T2582 Shōbōgenzō The True Dharma-Eye Treasury, Volume II

" The story is quoted in Chapter Twenty-five, Jinzū. 224 Kangyūalludes to the words of Master Enchi Daian quoted earlier. a buffalo" means training himself.

"Watching over

225 Master Fuyō Dōkai (1043-1118), successor of Master Tōsu Gisei, and the forty-fifth patriarch in Master Dōgen's lineage (the Eighteenth Patriarch in China). 226 Purple indicated the highest among the ranks of priests. 227 Beitō,lit.,

follows.

"hot rice water,

" refers to a line in the quote from Master Fuyō Dōkai that 228 In this opening section, Master Fuyō outlines the general principles of Buddhism, in much the same way that Master Dōgen does at the beginning of the Fukanzazengi: we have the balanced state originally but we still need to make effort to realize it. 225

Shōbōgenzō Volume II

229 Reitan,

"cool and pale,

" means without emotional heat or color. 230 Nahen,literally,

"that area over there. "

231 Master Tanshū Ryūzan, a successor of Master Baso Dōitsu. He lived away from human society, deep in the mountains. 232 Master Jōshū Jūshin (778-897). See paragraph 136. 233 Master Hentan Gyōryō, successor of Master Daikan Enō. 234 Master Daibai Hōjō. See paragraph 141. 235 Shie-dōsha, lit.,

"paper clothes Way-being, " was the nickname of Master Takushū Shie, a successor of Master Rinzai. 236 Master Nangaku Gentai, successor of Master Sekisō Keisho. He was known for refusing to wear fine silk clothes. 237 Master Sekisō Keisho (807-888), successor of Master Dōgo Enchi. His posthumous title is Great Master Fue. 238 Kobokudō,lit.,

"withered tree hall,

" means the zazen hall, which is more commonly referred to as sōdō,

"monks' hall,

" or undō,

"cloud hall.

" This sentence suggests that Master Sekisō's temple consisted only of the zazen hall. 239 Master Tōsu Daidō (819-914), successor of Master Suibi Mugaku. He originally studied the teachings of the Kegon sect, then realized the truth in Master Suibi's order, after which he built himself a hut on Mount Tōsu. His posthumous title is Great Master Jisai.

240 Sansō,

"mountain monk,

" is a humble term used by the speaker to refer to him- or herself. Hereafter it has sometimes been translated as "I. "

241 Keshu. Kemeans to raise donations, and shumeans the monk in charge. 242 Koboku-ryūgin.See Chapter Sixty-five (Vol. III), Ryūgin. 243 Shiji,or the four necessities: food, drink, bedding, and medicine. 244 Master Fukushu Gozubi. A slightly different version of the verse is quoted in the Keitokudentōroku,chapter 15. 245 Chinchōwas a common salutation used when taking leave of someone. The original quotation of Master Fuyō Dōkai's words (recorded in the Zokukankosonshukugoyo, Part 2) is one long paragraph in the source text. 246 The park purchased by Sudatta from King Prasenajit` s son Prince Jeta, and donated to the Buddha as a site for Buddhist practice. 247 Master Baso Dōitsu (709-788), successor of Master Nangaku Ejō. His family name was Ba,

"Horse,

" so he was called Baso, "Horse Patriarch,

" and the mountain where he had his order was called Basozan, "Horse Patriarch Mountain. "

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248 In present-day Jiangxi province in southeast China. 249 In present-day Sichuan in southwest China. 250 With these two questions, Master Dōgen considered kikyo, "returning home,

" not as

a subjective journey but as concrete conduct—which Master Dōgen himself maintained, for example, in returning from China to Japan. 251 Master Nangaku was expressing a fact of life, not a supposition about the future. 252 Master Daiman Kōnin (688-761), successor of Master Daii Dōshin. He was the Fifth Patriarch in China.

253 It was well-known in China and Japan that Laozi, who laid the foundations of Daoist philosophy in the sixth century B.C.E., was born to a single mother. 254 This refers to a legend quoted in Chapter Twenty-two, Busshō, paragraph 22. 255 Master Daikan Enō, the Sixth Patriarch. 256 Jinshū was regarded by many as the most brilliant member of Master Daiman's order. See notes to Chapter Twenty (Vol. I), Kokyō,paragraph 134. 257 Master Tendō Nyojō (1163-1228), successor of Master Setchō Chikan. He was the fiftieth patriarch (the Twenty-third Patriarch in China). 258 In present-day Zhekiang province in east China. 259 Shigōrefers to a posthumous title conferred by an emperor upon a highly esteemed master. The Second Patriarch in China, for example, was called Taiso Eka (among other names) during his lifetime. After his death, the emperor gave him the title "Great Master Shōshū Fukaku.

" (See paragraph 214.)

260 Emperor Neisō, reigned 1195-1225.

261 1208-1225.

262 The first six patriarchs in China: Master Bodhidharma, Master Taiso Eka, Master Kanchi Sōsan, Master Daii Dōshin, Master Daiman Kōnin, and Master Daikan Enō. 263 Master Tendō was born in 1163, and so when Master Dōgen practiced under him, between 1225 and 1227, Master Tendō would have been in his mid-sixties. 264 Sanzen,literally,

"experiencing/participating in/practicing dhyāna. " Chapter Fiftyeight (Vol. III), Zazengi,begins with the phrase sanzen wa zazen nari, "To practice

Zen is to sit in zazen.

"

265 Kōshō Manjuji on Kinzan Mountain was one of the five most famous temples in China. Its site is in present-day Zhekiang province. 266 Busshō Tokkō, successor of Master Daie Sokō. 267 Sanzen.See note 264.

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268 Master Tendō lived and slept in the zazen hall. 269 The robe worn by monks in China and Japan under the kaṣāyahas very wide sleeves, the hems of which form a kind of pocket. 270 There was said to be a flat bed of rock under the ground upon which the Buddha was sitting, beneath the bodhitree in Bodhgaya, when he realized the truth. This bed of rock is called the diamond seat. 271 Chō Teikyo. Teikyowas the official title of a minister in charge of irrigation, tea and salt, and other matters. Minister Chō was the eighth-generation descendant of the Song emperor Taisō who reigned 976-998. 272 Emperor Neisō (r. 1195-1225). See also paragraph 254. 273 1208-1225.

274 Minshū was a district of what is now Zhekiang province in east China. 275 Shinrepresents the sound of the Sanskrit dakṣina, which means a donation. 276 Sekkō, lit.,

"Setsu River,

" is the name not only of a river but also of Zhekiang province itself. Setsu-tō-setsu-sei,

"east of Setsu and west of Setsu, " therefore means east and

west Zhekiang.

277 Corresponds to present-day Sichuan province in southwest China. 278 Kinhin-dōgyō means to walk in kinhinand to sit in zazen. 279 The Sanskrit bhikṣuṇīmeans nun. 280 It was rare for men to be ranked lower than women. 281 In present-day Fujian province in southwest China. 282 That is, toward his home in Fujian. 283 Master Ryūge Kodon, quoted at the end of Chapter Nine (Vol. I), Keisei-sanshiki, said: "With this life we can deliver the body that is the accumulation of past lives. "

Master Dōgen substituted dōshu, "express,

" for doshu,

"deliver.

"

284 In other words, when we become buddha we express nothing other than ourselves. 285 Alludes to the Chinese saying quoted in the notes to paragraph 155: "Small hermits conceal themselves in hills and thickets,/Great hermits conceal themselves in palaces and towns.

"

286 1242.

228

Chapter 31: Kai-in-zanmai - Samādhi, State Like the Sea

[Chapter Thirty-one]

Kai-in-zanmai

Samādhi, State Like the Sea Translator's Note: Kai means "

"

sea

and in (a translation of the Sanskrit word mudrā) means

"

seal"

"

or

stamp.

" Zanmai (a phonetic representation of the Sanskrit word samādhi) means the state in zazen. So kai-in-zanmai "

means

sea-stamp samādhi"

or

"samādhi as a state like the sea. " These words

appear frequently in the Garland Sutra. Master Dōgen explains that the words describe the state in zazen, or the mutual interrelation between subject and object here and now. In this chapter Master Dōgen expounds on samādhi as a state like the sea, quoting from the Vimalakīrti Sutra, the Lotus Sutra, and from a conversation between Master Sōzan Honjaku and his disciple. [3] Those who are buddhas and patriarchs are always in samādhi,the state like the sea.

1 Swimming in this samādhi,they have times of preaching, times of experiencing, and times of moving. The virtue of their moving over the surface of the sea includes movement along the very bottom of that [sea]: they move over the surface of the sea [knowing] this to be "movement along the bottom of the deepest ocean. "2 To seek to make the uncertain currents of life and death return to their source is not to be mov ing along in the ineffable state of mind. While past instances of passing through barriers and breaking joints were, of course, individual instances of the buddhas and the patriarchs themselves, at the same time, each was gov erned by samādhi,the state like the sea. [4] The Buddha said:

Only of real dharmas is this body composed. The moment of appearance is just the appearance of dharmas; The moment of disappearance is just the disappearance of dharmas. At the moment when these dharmas appear we do not speak of the appearance of self.

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At the moment when these dharmas disappear we do not speak of the disappearance of self.

3

An instant before, an instant after: instant does not depend on instant; A dharmabefore, a dharmaafter: dharmadoes not oppose dharma. Just this is called samādhi,state like the sea. [5] We should painstakingly learn in practice and consider these words of the Buddha. Attaining the truth and entering the state of experience do not always depend upon an abundance of knowledge or upon an abundance of words. Scholars of wide learning and abundant knowledge have gone on to attain the truth under four lines. Scholars extensively versed [in texts as numerous as] the sands of the Ganges have eventually entered the state of experience under a single line or verse. Still less are the present words about seeking inherent enlightenment in the future or about grasping initiated enlightenment in the middle of experience. In general, though the real manifestation of inherent enlightenment and so on is a virtue of a Buddhist patriarch, the various kinds of enlightenment such as initiated enlighten ment and inherent enlightenment do not define a Buddhist patriarch. [7] The Buddha said:

Only of real dharmas is this body composed.

The moment of appearance is just the appearance of dharmas; The moment of disappearance is just the disappearance of dharmas. At the moment when these dharmas appear we do not speak of the appearance of self.

At the moment when these dharmas disappear we do not speak of the disappearance of self.

An instant before, an instant after: instant does not depend on instant; A dharmabefore, a dharmaafter: dharmadoes not oppose dharma. Just this is called samādhi,state like the sea. [7] The concrete moment of this "sea-like samādhi" is just a concrete moment "only of real dharmas,

" and it is expression of the truth of "sole reliance on real dharmas.

"4 This moment is said to be "this composed body. "

The integrated form that is "composed" of "real dharmas, " is "this body.

" We

do not see "this body" as "an integrated form": real dharmas compose it. This composed body has been expressed as the truth as "this body. "

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[8] "The moment of appearance is just the appearance of dharmas. " This

"appearance of dharmas" never leaves "appearance" trailing behind. For this reason,

"appearance" is beyond sensing and beyond knowing, and this state is expressed as "not speaking of the appearance of self. " It is not that, while

we are "not speaking" of "the appearance of self, " other people are perceiving,

realizing, thinking, and discriminating that "these dharmas appear. "5 Just in

the moment of the ascendant state of mutual realization, we fall upon con venient opportunities for mutual realization. 6 "Appearance" is inevitably a

concrete "moment" having arrived; for "the moment" is "appearance. " Just

what is this "appearance"? It may be "appearance" itself. It is "appearance" that is itself already a "moment, " and it never fails to disclose the naked skin, flesh, bones, and marrow. Because appearance is "appearance" that is "composed, "7 appearance as "this body" and appearance as "appearance of the self" is "only of real dharmas.

" It is beyond only perception of sound and form: it is "the real dharmas" that are "the appearance of the self, " and it is

"the appearance of the self" that is "beyond speech. "8 "Not speaking" does

not mean failing to express anything; for being able to express the truth is not the same as being able to speak. "The moment of appearance" is "these real dharmas" here and now: it is not of the twelve hours. "These real dharmas" here and now are "the moment of appearance"; they are beyond the competitive appearance of the three worlds. 9 An ancient buddha said,

"Suddenly fire appears.

"10 The "inde pendence" of this real "appearance" is expressed as "fire appears.

" An ancient buddha said,

"In the moment, when appearance

and disappearance do not cease, what are we to do?"11 Thus, "appearance and

disappearance,

" though they are the appearance of the self itself and are the disappearance of the self itself, are "not ceasing. "12 We should determine the

real meaning of these words "not ceasing" by entrusting ourselves totally to that buddha.

13 This "time" in which "appearance and disappearance" are "not ceasing" is cut and con tinued as the very lifeblood of the Buddhist patriarchs. At the moment when appearance and disappearance are not ceasing, "It is

who that appears and disappears. " The appearance and disappearance of "who" is "people who must be saved through this body, " is "at once manifesting this

body,

" and is "preaching for them the Dharma";14 it is "past mind being unable to be grasped";15 it is "you having got my marrow, "16 and it is "you having

got my bones"17

—for it is "who"18 that appears and disappears. 231

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[11] "At the moment when these dharmas disappear, we do not speak of the disappearance of self.

" The very moment in which "we do not speak of the disappearance of self" is just "the moment when these dharmas disappear. " "Disappearance" is the disappearance of "real dharmas": it is disappearance, but at the same time it must also be real dharmas. Because it is real dharmas, it is not confined to the atoms of the objective world, and because it is not con fined to the atoms of the objective world, it is untainted. 19

Simply this un taintedness is the buddhas and the patriarchs themselves. They say "You are also like this,

" [but] who could not be "you"?—it may be that all those who have "an instant [of mind] before and an instant [of mind] after"20 are "you.

" [Buddhas and patriarchs] say "I am also like this, " [but]

who could not be "I"?—because all those who have "an instant [of mind] before and an instant [of mind]" after are "I. " This "disappearance" is adorned

with abundant varie ties of hands and eyes. That is to say, it is "supreme and great nirvana,

" which is "called 'death,

'" which is "insisted to be extinction, "21

and which is "seen as an abode.

" Such limitlessly abundant hands and eyes22 are all virtues of "disap pearance. " "Not speaking" in the moment when disappearance is the self, and "not speaking" in the moment when appearance is the self, while sharing the common liveliness of "not speaking, " may be

beyond the not speaking of common deadness. ["Not speaking"] is, already, the disappearance of "the dharmabefore" and the disappearance of "the dharmaafter"; it is "the instant before" of Dharma and "the instant after" of Dharma; it is "dharmas before and after" working for the Dharma; and it is "instants before and after" working for the Dharma. "Not to be dependent"

is to work for the Dharma.

"Not to be opposed" is to work for the Dharma. To cause [dharmas] not to be opposed and not to be dependent is to "express eighty or ninety percent of the truth. "23 When "disappearance" makes the four elements and the five aggregates into its hands and eyes, there is taking up and there is drawing back. When "disappearance" makes the four elements and the five aggregates into its course of action, a step forward is taken and a meeting takes place. At this time even [the expression] "the thoroughly realized body is hands and eyes"24 is not sufficient, and even "the whole body is hands and eyes"25 is not suffi cient. In sum, "disappearance" is the virtue

of the Buddhist patriarchs.

26 In regard to the present expression of the words "not opposed" and the expres sion of the words "not dependent, " remember,

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"appearance" in the beginning, middle, and end is "appearance" —

"Officially,

there is no room for a needle, but privately, a horse and cart can get through. "27

[Appearance] neither depends upon nor opposes disappearance at the beginning, middle, and end. It makes real dharmas suddenly appear where there was formerly disap pearance, but it is not appearance defined by disappearance: it is the appear ance of real dharmas. Because it is the appearance of real dharmas, it is a form beyond opposition and dependence. 28 At the same time,

disappearance and disappearance neither depend upon each other nor oppose each other.

"Disappearance" also, at the beginning, middle, and end, is "disappearance" —

"While we are meeting it, it does not stand out, but when our attention is drawn then we recognize its existence. "29 Disappearance happens

suddenly where there was formerly appearance, but it is not disappearance defined by appearance: it is the disappearance of real dharmas. Because it is the disap pearance of real dharmas, it is beyond mutual opposition and dependence. 30 Either way—whether "disappearance" is "just this"31 or whether "appearance" is "just this"

—

"sole reliance on samādhias the state like the sea is called 'real dharmas.

'" Practice-and-experience that is "just this" is not nonexistent; it is simply that this untaintedness is called "samādhi,the state like the sea.

" Samādhiis realization; it is the expression of the truth; it is a night in which a hand reaches back and gropes for the pillow. 32 In such reaching

back in the night and groping for the pillow, the groping for the pillow is not only a matter of koṭis of koṭis of myriad kalpas; it is "myself being in the middle of the sea, preaching the Sutra of the Lotus Flower of the Wonderful Dharmasolely and eternally.

"33

[17] Because of "not speaking of the appearance of self, " "myself is in

the middle of the sea.

" The surface before [me]34 is "eternal preaching" as "ten thousand ripples following a single slight wave";35 and the surface behind [me] is "the Sutra of the Lotus Flower of the Wonderful Dharma" as a single wave following ten thousand slight ripples. 36 Even though I have wound and

cast a thousand feet or ten thousand feet of fishing line, regrettably, the line just hangs straight down. The aforementioned "surface before and surface behind"37 is "the surface of the sea that I am on": it is like saying "a concrete thing before, a concrete thing after.

"38 "A concrete thing before, a concrete thing after" describes the placement of a thing upon a thing. 39 It is not that

"in the middle of the sea" there is a person: "[the sea of] my being in the 233

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sea" is neither an abode of worldly people nor a place loved by sacred people, but "my being there" exists only in "the middle of the sea. " This is the "preaching" proclaimed "solely and eternally. " This "being in the middle of the sea" neither belongs to the middle nor belongs to inside and outside; it "exists peacefully and eternally, preaching the Sutra of the Flower of Dharma. "40 It

does not reside in the east, west, south, or north; it is, "in a full boat emptily

loaded with moonlight, to come back. " This real refuge41 is the process itself, here and now, of "coming back": who could describe it as the drudgery of staying in water?42 It is realized only within the steep confines of the Buddha's state of truth. We call this [realization] the seal that seals water [as water]. Expressing it further, it is the seal that seals space [as space], or still further, the seal that seals mud [as mud]. The seal that seals water, though not necessarily the seal that seals the sea, in the further ascendant state may be the seal that seals the sea.

43 This is what is meant by "the seal of the sea, "44 "the

seal of water,

" "the seal of mud,

" and "the seal of the mind.

" Having been

transmitted one-to-one, the mind-seal seals water, seals mud, and seals space. 45

[20] Great Master Genshō46 of Sōzan Mountain on one occasion is asked by a monk,

"I have heard it said in the teachings that 'the Great Sea does not accommodate dead bodies.

'47 What is meant by 'the Sea'?" The master says,

"It includes myriad existence. "

The monk says,

"Then how can it not accommodate dead bodies?" The master says,

"What has stopped breathing does not belong. "

The monk says,

"Given that [the Sea] includes myriad existence, how can what has stopped breathing not belong?" The master says,

"Myriad existence, being beyond those virtues, has stopped breathing.

"48

[21] This Sōzan is the brother disciple of Ungo. 49 Here Tōzan's50 funda mental instruction has found its mark exactly. The present words "I have heard it said in the teachings" mean the true teachings of the Buddhist patriarchs, not the teachings of the common and the sacred and not the small teachings of those who attach themselves to the Buddha-Dharma. [22] "The Great Sea does not accommodate dead bodies. " This "Great

Sea" is beyond the inland seas, the outlying seas, 51 and suchlike, and it may

be beyond the eight seas52 and the like. Such things are not the concern of 234

Chapter Thirty-one

[Buddhist] students. We recognize as sea not only that which is not the sea;53 we recognize as the sea that which is the sea. Even if we forcibly insist that [this sea] is the sea, we cannot call it "the Great Sea. "54 "The Great Sea" does

not always mean profound depths of water of the eight qualities, 55 and "the

Great Sea" does not always mean nine great pools56 of salt water and so on: "real dharmas" may be its "realized composition. " Why should "the Great

Sea" always be deep water? Therefore, the reason [human beings and gods] ask the question "What is the Sea?" is that "the Great Sea" remains unknown to human beings and gods, and so they express "the Great Sea" in words. People who ask about it are disturbing their attachment to the Sea. "It does

not accommodate dead bodies": The meaning of "not accommodating" may be "acting with a clear head when a clear head comes, and acting with a dull head when a dull head comes.

"57 "A dead body" is dead ash—

"a mind that

never changes however many times it meets spring. "58 [At the same time]

"a dead body" is something that no person has ever experienced; therefore no one knows what it is.

[24] The master's words "includes myriad existence" express the sea. The fundamental principle he is expressing is not the assertion that some anonymous subject includes myriad existence; it is "inclusive myriad exis tence. " He is not saying that "the Great Sea" includes myriad existence, but that what is expressing "inclusive myriad existence" is just "the Great Sea" itself. Though we do not know what it is, it is, for the moment, "myriad existence.

" Even to meet the figure of a buddha or the figure of a patriarch is just a momentary misperception of "myriad existence. " In the time of "inclusion,

"

even mountains are not confined to "rising to the top of the highest peak" and even water is not confined to "moving along the bottom of the deepest sea.

"59 Drawing in may be like this, and letting go may be like this. 60 We

speak of "the sea of buddha-nature" and we speak of "Vairocana's sea":61 these are just "myriad existence.

" Although the surface of the sea is invisible, those who are swimming along do not doubt it. For example, in expressing [himself as] a Bamboo Thicket, Tafuku62 says, "The odd one or two stalks

are awry" and "Three or four stalks are askew. " His is the path of action that

realizes myriad existence as a confusion of mistakes. Even so, why does he not say "A thousand crooked ones, ten thousand crooked ones!"? Why does he not say "A thousand thickets, ten thousand thickets!"? We should not 235

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forget the truth that is present like this in a thicket of bamboo. Even Sōzan's expression "it includes myriad existence" is just "myriad existence" itself. [26] The monk says,

"How can what has stopped breathing not belong?" Though this might mistakenly be seen in the form of a doubt, it is just the working of the ineffable mind. When [Master Rinzai says] "I have long had my doubts about this fellow,

"63 it is simply that he is meeting really with [the fellow in] "I have long had my doubts about this fellow. " At the place where

the ineffable exists,

"how can what has stopped breathing 'not belong'"?, and "how can [the Great Sea] 'not accommodate' dead bodies"? At this concrete place,

"this already is inclusive myriad existence; how can what has stopped breathing 'not belong'"? Remember, "inclusion" is beyond "belonging": "inclusion" is "not accommodating. "64 Even if "myriad existence" is a dead body, it may be that "not accommodating" directly goes through ten thousand years, and that "not belonging"65 is this old monk placing one stone. Sōzan says,

"Myriad existence, being beyond those virtues, has stopped breathing. "

This "myriad existence,

" whether it has stopped breathing or has not stopped breathing, may be "not belonging. " Even if a dead body is a dead body, 66 if

it experiences action in the state of "myriad existence, " it will include [myriad

existence], and it may be "inclusion" itself. In the process before and the process after described as "myriad existence, " there are peculiar virtues. [But] this is not the state of "having stopped breathing": it is what is usually described as "the blind leading the blind. "67 The principle of the blind lead ing the blind, going further, is that of blind person leading blind person, and that of the blind masses leading the blind masses. At the time when the blind masses are leading the blind masses,

"inclusive myriad existence" includes "inclusive myriad existence.

" Are there any number of additional great truths that are other than "myriad existence"? Before such considera tion has ever been realized, the state is samādhi,state like the sea. ShōbōgenzōKai-in-zanmai

Written at Kannondōrikōshōhōrinji on the twentieth day of the first month of summer, 68

in the third year of Ninji.

69

236

Notes

1 Kai-in-zanmai,according to the Bukkyōgo-daijiten,represents the Sanskrit sāgaramudrā-samādhi. Other sources give the phrase samudra-mudrā-samādhi. Sāgara and samudraboth mean the sea. 2 From a verse by Master Yakusan Igen, quoted in Chapter Eleven (Vol. I), Uji:"Sometimes standing on top of the highest peak/Sometimes moving along the bottom of the deepest ocean. . . .

"

3 The poem up to this point is quoted in the Yuimakyō,pt. 2, chapter 5 (the chapter in which Mañjuśrī asks after Vimalakīrti's health). It is not known if Master Dōgen found the rest of the poem in another sutra. 4 From this paragraph to paragraph 17, Master Dōgen expands the meaning of each character of the Buddha's verse, character by character. The first line of the poem says tada shūhō [o] mot[te] ko[no] mi [o] gōjō [su]. In this paragraph Master Dōgen considers the meaning of each of the four elements of the sentence: Tan-i, "only of"

or "sole reliance,

" shūhō,

"real dharmas,

" gōjō,

"composed" or "realized composition, "

and shishin,

"this body.

"

5 Cessation of subjective tendencies on the one hand, and realization of real things on the other, are not separate but are realized in the oneness of subject and object. 6 Sōken,

"meeting each other" or "mutual realization, " suggests oneness between the subjective side (not speaking of self) and the concrete side (appearance of dharmas). 7 In other words, which is real. 8 Fugonmeans "do not speak" or "beyond speaking. "

9 A monk once asked Master Gantō Zenkatsu (828-887), a successor of Master Tokusan Senkan,

"What are we to do when the three worlds appear in competition with each other?" The master said, "Just sit!" The monk said, "I do not understand. What does the master mean?" The master said, "Bring Rozan Mountain here and I will tell you. "

Shinji-shōbōgenzō,pt. 1, no. 75. 10 Lotus Sutra, Hiyu("A Parable"): "Whereupon the house/Suddenly catches fire./In the four directions, all at once,/Its flames are in full blaze. " (LS 1.186-88.)

11 Master Razan Dōkan, a successor of Master Gantō Zenkatsu, asked Master Gantō, "When appearance and disappearance do not cease, what are we to do?" Master Gantō replied,

"Who is it that appears and disappears?" Wanshizenjigoroku,vol. 2. 237

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12 Futei,

"not ceasing,

" suggests the standing still of time in the present. 13 Kare,

"him,

" means Master Razan.

14 15 16 17 18 19 20 21 Alludes to the description of Bodhisattva Avalokiteśvara in the Lotus Sutra, Kanzeonbosatsu-fumon("The Universal Gate of Bodhisattva Regarder of the Sounds of the World"). See LS 3.252.

The Buddha's words from the Diamond Sutra.See Chapter Eighteen (Vol. I), Shinfukatoku. Master Bodhidharma's words to his disciple Taiso Eka. See Chapter Forty-six (Vol. III), Kattō.

Master Bodhidharma's words to his disciple Dōiku. Ibid. Ko[re] tare[ka], zesuimeans "who is it?" or "concrete who. " Tare, sui,

"who,

" is

often used in the Shōbōgenzōto represent a person whose state cannot be expressed in words.

Master Daikan Enō asks Master Nangaku Ejō, "Do you rely on practice and experience, or not?" Master Nangaku says,

"Practice-and-experience is not nonexistent, but it must not be tainted.

" Master Daikan Enō says,

"Just this untaintedness is that which the buddhas guard and desire. You are also like this. I am also like this. And the ancestral masters of India were also like this. . . . " In the story,

"not tainted" means not

divided by thinking into means and aim. See, for example, Chapter Seven (Vol. I), Senjō;Chapter Sixty-two (Vol. III), Hensan. Zennen-konen,as in the verse under discussion. Nenmeans 1) thinking, mindfulness, or consciousness; 2) a thought, a mental image, a moment of consciousness; and hence, 3) a moment or an instant. The Rokusodaishihōbōdankyō (Platform Sutra of the Sixth Patriarch' s Dharma Treasure), in the section on Master Shido, says, "Supreme and great nirvana is perfectly bright and always serenely illuminating, but the common person calls it death, non-Buddhists insist that it is extinction, and people who seek the two vehicles see it as non-becoming.

"

22 Kyota-shugen,

"limitlessly abundant hands and eyes, " appears in a story quoted and discussed in Chapter Thirty-three, Kannon:Master Ungan Donjō asks Master Dōgo Enchi how he understands the limitlessly abundant hands and eyes of Bodhisattva Avalokiteśvara. Bodhisattva Avalokiteśvara is usually understood as a spiritual symbol of compassion, but Master Dōgo compared the function of the bodhisattva to a hand reaching back for a pillow in the night. 23 Hakkujō no dōtoku,

"an expression of the truth that is eighty or ninety percent of realization, " are the words of Master Dōgo Enchi from the discussion of Bodhisattva Avalokiteśvara in Chapter Thirty-three, Kannon. 24 Tsūshin ko[re] shugen,the words of Master Dōgo. Ibid. 238

Chapter Thirty-one

25 Henshin ko[re] shugen,the words of Master Ungan. Ibid. 26 Metsumeans not only disappearance but also dissolution or cessation, as in the third of the Four Noble Truths, mettai, "the truth of cessation, " from the Sanskrit nirodhasatya. 27 Master Kyōsei Dōfu asks, "Without the eyes of the sacred, how could we reflect something so ineffable?" Master Sōzan Honjaku answers, "Officially, there is no room for a needle, but privately, a horse and cart can get through. " (Keitokudentōroku,

chapter 17.)

28 Futaitai-sō. Sōmeans 1) mutually, and 2) form, aspect, appearance. The verse says fusōtai,

"not mutually dependent, " and fusōtai,

"not mutually opposed. " In those

compounds sofunctions as an adverb ("mutually"). In this sentence, Master Dōgen moved the position of soso that it functions as a noun ("form") and its meaning is completely changed.

29 These are originally the words of Master Tanka Tenen. Further to them, a monk asked Master Chōkei Eryō,

"A man of old said 'While we are meeting it, it does not stand out; when our attention is drawn to it, then we recognize its existence. ' What is this

situation?" The master said, "Have you recognized existence yet?" (Keitokudentōroku, chapter 18.)

30 Fusōtaitai.See note 28. 31 Zesoku.Master Dōgen, as was his custom, interpreted even the seemingly innocent characters of the verse as direct representations of reality here and now. 32 Alludes again to the words of Master Dōgo quoted in Chapter Thirty-three, Kannon. 33 Lotus Sutra, Daibadatta("Devadatta") chapter. LS 2.218. 34 Zenmen. Menmeans face, surface, scene, or instance. Zenmensuggests the concrete scene before the eyes and at the same time it suggests the instant before the moment of the present.

35 From a verse by Master Sensu Tokujō: "For a thousand feet my line hangs straight down,/The slightest wave is followed by ten thousand ripples./The night is quiet, the water cold, the fish not biting./My boat filled with a vacant cargo of moonlight, I return. "

36 To suggest the mutual relation of subject and object, Master Dōgen reversed the expression in Master Sensu Tokujō's verse. 37 Zenmen-komen,

"surface before, surface behind, " mirrors the expressions of the original verse under discussion: zennen-konen, "instant before, instant after, " and

zenpō-kohō,

"dharmabefore, dharmaafter. " The expressions all suggest the momentary occurrence of reality. 38 Zentō-kotō,literally, "head before, head after. " Men,

"face,

" and tō,

"head,

" are both

used as counters for things in general. But whereas menis used to count thin flat 239

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objects, and sometimes to count abstractions (see, for example, its usage in Chapter Twenty [Vol. I], Kokyō), tōis used only to count solid concrete objects. Here Master Dōgen seems to be stressing that menmeans not only a phenomenal aspect but also a concrete surface.

39 Zū-jō-an-zū,lit.,

"placing a head on a head,

" in Master Dōgen's usage, expresses the

state in which each concrete thing exists as it is. Master Dōgen explains the expression in detail in Chapter Thirty-eight, Muchū-setsumu,paragraph 182. 40 Chinjō-zai-setsu-hokkekyō,most likely a quote from the Lotus Sutra,but source not traced.

41 Jikki,

"or the real place to come back to.

" Ki, kae[ru],

the final character of the four-line verse by Master Sensu Tokujō. "come back" or "return,

" is

42 Taisui no anri. Taisuiusually occurs in the phrase dadei-taisui, "dragging through

mud and staying in water,

" symbolizing mundane daily trials. See, for example, the closing sentences of Chapter Twenty-two, Busshō.

43 As concepts,

"water" and "sea" are different, but in reality they may be one thing. 44 Kai-in,as in the last line of the verse and the title of the chapter. 45 In other words, zazen makes water water, makes mud mud, and makes space space. In Chapter Seventy-two (Vol. III), Zanmai-ō-zanmai,Master Dōgen says that the mind-seal transmitted from the Seven Buddhas is just sitting in the full lotus posture. 46 Master Sōzan Honjaku (840-901), successor of Master Tōzan Ryōkai. Great Master Genshō is his posthumous title.

47 Non-accommodation of dead bodies is one of ten virtues traditionally ascribed to the sea. The Garland Sutrahas a chapter called Jūji("Ten States"), comparing the state of a bodhisattva to the following ten states of the sea: 1) it gets gradually deeper; 2) it does not accept dead bodies; 3) its name cannot be given to lesser bodies of water; 4) it has a single taste; 5) it contains many treasures; 6) its depths are impenetrable; 7) it is wide, great, and immeasurable; 8) it contains many creatures with big bodies; 9) its tides do not lose time; 10) it can accept all great rains without overflowing. In the sutra, the sea not accepting dead bodies (i.e., corpses washing up on the shore) suggests that there is nothing in this world that does not have any life or meaning. 48 In other words, reality that is beyond thinking just exists in the moment, prior to any intentional movement. Shinji-shōbōgenzō,pt. 2, no. 94. 49 Master Ungo Dōyō (?-902), like Master Sōzan, was a successor of Master Tōzan Ryōkai.

50 Master Tōzan Ryōkai (807-869), successor of Master Ungan Donjō. 51 The Abidharmakośa-śāstracontains a legendary description of inland seas and outlying seas. 240

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52 The Long Āgama Sutradescribes eight seas bordering the eight mountains around Mount Sumeru.

53 For example, the literary world is called hitsukai,literally, "ocean of the brush.

" See

Chapter Nine (Vol. I), Keisei-sanshiki.Other examples, the sea of buddha-nature and the sea of Vairocana, follow in the next paragraph. 54 Daikai,

"Great Sea,

" represents not only the sea but the whole of reality. 55 The eight qualities of the water are: 1) sweet, 2) cool, 3) soft, 4) light, 5) pure, 6) not odorous, 7) not harmful to the throat when being drunk, 8) not harmful to the intestines after being drunk. This list is also from the Abidharmakośa-śāstra. 56 Kyū-enrefers to nine famous deep river pools in China. They are also mentioned in Chapter Fourteen (Vol. I), Sansuigyō. Here they are examples of great bodies of water, beyond which there exists the reality symbolized by the sea. 57 The words of Master Chinshū Fuke, the so-called Happy Buddha (see Shinji-shōbōgenzō,pt. 1, no. 22). Master Dōgen suggested that "not accommodating" means not retaining any worrisome concepts. 58 The words of Master Daibai Hōjō, from a poem quoted in Chapter Thirty, Gyōji.In this case,

"dead ash" symbolizes the state of an excellent Buddhist practitioner in whom all interferences have ceased. 59 References to Master Yakusan's poem. See note 2. 60 Shu,lit.,

"accepting,

" "retracting,

" or "drawing in,

" and ho,

"releasing,

" "casting

out,

" or "letting go,

" represent passive and active behavior. Actions as well as things are included in the state of inclusion. 61 Vairocana is the Sun Buddha, so "Vairocana's sea" suggests a scene flooded with light.

62 Master Kōshū Tafuku (dates unknown), a successor of Master Jōshū Jūshin. His nickname was Issōchiku, which means "Bamboo Thicket. " A monk asks him,

"Just what

is Tafuku's Bamboo Thicket?" The master says, "One stalk or two stalks are awry. "

The monk says,

"This student does not understand. " The master says,

"Three stalks

or four stalks are askew. " (Keitokudentōroku,chapter 11; Gotōegen,chapter 4.) 63 Master Rinzai's ironic words in praise of his disciple Master Fuke. 64 Fushuku,

"not accommodating" or "transcending accommodation, " suggests a state

without division between subject and object. 65 Fujaku,

"not belonging" or "transcending attachment, " also suggests the state without division between subject and object. 66 Shishi,

"dead body,

" may be interpreted not only as a corpse but also, figuratively, as a person whose life is being wasted. 241

Shōbōgenzō Volume II 67 Ichimō[no] shūmō[o] hi[ku], literally, "a blind person leading many blind people. "

68 That is, the fourth month in the lunar calendar. 69 1242.

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Chapter 32: Juki - Affirmation

[Chapter Thirty-two]

Juki

147a3

Affirmation

Translator's Note: Ju means to give, and ki means affirmation, so juki means affirmation.

1 Buddhist sutras contain many descriptions of Gautama Buddha giving his disciples affirmation that they would attain the truth, but few Buddhist scholars concerned themselves with the meaning of these affirmations. Master Dōgen, however, saw the great significance of these affirmations in Buddhist philosophy. In this chapter he explained the meaning of affirmation and taught us why Buddhist sutras so often described affirmations of attaining the truth.

[31] The great truth transmitted one-to-one by the Buddhist patriarchs is affirmation. Those who lack a Buddhist patriarch's learning in practice have never seen it even in a dream. With respect to the timing of this affirma tion, affirmation is given even to those who have not yet established the bodhi-mind. Affirmation is given to [those who are] without the buddha-nature2 and affirmation is given to [those who] have the buddha-nature. 3 Affirmation is given

to existent bodies4 and affirmation is given to nonexistent bodies. 5 Affirmation

is given to buddhas. The buddhas maintain and rely upon the affirmation of the buddhas. We should not learn that they become buddha after receiving affirmation, and we should not learn that they receive affirmation after becoming buddha. In the moment of affirmation there is becoming buddha, and in the moment of affirmation there is practice. For this reason, there is affirmation in the buddhas, and there is affirmation in the ascendant state of buddha. Affirmation is given through the self and affirmation is given through the body-and-mind. To be fulfilled in the learning of and adept in the great matter of affirmation is to be fulfilled in the learning of and adept in the great matter of the Buddha's truth. Affirmation is present before the body and affirmation is present after the body.

6 There is affirmation recognized by the subject and

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there is affirmation not recognized by the subject. There is affirmation that others are made aware of and there is affirmation that others are not made aware of. Remember, affirmation has realized the self, and affirmation is just the self that has been realized. Therefore, what has been received from the buddhas and the patriarchs, rightful successor to rightful successor, is noth ing other than affirmation. There is not a single dharmathat is other than affirmation. How much less could the mountains, rivers, and the earth, or Sumeru and the vast oceans be [other than affirmation]? Beyond it there is not a single or even a half of a third son of Zhang or fourth son of Li. Affirmation that we investigate like this is being able to express the truth in one phrase, is being able to hear the one phrase, is not understanding the one phrase, and is grasping understanding of the one phrase; it is action itself and it is the act of preaching. It directs a step backward7 and it directs a step forward.

8 That we are able to sit wearing the robe today could never have been realized without our receiving the affirmation that has come from the ancient past. Because we put the palms together and humbly place [the robe] upon the head, reality is affirmation. The Buddha said, "There are

many kinds of affirmation, but if I now briefly summarize them, there are eight kinds, as follows: 1) the subject knows, others do not know; 2) everybody else knows, the subject does not know; 3) both the subject and everybody else know; 4) neither the subject nor everybody else knows; 5) the near realize it, the far do not realize it; 6) the far realize it, the near do not realize it; 7) both [the near and the far] realize it; 8) neither [the near nor the far] realize it.

"9

Another sutra says,

"[There are] those [affirmations] that the near know,

those that the far know, those that both far and near know, and those that neither near nor far know. "

[35] There are such affirmations as these. So do not wildly imagine that just because it is beyond the recognition of this present soul in a stinking bag of skin, affirmation cannot be. Do not say that affirmation cannot easily be given [even] to human features that are unenlightened. In worldly thoughts what has usually been studied is that affirmation may be given when the merit of practice is fulfilled and becoming buddha is assured, but the Buddha's truth is not like that. Hearing a single phrase "sometimes fol lowing [good] counselors, " and hearing a single phrase "sometimes following the sutras, " is just

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the attainment of affirmation—for [attaining affirmation] is just the original practice of all the buddhas, and because it is the good root of the hundred weeds.

10 If we were to say in words what affirmation is, it may be that people who have attained affirmation are all people who have realized the ultimate. Remember, even an atom is supreme, even an atom is in the ascendant state. Why should affirmation not be an atom? Why should affirmation not be a single dharma? Why should affirmation not be the myriad dharmas? Why should affirmation not be practice-and-experience? Why should affirmation not be the Buddhist patriarchs? Why should affirmation not be effort in pursuit of the truth?11 Why should affirmation not be great realization and great delusion? Affirmation is "In your generation our school will flourish greatly in the world,

"12 and affirmation is "You are also like this and I am also like this. "13

Affirmation is a sign; affirmation is ambiguity;14 affirmation is a face breaking into a smile;15 affirmation is living-and-dying, going-and-coming; affirmation is the whole universe in ten directions; affirmation is the entire universe never having been hidden.

[38] Great Master Shūitsu of Gensha-in Temple16 is walking along with Seppō17 when Seppō points to the ground in front of them and says, "This

plot of land is a good place to build a tombstone. "18

Gensha says,

"How high?"

Seppō then looks up and down.

19

Gensha says,

"Your happy effects upon human beings and gods are undeni able, but, Master, it appears that you have never dreamed of the affirmation given on Vulture Peak. "

Seppō says,

"What would you say?"

Gensha says,

"Seven feet or eight feet.

"20

[39] Gensha's present expression,

"It appears that the master has never dreamed of the affirmation given on Vulture Peak" neither says that Seppō lacks the affirmation given on Vulture Peak nor says that Seppō has the affirmation given on Vulture Peak: it says "It appears that the master has never dreamed of the affirmation given on Vulture Peak. "21 "The affirmation given

on Vulture Peak" is the eye that is worn on high. 22 It is "I possess the right-Dharma-eye treasury and the fine mind of nirvana. I transmit them to Mahā kāśyapa. "23 Re member, in regard to the sameness of experience at the time when Seigen gave affirmation to Sekitō, 24 that Mahākāśyapa was receiving

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the affirmation of Seigen and Seigen was giving the affirmation of Śākyamuni; therefore, it is clear that every buddha and patriarch is in posses sion of the transmission of the right-Dharma-eye treasury. Thus Sōkei25 had given his affirmation to Seigen already. And when Seigen had received the affirmation of the Sixth Patriarch, he was, maintaining and relying upon the affirmation, Seigen. At this time, what the Sixth Patriarch and all the patriarchs had learned by experience was directly being put into practice through the affirmation of Seigen. This state is described: "Clear, clear are the hundred weeds; clear, clear is the will of the Buddhist patriarchs.

"26 So is there any Buddhist patriarch

who is other than the hundred weeds? And how could the hundred weeds be other than "I" and "you"?27 Do not be so stupid as to think that the dharmas with which we are equipped are necessarily recognizable and visible to us. It is not so. The dharmas that we ourselves recognize are not always our own possessions, and our own possessions are not always seen by us or recognized by us. So do not suspect that just be cause [affirmation] is beyond our present ability to know it or to consider it, it cannot be present in us. Needless to say, the affirmation given on Vulture Peak means the affirmation given by Śākyamuni Buddha. This affirmation is the affirmation that has been given by Śākyamuni Buddha to Śākyamuni Buddha. The principle here may be that before affirmation becomes a joining together, affirmation is not given. In other words, the principle is that even where affirmation is already present there is no obstacle to affirmation, and where affirmation has been absent affirmation does not make something surplus. Nothing lacking, nothing surplus: this is the prin ciple of the affirmation that has been given by all the Buddhist patriarchs to all the Buddhist patriarchs. For this reason, an ancient buddha28 said:

[Masters of] the past and present hold up the whisk to preach to East and South,

Their great intention is deep and subtle—not easily experienced. If the masters had not given us this principle in their teachings, By means of what view could we discuss the profound?29

[42] Now to investigate Gensha's point, in consideration of how high is a tombstone there should be expression of the truth of how high it is—it is never five hundred yojanas or eighty thousand yojanas. 30 Thus, it is not

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that [Gensha] dislikes the looking up and down. It is simply that—although [Seppō's] happy effects upon human beings and gods are undeniable—his looking at the height of the tombstone is not what is affirmed by Śākyamuni Buddha. What obtains the affirmation of Śākyamuni Buddha is an expression of the truth that is "seven feet or eight feet. " To examine the real affirmation given by Śākyamuni Buddha, we should examine it by means of an expression of the truth that is "seven feet or eight feet. " So then, setting aside

for the moment the ascribing of fitness or unfitness to the ex pression of the truth "seven feet or eight feet,

" affirmation must definitely include the affirmation of Seppō and the affirmation of Gensha. 31 Moreover, we should

express how high a tombstone is by utilizing affirmation. If we utilize anything other than affirmation to express the Buddha-Dharma, it will not be an expression of the truth. [But] if we understand, hear, and say that our self is really our self, the universe that realizes affirmation will definitely be present. To those in the position of giving affirmation there has come the effort that commonly experiences the state of affirmation. It is in order to master the giving of affirmation that so limitlessly many Bud dhist patriarchs have realized the right state of truth. And it is the power of the effort to give affirmation that brings out the buddhas themselves: this is why it is said that "only by reason of the one great purpose do [the buddhas] appear in the world. "32 The point

here is that, in the ascendant state, it is inevitably non-self which receives the affirmation of non-self. This is why buddhas receive the affirmation of buddhas. In general in their giving of affirmation, with a single hand they give affirmation, with both hands they give affirmation, and with a thousand hands and eyes33 they give affirma tion and are given affirmation. On one occasion [the Buddha] gave affirmation by holding up an uḍumbaraflower and on another occasion he gave affirmation by taking up a robe of golden brocade.

34 Neither of these was an enforced act; they were the words and deeds of affirmation itself. There may be affirmation received from within and affirmation received from without. The principle of mastering withinand-without should be learned in practice under affirmation. Learning of the truth as affirmation is a single track of iron for ten thousand miles. Mountain-still sitting as affirmation is ten thousand years in a single instant. [45] An ancient buddha35 said:

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Following one after another, they are able to realize buddha;36 And from one to the next in turn, they give affirmation. 37

The "realization of buddha" expressed here inevitably "follows one [moment] after another.

" Through tiny intervals that "follow one after another, "

we realize buddha. Through this means,

"the giving of affirmation turns from

one [moment] to the next.

" "Turning from one to the next" is "turning" attaining "turning, "38 and "turning from one to the next" is "being next" attaining "being next.

"39 It is, for example,

"the moment.

"40 The moment is activity.

This activity is beyond "the intentionally produced body" of limited thought, is beyond "the intentionally produced circumstances" of limited thought, is beyond doing that is fathomed out, and is beyond the created mind. 41 Truly,

intentional production of circumstances and nonproduction of circumstances should both be investigated by relying utterly on the principle of "turning from one [moment] to the next.

" Doing and not doing should both be investigated by relying utterly on the principle of "turning from one [moment] to the next.

" That the buddhas and the patriarchs are now being realized is because they are being "turned from one [moment] to the next" by activity. Five buddhas and six patriarchs coming from the west are being "turned from one [moment] to the next" by activity. Still more, fetching of water and carrying of firewood42 has continued "turning from one [moment] to the next.

" The actual appearance of an existent buddha with mind here and now43 is "[moments] turning from one to the next.

" In regard to the extinction of

an existent buddha with mind here and now, one extinction and two extinctions are not to be seen as odd: [buddhas] may pass through limitlessly abundant extinctions, may realize limitlessly abundant realiza tions of the truth, and may manifest as signs and features limitlessly abun dant signs and features. 44

This is,

"in one [moment] after another, being able to realize buddha"; it is, in one [moment] after another, being able to accom plish extinctions; it is, in one [moment] after another, being able to give affirmation; and it is, in one [moment] after another, being able to turn from one to the next. "Turning

from one [moment] to the next" is not inherent; it is simply that which is allpervasive and totally penetrating. Buddhas and patriarchs now seeing each other face-to-face and meeting each other face-to-face is "one [moment] following after another. " There is no gap whereby buddhas and patriarchs might 248

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flee the turning, from one [moment] to the next, of their giving of affirmation. [47] An ancient buddha45 said: Now that we have heard from the Buddha Of the splendid matter of affirmation, And, from one to the next in turn, have received affirmation, Body-and-mind everywhere rejoices. 46

[47] This says that "the splendid matter of affirmation" is always "what we now hear from the Buddha.

" What we now hear from the Buddha, that "Onward47 turning from one [moment] to the next receives affirmation, "

describes "body-and-mind everywhere rejoicing. " "Onward turning from one

[moment] to the next" might be "we now": it may be unconnected with the self and others of past, present, and future. It might be what is "heard from the Buddha,

" not what is heard from others. It is beyond delusion and realiza tion, beyond living beings, and beyond grass, trees, and national lands: it is "the splendid matter of affirmation, " which is "heard from the Buddha, " and

it is "onward turning from one [moment] to the next receiving affirmation. "

The fact of "turning from one [moment] to the next" cannot stop in any nook or cranny even for an instant, and "body-and-mind everywhere rejoices" incessantly. Joyful "receiving of affirmation in onward turning from one [moment] to the next" is always commonly experienced and everywhere explored48 with the body, and is always commonly experienced and everywhere explored with the mind. Furthermore, because the body every where pervades the mind and the mind everywhere pervades the body, [the sutra] says "body-and-mind everywhere.

" Just this state is the whole world, 49 the whole [of space in all] directions, the whole body, and the whole mind. It is, in other words, a singular state and an individual case of "rejoicing. " This "rejoicing" makes sleep and wakefulness conspicuously joyful and makes delusion and realization joyful, at which time [rejoicing, and sleep, wake fulness, delusion, or realization] are in immediate contact with each other but are not tainted by each other. 50 Thus,

"turning from one [moment] to the next, " and thereby "receiving affirmation, "

is "the splendid matter of affirmation. "

[50] Śākyamuni Buddha addresses eighty-thousand mahāsattvas through Bodhisattva Medicine King:51 "Medicine King! You see among 249

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this great assembly countless gods (devas), dragon kings (nāgas), yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, 52 humans

and nonhumans, as well as bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, those who seek to be śrāvakas, those who seek to be pratyekabuddhas, and those who seek the truth of Buddha. When such beings as these are, all before the Buddha, hear a single verse or a single word of the Sutra of the Lotus Flower of the Wonderful Dharmaand rejoice in it even for a single moment of consciousness, I give affirmation to them all: 'You will attain anuttara samyaksaṃbodhi.

'"53

[51] Thus, in the present gathering of countless multitudes, although the pursuits and the understandings of gods, dragon kings, the four groups, 54 and

the eight groups55 are different, who among them could not be of the wonderful Dharma? What does it mean to let a single word or a single verse be heard? It means that even a single moment of your own consciousness can make external things rejoice.

"Beings such as they are"56 means beings of the Flower of Dharma.

"All before the Buddha" means totally inside the Buddha. "Humans and nonhumans"

—whether [the distinc tion] is delusion in regard to myriad phenomena or whether it is a seed already planted in the hundred weeds—may be beings as they are. To beings as they are, "I totally give affirmation.

" The state of "I totally give affirma tion,

" which is right from head

to tail, is itself just the attainment of anuttara samyaksaṃbodhi. [52] Śākyamuni Buddha addresses Medicine King: "Moreover, after the Tathā gata's extinction, if there are any people who hear even a single verse or a single word of the Sutra of the Lotus Flower of the Wonderful Dharmaand rejoice in it for even a single moment of consciousness, again, I give affirmation of anuttara samyaksaṃbodhi. "57

[53] What passage of time might be being described by the present words "After the Tathāgata's extinction. . .

"? Forty-nine years? Or the whole eightyyear span?58 For the present, they may be describing the whole eighty-year span.

"If there are any people who hear even a single verse or a single word of the Sutra of the Lotus Flower of the Wonderful Dharmaand rejoice in it for even a single moment of consciousness. . . . " Does this describe [the

sutra] being heard by the wise or being heard by those without wisdom? 250

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Does it describe fallible hearing or infallible hearing? If we express it for others, [the expression] should be "If there are any people, [the sutra] is heard.

" Never discuss [those people] as beings who have wisdom, who do not have wis dom, and so on. Speak as follows: although what hears the [Sutra of the] Flower of Dharmais the profound and unfathomable wisdom of countless buddhas,

59 when [the sutra] is heard it is always a single word, when [the sutra] is heard it is always a single verse, and when [the sutra] is heard it is always a single moment of joy. Such a moment might be "My giving again affirmation of anuttara samyaksaṃbodhi. " There is giving of

affirmation "again,

" and there is giving of affirmation "to all. " Do not leave

[affirmation] at the mercy of any blundering third son of Zhang: experience it in the same state [as buddhas] through painstaking effort. Rejoicing at a word or a verse may be "an instance of an existent person hearing"60 —there

being no spare time to place "skin,

" "flesh,

" "bones,

" and "marrow" on top

of skin, flesh, bones, and marrow.

61 To be given affirmation of anuttara

samyaksaṃbodhiis my own wish having been fulfilled; [at the same time] it may describe countless bags of skin; it is the hopes of the many also being satisfied; and it might be countless "instances of existent people hearing. "

There have been affirmations given by taking up a sprig of pine;62 there have been affirmations given by picking up an uḍumbaraflower;63 there have been affirmations given by the wink of an eye; and there have been affirmations given by a face breaking into a smile. There is a past example of [affirmation] being transmitted with a pair of sandals. 64 These may be so many examples

of "this Dharma not being able to be understood by thinking and discrimination. "65 Affirmation is given in "my body being it, " and affirmation is given

in "your body being it.

" This truth can affirm the past, the present, and the future. Because the past, the present, and the future are included in the giving of affirmation, they are realized when the self is affirmed, and they are realized when the exter nal world is affirmed.

[56] Vimalakīrti66 says to Maitreya,

67 "Maitreya! The World-honored

One, [it is said,] has given you affirmation that in a certain life68 you will attain anuttara samyaksaṃbodhi. With which life might you accomplish the affirma tion: past, future, or present? If [you say] a past life, [I say] past lives have already vanished. If a future life, future lives have not yet come. If the present life, the present life does not abide at all. 149c

251

150b

Shōbōgenzō Volume II

150a

According to the Buddha's preaching, just in the now, bhikṣu,you live and age and die. If affirmation is accomplished through non-birth, 69

non-birth is just the right state. [But] in the right state there is neither 'receiving affirmation' nor 'attaining anuttara samyaksaṃbodhi. ' So

how, Maitreya, can you receive affirmation for a certain life? Are you expecting to accomplish the affirmation by following the appearance of reality?70 Are you expecting to accomplish the affirmation by following the disappearance of reality? If [you expect] to accomplish the affirmation through the appearance of reality, [I say] reality does not have appearance. If [you expect] to accomplish the affirmation through the disap pearance of reality, [I say] reality does not have disappearance. All living beings are just reality; all dharmas are also just reality; saints and sages are also just reality; and even [you,] Maitreya, are also just reality. If Maitreya is able to receive affirmation, all living beings must receive affirmation too. Why? [Because] reality is not dual and not differentiated. If Maitreya attains anuttara samyaksaṃbodhi, all living beings must attain it too. Why? [Because] all living beings are just the manifestation of bodhi.

"71

[58] The Tathāgata does not say that what Vimalakīrti says is wrong. At the same time, Maitreya's accomplishment of affirmation has already been assured. Therefore, all living beings' accomplishment of affirmation must likewise be assured. Without the affirmation of living beings, the affirma tion of Maitreya could not be—for, indeed,

"all living beings are just the manifestation of bodhi. " Bodhireceives the affirmation of bodhi. And the reception of affirmation is life today. Thus, because all living beings estab lish the mind together with Maitreya, it is a common reception of affirma tion, and it may be a common realization of the truth. But from Vimalakīrti's words, "In the

right state there is no 'receiving affirmation,

'" [Vimalakīrti] seems not to

know that the right state is just affirmation, and he seems not to be saying that the right state is just bodhi. Again, he says, for instance, that "past lives have already vanished, future lives have not yet come, and the present life does not abide.

" [But] the past is not necessarily "already vanished, " the future is

not necessarily "yet to come,

" and the present is not necessarily "nonabiding. "

While studying such [attributes] as "nonabiding,

" "not yet come,

" and "already

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vanished" as the past, the future, and the present, we should always express the principle that what has not yet come is just "the past, " "the present,

" and

"the future.

" There may be, then, a principle that "appearance" and "disappearance" both accomplish affirmation, and a principle that "appearance" and "disappearance" both attain bodhi. When all living beings accomplish affirmation, Maitreya also accomplishes affirmation. Now, Vimalakīrti, I ask you: Is Maitreya the same as all living beings? Or is he different? Try to say something, and I will test you. You have said already that "If Maitreya accomplishes affirmation, all living beings will also accomplish affirmation. " If you are

saying that Maitreya is other than living beings, living beings cannot be living beings, and Maitreya cannot be Maitreya. Is this not so? Just at such a moment, even [Vimalakīrti] could not be Vimalakīrti. If he were not Vimalakīrti, this expression of his would be useless. In conclusion we can say that when affirmation makes all living beings exist, all living beings and Maitreya exist. Affirmation can make everything exist. ShōbōgenzōJuki

Written at Kannondōrikōshōhōrinji on the twenty-fifth day of the fourth lunar month in the summer of the third year of Ninji. 72

Copied in the attendant monks' quar ters of Kippōji in Esshū,

73 on the twentieth day of the first lunar month in the second year of Kangen. 74

253

Notes

1 Jukirepresents the Sanskrit vyākaraṇa,which literally means prediction or prophecy (see Glossary of Sanskrit Terms). Kiof jukioriginally means to write or to certify. So, in a narrow sense, the Chinese characters jukisuggest the formal certification that a Buddhist practitioner will become buddha. More broadly, this chapter describes affirmation of and affirmation by momentary reality. 2 Mubusshō,

"[those who are] without the buddha-nature, " may be interpreted as "those who are without anything, and who [therefore] are the buddha-nature itself. " See

Chapter Twenty-two, Busshō. 3 Ubusshō.In Chapter Twenty-two, Busshō,Master Dōgen explains mubusshō, "being

without the buddha-nature, " and ubusshō,

"having the buddha-nature, " as both descriptions of the real state of buddha. 4 Ushin,

"existent bodies,

" suggests, for example, Masters Gensha and Seppō described in the following paragraph. 5 Mushin,

"nonexistent bodies,

" suggests, for example, the objects of the Buddha's affirmation described in paragraph 50 of this chapter. 6 Shinzen,

"before the body,

" suggests intuition before the moment of action, and shingo, "after the body,

" suggests recognition after the moment of action. Affirmation is a momentary state in action. 7 Taiho,

"backward step(s),

" is a term Master Dōgen uses to describe zazen. See, for example, Fukanzazengi(Vol. I, Appendix Two). 8 Shinpo,

"forward step(s),

" means movement toward an end. 9 A similar quotation appears in the Bosatsuyōrakukyō(see the chapter on nonattachment). 10 Hyakusōmeans miscellaneous things, miscellaneous natural phenomena. 11 Kufu-bendōmeans the practice of zazen. 12 Master Ōbaku Kiun said these words in praise of Master Rinzai Gigen. Quoted from the Rinzaizenjigoroku;also quoted in Chapter Thirty, Gyōji,paragraph 172. 13 Master Daikan Enō to Master Nangaku Ejō. See Chapter Seven (Vol. I), Senjō;Chapter Twenty-nine, Inmo;Chapter Sixty-two (Vol. III), Hensan. 255

Shōbōgenzō Volume II

14 Kahitsu,literally,

"how necessary.

" A Chinese sentence beginning with these characters would ask the question,

"Why should it necessarily be that. . . ?" or "How can it conclusively be decided that. . . ?" Used as a noun, the two characters therefore suggest the state of ambiguity, or something indefinite. See also Chapter Three (Vol. I), Genjōkōan. 15 Refers to the transmission between the Buddha and Master Mahākāśyapa (see Chapter Sixty-eight [Vol. III], Udonge). 16 Master Gensha Shibi (835-907), successor of Master Seppō Gison. Great Master Shūitsu is his posthumous title. 17 Master Seppō Gison (822-907), successor of Master Tokusan Senkan. 18 Muhōtō,literally,

"seamless stupa.

" This is an oval stupa, or tombstone, carved in solid rock (hence "seamless") and placed on square steps, as a monument to a deceased Buddhist master. In this case, Master Seppō was thinking about a tombstone for himself. 19 Master Seppō indicated the height by shifting his line of vision up and down. 20 A slightly different version of the story is recorded in the Shinji-shōbōgenzō,pt. 2, nos. 46 and 63.

21 Master Gensha's expression is not to be understood intellectually, one way or the other.

22 Kō-chaku-gan;in other words, the exalted viewpoint. 23 The Daibontenōmonbutsuketsugikyōrecords that the Buddha spoke these words to a great gathering on Vulture Peak when he transmitted the Dharma to Master Mahākāśyapa. See for example Chapter Sixty-eight (Vol. III), Udonge. 24 Master Seigen Gyōshi (?-740) and Master Sekitō Kisen (700-790) were both disciples in the order of the Sixth Patriarch, Master Daikan Enō (638-713). When the Sixth Patriarch was about to die, he recommended that the young Master Sekitō become the disciple of Master Seigen.

25 Sōkei means Master Daikan Enō. It is the name of the mountain where he lived. 26 This was a famous expression in Chinese Buddhism, quoted for example by Layman Hōun in Shinji-shōbōgenzō,pt. 1, no. 88. 27 Ware-nanji,

"I, you,

" alludes to Master Daikan Enō's words, you are also like this.

" See paragraph 35.

"I am also like this and

28 Master Tokufu of Unchōzan.

29 Keitokudentōroku,chapter 29.

30 It is not figurative or imagined length. 256

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31 In other words, affirmation as reality must include the affirmation of Seppō and the affirmation of Gensha. 32 Lotus Sutra, Hōben("Expedient Means"). See LS 1.88-90. See also Chapter Seventeen (Vol. I), Hokke-ten-hokke. 33 Refers to the thousand hands and eyes of Bodhisattva Avalokiteśvara. See Chapter Thirty-three, Kannon. 34 35 Refers to stories of the transmission between the Buddha and Master Mahākāśyapa. Śākyamuni Buddha in the Lotus Sutra, Gohyaku-deshi-juki("Affirmation of Five Hundred Disciples"); "Five hundred bhikṣus,/One by one will become buddha,/With the same title,

'Universal Light,

'/And one after another, they will give affirmation. "

(LS 2.112.)

36 Sō kei toku jō butsu.The standard Chinese translation of the Lotus Sutra(by Kumārajīva) says "One by one will become buddha. " The expression used by Master Dōgen, ai-tsu[gite],

"following one after another, " and the expression in Kumārajīva's translation, shidai [ni], "one by one,

" both may be interpreted as descriptions of instantaneousness. 37 Ten ji ji juki. Tenmeans "to turn, " "to change,

" or "to move,

" and jimeans "the next. "

In the Lotus Sutra,the Chinese characters seem to suggest person by person, but again Master Dōgen interpreted the characters in a way that emphasizes instantaneousness—moving, or changing, from one moment to the next. 38 Ten-toku-ten,

"turning attaining turning, " suggests change as something as it is. 39 Ji-toku-ji,

cessive moment.

"being next attaining being next, " suggests the independence of each suc-40 Zōjiis a compound that means "moment. " At the same time, its component characters, zō,

"produce, create,

" and ji,

"be next, follow after, " feature independently in this paragraph of Master Dōgen's commentary. 41 The four elements of this sentence are zōshin, zōkyō, zōsa,and zōshin.In general, zō,which means "make, " "produce,

" "build,

" or "create,

" carries a connotation of intentionality or of something forced into being with difficulty. Here, however, the four elements can be interpreted in four phases: subject, object, regulated action, and the realized mind.

42 Unsui-hansai,

"carrying water and lugging firewood, " symbolizes our mundane daily tasks. See Chapter Twenty-five, Jinzū,paragraph 194. 43 Soku-shin-ze-butsu.As a statement, this means "the mind here and now is buddha" (see Chapter Six [Vol. I], Soku-shin-ze-butsu). Here, however, soku-shin-zemodifies butsu.

44 Sō-gō,

"pleasing features, " represents the meaning of the Sanskrit lakṣaṇaand 257

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vyañjana.See Glossary of Sanskrit Terms. A buddha is said to require a hundred great kalpas to develop the thirty-two signs and eighty distinguishing features. 45 Ājñāta-Kauṇḍinya. He is the first of the five hundred disciples affirmed by the Buddha in the Lotus Sutra, Gohyaku-deshi-juki. 46 These are the last four lines of the Lotus Sutra, Gohyaku-deshi-juki.(LS 2.120.) 47 Gyū, oyo[bi] in the sutra means "And. . . " but in his commentary Master Dōgen treats the character as part of the verb phrase rather than as a simple conjunction. The character represents extension toward something; for instance, extension from means to end.

48 Hensan,

Sixty-two (Vol. III).

"everywhere exploring" or "thorough exploration, " is the title of Chapter

49 Henkai,

"the world everywhere.

" In the Lotus Sutrahenis read as an adverb amane[ku], "everywhere.

" In Master Dōgen's commentary, henis also used 1) as a verb hen[zu], "to pervade,

" and, 2) as an adjective hen,

"whole.

"

50 Fuzenna,

"not being tainted,

" means no separation of means and end. Enjoyment is not the aim of practice but the Buddhist process itself. 51 Yakuō, from the Sanskrit Bhaiṣajyarāja. 52 Yakṣas (ghosts), gandharvas (fragrance-devouring celestial musicians), asuras (belligerent devils), garuḍas (dragon-devouring birds), kiṃnaras (half-horses, halfhumans), and mahoragas (serpent-headed demons) are mythical beings introduced to add color to Buddhist preaching. 53 These are the opening words of the Hōsshi("A Teacher of the Dharma") chapter of the Lotus Sutra. See LS 2.140.

54 Bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, i.e., monks, nuns, laymen, and laywomen. 55 Devas (gods), nāgas (dragons), yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas.

56 Nyoze-tōrui.In the Lotus Sutrathis means "beings like these. " Here it means "beings

as they are" or "real beings.

"

57 This quotation follows immediately after the previous quotation in the Lotus Sutra, Hōsshi. (LS 2.140.)

58 One account says that Gautama Buddha realized the truth when he was thirty, and then lived for eighty years in total. Master Dōgen asked whether we should judge the state after realization to be nirvana, or whether the whole of life is in the state of nirvana. 59 Alludes to Lotus Sutra, Hōben.(LS 1.66.) 60 Ja yū jin bun,read in the Lotus Sutraas mo[shi] hito a[rite] . . . ki[ku], means "If there are any people who hear. . . , " but Master Dōgen liked to interpret all the words 258

Chapter Thirty-two

of the Lotus Sutraas direct suggestions of reality. Thus, "if" becomes "possibility, "

"case,

" or "instance,

" and "there are" becomes "existent" or "actual. "

61 Zūjō-anzū,

"to place the head on the head, " is explained in Chapter Forty, Gabyō. This phrase, lit.,

"to place-the-head-on-the-head to skin, flesh, bones, and marrow, "

suggests that when body-and-mind is really rejoicing, our skin, flesh, bones, and marrow do not have self-consciousness of rejoicing. 62 May allude to a story of Master Rinzai and Master Ōbaku recorded in the Gotōegen, chapter 11. See also Chapter Thirty, Gyōji,paragraph 172. 63 It is said that the Buddha picked up an uḍumbaraflower and winked before a great gathering on Vulture Peak, whereupon Master Mahākāśyapa smiled. See Chapter Sixty-eight (Vol. III), Udonge. 64 The Gotōegen,chapter 14, relates how Master Taiyō Kyōgen entrusted some portraits, sandals, and clothing to Master Fuzan Hōen to pass onto Master Tōsu Gisei, thus making Master Tōsu the successor of Master Taiyō. See also Chapter Fifteen (Vol. I), Busso.

65 Quoted from Lotus Sutra, Hōben:"This Dharma cannot be understood by thinking and discrimination.

" (LS 1.88-90.)

66 Vimalakīrti was a lay student of the Buddha. He was said to be so excellent in Buddhist philosophy that monks feared to enter into discussions with him. At the same time, Master Dōgen criticized him for not becoming a monk himself. See Chapter Seventy-three (Vol. IV), Sanjūshichi-bon-bodai-bunpō. 67 Maitreya is a bodhisattva believed to be living in Tuṣita Heaven, waiting for the time when he will come down to this world and succeed Śākyamuni Buddha. 68 Isshō,literally,

"one life" or "one birth. "

69 Mushō,literally,

"non-birth" or "nonappearance, " is a synonym for nirvana. 70 Nyo no shō. Nyo,as a preposition, means "like, " but here it is used as a noun meaning "reality,

" "that which is as it is. "

71 Yuimakitsushosetsukyō,vol. 1. 72 1242.

73 Corresponds to modern-day Fukui prefecture. 74 1244.

259