KFC #: & (T.1851.44:654a12-14) that follow immediately after the definition of the three refuges given in section 6, above.

178

DOGEN’S

SHOBOGENZO

VOLUME VI

Answer: We take refuge in them because these three are the ultimate places of refuge, enabling living beings to escape birth and death and realize great bodh.

[T6:8] tk=, BRR BRE, PB. KIC EM ca, BAlcseL Mid, 無上 正 等 算 りな 。 法 、は 西 天 に は 達磨 と 舟 す、 ま た 箇 LBT. KH 音 の 不同 りな 、 岩 旦に は 法と 攻 ず 。 一 切 の 番・ 意 ・ 無 の記 法 と、 も に 法 と FAT EWAL ER, WELBROLEDORKT DROZ, 軌 則 の 法な り 。 僧 は 西 に天 は 僧 伽と 舟 、す 震 旦 に は 和合 衆と 客 ず 。 か く の ご と く 稲讃し きた れ り 。 These three are ultimately [possessed of] inconceivable merit.'' In Sindh

in the West, “buddha”

is called “butsudaya’;

in Cinasthana,

it

is translated “awakening” — the unsurpassed, perfect awakening.’* In Sindh in the West, “dharma” is called “daruma,” also called ‘“donmu,”

the Indic pronunciation varying; in Cinasthana, it is translated “law.”'° 11

These three are ultimately [possessed of] inconceivable merit (shi san, hikkyo

fukashigi kudoku nari Wi=,. #57 A] BRR Ze Y ): This section reflects a passage in the Dasheng yi zhang KI€FHE (T.1851.44:654a16-b4) on the meaning of the terms for the three objects of refuge. The first line here may reflect the statement at Dasheng yi

zhang KFC FEE (T.1851.44:654b1 2-13):

[Hoe

RRPRRNA,

hase.

The three treasures are like this: they are possessed of the inconceivable six spiritual powers; therefore, they are called “treasures.” 12

In Sindh in the West, “buddha”

sudaya to shosu 6,

is called “butsudaya” (butsu, Saiten ni wa but-

PAKICILGEBEND & #4"): The Japanese pronunciation butsudaya

transliterates Sanskrit buddhaya, the dative form of buddha in the invocation namo bua-

dhaya (namu butsudaya Fi #28 SEHR; “homage to the Buddha”). The Dasheng yi zhang KE FH (T.1851.44:654a17) has here simply the less problematic fotuo (SE (Japanese butsuda; “buddha’’).

in Cinasthana, it is translated “awakening” (Shintan ni wa kaku to honzu # AlclLé ¢ HT): “Cinasthana” (Shintan s 6.) is a Sanskrit name for China (“Land of the Qin”).

The Japanese kaku ‘*& most often renders Sanskrit bodhi (“awakening”); presumably, Dogen wants us to understand here “awakened one — one with unsurpassed, perfect

awakening” (mujO shotd kaku #£ LiE##).

In fact, the Dasheng yi zhang KRRE

(T.1851.44:654a17) here has juezhe @4% (J. kakusha; “awakened one”). 13.

In Sindh in the West, “dharma”

is called “daruma,” also called “donmu,” the

Indic pronunciation varying (0 wa, Saiten ni wa daruma to shdsu, mata donmu to

shdsu, bonnon no fudé nari HRIX, 同 な り ): “dharma” no means on which

VARICISHB LRT.

ERBRLIBT.

ROR

Dogen seems to be saying here that the variant transliterations of the Sanskrit represent two different Indic originals, though his source for such a claim is by clear. On the contrary, the Dasheng yi zhang KF€E#EE (T.1851.44:654a27-28), he has been relying here, seems to say quite the opposite:

APL, AECL SRR,

ABR, KER LME, HBR,

“Dharma” in foreign pronunciation is “damo,” or “tanwu’”; originally these are the same pronunciation, differing in their transmission. They are translated as “law.”

T6. Refuge in the Three Treasures Kie buppdsdbd

BK RIESE

179

Although all phenomena, good, evil, and neutral, are called “dharmas,”

the “dharma” of the three treasures in which we take refuge is the “dharma” of rules and regulations. In Sindh in the West, “samgha” ts called “sogya”’; in Cinasthana, it is translated “harmonious assembly.” In this

way, have they been praised.

[T6:9] {2:374} (ERIE WR

SRA,

BAAR + RRNA,

PE

+ EK

+ RE

+ (TAS

. The three treasures as maintained:'* The buddha treasure as images and stiipas; the dharma treasure as transmitted on yellow paper and vermilion spindle; the samgha treasure as the tonsure, dyed robes, precepts, and rituals.'° [16:10] (He =F Al FE tea REE,

AeA

- BORE.

BARS

A

B The three treasures as teaching:'® muni,

the World-Honored

One;

The buddha

the dharma

treasure as Sakya-

treasure as the dharma

wheel turned and sacred teachings disseminated; the samgha as Ajiiata-kaundinya and the rest of the five."’

14 The three treasures as maintained (jiji sanbo (Eff =): |.e., the three treasures understood as the sacred objects and practices of the Buddhist community. The set of four types of the three treasures given here and in the following three sections seems to

be based on the Liizong xinxue mingju

2A #124 @) by Huaixian {#28 (or Weixian TE

£8, dates unknown), ZZ.105:623a14-b3. For a variant version, see Sifen /ti xingshichao

zichiji VU; 7817 Se) Bead, by Yuanzhao 7cP@ (1048-1116) (T.1805.40:280a13-15). This fourfold treatment of the three treasures is rather different from the threefold divi-

sion of the three treasures given in Dogen’s Kydju kaimon AFH XX, used as the basis for the S6td Zen ordination ritual; see Busso shdden bosatsu kai kyoju kaimon (64H EH 菩

隆 戒 教 授 戒 文 ,DZZ.6:212-214.

15

yellow paper and vermilion spindle (95 sz/7z 黄 ・紙 朱 軸 ): I.e., the paper and

roller of a scroll of scripture.

16

The three treasures as teaching (kegi sanbd (t= 7%): Le., the three treasures

understood as the elements of the Buddha’s historical mission.

17 Ajfiata-kaundinya and the rest of the five (Anyakydjinnyo t6 gonin ba Ar {GR ROS tA): Le., the first five disciples of Buddha Sakyamuni.

180

DOGEN’S

SHOBOGENZO

VOLUME VI

[T6:11]

a— LAEFABRHE,

RHBRAZARER,

BREW EA RH.

The three treasures as essence of principle:'® The fivefold dharma body is called “the buddha treasure”; the principle of cessation, the unconditioned, is called “the dharma treasure”; the merit of student and non-student ts called “the samgha treasure.”"”

[T6:12] — fe — &

CARL SO, TPAD, SUE,

ES REAIG RE REM 4 BH

%. The three treasures as single essence:*° The great awakening that verifies the principle is called “the buddha treasure”; purity, free from defilement, is called “the dharma treasure”; harmony with the ultimate

principle, without obstacles and without impediments, 1s called “the samgha treasure.”

[T6:13] か く の ご と く の 三 久 に

宮

解 依 し た まつ て る な り 。

も し 江

福 少 徳の 衆生 、は 三

の 名 、 字 なほ き きた て まつ ら ざ る な り、 い か に い は ん や 、 解

依 した て ま

つる こと えむ やや 。

We take refuge in such three treasures. Living beings of meager blessings and few virtues have never even heard the term “three treasures,” how much less, then, could they take refuge in them.”

18

The three treasures as essence of principle (ritai sanbé FERS = FF): L.e., the three

treasures understood from a higher doctrinal perspective.

19 fivefold dharma body (gobun hosshin 五

分 法 身): The ultimate body of the buddha

as possessed of five virtues: ethics (kai #), concentration (j6 定 ), wisdom (e #4), libera-

tion (gegg/sz 解脱 ), and knowledge of liberation (gegg/sz c77ez 解脱

知見).

principle of cessation, the unconditioned (metsuri mui (ELAR): Le., the third sacred truth of the cessation of suffering, the unconditioned state of nirvana. student and non-student (gaku mugaku ##£%): I.e., those still on the Buddhist path and those who have completed it; S. saiksa and asaiksa, respectively.

20 The three treasures as single essence (iftai sanbd —#% — %%): I.e., the three treasures as unified spiritual state. 21

Living beings of meager blessings and few virtues (hakufuku shotoku no shujé i&

ta /D (8 ORAL): Likely a variant of hakutoku sh6fuku nin 7E{2’>%8 XA (“people of meager virtues and few blessings”), from a line in the Lotus Sutra (Miaofa lianhua jing WE i HEKE, T.262.9:8b15) describing those for whom the Buddha must use expedient means (hoben AE; S. upaya) to convey his teachings.

T6. Refuge in the Three Treasures Kie buppdsdbd

[T6:14] HEME A,

ERIE,

UR,

JAMIE),

$#tiK IEEE

181

KHIR.

In the Lotus Sutra, it is said,’

These evil living beings, Because of their bad deeds,

Through asamkheya-kalpas, Do not hear the name “three treasures.”

[T6:15] EEE(LFA PRUNIR—- KE OWRD, KEN REES ATED IED ZeMrIcld, I RERE - WKE ZS Y | Kem7e 0, BRRE > PRIRIL, A*ECIHISBMOR RZ 0. @iB720, FRM OPORR, CNEL LAY, RMPORTR, AZ Ae RYO. IELWOARBILbH OT, RMPOMEEE UT, ICL BELT TEDODA, UHRA L, EBOWDEBHAEDISS SHI, ERIE AAD OSF, rae

に

PRIEIL, AZ7RRREICHRR LE TED ODA LER KDE IC, WWEOR, KELET, LANL, =RBonme,

最 尊な り、 最 上 なり と いふ こと を 。

The Lotus Sutra is the reason for “the one great matter” of the buddhas, the tathagatas.?? Among the siitras preached by Great Master Sakyamuni, the Lotus Sutra is the great king, the great master. The other sutras, the other teachings, are all the subjects, the retinue, of the Lotus Sutra.

Whatever is taught in the Lotus Sutra, is true. What is taught in the other sutras, always includes expedient devices, not the original intention of the Buddha. To bring the teachings of other sitras to validate the Lotus would be to have it backwards. Were they not covered by the power of the merit of the Lotus, the other siitras would simply not exist. The other sutras depend on taking shelter under the Lotus. In this Lotus Sutra, we find the present teaching. We should recognize that the merit of the three treasures 1s truly the most esteemed, the supreme.

22 Lotus Sittra (Hokke kyo (£224): Miaofa lianhua jing iE ERE, T.262.9:43c14-15. 23

the reason for “the one great matter” of the buddhas, the tathagatas (shobutsu

nyorai ichi daiji no innen #& 8 RO3K— K#@ Alf): From the famous phrase in the Lotus Sitra (Miaofa lianhua jing HiESEREE, T.262.9:7a2 1-22), in which Buddha Sakyamuni reveals that the buddhas come into this world only to lead beings to buddhahood; see Supplementary Notes, s.v. “Buddhas, the world-honored ones, appear in the world for

the reason of one great matter.”

182

DOGEN’S

[T6:16] {2:375} (HS, RAHAT,

SHOBOGENZO

VOLUME VI

SHRGKERLL - IER REM + WONT - ISS, BRR ARSE

RS.

Ce KPER,

AChK, HEAPRARAR ES. FART.

解

依 最 勝、 此 通

依 最 。尊 必

SOO RB SHC

DRS

n2t, AIEE, RARE 因 此 骨 、依 能解脱

Rei

+ 18.

Gt

衆苦 。

The World-Honored One said,”

The people, fearing oppression, Often take refuge in the mountains, In parks and forests, Under Ione trees, at caityas, and the like. These refuges are of no efficacy; These refuges are of no worth. Not by means of these refuges Can one be liberated from sufferings. Beings who take refuge in the buddha And refuge in the dharma and the samgha, Within the four sacred truths,

Constantly observing them with wisdom, Know suffering; know the cause of suffering; Know the permanent transcendence of suffering; Know the sacred eightfold path [That leads to tranquil nirvana].” This refuge is the most excellent; This refuge is the most exalted. Invariably by means of this refuge, Can one be liberated from sufferings.

[T6:17] 世

、 尊 明ら か に 一

切 衆 生 た の め に し めし まし ます 。 RE,

WKEODICATIE

を お それ て 、 山 神 ・ 鬼

神 等に 瞬

な か れ 。 か れ は その 角

依 より に て 衆 苦 を 解脱 すること な し 。 お ほ よ 人そ 外道

の 邪教 に し がた ic ERK, DUK ll, Bi, 者 、 無 有 赴 廣。

依 し、 あ る ひ は 外道 の 制 多 に 上過

依 する こと

う て和 、 牛 戒・ 鹿 ・戒 維 利 戒・ 鬼 ・戒 癌 ・戒 咽 + Fait - BE BY, REET, Dm. CORR, ASR, talk hea K, GATARRR. Altre, We SR, ER MRA 知 者 所 不 讃、 唐 苦 無 善 報 。

The World-Honored One has clearly explained this for all living beings: living beings, fearing oppression, ought not take refuge in mountain gods, spirits, and the like, or take refuge in the caityas of other paths. 24

The World-Honored

One (Seson tt24): Quoting a verse attributed to the Buddha

in the Abihidharma-kosa (Apidamo jushe lun Be) F23# 2 (2. & ia, T.1558.29:76c19-29). 25 [That leads to tranquil nirvana] (shu annon nehan ®2ZES)243): The translation supplies this line, missing in the Kawamura edition, from the Apidamo jushe lun [iJ Fi

磨 倶 舎 論 、T.1538.29:76c27.

T6. Refuge in the Three Treasures Kie buppdsdbd SFIK PIER

183

By such refuges, they will not transcend sufferings. In general, following the false teachings of the other paths, [there are: ]°°

The cow discipline, deer discipline, raksasa discipline, spirit discipline, mute discipline, deaf discipline, dog discipline, chicken disci-

pline, pheasant discipline; [there are those who] smear their bodies with ashes and grow their hair long; sacrifice goats, first reciting spells and then slaughtering them; worship fire for four months or live on wind for seven days; make offerings to the devas of hundreds of thousands of kotis of flowers, [thinking that] by this their wishes will be fulfilled. It cannot be the case that practices such as these could be the cause of liberation. They are not praised by the wise; they are suffering in vain, without reward.

[T6:18] {2:376}

DL ODES REBOAIL, WEIASGICMIBICHES OAL EL KS DICMFAEF AL, KEDINSORMICLeRoekRV ED, FOE, t LM*it - 制多

等の 道理 に 符合 せら ば、 鍋 依 す こと る な か れ 。 人

と か た し 、 備 法 あ こふ とまれ な り。 い た づら に 鬼神 の人 徒

た り、 む な し く 著 見の流 類 しと て 多 生を すごさん 、 法・ 僧 三 資に 敗 依 し た まつ て り て 、 衆 苦を 解脱 する 成就 すべ し 。

映う る こ

属 しと て 一 を生 わ

悲 むべ し 。 は や く BS の みに あ ら ず 、 菩 提 を

Such being the case, we should clearly ascertain that we are not to take refuge in false paths. Even when they are teachings different from these disciplines, if their principles match the principle of the “lone trees, caityas, and the like,” do not take refuge in them.*’ To obtain a

human body 1s hard; to encounter the buddha dharma is rare. It would be deplorable to spend our one life foolishly in the entourage of demons or pass through many lives in vain as a follower of false views. Quickly taking refuge in the buddha, dharma, and samgha, we should not only be

liberated from sufferings but achieve bodhi.

26

false teachings of the other paths (geg2 zo /g ん 6 外道 の邪教 ): The following

disciplines represent Dractices attriDuted to non-Buddhist Indian ascetics. DOgen Ss DaSsage here combines two canonical sources: the first six practices (through the “deaf discipline”) are found in the Dazhidu lun KEE ita (T.1509.25:226a17); the remaining

practices and summary comment appear in the Nirvana Siitra (Da banniepan jing KAX {BAZIE, T.374.12:462a17-21). The final sentence of the passage is again taken from the Dazhidu lun KEi (T.1509.25:226a17-18).

27 “lone trees, caityas, and the like” (koju seita t6 no dori HM - Hill OIG EB): Le., the worthless refuges rejected by the Buddha in section 16, above.

184

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[T6:19] 希有 経 日、 教 四 化 天下 及六 欲 天、 皆 四 得 果、 不 如 一 人 受

三過 功 徳 。

In the Sutra of the Wondrous, it is said,”® To convert beings of the four continents under heaven, as well as in the six heavens of the desire realm, so that they all attain the fourth fruit, is

not equal to the merit of a single person receiving the three refuges.” [16:20]

四 天 下 とは 、

東 ・

西・ 南 ・ 北 洲なり。 そ の な か に 、 北

た ら さざる上 護 、 か し この は な は だ 希有 なかなり 、 と 時 うけ を しめん 功徳 な り 、 と する 上 鹿 な り の、 お ほ く 、 ふ か き に

一 切 上 衆生を すべ し。 た に は お、 よぶ 。 かれ を し て 及ぶ べから

洲 、は 三乗の 化 、 い

教化 し 、て 阿 維 癌 と さん な 、 ま こと に 、 と ひそ の 益あ とり も、 一人 を を し へ て 三 べから ず 。 ま た 六 天 は 、 得 道の 衆 生まれ 四 果を えし むと も 、 -—ADR=HODE ず 。

The “four continents under heaven” refers to the continents of east,

west, south and north.*? Among them, the northern continent is a place to which the teaching of the three vehicles does not extend; we must take it as exceedingly rare indeed to seek to convert all the living beings there and make them arhats. Though there may be benefit in that, it does not equal the merit of teaching and causing a single person to receive the three refuges. Again, the six heavens are places where there are few living beings that gain the way. Though one might cause them to attain the fourth fruit, it would not equal the amount and the depth of the merit of a single person receiving the three refuges.

28 Sutra of the Wondrous (Keu kyo #7 A): 1.e., the Xiyou jiaoliang gongde jing 希有 投 量 功徳 経 (T.690), attributed to Janagupta. In fact. DoOgen'*s quotation here is from a passage in the Fahua xuanyi shigian 1&3 ZH FER by Zhanran i (711-782) (T.1717.33:884a8-9), which cites the sutra. 29

fourth fruit (shika PUR): I.e., the status of the arhat, last of the four stages on the

sravaka path to nirvana. 30 “four continents under heaven” (shi tenge PUK Ff): Le., the continents surrounding the central Mount Sumeru in Buddhist cosmology. Jambudvipa, the continent we inhabit, is in the south; the northern continent, Uttarakuru, is considered the most pleasant

of the four, where beings live for a thousand years, food is available without effort, and life is beatific. Lacking as they do the experience of suffering, beings in Uttarakuru are unlikely candidates for conversion to Buddhism. See Supplementary Notes, s.v. “Four Continents.” Similarly, the devas in the six heavens, though they are sometimes depicted converting to Buddhism, have little motivation in their long, pleasurable lives, to seek nirvana.

T6. Refuge in the Three Treasures Kie buppdsdbd BHIK PIES E

185

[T6:21] {2:377} HM SEA, ADAKT. Ae, BEA, KE CB. AR KiF, Rp 2. WRAL AKA, BNO, (RA. Hitless. af Aba. ABE =F, Bivmme AK, (BBR, SHO, ERAR, ee HAR, CS ES

It is said in the Incremental by One Agama,}' There was a deva in the Trayastrimsa on whom appeared the five signs of decline; he was about to be reborn as a pig.** His cries of despair were heard by the Deva Lord. Hearing them, the Deva Lord summoned him and said, “You should take refuge in the three treasures.” He forthwith did as instructed and thereby escaped rebirth as a pig. The Buddha recited a gatha: All who take refuge in the Buddha Will not fall into the three evil paths; Exhausting their afflictions in lives as humans and devas, They soon arrive at nirvana.*° After receiving the refuges, he was born in the house of a wealthy man, was able to leave home, and become a non-student.**

[T6:22] FNL LEHKABODR,

(LDPV0lIDSENEILHST,

RBBB,

In sum, the merit of taking refuge tn the three treasures cannot be calculated; it is incalculable and limitless.

31. Incremental by One Agama (Zoichi [also read zditsu] agongyét8—P] Zi): Le. the Ekottaragama. In fact, Dogen’s source here is not this sutra collection but the pas-

sage immediately following that quoted above from the Fahua xuanyi shigian {& #2 Z# 2% (T.1717.33:884a9-14), which summarizes a story told in the Zengyi ahan jing t8— faySHE at T.125.2:677b28-678a14.

32 TrayastrimSa (Tori VJFI\): A heaven at the top of Mt. Sumeru inhabited by thirty-three devas and ruled by the deva Sakra (or Indra), referred to here as the “Deva Lord” (Tentai Kf). five signs of decline (gosuisd £.3¢#8): Indications that a deva’s life is coming to an end. The Abhidharma-kosa (Apidamo jushe lun Bl F252(8. & a, T.1558.29:56b29-c8) gives both minor and major sets of five, the latter of which lists (1) clothing becomes soiled, (2) headdress flowers wither, (3) armpits become sweaty, (4) body smells foul, and (5) situation no longer enjoyable.

33

three evil paths (san akudd= #18): I.e., existence as an animal, hungry ghost, or

hell being; see Supplementary Notes, s.v. “Six paths.”

34

non-student (mugaku #£2): S. asaiksa; the stage of the arhat, who has completed

Buddhist training.

186

DOGEN’S

SHOBOGENZO

VOLUME VI

[16:23]

世 ご

尊 在世 に 、 二 十 六 億 の 僚 龍 と、 も に 備 所 に 語 し 、 み な こと ご と く あ め の と く な み だ をふら し 、て ま うし て まう さく 、

When the World-Honored One was in the world, twenty-six ん o7が s of hungry dragons came to the Buddha, and all of them, shedding tears like rain, said to him,*°

[16:24| MERA CRS. POA, KARR, RSA TE, ORE RET A WIGS, USK, PRENA, Fae, IER, ARTEREP. SOMA, Gh ahHE, KSC Rms ohn, IME UIix ‘ih. RRO. fe ZARB. Pi. SRO, Reine Sle a, BRED, RHR. BS oH. “We beg you to have pity and rescue us.*° O great compassionate World-Honored One, when we recall ages past, although we were able to leave home in the buddha dharma, we committed all manner of ev1]

deeds. Because of these evil deeds, our bodies have passed innumerable kalpas in the three evil paths. And further, because of additional recompense, we have been born as dragons, experiencing extreme suffering.” The Buddha addressed the dragons, “You should all now receive the three refuges and single-mindedly practice good. As a consequence of this, during the Worthy Kalpa, you will meet the last buddha, whose

name is Rudita. In the age of that buddha, your offenses will be eliminated.’”’ At that time, upon hearing these words, the dragons all with utmost sincerity, accepted the three refuges for the rest of their lives.

[T6:25] {2:378} LELIFADAYG

RET RORBLELETIC,

BRR ZL,

PRE

LER

=e

RASDIFELET, KRHICMARELEX, MOTH IIED EWS Yt, BRICK Chee zwenaskex, REDO, “NETS '’AZRRL, “OWA, 35

When

=RRAa KOITELET, the World-Honored

LAL,

=HODE,

tnmek

One was in the world (Seson zaise 77 世 尊

在世 に):

(T.397.13:291b21-22), the Chinese text of which he will quote in the next section.

36 “We beg you to have pity” (vui gan aimin "ERR 5 RX): Dogen here quotes the story he introduced in the preceding section. His version combines two passages in the Da Buddha’s response (at T.397.13:292a7-10). 37

Rudita (Roshi £2): The last of the one thousand buddhas of our present, Worthy

Kalpa (kengo SH); S. bhadra-kalpa). His name is sometimes reconstructed as Ruci or Rucita; but he is elsewhere identified as “Buddha Weeping” (Tiku fo "i 5#) (see, e.g.

Jizang’s Aik Fahua yishu 88H,

T.1721.34:629a7-8).

T6. Refuge in the Three Treasures Kie buppdsdbd 上 、 まさ を さ EL けた

甚 深 不 可 思 に 信 受すべ し づ け ま し ます WE ObOILE て まつ る 尽 し

議 。 。 RB 、

SHIKAI

り な と いふ こと 。 世 、 尊 す で に 誇 明 しまし ます 十 方 の 諸 人大 の 名 を足 稲 念せしめまし まさ ず、 化 意 の 甚 深 な 、る た れ か これ を 測量 せん 。 O-BOB REREAD LYE, THOCANC 愚 闇に し て 、 大 功徳 をむなしく する こと な か

187 、 RA, た だ 三 時 い ま の 人衆 =e ID れ 。

In rescuing the dragons, the Buddha himself had no other method, no other technique: he simply gave them the three refuges. When they left home in the past, they may have received the three refuges; yet when, as recompense for their deeds, they had become hungry dragons, no other methods could rescue them. Therefore, he gave them the three refuges. We should recognize that the merit of the three refuges is the most exalted, the supreme, most profound, inconceivable. Since the World-Hon-

ored One bears witness to them, living beings should believe in and accept them. Without having them recite the names of the buddhas of the ten directions, he just gave them the three refuges. The Buddha’s intention is most profound; who can fathom it? Rather than reciting in vain the names of the buddhas one by one, living beings nowadays should quickly receive the three refuges. Do not stupidly squander their great merit.

[T6:26] {2:379} MAF. ABHEX, APR, tae Rian, TRUER, JOB, Peek MPR PRS, RES. TAMIR, IMM, —OYa. BAPE + men ATR, SAR ee, BER, PATER, DAKAR, REMI SS ASI, AS. RAR. PMs, SRR. 龍 婦 答 言、 世 BS. RoW. Rawle, BBS. RAKE. MTR. KAS 十 六 億 、 BRAT. BHEP SME. VEARAATE. BRERLT ー 、謗 於 昆 婆 弄 法 、中 作 比丘 尼 、 思 念 欲 事、 過 於 酢人 。 難 復 出家、 不 能 如 法、 於 伽藍 、内 敷 施 床 、密 敷 敷 犯 於 非 希 行 事、 以 快 欲 心、 生 大 生 受。 BK 貸 求他 物 、 多 受信 施 。 以 如是 故、 於 九 十 一 効、 常不得 受 天人 之 映、 恒 三吉 14, SaebeA., PPR. AMA. te Pie, ime. HMA. K Dili BSE AAR. ABRIL. (RBS, FRSEUK, ERA, RR HE mt. (EMS. KARR RAR. GR, MATE, DATA 7K. SHEARS. We7ke RARE RAST, ROMS BK KHMER. B Reasik, FEBS, KR RERED, WSR. TER. BARE, Ppp the, DOK, BRERMALH, UBER. FE. RE C. PUemMeS., KROMEC Sah REE, BIHER, te —btk, At that time, there was in the assembly a blind dragon woman.** Her mouth was swollen and inflamed, filled with insects, as if 1t were ex-

crement and urine, so filthy and foul, it was as unclean as the inside of a woman’s organ, rank-smelling and unbearably ugly, chewed up and 38

At that time, there was in the assembly a blind dragon woman (ni ji shuchii, u

iE KAE

(T.397.13:292a10-b7) that follows immediately after the passage quoted in

section 24, above.

188

DOGEN’S

SHOBOGENZO

VOLUME VI

oozing with pus and blood. All over her body, mosquitos, horseflies, and various poisonous flies were constantly nibbling at her, and the stench of her body was unbearable. At that time, the World-Honored One seeing, with a mind of great compassion, that the dragon woman was blind and suffering like this, asked her, “Sister, how did you acquire this awful body? What deeds did you commit tn the past?” The dragon woman said, “World-Honored One, this present body of mine suffers such unceasing torments that I cannot describe them. I remember that, of the past thirty-six kotis [of years], for a hundred thousand years, I have experienced such suffering in [the body of] an evil dragon, day and night without a moment’s relief. Ninety-one kalpas ago, during the dharma of Buddha Vipasyin, I was a bhiksuni, with thoughts more lustful than a drunken man.’ Although I had left home, I was unable to live in accordance with the dharma. Laying out a mattress in the samgharama, I repeatedly engaged in impure acts, with a mind delighting in lust and enjoying sensations of great pleasure.*° Or I craved others’ possessions and accepted many donations of the faithful. Because of this, for ninety-one kalpas, I never received

the body of a deva or human but only burned tn the three evil paths.” The Buddha again asked her, “In that case, where will my sister be born when this kalpa is exhausted?” The dragon woman replied, “By the power of my past karma, I shall be born in another world, and, when that kalpa 1s exhausted, the winds

of my evil karma will blow me back to be born here.” Then, when the dragon woman had finished these words, she said, “Great compassionate World-Honored One, save me! Save me!”

At that time, the World-Honored One, scooping up some water with his hands, said to the dragon woman,

“This water 1s called ‘cintaruci

medicinal compound.”' Now, I shall tell you something in all truth. In the past, I gave up my life to rescue a pigeon, never having doubts or feeling reluctant. If these words are true, your afflictions will all be healed.” 39

Buddha Vipasyin (Bibashi butsu F242 F (#6): I.e., the first of the seven buddhas of

the past, said to have lived in the Adornment zon (shdgon ko 4k);

S. vyitha-kalpa),

preceding ours; see Supplementary Notes, s.v. “Seven buddhas.”

40 samgharama (garan 伽藍 ): Buddhist monastery. 41 “‘cintaruci medicinal com pound’” (shindarushi yakuwa AEBES Ab 240): The name of this medicine does not seem to occur elsewhere in the Buddhist canon; its Sanskrit original has tentatively been reconstructed as cintdruci (“wish-fulfilling”), perhaps the “wish-fulfilling water” (nyoi sui 20%7K) found elsewhere in the literature.

T6. Refuge in the Three Treasures Kie buppdsdbd BH iKRIE (SE

189

Then the Buddha, the World-Honored One, taking the water in his mouth, sprayed it on the body of the blind dragon woman; and all the afflictions and foul-smelling places were healed. Once they were healed, she spoke thus, “Now, I beg to recetve from the Buddha the

three refuges.” Thereupon, the World-Honored One promptly administered the three refuges to the dragon woman.

[T6:27] {2:381} “ORE, twWstth,

tePLILBRPMOIEOZMIL, Hee een), Ama PEDIRETRAMTRL, WEI, EDK) BME Bla

あ ひ た て まつ りて、 三 急をを 受す 。 ほ と け よ り 三 急を うけ た て まつ る 、 FE 殖 善 根 いふ と べし 。 見 側 の 功徳 、 必 ず 三 由 よれ に り。 われ ら 言 龍 あら に ず 、 畜 身 あら に ざれ ども 、 如 來 をみた てまつ ら ず、 ほ と け に し た が ひ た て まつ

り て 三 凡 うけ を ず 、

見 人 、は る か な り 、 は ぢ つべ で し 。

世 尊み づか ら 、

三 由 をさ づけま し ます 。 しる べし 、 三 解の功徳 そ、 れ 其 深 無量 な り と いふ (kb, RRO, BFR LUC Hee OIL. ARERR ODE, FERRZES に より て な り 。

This dragon woman had become a ps277 long ago。 during the dharma of Buddha Vipasyin. Though she may have broken the precepts, she must have seen and heard about the passage and obstruction of the buddha dharma.*2 Now, meeting Buddha Sakyamuni face-to-face, she begs to receive the three refuges. Her receiving the three refuges from the Buddha should be called “thickly planting good roots”; the merit of her seeing the Buddha inevitably depended on the three refuges.“ Although we are not blind dragons nor inhabit animal bodies, we do not see the Tathagata nor receive the three refuges from him. We should be ashamed that our seeing the Buddha ts still far off. The World-Honored One himself administered the three refuges. We should realize that the merit of the three refuges is most profound, incalculable. That Deva Lord Sakra made obeisance to a fox and received the three refuges is entirely because the merit of the three refuges is most profound.” 42 passage and obstruction of the buddha dharma (buppo no tsitsoku (1K iH 2B): [.e., what is and is not in accord with Buddhism, or “how things work” in Buddhism. The compound term tsiisoku ifi3 is a common expression indicating that a road or way is “open or blocked”; often carrying the idiomatic sense of affairs “going smoothly or not.” 43 “thickly planting good roots” (kdjiki zengon JAR #4&): A fixed expression for creating much good karma. “The three refuges” here may refer to those she received from Buddha Sakyamuni, but the following clause suggests that it was the refuges she

took under Buddha Vipasyin that planted the roots of her eventually seeing Buddha Sakyamuni. 44

Deva Lord Sakra (Ten Taishaku Ki¥£):

story he will relate in section 33, below.

Dogen here introduces the theme of the

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[16:28] (5 TED Be HEE TUBE KA REE 3 = BA 作 如 走 言 zs {HL FS BE BE 1, (Ali. BABA T+ BoA, mR R. SaK, CARES Zot), PAS. EB. BAR DEER, HE. BA, Aah, k& SI, EG BE, When the Buddha was staying in the nyagroda grove in Kapilavastu, Sakya Mahanama came to the Buddha and spoke thus, “What is an upasaka?’” The Buddha said to him, “If a good son or good daughter with sense organs intact has received the refuges, he or she 1s called an ‘updasaka.’”’

Sakya

Mahanama

said,

“World-Honored

One,

what

1s a one-part

upasaka?’*® The Buddha said, “Mahanama, if one has received the three refuges as well as one of the precepts, he or she ts called a ‘one-part upasaka.’”

[T6:29] {2:382} Maer eETOSI“L, DROTHRICLA, WONOKEID Thereupon, he had this thought, “Throughout this life, I have always done evil, never practicing good; I should be

born in a hell. Why is this intermediate state appearing before me?” He then gave rise to a false view that denied good and evil as well as their ripened fruits. By the power of this false view, the intermediate state in heaven immediately died out, and an intermediate state 1n hell suddenly appeared before him. When his life ended, he was born in a hell. [T8:32] {2:408} この 人、 い ける ほど、 つ ね に ら ず 、 命 終 と の き 、 天 の 趣 中 れ 一 生あ の ひ だ 、 加 をつく れ し り ぬ、 さ ら に 善悪 な か り

の ゆえ に 、 天

章 有 の り と け 。り

つく を 現 い へ か く

の 趣 中有 、 た ち ま ち に 除

り、 前せる ども の ご

さ を 、 と

ら に 一 善を 修 みて 、 順 後 次 天 趣 に ま む れん く 善 悪を 手 無

残し て、 地

ざる せ の 受を しら と す、 す はる 、

み に ず 。 は か 邪

あ わ り 見力

獄の 中 有 、 す みや か に 現

前 、 し い の ち を は り て 、 地 獄 に お 。つ これ は 邪 見 のゆえ に 、 天 の趣 中 有 、 か くる る な り 。 し か あれ ば 即ち 、 行 者必ず 邪 見 な こと る な か れ 。 い か な る か 邪見 、 か い な る か 正見 と か 、 たち を つく すま で 移 習すべ し 。

Not only had this person throughout his entire life always committed evil and never performed a single good deed, but, seeing the appearance of his intermediate state in a heaven, he failed to recognize it as [karma] experienced in a life after the next. [Seeing that] although he had committed evil his entire life, he was about to be born in a heaven,

he concluded that there was no good or evil. Because of the power of his false view that denied good and evil in this way, the intermediate state of heaven immediately died out, an intermediate state of hell quickly appeared, and, when his life ended, he fell into a hell.’ Here, the intermediate state of heaven vanished because of a false view. Thus,

practitioners must never hold false views. What are false views and what correct views — we should study this for as long as we live.

58 the one who had done evil deeds (sa akugy6 sha {F25{T @ ): Dogen returns here to the story from the Apidamo da piposha lun fl FEiZFEK FEB iim (T.1545.27:360a2-9). 59

the power of his false view that denied good and evil (zen ‘aku o hatsumu suru wa,

jaken riki 25% % #EHEF4 IL, FS 5L77): Ignoring the problematic wa (i after suru 14 in Kawamura’s text (which might otherwise be read something like, “Because his denying good and evil in this way had the power of a false view... .”) DOgen is here simply paraphrasing his Chinese text.

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[T8:33] EONAR L, HIRES RL. KH R LOTR T SO. Eb “AUB ZO, ESICLOAERL, 今生 わが の 、み ふ た つ な し 、 み つ な し 。 いた づら に 邪 見 に お ちら て、 む な し く 悪 を業 感 得 せすむ、 を し か ら さ らむ や 。 加 をつく りな が ら 悪 にあらず と お も ひ 、 剖 の 報 ある べから ず と 著 思 惨す る に より て 、 悪 報 、の 感

き 善 根 、も

香 せ ざる に は あら ず。

加 思 惨により ては、 き た る ベベ

甲じ て 悪 報 のきた こと る も ある な り 。 剖 愉思 は 無 癌 よれ に り 。

First of all, denying cause and effect, denigrating buddha, dharma, and samgha, denying the three times and liberation — these are all false views. We should recognize that we do not have two or three selves in this life. What a waste, then, foolishly to fall into false views and meaninglessly suffer evil karma. By believing while committing evil that it is not evil and falsely thinking that there will be no evil recompense, we cannot but suffer the evil recompense. Due to evil thoughts, it also happens that the [recompense of] good roots that should be coming to us is transformed, so that an evil recompense comes. Evil thinking leads to uninterrupted hell. *

KOK OK

[18:34] {2:409} HEA kas, RRS Ali, AB, ST BUSERR AIR Ze. ON TS OZA IB aI. Agate + “A KET. BEBE, RWB. KER RMAARZE, HH Aw, WTAE, Rw, Rhee. HHA Rl, Me, RWB, ARE ke, AEA EGR, RUB —1BG. IRATCIEA. [RDORFER, PARA 偵 義、 一 性 更 無殊 。 The Officiant Haoyue asked Reverend Jingcen of Changsha, “A worthy of old has said, If you’ve understood, karmic hindrances are fundamentally empty; If you haven’t understood, you have to repay your outstanding debts.°' How then could those like the Worthy Simha and the Great Master, the Second Ancestor, have repaid their debts?’*60

Due to evil thoughts (aku shii ni yorite wa BBHE(C EY Td): This and the follow-

ing sentence do not occur in the sixty-chapter Shobdgenzo version of this text. 61

Officiant Haoyue (Kdgetsu gubu hi A ft4): A conversation found in the Jingde

chuandeng lu Fe REE

(T.2076.51:221a17-19). Haoyue’s

A dates are unknown; he

also appears as a student of Changsha 7} at Jingde chuandeng lu, T.2076.51:274b24; judging from his title here, he was a monk serving at court. Reverend Jingcen of Changsha (Chésha Keishin oshé St) &S a disciple of Nanquan Puyuan 45x 2K

Fuisj): Dates unknown;

(748-835), as Dogen will note below.

“A worthy of old” (kotoku 4 {#): I.e., Rongjia Xuanjue

*K#e 2%

(d. 713), in his

Zhengdao ge #IB MK (T.2014.48:396c 12-13). 62

the Worthy Simha and the Great Master, the Second Ancestor (Shishi sonja Niso

T8. Karma of the Three Times Sanji gd

=R##

233

Changsha said, “The Most Virtuous One has not understood ‘fundamental emptiness.’” Haoyue said, “What 1s ‘fundamental emptiness’?” Changsha said, “It’s ‘karmic hindrances. Haoyue asked again, “What are ‘karmic hindrances’?” Changsha said, “‘They’re ‘fundamental emptiness.’” Haoyue said nothing. Changsha then presented a gatha: 999

Nominal existence is from the start not existence; And nominal extinction 1s also not extinction.

Nirvana and repayment of debts Are of one nature, without any difference.

[T8:35] RMA, PRORMAIO bLe7e0, ALK BSoOIEENSYD, HEI 18 hIVEH, WEOR RIL, PMBSRRY, SA

“When

the aranyaka

bhiksu

died,

The Buddha said, “This person was born in the avici-niraya.” The bhiksus were very surprised. “Can this be so for one who practiced seated meditation and kept the precepts?” The Buddha answered as before, saying, It was all caused by his conceit. When he attained the fourth dhyana, he thought he had attained the fourth fruit. When he approached the end of his life, he saw an image of his intermediate state in the fourth dhyana; thereupon, he conceived a false view, thinking, “There 1s no nirvana: I am an arhat, but now I’m to be reborn. The

Buddha has deceived us.” At this point, he saw the form of his intermediate state in the avici-niraya; and, when his life came to an end,

he was born tn the avici-niraya. At this time, the Buddha recited a gatha, saying, He was learned, kept the precepts, and practiced dhyana, But he hadn’t attained the exhaustion of the contaminants.’ path to nirvana, given here in transliterations of the Sanskrit: (1) “stream-entrant” (yoru fiz): one who has attained the path of vision (ん ego 見 道: S. darSana-marga) and entered the path of practice (shudd (18: S. bhavand-marga); (2) “once-returner™ (ichirai

—¥€): one on the path of practice who has but one rebirth in the desire realm (vokkai # §L) remaining; (3) “nonreturner” (fugen 7838): one who will no longer be born in the desire realm but will enter nirvana directly from one of heavens of the form realm (shikikai

f FL) or formless realm (mushikikai #&f 5%); and (4) “worthy” (arakan [rl fei): one who has achieved nirvana in this body and will not be reborn. 4 intermediate state (chitin PZ): death and rebirth; S. antarabhava.

Le., the state, often reckoned as 49 days, between

5 avici-niraya (abinairi [rl 4VERX): Le.. the avici (“uninterrupted”) hell, deepest of the eight hot hells. 6

“dranyaka bhiksu” (arannya biku Batt):

Le., a monk of the aranya (“for-

est”), a term that could refer simply to a monk of the monastery, though Dégen takes it,

in his comments below, to mean a monk living apart from the community. 7

exhaustion of the contaminants (rojin ifiax): S. Gsrava-ksaya; elimination of the

T10. The Bhiksu of the Fourth Dhyana Shizen biku

DUiegtt

253

Even though he had these virtues, It was hard for him to believe this fact.

He fell into hell for slandering the Buddha; it had nothing to do with the fourth dhyana.

[T10:2] {2:420} “Ok Re sR LC eh

AUR LRH Ate liv,

EWS,

ALL RWELD, MRK

ら ざ る を 是 と 幸せ し、 と あざ ける 。

EOFS

ERIE

AICWERAZEC,

る を いま し むと

eRe,

ee ZS

ERBROMRAVELTL, AKKS BK:

RH,

し て 、 四 引 えて を 四

LDCEILH

果お と も ふ が ご と

This bhiksu is known as “the bhiksu of the fourth dhyana,” also called

the “unlearned bhiksu.”® [His tale] warns us against biased reckonings that take attainment of the fourth dhyana for the fourth fruit, and also warns us against false views that slander the Buddha. The great assemblies of humans and devas have all known this. Since the time the Tathagata was in the world till today, in Sindh in the West and the Land of the East, as a warning against clinging to what ts not right as right, all have dismissed it as “like thinking that attaining the fourth dhyana is the fourth fruit.” [T10:3] {2:421} TN Gee EM DU i & URL AAS AUT HD lz

な れ て 、 oe

LIER S MIO boty nb CaRen ば ざる 無 の 聞 身 な が ら、 い た づら に 帥を は

eS

さい は ひ に これ 如 來 在世 な 、り つ ね に

借 所に 語 し て、 常 司 に 見 備 開 法 せ ば、 か く の ご と く の あ や まり ある べから a し か ある に Bey fe 2 ( (ge LC, PBATICERAE SH) OIC RRR S る に より て か く の こ と し。 た と ひ 修 所 に 語 せ ずと いふ と も 、 諸大 阿 維党 の i 2こい た り て 、 教 訓を 請 す べし。 い た づら に 猫 虎 す 、る 増 上 慢の あや まり な り 。 第 に 二 は 、 初 牧 えて を 初 果お と も ひ 、 二 旨 えて を 第 二 果 おと も ひ 、 三 得 えて を 第 三 果 おと も ひ 、 四 補 えて を 第 四 果 おと も ふ 、 第 二 あの や まり な り 。 初 ・ 二・ 三 ・ 四 牧 の 相 と、 初 ・ 二 ・ 三・ 四 の果 相 、と 比 類 に よ お ば ず 、 た とふる こと あら む や 。 これ 、 無 聞の とが に よれ り 。 師 につか へ 、ず くらき に よれ る とがあり 。

Briefly stated, the error of this bhiksu is threefold. First, while an unlearned person who could not himself distinguish between the fourth dhyana and the fourth fruit, he foolishly left his teacher and pointlessly lived in solitude in the aranya. Fortunately, this was when the Tathagata was in the world; if he had always visited the Buddha and continually met the Buddha and listened to the dharma, he would not have made defilements (bonnd ‘81%; S. klesa), a necessary condition for nirvana. 8

“unlearned bhiksu” (mumon biku #£fRitt &): Perhaps reflecting his characteriza-

tion as such in the Shoulengyan jing HFG RIE (T.945.19:147a28).

254

DOGEN’S

SHOBOGENZO

VOLUME VI

such a mistake. Instead, since he lived in solitude in the aranya, did not

visit the Buddha, and did not continually meet the Buddha and listen to the dharma,

he was like this. Even

if he did not visit the Buddha,

he should have gone to the great arhats and requested their instruction. Pointlessly living in solitude was a mistake born of pride. Second, he thought that attaining the first dhyana was the first fruit; he thought that attaining the second dhyana was the second fruit; he thought that attaining the third dhyana was the third fruit; he thought that attaining the fourth dhyana was the fourth fruit. This was his second mistake. The attributes of the first, second, third, and fourth dhyanas and the attributes of the first, second, third, and fourth fruits are not comparable;

how could they be likened to each other? This is a fault due to his being unlearned, a fault due to his failing to serve a master and being ignorant. [T10:4] PBASATH. A-iteh. fabunR, Hei, HROR, BEAT (Ethie. TAPE FREAK. 復 化作 五百買 客。 ORR. RAR. LER 怖 、 即 便 目 念、 我 非 維 、前 鷹 赴 第 三 果。 買 客 亡 後 、 有 長者 女、 語比丘 言、 唯 願 大 徳 、 奥 我 共 去 。 比丘 答 言 、 介 不 許 我 奥 女人 行 。 女 言、 我 大 徳 箇 随 其 後 。 比丘 隣 感相 望 面 行。 尊 者 次 復 縮 作 大 河。 RAB. KS. THRE. bt 丘 在 、下 女 在上 流。 女 便 堕 、水 白 言、 大 徳 済 我。 作 時 比丘 、 手 接 面 出、 生 細 消 、想 起愛欲 心、 即 便 目 知 非 阿 那 含 。 於 此 女 、人 RAE IALae REACH, AT EM, AE a, IR, BAGS. EB ase HE R. BIMKBMI RS, HEI, Ae, Rae th eR, Among the disciples of Upagupta, there was a bhiksu who, having faith, had left home and had attained the fourth dhyana, which he thought was the fourth fruit.’ As an expedient, Upagupta sent him off somewhere. On the road, he magically produced a band of thieves, and magically produced five hundred merchants. The thieves robbed the merchants and slaughtered them indiscriminately. Seeing this, the bhiksu was terrified and immediately thought to himself, “I am not an

arhat. I must be at the third fruit.” After the death of the merchants, a daughter of one of the wealthy merchants said to the bhiksu, “Please, Virtuous One, take me with you.”

The bhiksu replied, “The Buddha does not permit me to travel with a woman.”

9

Among

the disciples of Upagupta

(Ubakikuta deshi chin 優 婆 多移 弟子中):

Another story found in Zhanran’s Zhiguan fuxing zhuan hongjue Ik @RiTT EESLI® (T.1912.46:302c22-303a8). Upagupta was a monk at the time of King Asoka, reckoned as the fourth ancestor in the Indian lineage of Zen.

T10. The Bhiksu of the Fourth Dhyana Shizen biku DUieLt &

255

The woman said, “I shall [Watch] the Virtuous One and follow bend. The bhiksu took pity on her, and they walked on, watching each other. The Venerable [Upagupta] then manifested a great river. The woman said, “Virtuous One, cross over with me.”

The bhiksu was downstream and the woman was upstream. Then, the woman fell into the water, crying out, “Virtuous One, save me!”

Thereupon, the bhiksu grabbed her and pulled her out. Sensing her fine, smooth skin, he gave rise to lust and immediately realized he was

not an anagamin. Feeling extreme attachment to this woman, he took her to an enclosed place. Only as he went to have intercourse with her did he see that she was his teacher. In great shame, he stood with head bowed. The Venerable said, “You used to think yourself an arhat. How could you do such an evil deed as this?” He took him to the samgha and had him repent. He taught him the essentials of the dharma, and he became an arhat. [T10:5] §2:422} “OER, (LUDEROSPEV SNE, REOIRBZAAICKEVe

EP

ERIC,

DARIRBICHST, EBDS, BIZ, BARBRSORAL,

と お もふ あ や まり あり 。 のち に 阿 那 含 に あら 、ず と し る。 さら な し 、 聖 教 に そ くむ お も ひ あ ら は 、 聖 教を 習 骨 せ ちか る ら あ る 人入 にあら 、ず と し る な り 。 い ま ず 、 人 はいか りな と もし ら ざる あら ず と も し ら ず、 み だ り に、 き な る あや まり な り 、 ふ か き と か な る べし 、 と な ら ふ べき な り

、 に ず に の が わ が 。

細 の 滑 想 より に て 、 受 欲 心 を 生ずる に 、 、 BFRHOBDOLERT, FIEOBDVU 、 四 比 丘に はひと し か ら ず 。 この 比丘 より て、 み づか ら 阿 維 漢に あら ず 、 阿 那 無 聞 の 圧 、は 阿 維 敬 はいか な り と も し ら ゆえ に、 み づか ら 阿 維 漢に あら ず 、 Biz れ は 備な り、 と のみお も ひいふ は 、 お ほ ある べべ し 。 學 者 ま すべ づ か らく 、 備はい

Initially, this bhiksu was mistaken in his personal view, but when he saw the indiscriminate slaughter, he became terrified; and thereupon, he thought, “I am not an arhat.”’'' But he was still mistaken in thinking he had the third fruit. Later, when he gave rise to lust from the sensation of the fine, smooth skin, he realized he was not an anadgamin. He did

not further produce thoughts that would slander the Buddha; without thoughts of disparaging the dharma, or thoughts opposing the sacred 10

“I shall [watch] the Virtuous One” (ga m6 taitoku #£XK1{#®): Supplying the predi-

cate mo &, missing in the MS. 11 personal view (shdken #5): A tentative translation of a somewhat unusual term repeated several times in this chapter but not elsewhere in the Shdb6genzo. In its context here, it seems to suggest “a view arbitrarily produced by oneself”; but some interpret it as an abbreviation of shuj6 ken 3 5, either in the sense of “the view of the reality of the self of living beings,” or simply “the view held by ordinary living beings.”

256

DOGEN’S

SHOBOGENZO

VOLUME VI

teachings, he was not the same as the bhiksu in the fourth dhyana.’ This bhiksu, through the power of his having studied the sacred teachings, recognized himself that he was not an arhat and not an anagamin. The unlearned today, because they do not know what an arhat is, or what a buddha is, do not recognize they are not arhats, are not buddhas; their ar-

bitrarily thinking, “I am a buddha,” is a huge mistake and a grave failing. What students need to do first is learn what a buddha ts.

[T10:6] {2:423} A, BB,

COL, MERE, On BA,

A virtuous one of old has said,'°

Those who have studied the sacred teachings have some knowledge of their stage; even if they exceed it, they easily understand 1t.'* [T10:7]

まこ と な る か な 、 古徳の 言 。 とた ひ 生 見のあや まり あり と も、 す こし きも Bie BBO EIL, AOMSICMMTONU, MAIC bBo じ 。 How true, the words of the virtuous one of old. One may be mistaken in one’s personal view, but those who have studied the buddha dharma even a little will not be deceived by themselves and will not be deceived by others. [T10:8]

hl AAA FRAT. sai Rebe, BEC, RAM EGaa, BAZ Oi. Aaa He, MAAR2. DARA, ARIE Be HER, ae =Rt, Mie ARAB, RIFE A. HOR RA AeR, Jou,

12 he was not the same as the bhiksu in the fourth dhyana (shizen biku ni wa hitoshikarazu VOmerE RITILOS & LAF): Le., he differs from the bhiksu in the story told in section 1, above.

13

virtuous one of old (kotoku 471%): I.e., Zhanran, in the lines immediately following

his telling of the story of Upagupta’s disciple, above, section 4 (Zhiguan fuxing zhuan

hongjue 止

観 輔 行 値 弘 ,決 T.1912.46:303a8-9).

14 even if they exceed it (j# sho yuran HEE sR tim): A tentative translation of a phrase subject to two readings. The phrase might be rendered, “even if they commit a sthulatvaya,” taking i&7& as chiiran (Ris, understood as a transliteration of Sanskrit sthulatyaya (more often rendered chiran {fi fki), a transgression of the vinaya through intent to commit a serious offense — in this case, presumably, the monk’s intention to have intercourse. The reading here takes yiiran i&t& in its common meaning of “excessive” — in this case, presumably in reference to the monk’s mistaken sense of his spiritual status — as is suggested by Dogen’s comment, in the following section, that the learned can easily resolve a mistaken view.

T10. The Bhiksu of the Fourth Dhyana Shizen biku

WUitt&

257

Once | heard that there was a person who thought he had attained buddhahood.'? When dawn did not break as he expected, he thought It was due to the obstruction of Mara.'® When dawn did break, and he failed

to see King Brahma requesting him to preach, he realized he was not a buddha but thought he was an arhat. When he was criticized for this by others and felt resentment, he realized he was not an arhat but thought he was at the third fruit. When he saw a woman and gave rise to lust, he knew he was not a sage. Again, It was very much because he knew the teachings that this was so."’

[T10:9] {2:424} Ltr,

BEE

LNAIL,

bPeEDATRIT ITO,

り。 生 より 生 を 子 、は 四 紳

DK

ADDO

果 おと も ふと

比 丘 、も 臨 命 終 と の き 、 四

あら

ざる

い へ ども、

さ ら に 我

[LOK

TO

非 維 滞 の 智あ り 。

引 の 中 陰 ゆる み こと あら む に 、 我

代 の 罪 あ べから る ず 。 況 や 四

と

MBFETEAL,

受 く る 、も ま た か く の ご と く な る べし 。 この 優 婆 物多 の 弟

をえて 四

聞

ら ば 、 誠

DOES

LOXSZLEDRMSOIZL, —#HEDBEL’

The sense fields are a gateway to the illumination of the dharma, for one practices the correct path.°® Acceptance of non-arising is a gateway to the 1/Jumination of the dharma, for one realizes the truth of extinction.°° RTE FETE PA (KLE A FER, Seeking the dharma is a dharma gate, for one relies on the meaning. 50

Love of the illumination of dharma (ai hOmyo &i##A): S. dharmakamata.

51 52

Seeking learning (kyit tamon *K2IRi): S. Sruta-paryesti. Correct application (shd hdben iE 77{#): S. samyakprayoga.

53

Knowledge of names and forms (chi mydshiki 知名 色 ): S. namariipaparijna.

54

Removal of views of causality (jo inken BRIA EL): S. hetudrstisamuddhata.

55

Absence of anger and affection (mu onshin shin £788UL): S. anunaya-pratigha-

prahana.

56

Skill with the aggregates (on hdben (277 {#): S. skandhakausalya. The reasons for

this and the following three items cover the four sacred truths: suffering, cause, path, and cessation.

57

Equality of the elements (shodai bydd6 i K°E%): S. dhatusamata. “Causes”

here loosely translates wagd ho fa G74, used for samudaya (“aggregation”), the second sacred truth. 58 sense fields (shonyi if A): S. Gvatanadpakarsana (“withdrawal of the sense fields”). The Da zhuangyan jing KHL RRKE (T.1087.3:544c4) reads “not grasping” (fushu 7 ER). 59

Acceptance of non-arising (mushdnin EB):

S. anutpdda-ksanti. |.e., acceptance

of the fact that all dharmas are empty and do not really occur.

T11. One Hundred Eight Gateways Ippyakuhachi h6my6 mon —'B/\i&FAFS

295

[T11:12] A See tEAARY, aia, SREP, Brak, WEARPY, Bi wOZI ba, REE, Sea,

Le

Mindfulness of the body is a gateway to the i/Ilumination of the dharma, for the dharmas are quiescent.” Mindfulness of sensations 1s a gateway to the 1!Jumination of the dharma, for one eliminates all sensations.°'

Mindfulness of the mind 1s a gateway to the illumination of the dharma, for one examines the mind as an iIlusion.©

Mindfulness of the dharmas 1s a gateway to the illumination of the dharma, for one’s wisdom is unclouded.®

[T11:13] {2:444} PU TE Sa ee EAA PY, BD ae ea, DUO PIE AAPY, SDE, The four right efforts are a gateway to the illumination of the dharma, for they eliminate all vices and perfect the virtues.” The four wish-fulfilling bases are a gateway to the 1llumination of the dharma, for one’s body and mind are light.°

60

Mindfulness of the body (shin nenjo Ha ikt): S. kayagatanusmrti. Divakara (Da

zhuangyan jing KAtHeK, T.187.3:544c6) gives as the reason here: 分 杭 観 身 故。 For one observes the body analytically. The four items in this section cover the four foundations of mindfulness (shi nenjo Uz jit; S. catvari-smrty-upasthandani): body, sensations, mind, and dharmas. This set is the

first of the thirty-seven factors of bodhi (sanjishichi hon bodai bunp6éd =+-t inte {#; S. saptatrimsad-bodhi-paksika-dharmah), which will be covered in the items listed

through section 17, below; Dogen discusses them in his “Shdobdgenzo6 sanjishichi hon

bodai bunp6” JEVEAR HR = + tin

eT.

61

Mindfulness of sensations (ju nenjo %/cxiat): S. vedanagatanusmrti.

62 63

Mindfulness of the mind (shin nenjo (Liz): S. cittagatanusmrti. Mindfulness of the dharmas (6 nenju 173): S. dharmagatanusmrti. This item

is missing in the Da zhuangyan jing KAERRE. 64

The four right efforts (shi shdgon VU1E22): S. catvari samyakprahanani. The sec-

ond set of the thirty-seven factors of bodhi; also known as “the four right abandonments”

(shi shodan PU 1Efst): eliminating evils already arisen; avoiding evils not yet arisen; producing good not yet arisen; and continuing good already arisen. 65 The four wish-fulfilling bases (shi nyoi soku PORN): S. catvara rddhipada; i.e., the bases for developing paranormal powers. The third set of the thirty-seven factors of bodhi; also known as “spiritual bases” (jinsoku ##£): desire (voku @&), effort (gon #)), thought (shin -t»), and examination (kan @).

296

DOGEN’S

SHOBOGENZO

VOLUME VI

[T11:14] (SAR ALTEPAPY, RBBUERO, RMEMRLYABAPY, GI, SIRE IETA 門、 JE(ERSERL, EAREGASIP. CORIPAL, GRLULBAPY, BLL UEAC The faculty of faith is a gateway to the illumination of the dharma, for one does not follow the words of others.°°

The faculty of effort is a gateway to the illumination of the dharma, for one’s wisdom Is well acquired.°’ The faculty of mindfulness is a gateway to the illumination of the dharma, for one’s deeds are well done.®

The faculty of concentration is a gateway to the illumination of the dharma, for the mind ts pure.” The faculty of wisdom is a gateway to the i!lumination of the dharma, for one directly perceives the dharmas.”° (T11:15] (EF YRAA PS. eR AAR, Fee AE RAAPY, BBR, 念 AR FEA, FETT EYEAAPY. Ei, BA RETEPAPS. BEC The power of faith is a gateway to the illumination of the it surpasses the powers of Mara.”' The power of effort is a gateway to the i!lumination of the one does not regress.’ The power of mindfulness is a gateway to the illumination

力 赴法 明 門 、 a, dharma, for dharma, for of the dhar-

ma, for one does not associate with others.”

66

faculty of faith (shinkon {&t&): S. sraddhendriya. Here begins the list of the five

faculties (gokon 48), the fourth set of the thirty-seven factors of bodhi.

67

faculty of effort (shdjin kon *HiEtR): S. viryendriya.

68

faculty of mindfulness (nenkon 7s48): S. smrtindriya.

69

faculty of concentration (jOkon 7EfR): S. samadhinriya. The Da zhuangyan jing

AHERRE (T.187.3:544c11) gives as the reason here:

由 心 解脱 故 。 For the mind is thereby liberated.

70

faculty of wisdom (ekon 248): S. prajfiendriya.

71 power of faith (shinriki {3 71): S. Sraddhabala. Here begins the list of the five powers (goriki #77), the fifth set of the thirty-seven factors of bodhi.

72

power of effort (shdjin riki #4177): S. viryabala.

73

power of mindfulness (nenriki 71): S. smrtibala. The Da zhuangyan jing Kit

cis (T. 187.3:544c13-14) gives as the reason here: For one does not forget.

T11. One Hundred Eight Gateways Ippyakuhachi h6myé6 zo7 一

百八法 明 門

29/

The power of concentration is a gateway to the illumination of the dharma, for one eliminates all thoughts.” The power of wisdom is a gateway to the illumination of the dharma, for one is free from the two extremes.” [T11:16] ee) EE AA PA, ROR Sa, TERETE TEAAPY, PRA ae A, FETE Sy Re TRAR PY. SRE, BRD EIBIAMT. aE a, PRED EIEHAPA, PT (ELH, ERO EIEAAPY, SIO ES, HRELETEAAPY, REE EAL. The factor of awakening of mindfulness is a gateway to the ilumination of the dharma, for it is knowledge of the dharmas as they are.” The factor of awakening of dharma [analysis] 1s a gateway to the illumination of the dharma, for it i[lumines all dharmas.”

The factor of awakening of effort is a gateway to the illumination of the dharma, for one perceives correctly.’* The factor of awakening of joy is a gateway to the illumination of the dharma, for one attains the concentrations.”

The factor of awakening of alleviation is a gateway to the 1/[umination of the dharma, for what is done is taken care of.*°

The factor of awakening of concentration 1s a gateway to the i1/umination of the dharma, for one knows the equality of all dharmas.*' 74

power of concentration (jdriki 7E 7): S. samadhibala.

75

power of wisdom (eriki #7): S. prajfidabala. The Da zhuangyan jing Kitt mie

(T.187.3:544c15) gives as the reason here:

HERE TARR a, For one cannot be injured. 76

factor of awakening of mindfulness (nen kakubun 7447): S. smrti-sambodhyan-

ga. Here begins the list of the seven factors of awakening (or “limbs of awakening”

[kakushi *%3Z: S. bodhyanga]), the sixth set of the thirty-seven factors of bodhi. 77 factor of awakening of dharma [analysis] (chakuhé kakubun #214477): Supplying chaku ##, missing in Kawamura’s text. S. dharma-pravicaya-sambodhyanga.

Da zhuangyan jing KHER 彫 浦 一 切 法 故。

The

(T.187.3:544c16) gives as the reason here:

For it perfects all dharmas.

78 factor of awakening of effort (shdjin kakubun FaiE 7D): S. virya-sambodhyanga. 79 factor of awakening of joy (ki kKakubun =@%4)): S. priti-sambodhyanga. 80 factor of awakening ofalleviation (jo kakubun bR 7D): S. prasrabdhisambodhyanga. The Da zhuangyan jing Kite (T.187.3:544c18) translates this as “serenity” (Aydan EZ),

81 factorofawakening ofconcentration (jd kakubun iE 7)): S.samadhisambodhyanga.

298

DOGEN’S

SHOBOGENZO

VOLUME VI

The factor of awakening of equanimity 1s a gateway to the illumination

of the dharma, for one loaths all births.®? [T11:17] Te mip

‘0M an oe 1 Bm.

Fi! we HEAR PS. Et— BAP

止

—WA++°

語 Sy 言

Bye 語 YEAAPA.

oe B

Fn ROSS a,

+ BEG alli.

EAE

ra

ae 12a, JEST AEYEPAPY, BRK. IEEE. RE OHEAL, REVEARPY. fee AL — PRA, * Correct views are a gateway to the illumination of the dharma, for one attains the noble path on which the contaminants are exhausted.* Correct discrimination is a gateway to the illumination of the dharma, for one eliminates all discrimination and nondiscrimination.™* Correct speech is a gateway to the illumination of the dharma, for one knows that all words, sounds, and language are like echoes.*° Correct livelihood is a gateway to the illumination of the dharma, for it does away with all evil paths.*° Correct exertion Is a gateway to the illumination of the dharma, for it leads to the other shore.*’ Correct mindfulness Is a gateway to the illumination of the dharma, for one does not think of any dharmas.*® Correct concentration is a gateway to the illumination of the dharma, for one attains samadhi, free from distraction.”

82 factor of awakening of equanimity (sha kakubun f§24)): S. upeksadsambodhyanga. 83 Correct views (shdken IE 5L); S. samyagadrsti. Here begin the items of the noble eightfold path, the seventh and final set of the thirty-seven factors of bodhi. 84

Correct discrimination (shd funbetsu 1E775)): S. samyaksamkalpa.

85 Correct speech (sho go iE&): S. samyagvag. Dogen’s text is missing the fourth item of the eightfold path, “correct action” (shég6 IE3€; S. samyakkarmanta), which

occurs at Fo benxing ji jing #hASTT Bi, T.190.3:681022: 正 業 EAA, Re BRK, Correct action is a gateway to the illumination of the dharma, for it is without acts and without recompense.

86

Correct livelihood (shdmyd 1Eff): S. samyagdajiva. The Da zhuangyan jing Kit

fi

(T.187.3:544c23) gives as the reason here:

BE — 00) is 3 KC, For one is free from all seeking.

87

Correct exertion (shdgyd 1E{T): S. samyagvyayama.

88

Correct mindfulness (shdnen IE“): S. samyaksmrti.

89

Correct concentration (shdjd IEZE): S. samyaksamadhi.

T11. One Hundred Eight Gateways Ippyakuhachi h6myé6 zo7 一

百八法 明 門

299

[T11:18] HDI, BHR. Rie EARL, PER DRA. LE eH PY. ee EA, PSE EAAPY. A — ae REM, The thought of bodhi Is a gateway to the illumination of the dharma, for it does not cut off the three treasures.”° Reliance is a gateway to the illumination of the dharma, for one does not desire the Small Vehicle.’! Correct faith is a gateway to the illumination of the dharma, for one attains the supreme buddha dharma.” Advancement Is a gateway to the illumination of the dharma, for one achieves all good roots.”

[T11:19] BE RIEAARY. ARTE. HER. BULA RE, EE AAPY. eRe eae HE, Aka RE, ADE SAP. HOMES Fle - Gath > aa, ACU R EK, HET tS — Dae& 1, BUCS BARE A, REE YERAPA. Bic— OTE ee, UL EL ag RE, TRE AEYARA PY, BRERA RI ea, BURA AR a, Perfection of dana is a gateway to the illumination of the dharma, for,

moment by moment, one achieves the marks and signs, adorns a buddha land, and instructs living beings who are greedy.” Perfection of morality is a gateway to the illumination of the dharma, for one is distant from the troubles of the evi! paths and instructs living beings who have broken the precepts.” Perfection of patience is a gateway to the illumination of the dharma, for one abandons all malice, arrogance, deceit, and frivolousness, and

instructs living beings who are [afflicted by] such evils.”°

90

thought of bodhi (bodai shin #%-L)): S. bodhicitta.

91 Reliance (e 依椅 ): S. asaya. The Da zhuangyan jing KHER takes this as “great intention” (dai igvd KE 38). 92

(T.187.3:544c2)

Correct faith (shdshin 1E{s): S. adhyasaya (“higher intention”); compare shdshin

正信 for sraddha, section 4, above. 93

Advancement (zdshin HS): S. prayoga (“application”).

94

Perfection of dana (dan do t8/£): S. dana-paramita. “Marks and signs” (sdk6 *8

RF) refers to the major marks and minor auspicious signs on the body of a buddha. Here

begins the list of the six perfections (rokudo 7\FE; S. sat-paramita). 95 Perfection of morality (kai do #KE): S. Sila-paramita. 96

Perfection of patience (nin do ZZ): S. ksanti-paramita.

300

DOGEN’S

SHOBOGENZO

VOLUME VI

Perfection of vigor is a gateway to the illumination of the dharma, for one acquires all good dharmas and instructs I1ving beings who are lazy.’ Perfection of dhyana 1s a gateway to the illumination of the dharma, for one achieves all the meditations and spiritual powers, and instructs living beings who are distracted.” Perfection of wisdom is a gateway to the illumination of the dharma, for one eliminates the darkness of ignorance and attachment to views, and instructs living beings who are ignorant.” [T11:20] Fy (BREYER AAPY. REAR APT LE. MAE. aR ae RA, Ue 法 是 法 明 、門 eS ORAL SHEL. HORE, BLREEE 明 門、 自 不 受 、業 不 閣 鈴 故。 描 受 正法 赴 法明 門、 過 一 切 衆 生 諸 数 悩 逆。 福 衆 赴 法 明 門、 利 一 益 切諸 衆生 故。 修 紳 定 算法 明 門 、 満 足 十 力 逆。 寂 定 直 法 ARPA. Acta HBR A a, BL RAAPY, Sei ek, AR Se ARAPY. TEAR CRA, ADTRAN. Fe bAR ACR, ACRE PE ETE EAAPY. Bae, HERA, PRESEN, DH ORERRKE i, WBA EEAAPY. A ae ie, REE EEA, Pesca, 不 WR EAA PY, RE RRM, H-MB— He SIRF, ETA CR — a, ETA BART. (EER, JO rl RS HE — i — BEM, Expedient means is a gateway to the illumination of the dharma, for one displays instructions according to the views and behaviors of living beings, and one achieves the dharma of all the buddhas.'°° The four methods of attraction are a gateway to the illumination of the dharma, for one gathers in all living beings and, after attaining bodhi, offers the dharma to all of them.'®' Instructing living beings 1s a gateway to the illumination of the dharma, for one does not enjoy pleasure for oneself and does not become exhausted.'” 97

Perfection of vigor (shdjin do tai): S. virya-paramita.

98

Perfection of dhydna (zen do t#E). S. dhyana-paramita.

99 Perfection of wisdom (chi do #1): S. prajfa-padramita. 100 Expedient means (hdben A(#): S. upayakausala. 101 four methods of attraction (shi shob6 PURI): S. catvari-samgrahavastini. Four ways in which the bodhisattva can attract people to the buddha dharma: giving (fuse 7f hit; S. dana), kind words (aigo a8; S. priyavacana), helpful deeds (rigyd FIl4T; S. ar-

thakrtya), and participation (d6ji [Al 3#; S. samanartha). The Da zhuangyan jing Kitt jak #€ (T.1873:545al1 1-12) gives as the reason here: fab ats BE AE To OR RES KEE, For one gathers in living beings and causes them to seek verification of the dharma of great bodhi. 102

Instructing living beings (kyoke shujo BULR):

S. sattva-paripaka. “Become

T11. One Hundred Eight Gateways

Ippyakuhachi hdmyé mon —B/\GEFAFA = 301

Embracing the true dharma is a gateway to the illumination of the dharma, for one eliminates the afflictions of all living beings.'™ Accumulation of merit 1s a gateway to the illumination of the dharma, for it benefits all living beings.'™ Practice of meditation is a gateway to the illumination of the dharma, for one perfects the ten powers.’ Calm concentration is a gateway to the illumination of the dharma, for one achieves the fulfillment of the samadhi of the tathagatas.'®° Insight 1s a gateway to the illumination of the dharma, for wisdom 1s achieved and perfected.'°’ Entrance into unimpeded analysis Is a gateway to the illumination of

the dharma, for one gains achievement of the dharma eye.'°* Entrance into all things 1s a gateway to the i!lumination of the dharma,

for one gains achievement of the buddha eye.'” Acquiring dharanis 1s a gateway to the 1![lumination of the dharma, for one can receive and keep all the dharmas of the Buddha.''° exhausted” (hiken #£®)): reading hi #Z (“to tire”) for chi K€ (“ignorance”), after the siitra text.

103

Embracing the true dharma (shdju shobo aise IEY): S. saddharma-parigraha.

104

Accumulation of merit (fukuju #43): S. punva-sambhara.

105 Practice of meditation (shu zenjd (Z0#7E): S. jana-sambhara (“accumulation of knowledge”). Lists of the ten powers (jiiriki +-77) of a buddha vary, but a common

version gives: (1) knowledge of what is appropriate (sho riki Jit 77), (2) knowledge of karma (g6 riki 3277), (3) knowlege of concentrations (j6 riki 7277), (4) knowledge of faculties (kon riki #77), (5) knowledge of desires (yo んz riki #71), (6) knowledge of natures (shé riki f£7J), (7) knowledge of destinies (shisho riki 277), (8) knowledge of former lives (shukumy6 riki 14 #8 77), (9) the deva eye (tengen KAR), (10) knowledge of the exhaustion of the contaminants (rojin riki ifiai 77). (See, e.g., Liizong xinxue mingju {ERM EA FB), ZZ.105:661a5-7.)

106

Calm concentration (jakuj6 7X): S. Samatha-sambhara.

107

Insight (eken & 5): S. vidarsand-sambhara (“accumulation of insight”). The Da

zhuangyan jing KALReK (T.187.3:545al7) gives as the reason here: 58 AAR AK, For one attains the wisdom eye.

This and the following two items, then, cover the attainment of the three spiritual eyes in the list of the five eyes (gogen TAR): physical, deva, wisdom, dharma, and buddha.

108

Entrance

into

unimpeded

analysis

(nyii

mugeben

AES 3):

S. prati-

samvid-avatara.

109

Entrance into all things (nyii issai gvo A—W){T):

S. pratisaranavatara (“en-

trance into the reliable”?). The Da zhuangyan jing K#L RE (T.187.3:545al 8) translates as jueze 1R4¥ (“discrimination,” “selection,” etc.).

110

Acquiring dhdrants (jdju darani WEREBEREJE): S. dharani-pratilambha.

302

DOGEN’S

SHOBOGENZO

VOLUME VI

Attaining unimpeded eloquence Is a gateway to the 1!lumination of the dharma, for it causes all living beings to rejoice.'''

Patience 1n accordance 1s a gateway to the illumination of the dharma, for one accords with all the dharmas of the Buddha.'"” Attaining patience in the non-arising of dharmas Is a gateway to the illumination of the dharma, for one receives a prediction.''° The stage of non-regression 1s a gateway to the illumination of the dharma, for one is fully endowed with the dharma of the buddhas of the past.'"* The wisdom that progresses from stage to stage 1s a gateway to the illumination of the dharma, for one 1s consecrated in the achievement of omniscience.''>

The stage of consecration 1s a gateway to the 1!Jumination of the dharma, for one goes from birth and leaving home up to attaining anuttarasamyak-sambodhi.''°

111 Attaining unimpeded tilambha.

112

eloquence (toku muge ben 4% #3):

S. pratibhana-pra-

Patience in accordance (junnin JIA®&): S. Gnulomika-dharma-ksanti (“patience

in accordance with the dharma”). One of the three (or five) types of patience, variously

defined; beginning here, the final members of the list represent the bodhisattva’s progress through the stages (S. bhiimi) of the path to buddhahood — this member representing the stages before the seventh bhiimi.

113

Attaining patience in the non-arising of dharmas (toku mushObo nin te 3EYE

#4): S. anutpattika-dharma-ksanti, commonly held to occur at the seventh bhumi. “Prediction” (juki Sad; S. vydkarana) refers to the prediction of eventual buddhahood. 114

stage of non-regression (fu taiten ji 7.iB#4HL): S. avaivartika-bhiimi; typically

located at the seventh bhumi of the bodhisattva path. 115

wisdom

that progresses from stage to stage (ji ichiji shi ichiji chi 従一 地 至 一

Hh): S. bhiimerbhiimi-samkranti-jridna; i.e., on (the higher stages of) the bodhisattva path. 116 stage of consecration (kanjé ji #ETA HE): S. abhiseka-bhiimi; i.e., the final, buddha stage of the bodhisattva path. The Da zhuangyan jing KitmMeiS (T.187.3:545a24-26) gives as the reason here the full career of the bodhisatta:

(ESRB RK PA,

AMER

ETT. seertea een,

BERG

AA

tt

DAK FBLA EAR, For one goes from the descent from the Tusita heaven, entrance into the womb, birth,

leaving home, painful practice, reaching the place of bodhi, defeating Mara, becoming a buddha, turning the great dharma wheel, displaying the great spiritual powers, descending from the Trayastrimsa heaven, and entering nirvana.

T11. One Hundred Eight Gateways Ippyakuhachi hbmy6 mon —B/\i& APS

303

[T11:21] 個 時 護 明 菩薩、 説 語 赴 巳、 告 彼 一 切 天 諸 衆 言、 諸天堂 知、 此 邊 一 百 八 法 PS. ARK, RSS DRE. ATER, At that time, Bodhisattva Jyotipala, having finished speaking these words, addressed all the devas, saying, “Devas, you should know these

are the one hundred eight dharma gates. I leave them for the devas. Receive and keep them, always remembering them, without ever letting them be forgotten.”""’

[T11:22] {2:450} これ 、 即 ち 一 百 八 法 門な り 。 一切 の 一 生 所 繋の 菩薩 、 都 史 多 よ天 り AMEE に 下 せ 生 むと する 時、 必ず こ の 一 百 八 法 明 門 、を 都史 多 天 衆 の めた に 敷 揚 し て 、 諸 を天 化す る は 、 諸介 の 常 法な り 。

These are the one hundred eight dharma gates. It is the constant norm of the buddhas that, whenever bodhisattvas bound to a single life are about to descend from the Tusita heaven to rebirth in Jambudvipa, they

always instruct the devas by expounding these one hundred eight gateways to illumination of the dharma for the throngs in the Tusita heaven, |'8

[T11:23] mee petit, BMPR. —ERRE LUC, BU RICELETLEO Arp), BEB. KURSReHET SIC, COW AIEAOAF EO 7), BROR, AOD, UNnelag< .

JED RELY

FEI DRE YEA お も 紳

4

LODE,

PDPBHAOMAICMME LESSOR, OLAIC

DERHAA, HOLEMS BE, THOEMICAMEANKEYD, WSS O RBA Ee #): A set phrase for little or shallow knowledge. 100

Question (t6fe iwaku & 9 TVMNX< ): Question number 17.

Gandhara and the Tang (Ken 76 &z 2): I.e., India and China; an unusual expression, presumably derived from Kendo #z + (“Gandhara,” used metonymically for “India”). those who awakened to the way upon hearing the sound of bamboo, or those who

clarified the mind upon seeing the color of flowers (arui wa, take no koe o kikite do o satori, arui wa hana no iro o mite kokoro o akiramuru mono ari ある

い は

、た け の

48

DOGEN’S

SHOBOGENZO

VOLUME VII

generation, among the five houses, there were many who clarified the mind ground at a single word or half a line. Were they invariably only those who had previously pursued the way in seated meditation?

[S1:66] {2:479} LOLTUMES. 議

量 くな 、 直

HEICR GAD 下に 第

二 人 なきこ

L.

BBB

tLe A,

& bDICMEICH

と を し る 記し 。

Answer: We should know that those people who, in past and present, saw the color and clarified the mind or heard the sound and awakened to the way were all, without pondering or conjecturing in their pursuit of the way, right here, without a second person.'”'

[S1:67] とふ て い しむる に より 人 に ら み ざら

は く より 仁 むや

、 西 お天 よび 神 丹 國 は、 人 も て 人、 矯 を法 教化 する 、に い と 智 すく な くし て 、 正 種 つ も がり 。 又 こ、 の くに の 出家人 は 、

とより はや く た し、 大 國の

質 直な り 會 入す 。 若 夷 の 在家 に人

。 中 我 朝 し らし か もお と

華 しの か は、 む か むる 、 れ り。

ら し う 晃

こえ を きき て 道 をさと 、り ある い は は な いろ の を みて ここ ろ を あき らむ る 物 あ ): り Likely recalling the stories, respectively, of Xiangyan Zhixian 4/4 PA, who had an understanding upon hearing the sound of a bit of debris striking a bamboo (see Supplementary Notes, s.v. “A painted cake can’t satisfy hunger”); and Lingyun Zhiqgin #2255

#), student of Dawei Lingyou Xi

#£*h (771-853), who gained an understanding upon

seeing peach trees in bloom (see Supplementary Notes, s.v. “Peach blossoms”). Dogen cites these two anecdotes together elsewhere in the Shébdgenzo. Venerable Ananda clarified the dharma at the toppling of the flagpole (Anan sonja

wa, sekkan no taureshi tokoro ni hd o akirameshi ISEB AIL, に

法 あき を

AFORSNLUELSA

ら め し): Reference to a dialogue between Mahakasyapa and Ananda record-

ed at shinji Shobégenzé (AF EJEAR HK, DZZ.5:212, case 169 (the source is thought to be the Zongmen tongyao ji ARF ER, ZTS.1:17al 1-13): fA RE A, WERA AL BML ae, BITE. DAA.

RE, OREM,

HEA, BIPIATAIES, WREAIE,

The Second Ancestor, Venerable Ananda, asked Venerable Kasyapa, “Elder brother,

apart from the transmission of Buddha’s gold brocade kasaya, what else was transmitted?”

Kasyapa called, “Ananda.” Ananda answered. Kasyapa said, “Topple the flagpole in front of the gate.”

Ananda had a great awakening. 101

without pondering or conjecturing (gigi ryd #£# =): A tentative translation of an

unusual combination appearing elsewhere only in the “Shobdgenzo jippo” IEEE i+ 7 chapter. Gigi #€i% is a common term with the sense “to consider [saying something],” “to be on the verge of speaking”; the glyph ryo & (“measure”) here might be taken as

shiry6

& (“thinking”) or, perhaps, shdryé 7 & (“deliberation”).

right here, without a second person (jikige ni daini nin naki (2 FIC

_—A7RE): An

expression, also appearing in the “Shdbdgenzo busshd” IEFAR HELE, that seems to reflect the Chinese of the Fozhao chanshi zoudui lu (fi Fame AEH ER (Guzunsu yulu 古 PS fs ager, ZZ.118:823a7): zhixia geng wu dier ren |B. F BRERA.

S1. Talk on Pursuing the Way

Bendoéwa

##i8ah

49

tHhis4SelCOUT. be, RYO, SDS ARODEML TT, BOBS “Ot, DC DDZESCORD6, KEVDHMTEW SED. LEE DICH ewe EET, Question: In Sindh in the West and are fundamentally straightforward.’ so, and, as a result, when taught the understand it.'° In our kingdom, from

in the Land of Ctnasthana, people Being central cultures makes them buddha dharma, they are quick to long ago, the benevolent and wise

have been few, and the true seeds have been hard to accumulate.'™ Is it

not regrettable that our being barbarians has made this so?'® Moreover, the renunciants of this land are inferior to the householders of the great countries. Our whole world is stupid; our mentality, narrow and petty. Deeply attached to conditioned merit, we delight in superficial goods. Could such a people, even if they practice seated meditation, quickly verify the buddha dharma?

[S1:68] し めし て い は く、 い ふ が ご と し。 わ が くに の 人 、 い まだ 仁

ず 、 人 、 ま た 直

曲 な 。り た と び ひび 正直 の

と な り ぬ べし 。 名

利 に は もお むき や すく

智 あまね か ら

法 を めす し と も 、 甘 露か へ り て 毒 、 惑 封 、 と ら け が た し。

し か は あ

WER, PIEICMATAILIEL MRAOTLEAKOHSS b&b THEM FAM EPFAICILH OT, PEHICH, CHVICED CWRABL, BRED CKIBXHKXEOHDOL, LEDICBIBORDD, BIED BRAD, KEL. E OKETK ZELDA, EHOeTRAZASDKHY, EK. MEOW, K 邊 せ をし みて 、 設 齋 信 の 女 、 さ りと を ひら き し 、 こ れ 智 よら に ず 、 文に よ ら ず、 こ と ば を また ず、 か た り を また ず、 た だ し これ 正信 たに すけ られ た り 。

Answer: It is as you say. Benevolence and wisdom are not widespread, and the people are disingenuous. Even if we instruct them with the correct, straightforward dharma, the sweet nectar will become a poison. They easily turn toward fame and profit and find it hard to disperse their delusions and attachments.’ Nevertheless, entering verification of the buddha dharma is not necessarily building a vessel to appear in 102

Question (tote iwaku & 9 TV MX< ): Question number 18.

103 central cultures (chika ‘P #£): A term typically used in reference only to China, it is unclear if it is intended to include India here. 104 true seeds (shdshu iEf®): Or “correct seeds”; presumably, the karma, or spiritual potential, to understand the true dharma (or, perhaps, the people with such karma). The term appears again below (section 69) in the phrase “the true seeds of prajfia” (hannya no shoshu x45 7 IE FB).

105 barbarians (ban ‘i # %): A Chinese term for the non-Han peoples living beyond the pale of Han civilization. 106

delusions and attachments (wakushiu 2%#4): Not a common term in the Shdbd-

genzo; may be taken as meiwaku shiijaku vERX#AF or, possibly, giwaku shitjaku BERR # (“doubts and attachments”).

50

DOGEN’S

SHOBOGENZO

VOLUME VII

the world by the worldly wisdom of humans and devas. Even when the Buddha was in the world, both the one who verified the fourth fruit be-

cause of a handball and the one who clarified the great way by donning a kasaya were foolish and ignorant, deranged beasts.'*’ Yet, where true faith saved them, they had a path to free themselves from their delusion. Again, upon seeing a stupid old bhiksu sitting silently and offering him a meal, a woman of faith opened an awakening; this was not based on wisdom, not based on texts, did not depend on words, did not depend on

explanations: she was just saved by true faith.

[S1:69] {2:480} Ee, BAO, HFRICOZES ILE, HIODICAIFREORBERYO, All 土 の し な じ な な 、る か な ら ず し も 仁 智 くに の あら に ず、 人、 ま た か な ら ず

し も 利 知 有明 陸 みあ の らむ や。 し か あれ ども 、 如 の來 正法 、 とも より 不 思 の 大 功徳 力を そをなへて、 と きい た れ ば 、 その LAに ひろ まる 。 人 、 ま さ に 正信 修行 すれ ば、 利 ・ 鈍 をわか ず、 ひ と し く 得 道 す る な 。り わ が 朝 は、 仁 智 くに の に あら ず 、 人 に 知 解おろかな

り と し て 、 MIE

お も ふ こ と な か れ 。 い は む や 、 人 みな 般若 の 正 る こと まれ に 、 受 用することいま だ し き な ら し 。

STAPST,

L

種 ゆたか な り 。 た だ 承 営す

Moreover, the spread of the teachings of Sakya across the three chiliocosms has taken barely two thousand some years。 more or less. “These lands are varied, not necessarily countries of benevolence and wisdom, their people also not necessarily sharp witted and clear. Nevertheless, when the time comes, the true dharma of the Tathagata, endowed from 107 one who verified the fourth fruit because of a handball (temari ni yorite shika o sho shi THVIZEY CW Re & L): Allusion to the story of an old monk who became an arhat, the fourth and final stage in the traditional sravaka path, when hit by a ball. The

story, which is also alluded to in the Shinpukuji 2 f+ text of the “Sh6bdgenz6 daigo” TEYEAR HKALE, can be found in the Samyukta-ratna-pitaka-sitra (Zabaozang jing FEE eke, 1.203.4: 494a22- b29).

one who clarified the great way by donning a kdsdaya (kesa o kakete daido o aki-

rameshi

BReeDIT TKiIEX HX

ML):

Allusion to the Buddha’s

disciple, the

Bhiksunt Utpalavarna, who became an arhat with the six spiritual powers because, in a previous life as a courtesan, she once wore the robe of a bhiksuni as a joke. Her story is

told in the Dazhidu lun K@#/E#@ (T.1509.25:161a27-b17), which Ddgen quotes in his “Shdobdgenzo kesa kudoku” IEVEAR Re 2% and “Shdbdgenzo shukke kudoku” IE AB He HH Ac 1S. 108 a woman of faith (shinnyo {3% &): Allusion to the story an ignorant old bhiksu for a meal, after which she asked for her eyes and sat waiting, while the bhiksu, having nothing Then the woman, sitting quietly, perceived for herself the

ofa lay woman who invited a teaching. She then closed to say, left without a word. three signs of conditioned

dharmas and attained the first fruit of the sravaka path. See Zabaozang jing HEE BK,

T.203.4:494c1-16. 109

three chiliocosms (sanzenkai= #): Abbreviation of sanzen daisen sekai=F

KF tt

(“three-thousandfold great thousandfold world system”), equal to one billion

Sumeru world systems; the extent of a buddha’s domain.

S1. Talk on Pursuing the Way

Benddwa

##i8i&

51

the start with the inconceivable power of great merit, spreads throughout these lands. When the people practice with true faith, they equally gain the way, whether they are sharp or dull. Do not think that, as our kingdom is not a land of benevolence and wisdom, and the intelligence of its people is stupid, they cannot understand the buddha dharma. Needless to say, people are all endowed with the true seeds of prajfia; they just rarely accede to it and have yet to enjoy it. * OK

KK

[S1:70] さき の 間

答 往来 、し 容 相克 主 すること

、 だみ り が は し。 い くば く か 、 は な

な き そ ら に は な を な さ し む る。 し かあり と も、 こ の くに 、 MiPeICKBX て、 い まだ その 宗旨 つた は れず、 し らむと ここ ろ ざ さむ も の、 か な し むべ し。 こ の ゆえ に、 い ささ か 異 域の 見 を 聞 あつ め 、 明 の師 眞 訣 を る し し と ど

め て 、 参 院の 格式

尚 の ね が は にむ き こえ むと す。 この ほか 、 叢 林 の 規範 、 まし い めす に いと まあ ら ず 、 又、 草

、お よび 寺

草に すべ か ら ず 。

The preceding back and forth of questions and answers, with its alternation of guest and host, is rather random. It creates so many flowers in a flowerless sky. Nevertheless, in this land, the essential point of pursuit of the way in seated meditation has not been transmitted, and those who aspire to know it are to be pitied. For this reason, collecting something of what I saw and heard in the foreign regions, and recording the true arcanum of the illumined masters, | sought to inform those who wish to study them. Apart from this, I do not have time here to explain the rules and regulations of the monastic groves, or the customs and procedures of the temples and cloisters, which, moreover, should not be treated per-

functorily. [S1:71] お ほ よ そ 我朝は、 龍 海の以 東に ころ と

用明の 前 後 し か ある を 、 は 、 破 衣 綴 する に 、 佐

し て 、 雲

よ 、り 秋 方の 仙 法 東 新 す 、る 名 相 事 弥 、 げし く みだれ て 拓 を 生涯と し て 、 青 歳 白 石 向上 の 事 た ちらまちに あら は れ

こ れ す 、 修 のほとり て 、 一

部 する も なの り。 これ す な は ち 龍 の中 誠 東

牧の 儀 則 、は す ぎぬ る 嘉

煙 は る か な れ ど も 、 飲 明・

な は ち 人 の さい 行 の ころ と に わ づ に 茅 をむす む で 生 参 胸の 大 事

な 、り 欠

禄 ころ の 撲 集せ し 普 邊 勤 紗

足の 遺

は ひな り 。 らぶ ふ 。 いま 、 端 季 修練 みや す か に 完

風 な 。り そ の 学

儀に 依 行 すべ し 。

In sum, our kingdom is located east of the dragon seas, far across the clouds and mist; yet, to the good fortune of its people, since around the time of Kinmei and Yomei, the buddha dharma from the autumnal

direction gradually came east.''° However, matters of names and forms 110

around the time of Kinmei and Yomei (Kinmei Ydmei no zengo kA

> FARA

At

{Z): The Emperor Kinmei £xFA reigned 531-571 (traditionally, 539-571), during which

52

DOGEN’S

SHOBOGENZO

VOLUME VII

were seriously confused and created problems over the places of practice. Now, while we lead a life of torn robes and mended bowls, thatch-

ing reed roofs by green crags and white boulders, as we train ourselves sitting erect, the matter beyond the buddha immediately appears, and the great matter of a lifetime of study is quickly brought to completion. This is the admonition of Longya, the style bequeathed at Cock’s Foot.''' The procedures for its seated meditation should be carried out according to the Universal Promotion of the Principles of Seated Meditation that | composed during the preceding Karoku.''” [S1:72] {2:481} AL, PARA Blah Sm kL, ERT EODAL EWN ED, SEEO RU OBB BO SNIT, VER AIRAICMME SEAR. ALE DICD ACIDE < Me DIC, PVEICHRIRS BRT ORB DTN, FR AEDTED, EOILELS AMO, WOHNDLIAAMMhILH SAH t?, TCOWOKIC, PFAOIBS HUA, DM7ROTLDKELARZDU, KR を まつ べきにあらず 、た だ 、け ふ を は じ め と お も は む や 。 While

it may

be that the propagation

of the buddha dharma within a

country should await a royal decree, when we recall once more the final bequest on Vulture Peak, the kings and dukes, magistrates and ministime it was said that Buddhism was imported to Japan; the Emperor YOmei FAFA, who reigned 585-587, was known as a strong early supporter of Buddhism. autumnal direction (shiuhd £7): tumn season.

111

I.e., the west, the direction associated with the au-

the admonition of Longya, the style bequeathed at Cock’s Foot (kore sunawachi

Ryitga no kaichoku nari, keisoku no iftt nari これ す な は ち 龍

中 の 誠束 りな 、 欠

OI

風 な り ): “Cock's Foot” refers to Mount Kukkutapada (Keisokusen $8111), where legend has it that the First Ancestor, Mahakasyapa, retired to practice and where he remains still today, waiting to transmit the robe of Buddha Sakyamuni to the future Buddha, Maitreya.

“The admonition of Longya” is traditionally thought to refer to the verses of Longya

Judon #2 4 /5i (835-923), especially his lines celebrating the reclusive life (see Chanmen zhuzushi jisong iW#F4 ag th (OA, ZZ.116:923b14-15): 木 食由衣 心似 月。 一 生 無 念 復 無 涯 。 RAS, RAK ERK, Eating from trees and robed in grass, my mind like a mirror. My whole life without a thought, without any horizon. If someone were ever to ask where I live, Clear waters and green mountains are my home. 112. Universal Promotion of the Principles of Seated Meditation that I composed during the preceding Karoku (suginuru Karoku no koro senshi seshi Fukan zazen gi

PS XVID BRO O Aieeett L eA):

The Karoku era spanned the years 1225-

1227. Since Dogen only returned to Japan from China in 1227, the work mentioned here must have been composed almost immediately upon his return. The content of this work

is unknown, since our earliest extant version of the Fukan zazen gi

BNW

is dated

in the first year of the Tenpuku era (1233), after the composition of the “Bend6Owa.”

S1. Talk on Pursuing the Way

Bendéwa

##i8#%

53

ters who now appear in hundreds of myriads of kofis of realms were all reborn having humbly accepted the Buddha’s decree and not forgotten their cherished ideal from former lives to protect the buddha dharma. Which of the regions covered by their rule is not a buddha land? Therefore, in disseminating the way of the buddhas and ancestors, we need not necessarily choose the place nor await the circumstance: shall we simply think of today as the beginning?!’ [S1:73] し か あれ ばす なはち 、 こ れ を あつ め て 、 備 法をね がはむ哲 KES SOLER UDSSOR MIC. OIF.

匹 、 あは せ て 道

Thus, compiling this, I leave it for teachers who desire the buddha dharma, as well as for the genuine stream of students who are like wandering clouds and floating weeds in search of the way.

F&C,

BES YIIPRKAL

AREY Pie sca

On the mid-autumn day, in the junior metal year of the rabbit, in Kangi [12 September 1231], written by the Sramana Dégen, who entered the Song and transmitted the dharma'"* EE an Talk on Pursuing the Way

113. shall we simply think of today as the beginning? (tada, kyo o hajime to o72Owg772/ の6 た だ 、 け ふ を は じ め と お も は む や): A rhetorical question: i.e., we should recognize that our present dissemination of the buddha dharma is but a continuation of an age-old process. 114

mid-autumn

day (chiishii x):

of the eighth month.

I.e., the Harvest Moon Festival, on the fifteenth

TREASURY OF THE [RUE DHARMA

EYE

SUPPLEMENTARY CHAPTER 2

Procedures for the Hall of Gathered Clouds Juundo shiki

56

DOGEN’S

SHOBOGENZO

VOLUME VII

Procedures for the Hall of Gathered Clouds Juundo shiki INTRODUCTION

This short work was not composed for the Shobogenzo and does not occur in the early manuscript traditions of that collection. Rather, it was first associated with the Shobogenzo chapters only in 1686, when Manzan Dohaku HW A (1636-1714) included it in his eighty-nine-chapter Shobogenzo compilation; thereafter, it was reproduced in the nine-

ty-five-chapter compilation by Handd K6zen hk#524 (1625-1693) and eventually published as number 5 in the 1815 Honzan edition. The version translated here is based on a manuscript preserved at the Kofukuj!

kta

in Kumamoto Prefecture.

The text bears a colophon dated in the fourth month of 1239, near the start of the summer retreat, at Dogen’s newly established KOshoj1 in Uji. This monastery was noteworthy for its introduction to Japan of the Chinese Chan practice of seated meditation on platforms in the samgha hall (sddo (8%), or “cloud hall” (undo 22%). As its title indicates, the Juundo shiki represents a set of guidelines for practice in this hall. Thus, although written in the vernacular, the subject matter of the work belongs with its author’s more formal kanbun writings on monastic regula-

tions collected in the Eihei shingi *k iA.

57

TE VEER ye! — Treasury of the True Dharma Eye Supplementary Chapter 2

Procedures for the Hall of Gathered Clouds ( 福 廣 寺所 蔵本 ) (KOfukuji text)

[S2:1]

{2:4823

道 心 らん も べし。 も の な に、 む を お も

りあ て の し る り。 か し くす

、 名 利 を げす な 、 い るべから ず。 太 し 、 道 心ひ お ほ よ そ 大 千 より いま、 こ れ し 。

て あ か そ 界 を

ん 人 、 い る 太 、し い づら た に まこ と な か や まり て いれ り と も 、 か ん が へて いだす にお これ ば 、 名 利 た どち こ ろ に 解脱 する うち の に 、 正 の将 附 嘱、 ま れ な り。 わ が く 本 源と せん 、 の ち を あはれ みて も、 い ま

Those with a mind of the way who have cast aside fame and profit should be admitted; those not genuine should not be casually admitted. Those admitted in error should be reconsidered and dismissed. We should understand that, when the mind of the way occurs within us, we are liberated from fame and profit on the spot. Generally speaking, within the great chiliocosm, the bequest to a legitimate heir is rare. In our land from ancient times to the present, this will be taken as the original source; in consideration of those who follow, we should take the present seriously. 1 Kannon Dori Kosho Cokokuji 観音 導 利興 聖護 國 寺 : Better known as Kannon Dori Kosho HGrinji 観音 導 利 興 聖 費 林寺 : the monastery at Fukakusa 深草 、 in Uii 宇治 south of Heiankyo, where Dogen taught during the period 1236-1243. Procedures for the Hall of Gathered Clouds (Jiundd shiki B2Z%x\): More often translated as “Rules for the Auxiliary Cloud Hall,” after the suggestion by Manzan

Dohaku HLL A (1636-1714) that jiiundo 2%

here refers to a second samgha hall

built at K6sh6ji #122= to accommodate the overflow of practitioners (though there does not appear to be record of such a hall). In his notes to the text, Kawamura suggests that jit # modifies shiki xX (“procedures”) and carries the sense “serious,” “to be respected” (sonché su beki > ~& ) — hence, “major rules.” This translation takes jiiun HZ as a compound meaning “layered (or ‘accumulated’) clouds,” in poetic reference to the great assembly (daishu 3%) of monks gathered in the cloud hall.

this will be taken as the original source (kore o hongen to sen —41L® AR LAE): The antecedent of “this” (kore = 71) here is unclear; often taken to be “this cloud hall” —

i.e., “this authentic Zen-style samgha hall will be recognized as the first in the history of

58

DOGEN’S

[S2:2] 堂 の中 は、 し あれ ば お こ な ふ、 か くも を 思 は 、 RIL,

SHOBOGENZO

VOLUME VII

衆 、 は 乳 水 の とご くに 和合 し 、て た が ひ ば らく宇 なり と いえ ども、 の ち に は、 す な は ち、 お の お の と も に あ ひ が た き に ち なふ 、 ま こと の お も ひ を、 わ する こと な か な ら ず 仙 な と り 祖 と な。 る す で に、 い え た の み、 み づ を た の む。 み を た すけ 、 父 母 に すぐ も る 太 し 。 父母 は し、 ば らく 7RDS< HIBOL OICTHSARL.

に 道 を業 一 興すべし 。 いま な が く 佐 祖なるべし 。 し か あ ひ て、 お こ な ひ が た き を れ 。 これ を 俸 法の 身心 と い を は な れ、 さ と を は な る 。 道 を すけ た むこ と、 こ の人 細 の 生死 のな か の 親 な 、り こ の

The assembly in the hall should blend together like milk and water, mutually supporting the work of the way. Although now, for a while, we are guest and host, later, we shall forever be buddhas and ancestors.” So,

each of us is encountering what is hard to encounter and practicing what is hard to practice; do not forget your genuine aspirations. This is called the body and mind of the buddha dharma; it will definitely become a buddha and become an ancestor. We have already left our homes and left our villages; we rely on the clouds and rely on the waters.’ In its support of us and support of the way, our debt to this assembly is greater than that to our fathers and mothers. Our fathers and mothers are parents for a while in birth and death; this assembly will be our companions forever on the way of the buddhas. [S2:3] あり

{2:483}

き を、 こ の むべ でべから ず。

た と ひ 切

要に は 、 一

月に 一 度をばゆるす。

む

か し の 人、 と ほ き や ま に す み、 は る か な る は や し に お こ な な し 、 人 事 、 ま

NRAZDRILH OT, べし。 い ま は、 こ れ 頭

Bk.

CBICTO,

BLIP

L II Ae,

bs

燃を は ふら とき な り、 こ の と き を も て、 い た づら に

世 にめぐら さん 、 な げ か ざら め や 。 無常 た のみがた し、 し ら ず 、 露 命い か な る みち の くさ に か お ち む、 ま こと にあはれむべ し 。

Do not enjoy going out. If it is absolutely necessary, once a month is permitted. The ancients lived in distant mountains and practiced in remote forests; not only were their human contacts rare but they abandoned the myriad involvements. We should learn from their attitude of “hiding one’s light and covering one’s tracks.”* Now is the time to “brush Buddhism in Japan.” It is also possible to take it as a reference to Dogen’s introduction to Japan of the lineage of the “legitimate heirs” of the Zen tradition. 2

guest and host (hinju & 4): I.e., disciples and masters, respectively.

3

werely on the clouds and rely on the waters (kumo o tanomi, mizu o tanomu


? Unable to rely on the impermanent, not knowing on what wayside grass our dew-like life will fall — we are truly pitiful. [S2:4] MOBHIIT, KEOMHAZLO LH, 文 字 みる を べから ず 、 消 足もと り い る べから ず 。 和 堂 に てし は 、 究 理 差 道 すべ し 、 明 窓 に か な ふ て は 、 古 教 照心 すべ し 。 寸 除 、 つる す こと な か れ 、 専 に一 功夫 すべ し 。

Do not read in the hall, even Zen books, and do not bring In corresDondence. While in the hall, we should investigate the principle and pursue the way. We should “illumine the mind with the ancient teachings” when we are by the bright window.® Do not waste an inch of shadow; we should make single-minded effort.’

[S2:5] お ほ よ そ、 よ る も、 ひ る も、 さ らん と ころ を ば 、 堂 主に しらす べし 。

いま ま に、 あ そ ぶ こと な か れ 、 を は り に て も ある

衆の 規

らん 、 閑 遊のなかに

ほし

征 に か か るは べし 。 し ら ず 、 GED 、 い の ち を を えん、 さ だ め て 、 の ち

に くやし からん 。

In general, whether day or night, we should inform the hall chief where we are going. Do not wander off as you please; we should conform to the regulations of the assembly. We never know if this might be the end of this life; we would certainly regret it later 1f we were to end our life in idle wanderings.

[S2:6] {2:484} 他人 の ひ ゐ に、 て か くべ で か ら ず。 に くむ ここ ろ に て 、 人 の

ず 。 不 見 他 非、 我

量 自然 の、 む か し の こと ば あり 。

か ら ず、 わ が 徳を め、 と に は あら ず。

修す べし 。 ほ と け も 、

非を

非 をみる べから

又、 人 の

制す こと る あれ

非 を らぶ な べべ ども 、 に く

(ZZ.111:918a16-18): 手 不 把 筆 如 救 頭 燃 所 以 報 書状 。也 明 事 追階 所 以 報知 客 也。

窓 浄 案 古 教 肉 心所 以 報 蔵主 。也 輸光

輝 不

Never touching the writing brush, [practicing] as if saving one’s head from a fire, is to repay the secretary [of the monastery]. At the clean desk by the bright window, illumining the mind with the ancient teachings, is to repay the canon prefect. Hiding one’s light and covering one’s tracks, without engaging in excursions, is to repay the guest prefect.

5

“brush the fire from your head” (zunen o harau 9APR% (Xb 5): A common ex-

pression for the urgency of Buddhist practice, appearing elsewhere in Dogen’s writing. 6 bright window (meiso FA%8): I.e., windows providing lighting in the sutra reading halls (kankindéd 4%) and common quarters (shury6 ##£), beneath which were located reading desks (an 3); see Supplementary Notes. 7 an inch of shadow (sun’in 寸 陰 ): A literary expression for “a moment of time,” occurring often in Doégen’s writings.

60

DOGEN’S

SHOBOGENZO

VOLUME VII

Do not contribute to another’s transgressions; do not look upon others’ errors with hatred. There is an old saying, “When one does not see others in error and oneself in the right, naturally ... .”8 Also, do not imitate others’ errors, but cultivate your own virtues. The Buddha proscribed errors but not out of hatred for them. [S2:7] 大 小の 事 、 なか ら ず 堂 主 にふれ 、て お こ な なふ べべし 。 堂 主 に あふれず し て 、 こ と を お こ な は ん 人 は 、 堂 を い すだ べし 。 交 主の 補 み れだ ば 、 偏 正 きら あ め が た し。

Matters both large and small should be conducted in consultation with the hall chief. Those who act without consulting the hall chief should be ejected. When the etiquette of guest and host 1s confused, inclined and upright cannot be clarified.’ [S2:8]

MODH. ROUICEOUMBICT, CARES LL PULOEXVDHAT b の いふ べから ず 。 和 堂主 こ、 れ を 制す べし 。 Within the hall and in its vicinity, do not raise the voice or gather together to talk. The hall chief should prevent this. [S2:9]

堂 のうち に て 、 行 道すべ か らず 。 Do not circumambulate within the hall.'° [S2:10] 堂 うち の に て 、 数 珠 、 も つべ でから ず。 て を た れ て

、 い で ・ い りす べから

Do not carry counting beads in the hall.'' Do not exit or enter the hall with arms dangling. 8

an old saying (mukashi no kotoba ts7>_L@ = &tZ): Quoting lines from a verse

by Baiyang Fashun 白 楊 法 順 (dates unknown; disciple of Longmen Qingyuan 龍門 清 ue, 1067-1120). Dégen’s version here seems to have been corrupted (or the source mis-

read?); see, e.g., Jiatai pudeng lu #38 HIEER, ZZ.137:246b 18: 7S SERRE.

BA

EGP AR,

When one does not see others in error and oneself in the right,

Naturally, one is respected by superiors and admired by inferiors. 9 upright and inclined (shdhen 1E(f): Or “center and side”; terms used in Zen thought in reference to “absolute and relative” but here perhaps indicating something like “principle and practice.” See Supplementary Notes, s.v. “Upright or inclined.” 10 circumambulate (gydd6 {1)8): Likely referring to the ritual practice of walking recitation. 11

counting beads (juzu #XEk): I.e., the rosary used in counting recitations.

S2. Procedures for the Hall of Gathered Clouds

Jaund6 shiki

BEX

61

[S2:11] MODBICT, WaT,

BH:

BEITRADOT, MRO, -—POBEe BtAIS,

Do not perform recitations or sutra readings within the hall. When requested by a ddanapati, a single sutra reading is permitted.'” [S2:12] {2:485} 堂 うち の に て 、 は な、 た か く か み、 つ ば き 、 た か く は くべ ご から ず。 こえ た か く、 わ ら ふ べから ず 。 道 業 、 の い まだ が通達 せ ぬ ぬこ と 、を か な し むべ 太 し 。 光陰 、 の ひ そ か に 行 道 の い の ち うば を ふ こ と を、 を し むべ し。 お の づか ら 少 水 うほ の の ここ ろ あらん 。

Do not blow your nose loudly or cough up phlegm loudly in the hall. Do not laugh loudly. We should lament the fact that the work of the way is not yet penetrated. We should regret the fact that the years and months are imperceptibly robbing us of the life in which to practice the way. We feel like “fish in dwindling water.”"’

[S2:13] 一 堂の 衆 、 あ や お もり の

ず、 か み ・ ぬ の な ど を、 き る る を 、 き べから

し。 む か し より、 み ち を あき ら め し 人、 み な か く の ご とし 。

The assembly in the hall should not wear patterned textiles. Wear Daper or plant fiber fabrics. Since ancient times, those who have clarified the way have all done so. [S2:14] SIFIZTAWYC, BPRWSERDST, DITNTHOCESAIL, TE + file すべ し 。 又 、 け さ を と、 り いる べからず 、 に ら ぎ の か 、 し て 、 堂 中 いる へ べから ず 。 Do not enter the hall drunk. Those who inadvertently make this mistake should make prostrations and repentance. Also, do not bring in wine, and do not enter the hall smelling of leeks and scallions.'* 12

danapati (danna t# 5h): 1.e., a lay donor.

13 “fish in dwindling water” (shdsui no uo ‘Y7K@ 9 lz): Japanese version ofa well-

known simile for the evanescence of life, found in a verse in the Faju jing 1K) (T.210.4:559a26-27); it is quoted in Chanyuan ginggui teSi1GH at ZZ.111:886a3-4: fA Gia, ani, BOD KR. MATE, This day has passed, And our lives reduced accordingly. Like fish in dwindling water, What joy is there in this?

14

smelling of leeks and scallions (niragi no ka, shite (2X2,

UT): A ten-

tative translation, based on the reading suggested at Shdbdgenz6 monge IER iE fi, SCZ.1:316; taking niragi as 4E%% (“leeks and scallions”) and kashite as UT

62.

DOGEN’S

SHOBOGENZO

VOLUME VII

[S2:15] いさ か ひ せ ん も の は、 二人 と も に 、 下 寮 すべし 。 み づか ら が 道 業 さま を た ぐる の み に あ ら ず 、 他人 をも さまた ぐるゆえ に。 い さか は ん を みて 制 せ ざ らん も の も、 お な じ く と が ある べし 。 Quarrelers should both be dismissed to quarters; for they interfere not only with their own work of the way but that of others as well.'? Those who witness quarrels without preventing them are equally at fault.

[S2:16] 堂 中 の しお へ に か か は ら ざ らん は 、 諸 人 お、 な じ こ ころ に て 挟 出すべ し。 を か し と、 を な じ こ ころ に あら ん は、 と が 、 あ る 記し 。

Those who disregard the teaching in the hall should be expelled, with the consent of all. The one in violation and those in sympathy with it are both at fault.“* [S2:17] {2:486} (8 - (Se RAICKEIKCT, REMMTADST, XANAAIZTTH, BE tL, bODWO, LAEASTRPOF, LEAS SIMs BIRLT, (REX to ’UIEAZA LT LFEDH, OAFULK BEOIIAXL SSAA H7RWBSITIK MO-~ ZT AHHAIL, W4ARL, FOLK H, DROFBEITSARL,

Do not disturb the assembly by inviting monastics or laity into the hall. Do not raise your voice when speaking with a guest tn the vicinity of the hall. Do not deliberately praise your own training out of desire for offerings. One who has long aspired to study and is determined to perform the circuit of prostrations should be admitted.'’ At such time, the hall chief should be informed.

[S2:18] ATIL,

fEEOOC EIST AL,

MBB,

WS SMEBILKGIERDM

Vo Seated meditation should be done as in the samgha hall. Never neglect morning consultation or evening solicitation.'® (“smelling”). Vinaya texts prohibit the consumption by monks of leeks, scallions, garlic, and other vegetables in the onion family, which were believed to stimulate libido. 15

dismissed to quarters (ary6 F #; also read geryo): Or, perhaps, “dismissed from

quarters,” presumably, a reference to the monks’ common quarters (shury6 衆 寮).

16 The one in violation (okashi 47>L): A tentative translation, taking okashi as 3U L (“violation”); often taken rather to mean “amusing” — hence, “those who find it amusing.” 17 the circuit of prostrations (junrei JIAive): I.e., the ritual of entry into the samgha hall.

18

morning consultation or evening solicitation (chdsan boshé

als of morning and evening instruction in the master’s quarters.

2 Ea#): The ritu-

S2. Procedures for the Hall of Gathered Clouds

Jiundo shiki

BE m@xt

63

[S2:19] PMO

k*X,

RKREOBRSAMICHLEAAAIL, BRMONICEO CT, Hihd

る べし 。

Those who drop their patra bowl utensils on the floor during meals should be charged the oil penalty, according to the rules of the monastic grove.'”

[S2:20] お ほ よ そ 供 祖 の 制 誠 を 、ば あ な が ち に ま ぶ る べべ し 。 叢 林 の 清

規 は ほ、 ね に

も 銘ずべし、こころ に も 銘ず べし 。

In general, the rules and regulations of the buddhas and ancestors must be strictly observed. We should engrave the rules of purity of the monastic grove on our bones, engrave them on our minds. [S2:21]

—AARRBICUT,

PHEBRBICH OAL,

MBSXL,

We should pray that our lives are peaceful and tranquil, and our pursuit of the way effortless.”°

[S2:22] ViaiDOBURIs,

HHO

D7Y,

DReEO.

LEBSXL,

The above articles are the body and mind of the old buddhas. We should honor and follow them. [Kofukuji MS:]

ye ME cE OKA +i A Twenty-fifth day, fourth month of the junior earth year of the pig, the first year of En’6 [29 May 1239] 堂主 示 信 Hall Chief Sdshin*'

19 the oil penalty (batsuyu #14): L.e., offerings of oil before the icon in the hall; in the samgha hall, typically the statue of the “Sacred Monk” Mafijusrt.

20

our pursuit of the way effortless (bendd mui ##i8 #283): An unusual phrase, not

occurring elsewhere in the Shdbdgenzo; the expression mui #£%} may have the sense either of “non-action” or of “unconditioned.” 21 Hall Chief Sdshin (ddshii Sdshin * = FR{8): Thought to be the person to whom the text was addressed by Dogen.

64

DOGEN’S

SHOBOGENZO

VOLUME VII

[Honzan edition: ]* 2 F OKA

+A,

Bee Ae oe Bs A RA) Pe oo ele Fl] Se oe ap ee, OK Twenty-fifth day, fourth month of the junior earth year of the pig, the first year of En’6 [29 May 1239], presented by the Sramana Dogen, founder of the Kannon Dorit Koshdé Gokoku Monastery. Here ends the “Procedures for the Hall of Gathered Clouds of Kannon Dori K6sh6 Gokoku Monastery.”

HMORORERE, TMOKXFIDLT, OSITCDESSRY, MAIC 近代 流布 の 本 の はお り に 、 堂 主 宗 の信 四 字 を する の も の あり 。 し か あ れ ど も 、 撰 者 にあらざる こと、 し る 太 き な り 。 Soshin, the hall chief at the time, copied this document and passed It down. For this reason, the texts in circulation in recent times have at

the end the four glyphs “Hall Chief Soshin.” Nevertheless, we should know that he is not the author.

22

This colophon reflects that on the text published in the ninety-five-chapter Shobo-

genz6 compiled by Handé Kozen hk##5é4 (1625-1693).

TREASURY OF THE [TRUE DHARMA SUPPLEMENTARY

CHAPTER

3

The Lotus Turns the Lotus Hokke ten Hokke

1s EB SHE

EYE

66

DOGEN’S

SHOBOGENZO

VOLUME VII

The Lotus Turns the Lotus Hokke ten Hokke INTRODUCTION

This work represents number 12 in the sixty-chapter Shobdgenzo and appears in the ninety-five-chapter Honzan edition as number 17. The text bears an unusual set of colophons, recording that it was composed at Koshoj1, during the summer retreat of 1241, and presented to a monk named Edatsu 3% in celebration of his second tonsure. Nothing more is known of this monk, but it was in the spring of this year that Dogen’s community at Koshoji accepted a number of followers of the so-called Daruma school; and, judging from the pronunciation of his name, It 1s possible that Edatsu was a colleague of the Daruma school converts Ejo (#4 and Ekan (ge. The title theme of the essay represents Dogen’s interpretation of a verse by the Sixth Ancestor, Huineng =:#é, on the recitation of the Lo-

tus Sutra: “If your mind is deluded, the Lotus turns you; 1f your mind is awakened, you turn the Lotus.” After an introduction that treats the Zen tradition as the historical embodiment of the stitra teachings, Dogen translates the account of Huineng’s teaching on the Lotus and then proceeds in the remainder of his essay to explore what it means to turn and be turned by the Lotus. Unlike most of the Shobdgenzo texts, the discussion here is remarkably free from reference to the literature of the Chan masters; rather, it is almost wholly given over to elaborate play with the words and lines of the sutra itself — a character that amply displays the degree to which its author, the former Tendai monk, remained steeped in the text of this

scripture. Such is the pervasiveness of the play that a close translation is often quite bewildering without reference to the Chinese source and has required therefore an inordinate amount of annotation.

67

TE VEER ies!

=

Treasury of the True Dharma Eye Supplementary Chapter 3 1: HE BE ge The Lotus Turns the Lotus (NTEBAR + HIB ATMA) (Sixty-chapter edition, TOunji text)

72:487) 興 聖寺 某 甲 説 Taught at Koshoji

[S3:1] +AHERA. felt,

EROMA7EN,

MAH.

KCnicthHa=atse th - RSH

RBH OD, Ciro,

=

Ait Shea O FIRTH

7e 0), PBB B RRR e7e), PEREREAD AHHH, HOSOI, IN SCPREM A LC. RHE 72 SME EL BO READY, HSI, In Fem eee UC. MER AIZETA, +A IMATE OHRID, Migr? は ち 、 我及 十 方 、代 乃 能 知 走 事 と 欲 令 衆 、生 開 示 悟 入 せ し むる 一 時 な り 。 ある ひ は これ 普 賢な り 。 不可 思 議の 功徳 な る 法華 還 を 成就 し、 深 大 久遠 な る 阿 粗 多 維 三 薫 菩提 三 を 韻 浮 提 に 流布 せ しむるに、 三 二草 木 、 大 小諸 樹 を 能生 する 地な り 、 能 潤する あめ な り 。 法華 轄 を 所 不能 知 | CRIT ARE ZL AD Ate), PROMMVEFXILGH SSO, BUOKBSSES, BRBOER +4, BS, (ne bSeatesy, BMORBe, WEERDUTICHOS All, MGROMEN, THOCPUCMBICZIAT SRB SHO, ER iat: 区 大珠 客 、 と も に 初・ 中 REOEMME MARMERD-C. “Within the buddha lands of the ten directions” means the Lotus “only exists.”' Here, among the buddhas of the ten directions and three times, 1 The Lotus Turns the Lotus (Hokke ten Hokke 1 2##87£ 22): Hokke 1&## (“dharma blossom”)

is a common

abbreviation of Hokke kyo {£££

(Dharma

itself an abbreviated reference to the Miaofa lianhua jing WIE ERE

Blossom Sitra),

(Sutra of the Lotus

Blossom of the Wondrous Dharma; S. Saddharma-pundarika-sitra). To “turn” (ten #4) a stra means to read or recite the sutra. “Within

the buddha

lands of the ten directions”

means

(jippd butsudo chit sha, hokke no yui u nari +AMEPA,

the Lotus “only exists”

AROMA

ZY ): This

odd sentence could also be read, “* Within the buddha lands of the ten directions’ is the ‘only existence’ of the Lotus.” As he will do throughout this chapter, Dogen is playing

here with a line from the Saddharma-pundarika-sittra (Miaofa lianhua jing Wiki , T.262.9:8a1 7):

68

DOGEN’S

SHOBOGENZO

VOLUME VII

the multitude of anuttara-samyak-sambodhi, there is “turning the Lo-

tus,” and there is “the Lotus turning.” This is precisely not regressing from the “original practice of the bodhisattva path,”; it is the “wisdom of the buddhas, extremely profound and incalculable’; it is “the serene” “samadhi,” “hard to understand and hard to enter.”

十 介 方 土 、中

唯 有一

乗法 。

Within the buddha lands of the ten directions, There only exists the dharma of the one vehicle. 2

multitude of anuttara-samyak-sambodhi (anokutara sanmyaku san bodai shu (A

4, ee — 58 — 224222): Subject to two possible readings: (1) “the multitude of [buddhas, who

have attained] anuttara-samyak-sambodhi’;

(2) “the multitude of [bodhisattvas,

who aspire to] anuttara-samyak-sambodhi.” If the second reading, Dogen may have had in mind here (and in the following sentence) a line in the description of the audience for

the preaching of the Lotus Siitra (Miaofa lianhua jing WERE,

SPEEA,

Aa

T.262.9:2a2-3):

Raa HE = i — Bie PBS.

There were bodhisattva-mahasattvas numbering eighty thousand, all of whom were irreversible in [their progress toward] anuttara-samyak-sambodhi. there is “turning the Lotus,” and there is “the Lotus turning” (ten Hokke ari, Hokke

ten ari 87% 8 3 0 . {RHA Y ): Dogen here alludes to the words of the Sixth Ancestor, Huineng 242, that he will quote below, section 4: LR ERE LE BE, If your mind is deluded, the Lotus turns you; If your mind is awakened, you turn the Lotus. 3

This is precisely not regressing from the “original practice of the bodhisattva

path” (kore sunawachi, hongyé bosatsu dé no futai futen nari

AUT 7NLb,

ATS

陸 道 の 不 退 不 連 な ): り The antecedent of “this“ (orye — 4v) here is unclear; perhaps the activity of “turning the Lotus” and “the Lotus turning.” “The original practice of the

bodhisattva path” (hon gy6 bosatsu dé A-{7 £38) are the words of Buddha Sakyamuni in the Lotus Siitra (Miaofa lianhua jing RIE REK, T.262.9:4222-23): ane. FRAT Sheers en, GPR EE LB. Good sons, the lifespan attained by my original practice of the bodhisattva path 1s even now still not exhausted; it is twice the above [incalculably great] number. The expression futai futen 71k 4

(“not regressing”) is a variant of the term futaiten 7%

1% (S. avaivartika, etc.), used in reference to the bodhisattva’s attainment of “irrevers-

ibility” on the path to buddhahood. “wisdom

of the

buddhas,

extremely

profound

and

incalculable”

(shobutsu

chie

jinjin muryé iS ERE): This and the following clause are playing with the opening words of Chapter 2 of the Lotus Sitra (Miaofa lianhua jing Wik ER, T.262.9:5bb25-26):

PIPE

=iRAEMk,

SRI,

CRSRERRE,

HAY REAR A,

At this time, the World-Honored One arose serenely from his samadhi and addressed Sariputra, “The wisdom of the buddhas is extremely profound and incalculable; the gates

of their wisdom are hard to understand and hard to enter.”

S3. The Lotus Turns the Lotus

Hokke ten Hokke

j#E@HjRHE

69

As Buddha Mafijusri, it has “such marks” of “only buddhas with buddhas” that are the buddha land of the great ocean; or, as Buddha Sakyamuni, it has the appearing in this that is “I alone know its marks, as do the buddhas of the ten directions.” This is precisely the “one time” in which he “wishes to cause living beings to open, show, awaken, and enter’ [the knowledge of] “I and the buddhas of the ten directions can know these matters.”° 4 The Buddha Maifijusrt (Monjushiri butsu SC#REM FI HB): An unusual designation, not occurring elsewhere in the Shdbdgenzo, for the Bodhisattva Mafijusri; given the reference here to the (equally unusual) “buddha land of the great ocean” (daikai butsudo K (#6 +), likely an allusion to a passage in Chapter 12 of the Lotus Sutra (Miaofa lianhua 7zg 妙法 運 華 経, T.262.9:35a22-24):

個時 文殊 師 利、 学千葉 宮 目 然 踊出 。

蓮華 大 如 車 輪、 LOR EE Pe

AG ER SE,

ES REE

At that time, Mafijusri, seated on a thousand-petaled lotus as large as a carriage wheel, accompanied by bodhisattvas also seated on jeweled lotuses, spontaneously

emerged from the dragon palace of Sagara in the great ocean. “such marks” of “only buddhas with buddhas” (yui butsu yo butsu no nyoze SO MEK

Bil ($8 0) A428): The awkward English seeks to convey Dégen’s play with a passage in the Lotus Sutra; see Supplementary Notes, s.v. “Only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.” the appearing in this that is “I alone know its marks, as do the buddhas of the ten

directions” (yui ga chi ze s6, jippd butsu yaku nen naru shutsugen o shi "EFA, +7 iB IRA 72S HFA HL): The curious Chinese phrase “appearing in this” (shutsugen o shi HELE IL), which will recur below, is probably to be understood as “appearing in this world.” Further play with two other passages of the Lotus Siitra:

1) Miaofa lianhua jing WiE ERE, T.262.9:7a2 1-22: ad (5 th BSMEE SO — Se Al a BS TL, The buddhas, the world-honored ones, appear in the world for the reason of one great matter alone.

2) Miaofa lianhua jing WERE, T.262.9:6a1 8-20: RES, BieR BR. EROWE, ROOK E.

MRAM,

177

IP

Again, [the Buddha] addressed Sariputra. “The undefiled, inconceivable, Extremely profound and subtle dharma That I have attained — I alone know its marks, As do the buddhas of the ten directions.” 5 “one time” (ichiji — fF): Likely a reference to the occasion of the preaching of the

Lotus Sitra, from its opening line (Miaofa lianhua jing WiK QE, REE Sik Se UH,

IE, T.262.9:1c19):

Thus have I heard, at one time the Buddha was staying at Rajagrha, on Mount Grdhrakita.

“wishes to cause living beings to open, show, awaken, and enter” (yoku ryo shujo, kai

ji go nyii seshimuru KARA,

BAIA

Ute): Alluding to the “one great matter”

70

DOGEN’S

SHOBOGENZO

VOLUME VII

Or it is Samantabhadra.° His achieving the turning of the Lotus that is his “inconceivable merit” and his “disseminating throughout Jambudvipa” the “anuttara-samyak-sambodhi” that is “profound” and “long ago,” are the “ground” that “grows” and the “rain” that “moistens” the three herbs and the two trees, the “trees large and small.”’ “While incapable for which buddhas appear in the world; see Supplementary Notes, s.v. “Buddhas, the world-honored ones, appear in the world for the reason of one great matter alone.” “J and the buddhas

of the ten directions can

know

these matters”

(ga gyi jippo

butsu, nai n6 chi ze ji RR+AHB. JOHEMES): Quoting the Lotus Sutra at Miaofa lianhua jing BOE ERK, T.262.9:5¢21-24:

が無量 億 、落 行 此 諸 道 巳。 道 場 得 成 、果 我己 花 知見 。 如 赴 大 果報 、 種 種 性 相 #. KATA, HEA ES. For incalculable kotis of kalpas,

Having practiced these ways. At the place of awakening, attaining the fruit, I knew everything completely. Such great effects and recompense, The manifold meanings of natures and marks — I and the buddhas of the ten directions Can know these matters. 6

Samantabhadra (Fugen #):

The bodhisattva who vows (in Chapter 28) to pro-

tect the Lotus Sutra (Miaofa lianhua jing WHEE REE, T.262.9:61c14-20): EEE, RGU IASI, POURRA. IRA RT mile Fe. 備 Pee eS. take, HAR, HREM, TPEMRERRAlR. K 巳 成就不可 思 議 功徳 深 大 慈 悲。 HEATER ERS HES Bee. MAeFere 通 之 願守護赴 綴 。 “World-Honored One, now, with my spiritual powers, ! shall protect this sutra. After the extinction of the Tathagata, I shall disseminate it widely throughout Jambudvipa and not let it disappear.” At that time, Buddha

Sakyamuni

praised him, saying, “Excellent.

Excellent.

Sa-

mantabhadra, in protecting this siitra, you will cause joy and benefit to many living beings. You have achieved inconceivable merit and profound great compassion. Long ago, you brought forth the aspiration for anuttara-samyak-sambodhi and made this spiritual vow to protect this siitra.” 7

three

herbs

daishé shoju =5

and

7K,

the two

trees, the

K/) aR):

“trees

large

and

small”

(sanso6 niboku,

Allusion to a passage in Chapter 5 of the Lotus

Siitra on the one teaching that nurtures the three vehicles of sravaka, pratyeka-buddha,

and bodhisattva, both the Great and Small Vehicles (Miaofa lianhua jing WIE EK, T.262.9:19a27-b6):

ms, BINS PREER, WBS Hee, $2, BEAM BITATER, RSG Bet BE) $R/) SE, PRP MPR PRE, KIRK EKRAR, 有 所 。受 一 雲 所 雨 、 移 其 種性 面得生長 。 華 菓 敷 。殴 難 草木 各有 差別 。 迎 葉 堂知 。 Kasyapa, it is like types of medicinal rivers, valleys, and cover the threefold

Rite R Re TA hme, ik tA), SELES 一 地 生所 一 所 雨 潤。 血 諸

the grasses, trees, thickets, and forests, as well as plants of diverse names and colors, that grow in the lands of the threefold great chiliocosm. Dense clouds great chiliocosm, and at one time it rains everywhere,

the various mountains, completely moistening

S3. The Lotus Turns the Lotus

7如 o んんe 7e7 7o ん ん e

of being known,” they are just his practice” of the turning of the Zotus.? ination had not yet ended, he came Peak.’ Samantabhadra’s arrival was World-Honored One, with light from

法華 法華 轄

71

“achievement” of the “exhaustive Though Samantabhadra’s dissemto the great assembly on Vulture acknowledged by Sakyamuni, the his white tuft of hair.'°

equally the grasses, trees, thickets, and forests, as well as the medicinal plants. Those with small roots, small stems, small branches, and small leaves; those with medium

roots, medium stems, medium branches, and medium leaves; those with large roots, large stems, large branches, and large leaves — the trees great and small receive it according to whether they are tall, medium, or low. From the rain of a single cloud,

they grow in keeping with the nature of their seeds, and their blossoms open and fruit ripens. Although grown on a single ground and moistened by a single rain, the grasses and trees are different. See Supplementary Notes, s.v. “Dharma rain,” “Roots, stalks, branches, and leaves, flowers and fruit, lustrous and colored,” and “Three vehicles.” 8 “While incapable of being known” (sho fund chi ni Ftr7-HEMIIC): A phrase seeming to function as an adverb modifying “achievement of the exhaustive practice” (jingyo

jOju #811 AKHE). Dogen is again alluding here to the opening lines of Chapter 2 of the Lotus Siitra (Miaofa lianhua jing WEBER, T.262.9:5b25-c1): AAP BES BRAT Me. SSAA, PHB RERRE, KSA REAP A. QI RES? RATE A, PTO, RS RLU Tl Baa. ETTa (Rea, Bie eH, MERA AK REA AT a REAR, At this time, the World-Honored One arose serenely from his samadhi and addressed Sariputra, “The wisdom of the buddhas is extremely profound and incalculable: the gates of their wisdom are hard to understand and hard to enter. It is not something capable of being known by any sravaka or pratyeka-buddha. Why is this? The buddhas have been close to innumerable hundreds of thousands of myriads of kotis of buddhas; they have exhaustively practiced incalculable dharmas of the way of the buddhas, with courage and vigor, for which they are universally renowned. They have achieved the extremely profound, unprecedented dharma, and their intentions in according their explanations of it to what is appropriate are hard to understand.” 9

he came to the great assembly on Vulture Peak (Rydzen no daie kitaru #\U®

K®@X 7-4): Reference to the opening of Chapter 28 of the Lotus Siitra, in which the Bodhisattva Samantabhadra arrives at Vulture Peak (Rydzen #£\L1), where the sitra is

being preached (Miaofa lianhua jing WIEBE, T.262.9:61al 1-13): AZAR SUE, meee, ase CMAs. Arriving at Mount Grdhrakita in the Saha world, he bowed to Buddha Sakyamuni,

circled him seven times to the right, and addressed the Buddha, saying.... 10 light (byakugd thirty-two texts read

from his white tuft of A) refers to the circle marks of a great being. byakugé kos6 AE 5¢F8

hair (byakugd komyo A565): The “white tuft” of hair between the eyebrows (S. urna), one of the The English here follows Kawamura, where other (“radiant mark of white tuft’[?]), an unusual expres-

sion, perhaps corrupted from the common byakugdés6 ké A EFAS (“light from his white tuft mark”). In either case, Dogen may be recalling here the opening lines of Chapter 24

of the Lotus Siitra (Miaofa lianhua jing WIEBE, T.262.9:55a23-24): fa Ap RE PER. KATE SZICFA, RI EPEC. RR RO /\ BAR Fae >Re BTR... | RR ee CA a 照其 國 。 At that time, Buddha Sakyamuni, emitting light from his topknot, the mark of a great

72

DOGEN’S

SHOBOGENZO

VOLUME VII

While Sakyamuni’s buddha assembly was not yet half over, Mafijusri “presumes” that there will be a turning of the Zotus that quickly confers a prediction on Maitreya.'' Samantabhadra, the buddhas, Mafijusri, and

the great assembly — all are the paramita of knowledge and insight regarding the turning of the Lotus, good in the beginning, middle, and end.

[S3:2] {2:488} この ち の ‘h-

ゆえ に 、 唯 以 一 乗、 劉 一 大 事と し て 出現 せる な り 。 この 出現 、 す な は 一 大 事 るな が ゆえ に 、 MER. JUREZTH. YKBT LEH ARO, FB 法 か 、 な ら ず 一 修 乗 に てし 、 MERA D CHEMICALS ze0, ae CH, BOBROMPBICKBt UD, RPE RlcmRe LAZY,

Therefore, they have “appeared” to represent the “one great matter” “only with the one vehicle.”'> Since this “appearance” Its itself “the one being, and light from the white tuft mark between his eyebrows, illuminated all the buddha worlds in the eastern quarter equal to the sands of a hundred eight myriads of kotis of nayutas of Ganges Rivers. ... The light from the white tuft of hair of Buddha Sakyamuni illuminated that entire realm. 11

While Sakyamuni’s

buddha assembly was not yet half over (Shaka no butsue,

imada nakaba ni arazaru ni FEMOBE.

VERRALL

Hb SOc):

Mafijusri’s

prediction of Maitreya’s buddhahood occurs in the very first chapter of the Lotus Sutra

(Miaofa lianhua jing WYER, HR ER. 4 AT.

T.262.9:5b12):

Thereafter, he will become a buddha, With the name Maitreya.

Mafijusri “presumes” (Monju no ison S8ROVET): Likely recalling Mamjusri's presumption, in Chapter 1, that Buddha Sakyamuni was about to preach the Lotus Siitra; see Supplementary Notes, s.v. “Dharma rain.”

12 pdramita of knowledge and insight regarding the turning of the Lotus (hokke

ten o chiken haramitsu id 38¢4 % Al (LIK): An odd turn of phrase, likely suggested by a sentence in Chapter 2 of the Lotus Sitra (Miaofa lianhua jing Wik ERE,

T262.9:$c3-4):

ROK TPM RRER,

SORE,

The tathagatas are fully endowed with the padramitas of skillful means, and knowledge and insight. good in the beginning, middle, and end (sho chi go zen #)) + ‘F + {###): Variation on a common description of the buddha dharma, found in the Lotus Sutra and many other scriptures; see Supplementary Notes, s.v. “Good in the beginning, middle, and end.” 13.

they have “appeared” to represent the “one great matter” (i ichidaiji tosh-

ite shutsugen seru nari -K#&

UTHEL S78 9 ): The translation takes the un-

expressed grammatical subject to be the members of the Lotus assembly mentioned at the end of section 1, but it might also be understood as Buddha Sakyamuni (or bud-

dhas more generally). This clause reflects the sutra at A772o/2 77277zg /7g 妙法 蓮華 経. T.262.9:7a2 1-22:

Bits (9B tit BSE LA —

SF

a a

BA ML,

S3. The Lotus Turns the Lotus

Hokke ten Hokke

j##E@HjE3%

73

great matter,” it is said, “only buddhas with buddhas can exhaustively investigate the real marks of the dharmas.”'* Those dharmas, being invariably “the one buddha vehicle,” “only buddhas” are definitely “exhaustively investigated” by “only buddhas.” The buddhas, the seven buddhas, are “exhaustively investigated” by buddha after buddha and

achieved in Buddha Sakyamuni. [S3:3] 西 天 ・答 東 震 量 にいた る 、 十 方 修 土 中な り 。 三 す な は ち 究

書 て に ある 唯條 一

十 三 大祖 鑑

乗法 な 。り 唯 以 さだ の め て 一

牧 師 にいた る も 、 大 事な る 、 一人

乗

な り 。 い ま 出 現 於 な 世 り 、 出 現 於 な 此 り 。 青 原 の 修 風 、 い にま つ た は れ 、 南 獲 の 法 門、 よ に 開演 する 、 み な 如 來如 連 知 見 な 。 り ま こと に 、 MEPS 3 美 な 、り 書 人 、 人 嬉の 開示 悟 入 な 、り と 法華 還 べし す 。 これ を 妙法 蓮華 L も な づく 、 教 若 薩 法 な 。り こ れ を 諸 法 と づけ な きた れる ゆえ に 、 法 華 を 國 土 と し て 、 哉 山 、も 虚 空 もあり 、 大 海 あり も 、 大 も地 あり。 こ れ は す な は ち 買 相 な り 、 如 是な り 、 法 住 法 位 な 、り 一 大 事 因 和 な り 。 飾 之 知 見 りな 、 世 相 常 住 な 、り 如 買な り 、 如 來 量 りな 、 甚 深 無 量 りな 、 諸 行 無常 りな 。 法華 三昧 な り 、 種 迎 牟 尼 俺な り 、 軸 法 華な り 、 法 華 還 りな 、 正法眼 涯混 名 妙 心な り 、 現身 度 生な り 。 授記 作 人大 な る 保 任あり 、 住 持あり 。 From Sindhu in the West to Cinasthana in the East is “within the buddha lands of the ten directions”; down to the Thirty-third Ancestor, Chan Master Dajian, is also the dharma of the one vehicle of “only buddhas,” “exhaustively investigated.”!> “Only with” 1s definitely “the one buddha vehicle” that is “the one great matter.”'® Now, it is “appearing 1n the The buddhas, the world-honored ones, appear in the world for the reason of one great matter alone. “only with the one vehicle” (yui i ichijo 4"ELA— 3€): From the concluding verse of Chap-

ter 2 of the Lotus Sitra (Miaofa lianhua jing WEEE, below, substituting yz 唯 for the Sutra's /2z 但 ): 普 告 諸 大 衆 、 但 以 一 乗 道 、 教 化 諸 菩 、共 無 衣 聞弟子 。

T.262.9:10b5-6, here and

I widely proclaim to the great assemblies, Only with the path of the one vehicle, I instruct the bodhisattvas; I have no Sravaka disciples. 14.

“only buddhas

with buddhas

can exhaustively investigate the real marks

the dharmas” (yui butsu yo butsu, nai n6 gijin, shohd jissé MERA EL OR, TOREFLRE,

of

i

法

寅 相 ): See above, Note 4.

15

down to the Thirty-third Ancestor, Chan Master Dajian (sanjisan so Daikan

zenji ni itaru =+ =o KETHEMICV 72 4): Le., the lineage of thirty-three ancestors, from the First Ancestor, Mahakasyapa, down to the famous Sixth Ancestor, Huineng &

能 . See Supplementary Notes, s.v. “Buddhas and ancestors.” “Chan Master Dajian” ifm is Huineng’s posthumous honorific title. 16 “Only with” (vui i MELA): Dogen here creates a novel nominative, borrowed presumably from the phrase “only with the one vehicle” (yui i ichijo "ELA—ZE), quoted in the previous section.

74

DOGEN’S

SHOBOGENZO

VOLUME VII

world”; it is appearing in this.'’ The buddha style of Qingyuan transmitted now, the dharma gate of Nanyue proclaimed in the world — they are both “the Tathagata views as they really are.”'® Truly, the Lotus must turn as “only buddhas with buddhas” are “exhaustively investigating,” and successor buddhas and buddha successors are “opening, showing, awakening, and entering.”'’ This is also called the “Sutra of the Lotus Blossom of the Wondrous Dharma”, it is the “dharma taught to bodhisattvas.””° Because this has been called “the dharmas,” taking the Lotus as their land, there are Vulture Peak and empty space; there is the great ocean; there is the whole earth.?! 17 “appearing in the world” (shutsugen o se WEES tk); appearing in this (shutsugeno shi WEF tL): See above, Note 4. 18 buddha style of Qingyuan (Seigen no butsufi GRO 6/R\); dharma gate of Nanyue (Nangaku no homon PA%KOIEFA): L.e., respectively, the Caodong # {la tradition descended from Qingyuan Xingsi 青 原 行 思 (d. 740), and the Linji ER? tradition from

Nanyue Huairang Pa 2k fa (677-744). “the Tathagata views as they really are” (nyorai nyojitsu chiken 203208 Al 5): From Miaofa lianhua jing WEE HEE, T.262.9:42c13: AO AOE = FR ZB, The Tathagata views the marks of the three realms as they really are. 19 successor buddhas and buddha successors (chakubutsu, butsuchaku tat. ii): I.e., the members of the lineage of ancestors. 20

14

This is also called the “Satra of the Lotus Blossom of the Wondrous Dharma”;

it is the “dharma taught to bodhisattvas” (kore o Myoho renge kyo to mo nazuku, kyo

bosatsu h6é zg77 これ を 妙法 蓮華

L DROS.

教菩薩

法な り ): Recalling Mamjusri'*s

conjecture that the Buddha was about to teach the Lotus Sitra (Miaofa lianhua jing 妙 法 運 華 経, T.262.9:4b17-18):

AEM.

GARR E RARE,

Bwikiee,

ACER,

HATES.

Therefore, I conjecture that today the Tathagata will preach a sutra of the Great Vehicle, called the Lotus Blossom of the Wondrous bodhisattvas, which the buddhas bear in mind. 21

Dharma,

a dharma taught to

Because this has been called “the dharmas” (kore o shoho to nazukekitareru yue

7 これ を諸

法 と づけ な きた れる ゆえ に ): Likely a reference to the famous passage in

which Sakyamuni explains the diffculty of his teaching (4772o72 /72z7zg

pg 妙法 蓮華

A, T.262.9:7a1 7-21):

SAH, aeanie,

TEA AR RE, ATLA, FRR FRE all ZATREAR MEA aa DHE MZ.

eA

KS

BS Fe

Sariputra, the intention of the buddhas’ appropriate preaching of the dharma is hard to understand. Why? I expound the dharmas by innumerable expedients and various means, parables, and expressions. This dharma is not something that can be understood by reason and discrimination; only the buddhas can know it. taking the Lotus as their land, there are Vulture Peak and empty space; there is the

great ocean; there is the whole earth (hokke o kokudo toshite, Rydzen mo, kokit mo ari,

daikai 77O 97 の gc 72o g77 法華 を國 土 と てし 、 起

山も 、 虚 空 もあり 、 大

海 あり も 、

大 も地 あり): Given the context, probably not simply that the siitra content covers these

S3. The Lotus Turns the Lotus

This is the “real marks”;

Hokke ten Hokke

it is “such”;

jK3##ajE#

75

it is the “dharmas abide in

their dharma positions”; it is the “reason of one great matter.””? It is the “knowledge and insight ofa buddha”; it is “the marks of the world ever abiding” it is “as they really are”; it is the “lifespan of the Tathagata”; it is “extremely profound and incalculable.”* It is “compounded things are impermanent”; it is the “Lotus samadh1’; it is Buddha Sakyamuni; it is “turning the Lotus”; it is “the Lotus turning.”** It is the “treasury of the true dharma eye, the wondrous mind of nirvana,” it is “manifesting a body to deliver living beings.”” places but that its preaching occurs everywhere. Dogen seems here to have moved the meaning of “the dharmas” (shoho sf) taught by the buddhas from the “teachings” to all “phenomena.”

22 This is the “real marks” (kore wa sunawachi jiss6 nari AUT 7eLbATAZ ”) ): See above, Note 4. The antecedent of “this” (kore = %V) throughout this passage is uncertain; perhaps most likely, the teachings of the ancestral masters of Zen, also called the Lotus Sitra. “such” (nyoze Rie): See above, Note 4.

“dharmas abide in their dharma positions” (hd ji

97 法

住 法 位 ): The English here

renders a traditional reading of a line in the Lotus Siitra much cited by Dogen. See Supplementary Notes, s.v. “Dharmas abide in their dharma positions.” “reason of one great matter” (ichi daiji innen —K #Rikx): See above, Note 4. 23

“knowledge and insight of a buddha” (butsu shi chiken {#2 #0 5L): See above,

Note 5,

“the marks of the world ever abiding” (ses6/97Z 世相 常住 ): See above, Note 22. “as they really are” (nyo jitsu 204): See above, Note 18. “lifespan of the Tathagata” (nyorai juryo WR

Sitra (Miaofa lianhua jing Wi IE,

&): Title of Chapter 16 of the Lotus

T.262.9:42a29), in which Sakyamuni reveals the

extraordinary length of his lifespan. “extremely profound and incalculable” (jinjin muryo #178 24

“compounded

things are impermanent”

B): See above, Note 8.

(sogyo 7z77の0 諸 行 無常 ))An cxtrcmec-

ly common phrase, found throughout the Buddhist literature (though not in the Lotus Sutra).

“Lotus samadhi” (hokke zanmai {3 =): A concentration mentioned in Chapter 24 of the Lotus Siitra (Miaofa lianhua jing WEEE, T.262.9:55a27, 56c1), the name of which was adopted for a meditation ritual in the Tiantai school. 25

“treasury of the true dharma eye, the wondrous mind of nirvana” (shdbogenzo

ze7g7 7yOs777 正法 眼 蔵混 盤妙 心): Reference to the words of Buddha Sakyamuni describing what he was transmitting on Vulture Peak to the First Ancestor, Mahakasyapa: the essence of the Buddhist teaching, handed down through the lineage of the buddhas and ancestors. See Supplementary Notes, s.v. “Treasury of the true dharma eye.” “manifesting a body to deliver living beings” (gen shin do sho #14): Likely an allusion to the thirty-three manifestations of the Bodhisattva Avalokitesvara taught in

Chapter 25 of the Lotus Siitra, the description of which (at Miaofa lianhua jing WiESE 華 経, T.262.9:57a23ff) begins,

76

DOGEN’S

SHOBOGENZO

VOLUME VII

It maintains, it sustains, the “bestowal of the prediction of becoming a buddha.’””° *

KK OK

[S3:4] {2:489} ARS BBE ES BRIN REE Kr ARR O SIC REC Ea VOX, AODbSEBT, DHIEBES BRATOO eETCCHaFTRBRO,祖 VIE, KEOSBMICKBISE SD, 経 を え ざ らん は 、 と が を し る に も お よ ば さら ん 。 法 達 いは く 、 敬 人 は 愚 鈍な り 、 従 来、 た だ 文字 に まかせ て 褒 念 す、 い か で か 宗 趣 あき を ら め ん 。 祖 い は 、く なん ぢお ここ ろ み に 一 遍を AT べし、 わ れ、 な ん ぢお が た め に 解説 せん 。 法 達 、 な す は ち 論 経す。 方便 品に いた り て 、 祖 い は 、く と ど ま る べし 。 この 経 は、 も と 因 線 出世 を 宗旨 と せ り、 た と ひ お ほ く の 警 只 を くも と こ、 れ よ りこ ゆる こと な し 。 何者 因 et いふ 、 に 唯 一 大 事な り 。 唯一 大 事 、は 即 人 看 知見 な 、り 開 示 悟 入な り。 お の づか ら SA LZR ERA, RBEEREO, A BWEESC ATL, MRA. AAA DAY, PDAMRTLHOTBICVME With this, we should turn the Lotus of “at one

time, the Buddha was staying.” Turned by “opening, showing, awakening, and entering,” we “earth-spring”; turned by the “knowledge and insight of a buddha,” we “earth-spring.” At the time of this turning the Lotus, we have “the mind is awakened” of the Lotus; we have the Lotus

of “the mind is awakened.” Again, “beneath” means “in space.” This “beneath” and this “space” are turning the Lotus, are the “lifespan of the Buddha.” We should turn the Lotus so that the buddha’s lifespan, and the Lotus, and the dharma realm, and the single-minded appear beneath and appear in space.” Therefore, the “space beneath” means the appearance of turning the Lotus. At this time, more generally, in turning the Lotus, we make it into “the three herbs”; in turning the Lotus, we make it into “the two trees.””’ The father is young while the children are old: No one in the whole world would believe it.

72

“disbelief of the world” (yo no fushin tt (a): Allusion to the line in Maitreya’s

verse (Miaofa lianhua jing WiEREE, T.262.9:42a14): BAT MMi. No one in the whole world would believe it. 73

That the world does not believe is the time of the Lotus (yo no fushin naru wa,

hokke no ji nari tO Ma72 StL,

ERED HFZE Y ): Perhaps to be understood as saying

that, even at the time the Lotus Siitra was preached, people did not believe in it. Alternatively, it could be read as a reflection of the siitra’s repeated claims to be a beacon of dharma in dark times of disbelief. 74

we should turn the Lotus of “at one time, the Buddha was staying” (ichiji butsu

jit o ten Hokke su beshi —W GRE % #414 # FT ~ L): Perhaps meaning that we should turn the Lotus as it was originally taught by Buddha Sakyamuni on Vulture Peak; from the

opening line of the siitra (Miaofa lianhua jing WYRE RE, T.262.9:1¢19-20): Qe, EES SWE. BK aR MB. Thus have I heard. At one time, the Buddha was staying on Mount Grdhrakita, at Rajagrha, together with a great bhiksu assembly of twelve thousand.

75 “beneath” means “in space” (gehé to iu, sunawachi kichit nari FA EWS, FT Zeyh & ZEA 7p Y) ): Reference to a line of verse in Chapter 15 of the Lotus Siitra, in which the Buddha describes the subterranean dwelling place of his bodhisattva disciples who

sprang from the earth (Miaofa lianhua jing WHERE, T.262.9:41b20): TERE TER, PAZEAE, They dwell in space beneath The Saha world. 76 the single-minded (isshin —-Ly): Taken here as a reference to those “wishing single-mindedly to see the Buddha” (q.v., above, Note 51). 77

we make it into “the three herbs” (sans6 narashimuru koto ari =

7%

LteS

94

DOGEN’S

SHOBOGENZO

VOLUME VII

We need not anticipate having awakening; we need not be doubtful of lacking awakening.” The time when we turn ourselves and bring forth bodhi, that is “the south.”” This attaining the way is originally the Vulture Peak that assembles in the south; it is the Vulture Peak always turning the Lotus.*° There are buddha lands in the ten directions that assemble in empty space; they are “separate bodies” that turn the Lotus. Since they turn the Lotus as the buddha lands in the ten directions, there is nowhere that a

single infinitesimal dust mote can enter. There is turning the Lotus of “form ts itself emptiness”; it 1s not “whether withdrawing or emerging.”®' There is turning the Lotus of こと あり): we make it into “the two trees” (nimoku narashimuru koto mo ari —7K78 © しゆる こと も あり): Perhaps meaning something like. “we make it [i.e., the dharma] applicable to followers of the three vehicles”; see above, Note 7. 78 We need not anticipate having awakening (ukaku to matsu beki ni arazu A 覚 と まつ でき に あら ず): It is unclear whether “awakening" in this and the following phrase refers to the spiritual state of the one turning the Lotus or the “three herbs” and “two trees” for whom the Lotus is being turned. 79 “the south” (nanpéd F477): Likely a reference to the Stainless (S. vimala) world in the south where the daughter of the dragon king attained buddhahood, as recounted in Chapter 12 of the Lotus Sutra (Miaofa Mankwe a 妙法 蓮華 経 ,T.262.9:3Sc16-19):

BRS HAE, QA ZEA TL. 華 成 等 正 覚、 三 十 二 相 八十 種 好 、 ee

47. BIGERS A Peet, COR EIB.

AA ERE

At that time, the assembly saw the dragon daughter suddenly become a male, equip herself with the practices of the bodhisattva, go to the Stainless world in the south, sit upon a jeweled lotus, attain perfect awakening, with the thirty-two marks and eighty auspicious signs, and universally expound the wondrous dharma for the sake of all

living beings in the ten directions. 80 This attaining the way is originally the Vulture Peak that assembles in the south (kono j6dé, motoyori nanpé ni shite suru CyOze7 7 の 7 この 成道 、 と も より 南方 ("eT 4 Bil Ze Y ): Some readers take this odd claim to mean something like, “this attaining the way originally [takes place on] Vulture Peak, where [the audience] assem-

bles in the south.” The translation here assumes that Dégen is personifying Vulture Peak and the following “buddha lands of the ten directions” as themselves turners of, and assembled audience for, the Lotus Sutra. 81 “form is itself emptiness” (shiki so ん zz ze ん 7 色即是空 ): This and the line in the following sentence, “emptiness is itself form” (ki soku ze shiki 空 即 赴色 ), are best known from the Heart Sitra: see Supplementary Notes, s.v. “Form is itself emptiness; emptiness Is itself form.”

“whether withdrawing or emerging” (nyaku tai nvaku shutsu 471844): This phrase and the expressions in the following two sentences, “there is no birth or death” (mu u shéji #24 E3€), “existence in the world” (zaise 7E tt), and “extinction” (metsudo RE) are drawn from a passage in Chapter 16 of the Lotus Siitra (Miaofa lianhua jing WEE

#242 T.262.9:42c13-15):

AR, WERE,

RAVER, BTM, IRE ER, JERSE

S3. The Lotus Turns the Lotus

Hokke ten Hokke

jESE#HiE3E

95

“emptiness is itself form’; it is “there is no birth or death.” We cannot call it “existence in the world”; could it be only “extinction”? His being a friend of mine is my being a friend of his.’ Because we should not forget the etiquette of friendship, we should exhaustively investigate well the occasion when “the jewel in the topknot” is given, when “the jewel in the robe” is given. There is a turning of the Lotus in which the “jeweled stupa” ts “before the Buddha”; it is “five hundred yojanas in height.’’** There is a turning of the Lotus of the buddha seated inside the stupa; it is “two hundred fifty yojanas” in size.® There is a turning of the Lotus of “springing forth from the earth and hovering in space”: the mind has no obstruction; form 非 如 非 異。 不 如 三 界見 於三界 。 The Tathagata views the marks of the three realms as they really are: there is no birth or death, whether withdrawing or emerging; there is also no existence in the world or extinction; they are neither true nor false, neither the same nor different. He does not view the three realms as [those in] the three realms view them.

82

His being a friend of mine is my being a friend of his (ware ni shinyi naru wa,

ware mo kare ni shinyit nari PACHA,

DVEAMMCHMABK7E Y ): The implica-

tion here is unclear. Some would take the pronoun kare 741 as referring to the Buddha;

but elsewhere (in his “Shdb6genz6 zazen shin” E/E AR wee A4i fsx), DOgen uses this same expression to exemplify the logical interdependence of two terms, and it may be that here too he is simply personifying the mutual entailment of the phrases “form is emptiness” and “emptiness is form.” 83

“jewel in the topknot” (keiju 222k); “jewel in the robe” (eju EK): Allusion to

two parables in the Lotus Sutra. The former term refers to the jewel in a king’s topknot, which marks his royal status and, therefore, cannot casually be given away; it is used in Chapter 14 of the siitra as a metaphor for the teachings of the Lotus. The latter term alludes to the parable, in Chapter 8, in which the hitherto unrecognized truth that the Buddha’s followers can themselves become buddhas is likened to a gem sewn bya friend into the robe of a sleeping pauper. See Supplementary Notes, s.v. “Jewel in the topknot,” and “Jewel in the robe.” 84 the “jeweled stupa” is “before the Buddha” (butsu zen ni hoto aru AIC EES & 4): Allusion to the opening lines of Chapter 11 of the Lotus Sutra (Miaofa lianhua jing 妙法 運 華 経, T.262.9:32b16-18):

GAIA

CHE,

Rhea,

MRO BHA,

従 地踊

出 住 在 空中 。

At that time, there was before the buddha a seven-jeweled stiipa, five hundred yo-

janas in height and two hundred fifty yojanas in breadth. It sprang from the earth and hovered in space.

“five hundred yojanas in height” (kd gohyaku yujun tf 4. AJ): The yojana (yujun 由 旬 ) is a measure of distance, varying greatly depending on the source, ranging from roughly 4.5 miles to twice that number (thus, yielding a stupa 2250-4500 miles in height, extending far into the earth’s exosphere). 85 the buddha seated inside the stipa (tochii ni butsuza suru fPIC PBA T 4): Reference to Buddha Prabhitaratna (Taho butsu 4 #4), who vowed that after his nirvana, his sttipa would appear wherever the Lotus Siitra was preached. (Miaofa lianhua jing ky

法

運 華 経, T.262.9:32c8ff.)

96

DOGEN’S

SHOBOGENZO

VOLUME VII

has no obstruction. There is springing forth from space and hovering in the earth: it is obstructed by the eye; it is obstructed by the body. *° There is Vulture Peak inside the stiipa; there 1s a jeweled stupa inside Vulture Peak. The jeweled stiipa makes a jeweled stiipa in empty space; empty space makes empty space of the jeweled stiipa.®’ The old buddha inside the stiipa shares his seat with the buddha of Vulture Peak; the buddha of Vulture Peak verifies his verification with the buddha inside the stupa.“ When the buddha of Vulture Peak enters verification inside the sttipa, even while being the secondary and primary recompense of Vulture Peak, he enters the turning of the Lotus.®” When the buddha inside 86

springing forth from

chichin HE ZEIRKH,

EEX):

space and hovering in the earth (ju ku yu shutsu, ji zai

Dogen’s play with the preceding sitra line. If we take

“earth” and “space” (or “sky”’) as metaphors, we might read the sitra’s line as representing “form is emptiness,” and Dogen’s reversal as “emptiness is form”; in the former, the turning of the Lotus is unobstructed by “mind” and “form”; in the latter, it is defined by “eye” and “body.” obstructed by the eye (manako ni mo saeraru £78212} S64):

Dogen regularly

uses the pattern “obstructed by X” in the sense “defined by X,” “identified with X.” The

expression “obstructed by the eye” occurs elsewhere in his writing, probably inspired by a saying of Fayan Wenyi 7H Xf (885-958) that Dogen records in his shinji Shobo-

genzo la F IEVEARRK (DZZ.5:186, case 111); see Supplementary Notes, s.v. “Obstructed by the eye.” 87

The jeweled stipa makes a jeweled stipa in empty space; empty space makes

empty space of the jeweled stapa (616 wa kokit ni hdté shi, kokii wa hotd o kokit su & PELE ZE(C PRES LE ZEIL EES 4 HE ZET ): Dogen here invents the verbs hdré shi FEES L and kokit su e223; hence, more literally, “the jeweled stiipa jewel-stipas in empty space; empty space empty-spaces the jeweled stiipa.”

88

The old buddha inside the stipa shares his seat with the buddha of Vulture

Peak (tdchit no kobutsu wa, za o Rydzen no hotoke ni narabe }E PO HBL, 山 の ほ と け に な らぶ):

WEA HE

Reference to the famous scene in which Buddha Sakyamuni

joins Buddha Prabhitaratna inside the latter’s sttipa (Miaofa lianhua jing WIRE RER, T.262.9:33c5-8):

BAFS Ei REE POE, RRP, MPFeS, aE, BIRR ARE HR, AGES PASE RE IERAS,

APE.

TRI

At that time, Buddha Prabhitaratna shared half his seat within the jeweled stupa with Buddha Sakyamuni, saying, “Buddha Sakyamuni, you may have this seat.” Thereupon, Buddha Sakyamuni entered that stiipa and sat cross-legged on half the seat.

the buddha of Vulture Peak verifies his verification with the buddha inside the sti-

pa (Rydzen no hotoke wa, sho o téchit no hotoke ni shésu BIWUOIK &ttlL,

HAIG AO

(Z & (F(C#ET): Or, perhaps, “verifies verification in the buddha inside the stiipa.” 89

even

while

being the secondary

and

primary

recompense

of Vulture

Peak

(Ryézen no e shé nagara #\UM{K » 1E7¢25%): Le., even while remaining himself as the buddha of Vulture Peak. “Secondary and primary recompense” (eshé {4K IE) is a standard Buddhist term for the results of past karma reflected respectively in the circumstances into which one is born and the mental and physical makeup of the person; see Supplementary Notes, s.v. “Secondary and primary recompense.”

S3. The Lotus Turns the Lotus

Hokke ten Hokke

jK3##9jE#

97

the stiipa springs out at Vulture Peak, even while from an ancient buddha land, even while long extinct, he springs out.”° “Springing out” and “entering the turning” are not to be learned from common people or the two vehicles; we should study the turning of the Lotus. “Long extinct” is an adornment of verification belonging to a buddha land. “Inside the stupa” and “before the buddha,” “the jeweled stiipa” and “empty space” — they are not Vulture Peak; they are not the dharma realm; they are not half of it, they are not the whole realm. They have nothing to do merely with their “dharma position”; they are merely “nonthinking.””!

[S3:18] {2:496} TY. mm amk, REICH, MRE OB RHE DOD, RHEE EB re SD REE HD BRHLIBIMERTROBKESDO., GEHRIG D> Feo PA )pHE, MEDSBRDN, —DOFAOBXOODHOT, Litb CV ae Bib t bOBTRL, =MTCCINeAF, BMORDS

な り 。

然 あれ ば 、 巳 然 十 度 、 も い まだ 國 師の

こと な し。 い た づら な る 西川 と 天津

狐

子 な り い 、 か に し て か 國

理 あ 、 きら けし 。 老

、と 競

心 をみず 、 國 ・渡 導 多

師の

心に 通ずる

と の にみ た は むる る 野

を 師 見 。ん 又、 國 の 師 在

遍 をみる べから ざる

僧 今 いづれ の 上 慶に かある、 と 三た び

道

問 に こ、 の こと ば

を きか ず 。 若 きく し こと あら ば、 た づ ぬ べし、 き か ざれ ば 貴 する 過 な り 。 三蔵 、 若 し 修法 を な ふ ら こと あり せ ば 、 國 帥の こと ば を きか まし 、 國 師 の 身心をみる こと あら まし 。 ひ ご ろ 介 法 を な ら は ざる が 故に 、 人 中 ・ 天 上 の 導師 うま に あれ ふと い へ ども、 い たづら に すぎ ぬる な り 、 あ は れ む べし 、 か な し むべ し。 お ほ よ そ 三 蔵の 學 者 、 かい で か 俺 祖 の 行 履 お に よ ば ん 、 Hl 師の 民 際を し らん 。 況 、や 西 天 の 論 師 よび お 人 生 寺 三蔵 、 た えて 國 師 の 行 履 を し る べから ず 。 三蔵 の らん し こと は 、 天 も帝 し る べし 、 論 師 し も る し 。 論 ・師 天 し帝 らん こと 、 補 の 鹿 智 力 、お よ ば ざら ん や 。 十 聖 三 賢 も 、 お よ ば ざら ん や 。 國 師の 身心 は、 天 も帝 し る べから ず 、 補 席 いま も だ あき ら め ざ る 也 。

し 。 我が 大 師 さる な り 。

身心 を 條 家 に

得 の尊 法

論ずること 、 か く の ご と し 。

い 、 まだ 二乗 ・ 外 道

等の 野

し る 太 し 、 信 ず べで

狐の 精 に 、 は お な じ か ら

That is, in the way of the buddhas, all the earth is mind; it does not

change in arising and ceasing. All the dharmas are mind; we should also study all the mind as the spiritual powers.*' Since the Tripitaka Master does not see this, he is just the spirit of a fox. Thus, in the previous two times as well, he never sees the mind of the National Teacher, he does not

know the mind of the National Teacher. He is a fox cub just idly playing around at Xichuan and Tianjin, boat races and monkeys. How could he see the National Teacher? Again, the reason that he cannot see the whereabouts of the National Teacher is obvious. Asked three times “where’s this old monk right now?” he does not hear these words. If he heard them, he could have inquired about them; since he did not hear them, he missed them. Had he learned the buddha dharma, the Tripitaka Master would have heard the words of the National Teacher, would have seen

the body and mind of the National Teacher. Because he did not regularly learn the buddha dharma, though he may have been born to meet a guide of humans and devas, he idly passes it by.” How pathetic. How sad. the buddhas.” The term chitsi #0i4 (“spiritual knowledge”), occurring here and in the following section, is not found elsewhere in the Shdbdgenzo; it is synonymous with jinzi ##3H (“spiritual powers”; S. abhijfia). See Supplementary Notes, s.v. “Spiritual powers.”

21 all the mind (jinshin #&-L)): In parallel with “all the earth”; or, perhaps, “all minds,” in parallel with “all dharmas.” In common parlance, the term jinshin #L. means “to exhaust the mind” in wholehearted effort. 22

though

he may have been born to meet a guide of humans and devas (ninchii

tenjo no doshi ni umareau 7 の 79o7 の 人 中 ・ 天 上 の 導師

うま に

れ ふと あ

い へ ども ): ILe.,

though he had the opportunity to encounter Huizhong, of whom tradition held that he

S4. The Mind Cannot Be Got Shin fukatoku

心不 可 得

117

In general, how could scholars of the tripitaka reach the conduct of the buddhas and ancestors or know the whereabouts of the National Teacher? It goes without saying that the treatise masters of Sindh in the West and the Indian tripitaka masters could know nothing of the conduct of the National Teacher. What the tripitaka master knows is known as well by the Deva Lord, is known as well by the treatise master.**> What the treatise master or the Deva Lord knows — how could it not be equaled by the knowledge power of the heir apparent?** How could it not be equaled by the ten sages and three worthies?” The body and mind of the National Teacher cannot be known even by the Deva Lord and 1s still not clarified even by the heir apparent. This is how body and mind are discussed in the house of the buddhas. We should know

it; we should

believe it. The dharma of our great master Sakya, the World-Honored One, has never been the same as the fox spirits of the two vehicles and other paths.

[S4:14] {2:504} 然 あ る 、に こ の 一 その 話 の 、 これ り。

段の 因

5SO< LY BKOBBEBOBOBRATAI,

Now, from long ago, venerables over the generations have investigated this episode, and their talk on it remains.

[S4:15] 僧 りあ て 趙 州 に とふ 、 三 蔵 、 な とに し て か 第 三 度 に 國 の師 所 在 をみ ざ る 。 趙 州 云 、 國 師 三蔵 在 鼻 也 、上 所 以 不 見。 又 僧あ り て 玄 沙 、問 既 在 鼻孔 上 、 BERR, BWR, ABA, BRS. RAHI RAIL, AH ME, M, . SRAM UL CR4 X A): A Japanese passage that, like the quotation in section 10, below, seems to be based very loosely on a saying by the Song-dynasty Chan Master Yaoshan Liyu #4] & (dates unknown; disciple of Liangshan Yuanguan

Li #kE); see Supplementary Notes. s.v. “Iron bull.” 7 ‘Those who cannot speak of this way out of the body” (moshi, kono shusshin no michi o iwazaran mono 若 、 こ の 出身 のみち を い は ざる らん も の ): Though it follows the word to & that marks the end of the quotation, in fact, this sentence continues D6gen’s Japanese version of Liyu’s words (as seen in the note above). Oddly, a second quotation marker occurs at the end of the subsequent sentence, which is not found in Liyu’s saying and almost certainly represents the beginning of Dogen’s comment on the saying. 8 we have said it (twarenu \ \(i%4V42): Presumably, meaning, “[if what we say is true,] we have spoken of the way out of the body.” 9

The old buddha who “doesn’t say, doesn’t say” (iwanu, iwanu kobutsu V Iz

ぬ、 い は ぬ 古 ):俺 Presumably, a reference to Daowu Yuanzhi 18 SA

(769-835), who,

when asked at a funeral whether what was in the coffin was alive or dead, refused to say; but the saying attributed to him here does not, in fact, seem to be his words. Rather, it appears to be Dodgen’s interpretation of why he “doesn’t say,” perhaps inspired by the verse comment on the Daowu story by Yuanwu Kegin [I 52 (1063-1135), cited in

S7. Only Buddhas with Buddhas

Yui butsu yo butsu

MEGS BLA

153

dead is always being dead; being alive is always being alive. This ts the way the dharma is, without anyone intentionally bringing it about.

[S7:5] SED MmIVUL,

ERRORS AAO,

t,

LMHDEL4ARL,

生

現 身 にて 有り

や しむこ

はける な り 。

と な か る

くべ し 、 誠 すべ し 。

Be,

(2H),

tlia,

度 、に 佐 身に も、

RHEE

HFEF LI,

度 むか に ひ て 現 を どら た ず 、

し 。 是 現 もに

MEOKVA, BEOWR,

現を みる に

法 は き めは つ くせ り と 、

道 の あめし た より 、 混

度を あ

心 うべ し 、 と

度 の とご くに あり ける と 、 聞く な り 、

と く な り 。 是 も 、 現 身 度 生 の し、 か あら し め け る と な り 。 こ の 則 を る に ぞ 、 得

度

将 のふ ゆ べ に いた る まで 、 一

誇し け

字 もを と か さざ

り け る と も、 と か る る こと ば の 、 自 在 りな け る 。 Thus, we should know that, when the wheel of dharma turns, he has a radiance, he has a voice, such as this; and, when he manifests a body

and delivers living beings, it is like this.'® This is called “the knowledge of non-arising.”'' “Manifesting a body and delivering living beings” means it was “delivering living beings and manifesting a body.”'” We do “Shdbogenzo zenki” IEJEAR RK.

For the story and Yuanwu’s verse, see Supplemen-

tary Notes s.v. “Manifestation of the full function.”

10

when the wheel of dharma turns (hdrin no tenzuru ori ERROHET

4% Y ): The

unexpressed agent is taken here as “Buddha Sakyamuni.” The antecedent of “such as

this” (kaku no gotoku Nf) and “like this” (shika ari L7>%" ) is unclear; the most likely interpretation of the sentence would seem to be that the Buddha’s teachings (“radiance” [hikari 36 ], “voice” [koe = %]) are like the saying of “the old buddha who ‘doesn’t say, doesn’t say.’” 11 This is called “the knowledge of non-arising” (kore 0, musho no chiken, to wa iu fee, BAOMER, tls): “Non-arising” (mushd #) most often refers to the emptiness (kit 22; S. siinyata) of dharmas (i.e., that they do not really occur); but here Dogen is quite likely playing on the glyph sho # in the sense “being alive” (ikeru 生け る )), as in the old buddha’s saying above, “in death there is being alive” (shi no naka ni ikeru koto

g7 12

死 の な か いけ に る こと 有). “Manifesting a body and delivering living beings” means

it was “delivering

living beings and manifesting a body” (genshin dosho to wa, dosho genshin nite arike-

rg 777 現身

度 生 と は 、 度生 現 身 にて 有り ける な ): り The implication of the chiasmus

here is subject to interpretation; often taken to mean that the deliverance of beings was (or caused) the manifestation of the body. The use of the past tense here (nite arikeru (c

CA 9 it 4) and below suggests that Dogen has in mind the historical advent of Buddha Sakyamuni.

Though not identical, the language of “manifestation” and “deliverance” here is reminiscent of that used in the famous description in the Lotus Sutra of the thirty-three manifestations of the Bodhisattva AvalokiteSvara, which begins (at Miaofa lianhua jing

wie THEE, T.262.9:57a23-24): 4 7 LB EAR ERS a 1 Ee, BT

ES BSL Sy TM Bs HL,

If there are in the land living beings who ought to attain deliverance by a buddha body, the Bodhisattva Avalokitesvara manifests a buddha body and preaches the dharma to them.

154

DOGEN’S

SHOBOGENZO

VOLUME VII

not seek the “manifesting” while facing the “delivering”; we should not doubt the “delivering” while seeing the “manifesting.”'> We should understand, should preach, and should verify that the buddha dharma was ultimately completed in this “delivering”; it is hearing and preaching that, in “manifesting” and in “a body,” it was the same as “delivering.” This too was brought about by his “manifesting a body and delivering living beings.” In having verified this point, from the morning of his gaining the way to the evening of his nirvana, even if he never preached a single word, the words he preached were masterful. [S7:6] {2:522} bas, RAHI ARE

EROLY,

Ze. ROCHE AR ALPH HL,

RAC HEE BA BOD

HAMMER CHAE,

An old buddha has said, “AII the whole earth is the true human body;

all the whole earth is the gate of liberation; all the whole earth is the single eye of Vairocana; all the whole earth is one’s own dharma body.”"* [S7:7]

い は ゆる ここ ろ は 、 臣

綿 と 、は ま こと の 身 と、 な り 。 凌 大 地 、を わ れ ら が

か り に あら ざり ける まこ

と し き

身 に あり て ける、 と は し る べべ し。 ひ ご ろ

は、 な に と し て か し ら ざ り け る 、 と 間人 あら ば 、 BKMBBRARBEWO つる

こと

を

我 に かへ せ 、

と

云べ し 。

RM.

BRAKMBRAR LIE

DK

Ore

See Supplementary Notes, s.v. “Manifesting a body to preach the dharma.”

13.

We do not seek the “manifesting” while facing the “delivering” (do ni mukaite

gen o tadorazu

度に むか ひて 現を

た どら ず): I.e., once we have the one, we already

have the other; the following clause expresses the same point in reverse.

14. An old buddha (kobutsu (#6): Words akin to one or another of these sayings, given here in mixed Chinese and Japanese, can be found in the records of various Chan masters; but a source for the four together in this form seems extant only in a lecture by

Chan Master Renwang Qin of Xishu 74 4){— E £kit#Em, in a passage that also contains the verse by Xingjiao Hongshou (944-1022) quoted below, section 15 (Jiatai pudeng lu 薄 ae EER, ZZ.137:342b17-343al):

BA — aE READ, KHER DOA, ATOR BFE, MET RE. LL mK, SRRED, HAW RAK, SREED, GARAMERAA fa, AHO APA, GEAREIR, AHA CED, SER Ob HE YF You must see that all the dharmas are not apart from the original mind; the whole earth and empty space are not dharmas outside the mind. Therefore, Scattered, but not another thing; Their dimensions, not a mote of dust. The mountains, rivers, and the whole earth

Fully expose the body of the Dharma Only then will you clarify that all the earth is the gate of liberation; all the the whole earth is one’s own dharma dharma outside the mind.

King. whole earth is the true human body; the whole whole earth is the single eye of Vairocana; all body. When you can see like this, there is no

S7. Only Buddhas with Buddhas く 知 共 云べし こと な き に、 心 に 、 も こと と りな き を 、 いで ん こと を 角間 か を へ り ら さ る も の な は、 ひ と つの る、 と は お も 眼

Yui butsu yo butsu

ME (eR BA 08

155

。 uM. AHO ARR PY EE, WDUNCHEEKEDIIN, MDSS な づく る なり 。 壮大 、 地 の こと ば は、 と き に も 、 と し に も 、 ば に も、 し た し くし て、 ひ まな く 親 密 な 。 り か ぎり な く 、 ほ 其 大 、 地 と 云 き べ な り 。 こ の 解脱 門 にいら こと ん を も と め 、 も と めん に 、 KRIRMS AAT, TICE EU CMERS, 見 るべし。 あ ら めぬ 鹿を 尋ねば や と お も は ん に も、 か な なぶ べ か り 。 RM. MAMI, ERRBOOLDO ERI, Lid, fh まな こと い へ る、 か な ら ず し も 人 の まな この や うに あら ん ず は ざれ 。 人 に も 目 こ そ は も二 あれ、 ま な こ を 云 き と は 、 人

、 とば か り

い ひ て、 二 もと

三と も い は ぬ な り 。

教 をまな ぶもの の、

俺

眼 と、 いひ 、 法 眼 と、 いひ 、 天 眼 な 、 ど いふ と も、 め に て あり、 と は な ら は ぬ な り 。 目 や の うに あら ん と し れる を ば、 は か な き と い ふ 。 今 は、 た だ MIFOHOOE DISC, BAMHOVIIS, EX RAL, Fikb on, BO ERO b SN, EKOLIDZO< BK, CORDOOLDICTHALR YD, DS BIEMSZEMIC, OEDE, EXD, EASTRL, 又 、 代 はに た だ まな こ は ひ と つの みあ り、 と し る も あや まら ず。 ま な こ は、 さ まさ ざま ある べき ぞ か し、 三ある も あり 、 千 眼 る あ も あり 、 八 萬 四 千 あり と 云 事も あれ ば、 ま な この 、 か く の 如 く な とり きき て 、 耳 お を どろか さ ざ る べし 。 XM, 午 大 は 地 み づ か ら 法 身なり、 ときく べし。 み づか ら を し らん 事 もを と むる は、 い ける も の の さだ まれ る 心な り 。 然れ 共 、 まこと の み づ か ら を ば 、 み る も の まれ な り、 ひ と り 頒の み 、 こ れ を し れ り 。 其 外 の 外道 は等 、 い た づ ら に あら ぬ を の み、 わ れ と お も ふ な り 。 AOBSAOMHOILZ,

AORKH

に て ある な り 。 然 ば、 み づか ら 知も 知 ぬ 、も 皆 も と に お の れ に あら ず 善 大 地は な し。 こ の 時 こと の ば、 か の と き の 人 に、 ゆ づる 記し 。

The meaning of this is that the “true” is the real “body.” We should recognize “all the whole earth” as, not our provisional, but our real body. If someone asks, “Why did I not know this before?” we should say, “Give me back my saying that ‘all the whole earth is the true human body.’”!” Or we should say, “We know like this that ‘all the whole earth ts the true human body.’” Again, “all the whole earth is the gate of liberation” designates having nothing at all to be entangled or burdened with. The words “all the whole earth” are closely, inseparably intimate with the time, the year, the mind, the words. We

should call the limitless, the borderless, “all the whole

earth.” When we seek to enter or to exit this “gate of liberation,” we cannot do it. Why ts this so? We should reflect on this question. We may think to seek out some non-existing place, but this is something impossible. Again, “all the whole earth is the single eye of Vairocana” says that the Buddha has one eye, but do not think that it 1s necessarily like a human eye. In humans, there are two eyes; so, in speaking of the eye, we just say “the human eye,” without speaking of two or three. Those who study 15 “Give me back my saying” (iitsuru koto o ware ni kaese いひつる こと を 我 に か ~~): Japanese rendering of a Chinese linguistic pattern that appears elsewhere in the

Shdbdgenzo: kan ga... rai we Fk...36 (“give me back. . .”).

156

DOGEN’S

SHOBOGENZO

VOLUME VII

the teachings speak of the “buddha eye,” the “dharma eye,” the “deva eye,” and the like; but they do not learn that these are eyes.'° Those who understand them as being like eyes are called “unreliable.” Here, we should just hear that “all the whole earth” existed as the one eye of the Buddha.'’ There may be a thousand eyes or ten thousand eyes; but first of all, for now, “the whole earth” is one among them. There is no error in

saying that it is one among so many; nor are we mistaken in understanding that the Buddha has but a single eye. There should be various kinds of eyes: there are cases of three; there are cases of a thousand eyes; there are cases of eighty-four thousand; so, the ear should not be surprised to hear that the eye is like this.'® Again, we should hear that “all the whole earth is one’s own dharma body.” Seeking to know oneself is the fixed intention of living beings. Yet, those who see their true self are rare; only a buddha knows it. Oth-

ers, on other paths, think in vain of only what does not exist as The self of which the buddhas speak is “all the whole earth.” everyone, whether they know or do not know themselves, there the whole great earth” that is not their own. The words of this should defer to people of that time.

their self. Thus, for 1s no “all time, we

[S7:8] {2:523} USA CHIC, C. Rett,

BFR.

PRIOR OAR

WAST,

Aw

Long ago, there was a monk who asked an old worthy, “When a hundred thousand myriad objects all come at once, what should we do?”"” 16

speak of the “buddha

eye,” the “dharma

eye,” the “deva eye,” and the like

(butsugen, to ii, hdgen, to iti, tengen, nado to iu HAR,

EVO.

BERL

EVO.

ER,

we & LV Ss): Reference, no doubt, to the standard list of the “five eyes” (gogen TAR); see Supplementary Notes, s.v. “Eye.” 17

‘all the whole earth” existed as the one eye of the Buddha (hotoke no manako hi-

totsu nite, jin daichi arikeru #6} OAR

OL DICT,

BAHLS YO 1TH): Taking nite ( ML OT hilad 2 EBT A lz, When I had an interview with him, we conversed about the house styles of the buddhas and ancestors from ancient times; and, when we

raised the topic of Dawei and Yangshan’s talk on designating an heir,

[V2:36] 長者

い くは 、 骨 看六 書

出 。否 道

元 い は く い、 か で か これ を みん 。

The Elder said, “Have you ever seen my inheritance certificate?” Dogen said, “How could I have seen it?”

[V2:37] 長老 、 す な は みち づか ら た ち て 、 嗣 書 をささげ て い は く 、 The Elder immediately stood up himself, presented the inheritance certificate to me, and said:

[V2:38] {2:566} 遺作 は 、 た と ひ 親 人 なり と いえ ども、 た と ひ 侍

僧 、 の と しを へ た る と いえ

ども、 こ れ を みせ し め ず、 こ れ す な は 人ち 矯 祖 の 法 訓 な 。り し か あれども 、 元 副、 ひ ご ろ 出 城し て 見 知 府 のた め に 在 城 の きと 、 一 を夢 感ずるに い は く 、 大梅山 法 常 牧 師 と お ぼ し き 高 僧あ り て 、 く、 I would not show this even to people close monk after years of service. This is the rule tors. However, recently, when Yuanzi went

梅 花 一 校 をさしあげ て い は to me, even to an acolyte of the buddhas and ancesout to the city and stayed

there to see the prefectural governor, I had a dream, in which an emi-

nent monk I thought was Chan Master Fachang of Mount Damei held out a sprig of plum blossoms and said, [V2:39] bL. TCC

UO MWOSRAS SAIL,

HeBLEC

EAM.

EWO

C. HIE, pNICheLS, CSM, BITKATECERICH UTE Alrx, B4Hi8720, HEOMWK ROVER, と は 、 地 ・ 水・ 火・

浴

量 、 も かく の ご と し 。

こ の 量 を 量

し括 て 修

道 な 、り た だ 計 我を 連 とすべか ら ず。 こ の ゆえ に 、 洗 浴 し きよ て おむ。 身 量 こと を ご くと あ ら ふ べく は、 す な は ち 、 身 量 こ と ご くと あ ら は れず ば 、 泊 浴 鹿 、稼 内外 倶 注 か 受 持せん 。 ま さ に 一 沖 浴 量の 身心 量を 究半 し て 清 淳 —PRARIC, POSES LDS, EFEOHHRO LE, KEOFRBPERD ED, BK 風 な り 。 HRB LI, He Se FAT MAO, PRIA

て さら に 清 淳の四大 五引

らし な

むな り 。

た だ 水を きた

し すす ぎ て 、 そ の あ

と を 、 清 淳な と る のみ し る べき に あら ず 。 水 、 なに と し て か 本 淳 らん な 、 水 な 、 に と し て か 自 光 らん な 、 水 、 も し 和 目 淳な ると い は ば 、 鹿 垢 の 目 浄 も、 水 ひと と し か る で し 。 水 の 浄 ・ 不 淳を 論ずる にはあら ず 、 香油の 淳 ・

不 淳 を も むる と に あら ず 、 介 祖 の 修計 を 参 遇 するな り。 も し 、 鹿 垢 は 里 意 じ て 染 3

汚 な り と、 い は ば 、

Nevertheless (s/72 7

水も また 、 染

汚 を すべ な し。 しか あれ ども 、

俺

77 し か ある に): Aside from minor variation, this section

closely accords with section 3 of the seventy-five-chapter Shobdgenzo text.

V4. Washing the Face Senmen

titi

271

FLD URIA A BABI S70, HOVILIFKE b CHAL. HOV ULI (TV) CHEAT. HS SOULE CHAT OSLO, Hehe CEES

よむ る 法 、は ひ と り 化 祖 道 の に み あり 人 、 外道

え に。 も し 、

は らし ず、 外

愚人 の いふ がごと く な ら ば 、 五 六 臓 腔を 細

道 に は きな が ゆ

CER LT

OBIE

な らし め て 、 水 を も あら て ふと も、 な はほ さ ら に 鹿 中 あら を は ず 、 空 中を あ らは ざら ん。 こ の と き、 い か な る 法 を 修 て し か 、 内 外 の 清浄 を 見 取 せ ん 。 愚 見 、 い か で か 空 を 河 浴する IRIE ST DIRE EDA,

法 を らん し 、 愚 見 、 い かで か

空 を 括 じ て 身心

We should reflect awhile on the fact that our bodies are something not yet clarified, just as the nature and marks of the dharmas are not yet clarified.* That we have not clarified our bodies is like our not having clarified our minds. However, when we try to purify our minds, we train in the eradications, in order to rid ourselves of greed, anger, and delu-

sion.° And this is so even though where the limits of our minds are cut off is something we have not known from long ago.° We do not know its dimensions, but we study ways to purify it. While the boundaries of the greed, anger, and delusion to be eradicated are also ungraspable, having trained in this way and exhaustively investigated them, we attain the way. Because body and mind are one, the dimensions of the body are not merely five feet or six feet; its five feet or six feet must not be five feet or six feet, and its location should have nothing to do with the dimensions of this world or other worlds, or of all the worlds in the ten directions.

“Where are we here, that we’re talking of fine and talking of coarse?’ Therefore, the dimensions of the mind are also not [measured by] thinking or discriminating, or not thinking or not discriminating.’ Because they are like this, we cannot exhaust the dimensions of the body; we cannot exhaust the dimensions of the mind. And because the dimensions 4 We should reflect awhile (shibaraku shdko su beshi し ば らく 照 顧すべ し): This section, while roughly parallel to sections 4 and 5 of the seventy-five-chapter Shdbogenzo text, contains much that is different.

5

eradications (shodan 諸 世 ): 1.e.、 practices to eliminate the spiritual defilements.

6 where the limits of our minds are cut off (gashin no henryé saidan LO i BR Est): An awkward attempt to render an unusual expression, likely meaning simply “the limits of our minds.” 7 Therefore, the dimensions of the mind are also not [measured by| thinking or discriminating, or not thinking or not discriminating (yue ni, shinryo mo mata shiryo

funbetsu fushiryo fufunbetsu to ni arazu PAIL, (cd

F):

DRbELBEAA

+ FESR AS

Presumably, the argument here is that, because body and mind are one,

and the dimensions of the body are incalculable, the dimensions of the mind are also in-

conceivable. The expression no yue ni 9) X.(c (rendered here “therefore”’) might also be parsed with the preceding sentence, yielding, “. . . its location should have nothing to do with the dimensions of this world or other worlds, or of all the worlds in the ten

directions; for ‘where are we here, that we’re talking of fine and talking of course?’”

272

DOGEN’S

SHOBOGENZO

VOLUME VII

of the body and the dimensions of the mind are like this, they are thus brisk and lively, and their brisk and lively liberation is like this.- Because the dimensions of body and mind are like this, the dimensions of bathing them are also like this. Thinking on and taking up these dimensions, to practice and verify them — this is the way of the buddhas and ancestors.’ We should not take the imputed self as real. Therefore, we bathe and purify them, we apply fragrances and purify them. That we should wash all the dimensions of the body — this ts “washing the face.” If we do not wash all the dimensions of the body, how could we receive and keep the principle of “He bathes away the dirt ... Both inside and out are pure’? Exhaustively to investigate and purify the dimensions of body and mind by the dimensions of a single bathing is the way of the buddhas and ancestors. By the dimensions of a single bathing, the dimensions of body and mind are exhaustively investigated and purified, be they the four elements, be they the five aggregates, be they the undestroyed nature. “The four elements” means earth, water, fire, and wind; “the five aggregates” means form, sensation, perception, formations, and consciousness. By bathing them, they are further turned into the pure four elements and five aggregates. But we should not think that this means simply that they are pure only after water is introduced and washes them. How could water be originally pure? How could water be pure in itself? If water is pure in itself, dirt should be pure in itself, the same as water. It is not a question of the purity or impurity of water; it is not seeking the purity or impurity of scented oils: it is studying the practice and verification of the buddhas and ancestors. If we say that, in the end, dirt is defiled, then water, too, should be defiling. Nevertheless,

we study and we practice and verify the bathing [practiced by] the buddhas and ancestors. We use pure water to bathe; we go into river water to bathe; we take up the dharmas to bathe.

8

their brisk and lively liberation is like this (kappatsupatchi no todatsu, kaku no

gotoshi 15 tits th OAL,

2>< 2 = EL): Taking kappatsupatchi 1H HesHh (“brisk and

lively”) as modifying todatsu jfk. (“liberation”); the phrase could also be read “the

liberation of [or from] the brisk and lively state is like this.” See Supplementary Notes, s.v. “Brisk and lively.”

9

Thinking on and taking up these dimensions (kono ry6 o ryonen shite _D Bx 量

44 LT): A tentative translation of the unusual rydnen #44. taking ryo here in the sense of “thinking” (shiryé As2), from the earlier “thinking or discriminating” (shirvo fun2e/sz 思 量 分 別 ): it might also be taken as shdry6 PH (“to deliberate”). Dégen is here playing with the glyph ryo #¢ (“measure”), otherwise rendered throughout this passage as “dimensions.” The parallel passage in section 4 of the seventy-five-chapter Shdbogenzo text reads simply, “taking up these dimensions” (kono ry6 o nentoku shite = 2&

を

括 し得 て ).

V4. Washing the Face Senmen

洗面

273

The dharma in which we take up the dharma to purify the dharma is found only in the way of the buddhas and ancestors: the other paths do not know of it, for it does not exist in the other paths.'° If it were as the stupid people say, then even if we were to grind down the five organs and six viscera to a fine dust, rendering them empty in themselves, and washed them with water, we would still not also be washing inside the dirt or washing inside the emptiness. At this time, what dharma could we practice, such that we would see their purity “inside and out”? How could foolish children know the dharma of bathing emptiness? How could foolish children hear of the dharma that takes up emptiness to bathe body and mind? [V4:5]

{2:582}

Vib A WBRAIB IL,

KE DBSVCXEDAKSYD,

LOL,

身心 内

外 ・ 五 臓六有 、 法 界 虚 空の 内 外 中 、 間 と も に きよ き な り 。 あるいは 、 香 を もちい てきよ むる こと あり、 こ の と き 、 過 ・ 現・ 営 ・来 因 行 業、 と も に さよ き な り 。 あるいは

は 、 一

、 一

句 一 偽ト を ちい も きよ て

むる こと あり、 あ る い

心 一 念 を ちい も きよ て むる こと あり 。

That is, the way of the buddhas and ancestors has a dharma of purifying by bathing; at this time, body and mind inside and out, the five organs and six viscera, the dharma realm and empty space inside, outside, and in between, are all pure. Or there is purifying by incense; at this time, the deeds that are causes and conditions in past, present, and future

are all pure. Or there is purifying by one line or one gatha; or there is purifying by one mind or one thought." [V4:6]

a,

{2:583}

=K=m,

ROIS,

LDbdonlt,

FeEEDO,

OFXIDAI,

DTROTPIKRL CII BL. >< OTEK SHODHSARAHNT, =K=MTS lk, PEAR OIE ZERO, RIL, WHOSE), Mid, SeEKXCHHART Ate), LOAXL, HERO, Bea7e 0, OB. BH? KAK- BK: 日 A- BRiCCb, BATSA7O0, BMICBATAL, 10

The dharma in which we take up the dharma to purify the dharma (0 o nenjite

ho o kiyomuru hé eth C CH & Lt His): The text from here to the end of this section loosely parallels section 5 in the seventy-five-chapter Shdbdgenzo text, which begins, however, with a rather different sentence: VYE TER

SIE DRIAL

fFHIBOAIC PRE

TCC KIB

ROC

EAT

SIKIL,

OL

OF

O, PBOLOSEELAHHSTF,

The dharma of bathing though not yet defiled and bathing when already completely pure has been maintained only in the way of the buddhas and ancestors; it is not

something known by followers of other paths. 11 Or there is purifying by one line or one gatha (arui wa, ikku ichige o mochiite ん yo 人oo g77 ある い は 、 一 句 一 働 を も ちい きよ て むる こと あり): This sentence does not occur in the parallel section 6 of the seventy-five-chapter Shobdgenzo text.

274

DOGEN’S

SHOBOGENZO

VOLUME VII

It 1s said in a sutra,'° Bathing three times, censing three times;

Body and mind are pure. Thus, in purifying the body and purifying the mind, we always bathe once and purify once; continuing in this way, “bathing three times, censing three times” is the practice and verification of the buddhas and ancestors. “Bathing” is dousing oneself with hot water; “censing” is lighting incense and perfuming the body. We should know it is a bathing gatha, a censing line; and so on until wind and rain, water and fire, grass and trees, the sun,

moon, and stars are bathing.'> We should investigate this in detail. [V4:7]

か く の ご と くき よむ る と き 、 法 界の 内 、 外 と も に 清浄 りな 、 細 塵の 色 ・ 空 と も に 清 淳 な。 り し あれ か ば、 身 きよ を むる は 、 心 をきよ むる な り 。 身心 を きよ むる は 、 國 土 をきよ め 、 條 道 をきよむる な り 。 ず 道 化 祖 道の現 成 な り こ。 れ に より て 清 淳を超越 、し を きよ むる は 晃剛 をきよむる な り 、 如 騰 きよ を むる な り。 た と へ ば 、 沈 香 あら を ひき よむ る に 、 所 片 に ず 、 塵 塵 に 抹 し て 、 らあ ふべから ず。 た だ 表面 をあら

清光 の 界 量 、 か な ら 染 汚を脱落 せり 。 面 は 、 諸 法 をきよ むる りを て、 あ ら ふ べから ひ て 浄 深 をみる は 、

備 道の 恒 規 な 、り 法 に なか ら ず 内 外 あ ら さ なる り。 こ の ゆえ に 、 teavid,

HEC

SIC,

淳 らし な

淳 を 透脱する な り 。

When we purify in this way, Inside and out of the dharma realm are all pure, and the form and emptiness of the fine dust particles are all pure. Thus, purifying the body is purifying the mind; purifying body and mind is purifying the land and purifying the way of the buddhas. The dimensions of the realm of purity are invariably a manifestation of the way of the buddhas, the way of the ancestors. In accordance with these, we transcend purity and slough off defilement.'* To purify the face is to purify the whole body; to purify the whole body is to purify the dharmas. 12

a siitra (kyo €): This section corresponds roughly to sections 7 and 8 of the sev-

enty-five-chapter Shobdgenzo text, though the last three sentences here do not occur in

that text.

13

it is a bathing gatha, a censing line (mokuge nari kunku nari iK72 0 BAlZe

”) ): The unexpressed subject (“it”) is unclear here; nor is it clear whether we are to take

mokuge iK({ (and, mutatis mutandis, kunku 3&3)) as “a gatha of (or for) bathing,” or (as is suggested by what follows here) “a gatha that bathes.” 14

In accordance with these, we transcend purity and slough off defilement (kore ni

yorite shojo o chéotsu shi, zenna o datsuraku seri ~HUIL KY) CHF e BAL,

RISX

脱落 せり ): This sentence corresponds roughly to the final sentence of section 4 of the seventy-five-chapter Shobdgenzo text:

HIUC る な り 。

KO CHEB ST SIC,

He RBA L.

Rie AL

FAS + GERIF SHEET

In practicing and verifying in accordance with these, we transcend purity, we pass beyond impurity, we slough off non-purity and non-impurity.

V4. Washing the Face Senmen

洗面

275

For example, when we wash and purify aloes wood incense, we would not break it into pieces and wash it, nor would we grind it into powder and wash it.'° To see that it is clean simply by washing its surface 1s the fixed rule of the way of the buddhas. There are no inside and out in the dharma. Therefore, when we purify it, all the dharmas transcend purity. [V4:8]

S=SRARET AE, bAb4ZDBeETEDOALTIEZ, AODOMDF RobO, BEY, BKEOTHEEHOOSZLOT, =RICETEDS 7e), =H EHOOD, ABRAM. 成 正 算 せん する と と きも、 て づか ら み づか ら 間 婆 あら を ひ 、 身 体をあらふなり。 因 周 果 満 てし 、 最 後身 の 菩 陸 、 た だ いま 樹 下に 邊 せん する と に、 な に の けが れ ありて か、 こ れこ れ を の ぞ か ん。 し か あれ ども 、 笑 心を 洗 す 浴 る は 、 諸 俺の 法 なる 道理 よ 、 く よ く 功夫 参 光 すべ し In the method of making offerings to the three treasures, when we wish to offer any kind of incense, we wash our hands, take the incense, wash

and purify it with clean water, and make the offering to the three treasures.'° After the three asamkhyeya and one hundred kalpas, when, with cause perfected and effect completed, one 1s to attain right awakening, with one’s own hands, one washes the kasdya and washes the body."’ When, with cause perfected and effect completed, the bodhisattvas in their last bodies are to take their seat beneath the tree, should there be

any impurities, they will remove this or that one of them. We should carefully make concentrated effort and study the principle that, nevertheless, bathing body and mind is the dharma of the buddhas.'® [V4:9] {2:584} omit, BRABMLVOKNC, RRAMICHtO, RAaRRoO Het, お こ な ひ きた れる の み に あ ら ず 、 億 千 高 将の 前 後 、 ひつ あ た は れ り 。 た だ 垢肛 を の ぞ のく み に あ ら ず、 こ れ 、 俸 祖 の 命 脈 な 。り そ の 内 例 、 は い は く、 も し お も て を あら は ざれ ば 、 遼を うけ 、 他 を 補 す 、る と も に 罪 うる を な り 。 自 も裕 目 受 すべ し 、 他 烏も うる なり。 BRED ABSTAL, (Neh ttt 受 べし す 。かく の ご と く 、 時 と 節 も に 間 刻あら ず。 も し 洗面 せされば、 ZF 15 Eor example (/g7oepg た と へ ): ば This example occurs in section 10 of the seventy-five-chapter Shobdgenzo text. 16

ho =

In the method of making offerings to the three treasures (sanbod o kuyo suru

% (kT 4 iS): This sentence parallels the opening of section 11 in the seven-

ty-five-chapter Shobdgenzo text. 17

After the three asamkhyeya and one hundred kalpas (sangi hyakko no nochi =.

nik & #)7 0) t): L.e., at the very end of the bodhisattva path. This reference to the purifications of the bodhisattva on the eve of buddhahood parallels material in the first part of section 4 of the seventy-five-chapter Shobdgenzo text. 18 nevertheless (shika aredomo UD Ht ¥ 4): L.e., the buddhas bathe body and mind despite the fact that the bodhisattva has already removed any impurities before becoming a buddha.

276

DOGEN’S

を うく る な り 。 洗面 の 時

SHOBOGENZO

VOLUME VII

節 、は あ る い は 五

便、 あ る い は 昧

旦を その 時 節 と

す 。 福家 あ 、 る い は 直 寝を 著 な し が ら 、 手 巾を た づ さ へ て 洗面 架に お も む く 。 手 巾は 、 一 の 幅 ぬ のな り 、 な が さ 一丈二 尽 すべ に し。 そ の いろ 、 し ろ か る べべ か ら ず、 し ろ き は 制す 。

Washing the face was handed down from the Land of Sindhu in the West and spread in the Land of Cinasthana in the East.* It has not only been performed for hundreds of years by buddha after buddha and ancestor after ancestor; it has circulated before and after kotis of thousands

of myriads of kalpas. It is not only to remove grime and grease; it 1s the vital artery of the buddhas and ancestors. It is said of its form that, when one does not wash the face, one in-

curs an offense both in receiving obeisance and in offering obeisance to another. Our own obeisance, we should receive ourselves, and also receive the obeisance of the other; our own obeisance, we should receive

ourselves, and the other’s obeisance should be received by the other.° In this way, at any time without interruption, when we do not wash the face, we incur an offense.

The time for washing the face may be either dawn.*' Wearing the partial robe or the long robe, cloth and proceed to the face-washing stands. The piece of cloth, which should be one j6 two shaku in

the fifth watch or at we take along a hand hand cloth 1s a single length. Its color must

not be white; white is forbidden. [V4:10] 三 千 威 一 頭 拭 骨。 若 江 に は 手 19

儀 経 云、 党 用 手 巾有 五 事。 一 者 営 拭上 下 頭 。 二 者 用 営 一 頭 拭 手、 以 面。 三 不得 者 持 拭 。鼻 四 者 用 以 拭 肪 汚 、 堂 即 洗 。之 五 不得 者 拭映 浴各 常 目有 由 。 はい ゆる 、 手 巾の 半分 に は もお て を の ご ひ 、 半 分 を のふ ご べ し。 は たな り を の ごふ こ と な か れ 、 は な の うち を の の ご

Washing the face was handed down from the Land of Sindhu in the West (sen-

men wa, Saitenjiku koku yori tsutawarete #iMmlL, 西天堂 國 りつ よ た は れ ): て The first three sentences of this section parallel section 12 in the seventy-five-chapter Shobdgenzo text.

20

Our own obeisance, we should receive ourselves (jirai mo jiju su beshi Bite> A

受す べし ): The point of this sentence is unclear; perhaps, suggesting that, in offering our respects to another, we are showing respect for ourselves; or, more provocatively, that our bowing to a buddha is a buddha bowing to a buddha. The corresponding sentence in section 13 of the seventy-five-chapter Shobdgenzo text seems more straightforward: Amensth,

HeMeATIG,

TEA A Ze Y

One’s own obeisance and the obeisance of the other, “the one who offers obeisance and the one to whom obeisance is offered — their natures are empty and quiescent.”

21 The time for washing the face (senmen no jisetsu #1 FH): This sentence and the remainder this section correspond to sections 14 and 15 in the seventy-five-chapter Shdbdgenzo text.

V4. Washing the Face Senmen ふ こ と な か れ、 わ き ・ せ な か ・ は ら ・

‘iii

277

へ ・そ も も・ は ぎ を 、 の ご ふ こ と な

か れ 。

In the Sutra of the Three Thousand Rules of Deportment, it is said,” There are five points regarding use of the hand cloth. First, wipe using the top and bottom ends. Second, use one end to wipe the hands and the other end to wipe the face. Third, do not use to wipe the nose. Fourth, when soiled from wiping grease, wash immediately. Fifth, do not use to wipe the body; when bathing, each should have their own [bath] towel. That is to say, we should use half of the hand cloth to wipe the face and half to wipe the hands. Do not wipe nasal mucus; do not wipe inside the nose; do not wipe the armpits, back, belly, navel, thighs, or calves. [V4:11] 12:585! 手 由 は 、 つ ね に あら ふべ し 。 し れめ らん を ば、 つ ね に ほし て、 か わか すべ し。 手 巾 をふたへ に を り て 、 左 の ひ にぢ あたり て、 そ の う へ に か く 。 わ な に て ある かた を 、 ほ か に た れ、 う ち にいだく 、 雨説あり。

The hand cloth should be washed regularly.**> When it is damp, it should be aired out and dried regularly. Fold the cloth in two and hang it over the left arm near the bend of the elbow. Let the looped ends hang down apart [from the body] or hold them in close [to the body]; there are two [different] explanations. [V4:12] 雲 堂の 洗面 所 、は 後 架 裏 りな 。 庵 裏 草 寮 、は 便 宜 の ころ と に か まる ふ べ べし 。 住持 人 は 、 方 丈 裏に て 洗面 。す 秦 年 老客 、そ の 居 席 に たし が ひ て 、 便 宜 の と ころ を 、 洗 面 架 せり と 。 住持 、 人 も し 雲 堂に 宿 せ 、ば 後 に架 て 洗面 すべ し。

The place for washing the face by the cloud hall is the rear washstands.” In hermitages and individual quarters, it is provided wherever convenient. The abbot washes his face in the abbot’s quarters. For seniors and elders, face-washing stands are provided where convenient to their residences. When the abbot lodges in the cloud hall, he should wash his face at the rear washstands.

22

Sutra of the Three Thousand Rules of Deportment (Sanzen iigi ky6 =F BUH):

This section parallels section 16 and part of 17 in the seventy-five-chapter Shobdgenzo text.

23

The hand cloth (shukin #1): This section corresponds to material in section 17 of

the seventy-five-chapter Shobdgenzo text.

24

The place for washing the face by the cloud hall (und6 no senmen jo 22 OKA

Pit): This section corresponds to section 18 of the seventy-five-chapter Shobdgenzo text.

278

DOGEN’S

[V4:13] 洗面 所 いた に し を 、 左右 の 左右 の しは お し や る が ご

右 きた へ し 、

り の を と

て 、 手 か より た 、 と り て 、 くし て、

SHOBOGENZO

巾の わな るな と ころ ま へ に ひき こし て 左右 わき の より 、 う しろ に て、 お の

右 は の し は

左 きた に

VOLUME VII

を、 う な じ に 、 左右 の て 手 巾の 左右 お の ひき ち が

か く に 、て は の し へ て

。 ふた お の お を、 う 、 左

つの は の 手 巾 し ろ へ は の し は

し 、て む のね ま へ に あたり て、 む す ぶ な

り。 か く の ご と くす れ ば、 福 鶴 くの び は 手 巾におほ はれ、 耳 袖は 手 貼 にゆ ひ あ げ ら れ て、 ひ ぢ より か み に あ が り ぬ る な り。 ひ ぢ より し も は、 あ ら は

な り。 た と へ ば、 た すき を か けた らん が ご と し 。

Upon arriving at the face-washing stand, drape the loop in the hand cloth around the nape of the neck, with the two ends pulled forward over the left and right shoulders.” With the left and right hands, grasp each end of the cloth and pass the left and right ends of the cloth under the left and right armpits and around to the back. Cross them in the back, so that the left end comes around to the right and the right end comes around to the left, and tie them together in front of the chest. In this way, the collar of the partial robe is covered by the hand cloth, and the sleeves are tied up by the cloth, so as to be raised above the elbows, while below the elbows, the forearms and hands are exposed. It is similar, for example,

to wearing a sleeve cord.

[V4:14] その の ち 、 も し 後 架 らな ば 、 面 桶を とり て、 か ま の ほとり ゆき て 、 一 桶 の 湯 と を り て、 架 うの へ に お く 。 も し 角 所 らん な は 、 打 湯 を 面 桶に いる る な り 。 湯 えて を の ち に 、 楊 枝 か を むべ し 。 After that, if it is at the rear washstands, take a face bucket, go to the

area of the cauldrons, get a single bucket of hot water, come back, and place it on the face-washing stand.*° If it is at some other place, pour the hot water into the face bucket. After getting hot water, you should chew the willow twig.

[V4:15] ERMIS TT io, FRG, BRARE. DGIE, BAF. felt ty Kk. RRR. Sa, eGR, LAL. Fapikis, Beer り 、 展 喘 楊 枝 は 教 菩 薩 法 りな 。 楊枝 の な が 、さ あ る い は 四 指 、 るあ い は 八 指

あ 、 る い は 十 二 指、 あ る い は 十 六 指な り 。

25 Upon arriving at the face-washing stand (sez7ze7 /の 77 7777e 洗面 所 に いた り て): This section corresponds to the first part of section 19 of the seventy-five-chapter SO ののge7zO tcxt. 26

After that (sono nochi その の ち): This section corresponds to the last two sentences

of section 19 and the first sentence of section 20 of the seventy-five-chapter Shobdgenzo text.

V4. Washing the Face Senmen

洗面

279

In the “Pure Practice” chapter of the Flower Garland Sitra, it is Sad

Grasping the willow twig, Pray that living beings Attain the true dharma in their minds And are naturally purified. Chewing the willow twig at daybreak, Pray that living beings Attain the teeth of discipline That bite off the afflictions. We should know that “grasping the willow twig” is a dharma taught to bodhisattvas, that “chewing the willow twig at daybreak” is a dharma taught to bodhisattvas.** The length of the willow twig may be four fingers, eight fingers, twelve fingers, or sixteen fingers.

[V4:16] {2:586} Aa (SIREDB=— +s, BKB BA, feke+Ais, mets, Uber ば 、 四 指 りみ よ じ かく すべ か ら ず 、 十 六 指 より も な くす が べから ず。 な と さ は 、 小 指の おほきさなり 。 し か い へ ども、 そ れ よ り ち ひさ きも、 さ また げ な し。 そ の か た ち は 、 小指 形な り 。 一 端 はふと く 、 一 云 、 如 如 來 指 形 。 ふ きか と た を 、 微 細にかむ なり 。 In number 34 of the Mahasamghika

端 はほそ し 。 古

Vinaya, it 1s said, “For the tooth

stick, use according to proper size: a maximum length of sixteen fingers; a minimum length of four fingers.””° We know from this that it should not be shorter than four fingers nor longer than sixteen fingers.*° The thickness is the size of the little finger, though there is nothing to prevent something thinner. Its shape is that of the little finger: one end thicker, the other end thinner. Of old it was said, “Like the shape of the Tathagata’s finger.” We chew the thicker end into fine strands. 27

the “Pure Practice” chapter of the Flower Garland Sitra (Kegon kyo jogyo

bon 428i i#77T on): This quotation corresponds to sections 21 and 23 of the seventy-five-chapter Shobdgenzo text. 28

We should know (shiru beshi LOL):

The phrase “a dharma taught to bodhi-

sattvas (kyo bosatsu hd #2h#i#) is a fixed expression found in the Huayan jing Hk 4 and other texts; the sentence containing the phrase here does not occur in the seventy-five-chapter Shobdgenzo text. The final sentence here occurs in section 24 of that text.

29 number 34 of the Mahasamghika Vinaya (Makaségi ritsu dai sanjishi ARS ik et 第二 十 四 ): This quotation corresponds to section 25 of the seventy-five-chapter Shob6genzo text.

30 We know (shiru beshi LL): This paragraph corresponds to section 26 of the seventy-five-chapter Shobdgenzo text. That version does not include the old saying given here, the source of which is unknown.

280

DOGEN’S

SHOBOGENZO

VOLUME VII

[V4:17] =F RRR a, UBUAR Gm =—7, Dork, HDRES EXC DAT, lLO う へ 、 は のうら 、 み が く が ご と くす べし 。 た び た び、 と ぎ、 み が く が ご と くす べし 。 は の も との し しの う へ 、 くよ よ く 、 み が き、 あ ら ふ べし 。 は の

あ ひ だ、 よく よ く か、 いそ ろ へ、 き よ か ら し むべ し 。 三 度、 した を、 こ そ SRL, In the Sutra of the Three Thousand Rules of Deportment, it 1s said, “The chewed tip should not exceed three tenths of an inch.””?' Having thoroughly chewed the three tenths, rub and clean the front and back of the teeth as if polishing them. We should rub them repeatedly, as if polishing them. We should polish and clean the gums at the base of the teeth. We should thoroughly scrape and clean between the teeth. We should scrape the tongue three times.” [V4:18] 三 千 威 儀 経 云、 硬 舌 有 五 事。 一 不得 者 過 三 。返 二 者 大 上 血 出 営 止。 三 者不 SKigt. HEMRKAE, UFR, REAG, LAB BRR, VIS ゆる 友 知 た み び、 と いふ は、 水 くく を みて 、 舌 こそ を げ て、 き よむ る こと 三 度する な り 、 三 硬 す る は に あら ず 。 血 の い ん で まで すべ べし、 と いふ こと も あり 。 Mm, VCH, PAR, EWS, =RMICHOT, ELARL,

In the Sutra of the Three Thousand Rules of Deportment, it is said,” Regarding scraping the tongue, there are five points. First, do not exceed three times. Second, stop if the surface of the tongue bleeds. Third, do not move the hand so much that the samghati robe or the feet are soiled. Fourth, do not dispose of the willow twig where people walk. Fifth, always do this in a screened-off place. The “scraping the tongue three times” mentioned here means ing the mouth with water and scraping away at the tongue is three times; it does not mean to make three scrapes. It 1s also one should continue until it starts to bleed but stop when there ing. We should know that it is not three scrapes. 31

that fillrepeated said that is bleed-

Sutra of the Three Thousand Rules of Deportment (Sanzen iigi ky6 =F BAEKE):

The quotation corresponds to section 27 of the seventy-five-chapter Shobdgenzo text; the remainder of this section parallels section 28. 32

We should thoroughly scrape and clean between the teeth (ha no aida, yokuyoku,

kaisoroe, kiyokarashimu beshi ILM MOTE,

ECE.

AMWEAR,

FELMOLEX

L): The predicate ん 27soroe か いそ ろ へ looks like an error for 24soroe か さき そろ へ : the seventy-five-chapter Shobogenzo text reads yoku kakisoroe kiyoku arau beshi K
そ 、 大 悟 、は 不 拘 小節な り 。 We should know that, because there are no unawakened people on all the earth, awaiting awakening is limited.'' Even though this may not state the fact that awaiting awakening ts limited, or that awaiting awakening is troubling, it is not intimate with awaiting awakening. In sum, “great awakening doesn’t bother with trifling matters.”'° [V6:8]

MBOWIL< . KIB

A PVE,

QM. KSI EEABIOWIIS . KRIS BME

WR UE& Caoxi said, “The great awakening doesn’t bother with trifling matters.”'> Again, Great Master Zhenjue of Yongjia said, “The great elephant doesn’t follow rabbit tracks.” 9

in the morning, going to Sindh in the West; in the evening, going to the Land of

the Tang (ché t6 Saiten, bo t6 Todo FEN

RK,. BENS): Variant of a fairly common

expression in Chan texts for the pedagogic dexterity of the accomplished master. The second clause occurs more often as, “in the evening, returning to the Land of the Tang” (bo ki Todo =i +). 10

The ten sages and three worthies, the virtually awakened and the wondrously

awakened (jisshd sanken, togaku myégaku t6 +72 + =B,

SR - WHS): Le., those

on the various stages of the bodhisattva path.

make waiting for awakening the norm (tai go [i] soku 7#18 ll): An expression also found in Dogen’s Eihei koroku 7k 4/8£k and in section 17 of the seventy-five-chapter Shobdgenzo text. See Supplementary Notes, s.v. “Await awakening.” 11 because there are no unawakened people on all the earth, awaiting awakening is limited (jinchi ni fulgo]sha naki ga yue ni, taigo wa saigen naru nomi nari #HBICR
BW IL ib SEL, FRE GRAZE OL BE WD 98 ee ANH Ai RSTO. EKA: EPR RS 720. iL -

(BBR SE 7S) | FUGRRIR + AURA に あら ず 。

SRO,

T7lbo,

KIBEY,

EWS

“The great awakening doesn’t bother with trifling matters.” “Trifling matters” are the appearance of the buddhas of recompense and transformation; they are virtual awakening and wondrous awakening, initial awakening and original awakening, having awakening and lacking awakening, and the like; they are “the dharma body ts sick” and “the dharma body ts not sick,” and the like; they are “beyond the buddha” and “searching 1n the vicinity of the Buddha,” and the like; they are lacking beginning and end and having beginning and end, and the like — these are not said to be the great awakening.'* [V6:10] 若く 界 に> ぐ 不 > 悟 者 を とも むる に 難 得 な 、り と 道 取 する な> り 。 し か あ れ ば 、 前 程に 大 悟 のある べから る に は あら ず 。 不 悟 者 と らむ な こと

は、 い まだ し き な り 。 進一 歩も 書 Hite) | Arar ge

地な り 、 退

一 歩も 書

地な り 、

Oa

Ze HSL

He says it is hard to find an unawakened person in the entire world.'° Thus, it is not that there will be no great awakening in the future: there has not yet been [anyone] becoming an unawakened person.'® Advancing one pace Is all the earth; retreating one pace ts all the earth; pacing one pace is all the earth; pacing the solitary pace ts all the earth. 14

“the dharma body is sick” (hosshin [u] by6 EAA): Variation on a Zen

phrase, as in the saying, “the dharma body is sick, the form body is troubled” (hosshin

by6é shikishin fuan iB AREY FE) (see, e.g., Xutang heshang yulu wee Fae ER, T.2000.47:996c17). “searching in the vicinity of the Buddha” (buppen gu {6i-K): Perhaps reflecting the line of verse by Chan Master Jiashan Shanhui i) (HEM (805-881) (Jingde chuan-

deng lu sx (E(B eR, T.2076.51:324a1 8): 57 FFE ER, META BSR If you’re troubled to keep the dharmas of life and death, Just look for them in the vicinity of the Buddha. For the contrast drawn in Chan texts between “what is in the vicinity of the buddha” (buppen ji 63+) and “what lies beyond the buddha” (butsu kojd ji (lel ES), see Supplementary Notes, s.v. “Beyond the buddha.” 15 He says (doshu [suru] 12 R< + 4 >): This section loosely parallels section 7 of the seventy-five-chapter Shdbdgenzo text. 16

itis not that there will be no great awakening in the future (zentei ni daigo no aru

2e ん grg/zg/rz 7 wo gz7 前 程に 大 悟 のある べから ぐく ざ うる に は あら ず): Presumably, an ironic reassurance that there is still hope for an unawakened person.

312

DOGEN’S

SHOBOGENZO

*

VOLUME VII

kK OK OK OK

[V6:11] Be JK BE ic SF OK PBMCS, ATER A BRA, Ba, AREER AR. TREE LT, Chan Master Xiujing of the Huayan Monastery in Jingzhao was asked by a monk, “What about when the person of great awakening reverts to delusion?” The Master said, “The broken mirror doesn’t reflect again; the fallen flower can’t climb the tree.”

[V6:12] “OUR,

LOI

> し て も 悟 し取 、 十

AL,

千界 を 経歴

Alea e

ee UC OIL.

RMI 大 悟 を 旋光 する こと 、 道 得 現 前すべ し 、 清 得 現 前すべ し、 こ れ を 不 の悟 祖 俺 と いふ べし 、 大 悟の 道 得 と らな ふ し 。

Qingyuan and Nanyue Ancestor was simply the buddha after buddha and at the stage of “not doing 37

4H.

receiving direct transmission from the Sixth direct transmission of the great awakening of ancestor after ancestor.*”? Qingyuan was simply even the sacred truths” and had no further great

the Second Ancestor made a bow and stood in place (niso, raihai ei ni ryt suru

WSFE(K(iziii Zt 4): From the famous account of the transmission of the lineage

from Bodhidharma to Huike 4],

in which the latter demonstrates that he has “gotten

the marrow” of the First Ancestor’s teaching by silently bowing. This section has some parallel in section 14 of the seventy-five-chapter Shobdgenzo text. 38 “Seeing the dawn star and awakening to the way” (ken mydj6 godé 見 明星 悟 i8): A fixed phrase for the awakening of the Buddha upon seeing the rise of Venus in the dawn sky. The following “seeing the dawn star and saying it” (ken myojo dotoku 5A

§ 8 14) introduces sayings (ddtoku 181) of the two disciples of the Sixth Ancestor in the following section — and suggests an interesting identification of the experience of awakening with the verbal expression of it.

39 Qingyuan and Nanyue (Seigen Nangaku JR + PA ek): Le., Qingyuan Xingsi 4 JF 行 思 (d. 740) and Nanyue Huairang fH 2a (677-744), the two chief disciples of the Sixth Ancestor.

V6. Great Awakening Daigo

Ki

321

awakening before the body or after the body.*° Nanyue simply attained the understanding of “to say it’s like any thing doesn’t hit it’ and had nothing to do with the defilements of great awakening or not awakening.*' Turning round the great awakening, a saying should appear, an understanding should appear. These should be called the unawakened buddhas and ancestors and should be studied as the sayings of great awakening. [V6:28] {2:605}

し か あれ ば す な は ち 、 大 り 、 同 母 未 生 あり、 わ と いふ、

修身 以前 が 、 さ ら

もに も に 他 に

あり あり 人 の これ

悟 ・ 不

・悟 失 司

、 生 前に も あり 、 往 界骨 未 蔵 た め に 大 悟 す 自己 、の 自 己

、 生 に あり も あり る 、 た の め に

等 は、 身

前 も に あり 、 映

後にも あ

後に あり も 、 同 修 生 もに あり 、 父 。 他人 の、 わ が た め に 大 悟す る 他 人 の 、 他 人 の た め に 大 悟する 大 悟 す る るな あら おむ。

Thus, great awakening, not awakening, losing awakening, and the rest, are before the body, are after the body, are practicing together with the body, are before birth, are after birth, are practicing together with birth,

are before your father and mother were born, are in the realms everywhere, it has never been hidden.” There is others having the great awakening for us; there is our having the great awakening for others; there is others having the great awakening for others — these will further be the self having the great awakening for the self. 40 “not doing even the sacred truths” (shdtai fu i 2 4):

to the Sixth Ancestor (see, e.g., Jingde chuandeng lu

From the words of Nanyue

{2(S BER, T.2076.51:240a19-21):

AMAIERUESTS, FA, BMPR Reem, FAA, SEITE. athER. TA. BR, AMMAR. (MR ZA, HiRae HZ.

BA.

Later, upon hearing of the dharma seat at Caoxi, he [i.e., Nanyue] went and paid his respects. He asked, “What business would avoid falling down the stages?” The Ancestor said, “How do you understand it?” The Master said, “Don’t do even the sacred truths.” The Ancestor said, “What stage will you fall to?” He said, “If you don’t do even the sacred truths, what stages are there?” The Ancestor deeply respected him.

before the body or after the body (shinzen shingo FAI):

l.e., in previous or sub-

sequent lives.

41

“to say it’s like any thing doesn’t hit it” (setsuji ichimotsu soku fuchii 説

似 一 物即

不 中 ): From the words of Nanyue in response to the Sixth Ancestor’s question of what it is that comes like this. From the anecdote alluded to in section 2, above. 42 before your father read fubo misho izen. A ‘before your father and father and mother were

and mother were born (bumo mishd izen 30 EEA LAR): Also classic Zen expression for the true self; sometimes understood as mother gave birth.” See Supplementary Notes, s.v. “Before your born.”

in the realms everywhere, it has never been hidden (henkai mi 26 20 (aItAE Hk): Slight variation on the Chan expression introduced above, section 23.

322

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[V6:29] 雪山 らむ。 の 大 な か れ

、の し 悟 。

雪 山 か あれ なる べし い ま の

た の め に 大 悟 す ば 、 諸 側 の 大 。 衆生 の 大 悟 大 悟は 、 を れ の

あら る む 、 木 悟 、は 衆 生 た の 、は 諸 人須 の 大 に あら ず 、 他

石 、の 木 石 のた め に め に 大 悟 す が る ゆ 悟を 大 悟べ し、 前 に あら ず 。 住 てし

大 悟 へ に 、 後 といふ 、 心

する あ 衆生 こと 識に か

か は れず、 さ り て 、 境 界 に へ だてら る る あら ず。 も し、 と どまり て 自身に 廣 在 せ ば 、 い か で か 保任せ む、 さ り て 他 境 あら に ず、 又 いか に し て か 住持

せ む、 き た る に あら ざれ ども 、 寺 溝

hae

春 租 な り

、 るさ に あら ざれ ども 、 切 忌

729,

Likely, there are the Snowy Mountains having a great awakening for the Snowy Mountains; likely, there are trees and rocks having a great awakening for trees and rocks.** Hence, because the buddhas have the great awakening for living beings, it is the great awakening of living beings. The great awakening of living beings should be the great awakening to the great awakening of the buddhas; do not say it comes before or after. The present great awakening is neither one’s own nor another’s. Abiding, it has nothing to do with mind or consciousness; departing, it is not separated by perceptual objects. When stopping, it is located in one’s own body; how can we take care of it? When departing, it is another’s object; how can we maintain it? It has not come; yet “it fills the ditches and clogs the gullies.” It has not gone; yet “seeking it from another is strictly prohibited.” [V6:30] FA ACK Bd a& UIC EA

EEO RDS,

る、 と も に を も は く 、 四

むず 、る す 。 肝 な り。 い し 。 RM.

果 、の

KIE< PTR

Se ES

手 まり より に 、 し か の ご と く 大

悟も あら

と お も ひ て、 い た づら に 死 漢を 光 てし 、 遠 來の 資 を語 播 待 せむ と な 落 る 大 悟 の、 い ま 不 な失 る と 保 任 不 閉な り 、 未 傍 道 得 お なる が ゆ へ ま は、 か く の ご と く の 飯 袋 子 のみな り。 さらに 一 箇 半箇 の 敵 飯 な WEA DICTERIEIKD< BIBS. US. BLD ARRAY WY

ば く か 祖師 の大 道を

魔 せ むる し 。 い た づら に 仙

と な れる に より て な り 。 雲水 の

道 をふさぐ 、 大

名 愛 利 の や か ら 、 大 刺の 主

罪 といひ ぬ べ し 。

At present, a bunch of illiterates running the various mountains in the Land of the Great Song, most of whom do not directly transmit the family enterprise of buddha after buddha and ancestor after ancestor, thinking that there could not be such a great awakening itn which the fourth fruit was based on a handball, futilely study the dead guys and try to collect their honored words from afar. They are not able to accept that 43 Likely, there are the Snowy Mountains having a great awakening for the Snowy Mountains (Sessen no, Sessen no tame ni daigo suru aramu BWwWO, GWUOK Ic

Ki

4 & te): This section parallels parts of section 14 of the seventy-five-chapter

Shobogenzo text. 44 various mountains (shozan i&\L1): Also read shosan. A term for the major Buddhist monasteries.

V6. Great Awakening Daigo

X1%

323

the great awakening that is sloughing off is not now lost, for they have never encountered a saying. Nowadays, it is nothing but such rice bags; there is not one or a half serving of gruel or rice.* Moreover, they foolishly teach association with the dried-up trees and dead ashes.*° They are the enemies of the buddhas and ancestors; how often have they caused the ruin of the great way of the ancestral masters? It 1s due to a bunch who foolishly covet fame and love profit having become the heads of the great monasteries. It has to be called a great offense that blocks the way of clouds and water. * OK OK OK OK

[V6:31] {2:606} 雲 示 門 衆 云、 軟 する に 三種 の人 あり 。 因 説得 悟 、 一 人 は 、 因 喚 得 テ 悟 、 一 人 は 見 塁便 回 去、 個 道、 便 回 去ノ 意作 礎 生、 師 云、 也 好 興 三十 棒 なり 。 Yunmen addressed the assembly, saying, “In raising [a topic], there are three types of people: [one] attains awakening because of talk; one attains awakening because of calling; one sees it raised and immediately returns.*’ Tell me, what’s the meaning of ‘immediately returns’?” The Master [Yunmen] said, “I should give you thirty blows.”

the fourth fruit was based on ad. 4): Allusion to the story of Stage in the traditional sravaka to in Digen’s *Bend6wa” #18

baozang jing $i,

a handball (shika no, temari ni yori URO, FHV (x an old monk who became an arhat, the fourth and final path, when hit by a ball. The story, which is also alluded ah, can be found in the Samyukta-ratna-pitaka-sitra (Za-

T.203.4:494a22-b29).

dead guys (shikan 3ti#): Dimwits; roughly synonymous with the “dried-up trees and dead ashes” introduced just below in this section.

45

rice bags (han taisu fR48-7-): I.e., monks who are good for nothing but eating.

46

they foolishly teach association with the dried-up trees and dead ashes (itazura

ni koboku shikai no [i go], oshiu V\723 OACFEARIUIKO< BIBS. %& US): Le., advocate joining those who practice mental quiescence; following Kawamura’s reconstruction of the illegible text as i go £348, or tomo taru. See Supplementary Notes, s.v. “Dried-up tree.“

47 Yunmen addressed the assembly (Unmon jishu 2F4 A538): Mixed Japanese/Chinese rendering of a passage found at Yunmen Kuangzhen chanshi guanglu 2FAE Seem ee £K, T.1988.47:557b 18-20:

B=, —AW mee -AWMGR (FRE, a, tet Ro +,

FHA RBEHA,

A,

HHKE

In raising [a topic], there are three types of people: “one attains awakening because of talk; one attains awakening because of calling; the third sees it raised and immediately returns. Tell me, what’s the meaning of ‘immediately returns’?” Again, he said, “1 should give you thirty blows.”

324

DOGEN’S

SHOBOGENZO

VOLUME VII

[V6:32] い は ゆる 、 MITLY CBBSY, LWSI, BETAXKBMSHO, Sh と いふ な 道理 、 い か ある に べき ぞ。 しば らく 、 説取 行不得 底、 の 説を 學 す べ し 、 行 取 説 不 得 底、 の 行を 欧 べし す 。 行 取 る す と ころ に 、 説不得 底 の 道理 あり。

し か れ ば 、 そ の

あら ず と いふ と も 、 因

説

、た と ひ 眼

説 は な か ら ず

耳 親切 にあらず 、 を よび 身心 の 親切 に

悟 な るべき な り 、 因

説の、 か な ら ず 惜

な る が ゆ へ に 、 得 吾 る な な り 。 説の 因 、 す で に 現 成 する に は 、 前 後の 際 を 良 究する 、 くか > な ら ず 因 もを ちい る べし 、 説 を ちい も る べし 。 悟 邊遺 も TEER). HBAS bezel Eb bE. There are details to be investigated in his saying that there is [one who] attains awakening because of talk: what is the principle of “talk”? We should study for a while the “talk” of “talk of what can’t be practiced,” study for a while the “practice” of “practice what can’t be talked of?’** In what is practiced lies the principle of “what can’t be talked of.” Thus, although that talk may not be intimate with eye and ear, nor intimate with body and mind, “because of talk” is invariably awakening; because “because of talk” is invariably awakening, one “attains awakening.” Since the “because” of “talk” has occurred, the investigation of the times of before and after should always employ “because,” should always employ “talk.’“? This side of awakening is like this; that side of awakening is like this; beyond awakening ts like this. [V6:33] 因 喚 得 悟 と 、 いふ 。 悟 、 な か ら ず 喚 よる に な り 、 MB, SNIBEOMID, ゆ へ に この 喚 か 、 な ら ず し も 主人 公 に も を、 よ ぼ さる る に あら ざる な り 。 この 喚 、 じは め あ れ ば 、 大 悟 、 始 あり 、 大 悟 、 始 あれ ば 、 自 己、 始あり 、 目 己、

始 あら ば、

目 巳、 を は りあ

な り 。 を は り は 、 平 常に な うら 太

り 、 大 悟 、 を はりあ

し い、 は ゆる 店

り 、 因 、 を は りあ る

頭を 喚

米せるな り 。 はじ

め は 吾 常に らな ふ 、 遺 頭を 喚 來 するな り 。 大悟 、 まだ い 人 を や ぶら ず 、 人、 い まだ 大 悟を 染 汚 する こと な し 、 大 悟 らさ に 大 悟を 油 礎する こと な き も の な り 。

He says that one “attains awakening because of calling.” Awakening is invariably because of calling; does the calling itself use awakening? Therefore, this calling is not necessarily being called by the one in 48 “talk of what can’t be practiced” (sesshu gyd futoku tei 説 取 行不得底): “practice what can’t be talked of” (gydshu setsu futoku tei {7 iit 4A {F/E): From the words of Dongshan Liangjie 洞 山 良 傘 (e.g.。 at /72zdezg huiyao Writ B, ZZ.136:549b14; see also shinji Shobégenzé laf TEJEAR HK, DZZ.5:164, case 77). 49 Since the “because” of “talk” has occurred, the investigation of the times of before and after should always employ “because,” should always employ “talk” (setsu no in, sudeni genjO suru ni wa, zengo no sai o sankyi suru, [ka]narazu in o mochiiru

beshi, setsu o mochiiru beshi ROW,

PF CCHMRISAlcIL,

HRORABETAS,

BAIA

YO,

EFIED

T CRED,

か は れず と いふ こと を 。

Chan Master Nan of Huanglong said,* The blossoms burst, the willows bud;

The birds cry guanguan; The water sounds chanchan. Right and wrong, fame and profit — Have nothing to do with them. We should know that, since ancient times, the buddhas and ancestors

have been casting aside right and wrong, fame and profit, and having nothing to do with them.

50

The ending should accord with the ordinary (owari wa, bydjé ni narau beshi

は り は 、 平 常に らな う べべし): the beginning accords with my usual (hajime wa go jd 77 7 の 7 の 7 は じ め は 吾 常にな ら ふ ): Perhaps, meaning that、 while awakening has a beginning and ending, it conforms to what ts ordinary, or constant. The term bydjo ("ordinary”) may here invoke the “mind” in the famous saying, “the ordinary mind is the way” (bydjé shin ze dé 43-0218); if this is the case, the odd expression go j6 Bit (“my usual”) may reflect an unusual variant of this saying occurring in the Shdbdgenzo

busshé TEVEARRRBTE (DZZ.1:14): “My ordinary mind is the way” (go jd shin ze dd & fade 18). it has called forth this side (shatd o kanrai seru nari ia 38 % YAK+E A 72-9 ): Perhaps, meaning that “great awakening” “calls” “the self” — or summons the “person” (hito A) of the following sentence.

51

Chan Master Nan of Huanglong (Oryit Nan zenji

2 #EPAWHEM): I.e., Huanglong

Huinan #2 £474 (1002-1069); a mixed Chinese/Japanese version of a line in a letter in

the Huanglongshan Nan chanshi shuchi ji RELA THEN SRE (ZT.2 [Soroku pz 祖 録 2B 1]: Oryit shoseki shi AES RE 8, “Yo Shin zentetsu” SL H#zE 13-14).

326

DOGEN’S

SHOBOGENZO

VOLUME VII

[V6:35] 又 、 師 弟 の 住 院 をいま し むる に a, KERB. GIEGAR AR, APA GEYE 機 、 外 赴 群 生 BRAS, RSH BRR. TAR RABID 外、 松 床 木 、枕 困 有 眠 風月 之 、中 以 煙 霞 水 石 得 共 情、 去名 利是非 忘共 念 、 未 AERO,

HTERNFE,

Again, admonishing a younger abbot of cloister, he said,” The abbot spreads his sayings and acquires conditions. Within, he illumines the workings of the buddha dharma; without, he attends to the

hopes of living beings. Otherwise, maintaining the ultimate principle and suspending connections, in the reed hall of his bamboo quarters, he sits quietly beyond the dust; on the wooden pillow of his pine bed, he sleeps amidst the breezes and moonlight.*> Keeping to the hazy waters and rocks, he’s at ease with his feelings; sending off fame and profit, right and wrong, he’s forgotten such thoughts. If he hasn’t been able to be like this, he’d better recognize his error. [V6:36] LoPdnid, る 鹿な り 。

LOR,

FE: BAIT,

FREYO,

KBERCWEL OSE

Thus, we know that, from long ago, right and wrong, fame and profit,

were something the great sages have been warning against. [V6:37] LOSI,

KRM,

WEAAORRR,

MPRA

RO, L, は 、 る 、

WAIL, KIBOA, FRKAT, AOI, HFADVYDRANRAL, LNAZbEDENRY, 小 量 と らし ず 、 大 悟 は 、 た いりや うと し ら ず 。 長 短 くら に し 。 大 悟の 大 悟を 見成する 、 く 七 人 >

より 大

ATK

悟の 生長

TELE,

VETO,

FIEXし ら ず 、 大

が ら を を く 、 名 字 を 條

の 祖 家門

SRO ARAZAY

道に 大

に か けた る 運

悟を 負

ReEDSED

TCCHTAAI SL HlANDPAL, Ai 大 悟 、の 大悟をや ぶ に 未 道 得 りな 。 大悟

載せる

と 學

せ ざる と も

鯛な り 。

Yet, in the Land of the Great Song, because stinking skin bags of fame and profit have often become the heads of the monks, there are few who hear a welcome voice, much less are there many who see a genuine person.” Therefore, they never hear the term “great awakening,” and it is as if the way of the buddhas and ancestors had gone completely to 52 Again, admonishing a younger abbot of cloister (mata, shitei no juin o imashimu7z77 又 、 師 弟 の 住 院 を いま し むる に): Continuing to quote (with slight variation) from

the Huanglongshan Nan chanshi shuchi ji RELL PA TREES RE (ZT.2 [Soroku bu th Bk BB 1]: Orvii shoseki shi HEH RE 2, “Yo sutei jari” SLfN Hs BAB 9-11). 53

reed hall (daidé # =): Reading bd > for dai #, after the source text.

54

genuine person (sekinin 7 A): Literally, “red, or naked, person”; the translation

takes seki as here as “sincere,” “authentic,” as in se ん 7s777 赤 心.

V6. Great Awakening Daigo

Kiz

327

ruin. Those who know what the buddhas and ancestors should be are rare. What a pity: they do not know great awakening as small; they do not know great awakening as large. They are largely unaware that great awakening breaks up great awakening; they are mostly unable to say that great awakening manifests great awakening. Those who do not know that great awakening grows from great awakening and fail to study that great awakening is carried by great awakening are many. It is an extreme misfortune that has attached words and letters to the household of the buddhas and ancestors. * ok OK OK OK

[V6:38] {2:608} SPN UF EN, SBS Be ee Fie), FA =a, ae— A BM B. Jon. CHAS. FHRS. HSBR< Ad, bee AL — iA O. eC HEET OO, BRIA BENE, ea, MIB ARAB, Ba, aK 妙 悟、 也 須 吐 却。

Chan Master Yiging of Mount Touzi in Shuzhou

visited Reverend

Yuan, Chan Master Yuanjian of Fushan.*? Eventually, after three years, Yuan asked the Master, “A follower of an other path asked the Buddha,

‘I don’t ask about the spoken, and I don’t ask about the unspoken.’ The World-Honored One was silent. What about this?”

As the Master went to open his mouth, Yuan covered his mouth with his hand. At this, the Master had a great awakening and bowed. Yuan said, “Did you have a wondrous awakening to the dark workings?” The Master said, “Even if there is a wondrous awakening, we should

spit it out.” [V6:39] POA md@eOD, BETAL, ら ず。 た と ひ 、 日 ごろ よ ぐり > 大 悟 ひ 、 向く 來 より > 大 悟 な と し いふ と も の 手 裏 に あり と も 、 大 悟 く な り も、 大 大 悟 す なる り 。 大悟 た 、 と ひび穫 千 大 道 な とり も 、 大 悟 くする な り >。 する ぐ くべ な り >、 大 悟 、た と ひ 書 自己 ひ 不 悟 りく な と も >、 大 悟 する な り 。

Ae KBHIINTKIBTS, REICH な り い と へ ども 、 大 悟 す な る り、 た と 、 大 悟 す な る り 。 大 悟 、 まだ い 他人 、 大 悟 い 、 まだ 準 鉛 あ 地 ら は れず と 大 地 と也 も 、 大 悟 す る な 、り た と ひ 大 悟 た 、 と ひび 養大 悟 なり と も 、 大 悟 りな と も 、 大 悟 する な り 、 大 KE

We should clarify and investigate the case of the Master’s awakening. It is not that there is no great awakening with the mouth covered. Even 55

Chan

Master Yiqing of Mount Touzi in Shuzhou (Joshi 7osuzan Gisei zenji

BPN He FLU Fs ARAM): Ie. Touzi Gisei #28 (1032-1083). His conversation with Fushan Fayuan /# Ui (991-1067) can be found, e.g., at Liandeng huiyao RKeESB, ZZ.136:912b14-18.

328

DOGEN’S

SHOBOGENZO

VOLUME VII

though it may be a great awakening from these days, it greatly awakens; even though it may be a great awakening from the past, it greatly awakens. Even if the great awakening is still in the hand of another, it greatly awakens; even if a hair’s breadth of great awakening hasn’t appeared, it greatly, greatly awakens. Even if great awakening is all the whole earth, it greatly awakens; even if it is the entire great way, it greatly awakens. Even if great awakening is the entire great awakening, it greatly awakens; even if great awakening is the entire self, it greatly awakens. Even if great awakening is not awakening, it greatly awakens.

[V6:40] {2:609} し か あれ ば 、

今 、 師の 道 す 取 る 設 有 妙 也 悟 須 吐

か せ む 。 用

著 る す か、 用

吐

悟の 葛藤

却 、は 大

著せ ざる か 。 大

とせるの みな り 。

向上

却の 道 、い か に 道 取する と

悟 、は 吐 却の 葛藤 に ま か す べし 、

道 、は 即 名 未 大 悟也 。

So, how does he say the saying said here by the Master, “Even if there is a wondrous awakening, we should spit it out’?°° Does he use it? Does he not use it? The great awakening, he should leave to the entanglement of “spit it out”; “spit it out, he simply took as the entanglement of ‘great awakening.’” A higher saying is, “It’s not called ‘great awakening.” * OK OK

K

[V6:41]

FEB, 則 。

KOODICRIZLOL

UMA . Bika Dy Mei,

REGIE

My former master always addressed the assembly, saying, “Studying Chan is mind and body sloughed off?’ It does not take awaiting awakening as the norm.”

[V6:42] この 道 得 、 は きく 。 小 の参 り 。 Rll, MEKjIEt, し。

上 堂の 時 は 、 法 堂 の 上 に てし し めす 、 十 の方 雲水 あ 、 つま り 時 は 、 寂 堂< 裏 に し て > 道 、す 諸 方 袖 子 、み なきく と ころ な BPR UCSB CARIBE, MADR, AHEAD. ABbIBS, LPbHn’Ub, EnNRY, BIT < Ze

This saying was delivered in the dharma hall, on the occasion of convocations, with monks from the ten directions assembled to hear it. It

was said in his private quarters, at the time of the small convocations, 56

how does he say (ika ni déshu sr 7 の ん 2 se

いか

に 人 道 取する

と か せ む): The

grammatical subject is unexpressed here and in the sentences to follow. The translation assumes it is Yiqing throughout, but it might alternatively be taken as “we.”

57

My former master (senshi 先 師): I.e.、 Tiantong Rujing 天童 如 浄 (1162-1227).

Variation on a saying appearing several times in the Shobdgenzo.

V6. Great Awakening の gzgo

大悟

329

heard by monks from all quarters. At evening meditation, in the cloud hall, the thunder sounded together with the blows of his fists.°® It was heard by those asleep, heard by those not asleep. It was said at night, said in the day. Nevertheless, those who knew the voice were rare and none questioned it. [V6:43] VILDO. BIB >. CW SIL, が ゆ へ に 、 (jie \ ふ な り 。

PRIZE,

BOR,


、 人 頭の 職 、振 諸 人大 の 大 道 にあら ず 。 古 人 の授 記 しきた れる と ころ 、 夢 な り 未 見 在く 者 る な べし>。

“Awaiting awakening” means do not study with the expectation of a great awakening. When we expect great awakening, it is not only that we do not become intimate with the awakening we expect, but how many expectations will trouble the great awakening? When our study of the way reaches great awakening, in the beginning we get involved in the great awakening, and our study of the way seems to have been cut off from great awakening. If we “take awaiting awakening as the norm,” after great awakening has appeared, should we no longer study the way? Such a view is not conduct on the way of the buddhas; such conduct ts not the pivot at the head of the buddhas, not the great way of the bud58

the thunder sounded together with the blows of his fists (kento to doji ni byaku-

ryaku su 4898& [RlRRIC BERT): Reflecting a line from a verse by Rujing, alluded to elsewhere in the Shdbdgenzo; see Supplementary Notes, s.v. “Fist.” 59

because the words “studying Zen” are... (sanzen no gon... wa naru ga yue ni

BiB < > 者 な る が ゆ へ に ): the ellipsis is illegible in the manuscript.

330

DOGEN’S

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dhas.°° What has been predicted by the old buddhas, they will not see, be it in their dreams.°!

[V6:46] {2:610) 大 悟 成 、し 入 壁と 属す で

は、 生と 祖 と師 同心 に 現

同 同 な 、り 成す

生する 西 来 百 る 、に

な す と草 し

り 、 大 悟 、は 死と 同 死 するな り 。 諸 借 と 同 現 なる り 。 柚 樹と 同 成 備 、し 虚 空と 同 参 落地 し 、 同 根 な 、り と 誠 光 すべき な り 。 し る 信 し 、 大 る べし 、 大 を悟 里 寿せ ざ る 道理 な り 。

The great awakening is born together with birth: the great awakening dies together with death. It appears together with the buddhas; it comes from the west together with the Ancestral Master. We should study that it attains buddhahood together with the cypress tree; it studies falling on the ground together with empty space.® It is the same mind as fences and walls, the same root as the hundred grasses. When great awakening 60

Such a view is not conduct on the way of the buddhas; such conduct is not the

pivot at the head of the buddhas, not the great way of the buddhas (inmo no kenge wa, butsudo no anri nari, inmo no anri [wa], buttd no kanrei, shobutsu no daido ni arazu

{EEO FARR.

PRIETO.

EE OTEKIL >.

PREAORAR,

Be HBO Aigl\Ch

tJ’): A sentence difficult to parse; the translation tries to read the final negative copula as governing both clauses. The odd “pivot at the head of the buddhas” (butto no kanrei (#898 0 bt) seems to be a play on the common “higher pivot” (j6td kanrei LAAT, or

k6j6 kanreisu [h| Lit Rt). See Supplementary Notes, s.v. “Pivot.” 61

What has been predicted by the old buddhas (kobutsu no juki shikitareru tokoro

Oa

LL & 724 &

A): Presumably, a reference to predictions of the supreme

awakening of buddhahood. 62

it comes from the west together with the Ancestral Master (soshi to do seirai suru

nari *HEm & fa) PEAR4 Ze Y ): A reference to the advent of Bodhidharma in China. See Supplementary Notes, s.v. “Coming from the west.” 63 it attains buddhahood together with the cypress tree; it studies falling on the ground together with empty space (hakuju to do jobutsu shi, kokit to ddsan rakuchi shi

tate ¢ lA

LS EE & [a] BSE HHL): Allusion to a dialogue between Zhaozhou Cong-

shen 趙 州 従 訟 (778-897) and a monk (found at Zhaozhou lu HIN Fk ZZ.118.321b14-16 and elsewhere). Here is the version discussed by Dogen in his “Shobdgenzo hakujushi”

TE PEAR aac te tal: AIA (SR. FABha a GEtEtL , KET. AL (BAL TARTAR, (ie Ze, (8A, Bez AHH, KE. PTAA.

KE,

The Great Master was asked by a monk, “Does the cypress tree have the buddha nature or not?” The Great Master said, “It does.” The monk said, “When does the cypress attain buddhahood?” The Great Master said, “Wait till empty space falls on the ground.” The monk said, “When does empty space fall on the ground?” The Great Master said, “Wait till the cypress tree attains buddhahood.” Compare Supplementary Notes, s.v. “Cypress tree at the front of the garden.” 64 the same mind as fences and walls (shd heki to déshin nari #a8E & [a).tyZ2 9 ): Allusion to the famous definition of the buddha mind, first attributed to Nanyang Huizhong

V6. Great Awakening /gzgo

大悟

331

surely appears, we should recognize that it is the principle that it does not obstruct great awakening. [V6:47] LOO, WHE. AL RIES KIBEBUTC, BI 者不可 と いえ ども 、 大 悟の く 書 > 地 みの に あら ざる 道理 い 、 まだ 道

得 な をる みる 得 ざる せ 。 す

で に 道 得 ず せ ば、 た れ か 師 を 聞 ゆる さむ 。 尋 大 地 不 見 一 筒 不 悟 者、 の 言 を 、 惜也 不 可 得 る な べし 、 不 也悟 未 見 得 る な べし 。 これ 、 肝 落 大 悟の 道 理 い、 まだ 道 得 ざる せ に より て な り 。 ひ さ し く 大 悟 斗 な地 る 行 履を くも て > 行 履せ る 一 隅 な 。り の ち に 、 半 臨 消あり ぐ て >、 そ の 道 得を 代 道 せむ こ と を く ゆ > すべ る 。し ぐ し > れか ば す な は ち 、 先 和 師 道 、の 脱 落 身 心、 不 く 是> 待 包 悟 則 、 を 参 沿 べし す 。 大悟 、 とた ひ 明 頭 来 す と 、も さ ら に 明 頭 打 な る 太 し 、 大 悟 た 、 と ひ 暗 頭 来 す と 、も さ ら に 暗 頭 打な る 信 し 。 Nevertheless, it is lamentable that many people today have mistakenly held up great awakening as the treasure store of the ultimate of the study of the way. How often have they missed the fact that the treasure store of the ultimate is not merely great awakening? It is “forsaking one’s father and running away.”® To make great awakening an expectation and think that we cannot speculate about what will happen from here is the mistaken understanding of the siitra masters and treatise masters. If we make great awakening the ultimate, then grass should also be the ultimate, trees should be the ultimate, “receiving the words” should be the ultimate, “understanding the sense” should be the ultimate.°° Hence, do not acknowledge great awakening as the ultimate. If it had been like that, the buddha dharma would not have reached the present day. That ab 22.'8 (d. 775). See Supplementary Notes, s.v. “Fences, walls, tiles, and pebbles.”

65 “forsaking one’s father and running away” (shafu tozei #$40.kith): A phrase from the parable of the prodigal son (giji 44-f-) that appears in the Lotus Sutra (Miaofa lianhua jing DESK, T.262.9:16b26, 17c14). 66 “receiving the words” (shd gon 7K); “understanding the sense” (e shi @ A): After lines from the famous poem Cantong gi Bir), by Shitou Xigian 498 #77 (700-

790) (Jingde chuandeng lu 5 {EAR EER, T.2076.51:459b 18-19): KE AS mR ZACH. Receiving the words, understand their sense;

Don’t set up standards of your own.

332

DOGEN’S

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VOLUME VII

the buddha dharma has reached the present day 1s due to its not taking great awakening as the ultimate, not taking it as the norm. Nevertheless, while this may be so, the great awakening cannot be gauged by taking up the measure of the Buddha, cannot be gauged by taking up the measure of the dharma. Someone like Linji may look merely at all the earth and see that he “can’t find an unawakened person,” but he never spoke of the principle that great awakening ts not only all the earth.®’ And, since he has not spoken of it, who would listen to him? The words, “in all the whole earth, we do not see a single unawakened person,” should be “we cannot get awakening,” should be “we cannot get nonawakening.” This 1s because he has not spoken of the principle of sloughing off great awakening. It 1s one corner, long practiced, of the conduct that is all the earth of great awakening. Later, if there 1s a half Linji, we should let him say that in his stead. Thus, we should study the saying of my former master that “[studying Zen is] sloughing off body and mind and not taking awaiting awakening as the norm.” Great awakening, though “the bright comes,” should further be “the bright does it”; great awakening, though “the dark comes,” should further be “the dark does it.”° * OK

KOKOK

[V6:48] {2:611} RIERA, TSR, GRR) AGERE. MU, BRIAR, BAR eo SAT, (SBI AAA, PRA ZZ. Reverend Mthu of Jingzhao had a monk ask Yangshan, “People of the present time, do they still avail themselves of awakening?’ 67

“can’t find an unawakened person” (fugo [no] mono fukatoku

RIECK O> FA

可得 ): Variation on Linji’s saying quoted in section 5, above: “it’s hard to find a single person who’s unawakened.”

68

Great awakening, though “the bright comes,” should further be “the bright

does it”; great awakening, though “the dark comes,” should further be “the dark does it” (daigo, tatoi meito rai su tomo, sara ni meito ta naru beshi, daigo, tatoi anto

rai su tomo, sara ni る べし 、 大 悟 、 た と of terms drawn from unknown), recorded

RASA AGRA GATT,

anto ta naru beshi KiB, 7 t& OFARART ED. S SICBAVAFTZe ひ 暗 頭 来 すたん も、 さ ら に 暗 頭 打な る べし ): Tentative translation the notoriously enigmatic saying of the monk Puhua 普 化 (dates in the Linji lu BRWRER (T.1985.47:503b20-21):

ARR ACR OAFT

When the bright comes, the bright does it. When the dark comes, the dark does it. 69

Reverend Mihu of Jingzhao (Keichd Beiko oshd RIKAKAFIIA): A disciple of

Weishan Lingyou {| £44 (771-853), also known simply as Reverend Mi 2K filial, dates unknown. text.

This quotation parallels section

15 of the seventy-five-chapter Shobdgenzo

V6. Great Awakening の gzgo

大悟

333

Yangshan said, “It’s not that they lack awakening, but how can they help falling into the second rate?” The monk returned and presented this to Mihu, who deeply assented to it.

[V6:49] GAA. L.

Shae,

ABSAICHRK TO.

“People Therefore, Both those “people of

MAIC.

GRA,

CONSRFAH, se SR IC Bink

& HICGHEO AH,

of the present time” are the buddhas of the three times.” people of the present time are people of the present time. who appear on this side and those who appear on that side are the present time.”

[V6:50] Paes

さと りをもちいる や、 と いふ な り 。

か くれ ざる あれ ども 、 ぐ 経 ELEM

TRA

論> の 移

pee

ee

し か の ご と くい ふ、 KB

者 きき が た し と。 い は ゆる 今時 人 は 、 MISE

TRAC.

BRST

し 。 HERR7ED 那 裏 去 るな ぞ 。 た と ひ 頭 正 りな と 、も か な ら ず 尾 正 な る べから ず MRE MEE, ED "EIST LL, PRR BPREICENED, BHO MD 7 eA lcBt LES7Y, “Do they avail themselves of awakening?’ means “do they make use of awakening?” The meaning of such a saying is not hidden, but the scholars of the siitras and treatises find it hard to understand. In “people of the present time,” what do we make of “the present’? What do we make of “time”? What do we make of “people”? We should try looking at this. Where are they coming from? Have they gone over there? They may be right from the head but not necessarily right to the tail, not necessarily one strip of iron.’’ We should hear it like this. While 1t seems we should figure out the standard, we let it pass for paucity of knowledge of the reason.” 70 “People of the present time” (konji nin sha>" A): This section loosely parallels section 16 of the seventy-five-chapter Shobdgenzo text. 71

They may be right from the head but not necessarily right to the tail (tatoi zushin

nari tomo, kanarazu bishin naru bekarazu 72 & OSRIE7RY LH. 7)» F°):

DOT

HRIEZRO“N

From the expression “right from head to tail” (zushin bishin 頭

正 尾 ).正 “One

strip of iron” (ichijd tetsu —{R#k) is a common expression for “a single unity”; see Supplementary Notes, s.v. “One strip of iron.” The grammatical subject here is unexpressed; the translation assumes it to be “people of the present time.” 72

While it seems we should figure out the standard, we let it pass for paucity of

knowledge

of the reason

(b6y6 gijaku su beki ni nitaredomo, itd no chisho naru ni

sg ん2 ses/772272 2の77 棒 様 擬 着すべ き に に た れ ど も 、 意

の頭 知

少 な るに 忠 せ 過 し む

る な ): り A tentative translation of a sentence the sense of which is uncertain; perhaps

meaning that we do not understand enough about “people of the present time” to figure out what it really means. The verb gijaku #2 (“to figure out”) may be an error for the

334

DOGEN’S

SHOBOGENZO

VOLUME VII

[V6:51] {2:612} 還 優 に あら DOF に あら

悟 否 は 、 さ りと を か る や いな 、や ず 、 悟 、 き な に あら ず、 さ と り IBM. Ee Bt に あら ず ず、 さ と り は (〈( 吾 ) にあら ざる

と な り 。 し か あれ ば、 さ と り 、 在 る は 本 末 中 あら に ず、 さ と り 、 間 新 に 、 DOMED OF. SLOT HR 宗旨 あり 。

“Do they still avail themselves of awakening” means “do they borrow awakening?” Hence, it 1s not that awakening exists nor that it does not exist. Awakening is not right from start to finish; awakening is not new or old and should not be borrowed; it does not awaken and is not

to be borrowed. There is a point that awakening 1s not the buddha, that awakening is not the self.

[V6:52] 仰 山い は く、 悟

即 不 無、 委 奈落 第二 頭 何。

Yangshan said, “It’s not that they don’t have awakening, but they can’t help falling into the second rate.”

[V6:53] その 宗旨 は、 さ と り は 不無なり、 と は、 さ と り は

も 二第

無 にあら ず、 し か あれ ど

頭 に をつるな り。 さ と り は 有 に あら ず、 し か あれども 第 二 頭 に

ざる ご と き な り 。 第 二 頭 に つる を こと に て あれ ば、 さ と ら ざ らむ とに はあ ら さ る な り。 し か あれ ば、 さ と り 、 第 二 頭 くに > ちず を と 巡 すべ か ら ず 。 さと ると い へ ども、 か な ら ず を つる な り 。 第二 頭 に つる を と いえ ども 、 か な ら ず さと

る な り。 も し し

一頭なりと に あら ず 、 第

か あれ ば、 す な は ち 第

二 頭 より

向上 は、 こ れ 第

三 頭 のあるに あら ざる な り 。

The point of this is that awakening is not nonexistent — 1.e., awakening is not nothing, but it falls into the second rate. Awakening Is not existent, but it seems it does not fall into the second rate. It is not that, since

it falls into the second rate, we study that awakening does not but it invariably falls. Though awakens. It is not saying that,

ought not awaken. Hence, we should not fall into the second rate: it may awaken, it falls into the second rate, it invariably in that case, beyond the second rate is the

first rate, and it is not that there is a third rate.

[V6:54] この さと り は 、 未 沙 と の き に も 第 二 頭 にあり 、 営 悟に も 第 頭 二 り、 の ち も 第 二 頭 にある べき な り 。 そ の 鐘 鎧 、 くる か る ~EFEL, WED, BAIA,

に沙 在せ HAT

homophonous gijaku %€3% (“to doubt”). Neither it6 (X98 (“reason”) nor chishd AY (“paucity of knowledge”) occur elsewhere in the Shobdgenzo.

73

“Do they still avail themselves of awakening?” (kan んe go 7 還 優 悟 ):否 This

section loosely parallels materials in section 18 of the seventy-five-chapter Shobogenzo text.

V6. Great Awakening の gzgo

大悟

335

Awakening is second-rate even when it has not yet fallen. It has fallen into the second rate at the time of awakening and will also be second-rate thereafter. Its blade and armor are not hidden.’* Though it meets a person, it does not topple over.

[V6:55] し か る を 、 大 悟は 起 首あれども、 末 さら 上 にあら ざる と み だ り が は し くす る は 、 修 道 にあら ず 。 大 悟は 向上 あり 、 大 悟は 末上 に も あり。 た と へ ば 着 衣と ひと し く、 た と へ ば 喫 飯とひと ば 磨 鏡 のと ご し 。 作 鏡も 大 悟にあり、

唇 に する の こと 人参 を

し く 、た と へ ば 磨 理 のごと し、 た と へ 作 暫く も>大 悟にあり。 上 鼻孔の 、 上

究 すべき な り。 い づれ の と ころ か これ 上

鼻孔 の 所 在 な 。 り し あれ ば す な は ち 、 大 を これ 暫時 の 伝 価 なり 。

唇

。い は ゆる

悟 、た と ひ 大 道 を 悟 材 す と 、も な

Nevertheless, while great awakening has a beginning, foolishly to take it as having no subsequent ending is not the way of the buddhas. Great awakening has a beyond; great awakening has an ending. It 1s like wearing clothes, like taking meals; it is like polishing a tile, like polishing a mirror.” Making a mirror is great awakening; making a tile 1s great awakening. We should investigate the fact that the nose rides on the upper lip.’”° Where is this upper lip? It is where the nose is. Thus, even though great awakening completely awakens to the great way, it 1s still a temporary device.

[V6:56] 大 悟さ ら に 大 悟 す る、 ゆ へ に 大 悟 頭 折あり 、 大 悟 頭 黒あり 。 Great awakening further greatly awakens: therefore, there is great awakening’s head is white, great awakening’s head is black.”

74

Its blade and armor are not hidden (sono hégai, kakururu koto nashi

2)$883,

か くる る こと な し ): The point of this and the following sentence is uncertain, and the translation is tentative.

75

wearing clothes (jakue 4); taking meals (kippan 2A): From the fixed expres-

sion “wearing clothes and taking meals” (jakue kippan 4K "RER), used metonymically for “everyday life.”

polishing a tile (ma sen #291): From the famous story, often cited by Dogen, in which Nanyue Huairang P32 13%# likens the practice of seated meditation in order to make a buddha to polishing a clay tile in order to make a mirror; see Supplementary Notes, s.v. ‘“Nanyue polishes a tile.” 76 the nose rides on the upper lip (bikii no, joshin ni nosuru B4LMO, LIRICOFTS): From the saying bikong da shangchun #4L¥4_£)§, somewhat akin to English “as plain as the nose on your face.” See Supplementary Notes, s.v. “Nose.”

77

there is great awakening’s head is white, great awakening’s head is black (daigo

to haku ari, daigo to koku ari KiS9AB HY.

KIS9ARS Y ): A variant version of the

final line of the seventy-five-chapter Shobdgenzo text, section 19.

Treasury of the True Dharma Eye Variant Text 7 Karma of the Three Times

Sanji go 三 時業

338

DOGEN’S

SHOBOGENZO

VOLUME VII

Karma of the Three Times

Sanji go INTRODUCTION

This work represents number 8 in the sixty-chapter Shobdgenzo. It was included as number 83 in the 1815 Honzan edition, before the version

of “Sanji g6” in the twelve-chapter compilation was available. Like that text, of which it is thought to be an earlier draft, it is undated; unlike that

text, it bears a colophon indicating that 1t was copied by Eio at Eiheiji in the spring of 1253, a few months before its author’s death. Though much in the two versions 1s identical, this work 1s somewhat shorter than the twelve-chapter Shobdgenzo text and lacks, most nota-

bly, the sustained criticism of Chan Master Changsha Jingcen RY RS found near the end of that text. The annotation of this translation does not repeat information provided for the twelve-chapter Shobogenzo text; rather, it is limited to indications of the correspondences between the two versions and the occasional note on material specific to the present text.

339 TE YEAR gece te 6 Treasury of the True Dharma Eye Variant Text 7

三 時業 Karma of the Three Times ( 六 十 巻 本 + 洞 雲寺 本所 収 ) (Sixty-chapter compilation version, Tounji text) [V7:1] {2:614} 第 十 九 祖 鳩 摩 維 多 尊 者、 至 天堂 中 國。 有 大 士、 名 R. R=. MSRRA, Les, SRS, eT. Mm Be. AFA, Rise. mR, ae ZR. ASR. SABRIC, fee. WR. fe RRA, SCARS, SRE, AOE TR, Eieast, WREAT RE.

閣

夜 。多 間 日、 我家父 MRA, Aree BAA. mee. A AA, RCA REE OR RR.

When the Nineteenth Ancestor, Venerable Kumaralata, went to a land

of Central Sindhu, there was a great one named Jayata who asked him, “In my family, my father and mother always had faith in the three treasures, yet they suffered from sickness, and all their undertakings went amiss.' The family next door to us, however, while they had long worked as candala, were always strong and fit, and whatever they did

went well. Why are they so fortunate, and what ts our crime?” The Venerable said, “What is there to doubt? The recompense for good and evil exists through the three times. The common people, seeing only that the benevolent die young, while the violent live long, the treasonous have good fortune, while the righteous have misfortune, think that cause and effect do not exist, and evils and blessings are void. They are completely ignorant of the fact that the shadow and the echo follow without a hair’s breadth of variation. Even over a hundred thousand myriad kalpas, they will not be erased.” After Jayata heard these words, his doubts were immediately resolved. |

The Nineteenth Ancestor, Venerable Kumaralata

(dai jiitkyu so Kumorata sonja

+ SUA AB EE & 24 # ): This and the following two sections correspond almost exactly to sections 1-3 of the twelve-chapter Shobdgenzé text.

340

DOGEN’S

SHOBOGENZO

VOLUME VII

[V7:2] 鳩 摩 維 多 尊者は、 如 來よ り 第 十 九 代 の 附 法 な 。り 如 來 、 のま あたり 名 字 を 記しまし ます 。 た だ 種 尊 一 偽 の 法 あき を ら め 、 正 偉 せ の る み に あ ら ず、 か ね て 、 三世 の 諸 借の 法を も、 暁了 せ り 。 Venerable Kumaralata was vouchsafed the dharma in the nineteenth generation after the Tathagata. The Tathagata himself prophesied his name. He not only clarified and directly transmitted the dharma of one Buddha, Sakyamuni, he also fully comprehended the dharma of the buddhas of the three times. [V7:3]

し が ひ て 、 を けし より の ち 、 鳩 摩 維 多 尊 者 に た い の 問 まう 賠 夜多 尊 者 、 ま 如 來の 正法 を 修習 し つ 、 ひ に 第二 十 代 の 祖師 と れ な り。 これ も また 、 世 尊 は る か に 、 第二 十

祖は 閣

夜 多 る な べし 、 と 記し まし ませ

り 。

し か あれ ば す

な は ち 人、 法の 批判 、 も もと かく の ご と く の 祖 の師 所 判 の とご く 、 習 移す べし。 い ま の よ に 、 因 を果 し ら ず 、 業 報 を もあきらめ ず 、 三 を 世 し ら ず 、 & 避 をわきま へ ざる 了 邪 見 の もと が ら に 群 すべから ず 。 After Jayata asked this question, he practiced the true dharma of the Tathagata under Kumaralata and eventually became the ancestral master of the twentieth generation. Here, too, the World-Honored One had

prophesied long ago that the twentieth ancestor would be Jayata. Hence, we should learn that our judgments of the buddha dharma are to be just like such a decision by the Ancestral Master. We should not associate with those who, ignorant of cause and effect in the present period, unclear about actions and their consequences, ignorant of the three times, hold a false view that fails to differentiate good from evil. [V7:4] {2:615}

VILOO. BR CRALIR. CVSS, “The recompense for good and evil exists through the three times” refers to:° [V7:5] 三時 一

者 順 現 法 受。 二 者

順次 生 。受 三

者 順 後 次受 。

The “three times”: [karma] (1) experienced in the present; (2) experienced in the next life; (3) experienced in lives after the next.

2

“The recompense for good and evil” (zen ‘aku shi hd #322 #R): Sections 4-6 here

correspond to section 4 of the twelve-chapter Shobogenzo text.

V7. Karma of the Three Times Sanjigd

="#%

341

[V7:6] これ を 三 と時 いふ 。 俸 の祖

道を 修習 する に は、 そ の 最初 より 、 こ の 三 時 の

業 報の 理 を な ひら あき らむる な り。 し か あら ざれ ば、 お ほ く あ や まり て 邪 見に

塚 す な る り 。 た がだ 邪

見に

階 す るみ の に あ ら ず 、 唱

震を うく 。 績 善 根 ざる せ あ ひ だ は、 お ほ く の 功徳 ひさ しくさ な り 。

はりあ

道 に ち お て 、 長時の

うし を な ひ 、 HOI,

り、 を し か ら ざ ら め や 。 この 三 時 の

業 、は 善

剖 にわた る

These are called the “three times.” In practicing the way of the buddhas and ancestors, from the outset, we learn and clarify the principle of actions and consequences over these three times. Where this is not the case, many are mistaken and fall into false views. Not only do they fall into false views, but they fall into the evil paths and suffer for a long time. So long as they do not maintain their good roots, they lose much of their merit and long have obstacles on the path to bodhi. How regrettable! The actions of these three times include both good and evil. * OK OK OK OK

[V7:7] 53 Nie 法 受業 。

Se.

GR,

RICE PR,

BIR IER RR,

EG IIE

Of the first, “karma experienced in the present,” it is said,” When the karma is performed and develops in this life, and Its ripened fruit 1s experienced in this life, 1t is called “karma experienced in the present.” [V 7:8] い は く、 人 あり て、 あ る い は 善 も に あれ、 あ る い は つく り て、 す な は ちこ の 生 に その 報 うく を る を 、 順

悪 にも あれ 、 こ の 生 に 現 法 受 業と いふ 。

That is, when a person performs [an act] in this life, be it good or evil, and receives the recompense in this life, it 1s called “karma experienced in the present.” [V7:9] eC

YO THAIS DIT

SPI,

An example of doing evil and receiving [the consequences] in this life:

3

“karma experienced in the present” (jungen hd jugo IIABLiKS =): This and the

following two sections correspond to sections 5-7 of the twelve-chapter Shobdgenzo text.

342

DOGEN’S

SHOBOGENZO

VOLUME VII

[V7:10] {2:616} SARA. AWS. KAR, PPS AR, BRR. HERA. BIA A—RERP. TLE, FOTERA, WA. ARANSE, HATER, a e@ Rin, WAS. HSH, DRAB, BRS. ZOD, RRS 或 有 異 心、 吾 今 於 次 終 無 部 。意 即 前 捧 、取 ARP. HMR. Tae 巳 、 取 諸 根 、条 竹 随 所 。食 OTA. RMB, Wee. MONE, 至 第 七 日、 天 晴 路 現。 人 有 負 心 、 熊 既知 巳、 復 取 甘 条 、 飽 血 骨 之 、 送 至 林 外 、 懇 勲 告 別 。 人 跳 謝 日 、 何 以 報 。 熊 言、 我 今 不 須 人 報 、 但 如 比 日 我 護溢 HY. ween, ORR, HeAaeG. FARE PIU, 進二 猟 師、 問 日、 山 中 見 何 更 獣 。 橋 人 倫 日 、 我赤 不 見人鱗 獣、 唯 見 一 態。 猟師 求 請、 能 示 我 。不 機 人 答 日、 若 能 奥 三 分 之二 、 吾常示 梁 。 狼 師 依 許。 相 奥 倶 行、 葛 害 熊 命、 分 A= TeAPIFRRRHEA, BSA, SRR, MRT, MERE. 猟師 危 忙、 驚 問 所以 。 MRARO MR. Rake, IRE, AEA. MBER AE KR, eS Te, Pea. PR, eS RBH SE EL A) it 僧 伽 藍。 時 僧上 座、 得 妙 願 逢、 即 時 入 、定 観 赴 何 肉、 即 知 赴 興 一 切衆生 作 ABA. KEMA, BRE. UIA, RR, HAH. BER eo eC SRE FER, WOES. PETRA, BRERA, 方 受 There was once a woodcutter who, having entered the mountains and encountering a snowstorm, became disoriented and lost his way.* Time passed, and the sun set; the snow was deep, it was bitter cold, and he

was on the verge of death. Upon entering a dense grove, he came upon a bear that had long been living in the grove. Its body was a dark blue; its eyes, like twin torches. The man was terrified that he was about to lose his life; but this was in fact a bodhisattva that had manifested in

the body of a bear. Seeing his fear, 1t reassured him, saying, “Do not be afraid. Parents may be disloyal to their child, but I will never think of harming you.” Then it approached and grasped him, brought him into a cave, and warmed him. After it had revived him, it brought him roots and fruits,

urging him to eat all he could. Concerned that his chill was not thawed, it embraced him and lay down. For six days, it cared for him like this. On the seventh day, the weather cleared, and the path appeared. The man wished to return; and the bear, realizing this, again brought him sweet fruits and fed him as a parting gift. Accompanying him to edge of the grove, it bade him a polite farewell. The man kneeled and thanked it, saying, “How can I repay you?” The bear said, “I don’t need any repayment. I only ask that, just as I have protected your body these last days, you will do the same for my life.” The man politely agreed.

4 There was once a woodcutter (s6 u saish6 sha @AERHEA): This section corresponds to sections 8 and 9 of the twelve-chapter Shob6genzo text.

V7. Karma of the Three Times S2z/7 go

三 時 業

343

Bearing his wood and descending the mountain, he met two hunters, who asked him, “What beasts have you seen 1n the mountains?” The woodcutter replied, “I haven’t seen any beasts except a bear.” The hunters asked him, “Can you show us?” The woodcutter replied, “If you give me two-thirds, III show you.” The hunters agreed, and they went together. Eventually, they took the bear’s life and divided its meat into three. When the woodcutter went to take the bear meat with his two hands, by the force of his evil deed, both his arms fell off, like pearls from a severed string, like lotus roots cut off. The hunters were panic-stricken; alarmed, they asked the reason. The woodcutter, ashamed, related in full the details. The two

hunters reproached the woodcutter, saying, “It showed you such great kindness; how could you commit such treachery? It’s strange that your entire body didn’t decompose.” Thereupon, the hunters both donated their meat to a samgharama. At the time, the senior seat of the monastery had attained the wondrous wisdom that knows at will. He immediately entered into meditation and saw what meat it was, realizing that 1t was the flesh of a great bodhisattva who offered benefit and joy to all living beings. Immediately emerging from meditation, he reported this to the assembly. Hearing it, the assembly was amazed. Collecting fragrant kindling, they cremated the flesh. Collecting the remaining bones, they erected a stiipa and paid obetsance and made offerings to It. One who commits an evil deed such as this will surely experience its fruit, whether in the ensuing continuum or a continuum beyond.

[V7:11] {2:617} かく の ご と く な る を 、 回 業 の 順 現 報 受 業 と づく な 。 お ほ よ そ 因を えて は 、 報 をここ ろ ざ すべ べし 。 他 に 思し て は、 報 を も むる と こと な か れ 。 い ま も 思 ある 人 を 逆 害 く を は へ ん と せん 、 そ の 加 業 か 、 な ら ず うく くき な り 。 R 生 、 な が くい ま の 槍

人 ここ の ろ な か れ 。 林 外 に し て 告別

する に 、は い か が

し て この 恩 を 謝 べき す 、 と いふと い へ ども、 や ま の ふも と に 狼 師 あう に て は 、 二 の 分 肉 をむさ ぼる 。 貧 欲 にひか れ て 、 大 恩 を所 害す 。 在 家 ・ 出 家 、 な が く こ の 不知

と 、 力

勉 のきるより

思 ここ の ろ な か れ 。 回

業 カカのきる

と ころ 、 雨

手を 秘ず る こ

も は や し 。

Cases such as this are called “karma experienced in the present” for an evil action.’ In general, when receiving a kindness, we should aim to repay it; but, in being kind to another, do not seek repayment. As in the present case, one who would betray and harm a person who has shown kindness will inevitably experience the evil karma. May living beings 5 Cases such as this (Kaku no gotoku naru 2*< O-& < 724): Sections 11-16 here correspond to sections 10-15 of the twelve-chapter Shobdgenzo text.

344

DOGEN’S

SHOBOGENZO

VOLUME VII

never have the mind of this woodcutter! In bidding farewell at the edge of the grove, he asked how he could thank [the bear] for its kindness; yet, on meeting the hunters at the foot of the mountain, he craved two parts of its meat. Drawn by this craving, he harmed one who had shown him great kindness. May householders and renunciants never have this mind that does not recognize kindness! The cutting of his two arms by the power of his evil karma was faster than cutting by a sword. [V7:12] I OARICHeO