T2582 Shōbōgenzō The True Dharma-Eye Treasury, Volume II

Chapter 39: Dōtoku - Expressing the Truth

[Chapter Thirty-nine] Dōtoku

Expressing the Truth

Translator's Note: Dō means "to speak"

and toku means

"to be able,

"

so

dōtoku literally means "being able to say something. " But over time the

meaning of dōtoku changed to "

expressing the truth" "

or

an expression of

the truth.

" In this chapter, Master Dōgen explained the meaning of dōtoku, or expressing the truth, from his standpoint. [193] The buddhas and the patriarchs are the expression of the truth. 1 Therefore, when Buddhist patriarchs are deciding who is a Buddhist patri arch, they always ask "Do you express the truth or not?" They ask this ques tion with the mind, they ask with the body, they ask with a staff and a whisk, and they ask with outdoor pillars and stone lanterns. In others than Buddhist patriarchs the question is lacking and the expression of the truth is lacking—because the state is lacking. Such expression of the truth is not ac complished by following other people, and it is not a faculty of our own abil ity. It is simply that where there is the Buddhist patriarchs' pursuit of the ultimate there is the Buddhist patriarchs' expression of the truth. In the past they have trained inside that very state of expressing the truth and have ex perienced it to the end, and now they are still making effort, and pursuing the truth, inside that state. When Buddhist patriarchs, through making effort to be Buddhist patriarchs, intuit and affirm a Buddhist patriarch's ex pression of the truth, this expression of the truth naturally becomes three years, eight years, thirty years, or forty years of effort, in which it expresses the truth with all its energy. 2

During this time—however many tens of years it is—there is no discontinuation of expressing the truth. Then, when [the truth] is experienced to the end, insight at that time must be true; and, be cause it confirms as true the insights of former times, the fact is beyond doubt that the present state is the expression of the truth. So the present ex pression of the truth is furnished with the insights of former times, and the insights of former times were furnished 333

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with the present expression of the truth. It is for this reason that expression of the truth exists now and insight exists now. Expression of the truth now and insights of former times are "a single track,

" and they are "ten thousand

miles" [apart].

3 Effort now continues to be directed4 by the expression of the truth itself and by insight itself. Hav ing accumulated long months and long years of holding onto this effort, we then get free of the past years and months of effort. While we are endeavor ing to get free, the skin, flesh, bones, and marrow are all equally intuiting and affirming freedom. National lands, mountains, and rivers are all intuit ing and affirming freedom together. At this time, while we continue aiming to arrive at freedom, as the ultimate treasure-object, this intention to arrive is itself real manifestation—and so, right in the moment of getting free there is expression of the truth, which is realized without expectation. It is beyond the power of the mind and beyond the power of the body, but there is naturally expression of the truth. When expression of the truth is already happening to us, it does not feel unusual or strange. At the same time, when we are able to express this expression of the truth, we leave unex pressed the nonexpression of the truth.

5 Even if we have recognized ex pressing the truth as expressing the truth, if we have not experienced to the end the state of not expressing the truth as the state of not expressing the truth, ours are never the real features of a Buddhist patriarch nor the bones and marrow of a Buddhist patriarch. So how could the state that [Master Taiso Eka] was able to express, by doing three prostrations and standing at his place, be equal to the state that is able to be expressed by the "skin, flesh, bones, and marrow" brigade?6 The state that is able to be expressed by the "skin, flesh, bones, and marrow" brigade never touches, and is never furnished with, the expression of the truth that is to do three prostrations and to stand in place. Our meeting now with that lot, as if we are going among alien beings, is [Master Taiso Eka's] meeting now with that lot, as if he is going among alien beings. In us there is the state of expressing the truth and there is the state of not expressing the truth. In him there is the state of expressing the truth and there is the state of not expressing the truth. In the state expressed by speaking there is us and them, and in the state ex pressed by not speaking there is us and them.

7

[198] Great Master Shinsai8 of Jōshū preaches to the assembly, "If you spend

a lifetime not leaving the monastery, sitting in stillness without speaking for ten 334

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years or for five years, no one will be able to call you a mute. Afterwards, you might be beyond even the buddhas.

"9

So when we are "ten years or five years in a monastery, " passing through

the frosts and flowers again and again, and when we consider the effort in pursuit of the truth10 that is "a lifetime not leaving the monastery"; the "sitting in stillness, " which has cut [all interference] by sitting, has been innu merable instances of expressing the truth. Walking, 11 sitting, and lying down

"without leaving the monastery" may be countless instances of "no one being able to call you a mute.

" Though we do not know where "a lifetime" comes

from, if we cause it not to leave the monastery it will be "not leaving the monastery.

" [But] what kind of path through the sky12 is there between "a life time" and "a monastery"?13 We should solely intuit and affirm "sitting in still ness.

" Do not hate "not speaking.

" "Not speaking" is the expression of

the truth being right from head to tail.

"Sitting in stillness" is "a lifetime" or

two life times: it is not for one or two periods of time. If you experience ten years or five years of sitting in stillness without speaking, even the buddhas will be unable to think light of you. Truly, even the eyes of Buddha will not be able to glimpse, and even the power of Buddha will not be able to sway, this sit ting in stillness without speaking—because "you will be beyond even the buddhas.

"14 Jōshū is saying that it is beyond even the buddhas to describe as "mute,

" or to describe as "non-mute,

" that which "sitting in stillness without

speaking" expresses. So "a lifetime without leaving the monastery" is a lifetime without leaving the expression of the truth. Sitting in stillness without speaking for ten years or for five years is expression of the truth for ten years or for five years; it is a lifetime without leaving nonexpression of the truth; and it is being unable to say anything15 for ten years or for five years. It is sit ting away16 hundred thousands of buddhas, and it is hundred thousands of buddhas sitting away "you.

" In summary, the Buddhist patriarchs' state of ex pressing the truth is a lifetime without leaving the monastery. Even mutes can have the state of expressing the truth. Do not learn that mutes must lack expression of the truth. Those who have expressions of the truth are some times no different from mutes.

17 In mutes, on the other hand, there is ex pression of the truth. 18

Their mute voices can be heard. We can listen to their mute words. How can one who is not mute hope to meet with the mute or hope to converse with the mute? Given that they are mutes, how are we to meet with them, and how are 335

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we to converse with them?19 Learn ing in practice like this, we should intuit and master the state of a mute.

[201] In the order of Great Master Shinkaku of Seppō20 there was a monk who went to the edge of the mountain21 and, tying together thatch, built a hut. Years went by, but he did not shave his head. Who can know what vitality there was inside the hut?—though circumstances in the mountains were desolate indeed. He made himself a wooden dipper and he would go to the edge of a ravine to scoop water and drink. Truly, he must have been the sort who drinks the ravines.

22 As the days and months came and went like this, rumors of his customs secretly leaked out. Consequently, on one occasion a monk came to ask the master of the hut,

"What is the ancestral master's in tention in coming from the west?" The hut master said,

"The ravine is deep so the dipper's handle

is long.

" The monk was staggered. Without doing prostrations or requesting the benefit [of further teaching], he climbed back up the mountain and told Seppō what had happened. When Seppō heard the report he said, "Wondrous!

Even so, this old monk will have to go and see for himself. By testing [the hut master] I will grasp [his situation] at once.

" Seppō's words mean that the excellence [of the hut master's expres sion] is so excellent as to be wondrous, but the Old Monk himself had better go and investigate. 23

[203] So it is that one day Seppō suddenly sets off, telling an attendant monk to bring a razor. They go directly to the hut. As soon as he sees the hut master, [Seppō] requests,

"Express the truth and I will not shave your head. "

We must understand this request.

"Express the truth and I will not shave your

head" seems to say that not to have the head shaved would be to have expressed the truth—What do you think? If this expression of the truth is an expression of the truth, [the hut master] might finally go unshaved. 24 Those

who have the power to hear this expression of the truth should listen, and should proclaim it to others who have the power to hear. Then the hut master washes his head and comes before Seppō. Has he come as the expression of the truth, or has he come as the nonexpression of the truth? Seppō shaves the head of the hut master at once.

[204] This episode is truly like an appearance of the uḍumbara. 25 It is

not only difficult to meet, it may be difficult even to hear. It is beyond the scope of [bodhisattvas in] the seven sacred stages or ten sacred stages and is not glimpsed by [bodhisattvas in] the three clever stages or seven clever stages. 336

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Sutra teachers and commentary teachers, and adherents of mystical powers and apparitions, cannot fathom it at all. "To meet the Buddha's appearance

in the world" means to hear a story like this. Now, what might be the meaning of Seppō's "Express the truth and I will not shave your head. " When

people who have never expressed the truth hear this, those with ability may be startled and doubting and those without ability will be dumbfounded. [Seppō] does not ask about "buddha, " he does not discuss "the Way,

" he does

not ask about "samādhi,

" and he does not discuss "dhāraṇī. "26 Inquiry like

his, while seeming to be a request, also seems to be an assertion. We should research this in detail. The hut master, though, because of his genuineness, is aided and abetted by the expression of the truth itself and is not dumb founded. Showing the traditional style, he washes his head and comes for ward. This is a Dharma standard at which not even the Buddha's own wis dom can arrive. It may be described as "manifestation of the body, " as "preach ing of the

Dharma,

" as "saving of the living,

" and as "washing the head and coming forward.

" Then, if Seppō were not the real person he is, he might throw down the razor and roar with laughter. But because Seppō has real power and is a real person, he just shaves the hut master's head at once. Truly, if Seppō and the hut master were not "buddhas alone, together with buddhas, " it could not

be like this. If they were not one buddha and two buddhas, 27 it could not be

like this. If they were not a dragon and a dragon, it could not be like this. The black dragon's pearl is tirelessly guarded by the black dragon, but it rolls naturally into the hand of a person who knows how to take it. Let us remember: Seppō testing the hut master, the hut master seeing Seppō, expression of the truth, nonexpression of the truth, [the hut master] having his head shaved, and [Seppō] shaving his head. So, in conclusion, there are ways for good friends in the expression of the truth to pay unexpected visits. And between friends who are unable to say any thing,

28 although they do not expect [recognition], the means are already pre sent for their selves to be known. When there is learning in practice of knowing the self, there is the reality of expressing the truth. ShōbōgenzōDōtoku

Written and preached to the assembly at Kannondōrikōshōhōrinji on the fifth day of the tenth lunar month in the third year of Ninji. 29

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Notes

1 Dōtoku.Two meanings of dōare relevant in this compound: 1) to speak, or to express something, with or without words; and 2) the Way, or the truth; that is, bodhi,the state of wisdom, the state of truth. Tokualso has two meanings: 1) to be able to do something, or to be possible; and 2) to grasp, to get, to attain, attainment, and (by extension) attainment of the truth itself. As an expression in Buddhism dōtokumeans "expressing the truth,

" "saying what one has got,

" or "speaking attainment.

"

2 An additional sentence is inserted here in small characters in the source text: "A note on the back says,

'Thirty or twenty years is the time taken for expression of the truth to be realized. These years and months, with all their energy, cause the truth to be expressed.

'" Presumably someone (either a commentator or Master Dōgen himself) added a note on the back of an original draft of this chapter and this note was retained in the original text by later editors. 3 Alludes to the phrase banri-ichijōtetsu, "a single track of iron for ten thousand miles. "

"A single track" represents unity, "ten thousand miles" represents separation. The phrase appears, for example, in Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 103. 4 In this clause the Chinese characters kufuare used both as a noun ("effort") and, inflected by Japanese phonetic characters, as a passive verb ("to be directed"). The meaning of kufuis important. Master Dōgen often uses this compound in connection with zazen, as, for example in his verse in Chapter Twenty-four, Zazenshin. Indeed, Master Dōgen often uses the phrase kufu-bendō, "striving in pursuit of the truth, " to

represent zazen itself. The Kenkyushadictionary defines the verb kufu suruas "devise; contrive; design; invent; plan; think out. " In the usage of kufuin the Shōbōgenzō this cerebral emphasis is sometimes retained, so that kufumeans consideration or thinking. More often, however, kufuhas a wider meaning, describing effort, or the direction of one's energy, through the whole body and mind. 5 Fudōtokucan be interpreted literally as "beyond-expression attainment, " i.e., attainment

that is beyond verbal expression. At the same time, dōtokuas a compound has evolved the meaning of "expressing the truth, " independently of its component characters. Fudōtoku,

"not expressing the truth,

" may therefore simply be seen as the dialectical opposite of dōtoku,

"expressing the truth.

" In other words, the two expressions describe the same state.

6 "The skin, flesh, bones, and marrow brigade" means those who say that Master Bodhi dharma's affirmation to Master Taiso Eka "You have got my marrow, " indicates more

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profundity than his affirmation to his other disciples, "You have got my skin,

" "You

have got my flesh,

" and "You have got my bones.

" See Chapter Forty-six (Vol. III), Kattō.

7 Jita,

"us and them" or "self and others, " means people who have real ability (e.g., Master Taiso Eka) and people who do not (e.g., the "skin, flesh, bones, and marrow brigade").

8 Master Jōshū Jūshin (778-897), successor of Master Nansen Fugan. Great Master Shinsai is his posthumous title.

9 Shobutsu mo mata nanji ni oyoba zaru ka,or "might even the buddhas be unable to come up to you?" A slightly different version of Master Jōshū's words, quoted in Chapter Thirty, Gyōji,says: shobutsu mo mata nanji o ikantomo se zu,or "even the buddhas will not be able to do anything to you. " Kosonshukugoroku,chapter 13; Rentōeyō,chapter 6. 10 Kufu-bendōmeans zazen itself. See note 4. 11 Kinhin, walking done in between zazen sittings. In China and Japan, the criteria for kinhinis issoku-hanpō,half a step per breath. 12 Tsushōro,

"path through the sky,

" here suggests a self-evident or necessary connection. The expression also appears in Chapter Thirty-eight, Muchū-setsumu,paragraph 175. 13 In other words, whether or not our life is spent in the Buddhist state depends on us. 14 Shobutsu mo mata nanji o ikantomo se zu,lit., "even the buddhas will not be able to do anything to you,

" as quoted in Chapter Thirty, Gyōji.This expression may be seen as more emphatic, or the use of the two versions may be seen as purely incidental. 15 Dōfutoku,

one's activity.

"being unable to say anything,

" here suggests being totally absorbed in 16 Zadan,lit.,

"to sit-cut,

" means to eradicate a troublesome concept by just sitting. 17 People who emptily quote from sutras are not saying anything. 18 People who sit in silence are saying something. 19 Master Dōgen's question suggests the need, in the transmission of zazen, for intuitional communication.

20 Master Seppō Gison (822-908). Great Master Shinkaku is his posthumous title. 21 "The mountain" means the temple on Mount Seppō. 22 The story Master Dōgen is retelling here in Japanese is recorded in Chinese in the Shinji-shōbōgenzō,pt. 2, no. 83 (and also in Rentōeyō,chapter 21). The style of the Chinese version is very direct, making no mention of water. It says: ko kei hen yō shi in,literally,

"going to the edge of a ravine, he scooped it and drank. " Master Dōgen

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23 24 25 26 was likely struck by the directness of the expression in the version he recorded in the Shinji-shōbōgenzō.

Master Dōgen is here simply explaining in Japanese the meaning of Master Seppō's words, which he has first quoted directly from the Chinese. Master Seppō's words were not only a tactic, they expressed his state of freedom: he was prepared to shave the hut master's head but he was also prepared not to shave it, and he was not attached to gaining either outcome. A flower said to bloom only once in an age. See Chapter Sixty-eight (Vol. III), Udonge; LS 1.88.

Master Seppō's words are not at all abstract but very direct. The translation "Say what you have got!" might better capture the tone of the characters dōtokuin Master Seppō's words.

27 Ichibutsu-nibutsu,

tary state of buddha.

"one buddha, two buddhas,

" means real individuals in the momen-28 Dōfutokuhere suggests the situation in a zazen hall. See note 15. 29 1242.

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Chapter 40: Gabyō - A Picture of a Rice Cake

[Chapter Forty]

Gabyō

A Picture of a Rice Cake

Translator's Note: Ga means a picture, a painting, or a drawing, and byō means rice cake. Therefore gabyō means a rice cake painted in a picture. Needless to say, a picture of a rice cake cannot satisfy an appetite. Therefore, in Buddhism, painted rice cakes have frequently been used as a symbol of something serving no useful purpose. Notably, they were used as a symbol for abstract theories and concepts, which are useless to realize Buddhism. But Master Dōgen

'

s interpretation about painted rice cakes differed from this usual interpretation. He felt that a painted rice cake represents one half of the universe—the conceptual or mental side of reality. Therefore we can say that even though abstract theories and words have sometimes misled people who are studying Buddhism, if there were no theories or words it would be impossible to understand Buddhism systematically or to explain Buddhist philosophy to others. In this chapter Master Dōgen explained the real meaning of painted rice cakes in Buddhism: painted rice cakes—theories and concepts—cannot satisfy hunger, but they can be utilized to understand and explain the truth. Further, Master Dōgen insists that all existence has both a physical, material side and a concep tual, mental side, and that these two aspects are inseparable in reality. Thus without a picture of a rice cake— that is, the concept "

rice cake

"

—we can never find the real existence of rice

cakes.

[209] Buddhas are the state of experience itself, and so things are the state of experience itself. But [buddhas and things] are beyond a single essence and beyond a single state of mind. Although [buddhas and things] are beyond a single essence and beyond a single state of mind, in the moment of experi ence the experience of each—without hindering the other—is realized. And in the moment of realization, the real manifestation of each—without im pinging on 343

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the other—is realized. This is the very state of the ancestral founders. We must not confuse intellectual speculation about unity and di versity with their power of learning in practice. Therefore they say that "Barely to penetrate one dharma is to penetrate myriad dharmas.

" "The penetration of one dharma" that they

describe is not to rip away the fea tures that one dharmahas so far retained, is not to make one dharmarelative to another, and is not to make one dharma absolute—to make [something] absolute is to hinder it and be hindered by it. When penetration is freed from the hindrance of "penetration, " one instance of

penetration is myriad instances of penetration. One instance of penetration is one dharma,and penetration of one dharmais penetration of myriad dharmas. [211] An eternal buddha1 says,

"A picture of a rice cake does not satisfy

hunger.

"

The patch-robed mountain monks from the present ten directions who study this expression do not form uniform ranks of bodhisattvas and śrāvakas. Beings with the heads of gods and faces of demons, from other [worlds in] ten directions, have skin and flesh that are [in some cases] thick and [in other cases] thin. This [expression] is past buddhas' and present buddhas' learning of the truth. At the same time, it is a vigorous livelihood under a tree or in a thatched hut. For this reason, in order to transmit the authentic traditions of practice, some say that the practice of studying sutras and com mentaries does not instill2 true wisdom, and so [eternal buddhas] speak like this; and some have understood that [eternal buddhas] speak like this to as sert that philosophical study of the three vehicles and the One Vehicle3 is never the way of saṃbodhi.In general, those who understand that an ex pression like this exists to assert that abstract teaching is utterly useless are making a great mistake. They have not received the authentic transmission of the ancestral founders' virtuous conduct, and they are blind to the Buddhist patriarchs' words. If they have not clarified this one saying, who could affirm that they have mastered the words of other buddhas? Saying "a pic ture of rice cake does not satisfy hunger" is like saying "the non-doing of wrong, the practice of the many kinds of right. . .

"4 or like saying "This is something having

come like this,

"5 or like saying "I am always keen at this concrete place. "6

For the present, let us learn [the expression] in practice, like this. Few people have ever repeatedly looked at the words "a picture of a rice cake, " and no

one at all has recognized their full extent. How do I know it? In the past, 344

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when I tested one or two stinking skinbags, they were incapable of doubt and incapable of close association. They simply seemed uninter ested, as if refusing to lend an ear to a neighbor's chatter.

[214] As to the meaning of "picture-cake,

"7 remember, it includes the

features that are born of parents and it includes the features that exist before the par ents are born.

8 The very moment of the present in which [picturecake] is made into reality, using rice flour, is the moment in which the reality is re alized and the word is realized, though [this realization] is not necessarily a matter of appearance and nonappearance—we should not study it as being constrained by perceptions of leaving and coming.

9 The reds and purples

that form a picture of rice cake may be identical to the reds and purples that form a picture of mountains and water. In other words, in forming a picture of mountains and water, we use blue and red, and in forming a picture of "picture-cake,

" we use rice and flour. Thus, [in both cases] the objects used are the same and the forethought exerted is equal. Therefore the meaning of the word "picture-cake" that I am speaking now is that pastry cakes, vegetable cakes, dairy cakes, baked cakes, and millet cakes are all realized from the painting of a picture. Remember, pictures are in equilibrium, cakes are in equilibrium, and the Dharma is in equilibrium. For this reason, the many and various cakes that are being realized in the present are all "picture-cake. " If

we hope to find a picture of rice cake aside from this [oneness of picture and cake], we will never encounter one at last; one has never exhibited it self. [Picture-cake] at one time is manifest and at one time is not manifest. Nevertheless, it is beyond the appearance of being old or young and it is be yond the traces of leaving and coming.

10 At such a "concrete place here and now,

"11

national lands of picture-cake appear and are established. [216] As to the meaning of "do not satisfy hunger,

" "hunger" is not

something operating through the twelve hours;12 at the same time, it is not predisposed to meeting with pictures of rice cake. [Even] when we taste a picture of rice cake, it has no effect of stopping hunger in the end. There is no rice cake that is dependent upon hunger. It is because there are no rice cakes that are de pendent upon rice cakes that the vigorous livelihood fails to be transmitted and the traditional ways fail to be transmitted. "Hunger"

is one staff; it is borne horizontally and borne vertically in a thousand forms and ten thousand transformations.

"A rice cake,

" also, is one manifestation

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of the body-and-mind; it is blues, yellows, reds, and whites, and length and shortness and squareness and roundness. When we now picture mountains and water, we picture them with blues, greens, reds, and purples, with oddly shaped crags and mysterious rocks, and with the seven treasures13 and the four treas ures.

14 The work of picturing a rice cake is also like that. When we picture a human being, we use the four elements and five aggregates. When we pic ture the state of buddha, not only do we use earthen niches and clods of soil;15 we also use the thirty-two signs, 16 we use a stalk of grass,

17 and we

use countless hundreds of kalpas of instilled discipline. 18 Because a picture19

of buddha has [always] been drawn like this, all the buddhas are "picturebuddhas"20 and all "picture-buddhas" are buddhas. We should examine "pic ture-buddha" and "picture-cake. " We should painstakingly consider and

inves tigate which side is a stony black turtle and which side an iron staff, 21

which is the material reality and which is the mental reality. When considered like this, living-and-dying and going-and-coming is totally the painting of a pic ture. The supreme truth of bodhiis just the painting of a picture. In sum mary, neither the Dharma world nor empty space is anything other than the painting of a picture.

[219] An eternal buddha22 says:

When the truth is realized, the white snow, in a thousand sheets, departs;

And the blue mountains, on numerous canvases, 23 come painted

in a picture.

This is the talk of great realization; it is the state of truth that has been realized through effort in pursuit of the truth. 24 So in the very moment of

attaining the truth, the blue mountains and the white snow are called "numerous canvases"; they have been painted in a picture. Every movement and every moment of stillness is nothing but the painting of a picture. Our effort in the present is solely derived from pictures. The ten epithets25 and the three kinds of knowledge26 are a picture. The [five] faculties, 27 [five] powers,

28

[seven parts of] the state of truth,

29 and [eight right] paths30 are a picture. If one says that pictures are unreal, then all the myriad dharmas are unreal. If all the myriad dharmas are unreal, then even the Buddha-Dharma is unreal. If the Buddha-Dharma is real, pictures of rice cakes must just be real. 346

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[220] Great Master Kyōshin of Unmon, 31 the story goes, is asked by a

monk,

"How are discussions that transcend the buddhas and transcend the patriarchs?"

The master says,

"Rice dumplings.

"32

We should quietly consider these words. In the state where rice dump lings are already being realized, there is an ancestral master holding discussion that transcends the buddhas and transcends the patriarchs; there are men of iron who do not listen to it; and there should be students who grasp it in experience. And there is speech that is being realized. The present "rice dumplings,

" exhibiting the facts and throwing themselves into the mo ment, are inevitably two or three pieces of picture-cake. In them there is dis cussion that transcends the buddhas and transcends the patriarchs, and there is the means to enter the state of buddha and to enter the state of demons. [222] My late master said,

"The long bamboos and the banana plants have entered a picture.

"33

This expression is an expression in which a person who has transcended long and short is, in every instance, experiencing the study of painting a picture. "The long bamboos" means long-stemmed bamboos. 34 They are the

workings of yinand yang35 and at the same time they make yinand yangwork, wherein they experience years and months as "the long bamboos. " Those

years and months of yinand yangare unfathomable. The great saints glimpse yinand yang,but the great saints cannot fathom yinand yang.Be cause yin and yang36 together is the Dharma in equilibrium, fathoming in equilibrium, and the state of truth in equilibrium, it is beyond the yinand the yangthat concern the minds and eyes of non-Buddhists and the two vehicles today. It is the yinand yangof "the long bamboos, " it is steps in the history of "the long bamboos,

" and it is the world of "the long bamboos. " Buddhas in the

ten directions exist as the retinue of "the long bamboos. " Re member, the heavens, the earth, and the cosmos are the roots, stems, twigs, and leaves of "the long bamboos.

" Therefore, [the long bamboos] cause the heavens, the earth, and the cosmos to be everlasting; they cause the great ocean, Sumeru, and the whole universe in ten directions to be substantial; and they cause staffs and bamboo rods37 to be at once old and not old. "The banana plants" have

earth, water, fire, wind, and air, and mind, will, con sciousness, and wisdom as their roots and stems, twigs and leaves, flowers and fruits, and light and 347

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color; and so when they wear the autumn wind and are broken by the autumn wind, not a single speck of dust remains and they can be called pure and clean. There being no muscle and bone inside the eyes and no glue or paste inside colors, liberation exists at this very place. It is not constrained by fleetingness and so is beyond discussion of muhūrtas,

38 kṣaṇas, and so on. Through this

power [of liberation], earth, water, fire, and wind are made into a vigorous livelihood, and mind, will, consciousness, and wisdom are made into the great death. Thus, in this lineage of practice, we have received the practice by using spring and autumn and winter and summer as tools. The total situation now of long bamboos and banana plants is a picture. Therefore, those who realize the great realization on hearing the voice of the bamboo, 39 whether they are

dragons or snakes, may be in the picture—which we should not doubtingly discuss with the sentimental consideration of the common and the sacred. That stalk is long like that,

This stalk is short like this,

This stalk is long like this,

That stalk is short like that.

40

Because these [stalks] are all in the picture, they always match their long or short representations. Where the long picture is present, short pictures are not lacking.

41 We should clearly investigate this truth. Truly, because the whole universe and the whole of Dharma is the painting of a picture, human reality is realized from a picture, and Buddhist patriarchs are realized from a picture. In conclusion then, there is no medicine to satisfy hun ger other than "picturecake. " There is no [hunger] that comes upon human beings other than "picture-hunger. "42 And there is no power in any [fulfillment] other than "picturefulfillment. "43 In general, fulfillment in hun ger, fulfillment in non-hunger, non-fulfillment of hunger, and non-fulfillment of non-hunger are [all] impossible and are [all] inexpressible with out the existence of "picture-hunger. "44

For the present, let us learn in experi ence that this concrete reality here and now is "picture-cake.

" When we learn this principle in experience, we begin to master, throughout the body-and-mind, the virtue of changing things and being changed by things. Before this virtue manifests itself, the power of learning the truth has not been realized. Causing this virtue to be realized is the realization of experiencing a picture.

348

Chapter Forty ShōbōgenzōGabyō Preached to the assembly at Kannondōri kōshōhōrinji, on the fifth day of the eleventh lunar month in the third year of Ninji. 45

349

Notes

1 For example, Master Kyōgen Chikan, whose story is quoted in Chapter Nine (Vol. I), Keisei-sanshiki;and in the Keitokudentōroku,chapter 11. 2 Kunju. Kunmeans to send forth fragrance and shumeans to cultivate or to train. This phrase alludes to the fact that when incense is burned over and over again at the same place, the place gradually takes on the fragrance of the incense—a metaphor for the gradually accumulated effect of a teacher's influence. 3 Sanjō,

"three vehicles,

" means the vehicles of the śrāvaka,pratyekabuddha,and bodhisattva. Ichijō,

"One Vehicle,

" means ichi-butsu-jō,

"One Buddha Vehicle,

" as

preached by the Buddha in the Hōben("Expedient Means") chapter of the Lotus Sutra. See LS 1.90.

4 Master Dōgen explains these words in detail in Chapter Ten (Vol. I), Shoaku-makusa. He explains them not only as simple admonitions ("Don't do wrong, do right. . . ")

but as expressions of reality.

5 Master Daikan Enō's words to Master Nangaku Ejō. See, for example, Chapter Twenty-nine, Inmo.

6 Master Tōzan's words. See Shinji-shōbōgenzō,pt. 1, no. 55; Keitokudentōroku,chapter 15.

7 Gabyō,previously translated as "a picture of a rice cake. "

8 Gabyōhas two sides: the mental or abstract side (the picture) and the physical or concrete side (the cake). Fubomishō no menmoku, "the features that existed before our parents were born,

" is a traditional expression of eternal reality. Master Dōgen opposed this with his own expression of concrete reality. 9 In other words, realization is not a process in a line of time but happens in moments that are separated from the past and future. And this real time (because it is the stage of action) cannot be totally grasped by perception. 10 In other words, the manifestation and the nonmanifestation of the oneness that Master Dōgen is describing are momentary.

11 Shatō. Shameans "this" or "this . . . here and now. " Tō,lit.,

"head,

" indicates a

concrete thing or concrete place. Shatōtherefore means "this one" or "this concrete place here and now.

" The word also appears, for example, in a verse quoted in Chapter 351

Shōbōgenzō Volume II

Twenty-three, Gyōbutsu-yuigi,paragraph 107; and in Chapter Fifty (Vol. III), Shohōjissō, paragraph 210. 12 It is a state in real time. 13 Shippō,from the Sanskrit sapta ratnāni.One of several variations can be found in the Jo("Introductory") chapter of the Lotus Sutra. "There are some who give alms/Of gold, silver, and coral,/Pearls and jewels,/Moonstones and agates. . . . " (LS 1.26-28)

14 Shihō:brush, ink, inkstone, and paper. 15 Suggests the building of a stupa, in which, according to the Lotus Sutra, "already

there is the whole body of the Tathāgata. " See LS 2.154; Chapter Seventy-one (Vol. III), Nyorai-zenshin.

16 That is, the thirty-two distinguishing features of a buddha. 17 In Chapter Sixty-nine (Vol. III), Hotsu-mujōshin,Master Dōgen says: "To pick up the bodhi-mind means to take a stalk of grass and to make a buddha. "

18 Kunju;see note 2.

19 Ichijiku no ga,literally, "one scroll of a picture. " Jikuis here used as a counter; at the same time, the image is of a concrete hanging scroll. 20 Gabutsu,

"picture-buddha,

" represents oneness of the mental picture of buddha and the physical state of buddha. 21 The stony black turtle symbolizes something difficult to perceive or grasp, and the iron staff symbolizes the opposite. 22 The source has not been traced. 23 Sujiku,literally,

"numerous scrolls.

"

24 Bendō-kufumeans zazen. 25 Jugo,the ten epithets of the Buddha, are listed in Chapter Eighty-seven (Vol. IV), Kuyō-shōbutsu.

26 Sanmyō,three kinds of knowledge, from the Sanskrit tisro vidyāh:1) knowing past lives, 2) knowing with supernatural vision, 3) knowing how to exhaust the superfluous. See Vol. I, Glossary of Sanskrit Terms. 27 Kon,short for gokon,

"five faculties" or "five roots, " from the Sanskrit pañcendriyāṇi: 1) belief, 2) effort, 3) mindfulness, 4) balance, 5) wisdom. See Chapter Seventy-three (Vol. IV), Sanjushichibon-bodai-bunpō.See also Vol. I, Glossary of Sanskrit Terms, indriya.

28 Riki,short for goriki,from the Sanskrit pañca-balāni:1) belief, 2) effort, 3) mindfulness, 4) balance, 5) wisdom. See Glossary of Sanskrit Terms. 352

Chapter Forty

29 Kaku,short for shichi-tō-kakushior shichi-kakubun,from the Sanskrit sapta-bodh yangāni:1) examination of the Dharma, 2) effort, 3) enjoyment, 4) entrustment, 5) abandonment, 6) balance, 7) mindfulness. Ibid. 30 Dō,short for hachi-shō-dōshi("eight right paths"): 1) right view, 2) right thinking, 3) right speech, 4) right action, 5) right livelihood, 6) right effort, 7) right mind, 8) right balance.

31 Master Unmon Bun'en (864-949), successor of Master Seppō Gison. 32 Unmonkyōshinzenjigoroku,vol. 1. 33 Nyojōoshōgoroku,vol. 1.

34 Master Dōgen explained the uncommon character in Master Tendō's words, shu, "long,

" with the common character cho,

"long.

"

35 Onyō.In acupuncture and other forms of Eastern medicine, the concepts " yin

"and

"

yang

"are explained as the negative and positive poles, respectively, within the flow of energy. The Chinese Neijing(Classic of Internal Medicine), which is ascribed to the legendary Yellow Emperor (2697-2596 B.C.E.), states: "The universe is an oscillation of the forces of yinand yangand their changes. "

36 Here "

yinand yang

"is used as an expression of the universe itself. 37 Shippei,a bamboo rod about forty to fifty centimeters long and shaped like a bow, used by the leader of practitioners in a Buddhist training hall. 38 Shuyu,representing the Sanskrit muhūrta,is sometimes identified with a kṣaṇaor a moment, and is sometimes described as a particular division of time, such as the thirtieth part of a day (forty-eight minutes). See Glossary of Sanskrit Terms. 39 Alludes to the story of Master Kyōgen Chikan who realized the truth on hearing a pebble strike against a bamboo. See Chapter Nine (Vol. I), Keisei-sanshiki. 40 From the words of Master Suibi Mugaku. See Shinji-shōbōgenzō,pt. 1, no. 71. 41 In other words, if we get the big picture we can see details clearly. Because in ancient China and Japan pictures were commonly painted on vertically hanging scrolls, it was natural to describe what we call in English "the big picture" as chōga, "the long

picture.

"

42 Real hunger includes both the mental recognition of hunger and the concrete fact of hunger (e.g., an empty stomach).

43 Gajū. Jū,previously translated as "to satisfy [hunger], " literally means "to fill.

" It is

therefore suggestive of action. Gajū,or "picture-filling, " suggests the realization of

images in action.

44 In short, without the existence of "hunger" as a mental construct, real hunger cannot be experienced at all.

45 1242.

353

Chapter 41: Zenki - All Functions

[Chapter Forty-one]

Zenki

All Functions

Translator's Note: Zen means "

all"

or

"total"

and ki means

"functions,

"

so zenki means

"

all functions

"

or

"the total function.

" From the Buddhist

standpoint, we can say that this world is the realization of all functions. Master Dōgen explained this state of the world, quoting the words of Master Engo Kokugon that life is the realization of all functions and death is the realization of all functions. [229] The buddhas' great truth, when perfectly mastered, is liberation1 and is realization. This "liberation" describes that—for some—life liberates life and death liberates death. Therefore, there is getting out of life-and-death and there is entering into life-and-death, both of which are the perfectly mas tered great truth. And there is abandoning of life-and-death and there is salvaging of life-and-death, both of which are the perfectly mastered great truth. Realization is life, and life is realization. At the moment of this reali zation, there is nothing that is not the "total"2 realization of life, and there is nothing that is not the "total" realization of death. This momentary pivot-state3 can cause life to be and can cause death to be. The very moment of the present in which this pivot-state is realized is not necessarily great and not necessarily small, is neither the whole world nor a limited area, and is nei ther long-lasting nor short and pressed. Life in the present exists in this pivot-state, and this pivot-state exists in life in the present. Life is not [a process of] appearance; life is not [a process of] disappearance; life is not a manifestation in the present; and life is not a realization. Rather, life is "the manifestation of all functions,

"4 and death is "the manifestation of all func tions. " Remember,

among the countless dharmas that are present in the self, there is life and there is death. Let us quietly consider whether our own present life, and the miscellaneous real dharmas that are coexisting with this life, are part of life 355

167b

167c

Shōbōgenzō Volume II

or not part of life. . . . There is nothing, not a single moment nor a single dharma,that is not part of life. There is nothing, not a single matter nor a single state of mind, that is not part of life.

[232] Life can be likened to a time when a person is sailing in a boat. On this boat, I am operating the sail, I have taken the rudder, I am pushing the pole; at the same time, the boat is carrying me, and there is no "I" beyond the boat. Through my sailing of the boat, this boat is being caused to be a boat—let us consider, and learn in practice, just this moment of the present. At this very moment, there is nothing other than the world of the boat: the sky, the water, the shore have all become the moment of the boat, which is utterly different from moments not on the boat. So life is what I am making it, and I am what life is making me. While I am sailing in the boat, my body and mind and circumstances and self are all essential parts5 of the boat; and the whole earth and the whole of space are all essential parts of the boat. What has been described like this is that life is the self, and the self is life. [233] Master Kokugon, Zen Master Engo,

6 said:

Life is the manifestation of all functions,

Death is the manifestation of all functions.

7

We should clarify these words and master them. To master them means as follows: The truth that "life is the manifestation of all functions" —regardless

of beginning and end, and although it is the whole earth and the whole of space—not only does not stop "life being the manifestation of all functions" but also does not stop "death being the manifestation of all functions. " The

moment that death is the manifestation of all functions—although it too is the whole earth and the whole of space—not only does not stop "death being the manifestation of all functions" but also does not stop "life being the mani festation of all functions. " Thus, life does not get in the way of death and death

does not get in the way of life. The whole earth and the whole of space are both present in life and are both present in death. But it is not that, through the whole earth as one entity and the whole of space as another en tity, all functions operate in life on the one hand and all functions operate in death on the other hand. It is not a matter of unity, but neither is it a matter of variance; it is not variance, but neither is it identity; it is not iden tity, but neither is it multiplicity. Therefore, in life there are miscellaneous real dharmas that are 356

Chapter Forty-one

"the manifestation of all functions, " and in death there are miscellaneous real dharmas that are "the manifestation of all functions. " And in the state beyond

"life" and beyond "death" there is "the manifestation of all functions. " In "the

manifestation of all functions" there is life and there is death. For this reason, all functions as life-and-death may be present in a situation like a strong man flexing and extending an arm. Or they may be present in a situation "like a person in the night reaching back with a hand to grope for a pillow. "8 They

are realized where there is limitlessly abundant mystical power and brightness. In the very moment of realization, because we are being totally activated9 by realization itself, we feel that before [this] realization there was no realization. Nevertheless, the state before this realization was the previous manifestation of all functions. Although there has been previous manifestation of all functions, it does not get in the way of the present manifestation of all functions. Thus, views such as these vie to be realized. ShōbōgenzōZenki

Preached to the assembly at the Office of the Governor of Unshū10 near Rokuharamitsuji in Yōshū,

11 on the seventeenth day of the twelfth lunar month in the third year of Ninji. 12

This was copied on the nineteenth day of the first lunar month in the fourth year of the same era—Ejō

357

168a

Notes

1 Tōdatsustands for tōtai-datsuraku, "penetrating through to the substance and dropping free.

" Tōincludes the meanings of penetration, clarification, and transparency. Datsuraku, "dropping off,

" most commonly appears in the phrase shinjin-datsuraku, "dropping off body and mind. "

2 Zen,as in the chapter title. 3 Kikan.As a compound, kikanmeans a mechanism, especially the central mechanism of a machine: a mainspring, a hinge, or a pivot. At the same time, kicarries the meaning of a momentary opportunity for action. So here kikan, "momentary pivot-state, " suggests the state that is the total realization of life and death in each moment. 4 Zenki[no] gen,from the words of Master Engo Kokugon quoted in paragraph 233. The character ki,which is explained in the previous note, here means "function, " as

in the compound kino,

"function.

"

5 Kikan.See note 3.

6 Master Engo Kokugon (1063-1135). 7 Engozenjigoroku, chapter 17. See also Chapter Thirty-seven, Shinjin-gakudō. 8 Master Dōgo Enchi's words to Master Ungan Donjō. See Chapter Thirty-three, Kannon. 9 Zenki,

"all functions,

" is here used as a passive verb zenki seraruru, activated.

"

"to be totally

10 Unshū stands for Izumo-no-kun. The governor of this district was Yoshishige Hatano, Master Dōgen's principal sponsor. His office was the Kamakura govern ment's center of administration in what is now Kyoto prefecture. 11 Corresponds to present-day Kyoto prefecture. 12 1242.

359

Back Matters

Appendix

Chinese Masters

Japanese Pinyin

Banzan Hōshaku Panshan Baoji Baso Dōitsu Mazu Daoyi Bokushū Dōmyō Muzhou Daoming Busshō Tokkō Fozhao Deguang Butsuin Ryōgen Foyin Liaoyuan Chimon Kōso Zhimen Guangzu Chōkei Eryō Changqing Huileng Chōsha Keishin Changsha Jingcen Daibai Hōjō Damei Fachang Daii Dōshin Dayi Daoxin Daiji Kanchū Daci Huanzhong Daikan Enō Dajian Huineng Daiman Kōnin Daman Hongren Daiten Hōtsū Dadian Baotong Dogen Risshi Daoxuan Lushi Dōgo Enchi Daowu Yuanjie Enchi Daian Yuanzhi Daan Engo Kokugon Yuanwu Keqin Enkan Saian Yanguan Qian Fuyō Dōkai Furong Daokai Fuyō Reikun Furong Lingxun Gako Chifu Ehu Zhifu Gantō Zenkatsu Yantou Quanhuo Gensha Shibi Xuansha Shibei Goso Hōen Wuzu Fayan Gozu Hōyū Niutou Fayong 361

Appendix

Gutei Juzhi

Haryō Kōkan Baling Jingjian Hentan Gyōryō Biandan Xiaoliao Hōfuku Jūten Baofu Congzhan Hōgen Bun'eki Fayan Wenyi Hōun Pangyun (Layman Pang) Hyakujō Ekai Baizhang Huaihai Isan Reiyū Guishan Lingyou Jōshū Jūshin Zhaozhou Congshen Kakuhan Ekō Jiaofan Huihong Kanchi Sōsan Jianzhi Sengcan Kankei Shikan Guanxi Zhixian Kegon Kyūjō Huayan Xiujing Keichō Beiyu Jingzhao Mihu Kōan Daigu Gaoan Daiyu Koboku Hōjō Kumu Facheng Kōshū Tafuku Hangzhou Duofu Kōzan Hōjō Xiangshan Baojing Kyōgen Chikan Xiangyan Zhixian Kyōsei Dōfu Jingqing Daofu Kyōzan Ejaku Yangshan Huiji Mayoku Hōtetsu Magu Baoche Nangaku Ejō Nanyue Huairang Nangaku Gentai Nanyue Xuantai Nansen Fugan Nanquan Puyuan Nan'yō Echū Nanyang Huizhong Ōbaku Kiun Huangbo Xiyun Rakan Keichin Luohan Guichen Rinzai Gigen Linji Yixuan Ryūge Kodon Longya Judun Sanpei Gichū Sanping Yizhong Seigen Gyōshi Qingyuan Xingsi Sekisō Keisho Shishuang Qingzhu Sekitō Kisen Shitou Xiqian Seppō Gison Xuefeng Yicun 362

Appendix

Setchō Chikan Xuedou Zhijian Setchō Jūken Xuedou Chongxian Sōzan Honjaku Caoshan Benji Taiso Eka Dazu Huike Takushū Shie Zhuozhou Zhiyi Tanshū Ryūzan Tanzhou Yinshan Tendō Nyojō Tiantong Rujing Tennō Dōgo Tianhuang Daowu Tenryū Tianlong

Tendō Sōkaku Tiantong Zongjue Tokusan Senkan Deshan Xuanjian Tōsu Daidō Touzi Datong Tōzan Ryōkai Dongshan Liangjie Ungan Donjō Yunyan Tansheng Ungo Dōyō Yunju Daoying Unmon Bun'en Yunmen Wenyan Wanshi Shōgaku Hongzhi Zhengjue Yafu Dōsen Yefu Daochuan Yakusan Igen Yueshan Weiyan Yōgi Hōe Yangqi Fanghui Yōka Genkaku Yongxia Xuanjue 363

Glossary of Sanskrit Terms

This glossary contains brief dictionary definitions of Sanskrit terms appearing in Volume II that are not already listed in the Glossary of Sanskrit Terms in Volume I. Definitions are drawn in general from A Sanskrit-English Dictionary by Sir Monier Monier-Williams [MW].

Chapter references, unless otherwise stated, refer to chapters of the Shōbōgenzō. Arrangement is according to the English alphabet.

ahiṃsā(not injuring, nonviolence). Represented by fugai, "not harming.

" [MW] Not

injuring anything, harmlessness (one of the cardinal virtues of most Hindu sects, but particularly of the Buddhists and the Jains). Hiṃsā:injuring, injurious, mischevious, hostile. Ref: Chapter Twenty-five, Jinzū;Chapter Eighty-nine (Vol. IV), Shinjin-inga.

antagrāha-dṛṣṭi("extreme-seizing view,

" extremism). Represented by henken,

"extreme

views; extremism.

" [MW] Anta:end, limit, boundary. Grāha:seizure, grasping, laying hold of; morbid affection, disease. Dṛṣṭi:view (see Volume I, Glossary of Sanskrit Terms, pañca dṛṣṭayah.) Ref: Chapter Twenty-five, Jinzū;Chapter Eightynine (Vol. IV), Shinjin-inga. Aparagodānīya (western continent). [MW] (In Buddhist cosmogony) a country west of the Mahā-meru (Mount Sumeru). Apara:posterior, later; western. Godāna:gift of a cow. Godānīya:name of a Dvīpa. Ref: Chapter Twenty-three, Gyōbutsu-yuigi, paragraph 107.

bhava(existence, coming into existence; tenth in the twelvefold chain of dependent origination). Represented by u, "existence.

" [MW] Coming into existence, birth, production, origin; becoming, turning into; being, state of being, existence, life; (with Buddhists) continuity of becoming (a link in the twelvefold chain of causation). Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7. catvāro-dvīpāḥ(four continents). Represented by shishū, "four continents.

" [MW] Catur:

four. Dvīpa:a division of the terrestrial world (either 7 or 4 or 13 or 18; situated around the mountain Meru, and separated from each other by oceans). Ref: Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 107.

dakṣiṇa(donation). Represented phonetically. [MW] Able, clever, dexterous; right (not left); south, southern (as being on the right side of a person looking eastward); 365

Glossary of Sanskrit Terms

straightforward, candid, sincere; the right (hand or arm); "able to calve and give milk,

" a prolific cow; a fee or present to the officiating priest (consisting originally of a cow); donation to the priest; reward; a gift, donation. Ref: Chapter Thirty, Gyōji, paragraph 264.

dharmatā(Dharma-nature). Represented by hosshō, "Dharma-nature.

" Dharma:law,

reality (see Glossary of Sanskrit Terms, Volume I). Tā:(suffix) -nature. Ref: Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 99. icchantika(one who pursues desires to the end). Represented phonetically and by danzenkon, "one who cuts off good roots,

" or by shin-fugusoku,

"one who does not

possess belief.

" [MW] Icchā:wish, desire, inclination. Antika:reaching to the end, until, reaching to, lasting to. Ref: Chapter Twenty-eight, Butsu-kōjō-no-ji,paragraph 63; Chapter Thirty-seven, Shinjin-gakudō,paragraph 143; Chapter Eighty-six (Vol. IV), Shukke-kudoku,paragraph 117; Chapter Eighty-eight (Vol. IV), Kie-sanbō, paragraph 181.

jarāmaraṇa(aging and death; twelfth of the twelve links in the chain of dependent origination). Represented by roshi, "aging and death.

" [MW] Jarā:old age. Maraṇa:

the act of dying, death. Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7.

jāti(birth; eleventh in the twelvefold chain of dependent origination). Represented by sho,

"life, birth.

" [MW] Birth, production; rebirth; the form of existence (as man, animal, etc.) fixed by birth. Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7.

karma-dāna(title of supervisor of monks in training). Represented by inōand by dōsu, "hall chief.

" [MW] Karma:[in compounds for karman] business; occupation; work, labor, activity (see Volume I, Glossary of Sanskrit Terms). Dāna:giving; communicating, imparting (see Volume I, Glossary of Sanskrit Terms). Ref: Chapter Thirtyfive, Hakujushi,paragraph 101. khakkhara(staff). Represented by shakujō, Chapter Thirty, Gyōji,paragraph 136. "tin and staff.

" [MW] A beggar's staff. Ref:

kuśala-mūla(roots of good). Represented by zenkon, "good roots.

" [MW] Kuśala:right,

proper, suitable, good; fit for, competent, able, skillful; welfare, well-being, prosperous condition, happiness; benevolence; virtue. Mūla[q.v.]: root. Ref: Chapter Twentyfour, Bukkyō,paragraph 173. lakṣaṇa(good signs, distinguishing features). Represented by sōgō,"pleasing features. "

[MW] Indicating, expressing indirectly; a mark, sign, symbol, token, characteristic, attribute, quality; a lucky mark, favorable sign; accurate description, definition, illustration; a designation, appellation, name. Ref: Chapter Thirty-two, Juki,paragraph 45. mahābhūta(great element). Represented by dai, "great.

" [MW] A great creature or being; a great element (of which five are reckoned, viz. ether, air, fire, water, earth). Ref: Chapter Twenty-five, Jinzū,paragraph 198. 366

Glossary of Sanskrit Terms

muhūrta(moment). Represented by shuyu,

"moment, instant.

" [MW] A moment, instant,

any short space of time; a particular division of time, the thirtieth part of a day, a period of forty-eight minutes. Ref: Chapter Forty, Gabyō,paragraph 222. nāmarūpa(name and form; fourth in the twelvefold chain of dependent origination) Represented by myōshiki,

"name and form.

" [MW] Name and form; = individual

being. Nāman:a characteristic mark or sign, form, nature, kind, manner; name, appellation. Rūpa[q.v.]: any outward appearance or phenomenon or color (often plural), form, shape, figure. Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7.

pañca-bālani(five powers). Represented by goriki,

"five powers.

" [MW] Pañca:five.

Bala:power, strength, might, vigor, force. Ref: Chapter Forty, Gabyō,paragraph 219; Chapter Seventy-three (Vol. IV), Sanjūshichi-bon-bodai-bunpō,paragraph 31. puruṣa-damya-sārathi("Controller of Human Beings" [an epithet of the Buddha]). Represented by chōgo-jōbu, "Controller of Humans, Trainer of Humans.

" [MW] Puruṣa:

a man, male, human being. Damya:tamable; a young bullock that has to be tamed. Sārathi:a charioteer, driver of a car, coachman; any leader or guide. Damya-sārathi: "guide of those who have to be restrained,

" name of a buddha. Ref: Chapter Twentysix, Daigo,paragraph 217; Chapter Eighty-five (Vol. IV), Shime;Chapter Eightyseven (Vol. IV), Kuyō-shōbutsu. Pūrvavideha (eastern continent). [MW] The country of the eastern Videhas (with Buddhists, one of the four continents). Pūrva:eastern. Videha:bodiless, incorporeal; deceased, dead; name of a country (= the modern Tirhut). Ref: Chapter Twenty-three, Gyōbutsuyuigi,paragraph 107. rākṣasa(evil demon). Represented phonetically. [MW] A rakshasaor demon in general; an evil or malignant demon. Ref: Chapter Thirty, Gyōji,paragraph 220. ṣaḍ-āyatana(the six senses; fifth in the twelvefold chain of dependent origination). Represented by rokunyu, "six entrances.

" [MW] Ṣaḍ:six. Āyatana:[q.v.]: seat, abode;

senses. Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7. saindhava(product of the Indus Valley). Represented phonetically. [MW] Belonging to or produced in or coming from the Indus or Sindh; a horse (particularly one bred in Sindh); name of a kind of rock salt (found in Sindh). Ref: Chapter Twenty-eight, Butsu-kōjō-no-ji,paragraph 63; Chapter Eighty-one (Vol. IV), Ō-saku-sendaba. saṃbhogakāya(enjoyment body). Represented by hōjin,

"resultant body,

" "reward

body.

" [MW] Saṃ:(in compounds for sam) a prefix expressing conjunction, union, thoroughness, intensity, completeness. Bhoga:enjoyment, eating, feeding on; use, application; fruition; sexual enjoyment; experiencing, feeling, perception (of pleasure or pain); profit, utility, advantage, pleasure, delight; any object of enjoyment (as food, a festival etc.); possession, property, wealth, revenue. Kāya:body. Ref: Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 99.

367

Glossary of Sanskrit Terms

sapta-bodhyaṅgāni(seven branches of the state of truth), Represented by shichi-tōkaushi, "seven branches of the balanced truth,

" or by shichi-kakubun,

"seven divisions

of the state of truth.

" [MW] Sapta:seven. Bodhyaṅga:a requisite for attaining perfect knowledge (seven in number). Bodhi:perfect knowledge or wisdom (see Volume I, Glossary of Sanskrit Terms). Aṅga:division (see Volume I, Glossary of Sanskrit Terms). Ref: Chapter Forty, Gabyō,paragraph 219; Chapter Seventy-three (Vol. IV), Sanjūshichi-bon-bodai-bunpō,paragraph 37. sarvajñā(all-knowing, omniscient). Represented by issai-chi.[MW] All-knowing, omniscient. Ref: Chapter Twenty-five, Jinzū,paragraph 198. śāśvata-dṛṣṭi("eternity view,

" idealism). Represented by jōken,

"eternity view.

" [MW]

Śāśvata:eternal, constant, perpetual, all. Dṛṣṭi:view (see Volume I, Glossary of Sanskrit Terms, pañca dṛṣṭayah). Ref: Chapter Twenty-five, Jinzū;Chapter Eightynine (Vol. IV), Shinjin-inga. siddhaṃ(accomplishment, fulfillment, realization). Represented phonetically. [MW] Siddha:accomplished, fulfilled, effected, gained, acquired; one who has attained the highest object, thoroughly skilled or versed in; perfected; healed, cured; admitted to be true or right, established, settled. Ref: Chapter Twenty-four, Bukkyō,paragraph 168.

Sukhāvatī-kṣetra(name of the realm of Amitābha Buddha) Represented by jōdo, "Pure

Land.

" [MW] Sukhāvatī: name of the paradise or heaven of Amitābha (situated in the western sky). Kṣetra:land, place, region (see Volume I, Glossary of Sanskrit Terms). Ref: Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 122. tṛṣṇā(desire, love; eighth in the twelvefold chain of dependent origination). Represented by ai,

"love.

" [MW] Thirst; desire, avidity. Ref: Chapter Twenty-four, Bukkyō, paragraph 163; Lotus Sutra,chapter 7. uccheda-dṛṣṭi("cutting-off view,

" nihilism, materialism ). Represented by danken,

"cutting-off view.

" [MW] Uccheda:cutting off or out; extirpation, destruction, cutting short, putting an end to; excision. Dṛṣṭi:view (see Volume I, Glossary of Sanskrit Terms, pañca dṛṣṭayah). Ref: Chapter Twenty-five, Jinzū;Chapter Eighty-nine (Vol. IV), Shinjin-inga.

upādāna(taking, clinging to existence; ninth in the twelvefold chain of dependent origination). Represented by shu, "taking, attachment.

" [MW] The act of taking for one's

self, appropriating to one's self; (with Buddhists) grasping at or clinging to existence. Ref: Chapter Twenty-four, Bukkyō,paragraph 163; Lotus Sutra,chapter 7. utpala(blue lotus). Represented phonetically. [MW] The blossom of the blue lotus (Nympaea Caerulea); any water lily; any flower. Ref: Chapter Twelve (Vol. I), Kesa-kudoku,paragraph 90; Chapter Forty-three (Vol. III), Kūge. Uttarakuru (northern continent). [MW] One of the nine [or four] divisions of the world (the country of the northern Kurus, situated in the north of India, and described as 368

Glossary of Sanskrit Terms

the country of eternal beatitude). Uttara:upper, higher, superior; northern (because the northern part of India is high). Kuru:name of a people of India and of their country (the Uttarakuravaḥ are the northern Kurus, the most northerly of the four Mahādvīpas or principal divisions of the known world; probably a country beyond the most northern range of the Himalayas, often described as a country of everlasting happiness, and considered by some to be the ancient home of the Āryan race). Ref: Chapter Twenty-three, Gyōbutsu-yuigi,paragraph 107; Chapter Thirty-seven, Shinjin-gakudō,paragraph 148. vidyā-caraṇa-sampanna("perfect in knowledge and action"; an epithet of the Buddha). Represented by myōgyōsoku,

"sufficiency in clarity and conduct.

" [MW] Perfect

in knowledge and of good moral conduct. Vidyā:knowledge (see Volume I, Glossary of Sanskrit Terms, tisro vidyāh). Caraṇa:a foot; going round or about, motion, course; acting, dealing, managing, (liturgical) performance, observance; behavior, conduct of life; good or moral conduct. Sampanna:fallen or turned out well, accomplished, effected, perfect, excellent (at the end of a compound or with locative = "perfectly acquainted or conversant with"). Ref: Chapter Twenty-three, Gyōbutsuyuigi,paragraph 101. vimokṣa(liberation). Represented by gedatsu.[MW] The being loosened or undone; release, deliverance from; liberation of the soul, i.e., final emancipation (sometimes eight, sometimes three kinds are enumerated); letting loose, setting at liberty (a thief); giving up; letting flow, shedding (of tears). Ref: Chapter Thirty, Gyōji,paragraph 124. vyañjana(signs). Represented by sō,"manifestation,

" or by sōgō,"pleasing features.

"

[MW] Manifesting, indicating; a figurative expression; decoration, ornament; manifestation, indication; allusion, suggestion; a mark, badge, spot, sign, token. Ref: Chapter Thirty-two, Juki,paragraph 45.

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