T2582 Shōbōgenzō The True Dharma-Eye Treasury, Volume I

Chapter 21: Kankin - Reading Sutras

[Chapter Twenty-one]

Kankin

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Reading Sutras

Translator's Note: Kan means "to read"

and kinmeans

"

sutras.

" Many

Buddhist sects revere reading sutras, because they think that the Buddhist truth is theory which can be understood through abstract explanation. They think that we can understand Buddhism only by reading sutras. At the same time, there are other sects who deny the value of reading sutras; they say that because Buddhist truth is not a theoretical system, we cannot attain the truth by reading sutras. Master Dōgen took the middle way on the problem: rather than deny the value of reading sutras, he said that reading sutras is one way of finding out what Buddhist practice is. He did not believe, however, that we can get the truth by reading sutras; he did not think that reciting sutras might exercise some mystical influence over religious life. In this way Master Dōgen

'

s view on reading sutras was very realistic. However, his understanding of "

reading sutras

"

was not limited to written sutras; he believed that the universe is a sutra. He thought that observing the world around us is like reading a sutra. So for him, grass, trees, mountains, the moon, the sun, and so forth were all Buddhist sutras. He even extended his view of reading sutras to include walking around the master '

s chair in the

middle of the zazen hall. This viewpoint is not only Master Dōgen '

s; it is the

viewpoint of Buddhism itself. So in this chapter, Master Dōgen explains the wider meaning of reading sutras. [183] The practice-and-experience of anuttara samyaksaṃbodhisometimes relies on [good] counselors and sometimes relies on the sutras. "[Good] counselors"1means Buddhist patriarchs who are totally themselves. "Sutras" means

sutras that are totally themselves. Because the self is totally a Buddhist patriarch and because the self is totally a sutra, it is like this. 2 Even though we call it

self, it is not restricted by "me and you. " It is vivid eyes, and a vivid fist. [184] At the same time,

3 there is the consideration of sutras, the reading 341

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of sutras,

4 the reciting of sutras, the copying of sutras, the receiving of sutras, and the retaining of sutras: they are all the practice-and-experience of Buddhist patriarchs. Yet it is not easy to meet the Buddha's sutras: "Throughout innumerable realms, even the name cannot be heard. "5Among Buddhist patriarchs,

"even the name cannot be heard.

" Amid the lifeblood,

"even the name cannot

be heard.

" Unless we are Buddhist patriarchs we do not see, hear, read, recite, or understand the meaning of sutras. After learning in practice as Buddhist patriarchs, we are barely able to learn sutras in practice. At this time the reality of hearing [sutras], retaining [sutras], receiving [sutras], preaching sutras, and so on, exists in the ears, eyes, tongue, nose, and organs of body and mind,

6 and in the places where we go, hear, and speak. The sort who "because they seek fame, preach non-Buddhist doctrines"7 cannot practice the Buddha's sutras. The reason is that the sutras are transmitted and retained on trees and on rocks, are spread through fields and through villages, are expounded by lands of dust, and are lectured by space. [186] Great Master Kōdō,

8 the ancestral patriarch of Yakusan Mountain, has not ascended [his seat in the Dharma] hall for a long time. The temple chief9 says,

"The monks have long been hoping for your compassionate instruction, master.

"

[Yaku]san says,

"Strike the bell!"

The temple chief strikes the bell, and a few of the monks assemble. [Yaku]san ascends [the seat in the Dharma] hall and passes a while. Then he gets down from the seat and goes back to the abbot's quarters. The temple chief follows behind him and says, "Just before, the master agreed

to preach the Dharma for the monks. Why have you not bestowed a single word upon us?"

[Yaku]san says,

"For sutras there are sutra teachers. For commentaries there are commentary teachers. How could you doubt the old monk?"10 [188] The compassionate instruction of the ancestral patriarch is that for fists there is a fist-teacher, and for eyes there is an eye-teacher. At the same time, with due respect, I would now like to ask the ancestral patriarch this: I do not deny [your words] "how can the old monk be doubted?" but I still do not understand: the master is a teacher of What. 11

[188] The order of the Founding Patriarch Daikan12 is on Sōkeizan in Shōshū district. Hōtatsu,

13 a monk who recites the Sutra of the Flower of 342

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Dharma,

14 comes to practice there. The Founding Patriarch preaches for Hōtatsu the following verse:

When the mind is in delusion, the Flower of Dharma turns. When the mind is in realization, we turn the Flower of Dharma. Unless we are clear about ourselves, however long we recite [the sutra],

It will become an enemy because of its meanings. Without intention the mind is right. With intention the mind becomes wrong. When we transcend both with and without, We ride eternally in the white ox cart. 15

[189] So when the mind is in delusion we are turned by the Flower of Dharma; when the mind is in realization we turn the Flower of Dharma. Further, when we spring free from delusion and realization, the Flower of Dharma turns the Flower of Dharma. On hearing this verse Hōtatsu jumps for joy and praises it with the following verse: Three thousand recitations of the sutra With one phrase from Sōkei, forgotten. Before clarifying the import of [the buddhas'] appearance in the world, How can we stop recurring lives of madness? [The sutra] explains goat, deer, and ox as an expedient, [But] proclaims that beginning, middle, and end are good. Who knows that [even] within the burning house, Originally we are kings in the Dharma? Then the Founding Patriarch says, "From now on, you will rightly be called the Sutra-reading Monk. " We should know that there are sutra-reading monks in Buddhism: it is the direct teaching of the eternal buddha of Sōkei. "Reading" in this [phrase] "Sutra-reading Monk" is beyond "having ideas, "

"being without ideas,

" and so on.

16 It is "transcendence of both having and being without.

" The fact is only that "from kalpato kalpathe hands never put down the sutra, and from noon to night there is no time when it is not being read.

"17 The fact is only that from sutra to sutra it is never not being experienced.

18

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[191] The twenty-seventh patriarch is Venerable Prajñātara19 of eastern India. A king of eastern India, the story goes, invites the Venerable One to a midday meal, at which time the king asks,

"Everyone else recites20 sutras.

Why is it, Venerable One, that you alone do not recite?" The patriarch says:

My21 out-breath does not follow circumstances, The in-breath does not reside in the world of aggregates. 22

I am constantly reciting sutras like this. 23

Hundred thousand myriad koṭis of scrolls.

Never only one scroll or two scrolls.

24

[192] The Venerable Prajñātara is a native of an eastern territory of India. He is the twenty-seventh rightful successor from Venerable Mahā kāśyapa, 25

having received the authentic transmission of all the tools of the Buddha's house: he has dwelled in and retained the brains, the eyes, the fist, and the nostrils; the staff, the pātra,the robe and Dharma, the bones and marrow, and so on. He is our ancestral patriarch, and we are his distant descendants. 26

The words into which the Venerable One has now put his total effort [mean] not only that the out-breath does not follow circumstances, but also that circumstances do not follow the out-breath. Circumstances may be the brains and eyes, circumstances may be the whole body, circumstances may be the whole mind, but in bringing here, taking there, and bringing back here again, the state is just "not following circumstances. " "Not following" means totally

following; therefore it is a state of bustling and jostling. The out-breath is circumstances themselves; even so,

"it does not follow circumstances.

" For

countless kalpas we have never recognized the situation of breathing out and breathing in, but just now the moment has come when we can recognize it for the first time, and so we hear "it does not reside in the world of aggregates" and "it does not follow circumstances.

" This is the moment when circumstances study for the first time such things as "the in-breath. " This moment

has never been before, and it will never be again: it exists only in the present. "The world of aggregates" means the five aggregates: matter, perception, thought, enaction, and consciousness. The reason he does not reside in these five aggregates is that he is in the world where "five aggregates" have never arrived. Because he has grasped this pivotal point, the sutras he recites are 344

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never only one or two scrolls; he is "constantly reciting hundred thousand myriad koṭis of scrolls.

" Though we say that "hundred thousand myriad koṭis of scrolls" just cites for the present an example of a large number, it is beyond only numerical quantity: it assigns the quantity of "hundred thousand myriad koṭis of scrolls" to one out-breath's "not residing in the world of aggregates. "

At the same time, [the state] is not measured by tainted or faultless wisdom27 and it is beyond the world of tainted and faultless dharmas. 28 Thus, it is

beyond the calculation of wise intelligence, it is beyond the estimation of intelligent wisdom; it is beyond the consideration of non-wise intelligence, and it is beyond the reach of non-intelligent wisdom. It is the practice-andexperience of buddhas and of patriarchs, it is their skin, flesh, bones, and marrow, their eyes, fists, brains, and nostrils, and their staffs and whisks, springing out of the moment.

[196] Great Master Shinsai29 of Kannon-in Temple in Jōshū, the story goes, is sent a donation by an old woman, who asks the Great Master to recite the whole of the sutras. The master descends from the zazen chair, goes around it once, and says to the messenger,

"I have finished reciting the sutras.

"

The messenger returns and reports this to the old woman. The old woman says,

"I asked him before to recite the whole of the sutras. Why did the master only recite half the sutras?"30

[197] Evidently, the recitation of the whole of the sutras or half of the sutras amounts to three scrolls of sutras in the old woman's case. 31 "I have

finished reciting the sutras" is the whole of Jōshū's sutra. In brief, the situation of his reciting the whole of the sutras is as follows: There is Jōshū going around the zazen chair; there is the zazen chair going around Jōshū, there is Jōshū going around Jōshū, and there is the zazen chair going around the zazen chair. At the same time, all instances of reciting the sutras are neither limited to going around a zazen chair, nor limited to a zazen chair going around.

[198] Great Master Shinshō32 of Daizuizan in Ekishū, whose original Dharma name was Hōshin,

33 succeeded Zen Master Daian34 of Chōkeiji. In

the story, an old woman sends a donation and asks the master to recite the whole of the sutras. The master descends from his zazen chair, goes around it once, and says to the messenger,

"I have already recited the whole of the

sutras.

" The messenger returns and reports this to the old woman. The old 345

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woman says,

"I asked him before to recite the whole of the sutras. Why did the master only recite half the sutras?"35

[199] Now, do not study that Daizui is going around the zazen chair, and do not study that the zazen chair is going around Daizui. It is not only a grouping together of fists and eyes; his making of a circle is enaction of a circle. Does the old woman have the eyes, or does she not have the eyes [to see it]? Even though she has got the expression "He only recited half the sutras" in the authentic transmission from a fist,

36 the old woman should also

say,

"I asked him before to recite the whole of the sutras. Why did the master only worry his soul?"37 If she spoke like this, even by accident, she would be an old woman with eyes.

[200] [In the order] of the founding patriarch, Great Master Tōzan Gohon,

38 the story goes, there is a government official who prepares the midday meal, offers a donation, and requests the master to read and recite the whole of the sutras. The Great Master descends from his zazen chair and bows to39 the official. The official bows to the Great Master, who leads the official once around the zazen chair, then bows to the official [again]. After a while he says to the official,

"Do you understand?" The official says,

"I do

not understand.

" The Great Master says,

"You and I have read and recited

the whole of the sutras. How could you not understand?" [201] That "You and I have read and recited the whole of the sutras" is evident. We do not learn that to go around the zazen chair is to read and recite the whole of the sutras, and we do not understand that to read and recite the whole of the sutras is to go around the zazen chair. All the same, we should listen to the compassionate instruction of the founding patriarch. My late master, the eternal buddha, quoted this story when, while he was residing [as master] on Tendōzan, a donor from Korea entered the mountain, made a donation for the monks to read the sutras, and requested that my late master should ascend the lecture seat. When he had quoted [the story], my late master made a big circle with his whisk and said, "Tendō today has

read and recited for you the whole of the sutras.

" Then he threw down the

whisk and descended from the seat. We should read and recite now the words spoken by the late master, never comparing them to [the words of] others. Still, should we think that [Master Tendō], in reading and reciting the whole of the sutras, uses a whole eye or uses half an eye? Do the words of the 346

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founding patriarch and the words of my late master rely on eyes or rely on tongues? How many [eyes and tongues] have they used? See if you can get to the bottom of it.

[202] The ancestral patriarch, Great Master Kōdō40of Yakusan Mountain, does not usually let people read sutras. One day he is reading a sutra himself. A monk asks him,

"The master does not usually let others read sutras. Why then are you reading yourself?"

The master says,

"I just need to shade my eyes.

"

The monk says,

"May I copy the master?"

The master says,

"If you were to read you would surely pierce holes even in ox-hide!"

[203] The words "I just need to shade my eyes" spoken now are words naturally spoken by shaded eyes41 themselves. "Shading the eyes" describes

getting rid of eyes and getting rid of sutras, it describes complete eye shading and completely shaded eyes.

"Shading the eyes" means opening the eyes in the shaded state, invigorating the eyes within shade, invigorating shade within eyes, adding an extra eyelid, utilizing the eyes within shade, and eyes themselves utilizing shade. This being so, the virtue of "shading the eyes" is never [mentioned] in any [sutras] other than eye-sutras. "You would surely pierce

holes even in ox hide" describes complete ox hide and a complete-hide ox, it describes utilizing the ox to become a hide. 42 This is why [possession of]

the skin, flesh, bones, and marrow, and horns on the head, and nostrils, has been seen as the vigorous activity of bulls and cows. 43In "copying the master,

"

the ox becomes the eye—this is described as "shading the eyes. " It is the

eye becoming the ox.

[205] Zen Master Yafu Dōsen44 says: To serve offerings to buddhas hundred million thousands of times is boundless happiness,

[But] how can it compare to everyday reading of the old teachings? On the face of white paper characters are written in black ink. Open your eyes, I beg you, and look before you. 45

[206] Remember, serving offerings to ancient buddhas and reading the old teachings may be equal in happiness and good fortune and may go beyond happiness and good fortune.

"The old teachings" means characters written 347

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in black ink on white paper, [but] who can recognize the old teachings as such? We must master just this principle.

[206] [In the order of] Great Master Kōkaku46 of Ungozan, the story goes, there is a monk who is reading a sutra in his quarters. The Great Master asks from outside the window,

"Ācārya, what sutra is that you are reading?" The monk replies,

"The Vimalakīrti Sutra.

"

The master says,

"I am not asking you if it is the Vimalakīrti Sutra.That which you are reading is a What sutra.

"47

At this the monk is able to enter.

48

[207] The Great Master's words "That which you are reading is a What sutra" mean that the "state of reading,

"49 in one line, is age-old, profound,

and eternal; and it is not desirable to represent it as "reading. " On the road

we meet deadly snakes. This is why the question "What sutra?" has been realized. In meeting as human beings, we do not misrepresent anything. This is why [the monk replies] "The Vimalakīrti Sutra. " In sum, reading sutras

means reading sutras with eyes into which we have drawn together all the Buddhist patriarchs. At just this moment, the Buddhist patriarchs instantly become buddha, preach Dharma, preach buddha, and do buddha-action. 50

Without this moment in reading sutras, the brains and faces of Buddhist patriarchs could never exist. 51

[209] At present in the orders of Buddhist patriarchs, forms for the reading of sutras are many and varied: for when a donor52enters the mountain and requests the whole sangha to read sutras; for when the monks have been requested to read sutras regularly;53 for when the monks read the sutras of their own volition, and so on. Besides these, there is the sutra reading by the whole sangha for a deceased monk.

[209] When a donor enters the mountain and requests the monks to read sutras, from breakfast on the day [of the reading] the hall chief54 hangs an advance notice of the sutra reading in front of the monks' hall55 and in all quarters. After breakfast the prostration mat is laid before the [image of the] Sacred Monk.

56 When it is time [for the reading], the bell in front of the monks' hall is struck three times, or struck once—according to the instructions of the abbot. After the sound of the bell, the head monk57 and all the monks put on the kaṣāyaand enter the cloud hall. 58 They go to their own place59

and sit facing forward. Then the abbot enters the hall, goes before the Sacred 348

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Monk, bows with joined hands, burns incense, and then sits at the [abbot's] place. Next the child helpers60 are told to distribute the sutras. These sutras are arranged beforehand in the kitchen hall, placed in order and made ready to be given out when the time comes. The sutras are either distributed from inside the sutra box, or placed on a tray and then distributed. Once the monks have requested a sutra, they open and read it immediately. During this time, at the [right] moment, the guest supervisor61 leads the donor into the cloud hall. The donor picks up a handheld censer just in front of the cloud hall and enters the hall holding it up with both hands. The handheld censer is [kept] in the common area by the entrance to the kitchen hall.

62 It is prepared with

incense in advance, and a helper63 is [instructed] to keep it ready in front of the cloud hall. When the donor is about to enter the hall, [the helper], upon instruction, hands [the censer] to the donor. The guest supervisor gives the orders regarding the censer. When they enter the hall, the guest supervisor leads and the donor follows, and they enter through the southern side of the front entrance to the cloud hall. The donor goes before the Sacred Monk, burns a stick of incense, and does three prostrations, holding the censer while doing the prostrations. During the prostrations the guest supervisor, hands folded,

64 stands to the north of the prostration mat, facing south but turned slightly toward the donor.

65 After the donor's prostrations, the donor turns

to the right, goes to the abbot, and salutes the abbot with a deep bow, holding the censer up high with both hands. The abbot remains on the chair to receive the salutation, holding up a sutra with palms held together. 66The donor then

bows to the north. Having bowed, [the donor] begins the round of the hall from in front of the head monk. During the walk around the hall, [the donor] is led by the guest-supervisor. Having done one round of the hall and arrived [again] in front of the Sacred Monk, [the donor] faces the Sacred Monk once more and bows, holding up the censer with both hands. At this time the guest supervisor is just inside the entrance to the cloud hall, standing with hands folded to the south of the prostration mat, and facing north. 67After saluting

the Sacred Monk, the donor, following the guest supervisor, goes out to the front of the cloud hall, does one circuit of the front hall, 68 goes back inside

the cloud hall proper, and performs three prostrations to the Sacred Monk. After the prostrations, [the donor] sits on a folding chair to witness the sutra reading. The folding chair is set, facing south, near the pillar to the Sacred 349

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Monk's left. Or it may be set facing north near the southern pillar. When the donor is seated, the guest supervisor should turn to salute the donor, and then go to his or her own place. Sometimes we have a Sanskrit chorus while the donor is walking round the hall. The place for the Sanskrit chorus is either on the Sacred Monk's right or on the Sacred Monk's left, according to convenience. In the handheld censer, we insert and burn valuable incense like jinkoor sanko.

69 This incense is supplied by the donor. While the donor is walking around the hall, the monks join palms. Next is the distribution of donations for the sutra reading. The size of the donation is at the discretion of the donor. Sometimes things such as cotton cloth or fans are distributed. The donor personally may give them out, or the main officers may give them out, or helpers may give them out. The method of distribution is as follows: [The donation] is placed in front of [each] monk, not put into the monk's hands. The monks each join hands to receive the donation as it is given out in front of them. Donations are sometimes distributed at the midday meal on the day [of the sutra reading]. If [donations] are to be distributed at lunch time, the head monk, after offering the meal,

70 strikes down the clapper71

once again, and then the head monk gives out the donations. The donor will have written on a sheet of paper the aim to which [the sutra reading] is to be directed, and [this paper] is pasted to the pillar on the Sacred Monk's right. When reading sutras in the cloud hall, we do not read them out in a loud voice; we read them in a low voice. Or sometimes we open a sutra and only look at the characters, not reading them out in phrases but just reading the sutra [silently]. There are hundreds or thousands of scrolls provided in the common store72for this kind of sutra reading—mostly of the Diamond Prajñā Sutra;the "Universal Gate" chapter and the "Peaceful and Joyful Practice" chapter of the Lotus Sutra;the Golden Light Sutra,

73 and so on. Each monk

goes through one scroll. When the sutra reading is finished, [the child helpers] pass in front of the [monks'] seats, carrying the original tray or box, and the monks each deposit a sutra. Both when taking [the sutra] and when replacing it, we join hands. When taking, first we join hands and then we take. When replacing, first we deposit the sutra, then we join hands. After that, each person, palms together, makes the dedication in a low voice. For sutra readings in the common area,

74 the chief officer or the prior burns incense, does prostrations, goes around the hall, and gives out the donations, all in the same 350

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way as a donor, and holds up the censer also in the same way as a donor. If one of the monks becomes a donor and requests a sutra reading by the whole of the sangha, it is the same as for a lay donor.

75There is burning of incense,

prostrations, going around the hall, distribution of donations, and so on. The guest supervisor leads, as in the case of a lay donor.

[216] There is a custom of reading sutras for the emperor's birthday. So if the celebration of the birthday of the reigning emperor is on the fifteenth day of the first lunar month, the sutra readings for the emperor's birthday begin on the fifteenth day of the twelfth lunar month. On this day there is no formal preaching in the Dharma hall. Two rows of platforms are laid out in front of [the image of] Śākyamuni Buddha in the Buddha hall. That is to say, [the rows] are laid out facing each other east and west, each running from south to north. Desks are stood in front of the east row and the west row, and on them are placed the sutras: the Diamond Prajñā Sutra,the Benevolent King Sutra,the Lotus Sutra, the Supreme King Sutra,

76 the Golden Light

Sutra,and so on. Several monks each day are invited from among the monks in the [zazen] hall to partake in refreshments before the midday meal. Sometimes a bowl of noodles and a cup of soup are served to each monk, or sometimes six or seven dumplings with a portion of soup are served to each monk. The dumplings also are served in a bowl, [but in this case] chopsticks are provided; spoons are not provided. We do not change seats to eat, but remain at our seat for the sutra reading. The refreshments are placed on the desk that the sutras are placed on; there is no need to bring another table. While refreshments are being eaten, the sutras are left on the desk. After finishing the refreshments, each monk rises from his or her seat to [go and] rinse the mouth, then returns to the seat and resumes sutra reading immediately. Sutra reading continues from after breakfast until the time of the midday meal. When the lunch time drum sounds three times, we rise from our seats: the day's sutra reading is limited to before the midday meal. From the first day a board saying "Established as a Practice Place for Celebration of the Em peror's Birthday" is hung in front of the Buddha hall, under the eastern eaves. The board is yellow. In addition, notice of celebration of the emperor's birthday is written on a shōjiplacard,

77 which is then hung on the eastern front pillar

inside the Buddha hall. This placard [also] is yellow. The name78 of the abbot is written on red paper or white paper; the two characters [of the name] are 351

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written on a small sheet of paper, which is pasted onto the front of the placard, beneath the date. The sutra reading continues as outlined above until the day of the imperial descent and birth, when the abbot gives formal preaching in the Dharma hall and congratulates the emperor. This is an old convention which is not obsolete even today. There is another case in which monks decide of their own accord to read sutras. Temples traditionally have a common sutra reading hall. [Monks] go to this hall to read sutras. The rules for its use are as in our present Pure Criteria. 79

[219] The founding patriarch, Great Master Kōdō80of Yakusan Mountain, asks Śramaṇera Kō,

81 "Did you get it by reading sutras, or did you get it by requesting the benefit [of the teaching]?"82 Śramaṇera Kō says,

"I did not get it by reading sutras, and I did not get it by requesting benefit.

"

The master says,

"There are a lot of people who do not read sutras and who do not request benefit. Why do they not get it?" Śramaṇera Kō says,

"I do not say that they are without it. It is just that they do not dare to experience it directly. "83

[220] In the house of the Buddhist patriarchs, some experience it directly and some do not experience it directly, but reading sutras and requesting the benefit [of the teaching] are the common tools of everyday life. Shōbōgenzō Kankin

Preached to the assembly at Kōshōhōrinji in the Uji district of Yōshū,

84 on the fifteenth

day of the ninth lunar month in the autumn of the second year of Ninji.

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Notes

1 Chishiki,short for zen-chishiki,from the Sanskrit kalyāṇamitra,or "good friend. "

See Glossary of Sanskrit Terms.

2 Kakunogotoku,

"like this,

" describes the situation here and now.

3 In the introductory paragraph, Master Dōgen explained sutras generally, as self. This signifies a change of viewpoint to the concrete phase. 4 Kankin,as in the chapter title. The original meaning of kanis to see or to watch. 5 This sentence is in the form of a quotation from a sutra, though the source has not been located. The next two sentences Master Dōgen probably made himself, substituting "Buddhist patriarchs" and "lifeblood" for "innumerable lands, " in order to

emphasize the difficulty of encountering Buddhist sutras. 6 Shinjin-jinsho,the last two of the six sense organs. The body as a sense organ refers to the sense of touch. The mind as a sense organ is the seat of thought. Classing thought as one of six senses emphasizes that it is subordinate to real wisdom. See, for example, LS 3.122: "Though he has not yet attained faultless real wisdom, his mind-organ is pure like this.

"

7 The source of this quotation from a sutra has not been located. 8 Master Yakusan Igen (745-828), successor of Master Sekitō Kisen. Great Master Kōdō is Master Yakusan's posthumous title.

9 Inshu,or "prior,

" also called kansuand kanin;one of the six chijior main officers in a temple. See note 54.

10 Shinji-shōbōgenzō,pt. 1, no. 79. Also the story is no. 7 in the Wanshijuko. 11 "A teacher of What" is nan no shi,i.e., a teacher of the ineffable, a teacher whose state and whose teaching cannot be understood intellectually. 12 Master Daikan Enō (638-713).

13 The story of Master Hōtatsu and his personal history are explained at length in Chapter Seventeen, Hokke-ten-hokke.

14 Hokkekyō,the Lotus Sutra.See Chapter Seventeen, Hokke-ten-hokke. 15 The poem is exactly the same as the one quoted in Chapter Seventeen, Hokke-tenhokke. 353

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16 "Reading" and "ideas" are the same Chinese character nen.In nen kinsō, "sutra-reading

monk,

" nenis a verb,

"reading,

" suggesting the action of reading the sutra. In the poem nenis a noun,

"ideas.

" Unen,

"having ideas,

" describes the presence of ideas, images, or intention, and munen, "being without ideas,

" describes the absence, or negation, of ideas, images, or intention. 17 Quotation of Master Daikan Enō's words to Hōtatsu from the Roku so daishi hōbōdangyō(Platform Sutra of the Sixth Patriarch' s Dharma Treasure). The next line is Master Dōgen's addition.

18 "Sutra" and "experienced" are the same Chinese character kyō, kin,or kei. Kyōmeans 1) sutra, as in the title of this chapter, and 2) passing through, experience, the passage of time (see note 18 in Chapter Eleven, Uji). Master Dōgen identified reading sutras and experiencing reality. 19 Master Prajñātara (d. 457), was a successor of Master Puṇyamitra and the teacher of Master Bodhidharma.

20 Tenzuis literally "to turn, " that is, to turn a scroll on which a sutra is written; see Chapter Seventeen, Hokke-ten-hokke. 21 Hindō,lit.,

"poor way,

" a humble form used by a Buddhist monk. 22 Unkai. Unrepresents the Sanskrit skandha.The five skandhas (aggregates) are matter, perception, thought, enaction, and consciousness, representing all phenomena in the world.

"Circumstances" (shu-en) in the first line is plural, whereas "the world of aggregates" is singular, but they both suggest the world. The first two lines stress the master's independence.

23 Nyoze-kyōmeans sutras like this, sutras as they are, or sutras as reality. 24 Also quoted in Chapter Fifty-two (Vol. III), Bukkyō. 25 The Buddha's successor, counted as the first patriarch in India. 26 Unson,lit.,

lit.,

"cloud-grandchildren,

" a poetic variation of the usual expression enson, "distant grandchildren.

"

27 Urō, murō-chi,or "wisdom with excess and without excess, " represents the Sanskrit terms sāsrava-jñānaand anāsrava-jñāna. 28 Urō, murō-hō,or "dharmas with excess and without excess, " represents the Sanskrit terms sāsrava-dharmaand anāsrava-dharma. See Glossary of Sanskrit Terms. 29 Master Jōshū Jūshin (778-897), was a successor of Master Nansen Fugan, and especially highly revered by Master Dōgen (see for example Chapter Thirty-five [Vol. II], Hakujushi). Great Master Shinsai is his posthumous title. 30 Shinji-shōbōgenzō,pt. 1, no. 24. 31 Three scrolls of sutras means sutras limited by relative consideration of numbers. 354

Chapter Twenty-one

32 Master Daizui Hōshin (dates unknown), a successor of Master Chōkei Daian. The emperor sent his emissaries time and time again to invite Master Hōshin to the court, but he always declined. Great Master Shinshō is his posthumous title. 33 Hōshin is the Master's hōki.This means the name that was avoided after a monk's death, that is, the name a monk used in his lifetime. See notes to Chapter Sixteen, Shisho.

34 Master Fukushu Daian (793-883), a successor of Master Hyakujō Ekai. His posthumous title is Great Master Enju. Quoted in Shinji-shōbōgenzō,pt. 2, no. 57. 35 Rentōeyō,vol. 10.

36 A practical Buddhist master.

37 Rōzeikon,lit.,

"to play with the soul.

" This expression usually suggests the practice of zazen itself ("to play sport with the soul"; see for example Chapter Sixty-eight [Vol. III], Udonge), but in this case Master Dōgen suggested that the old woman should have said,

"The master need not worry about anything!"

38 Master Tōzan Ryōkai (807-869), a successor of Master Ungan Donjō. Great Master Gohon is his posthumous title. See Chapter Fifteen, Busso. 39 Iu su means to bow the head slightly with the hands in shashu;see note 64. Hereafter in this chapter also,

"bow" indicates this form of salutation, as opposed to a prostration. 40 Master Yakusan Igen. See note 8.

41 Shagan,

"shaded eyes,

" suggests the balanced and peaceful state of action which is different from the idealistic viewpoint.

42 Interpreted simply, Master Yakusan's words mean "Reading sutras will only make your intellect sharper!" But Master Dōgen interpreted that the words also include some ironic affirmation of the monk's state—

"becoming a hide" suggests realization

of the concrete.

43 Oxen sometimes symbolize Buddhist practitioners. In the Lotus Sutra,for example, the white ox cart is the symbol of the bodhisattva way. 44 Master Yafu Dōsen. He realized the truth listening to the preaching of a head monk called Ken of Tōsai, after which he changed his name from Tekisan to Dōsen. He made commentaries on the Diamond Sutra, and was considered one of seventeen authorities of the age on the Diamond Sutra.He preached on Yafuzan during the Ryūkō era (1163-1164) of the Southern Song dynasty. 45 Quoted from Master Yafu Dōsen's commentary on the Diamond Sutra. 46 Master Ungo Dōyō (835?-902), a successor of Master Tōzan Ryōkai. Great Master Kōkaku is his posthumous title. See Chapter Fifteen, Busso. 47 Master Ungo repeated exactly the words he had said before. He had phrased his words 355

Shōbōgenzō Volume I

to sound like a simple question, but his idea was that the sutra itself was something ineffable.

48 Keitokudentōroku,chapter 17. 49 Nentei.In Master Ungo's words, nenteimeans "that which you are reading, " but here

tei,lit.,

"bottom,

" means "state.

" The latter usage occurs in the Fukanzazengi,in the phrase fushiryōtei,

"the state beyond thinking. "

50 Sabutsu su,

"become buddha,

" and seppō su,

"preach Dharma,

" are common compounds. Setsubutsu su, "preach buddha,

" and butsusa su,

"do buddha-action,

" are

Master Dōgen's variations. In addition, the first three compounds are conventional verb + object compounds, but the fourth, butsusa,is unconventional because "to buddha" is not conventionally used as a verb. The effect is to oppose the idealism of "becoming buddha.

"

51 In other words, if Buddhist sutras cannot be read intuitively, real Buddhism cannot exist—there are only abstract Buddhist patriarchs without heads and faces. 52 Seshurepresents the Sanskrit dānapati. 53 For example, a lay sponsor bequeaths a sum of money to a monastery, and when the monks read sutras in the morning, they dedicate the reading in accordance with the wishes of that sponsor. 54 Dōsuis the fourth of the six main officers. He is the main officer in charge of daily supervision of the monks. The six main officers are 1) tsūsu,chief officer, head of the temple office, comptroller; 2) kansu, prior; 3) fūsu,assistant prior; 4) dōsuor inō, supervisor of monks in the zazen hall, rector; 5) tenzo,head cook; and 6) shishui, caretaker.

55 Sōdō,the zazen hall. 56 Shōsō, the image in the center of the zazen hall, almost always of Bodhisattva Mañjuśrī in Japan. Some halls in China have an image of Hōtei, the Happy Buddha. 57 Shuso,or "chief seat. " One of the assistant officers below the main officers. 58 Undō,another name for the zazen hall. 59 Hi-i,lit.,

sleep.

"the place of their [night]wear, " i.e., the place in the zazen hall where they 60 Zunnan,or "apprentices, " are children or youths who generally intend to become monks in future.

61 Shika,or "guest prefect, " is the assistant officer in charge of supervising guests. 62 Inmon.In general inrepresents the Sanskrit saṃghārāmaor temple. In this case, however, it suggests ku-in, the kitchen hall. 356

Chapter Twenty-one

63 Anja,or temple servants, worked as helpers in the temple, not necessarily intending to become monks.

64 Shashu,hands held horizontally across the chest, with left hand in a fist, thumb inside, and right hand cupped over the left.

65 If you imagine the scene from the front entrance, the prostration mat is directly in front of you, and the donor is facing the mat, his back toward you. The guest supervisor is to the right of the mat, facing the mat but turned slightly toward the donor and you. 66 Gasshō,palms together, fingertips at the level of the nostrils. 67 Again imagining the scene from the front entrance, the donor is standing between the prostration mat and the sacred image, his back toward you. The guest supervisor is now just in front of you, to the left of the mat and facing right in order to watch the donor.

68 Dōzen,lit.,

"hall-front,

" probably means the zentan,the smaller hall which accommodates the temple officers and others who can come and go there without disturbing the main body of monks in the zazen hall proper. Or it could indicate the area outside of the zazen hall.

69 Jinkomeans aloes. Sankowas a type of incense obtained from the area of southwest China that is now Cambodia and Vietnam.

70 Sejiki.The method is explained in detail in Master Dōgen's Fushu kuhanhō(Method of Taking Meals).

71 Tsui,a small wooden block used to beat an octagonal wooden pillar. 72 Jōjū,short for jōjū-motsu,tools etc. available for the monks of a temple to use at any time.

73 The Konkōmyōkyō.In Sanskrit, Suvarṇaprabhāsa-sūtra. 74 Jōjū-kugai.Big temples had a communal hall for reciting sutras. 75 In Master Dōgen's time there were monks who came from rich families and who retained their private wealth.

76 Saishōōkyō.The full name of the Golden Light Sutrais Konkōmyōsaishōōkyō, "Golden

Light Supreme King Sutra,

" from the Sanskrit Suvarṇaprabhāsottamarāja-sūtra,so the Supreme King Sutraand the Golden Light Sutraappear to be one and the same. 77 A placard made of paper stuck to a wooden frame—constructed like the shōji,paper sliding doors, seen in Japanese houses.

78 Myōjiusually means surname, but in this case it means a monk's usual name. In the case of Master Dōgen, for example, it would be Dōgen. 79 Shingi,

"pure criteria,

" means a temple's rules and regulations.

357

Shōbōgenzō Volume I

80 Master Yakusan Igen. See note 8. 81 Kō-shami. After succeeding Master Yakusan, he built a thatched hut by the roadside and taught Buddhism to passing travelers. Shamirepresents the Sanskrit word śramaṇera,which means novice. 82 Shin-ekimeans listening to the preaching of Dharma and requesting a teacher's personal instruction.

83 Keitokudentōroku,chapter 14. 84 Corresponds to present-day Kyoto prefecture. 85 1241.

358

Back Matters

Appendix I

Chinese Masters

Japanese Pinyin

Baso Dōitsu Mazu Daoyi BukkōNyoman Foguang Ruman Busshō Tokkō Fozhao Deguang Butsuin Ryōgen Foyin Liaoyuan Chōka Dōrin Niaowo Daolin Chōrei (Fukushu) Shutaku Changqing Daan Chōsha Keishin Changsha Jingcen Daibai Hōjō Damei Fachang Daie Sōkō Dahui Zonggao Daii Dōshin Dayi Daoxin Daikan Enō Dajian Huineng Daiman Kōnin Daman Hongren Daizui Hōshin Taisui Fazhen Dōan Dōhi Tongan Daopi Dōan Kanshi Tongan Guanzhi Engo Kokugon Yuanwu Keqin Fuketsu Enshō Fengxue Yanzhao Fukushu (Chōkei) Daian Chanqing Daan Fun'yō Zenshō Fenyang Shanzhao Fuyō Dōkai Furong Daokai Gensha Shibi Xuansha Shibei Genshi Yuancai

Goso Hōen Wuzu Fayan Gozu Hōyū Niutou Fayong Hōgen Bun'eki Fayan Wenyi 359

Appendix I

Hōtatsu Foda

Iichi Weiyi

Isan Reiyū Guishan Lingyou Jimyō (Sekisō) Soen Shishuang Chuyuan Jōshū Jūshin Zhaozhou Congshen Kaie (Hakuun) Shutan Haihui Shoudan Kanchi Sōsan Jianzhi Sengcan Kankei Shikan Guanxi Zhixian Kōan Daigu Gaoan Daiyu Kōke Sonshō Xinghua Congjiang Kokutai Kōtō Guotai Hongdao Kyōgen Chikan Xiangyan Zhixian Kyōzan Ejaku Yangshan Huiji Massan Ryōnen Moshan Liaoran Mayoku Hōtetsu Magu Baoche Musai Ryōha Wuji Liaopai Myōshin Miaoxin

Nan'in Egyō Nanyuan Huiyong Nan'yō Echū Nanyang Huizhong Nangaku Ejō Nanyue Huairang Nansen Fugan Nanquan Puyuan Ōbaku Kiun Huangbo Xiyun Ōryū Enan Huanglong Huinan Reiun Shigon Lingyun Zhiqin Rinzai Gigen Linji Yixuan Rōya Ekaku Langye Huijiao Ryōzan Enkan Liangshan Yuanguan Ryūge Kodon Longya Judun Ryūmon Butsugen Longmen Foyan Ryūtan Sōshin Longtan Chongxin Sanshō Enen Sansheng Huiran Seigen Gyōshi Qingyuan Xingsi Sekitō Kisen Shitou Xiqian Sensu Tokujō Chuanzi Decheng Seppō Gison Xuefeng Yicun 360

Appendix I

Setchō Chikan Xuedou Zhijian Setchō Jūken Xuedou Chongxian Shinketsu Seiryō Zhenxie Qingliao Shōkaku (Torin) Jōsō Donglin Changzong Shōken Kishō Yexian Guisheng Shuzan Shōnen Shoushan Shengnian Taiso Eka Dazu Huike Taiyō Kyōgen Dayang Jingxuan Tanka Shijun Danxia Zichun Tendō Nyojō Tiantong Rujing Tendō Sōkaku Tiantong Zongjue Tokusan Senkan Deshan Xuanjian Tōsu Gisei Touzi Yiqing Tōzan Ryōkai Dongshan Liangjie Ungan Donjō Yunyan Tansheng Ungo Dōyō Yunju Daoying Unmon Bun'en Yunmen Wenyan Yafu Dōsen Yefu Daochuan Yakusan Igen Yueshan Weiyan Yōgi Hōe Yangqi Fanghui 361

Appendix II

Fukanzazengi

Universal Guide to the

Standard Method of Zazen

[Rufubon—The Popular Edition1]

Now, when we research it, the truth originally is all around: why should we rely upon practice and experience? The real vehicle exists naturally: why should we put forth great effort? Furthermore, the whole body far transcends dust and dirt: who could believe in the means of sweeping and polishing?2 In general, we do not stray from the right state: of what use, then, are the tiptoes of training? However, if there is a thousandth or a hundredth of a gap, the separation is as great as that between heaven and earth;3 and if a trace of disagreement arises, we lose the mind in confusion. Proud of our understanding and richly endowed with realization, we obtain special states of insight; we attain the truth; we clarify the mind; we acquire the zeal that pierces the sky; we ramble through remote intellectual spheres, going in with the head: and yet, we have almost completely lost the vigorous road of getting the body out.

Moreover, we can [still] see the traces of the six years spent sitting up straight by the natural sage of Jetavana Park.

4 We can still hear rumors of the

nine years spent facing the wall by the transmitter of the mind-seal of Shaolin [Temple].

5 The ancient saints were like that already: how could people today fail to make effort?

Therefore we should cease the intellectual work of studying sayings and chasing words. We should learn the backward step of turning light and reflecting. Body and mind will naturally fall away, and the original features will manifest themselves before us. If we want to attain the matter of the ineffable, we should practice the matter of the ineffable at once.

6

363

Appendix II

In general, a quiet room is good for practicing [za]zen, and food and drink are taken in moderation. Cast aside all involvements. Give the myriad things a rest. Do not think of good and bad. Do not consider right and wrong. Stop the driving movement of mind, will, consciousness. Cease intellectual consideration through images, thoughts, and reflections. Do not aim to become a buddha. How could [this] be connected with sitting or lying down?7 We usually spread a thick mat on the place where we sit, and use a round cushion on top of that. Either sit in the full lotus posture or sit in the half lotus posture. To sit in the full lotus posture, first put the right foot on the left thigh, then put the left foot on the right thigh. To sit in the half lotus posture, just press the left foot onto the right thigh.

8

Spread the clothing loosely and make it neat.

9Then put the right hand above

the left foot, and place the left hand on the right palm. The thumbs meet and support each other. Just make the body upright and sit up straight. Do not lean to the left, incline to the right, slouch forward, or lean backward. The ears must be aligned with the shoulders, and the nose aligned with the navel. Hold the tongue against the palate, keep the lips and teeth closed, and keep the eyes open. Breathe softly through the nose.

When the physical posture is already settled, make one complete exhalation and sway left and right. Sitting immovably in the mountain-still state, "Think

about this concrete state beyond thinking.

" "How can the state beyond thinking

be thought about?" "It is different from thinking.

"10 This is just the pivot of

zazen.

This sitting in zazen is not learning Zen concentration. 11 It is simply the

peaceful and joyful gate of Dharma. It is the practice-and-experience which perfectly realizes the state of bodhi.The universe is conspicuously realized, and restrictions and hindrances12 never reach it. To grasp this meaning is to be like a dragon that has found water, or like a tiger in its mountain stronghold. Remember, the right Dharma is naturally manifesting itself before us, and darkness and distraction13 have dropped away already.

When we rise from sitting, we should move the body slowly and stand up calmly. We should not be hurried or violent. We see in the past that those who transcended the common and transcended the sacred, and those who died while sitting or died while standing,

14relied totally on this power. Moreover, the changing of the moment, through the means of a finger, 15a pole,

16a needle, or a wooden

364

Appendix II

clapper;17and the experience of the state,

18through the manifestation of a whisk,

19

a fist, a staff, or a shout,

20can never be understood by thinking and discrimination. 21

How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. 22 How could they be

anything other than criteria that precede knowing and seeing? Therefore, we do not discuss intelligence as superior and stupidity as inferior. Do not choose between clever people and dull ones. If we singlemindedly make effort [in zazen] that truly is pursuit of the truth. Practice-and-experience is naturally untainted. 23Actions are more balanced and constant.

24

In general, [the patriarchs] of this world and of other directions, of the Western Heavens and of the Eastern Lands, all similarly maintain the Buddha's posture, and solely indulge in the custom of our religion. They simply devote themselves to sitting, and are caught by the still state. Although there are myriad distinctions and thousands of differences, we should just practice [za]zen and pursue the truth. Why should we abandon our own seat on the floor to come and go without purpose through the dusty borders of foreign lands?25 If we misplace one step we pass over the moment of the present. We have already received the essential pivot26 which is the human body: we must never pass time in vain.

27We are maintaining and relying upon the pivotal essence28 which is the Buddha's truth: who could wish idly to enjoy sparks [that fly] from flint? What is more, the body is like a dewdrop on a blade of grass. Life passes like a flash of lightning. Suddenly it is gone. In an instant it is lost.

I beseech you, noble friends in learning through experience, do not become so accustomed to images that you are dismayed by the real dragon. 29 Devote

effort to the truth which is directly accessible and straightforward. Revere people who are beyond study and without intention.

30 Accord with the bodhiof the

buddhas. Become a rightful successor to the samādhiof the patriarchs. If you practice the state like this for a long time, you will surely become the state like this itself. The treasure house will open naturally, and you will be free to receive and to use [its contents] as you like.

Fukanzazengiends

365

Notes

1 There are two main versions of the Fukanzazengi:the Shinpitsu bon,the Original Edition (literally, the edition written in the author's own hand), and the Rufubon,the Popular Edition. Master Dōgen wrote the Shinpitsubonshortly after returning from China to Japan in 1227. He later revised this edition before settling upon the Rufubon. Whereas Master Dōgen wrote the Shōbōgenzōitself in Japanese, he wrote the Fukanzazengiin Chinese characters only. It is originally one long passage; here it has been divided into paragraphs for ease of reading.

2 The words "dust and dirt" (jinnai) and "sweeping and polishing" (hosshiki) allude to a story about Master Daikan Enō and a monk called Jinshū. Jinshū compared Buddhist practice to making a mirror clean. Master Daikan Enō suggested that there is originally no impurity in the first place. (See Chapter Twenty, Kokyō.) Master Dōgen picked up the words of the story in these opening lines in which he expresses the fundamentally optimistic idea of Buddhist philosophy. 3 Master Dōgen picked up these words from Master Kanchi Sōsan's poem Shinjinmei. In this part Master Dōgen cautions us against falling into the state in which we think too much.

4 Jetavana literally means "Prince Jeta's park.

" This was a park purchased from Prince

Jeta, a son of King Prasenajit of Kośala, by a lay disciple of the Buddha called Sudatta or Anāthapiṇḍada, and donated to the Buddha as a place for the rains retreat in Śrāvastī (northeast of present-day Luck now).

5 Shin-in,

"mind-seal,

" is an abbreviation of butsu-shin-in,

"buddha-mind-seal.

" In

comes from the Sanskrit word mudrā,which means "seal.

" In the ShōbōgenzōMaster

Dōgen identifies butsu-shin-inwith the full lotus posture. Shaolin is the name of the temple where Master Bodhidharma introduced zazen into China. 6 "Matter of the ineffable" is inmo[no] ji.Master Tōzan preached to the assembly, "If

you want to attain the matter of the ineffable, you must have become someone ineffable. Now that you are already someone ineffable, why worry about attaining the matter of the ineffable?" See Chapter Twenty-nine (Vol. II), Inmo. 7 Sitting and lying down represent the four kinds of behavior: sitting, standing, walking, and lying down. Master Dōgen suggested that zazen is transcendent over the ordinary actions of daily life.

8 Master Dōgen gives the left foot on the right thigh as an example. The right foot placed on the left thigh is also the correct lotus posture. 367

Appendix II

9 Specifically this refers to the custom of not stretching the kaṣāyatightly across the knees.

10 These lines come from a conversation between Master Yakusan Igen and a monk. They are discussed at length in Chapter Twenty-seven (Vol. II), Zazenshin. 11 The Sekimon-rinkanrokurelates how historians listed Master Bodhidharma alongside people who were learning Zen concentration (shuzen). See Chapter Thirty (Vol. II), Gyōji,paragraph 193. In his commentary, Master Dōgen says, "[Master Bodhi dharma]

sat in stillness facing the wall, but he was not learning Zen concentration. "

12 "Restrictions and hindrances" is raro,silk nets and bamboo cages used in China to catch birds and fish.

13 Konsan,

"darkness and distraction,

" are representative examples of unnatural or imbalanced conditions of body and mind. Konrepresents the Sanskrit styānaand sanrepresents vikṣepa, two of the many defilements listed in Sanskrit commentaries. 14 Master Mahākāśyapa, for example, is said to have died while sitting on Kukkuṭapāda Mountain, and Master Kankei Shikan (see Chapter Eight, Raihai-tokuzui), is said to have died while standing up.

15 Master Gutei used to raise one finger to answer a question that could not be answered with words.

16 Master Ānanda realized the truth when a temple flagpole fell to the ground. 17 Tsui.This is a small wooden block used to beat an octagonal wooden pillar. Bodhisattva Mañjuśrī, for example, is said to have preached the truth by using the tsui. 18 Shōkai,literally "experience-accord,

" means to experience the same state as Gautama

Buddha. See notes on Chapter Sixteen, Shisho.

19 Hossu,a ceremonial whisk with a wooden handle and a plume of animal hair or other material.

20 Master Baso Dōitsu, for example, was famous for having a very loud yell. 21 Alludes to the Lotus Sutra, Hōben("Expedient Means") chapter. See LS 1.88-90. 22 Shoshikino hoka no iigi.The same characters appear in a poem by Mas ter Kyōgen Chikan, quoted in Chapter Nine, Keisei-sanshiki.

23 Alludes to a conversation between Master Daikan Enō and Master Nangaku Ejō about the oneness of practice and experience. See Chapter Seven, Senjō. 24 Byōjō. Byō, heimeans level or peaceful. Jōmeans constant. As a compound byōjō, heijōmeans normal. It appears in the phrase byōjōshin, heijōshin, "balanced and constant mind" or "normal mind.

" See Chapter Twenty-eight, Butsu-kōjō-no-ji.

25 Alludes to a parable in the Shinge("Belief and Understanding") chapter of the Lotus 368

Appendix II

Sutraabout a son who wanders in poverty through foreign lands, unaware that he is the heir to his father's fortune. See LS 1.236. 26 Kiyō.

27 28 29 30 Koin munashiku wataru koto nakare.The same characters appear at the end of the verse Sandōkaiby Master Sekitō Kisen. Yōki.The words kiyōand yōkifeature prominently in Chapter Twenty-seven, Zazenshin. Kimeans mechanism or, sometimes, the state at the moment of the present. Yōmeans the main point, important part, or pivot. Refers to the story of Shoko, who loved images of dragons but who was terrified to meet a real dragon. The "real dragon" means zazen. Zetsu-gaku-mu-i[no] hito.Master Yōka Genkaku's poem Shōdōkabegins with the words,

"Gentlemen, do you not see? A person beyond study and without intention, who is at ease in the truth, does not try to get rid of delusion and does not want to get reality.

"

369

Appendix III

Busso

The Buddhist Patriarchs The recitation in Japanese of the names of the Buddhist patriarchs, from the seven ancient buddhas to Master Dōgen, is as follows: (1) Bibashibutsu Daioshō (2) Shikibutsu Daioshō (3) Bishafubutsu Daioshō (4) Kurusonbutsu Daioshō (5) Kunagonmunibutsu Daioshō (6) Kashobutsu Daioshō (7) Shakamunibutsu Daioshō [1] Makakasho Daioshō [2] Ananda Daioshō [3] Shonawasu Daioshō [4] Ubakikuta Daioshō [5] Daitaka Daioshō [6] Mishaka Daioshō [7] Basumitta Daioshō [8] Buddanandai Daisho [9] Fudamitta Daioshō [10] Barishiba Daioshō [11] Funayasha Daioshō [12] Memyo Daioshō [13] Kapimara Daioshō [14] Nagārajuna Daioshō [15] Kanadaiba Daioshō [16] Ragorata Daioshō 371

Appendix III

[17] Sogyanandai Daioshō [18] Gayashata Daioshō [19] Kumorata Daioshō [20] Shayata Daioshō

[21] Bashubanzu Daioshō [22] Manura Daioshō

[23] Kakurokuna Daioshō [24] Shishibodai Daioshō [25] Bashashita Daioshō [26] Funyomitta Daioshō [27] Hannyatara Daioshō [28] [1] Bodaidaruma Daioshō [29] [2] Taiso Eka Daioshō [30] [3] Kanchi Sōsan Daioshō [31] [4] Daii Dōshin Daioshō [32] [5] Daiman Kōnin Daioshō [33] [6] Daikan Enō Daioshō [34] [7] Seigen Gyōshi Daioshō [35] [8] Sekitō Kisen Daioshō [36] [9] Yakusan Igen Daioshō [37] [10] Ungan Donjō Daioshō [38] [11] Tōzan Ryōkai Daioshō [39] [12] Ungo Dōyō Daioshō [40] [13] Dōan Dōhi Daioshō [41] [14] Dōan Kanshi Daioshō [42] [15] Ryōzan Enkan Daioshō [43] [16] Taiyō Kyōgen Daioshō [44] [17] Tōsu Gisei Daioshō [45] [18] Fuyō Dōkai Daioshō [46] [19] Tanka Shijun Daioshō [47] [20] Shinketsu Seiryō Daioshō [48] [21] Tendō Sōkaku Daioshō [49] [22] Setchō Chikan Daioshō [50] [23] Tendō Nyojō Daioshō [51] [24] Eihei Dōgen Daioshō 372

Appendix IV: The Kaṣāya

Appendix IV The Kaṣāya A large saṃghāṭirobe made of nine vertical stripes of cloth, with two long segments and one short segment in each stripe. This style of robe is known in Japanese as the kassetsu-e. 373

Appendix V

Traditional Temple Layout

The ground plan of the Hokuzankeitokuryōonji in modern-day Hangzhou province, together with a list of Facilities at Major Buddhist Monasteries in the Southern Song,upon which this appendix is based, was obtained by Nishijima Roshi several years ago at a conference of the American Academy of Religions. Unfortunately, the name of the original compiler, to whom acknowledgment is due, is not known.

The Seven Main Temple Buildings

The seven main temple buildings are the Buddha hall, the Dharma hall, the zazen hall, the kitchen hall, the gate, the bathhouse, and the toilet. In former ages, the toilet was located to the west and was called saichin, "west lavatory,

" but later the toilet was located to the east and called tosu, "east

office.

" In the original ground plan of Hoku zan keito kuryōonji both toilets, east and west, are marked as tosu.

The essential temple layout can be represented in brief as follows: (North)

Dharma Hall

(West) Zazen Hall Buddha Hall Kitchen Hall (East) Toilet Gate Bathhouse

Facilities at Major Buddhist Monasteries in the Southern Song 1. Butsuden Buddha Hall

2. Tochidō "Lands Hall"; Local Deities Hall 3. Shindō "Trueness Hall"; Hall for Patriarchs' Images Sodō Patriarchs' Hall

4. Rakandō Arhats Hall

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Appendix V

5. Shōmon Main Gate

6. Suirikudō All Beings Hall 7. Kannondō Pavilion of Regarder of the Sounds; Pavilion of Bodhisattva Avalokiteśvara 8. Rushanaden Vairocana's Hall 9. Danna Donors' [Hall]

10. Hattō Dharma Hall; Lecture Hall 11. Zōden "Storage Hall"; Sutra Library Rinzō "Circle Library"

—alludes to a big circular table provided in the library

12. Kankindō Sutra Reading Hall; Kyōdō Sutra Hall

13. Shindō Abbot's Reception Hall; Zen-hōjō "Front of Abbot's Quarters"; Daikōmyō-zō "Treasury of Great Brightness" 14. Shūryō Common Quarters; Monks' Dormitories 15. Sōdō Monks' Hall; Sangha Hall Undō Cloud Hall;

Zazendō Zazen Hall

16. Gosōdō Rear Monks' Hall 17. Niryō Nuns' Quarters 18. Hōjō "Ten Square Feet"; Abbot's Quarters Dōchō The Abbot

19. Jisharyō Attendant Monks' Quarters 20. Anjadō Temple Servants' Hall Sensōdō Novice Monks' Hall 21. Kuge-anja-ryō Servants' Quarters in the Kitchen Hall 22. Tangaryō Overnight Lodgings; Unsuidō "Clouds and Water Hall"; Transient Monks' Quarters 23. Kaku-i Guest Rooms

24. Kansu "Office of the Prior" (in general, kansusuggests the monk himself, and may thereafter suggest his quarters. However, in the present ground plan, no. 24 may be assumed to be the Prior's Office and no. 26 the Prior's Quarters)

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25. Tsusu Chief Officer 26. Kansu Prior

27. Fusu Assistant Prior 28. Sho-chōshu-ryō Assistant Officers' Quarters 29. Shika Guest Supervisor 30. Yokusu Bath Manager 31. Chiden Supervisor of the Buddha Hall 32. Shissui Labor Steward 33. Kajuryō Fire Chief's Quarters; Stove Chief's Quarters 34. Inosu Ino;Supervisor of Monks in the Zazen Hall; Dōsu Hall Chief

35. Shuso Head Monk

36. Mōdō "Twilight Hall"; Quarters of Retired Main Officers 37. Zenshiryō Former Officers' Quarters; Retired Officers' Quarters 38. Sonchōryō Retired Abbot's Quarters; Rōshuku "The Old Patriarch" 39. Ninriki Laborers 40. Sanmon "Three Gates" —refers to the main entrance and the side entrances on either side of the main entrance; Sanmon "Mountain Gate" —poetically reproduces the pronunciation of sanmon 41. Gai-sanmon "Outer Mountain Gate"; Outer Gate 42. Chūmon Inner Gate 43. Kudō "Pantry Hall"; Kitchen Hall; Administration Hall; Ku-in "Pantry Office" 44. Kōshaku-chu "Fragrance-Accumulation's Office"; Kitchen 45. Enjudō "Prolongation of Life Hall"; Infirmary Nehandō Nirvana Hall; Shōgyōdō "Hall of Reflection of Conduct" 46. Jūbyōkaku Pavilion for the Seriously Ill 47. Yokushitsu Bathhouse; Senmyō "Promulgation of Brightness" 48. Senmenjo Washroom; Washstand; Suige "Water Office"; Koka Rear Stand

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49. Tōsu "East Office"; Toilet; Saichin "West Lavatory"; Toilet 50. Shiryō Urinal; Shōkenjo Urinal 51. Hashinjo Needlework Room; Sewing Room 52. Sen-e-jo Laundry 53. Daishō Big Bell; Shōrō Bell Tower 54. Tō Stupas 55. Rōbu Corridors 56. Kosō Stable 57. Shōdō Illuminated Hall 58. Chi Pond

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Appendix V Ground Plan of Hokuzankeitokuryōonji in Modern-day Hangzhou Province 379