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29a. Sansui kyô
Mountains and Waters Sutra
by Eihei Dogen
Translated by Prof. Carl Bielefeldt
Stanford University

These mountains and waters of the present are the expression of the old buddhas. Each, abiding in its own dharma state, fulfills exhaustive virtues. Because they are the circumstances "prior to the kalpa of emptiness", they are this life of the present; because they are the self "before the germination of any subtle sign", they are liberated in their actual occurrence. Since the virtues of the mountain are high and broad, the spiritual power to ride the clouds is always mastered from the mountains, and the marvelous ability to follow the wind is inevitably liberated from the mountains.

*

Preceptor Kai of Mt. Dayang addressed the assembly saying, "The blue mountains are constantly walking. The stone woman gives birth to a child in the night."1

The mountains lack none of their proper virtues; hence, they are constantly at rest and constantly walking. We must devote ourselves to a detailed study of this virtue of walking. Since the walking of the mountains should be like that of people, one ought not doubt that the mountains walk simply because they may not appear to stride like humans.

This saying of the buddha and ancestor [Daokai] has pointed out walking; it has got what is fundamental, and we should thoroughly investigate this address on "constant walking". It is constant because it is walking. Although the walking of the blue mountains is faster than "swift as the wind", those in the mountains do not sense this, do not know it. To be "in the mountains" is "a flower opening within the world". 2 Those outside the mountains do not sense this, do not know it. Those without eyes to see the mountains, do not sense, do not know, do not see, do not hear the reason for this. To doubt the walking of the mountains means that one does not yet know one's own walking. It is not that one does not walk but that one does not yet know, has not made clear, this walking. Those who would know their own walking must also know the walking of the blue mountains.

The blue mountains are not sentient; they are not insentient. We ourselves are not sentient; we are not insentient. We can have no doubts about these blue mountains walking. We do not know what measure of dharma realms would be necessary to clarify the blue mountains. We should do a clear accounting of the blue mountains' walking and our own walking, including an accounting of both "stepping back and back stepping".3 We should do an accounting of the fact that, since the very time "before any subtle sign", since "the other side of the King of Emptiness", walking by stepping forward and back has never stopped for a moment.

If walking had ever rested, the buddhas and ancestors would never have appeared; if walking were limited, the buddha dharma would never have reached us today. Stepping forward has never ceased; stepping back has never ceased. Stepping forward does not oppose stepping back, nor does stepping back oppose stepping forward. This virtue is called "the mountain flowing, the
flowing mountain".

The blue mountains devote themselves to the investigation of walking; the East Mountain studies "moving over the water". Hence, this study is the mountains' own study. The mountains, without altering their own body and mind, with their own mountain countenance, have always been circling back to study [themselves].

Do not slander mountains by saying that the blue mountains cannot walk, nor the East Mountain move over the water. It is because of the baseness of the common person's point of view that we doubt the phrase "the blue mountains walk"; because of the crudeness of our limited experience, we are surprised by the words "flowing mountain". Without having fully penetrated even the term "flowing water", we just remain sunk in our limited perception.

Thus, the accumulated virtues [of the mountain] brought up here represent its very "name and form", its "vital artery". There is a mountain walk and a mountain flow. There is a time when the mountains give birth to a mountain child. The mountains become the buddhas and ancestors, and it is for this reason that the buddhas and ancestors have thus appeared.

Even when we have the eyes [to see mountains as] the appearance of grass and trees, earth and stone, fences and walls, this is nothing to doubt, nothing to be moved by: it is not the complete appearance [of the mountains]. Even when there appears an occasion in which [the mountains] are seen as the splendor of the seven treasures, this is still not the real refuge. Even when they appear to us as the realm of the practice of the way of the buddhas, this is not necessarily something to be desired. Even when we attain the crowning appearance of the vision of [the mountains as] the inconceivable virtues of the buddhas, their reality is more than this. Each of these appearances is the particular objective and subjective result [of past karma]; they are not the karma of the way of the buddhas and ancestors but narrow, one-sided views. 4 "Turning the object and turning the mind" is criticized by the Great Sage; "explaining the mind and explaining the nature" is not affirmed by the buddhas and ancestors; "seeing the mind and seeing the nature" is the business of non-Buddhists. "Sticking to words and sticking to phrases" are not the words of liberation. There are [words] that are free from such realms: they are "the blue mountains constantly walking" and "the East Mountain moving over the water". We should give them detailed investigation.

"The stone woman gives birth to a child in the night." This means that the time when "a stone woman gives birth to a child" is "the night". There are male stones, female stones, and stones neither male nor female. They repair heaven, and they repair earth. There are stones of heaven, and there are stones of earth. Though this said in the secular world, it is rarely understood. We should understand the reason behind this "giving birth to a child". At the time of birth, are parent and child transformed together? We should not only study that birth is realized in the child becoming the parent; we should also study and fully understand that the practice and verification of birth is realized when the parent becomes the child. 5

The Great Master Yunmen Kuangzhen has said, "The East Mountain moves over the water". 6

The import of this expression is that all mountains are the East Mountain, and all these East Mountains are "moving over the water". Therefore, Mount Sumeru and the other nine mountains are all appearing, are all practicing and verifying [the buddha dharma]. This is called "the East Mountain". But how could Yunmen himself be liberated from the "skin, flesh, bones, and marrow" of the East Mountain and its life of practice and verification?

At the present time in the land of the great Song there is a certain bunch of illiterates who have formed such a crowd that they cannot be overcome by the few real [students]. They maintain that sayings such as this "East Mountain moving over the water" or Nanquan's "sickle" are incomprehensible talk. Their idea is that any saying that is involved with thought is not a Zen saying of the buddhas and ancestors; it is incomprehensible sayings that are the sayings of the buddhas and ancestors. Consequently, [they hold that] Huangbo's "stick" and Linji's "roar", because they are difficult to comprehend and cannot be grasped by thought, represent the great awakening preceding the time "before the germination of any subtle sign". The "tangle-cutting phrases" often used as devices by earlier worthies are [they say] incomprehensible. 7

Those who talk in this way have never met a true teacher and lack the eye of study; they are worthless little fools. There have been many such "sons of Mara" and "gang of six" shavepates in the land of Song for the last two or three hundred years.8 This is truly regrettable, for it represents the decline of the great way of the buddhas and ancestors. Their understanding is inferior to that of the Hinayana shravakas, more foolish than that even of non-Buddhists. They are not layman; they are not monks. They are not humans; they are not gods. They are dumber than beasts that study the way of the buddha. What you shavelings call "incomprehensible sayings" is incomprehensible only to you, not to the buddhas and ancestors. Simply because you yourself do not comprehend [the sayings] is no reason for you not to study the path comprehended by the buddhas and ancestors. Even granted that [Zen teachings] were in the end incomprehensible, this comprehension of yours would also be wrong. Such types are common throughout all quarters of the state of Song; I have seen them with my own eyes. They are to be pitied. They do not know that thought is words; they do not know that words are liberated from thought. When I was in the Song, I made fun of them, but they never had an explanation, never a word to say for themselves -- just this false notion of theirs about "incomprehensibility". Who could have taught you this? Though you have no natural teacher, you are natural little non-Buddhists.9

We should realize that this [teaching of] "the East Mountain moving over the water" is the very "bones and marrow" of the buddhas and ancestors. All the waters areappearing at the foot of the East Mountain, and therefore the mountains mount the clouds and stride through the heavens. The mountains are the peaks of the waters, and in both ascending and descending their walk is "over the water". The tips of the mountains' feet walk across the waters, setting them dancing. Therefore, their walking is "seven high and eight across" and their "practice and verification are not non-existent". 10

*

Water is neither strong nor weak, neither wet nor dry, neither moving nor still, neither cold nor hot, neither being nor nonbeing, neither delusion nor enlightenment. Frozen, it harder than diamond; who could break it? Melted, it is softer than milk; who could break it?

This being the case, we cannot doubt the many virtues realized [by water]. We should study the occasion when the water of the ten directions is seen in the ten directions. This is not a study only of the time when humans or gods see water: there is a study of water seeing water. Water practices and verifies water; hence, there is a study of water telling of water. We must bring to realization the road on which the self encounters the self; we must move back and forth along, and spring off from, the vital path on which the other studies and fully comprehends the other.

In general, then, the way of seeing mountains and waters differs according to the type of being [that sees them]. In seeing water, there are beings who see it as a jeweled necklace. This does not mean, however, that they see a jeweled necklace as water. How, then, do we see what they consider water? Their jeweled necklace is what we see as water. Some see water as miraculous flowers, though it does not follow that they use flowers as water. Hungry ghosts see water as raging flames or as pus and blood. Dragons and fish see it as a palace or a tower, or as the seven treasures or the mani gem. [Others] see it as woods and walls, or as the dharma nature of immaculate liberation, or as the true human body, or as the physical form and mental nature. Humans see these as water. And these [different ways of seeing] are the conditions under which [water] is killed or given life.11

Given that what different types of beings see is different, we should have some doubts about this. Is it that there are various ways of seeing one object? Or is it that we have mistaken various images for one object? At the peak of our concentrated effort on this, we should concentrate still more. Therefore, our practice and verification, our pursuit of the way, must also be not merely of one or two kinds, and the ultimate realm must also have a thousand types and ten thousand kinds.

If we reflect further on the real import of this [question], although we say there is water of the various types, it would seem there is no original water, no water of various types. Nevertheless, the various waters in accordance with the types [of beings] do not depend on the mind, do not depend on the body [of these beings]; they do not arise from [different types of] karma; they are not dependent on self; they are not dependent on other. They are liberated dependent on water. Therefore, water is not [the water of] earth, water, fire, wind, space or consciousness; it is not blue, yellow, red, white or black; it is not form, sound, smell, taste, touch or idea. Nevertheless, the waters of earth, water, fire, wind, space, and the rest have been spontaneously appearing [as such].

This being the case, it becomes difficult to explain by what and of what the present land and palace are made. To say that they rest on the wheel of space and the wheel of wind is true neither for oneself nor for others; it is just speculating on the basis of the suppositions of an inferior view and is said only out of fear that, without such a resting place, they could not abide.12

The Buddha has said, "All things are ultimately liberated; they have no abode."13

We should realize that, although they are liberated, without any bonds, all things are abiding in [their own particular] state. However, when humans look at water, they have the one way that sees it only as flowing without rest. This "flow" takes many forms, of which the human view is but one. [Water] flows over the earth; it flows across the sky; it flows up; it flows down. [Water] flows around bends and into deep abysses. It mounts up to form clouds; it descends to form pools.

The Wen Tzu says, "The tao of water, ascending to heaven, becomes rain and dew, descending to earth, becomes rivers and streams."14

Such is said even in the secular world; it would be shameful indeed if those who call themselves descendants of the buddhas and ancestors were more stupid than the secular. [This passage] says that, although the way of water is unknown to water, water actually functions [as water]; although the way of water is not unknown to water, water actually functions [as water].

"Ascending to heaven, it becomes rain and dew." We should realize that water climbs to the very highest heavens in the highest quarters and becomes rain and dew. Rain and dew is of various kinds, in accordance with the various worlds. To say that there are places to which water does not reach is the teaching of the Hinayana shravaka or the false teaching of the non-Buddhist. Water extends into flames; it extends into thought, reasoning and discrimination; it extends into awareness and the buddha nature.

"Descending to earth, it becomes rivers and streams." We should realize that, when water descends to earth, it becomes rivers and streams, and that the essence of rivers and streams becomes sages. The foolish common folk think that water is always in rivers, streams, and seas, but this is not so: [water] makes rivers and seas within water. Therefore, water is in places that are not rivers and seas; it is just that, when water descends to earth, it works as rivers and seas.

Moreover, we should not study that, when water has become rivers and seas, there is then no world and no buddha land [within water]: incalculable buddha lands are realized even within a single drop of water. Consequently, it is not that water exists within the buddha land, nor that the buddha land exists within water: the existence of water has nothing whatever to do with the three times or the dharma realm. Nevertheless, though it is like this, it is the koan of the actualization of water.

Wherever the buddhas and ancestors are, water is always there; wherever water is, there the buddhas and ancestors always appear. Therefore, the buddhas and ancestors have always taken up water as their own body and mind, their own thinking.

In this way, then, [the idea] that water does not climb up is to be found neither in Buddhist nor non-Buddhists writings. The way of water penetrates everywhere, above and below, vertically and horizontally. Still, in the sutras it is said that fire and wind go up, while earth and water go down. But this "up and down" bears some study -- the study of the up and down of the way of the buddha. [In the way of the buddha,] where earth and water go is considered "down"; but "down" here does not mean some place to which earth and water go. Where fire and wind go is "up". While the dharma realm has no necessary connection with up and down or the four directions, simply on the basis of the function of the four, five or six elements, we provisionally set up a dharma realm with directions. It is not that the "heaven of non-conception" is above and the "avici hell" is below: avici is the entire dharma realm; the heaven of non-conception is the entire dharma realm.

Nevertheless, when dragons and fish see water as a palace, just as when humans see palaces, they do not view it as flowing. And, if some onlooker were to explain to them that their palace was flowing water, they would surely be just as amazed as we are now to hear it said that mountains flow. Still, there would undoubtedly be some [dragons and fish] who would accept such an explanation of the railings, stairs and columns of palaces and pavilions. We should calmly consider, over and over, the reason for this. If our study is not liberated from these confines, we have not freed ourselves from the body and mind of the commoner, we have not fully comprehended the land of the buddhas and ancestors, we have not fully comprehended the land of the commoner, we have not fully comprehended the palace of the commoner.

Although humans have deeply understood what is in seas and rivers as water, just what kind of thing dragons, fish, and other beings understand and use as water we do not yet know. Do not foolishly assume that all kinds of beings must use as water what we understand as water.

When those who study Buddhism seek to learn about water, they should not stick to [the water of] humans; they should go on to study the water of the way of the buddhas. We should study how we see the water used by the buddhas and ancestors; we should study whether within the rooms of the buddhas and ancestors there is or is not water.

*

From the distant past to the distant present, mountains have been the dwelling place of the great sages. Wise men and sages have all made the mountains their own chambers, their own body and mind. And through these wise men and sages the mountains have appeared. However many great sages and wise men we suppose have assembled in the mountains, ever since they entered the mountains no one has met a single one of them. There is only the expression of the mountain way of life; not a single trace of their having entered remains. The "crown and eyes" [of the mountains] are completely different when we are in the world gazing off at the mountains and when we are in the mountains meeting the mountains. Our concept of not-flowing and our understanding of not-flowing should not be the same as the dragon's understanding. Humans and gods reside in their own worlds, and other beings may have their doubts [about this], or, then again, they may not.

Therefore, without giving way to our surprise and doubt, we should study the words "mountains flow" with the buddhas and ancestors. Taking up one [view], there is flowing; taking up another, there is not-flowing. At one turn, there is flowing; at another, not-flowing. If our study is not like this, it is not "the true dharma wheel of the Thus Come One".

An old buddha has said, "If you wish to avoid the karma of avici hell, do not slander the true dharma wheel of the Thus Come One." 15

These words should be engraved on skin, flesh, bones and marrow, engraved on interior and exterior of body and mind, engraved on emptiness and on form; they are engraved on trees and rocks, engraved on fields and villages.

Although we say that mountains belong to the country, actually they belong to those who love them. When the mountains love their owners, the wise and virtuous inevitably enter the mountains. And when sages and wise men live in the mountains, because the mountains belong to them, trees and rocks flourish and abound, and the birds and beasts take on a supernatural excellence. This is because the sages and wise men have covered them with their virtue. We should realize that the mountains actually take delight in wise men, actually take delight in sages.

Throughout the ages, we have excellent examples of emperors who have gone to the mountains to pay homage to wise men and seek instruction from great sages. At such times [the emperors] respected [the sages] as teachers and honored them without standing on worldly forms. For the imperial authority has no authority over the mountain sage, and [the emperors] knew that the mountains are beyond the mundane world. In ancient times we have [the cases of] Kongtong and the Hua Guard: when the Yellow Emperor made his visit, he went on his knees, prostrated himself, and begged instruction.16 Again, the Buddha Sakyamuni left his royal father's palace and went into the mountains; yet his royal father felt no resentment toward the mountains nor distrust of those in the mountains who instructed the prince. [The prince's] twelve years of cultivating the way were largely spent in the mountains, and it was in the mountains that the Dharma King's auspicious event occurred. Truly, even a "wheel-turning king" does not wield authority over the mountains.

We should understand that the mountains are not within the limits of the human realm or the limits of the heavens above. They are not to be viewed with the calculations of human thought. If only we did not compare them with flowing in the human realm, who would have any doubts about such things as the mountains' flowing or not flowing?

Again, since ancient times, wise men and sages have also lived by the water. When they live by the water they hook fish. Or they hook people, or they hook the way. These are all "water styles" of old. And going further,there must be hooking the self, hooking the hook, being hooked by the hook, and being hooked by the way.

Long ago, when the Preceptor Decheng suddenly left Yueshan and went to live on the river, he got the sage of Huating River. 17 Is this not hooking a fish. Is it not hook-ing a person? Is it not hooking water? Is it not hooking himself? That the person got to see Decheng is [because he was] Decheng; Decheng's accepting the person is his meeting the person.

It is not the case simply that there is water in the world; within the world of water there is a world. And this is true not only within water: within clouds as well there is world of sentient beings; within wind there is world of sentient beings; within fire there is world of sentient beings; within earth there is world of sentient beings. Within the dharma realm there is a world of sentient beings; within a single blade of grass there is world of sentient beings; within a single staff there is a world of sentient beings. And wherever there is a world of sentient beings, there, inevitably, is the world of buddhas and ancestors. The reason this so, we should study very carefully.

In this way, water is the palace of the "true dragon"; it is not flowing away.18 If we regard it only as flowing, the word "flowing" is an insult to water: it is like imposing "not flowing". Water is nothing but water's "real form just as it is". Water is the virtue of water; it is not flowing. In the thorough study of the flowing or the not-flowing of a single [drop of] water, the entirety of the ten thousand things is instantly realized. Among mountains as well, there are mountains hidden in jewels; there are mountains hidden in marshes, mountains hidden in the sky; there are mountains hidden in mountains. There is a study of mountains hidden in hiddenness.

An old buddha has said, "Mountains are mountains and waters are waters."19

These words do not say that mountains are mountains; they say that mountains are mountains. Therefore, we should thoroughly study these mountains. When we thoroughly study the mountains, this is the mountain training. Such mountains and waters themselves become wise men and sages.

Treasury of the Eye of the True Dharma
Book 29
The Mountains and Waters Sutra
Presented to the
Eighteenth day, Tenth month, First year of Ninji (1240),
at Kannon Dori Kosho Horinji.

"Preceptor Kai of Mt. Daynag" is better known as Furong Daokai (1044 - 1119), seventh ancestor of Dogen's Caodon house of Chang after the founder Tongshan.

"Swift as the wind" alludes to a line in the Lotus Sutra describing the speed of the supreme, buddha vehicle

"A flower opening within the world" probably alludes to the line, "A flower opens and the world arises," in the transmission verse attributed to Bodhidarma's master, Prajnatara.

Dogen is playing here with the term "stepping back", often used in Chang texts in the sense, "returning the mind to its enlightened source."

The four views of mountains here are probably drawn from a similar list in Buddhist scripture.

Dogen is here playing with the term "stone woman" a standard idiom for a barren woman. The references to male and female, heavenly and earthly stones invoke passages in Chinese literature.

"The Great Master Yunmen Kuangzhen" is better known Yunmen Wenyan (864 - 949), founder of the Yunmen house of Chan.

"Nanquan's ‘sickle" refers to a well-known conversation attributed to the early ninth-century master Nanquan Puyuan;

"Huangbo's ‘stick' and Linji's ‘roar'" refers to the famous Chang teaching techniques of beating and shouting attributed to these two ninth-century masters.

"Son of Mara {The Evil One}" is a standard Buddhist term of approbation.;

"gang of six" refers to a notorious group of lawless monks among the followers of the Buddha.
Or "children of a non-Buddhist naturalism." "Naturalism" here may well refer to what Buddhists consider the false view that things arise, not from cause and conditions, but spontaneously.

"Seven high and eight across" indicates a state of total spiritual freedom;

"practice and verification are not non-existent," from a dialogue between the Sixth Patriarch, Huineng, and his disciple Nanyue Huairang, is often used by Dogen to indicate the mystery of enlightened spiritual practice.

These various ways of seeing are based on the Vijnanavada of water": gods see water as jewels; humans see it as water; hungry ghosts, as blood; and fish, as a dwelling.

Buddhist cosmology posits a set of disks, or "wheels," beneath the earth, composed in descending order, of the "elements": of water, wind, and space.

The exact source of this saying is unidentified.

After a line in book I of this "Daoist" classic.

From the Zheng dao ge ("Song of Verification of the Way") attributed to the early eighth-century Chan figure Yongjia Xuanjue.

Dogen seems to be running together two stories from the ancient Daoist classic the Zhuangzi, one dealing with the Yellow Emperor's interview with Guang Chenzi of Mt. Kongton, the other with Emperor Yao's instruction by the Hua Guard.

At the time of the Tang government persecution of buddhism (845) Chuazi Decheng left his teacher Yuesham Weiyan and became a boatman on the Huanting River. There he met Jiashan Shanhui. After transmitting the dharma to Shanhui by throwing him in the river, Decheng himself leaped into the water and disappeared.

The "true dragon" refers to "the real thing"; from the well-known Chinese story of the man, famous for his lover of caved dragons, who was one day visited by a real dragon and frightened out of his wits.

There are several possible sources for this saying; e.g., a saying of the early tenth-century figure Yunmen Wenyan: "Monks, do not have deluded notions. Heaven is heaven, earth is earth; mountains are mountains, waters are waters; monks are monks, laymen are laymen."

29b. Sansui Kyo
Mountains and Waters Discourse
by Eiehei Dogen
Translated by Arnold Kotler and Kazuaki Tanahashi
* means refer to the notes on the chapter.
(number) means refer to the specific note on the sentence

1

Mountains and waters right now are the actualization of the ancient Buddha way. Each, abiding in its phenomenal expression,* realizes completeness. Because mountains and waters have been active since before the Empty Eon,* they are alive at this moment. Because they have been the self* since before form arose they are emancipation realization.

2

Because mountains are high and broad, the way of riding the clouds is always reached in the mountains; the inconceivable power of soaring in the wind comes freely from the mountains. (2)

3

Priest Daokai of Mt. Furong said to the assembly, "The green mountains are always walking; a stone woman gives birth to a child at night." (3) Mountains do not lack the qualities of mountains. Therefore they always abide in ease and always walk. You should examine in detail this quality of the mountains walking. Mountains' walking is just like human walking. (4) Accordingly, do not doubt mountains' walking even though it does not look the same as human walking. The Buddha ancestors' words point to walking. This is fundamental understanding. You should penetrate these words.

4

Because green mountains walk, they are permanent. (5) Although they walk more swiftly than the wind, someone in the mountains does not realize or understand it. "In the mountains" means the blossoming of the entire world.* People outside the mountains do not realize or understand the mountains walking. Those without eyes to see mountains cannot realize,
understand, see, or hear this as it is. If you doubt mountains' walking, you do not know your own walking; it is not that you do not walk, but that you do not know or understand your own walking. Since you do not know your walking, you should fully know the green mountains' walking. Green mountains are neither sentient nor insentient. You are neither
sentient nor insentient. (6) At this moment, you cannot doubt the green mountains' walking.

5

You should study the green mountains, using numerous worlds as your standard. You should clearly examine the green mountains' walking and your own walking. You should also examine walking backward and backward walking* and investigate the fact that walking forward and backward has never stopped since the very moment before form arose, since the time of the King of the Empty Eon*.

6

Green mountains master walking and eastern mountains master traveling on water. (7) Accordingly, these activities are a mountain's practice. Keep its own form, without changing body and mind, a mountain always practices in every place. Don't slander by saying that a green mountain cannot walk and an eastern mountains cannot travel on water. When your
understanding is shallow, you doubt the phrase, "Green mountains are walking." Wen your learning is immature, you are shocked by the words "flowing mountains." Without full understanding even the words "flowing water," you drown in small views and narrow understanding. Yet the characteristics of mountains manifest their form (8) and life-force. (9) There is walking, there is flowing, and there is a moment when a mountain gives birth to a mountains child. Because mountains are Buddha ancestors, Buddha ancestors appear in this way. (9) Even if you see mountains as grass, trees, earth, rocks, or walls, do not take this seriously or worry about it; it is not complete realization. Even if there is a moment when you view mountains as the seven treasures* shining, this is not the true source. Even if you understand mountains as the realm where all Buddhas practice, this understanding is not something to be attached to. Even if you have the highest understanding
of mountains as all Buddhas' inconceivable qualities, the truth is not only this. These are conditioned views. This is not the understanding of the Buddha ancestors, but just looking through a bamboo tube at the corner of the sky. Turning an object and turning the mind (10) is rejected by the great sage. Explaining the mind and explaining true nature (11) is not agreeable to Buddha ancestors. Seeing into mind and seeing into true nature (12) is the activity of people outside the way. Set words and phrases are not the words of liberation. There is something free from all of these understandings: "Green mountains are always walking," and "Eastern mountains travel on water." You should study this in detail.

7

"A stone woman gives birth to a child at night" means that the moment when a barren woman gives birth to a child is called "night."* There are male stones, female stones, and nonmale nonfemale stones. (13) They are placed in the sky and in the earth and are called heavenly stones and earthly stones. These are explained in the ordinary world, but not many people actually know about it. You should understand the meaning of giving birth to a child. At the moment of giving birth to a child, is the mother separate from the child? You should study not only that you become a mother when your child is born, but also that you become a child. (14) This is the actualization of giving birth in practice-realization. You should study and investigate this thoroughly.

8

Great Master Kuangzhen of Yunmen said, "Eastern mountains travel on water." (15) The reason these words were brought forth is that all mountains are eastern mountains, and all eastern mountains travel on water. Because of this, Nine Mountains,* Mt. Sumeru,* and other mountains appear and have practice realization. These are called "eastern mountains." But could Yunmen penetrate the skin, flesh, bones, and marrow of the eastern mountains and their vital
practice-realization?

9

Now in Great Song China there are careless fellows who form groups; they cannot be set straight by the few true masters. They say that the statement, "The eastern mountains travel on water," or Nanquan's story of a sickle,* is illogical; what they mean is that any words having to do with logical thought are not Buddha ancestors' Zen stories, and that only illogical stories are Buddha ancestors' expressions. In this way they consider Huangbo's staff and Linji's shout as being beyond logic and unconcerned with thought; they regard these as great enlightenments that precede the arising of form. "Ancient masters used expedient phrases, which are beyond understanding, to slash entangled vines."*: People who say this have never seen a true master and they have no eye of understanding. They are immature, foolish fellows not even worth
discussing. In China these last two or three hundred years, there have been many groups of bald-headed rascals. What a pity! The great road of Buddha ancestors is crumbling. People who hold this view are not even as good as listeners of the Small Vehicles* and are more foolish than those outside the way. They are neither lay people nor monks, neither human
nor heavenly beings. They are more stupid than animals who learn the Buddha way. The illogical stories mentioned by you bald-headed fellows are only illogical for you, not for Buddha ancestors. Even though you do not understand, you should not neglect studying the Buddha ancestors' path of understanding. Even if it is beyond understanding in the end, your present understanding is off the mark. I have personally seen and heard many people like this in Song China. How sad that they do not know about the phrases of logical thought, or penetrating logical thought in the phrases and stories! When I laughed at the them in China, thy had no response and remained silent. Their idea about illogical words is only a
distorted view. Even if there is no teacher to show you the original truth, your belief in spontaneous enlightenment is heretical.

10

You should know that "eastern mountains traveling on water" is the bones and marrow of the Buddha ancestors. All waters appear at the foot of the eastern mountains. Accordingly, all mountains ride on clouds and walk in the sky. Above all waters are all mountains. Walking beyond and walking within are both done on water. All mountains walk with their toes on all waters and splash there. Thus in walking there are seven paths vertical and eight paths horizontal.* This is practice-realization.

11

Water is neither strong nor weak, neither wet nor dry, neither moving no still, neither cold nor hot, neither existent nor non-existent, neither deluded nor enlightened. When water solidifies, it is harder than a diamond. Who can crack it? When water melts, it is gentler than milk. Who can destroy it? Do not doubt that these are the characteristics water manifests. You should reflect on the moment when you see the water of the ten directions as the water of the ten directions. This is not just studying the moment when human and heavenly beings see water; this is studying the moment when water sees water. This is a complete understanding. You should go forward and backward and leap beyond the vital path where other fathoms other.

12

All beings do not see mountains and waters in the same way. (16) Some beings see water as a jeweled ornament, but they do not regard jeweled ornaments as water. What in the human realm corresponds to their water? We only see their jeweled ornaments as water. Some beings see water as wondrous blossoms, but they do not use blossoms as water. Hungry ghosts see water as raging fire or pus and blood. Dragons see water as a palace or a pavilion. Some beings see water as the seven treasures or a wish-granting jewel. Some beings see water as a forest or a wall. Some see it as the Dharma nature of pure liberation, the true human body, or as the form of body and essence of mind. Human beings see water as water. Water is seen as dead or alive depending on causes and conditions. Thus the views of all beings are not the same. You should question this matter now. Are there many ways to see one thing, or is it a mistake to see many forms as one thing? You should pursue this beyond the limit of pursuit. Accordingly, endeavors in practice-realization of
the way are not limited to one or two kinds. The ultimate realm has one thousand kinds and ten thousand ways. When we think about the meaning of this, it seems that there is water for various beings but there is no original water-there is no water common to all types of beings. But water for these various kinds of beings does not depend on mind or body,
does not arise from actions, does not depend on self or other. Water's freedom depends only on water. Therefore, water is not just earth, water, fire, wind, space, or consciousness. Water is not blue, yellow, red, white, or black. Water is not forms, sounds, smells, tastes, touchables, or mind-objects. But water as earth, water, fire, wind, and space realizes itself. For this reason, it is difficult to say who is creating this land and palace right now or how such things are being created. To say that the world is resting on the wheel of space or on the wheel of wind is not the truth of the self or the truth of others.
Such a statement is based only on a small view. People speak this way because they think that it must be impossible to exist without having a place on which to rest.

13

Buddha said, "All things are ultimately liberated. There is nowhere that they abide." (17) You should know that even though all things are liberated and not tied to anything, they abide in their own phenomenal expression. However, when most human beings see water they only see that it flows unceasingly. This is a limited human view; there are actually
many kinds of flowing. Water flows on the earth, in the sky, upward, and downward. It can flow around a single curve or into bottomless abysses. When it rises it becomes clouds. When it descends it forms abysses.

14

Wenzi said, "The path of water is such that when it rises to the sky, it becomes raindrops; when it falls to the ground, it becomes rivers." (18) Even a secular person can speak this way. You who call yourselves descendants of Buddha ancestors should feel ashamed of being more ignorant than an ordinary person. The path of water is not noticed by
water, but is realized by water. It is not unnoticed by water, but is realized by water. "When it rises to the sky, it becomes single raindrops" means that water rises to the heavens and skies everywhere and forms raindrops. Raindrops vary according to the different worlds. To say that there are places water does not reach is the teaching of the listeners of the Small Vehicle or the mistaken teaching of people outside the way. Water exists inside fire and inside mind, thought, and
ideas. Water also exists within the wisdom of realizing Buddha nature. "When it falls to the ground, it becomes river" means that when water reaches the ground it turns into rivers. The essence of rivers becomes wise people. Now ordinary fools and mediocre people think that water is always in rivers or oceans, but this not so. Rivers and oceans exist in water. Accordingly, even where there is not a river or an ocean, there is water. It is just that when water falls down to the ground, it manifests the characteristics of rivers and oceans. Also do not think that where water forms rivers or oceans there is no world and there is no Buddha land. Even in a drop of water innumerable Buddha lands appear. Therefore it is not a question of whether there is only water in the Buddha land or a Buddha land in the water. The existence of water is not concerned with past, future, present, or the phenomenal world. Yet water is actualization of the fundamental point. Where Buddha ancestors reach, water never fails to appear. Because of this, Buddha ancestors always take up water and make it their body and mind, make it their thought.

15

In this way, the words "Water does not rise" are not found in scriptures inside or outside of Buddhism. The path of water runs upward and downward and in all directions. However, one Buddhist sutra does say, "Fire and air go upward, earth and water go downward." (19) This "upward" and "downward" require examination. You should examine them from the Buddhist point of view. Although you use the word "downward" to describe the direction of earth and water, earth and water do not actually go downward. In the same way, the direction fire and air go is called "upward." The Phenomenal world does not actually exist in terms of up, down, or the cardinal directions. It is tentatively designated according to the directions in which the four great elements,* five great elements,* or six great elements* go. The Heaven of No Thought*
should not be regarded as upward nor the Avichi Hell* as downward. The Avichi Hell is the entire phenomenal world; the Heaven of No Thought is the entire phenomenal world.

16

Now when dragons and fish see water as a palace, it is just like human beings seeing a palace. They do not think it flows. If an outsider tells them, "What you see as a palace is running water," the dragons and fish will be astonished, just as we are when we hear the words, "Mountains flow." Nevertheless, there maybe some dragons and fish who understand that the columns and pillars of palaces and pavilions are flowing water. You should reflect and consider the meaning of this. If you do not learn to be free from your superficial views, you will not be free from the body and mind of an ordinary person. Then you will not understand the land of Buddha ancestors, or even the land or the palace of ordinary people. Now human beings well know as water what is in the ocean and what is in the river, but they do not know what dragons and fish see as water and use as water. Do not foolishly suppose that what we see as water is used as water by all other beings. Do not foolishly suppose that what we see as water is used as water by all other beings. You who study with Buddhas should not be limited to human views when you are studying water. You should study how you view the water used by Buddha ancestors. You should study whether there is water or no water in the house of Buddha ancestors.

17

Mountains have been the abode of great sages from the limitless past to the limitless present. Wise people and sages all have mountains as their inner chamber, as their body and mind. Because of wise people and sages, mountains appear. You may think that in mountains many wise people and great sages are assembled. But after entering the mountains, not a
single person meets another. (20) There is just the activity of the mountains. There is no trace of anyone having entered the mountains. When you see mountains from the ordinary world, and when you meet mountains while in mountains, the mountains' head and eye are viewed quite differently. Your idea or view of mountains not flowing is not the same as the view of dragons and fish. Human and heavenly beings have attained a position concerning their own worlds which other beings either doubt or do not doubt. You should not just remain bewildered and skeptical when you hear the words, "Mountains flow"; but together with Buddha ancestors you should study these words. When you take one view you see mountains flowing, and when you take another view, mountains are not flowing. One time mountains are flowing, another time they are not flowing. If you do not fully understand this, you do not understand the true Dharma wheel of the Tathagata. AN ancient Buddha said, "If you do not wish to incur the cause for Unceasing Hell,* do not slander the true
Dharma wheel of the Tathagata." (21) You should carve these words on your skin, flesh, bones, and marrow; on your body, mind, and environs; on emptiness and on form. They are already carved on trees and rocks, on fields and villages.

18

Although mountains belong to the nation, mountains belong to the people who love them. When mountains love their master, such a virtuous sage or wise person enters the mountains. Since mountains belong to the sages and wise people living there, trees and rocks become abundant and birds and animals are inspired. This is so because the sages and wise people extend their virtue. You should know it as a fact that mountains are fond of wise people and sages. Many rulers have visited mountains to pay homage to wise people or to ask for instruction from great sages. These have been important events in the past and present. At such times these rulers treat the sages as teachers, disregarding the protocol of the usual world. The imperial power has no authority over the wise people in the mountains. Mountains are apart from the human world. At the time the Yellow Emperor visited Mt. Kongdong to pay homage to Guangcheng, he walked on his knees, touched his forehead to the ground, and asked for instruction. (22) When Shakyamuni Buddha left his father's palace and entered the mountains, his father the king did not resent the mountains, nor was he suspicious of those who taught the prince in the mountains. The twelve years of Shakyamuni Buddha's practice of the way were mostly spent in the mountains, and his attainment of the way occurred in the mountains. Thus even his father, a wheel-turning king, did not wield authority over the mountains. You should know that mountains are not the realm of human beings nor the realm of heavenly beings. Do not view mountains from the scale of human thought. If you do not judge mountains' flowing by the human understanding of flowing, you will not doubt mountains' flowing and not-flowing.

19

On the other hand, from ancient times wise people and sages have often lived near water. When they live near water they catch fish, catch human beings, and catch the way. For long these have been genuine activities in water. Furthermore there is catching the self, catching catching, being caught by catching, and being caught by the way. Priest Decheng abruptly left Mt. Yao and lived on the river. (23) There he produced a successor, the wise sage of the Huating. Is this not catching a fish, catching a person, catching water, or catching the self? The disciple seeing Decheng is Decheng. Decheng guiding his disciple is his disciple.

20

It is not only that there is water in the world, but there is a world in water. It is not just in water. There is also a world of sentient beings in clouds. There is a world of sentient beings in the air. There is a world of sentient beings in fire. There is a world of sentient beings on earth. There is a world of sentient beings in the phenomenal world. There is a world of sentient beings in a blade of grass.* There is a world of sentient beings in one staff.* Wherever there is a world of sentient beings, there is a world of Buddha ancestors. You should thoroughly examine the meaning of this.

21

Therefore water is the true dragon's* palace. It is not flowing downward. To consider water as only flowing is to slander water with the word "flowing." This would be the same as insisting that water does not flow. Water is only the true thusness* of water. Water is water's complete virtue; it is not flowing. When you investigate the flowing of a handful of water and the not-flowing of it, full mastery of all things is immediately present.

22

There are mountains hidden in treasures. There are mountains hidden in swamps. There are mountains hidden in the sky. There are mountains hidden in mountains. There are mountains hidden in hiddenness. This is complete understanding. An ancient Buddha said, "Mountains are mountains, waters are waters." These words do not mean mountains are
mountains; they mean mountains are mountains. Therefore investigate mountains thoroughly. When you investigate mountains thoroughly, this is the work of the mountains. Such mountains and waters of themselves become wise persons and sages.

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Notes:

1. Mountains and waters are viewed as a sutra, or actual expression of the Buddha's enlightenment.
2. "Riding the clouds" and "following the wind" represent the state of freedom in meditation.
3. Jiatai Record of the Universal Lamps, Chap 3
4. In the realm of nonduality, mountains and human beings are not separate.
5. In the realm of wholeness, one's experience goes beyond the limited span of time.
6. Here again the experience in meditation of the wholeness of mountains and human beings is indicated.
7. From a nondualistic viewpoint, mountains have inconceivable function beyond stillness and motion.
8. Form: gyomo, literally forms and names.
9. Because the enlightenment is manifested in mountains, Buddha ancestors appear.
10. This expression usually means to be free from bondage of object and mind, but in this case the duality of object and mind where one is not completely free is suggested.
11. This means explaining mind and true nature separately. In other cases Dogen uses this phrase in the sense that explaining mind is itself an expression of Buddha nature.
12. The ultimate understanding of a Buddha mind (kenshin) and that of Buddha nature (kensho). But in this case Dogen criticizes viewing a Buddha mind or Buddha nature as fixed or substantial.
13. In China there are legends in which men became stons and stones became women (Record of Extraordinary Stories).
14. The teacher and his disciple are one upon transmitting Dharma.
15. Extensive Record of Yunment, Zen Master Kangzhen, chap. 1
16. Four views on water.
17. Great Treasure Heap Sutra, chap. 87
18. Suvarna Prabhasottama Sutra, cha. 1.
19. In the inner chamber of Buddha ancestors there is no self and others.
20. "Song of the realization of the way" by Yongjia Xuanjue.
21. Zhuangzi (Chuangtzu) chap. 4.
22. Chuanzi Decheng.

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At the hour of the Rat, eighteenth day, tenth month, first year of Ninji {1240}, this was taught to the assembly at Kannondori Kosho Horin Monastery.

48. Hossô
The Nature of Things
by Eihei Dogen
Translated by Thomas Cleary

In meditation study, whether following scripture or following a teacher, one becomes enlightened alone without a teacher. Becoming enlightened alone without a teacher is the activity of the nature of things. Even though one be born knowing, one should seek a teacher to inquire about the Path. Even in the case of knowledge of the birthless1 one should definitely direct effort to mastering the Path. Which individuals are not born knowing? Even up to enlightenment, the fruit of buddhahood, it is a matter of following scriptures and teachers. Know that encountering a scripture or a teacher and attaining absorption in the nature of things is called the born knowing that attains absorption in the nature of things on encountering absorption in the nature of things. This is attaining knowledge of past lives, attaining the three superknowledges,2 realizing unexcelled enlightenment, encountering inborn knowledge and learning inborn knowledge, encountering teacherless knowledge and spontaneous knowledge and correctly conveying teacherless knowledge and spontaneous knowledge.

*

If one were not born knowing, even though might encounter scriptures and teachers one could not hear of the nature of things, one could not witness the nature of things. The Great Path is not the principle of like someone drinking water knows for himself whether it's warm or cool. All Buddhas as well as all bodhisattvas and all living beings clarify the Great Path of the nature of all things by the power of inborn knowledge. To clarify the Great Path of the nature of things following scriptures or teachers is called clarifying the nature of things by oneself. Scriptures are the nature of things, are oneself. Teachers are the nature of things, are oneself. The nature of things is the teacher, the nature of things is oneself. Because the nature of things is oneself, it is not the self misconceived by heretics and demons. In the nature of things there are no heretics or demons - it is only eating breakfast, eating lunch, having a snack. Even so, those who claim to have studied for a long time, for twenty or thirty years, pass their whole life in a daze when they read or hear talk of the nature of things. Those who claim to have fulfilled Zen study and assume the rank of teacher, while they hear the voice of the nature of things and see the forms of the nature of things, yet their body and mind, objective and subjective experience, always just rise and fall in the pit of confusion. What this is like is wrongly thinking that the nature of things will appear when the whole world we perceive is obliterated, that the nature of things is not the present totality of phenomena. The principle of the nature of things cannot be like this. This totality of phenomena and the nature of things are far beyond any question of sameness or difference, beyond talk of distinction or identity. It is not past, present, or future, not annihilation or eternity, not form, sensation, conception, conditioning, or consciousness - therefore it is the nature of things.

Zen Master Baso said, "All living beings, for infinite eons, have never left absorption in the nature of things: they are always within absorption in the nature of things, wearing clothes, eating, conversing - the functions of the six sense organs, and all activities, all are the nature of things.'

The nature of things spoken of by Baso is the nature of things spoken of by the nature of things. It learns from the same source as Baso, is a fellow student of the nature of things: since hearing of it takes place, how could there not be speaking of it? 'The fact is that the nature of things rides Baso; it is people eat food, food eats people. Ever since the nature of things, it has never left absorption in the nature of things. It doesn't leave the nature of things after the nature of things, it doesn't leave the nature of things before the nature of things. The nature of things, along with infinite eons, is absorption in the nature of things; the nature of things is called infinite eons. Therefore the here of the immediate present is the nature of things; the nature of things is the here of the immediate present. Wearing clothes and eating food is the wearing clothes and eating food of absorption in the nature of things. It is the manifestation of the nature of things of food, it is the manifestation of the nature af things of eating, it is the manifestation of the nature of things of clothing, it is the manifestation of the nature of things of wearing.3 If one does not dress or eat, does not talk or answer, does not use the senses, does not act at all, it is not the nature of things, it is not entering the nature of things.

The manifestation of the Path of the immediate present was transmitted by the Buddhas, reaching Shakyamuni Buddha; correctly conveyed by the Zen adepts, it reached Baso. Buddha to Buddha, adept to adept, correctly conveyed and handed on, it has been correctly communicated in absorption in the nature of things. Buddhas and Zen adepts, not entering, enliven the nature of things.4 Though externalist scholars may have the term nature of things, it is not the nature of things spoken of by Baso. Though the power to propose that living beings who don't leave the nature of things are not the nature of things may achieve something, this is three or four new layers of the nature of things. To speak, reply, function, and act as if it were not the nature of things must be the nature of things. The days and months of infinite eons are the passage of the nature of things. The same is so of past, present, and future. If you take the limit of body and mind as the limit of body and mind and think it is far from the nature of things, this thinking still is the nature of things. If you don't consider the limit of body and mind as the limit of body and mind and think it is not the nature of things, this thought too is the nature of things. Thinking and not thinking are both the nature of things. To learn that since we have said nature (it means that) water must not flow and trees must not bloom and wither, is heretical.

Shakyamuni Buddha said, "Such characteristics, such nature." So flowers blooming and leaves falling are such nature. Yet ignorant people think that there could not be flowers blooming and leaves falling in the realm of the nature of things. For the time being one should not question another. You should model your doubt on verbal expression. Bringing it up as others have said it, you should investigate it over and over again - there will be escape from before.5 The aforementioned thoughts are not wrong thinking, they are just thoughts while not yet having understood. It is not that this thinking will be caused to disappear when one understands. Flowers blooming and leaves falling are of themselves flowers blooming and leaves falling. The thinking that is thought that there can't be flowers blooming or leaves falling in the nature of things is the nature of things. It is thought which has fallen out according to a pattern; therefore it is thought of the nature of things. The whole thinking of thinking of the nature of things is such an appearance.

Although Baso's statement all is the nature of things is truly an eighty or ninety percent statement, there are many points which Baso has not expressed. That is to say, he doesn't say the natures of all things do not leave the nature of things,6 he doesn't say the natures of all things are all the nature of things.6 He doesn't say all living beings do not leave living beings,7 he doesn't say all living beings are a little bit of the nature of things, he doesn't say all living beings are a little bit of all living beings,8 he doesn't say the natures of all things are a little bit of living beings.9 He doesn't say half a living being is half the nature of things.10 He doesn't say nonexistence of living beings is the nature of things,11 he doesn't say the nature of things is not living beings,11 he doesn't say the nature of things exudes the nature of things, he doesn't say living beings shed living beings. We only hear that living beings do not leave absorption in the nature of things - he doesn't say that the nature of things cannot leave absorption in living beings, there is no statement of absorption in the nature of things exiting and entering absorption in living beings. Needless to say, we don't hear of the attainment of buddhahood of the nature of things, we don't hear living beings realize the nature of things, we don't hear the nature of things realizes the nature of things, there is no statement of how inanimate beings don't leave the nature of things. Now one should ask Baso, what do you call "living beings"? If you call the nature of things living beings, it is what thing comes thus? If you call living beings living beings, it is if you speak of it as something, you miss it. Speak quickly, speak quickly!

1243

Notes

1. "The birthless" means emptiness, also immediate experience without comparison of before and after. This line could read "Even if one be without inborn knowledge . . . ;' but in Buddhism the term conventionally refers to knowledge of the uncreated.

2. The three superknowledges are paranormal perceptions of saints and Buddhas: knowledge of the features of birth and death of beings in the past, knowledge of the features of birth and death of beings in the future, and knowledge of extinguishing mental contaminations. In Zen all three are sometimes interpreted in reference to insight into the fundamental mind, which is in essence the same in all times and has no inherent contamination.

3. Var. lect. "Clothing is the manifestation of the nature of things, food is the manifestation of the nature of things, eating is the manifestation of the nature of things, wearing is the manifestation of the nature of things."

4. Here "not entering" means that the nature of things is not something external to be entered; rather it is something omnipresent to be lived.

5. This passage seems to point to koan practice, specifically the use of kosoku koan or ancient model koan, Zen sayings or stories used to focus awareness in certain ways. "There will be escape from before" refers to the shedding of former views or states of mind.

6. The (individual) natures of things are not apart from the (universal) nature of things, because individual natures are relative, hence empty of absolute identity - this emptiness itself is the universal nature of things.

7. Living beings qua living beings - that is, in terms of relative identity or conditional existence-are always such, by definition.

8. "All living beings" as seen from one point of view (such as that of human perception) are a small part of "all living beings" as seen or experienced from all possible points of reference. This is reminiscent of the Kegon teaching of the infinite interreflection of interdependent existences, and the Tendai teaching of all realms of being mutually containing one another. According to the Tendai doctrine, the totality of living beings is defined in terms of ten realms or universes, but as each contains the potential of all the others, this makes one hundred realms. The Kegon doctrine takes this further and says that each of the latent or potential realms in each realm also contains the latent potential of every other realm, so they are, in terms of their endless interrelation, multiplied and remultiplied infinitely.

9. In terms of the doctrine of the interdependence of everything in the cosmos, as exemplified by the Kegon teaching, all things are a part of the existence of each and every thing and being.

10. Essence (emptiness of absolute identity) and characteristics (existence of relative identity) may be likened to two "halves" of the totality of all existence and the nature of things.

11. "Nonexistence of living beings" as emptiness of an absolute nature of "living beings" is the nature of things qua emptiness.

55. Jippo:
The Ten Directions
by Eihei Dogen
Translated by Yasuda Joshu Dainen roshi
and Anzan Hoshin sensei
© 1999-2001 White Wind Zen Community

One fist is the ten directions. Naked Awareness contains and illuminates the ten directions of the universe because the luminosity of Experiencing is its very bone and marrow.

Once, the Awakened One Sakyamuni said to the great assembly, “Throughout the Fields of Awakening of the ten directions there is only this single Path of Reality.”

These “ten directions” are the Field of Awake Awareness. There is no universe that we can know that is not a Field of Awakening. This universe of Saha is the Field of Awake Awareness and Sakyamuni is its Teacher. The world of events you see about you is exactly the same as the Field of Sakyamuni the Awakened One; they are like six of one, half a dozen of the other. The ten directions are all each in each direction and each is Awake Awareness. Each direction and each Awakened One contains all others. This universe has many facets such as the ten directions, one direction, this direction, directionality, and the direction of this present moment. There is the direction of the eye, the direction of a fist, the direction of a post, the direction of a stone lantern. The Awakened Ones within the Fields of the ten directions transcend vast or small, pure or stained.

And so all the Buddhas throughout the ten directions proclaim each other. When they criticize each other it is only to turn the cycle of the Teachings further and should not be understood as if it were the arguments of usual people. All Awakened Ones are intimate with each other as Teachers and students and question each other to clarify practice. This is how we must approach practice if we are to inherit the Transmission of the Awakened Ones and Ancestors.

Awakened Ones never engage in slander, even of the truly evil or those outside of the Vast Path. If we look through all of the Discourses that tell of the life of Sakyamuni that have been transmitted to China we never find an instance in which he says of other Awakened Ones that this one is better than that one or that they are not truly Awakened Ones. Throughout his life we cannot find any words of envy or libel. As well, we never hear of any other Awakened Ones finding fault with him.

The Awakened One Sakyamuni said, “I alone know the true form of all experiences5 and this can be said of all the Awakened Ones throughout the ten directions.”6 You should understand that this form is something like a circle. It means that, “a long bamboo staff is long and a short one is short.”8 That’s it and that’s all. All of the Awakened Ones throughout the ten directions know this “form” and therefore Sakyamuni knows it also. “I know true form” is the same for all Awakened Ones throughout the universe. It is my form, the form of Knowing, the form of Reality, the form of the ten directions, the form of this realm of Saha, the form of Sakyamuni.

This is the essential point of all of the Discourses: an Awakened One and a Field of Awakening are not two separate things. They are beyond sentient and insentient; they are neither “deluded” nor “enlightened;” not good, bad, or indifferent; not pure or impure; beyond arising, dwelling, destruction, and nothingness; permanent or impermanent; existent or non-existent; self or other. They cannot be understood through the fourfold analysis of same, different, existent, or non-existent, nor are they just nothing. The Field of Awake Awareness is the universe of ten directions. The whole world is the whole world. That’s all.

Zen master Changsha Zhaoxian said, “The whole world of ten directions is reflected in this monk’s eye.” This eye is the eye of that monk Gautama; it is “I have the Eye of Utter Reality”. It can be transmitted to anyone, but it is still the eye of that monk Gautama. All the ragged presencing of experiences of the ten directions are contained within this Eye. It is all points of view and contains all eyes.

[Changsha said,] “The whole world of ten directions is contained in everyday talk.” Everyday means used daily as well as customary or ordinary. The “ten directions” is everyday kind of talk for monks. Even every word contains the ten directions. This is correct speech and correct word. Learn through practice that because everyday talk is the universe of ten directions, the universe of ten directions is everyday talk. The ten directions are without limit16 and so are wholly the ten directions.

This is why the “ten directions” are used in our everyday lives. For example, an Indian emperor used to ask for “sendaba” which can mean a horse, salt, or a drink of water and a true servant knows by the context exactly what to bring. What can we call someone who steps past the confines of the conditioned attention of the mass of people and is transformed in body and mind in the midst of this stream of speech? Even in mid-speech, speech can be turned around.

The correct word and straightforward speech of the tongues of mountains and rivers are this everyday talk. You do not have to use the tongue and teeth to speak such sounds. Even if the mouth is stopped up and everyone plugs their ears, these words are always already spoken and heard. If you can speak and hear these words then you understand intimately the ten directions.

[Changsha said,] “The ten directions are the body of this monk.” [When Sakyamuni was born he] pointed one hand to the sky as sky and one hand to the earth as earth and said, “Beneath the heavens and above the earth I alone am the Generous One.” This is the ten directions presencing as the body of a single monk. His head, eyes, nose, skin, flesh, bones, and marrow are the body of a monk liberated into the ten directions. There is nowhere outside of the universe for the universe to move. Independent of ideas about it, realize this monk’s body as the ten directions, the ten directions as the body of this monk.

“This whole world is your own luminosity.” This luminosity is your nostrils before your father and mother were ever born. Who you are is right in the palm of your hand—it is the ten directions. Who you are is actualized in your very presencing. This is where we must establish the Hall of the Awakened Ones and find the Awake Awareness which we are.

At that moment, our eyes have become black beads. Further, the face splits open and we are able to meet the great masters. To go further, calling someone to come to us is easy but getting them to leave is difficult. And when you are called, the head turns. What need is there for someone to do the turning of the head? My head is just turned, relying on the fact of actuality. A meal is there for someone to eat it, a robe is there for someone to wear it; but if you naively grope for a “someone”, you have already deserved thirty blows from the staff. It’s too bad, but it’s true.

“The whole world of ten directions fills your body.” An eyelid is actually luminosity. When the eyelid opens, there is this “filling”. The filling of the eyes with seeing is the whole world of ten directions. Since we sleep together on the same floor, we know the holes in each other’s quilts.

“The whole world of ten directions is your own luminosity.” Whenever a teacher raises their hand, there is no situation of ten directions that is not who they are. The ten directions are who I am; they are me as myself, you as me, me as you. I as you and you as I and these ten directions are seamless. The life of each person and all people is found right in the palm of your hand. Each returns to the others the cost of their straw sandals. Can you see that the entire lives of the Awakened One and of Bodhidharma are there in that stone pillar? You must understand that the stone pillar’s coming and going is the coming and going of the total universe of ten directions.

Great master Zongyi of Xuansha said, “This world of ten directions is a single bright jewel.” You must understand intimately that this “single bright jewel” is everywhere throughout the ten directions. States high and low all arise within this “single bright jewel.” Awakened Ones and Ancestors teach that this is the essential point of the Way of Awake Awareness. Men and women live their lives through its richness and it is the practice of those just beginning and those maturing within the Way. Our everyday activities of wearing the robes and eating rice arise within this “single bright jewel.”

My late master Rujing once held up a ball of mud to show his students the “single bright jewel.” Although it is as simple as placing a stone on a go board, it scoops out the eyes of the Ancestors. Each of the Ancestors helps with this scooping out. The insides of their eyes shine with radiance.

Once a monk asked Qianfeng, “I have heard that there is only one gate to the end of all conditions which is used by all Generous Ones throughout the ten directions.” Qianfeng drew a circle with his staff in the air and said, “Here it is.”

“Here it is” is the ten directions. All of the Awakened Ones are within the staff and the staff is right here. This is the single gate of the ten directions. But don’t lose the staff in Gautama’s nostrils or lose the staff in the nostrils of the staff. Don’t worry about what Qianfeng might know about the Awakened Ones of the ten directions and the single gate to nirvana. Just take his saying of “Here it is!” You can’t deny that.

Old Man Qianfeng’s “Here it is” was quite good but I hope that he didn’t miss anything with that circle he drew with his staff in the air. The ten directions are the breath of the Awakened One. This is the point of our practice.

Presented to the monks at Kippo-ji in Echizen province, Japan, on November 13, 1243. Transcribed by Ejo at the head monk’s quarters in Daibutsu-ji, Echigo, on December 24, 1246.

III. 1. Bendowa
by Eihei Dogen
Translated by Reiho Masunaga

Introduction

Dogen wrote Bendowa shortly after his return from China. At that time he was 32 years old and living quietly in Fukakusa, a suburb of Kyoto. Shortly before that he wrote Fukanzazengi, while staying at Kennin temple in Kyoto. In this work, he clarified the meaning of truly transmitted zazen. Bendowa attempted to express and propagate the great aspirations and profound beliefs of Buddhism on the basis of zazen in the religious world of those days. The Zen style and basic spirit of Dogen permeated this work. Bend6wa can be considered a general introduction and summary to the 95 fascicles of the Shobogenzo. Other fascicles could well be called elaboration of Bendowa. Those who wish to study the Shobogenzo must delve deeply into this work in a narrow sense Bendo means zazen; in a broader sense it means training.

Basically Bendowa discusses zazen; more specifically it tells how to perfect the Buddhist way through zazen. Put away in draft form, it did not appear either in the 75 fascicles of Ejo or the 60 fascicles of Giun.

Bendowa began to circulate during the life of Manzan Dohaku (1636-1715). Manzan went to Imadegawa in Kyoto on business and stayed at Kikuteiden. Kagesue, the master of Kikuteiden, seemed to have been a descendant of Dogen. During dinner, he brought out a carefully preserved manuscript of Bendowa in Dogen' own handwriting. Manzan considered this a tremendous discovery and after reading it carefully, he satisfied himself that it was genuine. He ordered Menzan Zuiho (1683-1769), who accompanied him, to copy this work. In this way Bendowa became available to the general public.

The first part of Bendowa is called Jijiyuzammai (self-joyous meditation). Here the truly- transmitted Buddhism of Dogen finds clear expression. After this there are 18 questions and answers. They are important because they explain the reasons for urging Dogen' zazen of original enlightenment. In the copy discovered at Shobo temple in Iwate Prefecture there are 19 questions and answers.

It is interesting that one of the 19 questions and answers suggests the object of worship in the Soto sect. In Bendowa Dogen tried to define his zazen of original enlightenment and wondrous training. He emphasized that since the Buddhas and patriarchs have shown that all men inherently have the Buddha-Mind, we must have deep faith in our Buddhahood and manifest it in zazen and in own daily life. This is what Dogen means by original enlightenment and wondrous training. This zazen does not strive for enlightenment but is itself the living form of the Buddhas and the patriarchs. It is a zazen of no attainment and no seeking. Enlightenment dwells naturally in training, and training freely embody enlightenment.

Shobogenzo, in contrast to works by founders of other sects does not draw heavily on the canons. Instead it abounds in Dogen' original views. It lives today because it integrates the deepest in sights of science and philosophy. This book will probably open only to those who really want to experience life's potentials.

Text (Bendowa)

The various Buddhas and Tathagatas have a most enlightened way of realizing superior wisdom and transmitting the supreme law. When transmitted from Buddha to Buddha, its mark is self-joyous meditation. To enter this meditation naturally, right sitting is the true gate. Though each man has Buddha-nature in abundance, he cannot make it appear without practice or live it without enlightenment. If you let it go, it fills your hand; it transcends the one and many. If you talk about it, it fills your mouth; it is beyond measurement by height and width. All Buddhas eternally have their abode here without becoming attached to one-sided recognition. All beings are working here without attachment to sides in each recognition. The devices and training that I teach now manifest all things in original enlightenment and express unity in action. And when you thoroughly understand, why cling to such trifles as these?

On awakening of the desire to seek the way, I visited Buddhist masters in all parts of the country. Finally I met Zenko (Myozen, disciple of Eisai) at Kennin temple. The nine years that If served as his follower passed quickly. From him I heard about the Rinzai style. Zenko, as the leading disciple of Eisai, truly transmitted the highest Buddhism. Other disciples could not compare with him. I also went to China, visited Zen masters of both Cheh-chiang (Chekiang, formerly divided into east and west), and heard about the styles of the five schools. Finally I studied with Zen master Ju-sting (Nyojo) on Ta-p'ein (Taihaku) peak. In this was I completed the valuable training for my life. After that
at the beginning of the Shotei period (1227), I returned to Japan. Because I had the idea of spreading the Law and saving all beings, I was like a man carrying a heavy burden. Then I thought of abandoning this idea of spreading the Law and wait for a more propitious time. I wandered here and there for some time sincerely trying to teach the style of the former Zen master. There are true trainees who deliberately shun fame and profit and concentrate on the search for the way. But unfortunately they are misled by false masters, so real understanding is veiled and the trainees uselessly become drunk with self- madness and drown for long years in the world of delusion. How can the right seed of wisdom sprout and the chance for enlightenment be grasped? I am now wandering here and there like a cloud or water grass - what mountain or river shall I visit? Because I sympathize with such seekers, I went to China, saw the form and style of the monasteries, and received the essence of the Zen teaching. Gathering and recording all this, I am leaving it for the trainees so that they may be helped toward knowing the essence of Buddhism. Isn't this the core of Zen? Buddha Sakyamuni transmitted the right law to Mahakasyapa on Grdhrakuta Mountain, and a long line of patriarchs handed it down to Bodhidharma. And Bodhidharma went to China and transmitted the right law to Hui-k'o (Eka).

This started the transmission of Zen Buddhism to the East. Transmitted thus in its essential purity, it came down by a natural route to the Sixth Patriarch, Hui-neng. At this time true Buddhism was transmitted to China, and it expressed a meaning free from trivialities. The Sixth Patriarch had two outstanding disciples- Nan-yueh Huai-jang and Ch'ing-yuan Hsing-ssu. Together they transmitted the Buddha seal; they were leaders of man and heaven. These two schools spread, and five styles of Zen appeared. They were the schools of Fa-yen, Wei-yang, Ts'ao-tung, Yun-men, and Lin-chi. In present-day China only the Lin-chi (Rinzai) school is flourishing. Although the five schools differ, they are all based on the single seal of the Buddha Mind. From the later Han period to the present in China, the scriptures of the other teachings were propagated, but it was impossible to determine which was best. With the coming of Bodhidharma from India the root of the conflict was abruptly cut, and pure Buddhism spread. We must also try to do the same in our country. All the Buddhas and patriarchs who transmitted Buddhism considered sitting and practicing self-joyous meditation the true way of enlightenment. The enlightened ones in both the East and West followed this style. This is because the masters and their disciples correctly transmitted this superior method from person to person and received the uncorrupted truth.

1

Q: I have heard of the superior merits of zazen. But an ordinary person will have doubts and say there are many gates in Buddhism. Why do you urge only zazen?

A: Because it is the right gate to Buddhism - this is my answer to him.

2

Q: Why is it the only right gate?

A: The great teacher Sakyamuni handed down this unexcelled method of enlightenment. And the Tathagatas of the past, present, and future were similarly enlightened by zazen. They, too, transmitted it as the right gate. The patriarchs in India and China were also enlightened by zazen. For this reason, I now indicate the right gate for human beings and heaven.

3

Q: Such reasons as correct transmissioby the unexcelled method of the Tathagatas and following in the footsteps of the patriarchs are beyond common sense. To ordinary people, reading the sutra and saying the Nembutsu are the natural means to enlightenment. You just sit cross-legged and do nothing. How is this a means to enlightenment?

A: You look on the meditation of the Buddhas and the supreme law as just sitting and doing nothing. You disparage Mahayana Buddhism. Your delusion is deep; you are like someone in the middle of the ocean crying out for water. Fortunately we are already sitting at ease in the self-joyous meditation of the Buddhas. Isn't this a great boon? What a pity that your true-eye remains shut-that your mind remains drunk. The world of the Buddhas eludes ordinary thinking and consciousness. It cannot be known by disbelief and inferior knowledge. To enter one must have right belief. The disbeliever, even if taught, has trouble grasping it. For example, when the Buddha was preaching at Grdhrakuta, the disbelieves were allowed to go away. To bring out the right belief in your mind you must train and study. If you cannot do this, you should quit for awhile, regretting that you lack the influence of the law from a former beneficial relation. What good are such actions as reading the sutras and saying the Nembutsu. How futile to think that Buddhist merits accrue from merely moving the tongue and raising the voice. If you think this covers Buddhism, you are far from the truth. Your only purpose in reading the sutras should be to learn thoroughly that the Buddha taught the rules of gradual and sudden training and that by practicing his teachings you can obtain enlightenment. You should not read the sutras merely to pretend to wisdom through vain intellections. To strive for the goal of Buddhism by reading many sutras is like pointing the hill to the north and heading south. It is like putting a square peg in a round hole. While you look at words and phrases, the path of your training remains dark. This is as worthless as a doctor who forgets his prescription. Constant repetition of the Nembutsu is also worthless-like a frog in a spring field croaking night and day. Those deluded by fame and fortune, find it especially difficult to abandon the nembutsu. Bound by deep roots to a profit-seeking mind, they existed in ages past, and they exist today. They are to be pitied. Understand only this: if enlightened Zen masters and their earnest disciples correctly transmit the supreme law of the seven Buddhas, its essence emerges, and it can be experienced. Those who merely study the letters of the sutras cannot know this. So put a stop to this doubt and delusion. Follow the teachings of a real master and, by zazen; attain to the self-joyous samadhi of the Buddhas.

4

Q: The Tendai school and Kegon teachings have both came across to this country; they represent the cream of Buddhism. In the Shingon school-transmitted directly from Vairocana Tathagata to Vajrasattva - there is no stain between master and disciple. This school maintains that "this mind is the Buddha", and that "this mind becomes the Buddha"; it does not advocate long step-by-step training. It teaches the simultaneous enlightenment of the five Buddhas. It is unexcelled in Buddhism. In view of all this what superiority does zazen have that you recommend it alone and exclude the other teachings?

A: You must understand that in Buddhism the stress falls on the truth or falsity of the training-not on the excellence or mediocrity of the teaching or the depth or shallowness of the principle. In times past, men were drawn to Buddhism by grass, flowers, mountains, and water. Some received the Buddha seal by grasping dirt, stones, sand, and pebbles. The dimensionless letters overflow all forms, and we can hear the sermon now in a speck of dust. "This mind is the Buddha" - these words are like a moon reflected in water; and the meaning of the words: "sitting cross-legged is itself Buddhism"? Like a figure in the mirror. Do not be victimized by clever manipulation of words. When I recommend the training of immediate enlightenment, I want to make you a true human being by indicating the superior path transmitted by the Buddhas and patriarchs. To transmit the Buddha law you should always make the enlightened person your Zen master. Don't follow a scholar who counts the letters of the scripture. This would be like the blind leading the blind. In the teachings directly transmitted from the Buddhas and patriarchs, the Buddha law is sustained by respect for the enlightened person. When the Gods of darkness and light reject the Zen masters and when the enlightened Arhats ask the path, they provide the means of opening the Buddha Mind. In the other teachings we could not endure it. The followers of Buddhism only have to study the Buddha law. You must understand that we do not lack the highest wisdom. Though we enjoy it eternally, we do not always harmonize with it. This is because we meet setbacks on the Great Way through clinging to individual opinion and chasing after material things. Through individual opinions various phantoms arise. For example, there are countless views on the 12 chains of transmigration, the 25 worlds, the three vehicles, the five vehicles, the Buddha, and the non-Buddha. Training in the true path does not require learning these opinions. So when we sit cross-legged, depending on the Buddha sign and abandoning all things, we can enjoy great wisdom. We enter at once the superior field beyond delusion and enlightenment - a field without distinction between sage and commoner. How can one who clings to verbal tools rise up to this?

5

Q: Samadhi dwells in the three training, and dhyanaparamita (means of meditation) in the six means of enlightenment. All Bodhisattvas study them from the beginning. They train without discriminating cleverness and stupidity. Even this zazen may be a part of them. Why do you say that the true law is gathered in zazen?

A: This question comes from giving the name "Zen sect" to the treasury of the essence of the true law, and to the unexcelled doctrine-the most important teachings of the Buddha. You must understand that the name "Zen sect" emerged from China and the East; it was not heard in India. When Bodhidharma stayed at Shao-Lin ssu in Sung-shan, gazing at the wall for nine years, the priests and laymen did not understand the true law of the Buddha; they called him a Brahmana who emphasized sitting cross-legged. Afterward every patriarch devoted himself to sit ting cross-legged. Unenlightened laymen who saw them carelessly referred to them as the zazen sect without understanding the truth. Today the "Za" has been dropped, and the followers of this practice are known as members of the Zen sect. This is clear in the manuscripts of the patriarchs. You must not equate zazen with the meditation in the six means and the three training. The spirit of transmission in Buddhism is clear in the career of the Buddha. To Mahakasyapa alone on Grdhrakuta Mountain the Buddha transmitted the eye and treasury of the true law, the superior mind of enlightenment and supreme doctrine, and some gods in heaven saw it. Don't doubt this. The gods of heaven protect Buddhism eternally. This is still a living fact. You must understand that zazen is the full way of Buddhism. It is incomparable.

6

Q: Why does Buddhism advocate meditation and enlightenment through cross-legged sitting alone (of the four actions)?

A: I do not analyze the way of training and enlightenment followed by the various Buddhas. If you ask why, I say simply that it is the way used in Buddhism. You should not seek no further. But the patriarchs praised cross-legged sitting, calling it the comfortable way. I know this sitting is the most comfortable of the four actions. It is not only the training of one Buddha or two Buddhas but of all Buddhas and patriarchs.

7

Q: Those who do not know Buddhism have to attain enlightenment by zazen and training. What use is zazen to those who have clearly obtained enlightenment?

A: Though I do not talk about last night's dream and cannot give a paddle to a woodcutter, I have something to teach you. The view that training and enlightenment are not one is heretical. In Buddhism these two are the same. Because this is training enfolding enlightenment, the training even at the outset is all of original enlightenment. So the Zen master, when giving advice to his disciples, tells them not to seek enlightenment without training because training itself points directly to original enlightenment. Because it is already enlightenment of training, there is no end to enlightenment. Because it is training of enlightenment, there is no beginning to training. Sakyamuni Tathagata and Mahakasyapa, therefore, were both used by training based on enlightenment. Training, based on enlightenment similarly moved both Bodhidharma and Hui-neng. This is typical of all traces of transmission in Buddhism. Already there is training that is inseparable from enlightenment. Because training even at the outset transmits a part of superior training, we fortunately gain a part of original enlightenment in this natural way. You must understand that the Buddhas and patriarchs emphasized the need for intensive training so as not to stain the enlightenment that is self-identical with training. If you throw away superior training, original enlightenment fills your hand. If you abandon original enlightenment, superior training permeates your body. In China I saw Zen monasteries in many districts, each with a meditation hall where 500 to 1,200 monks lived and practiced zazen day and night. When I asked the Zen masters who have been entrusted with the Buddha seal, "What is the essence of Buddhism?" they answered: "Training and enlightenment are not two but one." So they urged disciples to follow the footsteps of the Zen masters in accordance with the teachings of the Buddhas and patriarchs. They recommended zazen not only to their disciples, but to all those who seek the true way, to those who yearn for true Buddhism, regardless of whether one is a beginner or an advanced student, a commoner or a sage. As a patriarch (Nangaku) has said:
"It is not true that there is no training and enlightenment, but do not stain them by clinging to them." Another patriarch has said: "He who sees the way trains the way." You must, therefore, train within enlightenment.

8

Q: Why did Japanese patriarchs of the past, who went to China and returned to propagate Buddhism, transmit other teachings besides this Zen?

A: The patriarchs of the past did not transmit this Zen because the time was not ripe.

9

Q: Did the patriarchs of the past understand this Zen?

A: If they had understood, they would have propagated it.

10

Q: Someone has said, "Don't throw away delusion (birth and death). There is an easy shortcut to freedom from birth and death. This is because the spirit is eternal." The meaning here is that even if this body is born, it will eventually come to nothing, but this spirit does not perish. If this Spirit that is not subject to rising and ceasing resides in my body, this is the original spirit. Because of this, the body takes temporal form and remains unfixed, for it dies here and arises there. This spirit is eternal and does not change in past, present, and future. To know this is to free oneself from birth and death. For those who know this, the birth and death they have known up to now disappear, and they enter into an ocean of the spirit. When you embrace this ocean, superior virtue will be complete like the Buddhas. Even if you know this, because this body is the result of former delusive actions, you differ from the sages. Those who do not know this transmigrate eternally. So know only the eternity of the spirit. If you sit in vain and waste your whole life, what can you possibly hope for? Does this view conform to the way of the Buddhas and patriarchs?

A: Your view is not Buddhism. It is the Srenika heresy. This heretical view says: "In our body there is a spiritual knowledge. Through the knowledge we recognize like and dislike, right and wrong, pain and titillation, and suffering and pleasure. This spiritual knowledge, when the body deteriorates, is released here and is born anew elsewhere. Therefore, though it seems to die here, it is born there. It never dies; it continues eternally." This is the heretical view. If you absorb this and think it is Buddhism, it is more foolish than holding roof tiles and pebbles and thinking they are the golden treasures. This foolish delusion is shameful. It is beyond serious consideration. National master Hui-Chung of the Tang dynasty issued a sharp warning against this view. Those who hold this delusive view think that the mind is eternal and that appearance is transitory and equate this with the superior training of the Buddhas; they create the cause of transmigration and think that they have broken free from transmigration. Isn't this false? In deed, it is pathetic. This is nothing but delusive heresy. Don't listen to it. Although I hesitate to say it, I will correct your delusion with sympathy. In Buddhism you have to know this: the body and mind are one; essence and form are one. Make no mistake- this is known also in India and China. In a teaching that talks about eternity, all things become eternal. Don't separate body and mind. In a teaching that talks about cessation, all things are ceasing. Don't separate essence and form. Why do you say that the body ceases while the mind is eternal?
Isn't this against the right law? You must realize that life-death itself is nirvana. We cannot talk about nirvana without life-death. You think erroneously that this is the Buddha wisdom free from life and death. Your mind, which understands and perceives, arises and perishes; it is not eternal. Understands this thoroughly: the unity of body and mind is always upheld in Buddhism. In the light of this, why is the mind only released from the body to become free from arising and perishing while the body arises and perishes? If you assert that body and mind are one now and that they are not one at another time, you becloud the Buddha's teachings. To think that birth and death are things to be avoided is a sin against Buddhism. They are truly the tools of Buddhism. In Buddhism, especially in the Awakening of Faith in the Mahayana, the great teaching of the Tathagata-garba embraces the Dharma-dhatu. It does not divide suchness and appearance, nor discuss arising and perishing. Even enlightenment and nirvana are nothing but the Tathagata-garba. It is self-identical with all things and appearances and contains them. These various teachings are all based on One Mind. There is no mistake about this. This is understanding of the Mind of Buddhism. How can you divide this into body and mind and delusion and nirvana. You are already the son of Buddha. Do not listen to madmen who preach heretical views.

11

Q: Does one who seriously practices zazen have to observe the precepts strictly and purify his body and mind?

A: Observing the precepts and living purely are rules of Zen Buddhism and practices handed down by the Buddhas and patriarchs. Those who have not received the precepts should receive them; those who violate the precepts should repent. They shall then absorb the Buddha's wisdom.

12

Q: Is there any objection to a serious student of zazen practicing the mantra of the Shingon sect and the Samathavipa'syana (calm and insight) of the Tendai sect together?

A: When I was in China and heard the gist of Buddhism from the Zen masters, they said they had never heard of any patriarchs who truly transmitted the Buddha seal, now and in the past, undertaking such simultaneous training. Unless we earnestly concentrate on one thing, we cannot gain one wisdom.

13

Q: Can a layman practice this zazen or is it limited to priests?

A: The patriarchs have said that to understand Buddhism there should be no distinction between man and woman and between rich and poor.

14

Q: The priests are free from myriad relations; for them there is no obstruction to zazen training. How can the busy layman attain enlightenment by earnest training?

A: Through their boundless love the Buddhas and patriarchs have flung the vast gates of compassion for all beings- whether Human beings or Deva. We many examples in past and present: Tan-tsung and Sung-tsung, though very busy with state affairs practiced zazen and understood the great way of the Buddhas and patriarchs. Prime ministers Li and Fang were close advisers to the emperors, and they too practiced zazen and were enlightened in the great way of the Buddhas and patriarchs. It simply depends on the will. It has nothing to do with being either a priest or a lay man. Those who can discern excellence and inferiority will believe Buddhism naturally. Those who think that worldly tasks hinder Buddhism know only that there is no Buddhism in the world; they do not know that there is nothing that can be set apart as worldly tasks in Buddhism. In the great Sung dynasty a Prime Minister named P'ing mastered the way of the patriarchs and wrote a poem about himself: "Away from state affairs I practiced zazen, hardly ever laying on my side in bed and sleeping; although I am the prime minister, my fame as a Zen master spread throughout the world." Official business kept P'ing busy, but because he had the will to train earnestly, he gained enlightenment. Consider yourself through these cases (persons); look at the present through the past. At this moment, in the great Sung dynasty, emperors, ministers, soldiers and commoners, and men and women take interest in the way of the patriarchs. Warriors and intellectuals have the will to train, and many of them will eventually experience enlightenment. All this tells us that worldly tasks do not hinder Buddhism. If true Buddhism spreads in the state, the Buddhas and heavenly beings always protect that state, and the world becomes peaceful. If the world becomes peaceful, Buddhism acquires strength. In the age of the Buddha, even misguided criminals were enlightened through his teachings. Under the patriarchs, even hunters and woodcutters were enlightened. And others will gain enlightenment. All you have to do is to receive instructions from a real teacher.

15

Q: Can one gain enlightenment by this zazen, even if one trains in this degenerate age and evil world?

A: Other teachings argue about the name and form of the doctrines. The true teaching does not differentiate the three periods of Sho, Zo and Matsu. Anybody who trains will inevitably gain enlightenment. In the correctly transmitted right law, you can always enjoy the rare treasure of your own house. Those who train know whether enlightenment has been obtained, just as one who drinks water knows personally whether it is cold or warm.

16

Q: Some people say that to know Buddhism you only have to understand the meaning of "this mind itself is the Buddha"; you do not have to chant the sutras or train the body in Buddhism. Understand only that Buddhism is inherent in your self - this is full enlightenment. There is no need for seeking anything from others. So is there any use going to the trouble of practicing zazen?

A: That is a most grievous error. If what you say is true - even though the sages teach this ("this mind itself is the Buddha") - you cannot understand it. To study Buddhism you have to transcend the viewpoint of self and others. If you become enlightened by knowing that the self itself is the Buddha, Sakyamuni long ago would not have tried so hard to teach the way. This is evident in the high standards of the ancient Zen masters. Long ago there was a monk named Tse-kung Chien-yuan under Zen master Fa-yen. Fa-yen asked him: "Tse-kung, how long have you been in this monastery?" Tse-kung answered: "I have been here three years." Fa-yen: "You are younger than me. Why don't you ever ask me about Buddhism?" Tse-kung: "I will not lie. While studying under Zen master Ch'ing-feng, I understood the serenity of Buddhism." Fa-yen: "By what words did you gain this understanding?" Tse-kung: "I asked Ch'ing-feng, What is the real self of the trainee? He answered, The God of Fire calls for fire." Fa-yen: "That's a fine expression. But you probably did not understand it." Tse-kung: "The God of Fire belongs to fire. Fire needs fire. It is like saying that the self needs the self. This is how I understood it." Fa-yen: "I see clearly that you did not understand. If Buddhism is like that, it would not have continued until now." This disturbed Tse-kung deeply, and he left there. On the way home he thought: "Fa-yen is an excellent Zen master and the leader of 500 disciples. He has pointed out my fault. There must be a valuable point in his words." Tse-kung then returned to Fa-yen's monastery. Repenting and giving his salutation, he asked: "What is the real self of the trainee?" Fa-yen answered: "The God of Fire calls for fire." On hearing this, Tse-kung was fully enlightened about Buddhism. Obviously one does not know Buddhism by merely understanding that this self is the Buddha. If this is Buddhism, Fa-yen could not have guided Tse-kung in the manner described above, nor would he have given the advice he did. On first visiting a Zen master, you should ask for the rules of training. Only practice zazen earnestly and avoid cluttering your mind with superficial knowledge. The unexcelled method of Buddhism will then bear fruit.

17

Q: In India and China-from ancient times to now-some Zen masters were enlightened by the sound of a stone striking bamboo, and others had their minds cleared by seeing the color of plum blossoms. Even the great teacher Sakyamuni was enlightened by seeing the morning star. The venerable Ananda saw the truth in a stick falling. In addition after the sixth patriarch many Zen masters of the five schools were enlightened by a single word. Did all of these persons practice zazen?

A: From ancient times until now all those who have been enlightened by seeing color or hearing sound practiced zazen without zazen and immediately became unexcelled.

18

Q: In India and China men had inner integrity, and because culture was widespread, trainees were able to understand Buddhism when it was taught to them. In our country, from ancient times, many people have lacked superior intellect; it has been difficult to store the right seeds of wisdom. This comes from the barbaric current. It is very regrettable. Again the priests in this country are inferior to laymen in other countries. Everybody in Japan is foolish and narrow-minded. People cling tightly to worldly merit and hunger for the superficial good. Can such people quickly attain enlightenment about Buddhism even if they practice zazen?

A: It is as you say. The people in this country have neither knowledge nor integrity. Even if they are shown the true law, they change its sweet taste to poison. They tend to seek fame and profit and find it difficult to free themselves from attachments. But to become enlightened about Buddhism, we cannot rely on the worldly knowledge of human beings and heaven. Even during the time of the Buddha, those who enlightened the four results (includes the Arhats) by handball and those who enlightened the great path by the kesa were foolish and crazy. But they found the way to free themselves from delusion by the help of right faith. Again a woman trainee who waited with a prepared meal was enlightened by seeing the silent sitting of a foolish old priest. None of these cases depend on knowledge. They do not rely on scholarship, words, or speech. They all underline help through right faith. In the some 2,000 years since the birth of Buddhism, it spread to various countries. Its appeal was not limited to highly cultured nations or to people who were clever and wealthy. The true law of the Buddha, with its indeterminate power for good, will spread throughout the world when the right chance comes. All who train with right faith will be enlightened equally with no gap between the wise and foolish. Don't imagine that because Japan is not a highly cultured country and because its people lack knowledge, it is not ready for Buddhism. You must realize that all human beings have the seed of wisdom in abundance. Only there is little recognition of this fact. People do not train with right faith because they do not adequately recognize the essence of Buddhism and lack experience in practical application.

These questions and answers seem unwarranted. But I have tried to help those with poor eyesight to see a flower where nothing appeared before. For in this country the gist of zazen training has not been transmitted, and those who want to know about it are made sorrowful. Therefore, gathering what I saw and heard in China and recording the essence of the Zen masters, I would like to guide those who seek training. I would also like to teach the rules of the Zen monasteries and the rituals of the temples, but I have no time. These things cannot be described simply. Though our country is east of the sea and far from India, the Buddhism of the west was transmitted here about the time of the emperors Kinmei and Yomei. This was our good fortune. But because names, forms, things, and relations become tangled, we lose direction in training.

Now I will take my simple robe and bowl and make my abode among the reed-wrapped rocks of blue and white. Here, while I sit and train true Zen Buddhism - Buddhism transcending the Buddha manifests itself, and with this the object of training it fulfilled. This is the teaching of the Buddha and the style left behind by Mahakasyapa. The rules for this zazen depends on Fukanzazengi, which was transcribed during the Karoku period. To spread Buddhism within a country one must get the permission of the king. But in the light of the Buddha's transmission at Grdhrakuta there emerged kings and nobles and ministers and generals, who appeared in various countries, who gratefully received the guidance of the Buddha, and who did not forget the original spirit that preserved the Buddhism of former ages. All places where the teaching has spread are the Buddha's land. So to spread the way of the Buddhas and patriarchs there is no point in selecting the place or awaiting good conditions. Do not think that today is the beginning. I have, therefore, gathered this record and left it for the superior seeker of Buddhism and for serious trainees who wander here and there in search for the way.

Time-Mid-autumn, 1231
Dogen, Transmitter of the Law From China

III. 8a. Shoji (1)
Birth and Death
by Eihei Dogen
Translated by Arnold Kotler and Kazuaki Tanahashi.

1

"Because a buddha is in birth and death, there is no birth and death." (2)

It is also said, "Because a buddha is not in birth and death, a buddha is not deluded by birth and death." (3)

These statements are the essence of the words of the two Zen masters Jiashan and Dingshan. You should certainly not neglect them, because they are the words of those who attained the way.

2

Those who want to be free from birth and death should understand the meaning of these words. If you search for a buddha outside birth and death, it will be like trying to go to the southern country of Yue with our spear heading towards the north, or like trying to see the Big Dipper while you are facing south; you will cause yourself to remain all the more in birth and death and lose the way of emancipation.

Just understand that birth-and-death is itself nirvana. There is nothing such as birth and death to be avoided; there is nothing such as nirvana to be sought. Only when you realize this are you free from birth and death.

3

It is a mistake to suppose that birth turns into death. Birth is a phase that is an entire period of itself, with its own past and future.

For this reason, in buddha-dharma birth is understood as no-birth.*

Death is a phase that is an entire period of itself, with its own past

and future. For this reason, death is understood as no-death.*

In birth there is nothing but birth and in death there is nothing but death. Accordinly, when birth comes, face and actualize birth, and when death comes, face and actualize death. Do not avoid them or desire them.

Birth and death as the experience of nirvana.

4

This birth and death is the life of buddha. If you try to exclude it you will lose the life of buddha. If you cling to it, trying to remain in it, you will also lose the life of buddha, and what remains will be the mere form of buddha. Only when you don’t dislike birth and death or long for them, do you enter buddha’s mind.

However, do not analyze or speak about it. Just set aside your body and mind, forget about them, and throw them into the house of buddha; then all is done by buddha. When you follow this, you are free from birth and death and become a buddha without effort or calculation. Who then continues to think?

5

There is a simple way to become buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else.

Notes:

(1)
Undated . Not ncluded in the primary or later version of TTDE by Dogen. Kept in the treasurehouse of Eihei-ji as part of the twenty-eight-fascicle version known as the "Secret TTDE." Included in Kozen’s ninety-five-fascicle version in 1690. (list of other translations given - provider)

(2)
JRTL, chap. 7.

(3)
JRTL, chap. 7.

* Shimen Huiche (Shih-men Hui-ch'e, Sekimon Etetsu), no date.

III. 8b. Shoji
Life-Death
by Eihei Dogen
Translated by Reiho Masunaga

Introduction

Dogen was one of the greatest religious and philosophical leaders in Japan. His greatness consists of three points - profound thought, thorough training and brilliant personality.

Let us now take up his view of life-death-a problem that is also being argued quite extensively in European existentialist philosophy.

Death is one of the limiting conditions that man tries hardest to transcend. This awareness of mortality opens the way toward finding the Self. For man death is something that cannot be avoided, and he knows not when it will come. This is the root of unlimited anxiety. We can not pass up death. It is the ultimate reality, and it belongs to everyone personally. When we face death, we can for the first time meet our original Self. Dogen' view of life-death is found in such chapters of the Shobogenzo as Shoji, GenjoKoan, Shinjingakudo, Zenki, and Komyo. I have organized this material as follows:

1) Self-identity of nirvana and life-death.

2) Self-identity of life and death.

3) Self-identity of death with death and life with life.

4) Full functions and life-death.

5) Life-death and the life of the Buddha

1) Generally life and death are considered identical with delusion, and nirvana is identified with enlightenment. Accordingly life-death and nirvana are contradictory concepts. But to cling to this dualistic view strengthens the feeling of hatred and love; as a result this only increases arguments. Zen, therefore, dislikes choosing only one of the opposites; it emphasizes the unity of all things. To reject life-death and seek nirvana seems very religious, but Dogen' higher standpoint does not permit him to take this attitude. In Bendowa, Dogen says: "You must realize that life-death is itself nirvana. We cannot talk about nirvana without life-death." Accordingly, the world of constant arising and decaying is itself the area of nirvana. Instead of trying to escape life-death, we must remain in this world and, using life-death freely, turn delusion into nirvana and the world of the Buddha. As Dogen says in Shoji: "If we understand that life and death are themselves nirvana, there is no need for avoiding life and death or seeking nirvana. Then, for the first time, there arises the possibility of freeing ourselves from life and death . . . when you no longer have the desire to reject life-death or seek nirvana, you can truly gain nirvana and free yourself from life-death."

2) In the constant flow of life-death, that which does not stop even for a moment is form and appearance of life. If you oppose life death and believe that life precedes death or that death follows life, you have not yet penetrated the problem of life-death. In Shinjingakudo, Dogen says: "Although we have not yet left birth, we already see death. Although we have not yet left death, we already see life." In Yuibutsuyobutsu, Dogen restates the same theme: "Within death there is life; within life there is death." Life and death are the two sides of human existence. Viewed from one side, it is life; viewfrom the other side, it is death. We are living in each moment and dying in each moment. Life and death are a moment of arising and a moment of decaying, and there is death within life, and life within death. Both life and death are facts of the moment. Therefore, life is itself death and death is itself life. The essence of life is nothing more than the interrelation of life and death.

3) Though life and death are mutually connected and following constantly, that arising is not the arising opposed to decay, and that decay is not the decay opposed to arising. Life and death remain in their respective positions and are cut off from before and after. They are discontinuous from moment to moment and are unextended absolute facts. In GenjoKoan, Dogen say: "Life is a position of time, and death is a position of time . . . just like winter and spring. You must not believe that winter becomes spring - nor can you say that spring becomes summer." Winter is always winter; it is not spring. Spring is always a spring; it is not summer. In this way life is the life of absolute arising, and death is the death of absolute decaying. When you say life it is life alone. You see no trace of death. When you say death, it is death alone, you see no trace of life. In Shinjingakudo, Dogen says: "Death is not opposed to life, and life is not op posed to death." They are life and death cut off from before and after, standing independently. This life is absolute life; this death is absolute death. Therefore this arising is not arising (out side of arising there is nothing); this decay is not decay (outside decay this is nothing).

4) Life-death, while continuing constantly, is a discontinuous absolute fact in each moment. To pursue life outside the present and to tremble at death outside the present are delusion. Therefore, when facing death, you should die with thoroughness. Death is the complete manifestation of all functions Yuan-wa Ko-chin (died 1135) called it "the realization of all functions." This function is the ground that makes everything live and causes all existences while remaining formless it self. This can be considered Buddhahood.

This is because Buddhahood is the root of all existence and the ground of all values. This Buddhahood manifests itself completely in both life and death. It is the absolute free vitality of death. In Zenki, Dogen says: "The expressing of all functions in life and the expressing of all functions in death - you should study and experience this saying." It is well to work with all your effort while you are alive. When you have to die it is well to withdraw quickly. We must be true to ourselves here and now.

5) For most people life and death are nothing but transmigration. A human being, as long as he is enslaved by his ego, is caught in the flow of life and death and loses the freedom of detachment. If man abandons his passionate search for constancy, he realizes that transitory life and death are themselves the full expression of Buddhahood, sand he can make greater use of life and death. Because a great sage penetrates to the true meaning of continual rising and decaying, he does not fear life and death; instead he turns human life and death into an occasion for training. For this reason Dogen says in Shinjingakudo: "Al though birth and death are the transmigration of the unenlightened, the Buddha is free from all this." Life and death for those who make good use of them become like the flickering of light. So in Bendowa Dogen says: "To think that birth and death are things to be avoided is a sin against Buddhism." Though for most people life and death mean transmigration from life to life, for the great sage, they are the area of absolute freedom for self-joyous samadhi. In Gyobutsuiigi Dogen says: "You should realize that life and death are the training ground of Buddhism and the tools of Buddhists." In Komyo he says: "The coming and going of life and death is like the flickering of light."

6) In Shinjingakudo, Dogen says: "The coming and going of life and death is like the body of the true man." In Shoji, Dogen says: "This life and death are the life of the Buddha. If you try to throw them away in denial, you lose the life of Buddha." No one but Dogen has even made such a statement. In Gyobutsuiigi, Dogen says: "From long ago, when man penetrates to the great way that transcends life and death, the following has been said: The great sage leaves life and death to the mind; he leaves them to the body; he leaves them to the way of the Buddha. He leaves life and death to life and death. This meaning - unlimited by time past and present - appears spontaneously as the conduct of the Buddha."

Text (Shoji)

"If the Buddha is within life and death, there is no life and death." Then again "If there is no Buddha within life and death, we are not deluded by life and death." These are the expressions of Chia-shan and Ting-shan, two Zen masters. Since these are the words of enlightened men, they are not frivolous. Their meaning must be clearly understood by all those who would free themselves from life and death. If a man seeks the Buddha without life and death, it is like turning the cart to the north and heading for Esshu (Yueh-chou), or looking south to see the North Star. We will gather the cause of life and death more and more-and lose the way to liberation. If we understand that life and death are themselves nirvana, There is no need for avoiding life and death or seeking nirvana. Then, for the first time, this arises the possibility of freeing our selves from life and death. Do not fall into the error of thinking that there is a change from life and death. Life is one position of time, and it already has a before and after.

So in Buddhism it is said that life itself is no-life. Death is also a position in time, and too has a before and after. So it is said that death itself is no-death. When it is called life, there is nothing but life. When it is called death, there is nothing but death. If life come, this is life. If death comes, this is death. There is no reason for your being under their control. Don't put any hope in them. This life and death are the life of the Buddha. If you try to throw them away in denial, you lost the life of the Buddha. You only cling to the appearance of the Buddha. If you neither deny Nor seek, you enter the mind of the Buddha for the first time.

But don't try to measure this by your mind. Don't try to explain it by your words. When you let go of your body and mind and forget them completely, when you throw yourself into the Buddha's abode. When everything is done by the Buddha, when you follow the Buddha Mind without effort or anxiety - you break free from life's suffering and become the Buddha.

How can you then have any hindrance in your mind? There is a very easy way to the Buddha. Those who do not create various evils; those who do not try to cling to life and death but, with deep compassion, work for all beings, respecting their elders and sympathizing with those younger; those who do not deny things or seek them or think and worry about them - they are called the Buddha. Don't look for anything else.