T2003 Zen Texts – BDK America

A UNIVERSAL RECOMMENDATION FOR TRUE ZAZEN

Translator’s Introduction

Translator's Introduction

The author of this text, Eihei Døgen, was born in Kyoto in 1200 C.E. His family was of the noble class: his father, Koga Michichika, was a minister of the imperial court and his mother was the daughter of the regent Fujiwara Motofusa. While still a young child, Døgen lost both parents—his father died when Døgen was just two years old, and five years later his mother died. It is not di‡cult to imagine that the tragic events of Døgen's childhood gave him a powerful experience of the impermanence of existence and led him to seek true awakening and total peace. Five years after his mother's death, at the age of twelve, he renounced secular life. The following year, in 1213, he took the tonsure and received ordination in the bodhisattva precepts at Mount Hiei.

At Mount Hiei Døgen first studied the Tendai teachings, and met Myøan Eisai, who had brought the teachings of the Linji (Rinzai) school of Chan to Japan. He continued his studies under Eisai's disciple, Myøzen Ryønen, eventually receiving inka,the certificate of confirmation of spiritual attainment conferred from Zen master to disciple. In 1223, Døgen traveled to China, seeking the true Awakened Way. Two years later, in 1225, he met Tiantong Rujing (1163-1228) and entered a course of intensive meditation practice (zazen) under him. During the summer retreat of that year he realized the complete dropping o› of body and mind during zazen and received formal confirmation in the Dharma from Rujing. He returned to Japan in 1227, with "the grave thought of propagating the Dharma and saving sentient beings. " He stayed first at the Kenninji in Kyoto, then the capital. In 1233 he founded the Kannondøri-in (Avalo kiteΩvara Benefactory Hall) at the site of the former Gokurakuji (Supreme Bliss Temple) in the Kyoto suburb of Uji.

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In 1243 Døgen left Kyoto and went to live deep in the mountains of Echizen Province (present-day Fukui Prefecture). He founded the Dai butsu ji (Great Buddha Temple), renaming it Eiheiji (Perpetual Peace Temple) two years later. Døgen passed away in 1253. His transformational work continues even today through his spiritual legacy that has been maintained and transmitted by many generations of Zen practitioners.

Døgen is regarded by Japanese Buddhist historians as the founder of the Japanese Søtø Zen school. However, the full scope of his contribution to the Buddhist tradition has long been underestimated. He was a truly great reformer of Japanese Buddhism. By his time Buddhism in Japan had undergone both evolution and involution. Scholasticism and ritualism dominated within the traditional Buddhist institutions. At the same time, several new Buddhist movements had evolved, such as the Pure Land (Jødo) and Nichiren schools founded respectively by Hønen (1133-1212) and Nichiren (1222-1282), nearcontemporaries of Døgen. New schools struggled for ascendancy and legitimacy within the existing state-supported Buddhist institutions, often facing imperial sanction.

Facing this tumultuous situation, Døgen advocated the single Awakened Way, which went far beyond the narrow sectarian boundary of the Søtø school. He stressed the significance of practice through maintaining awakening with the body, and revealed the path of "pure sitting" (shikantaza), which requires no other goal or activity. At the same time Døgen upheld the idea of universal salvation on the basis that all beings are endowed with Buddha-nature. He thus embraced both the rigorous path of early Buddhist practice and the comprehensive ideals of the Mahayana (Great Vehicle). Text of A Universal Recommendation

for True Zazen

In 1227, at the midpoint of his career, Døgen returned from China, having found an answer to his long-standing question: Why does one need to practice, if, as is taught in the Mahayana tradition, all beings 242

Translator's Introduction

have Buddha-nature and are thus originally enlightenened? Døgen realized that the path of seeking bodhi(awakening), the path of practice, was at the same time the method of saving all beings, the bodhisattva path. This work, A Universal Recommendation for True Zazen (Fukanzazengi), was written in part in response to a request from his followers. This was Døgen's first turning of the wheel of the Dharma and also his last will and testament, as he continued to refine the text until the end of his life.

In this work Døgen o›ers a unique message of the essence of the Awakened Way in its utmost aspiration, profound perspective, and penetrating purity. Here, Døgen recommends to all the most direct and simplest way to unsurpassed awakening and unconditioned peace. He reveals the way to living one's life in harmony with the entire world in the ten directions (the four cardinal directions, the four intermediate directions, and the zenith and nadir, i.e., everywhere), beyond the bounds of the three times (past, present and future, i.e., all times). The way demonstrated by Døgen is truly the purest practice of unified cultivation and verification. Cultivation and verification are necessary to get free of one's karma and must not be defiled by delusion and desire.

The title Fukanzazengireveals Døgen's intent in writing this work. Fukan("universal recommendation") reflects his assurance and aspiration that all beings shall become Buddhas, i.e., awakened, and realize the awakened world, based on his conviction that "all are Buddha-nature.

" Døgen was convinced that zazen (lit., za,

"seated,

"

zen,

"meditation,

" zenbeing a transliterated form of the Sanskrit

term dhyåna) is the most useful, universal form of practice for this purpose, having no discriminations, no requirements, and no fabrications. This method puts a stop to acquired habits (karmas). Gi("true form and norm") expresses the true essence and meaning of zazen, not just in its limited sense as the practice of seated meditation. In this respect, it points to the paramount truth or ultimate meaning (paramårtha), which puts the body, mind, and world in perfect order, free of discrimination and in total harmony beyond any boundaries. 243

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The title itself thus demonstrates the dropping o› of body and mind—the dropping away of all karmas of the three actions of body, speech, and mind, both new actions and the karmic results of old actions. It is at once the realization of freedom frombody and mind and freedom—the free use—ofbody and mind in perfect perspective and full function. Zazen stops all karmas and allows one to see the existential root of original purity and harmony. Here cultivation itself becomes verification. Thus, the "dignified form (i.e., the awakened form and norm) itself is Buddha.

"

Though brief, the text can be seen as having four parts: 1) essence, 2) form, 3) function, and 4) existence.

1. Essence: Pure zazen manifests in a true (original, absolute) existential form having four hallmarks: penetration, freedom, purity, and locus.These four correspond respectively to the four key elements of Døgen's spiritual system, as mentioned previously: the single Awakened Way, the practice of maintaining awakening with the body, "pure meditation" (shikantaza) requiring no other aim or activity, and the ideal of universal salvation. The body and mind in zazen are likened to a bowl of water that has been allowed to settle and become still, without turbulence and turbidity, which then reflects reality without distortion. This is called "sitting (calm)" and "becoming clear. "

Or it is likened to a top spinning in perfect balance and full function. Cultivation—the unconditioning and reconditioning of karmas through zazen—is the verification of the true nature of our existence and our free use of it.

The four hallmarks of zazen are not just one's subjective experience in sitting but objective reality. True existential form is the limitless interrelation of dependent origination. The law of dependent origination (prat∆tyasamutpåda)—all phenomena (dharmas) come into being through a confluence of causes and conditions—works universally, penetratingthroughout space and time. Freedom(priyadhåman,a Sanskrit cognate word meaning "beloved domain") consists in familiarizing oneself with this dharma(norm and form) in knowing and acting. Purityis found in this, in transcending limited understanding and action. The locusof realization is here and now. 244

Translator's Introduction

2. Form: The concrete method of zazen is putting body, mind, and world in the best, absolute order, not limited by distorted, discriminated states. "Fathomless" (hishiryø,

"no thought-measure") is the

state before conceptual thought and beyond perceptual boundaries— that is, freedom from measures and the free use of them. It is a world totally penetrated,

"all in one and one in all,

" by dependent origination.

It is full functioning, with body, mind, and world in total oneness. Each action works with the entire world. This calm, clear, unlimited, and unmoved state is maintained regardless of one's outward disposition of sitting, standing, walking, or lying down. It is the most stable, wakeful, and peaceful state in the free, full function of totality. This function is no mere outer appearance of "meditation" but the cultivation and verification of the unconditioned peace (nirvana) and unsurpassed awakening (bodhi) of universal truth beyond boundaries and bonds.

Here zazen is not mere meditation practice with relative means and ends, with signs and symbols, with desires to gain merit and designs to become a Buddha, or in outward forms and norms. It is instead pure freedom, the dropping o› of all these. It is "pure meditation" (zen= dhyåna)" or "devoted sitting" (shikantaza) which engages in no mental or physical fabrications, whether of conceptualization or conduct. 3. Function: This is the full function beyond all physical and mental limitations. Sublime functioning at the very source cannot be understood or attained by supernatural faculties, much less by discriminating or weighing thoughts. If one sits singleheartedly in the Buddha-seal (zazen), stopping all mental fabrication, one returns home to the original state of Buddha-nature and actualizes the Awakened Way. As we have been so fortunate as to receive a rare and precious human life and encounter the Dharma, we should not waste a single moment but constantly strive in pure zazen and realize limitless light and life (insight and action) fully and freely. All the actions of the Buddhas and ancestors derive from this state of pure zazen in limitlessness. Many examples of masters who passed away while sitting or standing, or even at a prescribed time, 245

A Universal Recommendation for True Zazen

have been recorded in Zen literature. In the Chinese Chan tradition, Juzhi always used his finger to respond to questions. There are yet other examples dating further back, to the roots of Zen in Indian Buddhism. On Ånanda's response to KåΩyapa's calling him, KåΩyapa bade Ånanda to take down the banner sta›, indicating that his teaching was completed. Åryadeva was admitted as Någårjuna's disciple when he placed a needle onto the surface of water in a bowl pro›ered by Någårjuna. KåΩyapa did not raise his mallet to admonish MañjuΩr∆ for going out to propagate the teachings during the rainy season (summer) retreat, when monks were forbidden to leave, on hearing the Buddha ask,

"Which (of the limitless) MañjuΩr∆s do you

expel?" Qingyuan's whisk, Zhaozhou's fist, Teshan's stick, and Linji's shout were all methods employed by these Zen masters to catalyze students' attainment of awakening.

4. Existence: Døgen returned home from China "emptyhanded, knowing only that the eyes are horizontal and the nose vertical. " He

realized intimately that the realization of Buddha-nature is the very fact, right here and now, of the dropping o› of body and mind in zazen itself. It is the realization (awakening and actualization) of the limitless Dharma. This point is underscored in the Bendøwa(Lecture on the Wholehearted Practice of the Way), where Døgen says: Though this Dharma is abundantly endowed, it never develops without cultivation; it can never be attained without verification. And this:

As verification is already cultivation, it has no end. As cultivation is verification, it has no beginning.

And in this passage from the Genjøkøan (Realization of the Universal Truth): When Zen Master Baochi was using his fan, a monk came and asked,

"The wind-nature abides constantly everywhere and per-246

Translator's Introduction

vades everywhere. Why should the master need to use a fan?" The master said,

"You only know that the wind-nature is

ever-abiding, but you have not yet realized the truth of its allpervasiveness. "

The monk asked,

"What is the truth of its all-pervasiveness?" At this the master just used his fan.

The monk bowed.

When we realize the universal truth of universal unity in principle and practice as the net of Indra, or "the entire world in the ten directions as a ball of clear crystal, " we can appreciate and use all the

treasures of our treasure house—the universe—at will. Note on the Translation

The present translation is based on Ekø Hashimoto's Fukan-zazengi no Hanashi(Discourse on the Universal Recommendation for True Zazen) (Tottori, Japan: Daijuji, 1977). This version of the text includes many new readings and interpretations based on detailed references to Døgen's other works, especially to the earlier version of the text written in Døgen's own hand (Chinese version) published in the first year of Tempuku, 1233, as well as the Zazengi(Standard Method of Zazen) (Japanese version in the Shøbøgenzø; Eye and Treasury of the True Dharma), the Zazenshin(Zazen Lancet), and the Bendøhø (Methods for the Wholehearted Practice of the Way). There are many corrections of popular readings and interpretations based on textual critique, word analyses, text comparsions, and references, etc. grounded in Hashimoto's lifelong study of the Dharma and zazen practice. Any translators and serious practitioners should study and practice with his text.

I referred to the following translations of the text when I first prepared this manuscript two decades ago:

Carl Bielefeldt, in Døgen's Manuals of Zen Meditation(Berkeley and Los Angeles: University of California Press, 1988). Francis Døjun Cook, in How to Raise an Ox(Los Angeles: Center 247

A Universal Recommendation for True Zazen

Publications, 1978).

Heinrich Dumoulin, in Monumenta Nipponica,Vol. 14, Nos. 3-4 (Tokyo: Sophia University, 1958-59). Harry Gort and Køshin Kawagishi, A Universal Guide on the Right Way to Zazen(Tokyo: Seigan-in, 1972).

Reihø Masunaga, Introduction to Fukanzazengi(Tokyo: Seishin Shobø, 1956); in The Søtø Approach to Zen(Tokyo: Layman Buddhist Society Press, 1958), pp. 101-5; and in Zen for Daily Living(Tokyo: Shunj¥sha, 1964).

Norman Waddell and Masao Abe,

"Døgen's Fukanzazengiand

Shøbøgenzø Zazengi"in The Eastern Buddhist, Vol. VI, No. 2 (October 1973), pp. 121-6; and "The Universal Promotion of the Principles of Zazen" in On Zen Practice,Vol. II, edited by Taizan Maezumi and Bernard Tetsugen Glassman (Los Angeles: Zen Center of Los Angeles, 1977), pp. 13-16.

Y¥hø Yokoi and Brian Daizen Victoria, in Zen Master Døgen(New York: Weatherhill, 1976).

A recent Internet search turned up numerous translations and references in English and other languages. There seem to be many secondary translations from other translations, not from the original Japanese. I have listed several of the English versions here, in the belief that more is not necessarily better and in the interest of not spreading misconceptions and misunderstandings. Readers should closely compare di›erent versions so as to determine the most accurate renderings, even if they cannot read the original Japanese text or critical studies and expositions.

Thomas Cleary, in Shøbøgenzø: Zen Essays by Døgen(Honolulu: University of Hawaii Press, 1986).

Jiyu Kennett, in Selling Water by the River: A Manual of Zen Training(New York: Pantheon Books, 1972).

Gudo Nishijima and Chodo Cross, in Master Døgen's Shøbøgenzø, Book I (London: Windbell Publications Ltd., 1998). Shohaku Okamura, in Shikantaza: An Introduction to Zazen (Tokyo: Søtøsh¥ Shumucho, 1985).

248

Translator's Introduction Søtø Zen Text Project,

"Universally Recommended Instructions for Zazen,

" in Søtø School Scriptures for Daily Services and Practice (Tokyo: Søtøsh¥ Shumuchu, 2001). Kazuaki Tanahashi, in Enlightenment Unfolds: The Essential Teachings of Zen Master Døgen(Boston: Shambhala Publications, 2000).

Yasuda Joshu Roshi and Anzan Hoshin Roshi, "Fukanzazengi:

How Everyone Can Sit,

" in Progress into the Ordinary(Ottawa, Canada: Great Matter Publications, 1986). 249

A UNIVERSAL RECOMMENDATION FOR TRUE ZAZEN by

Eihei Døgen

A Universal Recommendation for True Zazen

In exhaustive pursuit, the root of the Way is perfectly penetrating. Why should you assume cultivation and verification? The supreme vehicle moves freely. Why should you consume striving and skill? Much more, its entirety is far beyond the realm of dust. Who would believe in the measures of sweeping? It never departs from right where you are. Why should you require the steps of cultivation? And yet, if there is even the slightest discrepancy, you become separated as far apart as heaven and earth. If the slightest liking or disliking arises, the mind is lost in confusion. Even though you may achieve the insightful power of glimpsing the [Buddha's] ground, taking pride in your understanding and enjoying enlightenment; even though you may generate the aspiration of pressing on to heaven, attaining the Way, and clarifying the mind; even though you may roam around the boundary of this realm, reaching the point of putting your head in, still you largely lack the lifepath of liberation. Moreover, the trace of six years' upright sitting by the innately awakened [¸åkyamuni Buddha] at Jetavana must be observed. And the fame of nine years' facing the wall by the transmitter of the mind-seal [Bodhidharma] at Shaolin Temple must be heard. If the ancient sages were like this, why should you, a person of today, not exert yourself?

Therefore, you must stop comprehending the conduct of investigating words and chasing discourses. You must learn to step backward to turn your light around to reflect on yourself. Mind and body will naturally fall away and your original face will manifest itself. If you wish to attain suchness, devote yourself to suchness at once. Now, in entering into Zen, a quiet room is suitable. Eat and drink in moderation. Abandon all relations and put all concerns to rest, not thinking of good and bad, not entertaining right and wrong. Still the driving of your heart, mind, and consciousness. Stop the measuring of memories, ideas, and meditations. No design, even that of becoming a Buddha, should be harbored. How can it (i.e., Zen) be concerned with sitting or lying down?

1a

253

1b

A Universal Recommendation for True Zazen

The usual practice is to spread out a thick mat and place a cushion upon it. Then sit in the full or half cross-legged position. In the full cross-legged position, place your right foot on your left thigh and your left foot on your right thigh. In the half cross-legged position, simply press your right thigh with your left foot. Wear your robes and sashes loosely but neatly and orderly. Next, rest your right hand on your left foot, and place your left palm on your right palm, [both facing upward], with the thumbtips supporting each other. Now, sit upright, leaning neither to left nor right, neither forward nor backward. You must align your ears over your shoulders and keep your nose in line with your navel. Rest your tongue against the upper palate, lips and teeth closed. You must always keep your eyes open. Breathe through your nose subtly and silently. Maintaining the proper bodily alignment, exhale deeply once and rock to the left and right. Settle into the solid, steadfast seated samådhi.Fathom the unfathomed state. How do you fathom the unfathomed state? Fathomless! Such is the essential art of zazen. What is here called zazen is not learning mere meditation. It is the Dharma gate of pure peace and bliss. It is the cultivation and verification of ultimate awakening. Here, the universal truth is realized, and nets and cages are totally absent. If you realize this tenet completely, you are like a dragon obtaining water and a tiger reclining on the mountain. You will surely know that the True Dharma will naturally manifest itself, and dullness and distraction will drop o›.

When you rise from sitting, move slowly and rise calmly and carefully. Never act hastily or violently.

Observe and appreciate that transcending the ordinary and going beyond the holy, passing away while sitting and dying while standing, all depend solely on this power. The transforming ability of a finger, a sta›, a needle, and a mallet, or the verifying utilization of a whisk, a fist, a stick, and a shout at a critical moment cannot readily be realized by the discrimination of measuring thoughts. 254

A Universal Recommendation for True Zazen

How can they be known even by the cultivation and verification of supernatural faculties?

These are the dignified forms beyond sounds and colors. Are they not the rules before knowledge and views? Therefore, you should not be concerned whether you are a person of lofty intellect or lowly foolishness, nor discriminated as being a sharp person or a dull one. If you strive singlemindedly, that itself is the realization of the Way. Cultivation and verification by nature does not defile. Going forward then is totally calm and constant. All the Buddhas, whether in this world or in other quarters, in the western heaven (India) or the eastern earth (China), equally held the Buddha-seal and altogether enjoyed the supreme style. They were fully devoted to this total sitting (shikantaza) and were totally installed in this unmoved state. Even though there are a thousand di›erences and a million nuances, they engaged devotedly in practicing zazen and realizing the Way. Why should you forsake the seat of your own home and stray into the dusty realms of other countries? If you make a single misstep, you will mistakenly pass it by while directly facing it. You have ultimately obtained the functional essence of a human body. Never let the light and shadow (i.e., day and night) pass in vain. You have embraced and engaged in the essential function of the Buddha's path. Who could enjoy the spark of a flintstone aimlessly? Furthermore, form and substance are like dew on a blade of grass, and fleeting life is as a flash of lightning, instantly emptied and immediately lost.

May respectable Zen practitioners constantly learn the right form and never doubt the true dragon.

Urgently strive for the Way that points directly to the right target, revere the unfabricating and unconditioned person, fit into the awakening (bodhi) of the Buddhas, and rightly inherit the samådhi of the ancestors. Practice in such a way constantly and you will never fail to realize suchness. The treasure house will open by itself, and you will appreciate and use it at will. 255

ADVICE ON THE PRACTICE OF ZAZEN

Translator’s Introduction

Translator's Introduction

Keizan Jøkin (1268-1325) was one of the main patriarchs of Japanese Søtø Zen, generally considered second in importance only to Døgen (1200-1253), founder of the school. Keizan established the prestigious Søjiji in Ishikawa Prefecture, and wrote more than two dozen works on the Søtø approach to Buddhist theory and practice. For a comprehensive study of Keizan's life and works in light of critical theory, see Bernard Faure, Visions of Power: Imagining Medieval Japanese Buddhism,translated by Phyliss Brooks (Princeton, NJ: Princeton University Press, 1996).

Keizan was born in Echizen Province (present-day Fukui Prefecture), where several decades earlier Døgen had established Eiheiji, which became the center of the Søtø sect. He studied with Tetts¥ Gikai, a leading Søtø figure at Eiheiji and Døjiji. He also trained under Ejø, Døgen's main disciple, and Jakuen, a Chinese monk who was one of Døgen's followers. In addition, he came in contact with Rinzai Zen scholars and with representatives of the Tendai, Shingon, Pure Land (Jødo), and Shugendø Buddhist schools and movements on Mount Hiei and in his travels in the mountain provinces. In absorbing these various influences and teachings—including esoteric and exoteric teachings, the Pure Land notions of self-power and other-power, the idea of sudden and gradual enlightenment, zazen practice and køanstudy, and traditional and independent practices— and in assimilating popular rituals, Keizan developed a highly integrative and popularizing approach. This eclectic attitude helped transform the Søtø school from a conservative monastic institution to a mass movement that spread throughout the northern and northeastern provinces. Keizan was largely responsible for giving Søtø an appeal based on faith and devotion as well as meditation, and he advocated a 259

Advice on the Practice of Zazen

close relationship with the common people in funeral and memorial services, and through social activities and construction projects. Keizan was chronologically the Søtø school's fourth patriarch (after Døgen, Ejø, and Tetts¥), but his significance for the development of the sect is recognized as being much greater. While Døgen is known as køso(founder), Keizan is known as taiso(progenitor). Similarly, Døgen is a›ectionately referred to as the "father" of the sect, and Keizan as its "mother.

" Like Døgen, who became a monk at a young

age, Keizan entered Eiheiji at age thirteen, where he came in contact with Tetts¥ and Ejø. At eighteen, he studied with Jakuen at Høkyøji, and later traveled to the center of Tendai and Rinzai Zen Buddhism on Mount Hiei. Still unfulfilled in his religious quest, Keizan returned to train with Tetts¥ at Daijøji Temple, which Tetts¥ had converted from Shingon to Zen. Keizan attained a spontaneous enlightenment (kenshø) at age twenty-seven upon reflecting on the famous saying of the Chinese patriarch Mazu (Baso),

"Everyday mind is itself the

Way.

"

After that, Keizan systematically studied Døgen's Shøbøgenzø (Eye and Treasury of the True Dharma), the foundational text for Søtø thought and practice, and composed his first work, the Denkøroku (Record of the Transmission of the Light), a sectarian biography written in Japanese of the fifty-three patriarchs in the Søtø lineage, from ¸åkyamuni to Ejø, which remains one of the main sources for biographical studies of Døgen. Keizan stayed at numerous temples, including Døkokuji. He made the Shingon Yøkøji temple into a leading center of Zen studies, and transformed the Ritsu temple Shøgakuji (whose patriarch Jøken he converted to Søtø) into Søjiji, which came to rival Eiheiji as the main Søtø training site. Keizan's invaluable role in Japanese religious history was commemorated in 1909 when he was awarded the title Jøsai Daishi ("Great Teacher") by Emperor Meiji. In addition to this text, the Zazenyojinki(Advice on the Practice of Zazen), and the Denkøroku,Keizan's main works include the Keizanshingi(Keizan's Monastic Rules), Keizangoroku(Keizan's Recorded Sayings), Zazensangonsetsu(Theory of Zazen for Three Types of People), and Shin jin meinentei (Reflections on the Notion of Faith). 260

Translator's Introduction

Although Keizan is known for a generally eclectic approach to Zen, Advice on the Practice of Zazen, an instructional guide to zazen practice for monks and laymen, uncompromisingly insists on the priority of "zazen only" (shikantaza). Consistent with the central standpoint of Døgen, which was based on his training under his Chinese mentor Tiantong Rujing, Keizan stresses that a clear recognition of the meaning of impermanence is the key to attaining an enlightened nondiscriminatory perspective beyond all dualities through rigorous discipline and complete dedication to zazen. The practice of zazen, according to Søtø theorists, is the one single method of attainment that has been followed by all Buddhists since the time of ¸åkyamuni. Keizan's text is greatly influenced by a number of Døgen's writings on zazen, including the Fukanzazengi(A Universal Recommendation for True Zazen), pp. 233 -8 in this volume, Høkyøki(Memoirs of the Høkyø Period), Shøbøgenzø zuimonki(Miscellaneous Talks), Bendøhø (Methods for the Wholehearted Practice of the Way), and the Zazengi (Standard Method of Zazen), Zazenshin(Zazen Lancet), Bendøwa (Lecture on the Wholehearted Practice of the Way), and Sammai ø zammai(The Samådhi that is the King of Samådhis) fascicles of the Shøbøgenzø.In Advice on the Practice of Zazen,Keizan pulls together a variety of key philosophical doctrines and practical recommendations from Døgen's thought. The central doctrines include shinjin datsu raku(the dropping o› of body and mind), jijiy¥ zammai(self-fulfilling samådhi), honshø myøshu(the identity of original realization and marvelous practice), and hishiryø(non-thinking beyond thinking and not-thinking). There are numerous specific recommendations for zazen practice, such as: regulations for posture and breathing exercises; requirements for the meditation cushion and place of practice; descriptions of the full- and half-lotus positions; techniques for focusing attention to eliminate mental distractions; methods for swaying on the meditation cushion and walking meditation; and recommendations for eating and personal associations.

An interesting contribution by Keizan is the clarification of the relation between zazen and the Buddhist ideals of teaching, practice, and realization as well as the goals of meditation, concentration, and 261

Advice on the Practice of Zazen

wisdom in light of Døgen's notions of the unity of being-time and the identity of practice-in-realization. Each of the three ideals and goals is based on zazen and thus inseparably connected to one another. None is an end in itself but all are varying perspectives of the dynamically integrated temporal unfolding of sustained zazen practice. 262

ADVICE ON THE PRACTICE OF ZAZEN by

Keizan Jøkin, Monk of Tøkokuji

Advice on the Practice of Zazen

Zazen (seated meditation) allows people to directly enlighten the primordial mind and to abide peacefully in their original state. This is known as realizing one's original face, or manifesting the true nature of the primordial mind. Zazen is the dropping o› of body and mind and remaining detached, whether seated or lying down. It is not concerned with good or evil, and transcends the distinctions of worldly and sacred delusion and enlightenment, sentient beings and Buddhas. It relinquishes the ten thousand things, renounces all conditions, casts aside everything, and does not rely on the six senses.

What is this that is nameless and cannot be identified with either body or mind? If you try to conceive of it, it is beyond thought; if you try to express it, words are exhausted. It appears both foolish and saintly. It is as high as the mountain and as deep as the ocean, yet discloses neither its full height nor depth. It is illuminatively unbound by conditions, displaying a radiance that cannot be discerned by the naked eye. It penetrates beyond thought and has a clarity above the entanglements of speech. It transcends both heaven and earth and is realized only by the entire person. It is like an immeasurably perfected person who has experienced the greath death (parinirvå√a) and has unobstructed vision and unhindered action. What dust defiles it, and what obstacle can block it? Clear water originally has neither front nor back, and empty space is not bound by inside or outside. Zazen has a pristine clarity that is self-illuminating prior to distinctions of form and emptiness, subject and object. It is eternal but has never been named. The Third Patriarch (Sengcan) [provisionally] referred to it as "mind,

" and Någårjuna [provisionally] referred to it as "body. "

It manifests the form of Buddha-nature and actualizes the body of all Buddhas. Like the full moon, it is without absence or excess. This mind itself is nothing other than Buddha. Self-illumination shines from the past through the present, realizing the transformation of Någårjuna [who manifested himself as the moon, symbolizing Buddha-nature] and attaining the samådhiof all Buddhas. 265

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Advice on the Practice of Zazen

Mind originally is undi›erentiated, and the body manifests various forms. Mind-only and body-only cannot be explained in terms of sameness or di›erence. Mind transforms itself and becomes body, and the manifest body has di›erent forms. When one wave is generated, ten thousand waves appear; when mental discrimination arises, ten thousand dharmas appear. That is, the four elements and five skandhas interdependently originate, and the four limbs and five senses become manifest. Furthermore, the thirtysix parts [of the body] and the twelve conditions ceaselessly continue to appear. In explaining the interdependence of phenomena, the mind can be compared to ocean water and the body to waves. There are no waves without water, and no water without waves. Water and waves are inseparable, motion and stillness are indistinguishable. Therefore it is said, "The true man [who comprehends] life

and death, coming and going, realizes the imperishable body of the four elements and the five skandhas.

"

Now, [practicing] zazen is directly entering into the ocean of Buddha-nature and manifesting the body of all Buddhas. The fundamental purity of the radiant mind is disclosed, and the original brightness shines forth without limit. There is no increase or decrease in the waters of the ocean, and the waves are never distracted in their course. Therefore, all Buddhas appear in the world for the singleminded function of causing sentient beings to realize Buddha[hood] and to attain and manifest enlightenment. Their incomparably tranquil and wondrous technique is known as zazen. It is also known as the self-fulfilling samådhi,or the king of all samådhis.

If you abide tranquilly in samådhi,it directly enlightens the primordial mind and is the true gate to the attainment of the way of Buddhas. If you wish to enlighten the primordial mind, renounce discriminative knowledge and interpretation, cast away [the distinctions between] worldly and Buddhist principles, and remove all attachments. If you manifest the One True Mind, the clouds of delusion will be dispersed and the mind will be as clear as the new moon. The Buddha said,

"Listening and thinking are standing

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outside the gate, zazen is sitting calmly in one's own home. " How

true! For listening and thinking perpetuate [one-sided] views, leaving the primordial mind in turmoil, just like being outside the gate. But zazen creates an all-pervasive restfulness, just like sitting calmly at home.

The attachments of the five desires all arise from ignorance, ignorance is due to a lack of clarity about the self, and zazen illuminates the self. For example, although the five desires may be removed, if ignorance is not yet removed that is not yet [the attainment] of a Buddha or patriarch. If you want to remove ignorance, the diligent practice of zazen is the key. An ancient said, "If distraction is removed tranquility arises, and if tranquility arises wisdom is attained, and if wisdom is attained the truth is clearly seen. "

If you want to remove distractions, you must be free from thoughts of [the distinction of] good and evil, and renounce all involvement in karmic relations. The most important concern is that the mind be free from thinking and the body free from acting. When distracting relations are ended mental disturbances are subdued, and when mental disturbances are subdued the unchanging body is manifest. You continuously realize its clarity as neither extinction nor commotion.

Therefore, you must not be involved in arts and crafts or healing and divination. Furthermore, song, dance, and music, debate and rhetoric, as well as the pursuit of fame and fortune must be completely avoided. Although eulogy and lyrical poetry can in themselves contribute to calming the mind, you must not indulge in writing them. The renunciation of literature and calligraphy is a priority for seekers of the Way, and is the most e›ective means of regulating the mind.

Do not wear clothing that is either elegant or tattered. Fine clothes give rise to greed as well as the fear of being robbed, and this becomes an obstacle to the pursuit of the Way. To refuse clothes if o›ered as alms has always been a praiseworthy practice since ancient times. Even if you already own such clothes, do not indulge in wearing them. If thieves come to steal the clothes, do not bother 267

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to chase after them or regret the loss. You should wear old clothes that have been washed and mended till completely clean. If you do not clean [and mend] the clothes you will get cold and sick, and that is also an obstacle to the pursuit of the Way. Although we should not be overly concerned with physical conditions, the lack of food, clothing, and shelter is known as the three insu‡ciencies, all of which are obstructive conditions.

Do not eat food that is either raw or tough, stale or spoiled, for intestinal rumbling is a discomfort for the body and mind and an obstacle to zazen. Do not indulge in eating fine food. That is not only an obstruction for the body and mind but indicates that you have not overcome greed. Eat enough food to maintain your vitality but do not relish it. If you try to sit in meditation after you have eaten until you are full, it can cause illness. Do not attempt meditation immediately after either a large or small meal; you must wait awhile to be ready to sit. Generally, mendicants and monks should eat sparingly. That means that they should limit their portions, for example, eating two parts of three and leaving the rest. The usual medicinal foods, such as sesame and yams, should be eaten. That is an e›ective means of regulating the body. When sitting in meditation, you must not lean against a wall, support, or screen to prop yourself up. Do not sit in a place susceptible to wind and storm, or in a high and exposed spot, for that can lead to illness. When sitting in meditation, your body may feel hot or cold, tight or slack, sti› or loose, heavy or light, or you may feel abruptly awakened, all because the breath is not regulated and must be controlled. The method for regulating the breath is to keep your mouth open for a while, holding deep breaths and short breaths alternately until your breathing is gradually regulated and controlled for a period of time. When awareness comes, it means that breathing is spontaneously regulated. After this, let the breath pass naturally through the nose.

The mind may feel depressed or flighty, foggy or clear. Or, sometimes it may see outside the room or inside your body. Or, it may visualize the bodies of Buddhas or the forms of bodhisattvas, 268

Advice on the Practice of Zazen

or it may formulate theories, or evaluate the sutra or Ωåstraliterature. Such types of miraculous and unusual behavior result from a lack of regulating one's consciousness and breathing. When attachments such as this arise, focus attention on your lap. When the mind lapses into bewilderment, focus attention on the middle of your forehead (three inches above the center of the eyebrows). When the mind is distracted, focus attention on the tip of your nose or your lower abdomen (one and a half inches below the navel). As you remain seated, focus attention on the left palm. When sitting for a long time, although you will not necessarily reach a state of tranquility, your mind will on its own be freed from distraction. Although the traditional precepts are instructions for illuminating the mind, you must not read, write, or listen to them too much, for that will cause mental disturbances. Generally, weariness of the body and mind is the cause of illness. Do not practice zazen in a place where there may be danger from fire, flood, storms, or robbers, or near the seashore, a liquor store, or brothel; or where you may meet a widow, virgin, or geisha. Do not visit the homes of kings, important o‡cials, or powerful people, or associate with people who indulge in their desires or who gossip. Although attending a large congregation of monks or engaging in full-scale construction projects may be of great importance, you must avoid such practices in order to concentrate on zazen. Do not be attached to explanations and [intellectual activity], for a distracted mind and confused thinking will arise from them. Do not take pleasure [in attracting] crowds or seek out disciples. Do not be distracted by various sorts of practices or learning. Do not practice zazen where it is extremely light or dark, cold or hot, or in the vicinity of rowdy men and indecent women.

You must spend time in a monastery, among wise and compassionate people. Or, you must travel deep into the mountains and valleys, practicing concentration next to flowing streams amid the mountains or clearing the mind by sitting in meditation in a valley. You must carefully observe impermanence and never forget 269

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its significance, for this inspires the mind in the pursuit of the Way. You must lay out a thick meditation cushion so as to be comfortable during zazen. The zazen area must be perfectly clean, and if you always burn incense and o›er flowers, the good spirits who guard the Dharma, as well as Buddhas and bodhisattvas, will cast a protective aura around it. If you install an image of a Buddha, bodhisattva, or arhat there, no mischievous demons will be able to harm you. Always abide in great compassion and pity, and dedicate the immeasurable merit of zazen to all sentient beings. Do not develop pride, conceit, or self-righteousness, for these are the ways of non-Buddhists and ordinary people. Be concerned only with e›orts to end attachment and realize enlightenment. The singleminded concentration of zazen is the most e›ective means of practicing Zen. You must always wash your eyes and feet, and act with dignity and compassion to keep body and mind tranquil. You must renounce both worldly attachments and any clinging to the pursuit of the Way.

Although you must not be stingy with the Dharma, do not o›er explanations of it to anyone unless you are asked about it. Then, wait until the inquirer has asked three times and respond only if the fourth request is sincere. Of ten things you may wish to say, hold back nine. The method of followers of the Way can be likened to a winter fan waved around the mouth, or to a bell hanging in the air which does not wonder about the breeze blowing from all directions. Do not rely upon anyone in pursuing the Dharma, and do not overestimate yourself because of the Way—this is the most important consideration. Although zazen is not just a matter of teaching, practice, or realization, it encompasses all three ideals. That is, to evaluate realization only in terms of attaining enlightenment is not the essence of zazen; to evaluate practice only as following the true path is not the essence of zazen; and to evaluate teaching only as cutting o› evil and practicing good is not the essence of zazen.

Although the establishment of teaching lies within Zen, it is not ordinary teaching. Rather, the Way of simple transmission through 270

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direct pointing is an expression demonstrated by the entire body. It is speaking without phrases. At the point where thought and reason are exhausted, a single word conveys the totality of the world, and yet not a single hair is raised—isn't this the true teaching of the Buddhas and patriarchs? Although practice is realized [in Zen], it is the practice of non-action. The body functions spontaneously, the mouth does not chant esoteric doctrine, the mind is not preoccupied with thoughts, the six senses are naturally clear and una›ected by anything. This is not the sixteenfold practice of the Buddha's disciples, the twelvefold practice of dependent origination, or the myriad practices of the six stages of the bodhisattva. Because it is not doing any [particular] thing, it is known as acting as a Buddha. Only abiding tranquilly in the self-fulfilling samådhi of all Buddhas, or resonating in the four peaceful reposes of the bodhisattva—is this not the profound and marvelous practice of the Buddhas and patriarchs? Although realization is realized [in Zen], it is the realization of non-realization, the king of all samådhis, the samådhithat realizes the unborn, comprehensive, and spontaneous wisdom, the gate to disclosing the Tathågata's wisdom and the path of great tranquility and harmony. It transcends the distinction between sacred and mundane, goes beyond delusion and enlightenment—is this not the realization of original enlightenment? Although zazen is not restricted to discipline (Ω∆la), concentration (samådhi), or wisdom (prajñå), it encompasses all three goals. That is, although discipline is to prevent or stop evil, in zazen we observe the principle of complete nonduality, renounce the ten thousand things, put an end to all entanglements, abandon the distinction between Buddhist and worldly principles, forget attachments to the Way as well as to the world, and acknowledge neither a‡rmation nor denial, neither good nor evil—so what is there to prevent or stop? That is the formless discipline of the primordial mind. Concentration is undivided contemplation. Zazen is the dropping o› of body and mind, renouncing [the distinction between] delusion and enlightenment. It is neither motionless nor active, 271

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neither creative nor quiescent, and resembles both fool and saint, mountain and ocean. No trace of movement or stillness originates from it. Concentration functions without form. Because it is formless, it is known as great concentration. Wisdom is discriminative awareness. In zazen, subject and object disappear on their own and mental discriminations are forever forgotten. The eye of wisdom pervades the body. Although it makes no discriminations, it clearly sees Buddha-nature. Originally without delusion, zazen cuts o› conceptualization and remains unbound and clear. Wisdom is formless; because it is formless, it is known as great wisdom. The teaching of all Buddhas, as expressed in their own lifetimes, is nothing other than what is included in discipline (Ω∆la), concentration (samådhi), or wisdom (prajñå). Now, in zazen, there is no discipline that is not cultivated, no concentration that is not observed, no wisdom that is not realized. Overcoming su›ering, attaining the Way, turning the wheel [of the Dharma], and the attainment of enlightenment all depend on its power. Supernatural powers and illuminating the Dharma are fully rooted in zazen. Studying Zen is also based on zazen.

If you want to practice zazen, you must first be in a quiet place and lay out a firm cushion. Do not let in either wind, smoke, rain, or dew. Keep a clean place to sit with plenty of room for your knees. Although ancient monks were reported to have sat on a diamond seat or on a huge rock, there were none who did not use a cushion. The place for sitting should not be too bright in the daytime or too dark at night, and must be kept warm in the winter and cool in the summer. That is the method [for zazen].

Renounce discriminative consciousness and terminate conceptualization. Do not try to gauge the activities of a Buddha or to judge good and evil. Make the most of your time as if your own life was at stake. The Tathågata practiced zazen in an upright position, Bodhidharma sat with singleminded attention and no other concerns, Sekisø resembled a withered tree, and [Tiantong] Rujing was critical of those who sleep while doing zazen. Rujing counseled: "Attainment is reached through zazen only, not by burning incense, 272

Advice on the Practice of Zazen

worship, repetition of the nembutsu,repentance, or reading or reciting sutras.

" Whenever you practice zazen, you must wear the kesa(kaŌya) robe (except during the night and upon arising from sleep, as per the schedule). Do not neglect to do this. The cushion (twelve inches across, thirty-six inches in diameter) should not support the entire leg. It should extend from the middle of the leg to the base of the spine. That is the zazen method of the Buddhas and patriarchs.

You may sit in either the full-lotus or half-lotus position. The method for the full-lotus is to put the right foot on the left thigh and the left foot on the right thigh. Loosen your robe and let it hang neatly around you. Then, put your right hand on your left foot and your left hand on your right foot, keeping the thumbs together, close to the body at the navel. Sit perfectly upright without leaning left or right, forward or backward. The ears and shoulders, nose and navel must be perfectly aligned. The tongue should rest on the roof of the mouth and the breath pass through the nose. The mouth is closed but the eyes are left open. Having regulated the body so that it is neither sti› nor limp, breathe deeply through the mouth one time. Then, while sitting in concentration, sway your body [to the left and right] seven or eight times, going from a greater to smaller [range of motion]. Sit upright with lofty dedication. So, how does one think of that which is beyond thinking? By non-thinking—that is the fundamental method of zazen. You must directly break through all attachments and realize enlightenment. If you want to rise from concentration [practice], put your hands on your knees and sway the body seven or eight times, going from a smaller to greater [range of motion]. Breathe through the mouth, put your hands on the ground, and simply raise yourself from your seat. Walk deliberately to the left or the right. If drowsiness threatens while sitting, always sway the body or open your eyes wide. Also, focus attention on the top of the head, the hairline, or the forehead. If you still do not feel awake, wipe your eyes or rub your body. If that still does not awaken you, get up from your seat and walk around in the correct manner. After walking about a hundred 273

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steps, your drowsiness should surely be overcome. The method [of walking meditation] is to take a half step with each breath. Walk as if you are not walking—calm and undistracted. If you are still not awake after walking around in this way, rinse your eyes or cool o› your head, or recite the preface to the bodhisattva vow. Or do any combination of these things so that you do not fall asleep.

You must consider the Great Matter of life and death and the swift changes of impermanence and ask yourself, "How can I sleep

when the insight of the eye of the Dharma is not yet illuminated?" If drowsiness continues to threaten to overtake you, you must recite,

"Because my karmic tendencies are so deeply rooted, I am now lost in the veil of fatigue—when will I awaken from my ignorance? I beg for the great compassion of the Buddhas and patriarchs to remove my su›ering.

"

If your mind is distracted, focus attention on the tip of your nose or your lower abdomen and count the breaths coming in and out. If the distractions continue, then reflect on an instruction køan for awakening, such as "What is it that thus comes?" ,

"Does a dog

have Buddha-nature?"

,

"Unmon's Mount Sumeru" køan,and

"Døsh¥'s cypress tree in the garden" køan.Artless dialogues such as these are suitable. If the distractions still persist, then meditate by concentrating directly on stopping your breath or keeping your eyes shut. Or focus on the state prior to conception, before a single thought has been produced.

If you follow Buddhist practice, the twofold emptiness [of self and dharmas] spontaneously arises and mental attachments are necessarily dispersed. After emerging from concentration, to realize the majestic activities [of walking, standing, sitting, and lying down] without thought is the spontaneous manifestation of Zen enlightenment. When you actualize the undi›erentiated di›erentiation of practice-in-realization, Zen enlightenment is spontaneously manifest. The primordial state before anything appeared, the condition prior to the formation of heaven and earth—the ultimate concern of the Buddhas and patriarchs is nothing other than 274

Advice on the Practice of Zazen

this one thing.

Be still and calm, indi›erent and free of passion, letting ten thousand years pass in an instant, like cool ashes or a withered tree, like incense burning without smoke in an ancient temple, or a piece of white silk. May this be realized! 275

Back Matters

Glossary

Amitåbha ("Immeasurable Light"): A transcendental Buddha associated with great compassion, who resides over a blissful realm, or Pure Land, into which believers in his salvific power will be reborn. See alsoPure Land.

Ånanda ("Joy"): The name of ¸åkyamuni's cousin, close disciple, and personal attendant who was renowned for his ability to recite all of the Buddha's sermons from memory.

anuttarå samyaksaµbodhi:Unsurpassed, ultimate awakening or bodhi. See also bodhi.

arhat ("worthy one"): A saint who has completely eradicated the passions and attained liberation from the cycle of birth and death (samsara); the highest stage of spiritual achievement in the Hinayana. See alsoHina yana; samsara. AvalokiteΩvara: A great bodhisattva who represents great compassion. awakening. See bodhi.

birth and death. Seesamsara.

bodhi:Enlightenment; a state in which one is awakened to the inherent enlightened nature, or Buddha-nature, of all reality. See alsoBuddha-nature. bodhicitta("enlightenment mind"): The aspiration to achieve enlightenment. Bodhidharma (470-543?): An Indian monk who came to China and became the First Patriarch of the Chan/Zen school. He is said to have spent nine years facing a wall in zazen at Shaolin Temple. See alsoChan school; zazen.

bodhisattva ("enlightenment being"): One who has given rise to the profound aspiration (bodhicitta) to achieve enlightenment in order to help liberate all sentient beings from samsara; the spiritual ideal of the Mahayana. Bodhisattvas enter a course of practice of the six perfections and attain various stages on the way to Buddhahood. See alsoMahayana; samsara; 277

Glossary

six perfections.

Buddhahood: The state of being or becoming a Buddha; the goal of the bodhisattva path. Buddha-nature: The basic enlightened nature of sentient beings, which is chronically obscured by their ignorance and attachment to dualistic views. According to the Chan/Zen school, enlightenment is nothing other than the complete unfolding of one's inherent Buddha-nature. See also Chan school; enlightenment.

calming and contemplation: The two meditative practices of Ωåmatha, which entails calming the mind, stilling discursive thoughts, in order to prepare a stable base for the practice of vipaΩyana,meditative insight into the nature of reality. Also called cessation and contemplation. Chan school: A major school of East Asian Buddhism that developed in China in the sixth and seventh centuries, and was subsequently transmitted to Japan where it is known as the Zen school; so-called because of its emphasis on the practice of meditation (Skt.: dhyåna;Ch.: chan;Jp.: zen). The Chan/Zen school evolved new approaches to religious practice based on a lineal succession of Buddhas and patriarchs, in "a special transmission outside the scriptures"

—direct transmission from master

to disciple of the teaching and realization which does not rely on intellectual analysis or scriptural authority. The tradition traces its roots to an event related in the sutras, in which ¸åkyamuni Buddha, while teaching an assembly of followers, wordlessly raised a flower, upon which his disciple MåhakåΩyapa smiled, indicating his realization of the Buddha's intent and teaching, without any verbal exchange. The Chan/Zen school emphasizes intensive meditation practice as the best means to a direct experience of enlightenment (bodhi) and realization of one's own Buddhanature, which brings about the immediate transcendence of all dualistic conceptualization and a profound apprehension of ultimate reality. In the development of Chan Buddhism in China two approaches to the attainment of enlightenment came to be postulated—gradual, as the result of long practice, which was the approach adopted by the Northern school; and a sudden, spontaneous, direct experience of one's Buddhanature, which was emphasized in the Southern school. See also bodhi; dhyåna;Buddha-nature; Måha kåΩyapa; patriarchs; Rinzai sect; ¸åkyamuni; Søtø sect; ultimate reality. cultivation and verification: The oneness of practice or sitting meditation (zazen), which represents the aspect of cultivation, and realization, which represents the aspect of verification. These are considered two inseparable aspects of the Zen religious experience according to Søtø sect masters 278

Glossary

Døgen and Keizan. See alsoSøtø sect; zazen.

dependent origination (prat∆tyasamutpåda): A basic Buddhist doctrine that all phenomena come into being only in dependence on causes and conditions and exist only as long as those causes and conditions prevail. Also called the law of causality.

Dharma body (dharmakåya): One of the three bodies, or manifestations of a Buddha, as ultimate reality or suchness. See alsothree bodies. dharmadhåtu:The Dharma realm, the sphere of ultimate reality or suchness. See alsosuchness; ultimate reality.

dharma:A phenomenon, thing, or element; the elements that make up the perceived phenomenal world.

dhyåna(Ch.: chan; Jp.: zen): Meditation, a state of meditative concentration and absorption. The primary practice of the Chan/Zen school. See also Chan school.

D∆paµkara: The name of a past Buddha.

eighteen realms: The six senses, their respective six objects, and the associated six consciousnesses. See alsosix consciousnesses; six sense objects; six senses.

emptiness (Ω¥nyatå): A central and fundamental Buddhist teaching that all phenomena arise only in dependence on causes and conditions (dependent origination) and thus are "empty" of self-existence or inherent nature; nothing, therefore, has "real,

" independent, permanent existence. See

alsodependent origination.

enlightenment: A state in which one is awakened to the true nature of all reality; a direct experience of ultimate truth or ultimate reality. Also called bodhi, awakening. See also bodhi.

esoteric: A body of Mahayana Buddhist teachings that belong to the Esoteric Buddhist tradition, known in Japan as the Shingon or Mantra schools. Esoteric Buddhism is characterized by an emphasis on ritual practices, mantras, and secret teachings that are passed directly from master to disciple in a progression of spiritual stages.See alsomantra. five five hundred-year periods: Five periods that are predicted to occur after ¸åkyamuni's lifetime, which represent a gradual decline of the Buddhist teachings and practice.In the first period, attainment of enlightenment is possible; in the second, followers steadfastly practice meditation; in 279

Glossary

the third, followers eagerly listen to the Buddha's teaching; in the fourth, they engage in building stupas and temples; and in the fifth, followers engage in doctrinal disputes. These correspond to the three ages of the Buddhist teachings: the age of the Right Dharma, the age of the Semblance Dharma, and the final age of the Decadent Dharma, also known as the latter-day world (mappø).See alsolatter-day world. five grave transgressions: 1) patricide, 2) matricide, 3) killing an arhat, 4) maliciously causing a Buddha to bleed, and 5) causing disharmony in the Buddhist order (sangha).

five skandhas: The five constituent elements or aggregates that make up what is experienced as one's personality or self: form (r¥pa), feeling (vedåna), perception (samjñå), formations (samskåra), and consciousness (vijñåna).

four grave o›enses: The four most serious o›enses for Buddhist monks and nuns, which result in their expulsion from the sangha—1) killing, 2) stealing, 3) sexual activity, and 4) lying.

Four Noble Truths: The fundamental Buddhist teaching—1) the truth of su›ering; 2) the truth of the cause of su›ering; 3) the truth of the cessation of su›ering; and 4) the truth of the eightfold path that leads to the cessation of su›ering, i.e., right view, right thought, right speech, right action, right livelihood, right e›ort, right mindfulness, and right meditation.

Great Vehicle. SeeMahayana.

Hinayana ("Small Vehicle"): A term used by Mahayana Buddhists to describe the teachings of early Buddhism, which had as its spiritual ideal the arhat. The two paths of Hinayana practice, that of Ωråvakas and pratyekabuddhas, are known collectively as the two vehicles. See alsoarhat; pratyekabuddha; Ωråvaka;Mahayana.

icchantika:One who has no stock of good roots and thus no possibility of attaining Buddhahood.

kalpa:An eon, an enormously long period of time.

karma: Lit.,

"action,

" any act of body, speech, or mind, which leads to rebirth in samsara according to whether it is morally good, evil, or neutral. See alsosamsara.

køan(Ch.: gongan): A conundrum or paradoxical phrase, story, or episode from the life of an ancient master used as an object of meditation, which 280

Glossary

cannot be grasped or solved by reason, thus forcing the practitioner to break through to another level of comprehension. Though not exclusive to it, køanpractice is especially emphasized in the Rinzai (Ch.: Linji) sect of Chan/Zen. See alsoRinzai sect.

latter-day world (mappø): The final period of the Dharma, the age of the Decadent Dharma, in which authentic Buddhist teachings and practice are no longer available. See alsofive five hundred-year periods. MahåkåΩyapa: The disciple whom the Buddha designated as his successor, according to the Chan/Zen school. Also called KåΩyapa. See alsoChan school.

Mahåsthåmapråpta ("Possessed of Great Power"): A great bodhisattva who represents the wisdom of Amitåbha.See alsoAmitåbha. Mahayana ("Great Vehicle"): A form of Buddhism that developed in India around 100 B.C.E.and which exalts as its religious ideal the bodhisattva, great beings who aspire to enlightenment on behalf of all sentient beings. See alsobodhisattva.

Maitreya: The future Buddha, currently still a bodhisattva. MañjuΩr∆: A great bodhisattva who exemplifies transcendent wisdom. mantra: A mystic or incantatory phrase or formula used in the rituals of Esoteric Buddhism. See alsoesoteric. Måra: In Buddhist texts, the personification of death or evil; a symbol of the afflictions that hinder progress on the path to Buddhahood. meditation. See dhyåna; samådhi.

någa:A type of supernatural being in the form of a dragon or serpent. nirvana: Liberation from samsara, a state in which all passions are extinguished and the highest wisdom attained; bodhi,enlightenment. See alsobodhi;samsara.

One Vehicle: The Buddha vehicle, the Mahayana teaching that leads to complete enlightenment and attainment of Buddhahood, contrasted with the teachings of the two Hinayana vehicles. The One Vehicle includes and transcends all three vehicles of theΩråvaka, pratyeka buddha,and bodhisattva paths. See alsothree vehicles; two vehicles. patriarchs: The lineage of masters in the Chan/Zen school, beginning with the First Patriarch, Bodhidharma, an Indian monk who, according to 281

Glossary

tradition, established the Chan teaching in China in the fifth century. See alsoBodhidharma; Chan school.

prajñå:Nondiscriminating or transcendental wisdom, the understanding of the emptiness of all phenomena in their actual realities. One of the six perfections (påramitås) of a bodhisattva. See alsobodhisattva; emptiness; six perfections.

pratyekabuddha("solitary enlightened one"): One who has attained enlightenment through direct observation and understanding of the principle of dependent origination without the guidance of a teacher, and who does not teach others. One of the two Hinayana vehicles.See alsodependent origination; Hinayana; two vehicles. precepts: Vows concerning moral conduct (Ω∆la) taken by lay Buddhists and monastics. The five basic precepts are: 1) not to kill, 2) not to steal, 3) not to commit adultery, 4) not to lie, and 5) not to take intoxicants. In addition, there are two hundred fifty monastic rules for monks and three hundred forty-eight for nuns. See also Ω∆la.

Pure Land: A blissful, transcendent Buddha land or realm presided over by Amitåbha Buddha, in which believers in his salvific power will be reborn. Also the name of a major East Asian Buddhist school which emphasizes the practice of worshiping Amitåbha. See alsoAmitåbha. Rinzai sect (Ch.: Linji): Along with the Søtø sect, one of the two main branches of Chan/Zen. Originating with the ninth-century Chinese master Linji, it was brought to Japan at the end of the twelfth century by Eisai and emphasizes the study and practice of køans. See also køan; Søtø sect. ¸åkyamuni: The historical Buddha who lived in India in the fifth century B.C.E., and whose life and teachings form the basis of Buddhism. samådhi:A meditative state of concentration, focusing the mind on one point; also a transcendent mental state attained by the repeated practice of meditative concentration.

Samantabhadra ("Universally Gracious"): A great bodhisattva who represents the ultimate principle, meditation, and the practice of all Buddhas. The embodiment of adherence to vows of great compassion.

samsara: The cycle of birth and death; transmigration or rebirth in the six realms of existence to which sentient beings are subject as a result of their actions (karma); the world of su›ering, contrasted with the bliss of nirvana. See alsokarma; nirvana; six modes of existence. sangha: The community of Buddhist monastics.

282

Glossary

¸åriputra: One of the original disciples of the Buddha, called "foremost of the wise.

"

shikantaza:"Just sitting" or "pure sitting,

" a form of practice of zazen involving resting in a state of alert attention free of discursive thoughts, directed on no object, and attached to no particular content; the meditative practice emphasized in the Søtø school of Zen. See alsoSøtø school; zazen. Ω∆la:Moral conduct or the practice of the precepts; one of the six perfections. See alsoprecepts; six perfections.

Ω∆la, samådhi, and prajñå:The three practices of morality, meditation, and wisdom, which are also three of the six perfections. Also called discipline, concentration, and wisdom; morality, concentration, and wisdom. See alsosix perfections.

six consciousnesses: 1) Eye consciousness, 2) ear consciousness, 3) nose consciousness, 4) tongue consciousness, 5) body consciousness, and 6) the mental sense or intellect, which result from contact between the six senses and their respective objects. See alsosix sense objects; six senses. six modes of existence: The six realms of samsaric existence into which sentient beings are reborn in accordance with their karma: the three higher realms of gods (devas), asuras (demigods), and human beings; and the three lower realms of animals, hungry ghosts (pretas), and hell, which are also known as the three evil paths. See alsokarma; samsara. six perfections (påramitås): Six practices, or qualities, perfected by bodhisattvas on the path to Buddhahood—1) generosity (dåna), 2) morality (Ω∆la), 3) patience (k≈ånti), 4) energy (v∆rya), 5) meditation (dhyåna), and 6) wisdom (prajñå). See also dhyåna; bodhisattva; Buddhahood; prajñå; Ω∆la. six sense objects: The objects of perception associated with each of the six senses—1) form, 2) sound, 3) smell, 4) taste, 5) tactile objects, and 6) mental objects. See alsosix senses.

six senses: The six sense faculties of the 1) eyes, 2) ears, 3) nose, 4) tongue, 5) body, and 6) mind. Also called sense perceptions; sensory capabilities. See alsosix consciousnesses; six sense objects.

Small Vehicle. SeeHinayana.

Søtø sect (Ch.: Caodong): One of the two main branches of Chan/Zen Buddhism, along with the Rinzai (Ch.: Linji) sect; founded in China during the Tang dynasty and brought to Japan in the early thirteenth century by Eihei Døgen. The Søtø school emphasizes the practice of 283

Glossary

shikantaza. See also Rinzai sect; shikantaza.

Ωråvaka ("auditor"): Originally, a disciple of the Buddha, one of those who heard him expound the teachings directly; later, the term came to refer to one of the two kinds of Hinayana followers, along with pratyekabuddhas, to distinguish them from followers of the Mahayana. See also Hinayana; Mahayana; pratyekabuddha; two vehicles.

suchness: Ultimate reality, the state of things as they really are, i.e., dependently arisen and empty of inherent, independent, permanent existence. Insight into the suchness of all phenomena is prajñå, transcendental wisdom. See alsodependent origination; emptiness; prajñå; ultimate reality.

Tathågata: An epithet for a Buddha, meaning one who has gone to (gata) and come from (ågata) suchness (tathå), i.e., the embodiment of the truth of suchness. See alsosuchness.

tathågatagarbha:Lit., the "womb (garbha) of the Tathågata, " the inherent

capacity for Buddhahood within all sentient beings.See alsoBuddhahood; Tathågata.

ten directions: The four cardinal directions, the four intermediate directions, plus the zenith and nadir, i.e., all directions, everywhere. three bodies: The three bodies in which a Buddha may appear—1) the Dharma body (dharmakåya), synonymous with ultimate truth or ultimate reality; 2) the reward body (saµbhogakåya), a symbolic personification of the Dharma body that a Buddha assumes both as a reward for eons of ascetic practice and in order to expound the Dharma to bodhisattvas and others; and 3) the transformation body (nirmå√akåya), an "incarnate" or "historically manifested" body of a Buddha such as ¸åkyamuni, which appears in the world to guide sentient beings in the manner best suited to their situations and abilities. See also¸åkyamuni; ultimate reality. three evil paths: The three lower samsaric realms of animals, hungry ghosts, and hell. Also called three lower realms; three evil modes of existence. See alsosix modes of existence.

three periods of time: Past, present, and future.

three poisons: Greed, anger, and delusion, all of which hinder the pursuit of enlightenment.

three refuges. SeeThree Treasures.

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Glossary

Three Treasures: The Buddha, the Dharma (the Buddhist teachings), and the Sangha (the community of Buddhist followers). Also called the "three refuges" because one becomes a Buddhist upon "taking refuge" in them. three vehicles: The three Buddhist paths followed by Ωråvakas, pratyekabuddhas, and bodhisattvas respectively. See alsobodhisattva; pratyekabuddha;Ωråvaka. three worlds: The three realms of samsaric existence: the realm of desire (kåmadhåtu), i.e., the world of ordinary consciousness accompanied by desires; the realm of form (r¥padhåtu), in which desires have been eliminated but the physical body remains; and the formless realm (år¥pya dhåtu), in which the physical body no longer exists. See alsosamsara. Tripi†aka: The three divisions or "baskets" (pi†akas) of the Buddhist canon: the Sutras, discourses and teachings of the Buddha; the Vinaya, codes of monastic discipline; and the Abhidharma, scholastic treatises on the Buddhist teachings.

two vehicles: The two Hinayana paths of Ωråvakas and pratyeka buddhas. See alsoHinayana; Ωråvaka; pratyekabuddha.

ultimate reality: Ultimate truth, the state of things as they really are, suchness; the state of enlghtenment (bodhi), in which ultimate reality is apprehended. See also bodhi;suchness.

Vimalak∆rti: A lay bodhisattva, subject and expounder of the Vimalak∆rti Sutra,renowned for his great wisdom and spiritual accomplishment. vinaya:Moral conduct or precepts, as practiced within the monastic community. Individual moral conduct is referred to as Ω∆la. See also Ω∆la. Vinaya: Precepts and rules of conduct for monastics; along with the Abhi dharma and the Sutras, one of the three divisions of the Tripi†aka. See alsoTripi†aka.

Way (Ch.: Dao): The Buddhist path; the ultimate state of enlightenment, bodhi. See alsoAwakened Way.

zazen: Seated (za) meditation (zen,from dhyåna), the practice of sitting meditation emphasized in Zen Buddhism. See also dhyåna. Zen school. SeeChan school; Søtø sect; Rinzai sect.

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