- ·-···-- · ---~ - - ---·- - - -~;

'· . -· ··· - - .

~I" ~-,'ff ~ . . -·
. , .
•
,,,.,.
;··,:J
.... . ~~:_
... ~ .,
•
. .!

. .·,..
4 "'?~-. ~-
~

;. ;; ~ .r
.._"1-4. ~:
-.
l
,; ·-.)
'
. ..
-~
·-i
I
;:..J.} '
~ : ,;·~
'
P::
c~'
. / .f:\."

i' I
l
"' ..~"'~""": ,-r·.;
f ~~

..."';,.\
r :~ ..;£:-. .- "' ~·

'• 1
........l~
'' 1

1:5> 1 0 ;-
j~.:,

- -
SHOBOGENZO GENJO KOAN:

AN~ ANALYTIC STUDYi

j
.......
 LIST OF REFERENCES FOR THE CHARACTER STUDY
1.JAPANESE/ENGLISH CHARACTER DICTIONARY NELSON

2. JAPANESE/ENGLISH CHARACTER DICTIONARY ROSE INNES

3. NEW JAPANESE/ENGLISH DICTIONARY KENKYUSHA

-4. A DICTIONARY OF CHINESE BUDDHIST TERMS W.E. SOOTHILL

5. JAPANESE/ENGLISH BUDDHIST DICTIONARY SHUPANSHA
6. CHINESE/ENGLISH DICTIONARY R.H. MATHEWS

ABBREVIATIONS USED IN THE ENGLISH SECTION OF THE CHARACTER STUDY

J.. sb. - previous word is the subject

2. :.. £!!· - previous word is the object

3. t S. - previous word 1rcodif'ies the following word

4. (ger) above word makes a gerund or noun out of the previous word.
 1

Introduction to Abe/Waddell's translation of Genjokoan

..
The great poetic religious document Genjokoan is crucial
to an understanding of Shobooenzo and Dcgen's thought as a
whole. According to its colophon, it was completed the eighth
month of 1233 for a lay disciple named Yo-koshu. According to
another colophon, dated twenty years lcter (1252), the year before
his death, Degen included Genjokoan at the beginning of the 75
fascicle Shoboaenzo he was then in theprocess of compiling.
Among the earliest of Dogen's ~orks, Genjokoan is second
only to Makahannvaharamitsu in the ~hoboaenzo collectio~ in
point of time. Any revisions Dogen made in 1252 appear from
evidence now ava~lable to have been minor, revealing the
cbnstancy of his basic religious thought throughout his entire
teaching career. ·
The eminent Soto master of the Meiji era, Nishiari Bokusan,
spoke of Genjokoan i·n this fasion: "This is the. most difficult •
• • • It is Dogen's skin, flesh, bones, and marrow." "His
whole life's teaching begins and ends with this fascicle • • ,
the 95 fascicles of Shobogenzo are offshoots of this one."
Others too have written in attestation to its difficulties,
to its beauty, and its inexhaustible, unobtainable depths.
Genjokoan has an amazing underlying consistency that runs like
strings of threads throughout its length, tending to draw the
reader deeper and deeper, to dis~over for himself every increasing
patterns, each similar yet sharply distinguished, but all funda-
mentally manifesting the central quality. ~
_Judging from the fact Degen elected to place Genjokoan--
which was written more or less as a letter of religious instruc-
tion for a layman--at the beginning of his 75 fascicle Shobc-
gen~, it may be supposed he himself regarded it as an esser•ti&l
gateway to his religious thought; especially wr.en we consider
that Shoboaenzo consists mainly of the records of the sermons
he delivered to his disciples on particular aspects of the
Buddhist teachinc.
The term ae~ioko&n, which appears twice in the work itself,
towards the end, and is encountered here and there elsewhere in
Shobqgenzo, is an important concept for Dogen, one that may even
be said to give expression to his personal reQlization of the
Buddhist Dharma. The words themselves are impossible to give
adequate English translation. As often is the case, Dogen uses
them in his own peculiar way, s~retching the words to their
limits in order to get ~he rnost meaning from them in accord
with his own understanding.
Genjo, literally something like nbecoming manifest" or
":immediately manifesting," does not denote the manifesting of
something previmtsly unmanifested, rather the presence of
things as they are in themselves untouced by man's conscio~s
strivings, the manifesting of ultimate reality according to
man's religious prF.ctice. Dog en uses the term koan differently
from the traditicnal . Rinza.i Zen meaning of a "problem" given
by a Zen master to a p~acticer to lead him to self-aw~keninq.
AccordL-.g to the ec:.rliest existing commentary on Shoboaenzo,
by Kyogo, the ko of ko.::tn rr.eans sameness or ultimate equality
that is beyond eaua:!.ity and inequality, and an refers ·co "keep;..
ing to one's sphere (in the universe)." Ko2nthus indicates the
individuality of -~hings and their absolute equality, the sar.:c-
ness of things' differences, the differenc~ nf things' sameness.
 Accordingly, the term oenjokoan points to ultimate reality in
which all things are distinctively individual, and yet equal in
the presence of their suchness.
The term qenjokoan (hsien-ch'ena kung-an) a~pears once in
the Ch'uan-teno lu, in the recorded sayings of one of Rinzai's
disciplE:s. Later, the .::>ung Rinzai priest Yuan-wu (Engo) seems
to have been the first to use . it as a specific Zen technical
term. Dogen probably acquired it from Yuan-wu's writings, but
it is clear from his usage of it that he attaches an importance
to it beyond any it held earlier.
As in the other translations in this series, we have used
the text in Okubo's Shoboaenzo. For the rendering of difficult
passages and for the composing of footnotes, we owe a tribute
o= gratitude and acknowledgement to the variorum edition of
Sho!:ocenzo, Shobooenzo chukc.i zensho; it is a mine of information
fro~ which we have freely auarried. There is an annotated Ger-
~an translation of Genjoko~n by Heinrich Dumoulin (Monumenta
Niononica, Vol. XV 3-4, 1959-60), and English versions by
~.asunaga Reihe, in The Soto Aooroach to Zen, and by Kazuaki
Tanahashi and Robert Aitken, in the newsletter Diamond Sancha.
We are painfully aware of the defects of this translation,
and still more painfully unaware of its errors. Perhaps our
best excuse is the extremely difficult nature of the work
itself. ..

Commentators generally -agree that the first four sentences

represent the framework of the whole work, h~t there is wide
and varied disagreement as to the precise relation between the
four~ Though the following is but one interpretation, we do feel
it to be consistent on many points.
The first sentence expresses the basic standpoint of
aentokoan: Buddhism denies all duality and discrimination as
illusory, and proclaims the attainment of e~uality beyo~d discri-
mination in the liberation from such dualistic views. ~his
equality--as the ultimate reality or Buddha Dharma--is nondual-
istic in the sense it is beyond the duality even of sameness
and difference and includes and affirms things' differentiation
as the ultimat~ reality, emphasizing each thing as i t is on the
ba~is of complete liberdtion from all man's illusory, dualistic
views. Dogen 1 s idea of qenjokoan is basically the same as this.
The negation of the second sentence indicates that the
a.Ifirmation of both illusio~ and enlightenment, etc., of the
first sentence is not mere dualism but include~ the negation of
dichotomous views; this negation does not imply annihilation
0£ the distinctions between things but the nonduality realized
"when myriad dharmas are without self." ·
The third sentence now re3tates the first sentence more
clearly by showing that . the Buddhist reality is originally
beyond fulness ( aff irrna.tior: of ~he distinctions of things)
and lack (negation of same).
In the fourth sent e nce Degen clarifies the absolute reality
not onlv of the flower's (enliohtenment) fallina and the weed's
(illusi;n) flourishing but als~ of man's own fe~lings of yearn-
in·2 c.r.d dislike to 1.;1:::.rd them o ':"he f und:irnGn t3.l s tandooint of
Zen is found i~ the realization of the f~ower's faliing and the
weed's rampant flourishing jusi:: as they are, beyond subjective
i
feelings of love ~nd hate. 3eng-ts'an's Hsinhsin~ina (Shinjin-
'1- · ~) er.ens with ~:. h8 words: "'I'be great via.y is not di f f icul t,
I
only avoid choosing. On~y when you neither love nor hate does
 -- --~-----~-----------------------

r
t
f
'
it appear in all clarity." From this fundamental standpoint
Dogen goes even further, to affirm--as genjokoan--rnanws yearning
for the falling flowers, and dislike at the flourishing of weeds,
iii

insofar as both are ultimate human reality.

from The Eastern Buddhist, Vol. v, No. 2, Oct., 1972, pp. 129-132.

INTRODUCTORY NOTE BY SUZUKI ROSHI

Originally a KOAN was an ::ifficial order from a king. So KOAN means the first
principle--which we have to understand from various aspects and experience
through practice. What we normally call KOANS are examples of realizations
by.Zen masters of this first principle.

GENJO means everything. KOAN means first principle. GENJO KOAN means
the various activities we do as our practice is extended from z3.zen. It is the
oneness of everyday life and practice as attained through pure practice.

I
I
I
!

I
. I
I
....

I
Ji.. Treasury of the Right Dharma Eye

Manifest Absolute Reality

ABE(wADDELL translation

R:. The Eye and ·. Treasury of the True Law

The Koan Expressed in Daily Life

REIHO MASA!JAGA translation

.,._
K.- The Treasury Eye of the True ~eaching

The Problem of Everyday Life

KENNETI' translation

T. ( a portion of the Shobogenzo )

GENJO KOAN, REALIZATION OF TRUTH

T"fi.LU\.L.t~.::n~
1\r1q1A ou"'" /fl T'TTK"H'·11r
~. 1. , . . . .w.. ~ -· ..
+-.,.a.., s i·
a.., ~~or:
.._ .

M. The Right Dharma Eye Treasure House

The R~alization of the Koan

J2t;EZUMI transle.tion

.. .
.
 " :·.:
•. .
: ..:·;,, :;:
.. . .- .~· -~. ~ .
..
. ·., !
1
. . . . "·
..'·.·,· . .

.·5£ §Hz ·•iii

- .
·. SHO - GEN - zo .

true ·Dharma eye treasury

right law store
correct teaching storehouse
original doctrine collection
genuine · the canon
' .· .· . . .·
.· .

.. •

~\
~
/-
~t ?.\
GEN JO KO AN

manlfest become comn:on proposition

present accomplish public suggestion
actual attain general idea
revealed complete sameness plan
self-existln3 perfect ultimate- individuality
aelf-evident equality ·

: '

. ;

. ·. ~- . ;. ' . .

..
.·
 1
2

A. When all dharmas are the Buddha Dharma, there is illusion

and enligntenment, practice, birth, death, buddhas, and sentient
beings. ~hen myriad dharmas are without self, there is no
illusion or enlightenment, no buddhas or sentient beings,
no generation or extinction. ·

R.. ",. When all things a.re Buddhism, delusion and enlightenment
exist, training exists, life and death exist, Buddhas exist,
all~beings exist. When all things belong to the not-self,
there are no delusion, no enlightenment, no all beings, rio
birth and no decay~

,,.._

K •. Delusion, enlightenment, training, life, death, Buddhas and

all livitig things are in existence when there is Buddhism;
none of these exist when all is within the Trtith;

T.. When all things are Buddhist phenomena, we have enlightenment

and ignorance, studies, life and death, buddhas and people.
When all things are without self, we have no ignorance, no
enlightenment, no buddhas, no people, no life and no death~

M. When all dharmas arc Buddha--dharma,

there are eniighten~ent and delusion, practice,
life and (~c2 +:h, 3uddhas anr:i ere a tures-..
When the ten thousand dh~rmas are without self,
there are no delusion, no enlightenment, no
Buddh~'s, ~o creature~; no life and no
death.
-- ·-r ..
'
'i; ...

. . .
... . . . .. . . .
.
..
. . .
.. -

• • ! • . ·

h~
~%- . ~t\ t1) 11f7 · ~ ti- ~ 8~ PP
SHO - BO NO BUP PO NARU JI SETSU,

all dharma Buddha Dhar- are time season .

. many_ , Etb • ma., be- ~
law come when
teaching

. l +J=- ;h 17
. UNAWACHI
·,*·.
~
MEI
1)1%
GO
;.i 'J
ARI,
11~
SHU
1t--
GYO · ··.· . .
...
~')
ARJ;,

accord- illusion satori are practice action is

_._1n5ly enlight- \.. /
enment y- .
Pra<+ le.<:

-JJ_ 1-
SHO
~ ')
ARI
9tJ
SHI
. ~ ')
ARI,
~~
..-
p '
SHO-
~+
BUTSU
(9) -~
ARI
~
SHU JO
~v .I
ARI • . !

· birth is death is all Buddhas are grv:.tp birth are

gather- life
•.·_.·- ~
sentient beings
}J - 3'! r =t I~ ;hJ't J ~ ·;Fi~ 5".{; El~ -~p
h

MAM PO TOMO NI WARE' NI A RAZA RU JI SETS!:,

myriad . dhar- all self' other than time season

10,000 mas together- ~
with when

J-_
MADOI
t" !A r~ <
NAKU
1'
........
SATORI
t 9 1J-<
NAKU,

illusion is not enl1shter:- 1e not

ment

:-j
11:
. l

ilfl· 14r r~·< :t I

- ri-( g_ -tJ< ;,~ Ti~ L
$HO BUTSU NAKU SHU -JO NAKU, S HO NAStF.1 MET SU N/-'. S HI.
k-U..
all Buddhas ara- g rou ~ life ?.re not pr,:>- is not des- is not
not "-- v-- .J duct1on tr-..ic·1:.1on
sentient bein6s

(" .'
. •..
. .
 J

A.. The Buddha Way is originally beyond fulness and lack, and·
for this reu.son there is generation and extj_nction, illusion
an~ enlightenement, sentient beings and buddhas. In spite·
o-; tl1is·, flowers fall _a-11-.rays amid our grudging, and weeds
flourish in our chagrin~

R. Because the Buddha's Way transcends the relative and· absolute,

birth and decay exist, delusion and enlightenment exist,
all-beings and Buddhas exist. And despite this, flowers
fall while we· treasure their bloom, weeds flourish while
we wish them dead.

K~ sin~e the Way of the Buddhas transcend~ unity and duality,

all these things exist;· whilst we adore flowers they wither;
weeds grow strong whilst we long for their destruction,.,

TF The Buddhist way is beyond being and · non-being, therefore

w~have life and death~ ignorance and enlightenment, people·
and buddhas! However, flowers fall with our attachment,
and.weeds grow with our detachment~ 2

M. Th~Buddha way transcends being and non-being;

therefore there are life.and death, delusion
and enlightertment, creatures and Buddhas.
However,
flowers fall just giving rise to attachment 1
and weeds spring up, arousing anti pa th:r.

-- - -· - -· -- - .. . - ·-- - - -·--·· ·-- ------ - - - -- - - - - - ---~

r
f
'
. '
.·
. .

-412
1~ ii_ t- t ):_ 'l 1£ 1if J-0 . If&};u ~ tt-~-
1)·. . -
Bt.rl'SU
- DO. . MOTOYORI HO - KEN
YORI CHO- SHUTSU SERU
VV"\i.._
·' '
YUENI,
Buddha Way . originally rich lack from leap above do there-
abun- thrift fore
dant

•·

SHO - Jn I) ..ilt.-
ARI, MEI
J7i lj
ARI, SHO. -
~- 14'.
BUTSU
Ch 'J
ARI.
pro- des- a~e illusion enlight- are living Buddhas are
d~otioh truction enment born

' : ..

l t' =!
SHII<A-MO .
1J \
KAKU
< 0 .
NO
.> t11

GOTOKU
< t ?'J
NARI TO
!::_ t I/\__(-·· i
IEDOMO,..

never- thus like is although

the-less '----------.......,---J
thus, like this

!A
flower sb.
WA
rJ t}!
a '/'-t
JAKU
1:
NI
1? 9
CHIRI,

love grudgingly fall

de- scatter
~re
"'V'" J
loathe to part
_,,._.

'
~-~ ~
ll. j ·~
1ifJ' J ~ J)';5, ~ OJ cH ti- 'J
so WA KI KEN NI ORU NOMI NARI.,

grass Sb. .neglect dis- in all only is

weed discord like

. '

.
•. .;.:'1,
'
.. ,
4

A. To practic~ and confirm all things by conveying one's.

self to them, is illusion~ for all things to advance forward
and practice and confirm the self, is enl ightenment.2 (Those)
who greatly enlighten illusion, are buddhas. (Those) who are
greatly deluded about. enlightenment, are sentient beings. 3
· Again, there are men who gain enlightenment beyond enlightenment,
and there are men who are deluded even within their illusion.4

R. To train and enlighten all things from the self, is delusion;

to train and enlighten the self from all things is enlightenment~
Those who enlighten their delusion are Buddhas; those
. deluded in enlightenment are all-beings. Again there are
those who are enlight~'l.ed on enlightenment - and those
deluded within delusion.

K. Wh~n we wish to teach and enl ig hten all things by ourselves,

we are deluded; when all things t e ach and enli gh ten us, we
are enlightened . To enlighten delusion is to become Buddha;
most living things are deluded ~ithin enlightenment~ Some
are enlightened within enlightenment; others deluded within
delusion.

T. That we move ourselves and underst and all thing s is

ignoranc e . That things advance and understand themselves
is enlightenment. It is buddh as who u nderstand ignorance.
It is p e opl e wh o a re ignorant o f enli ght enment. Furth e r,
thete are tho s e wh o are en li g htened above enlightenme nt,
and those who are ignorant of ignorance.

M. · To mov e the s e lf and to re alize th e ten thou ~and

dharmas is delusion.
That the ten t h ousand dharm a s advance a nd ·to
realiz e th e sel£ is e nli gh t enme nt. ·
It is Buddha s who r ea lize delusion.
It is cre a ture s who are de lude d by
enJ.i gh t enrr.e nt ..,
Furth e r,
there a r -::: thn se v:hc c..re enlightened. above
enligh t e n :-:12 :·1t; '
f
there are - those who a re deluded by delusion~ l

J
 . -··. .· : .. 4
··· .:· ·. .·· .. .
. . · ... ..
. .. ...
. · .. . . .· . . .
- .. .. .~ . ·. : ,· ·.·.·
·,
. . . . ......
~'
' .. .
... .. . . :
··..
.
' .· ~ .. .. .. : · .·· .: ; '.

.§ B 12 11 ~le'{ -
/)
·-~ · 1:
;/~ C- 1) ·i )
I 1:-l"" ~~/I
!7~ t y
JI ~ KO 0 HAKOBITE MAM - PO 0 SHU - S HO TO SU,
~
self self carry myr- dhar- prac- prove do illusion 1a re-
'---v:--10 b • .. 1 ad mas t1 ce enlight- · garded
· Self .. .· . .· enment · as
()b.

..7\. ·... ~Z:..

l 9iff-? 'EJ CJ ~· 11ii-
;=_$!:__
-fJ .-
-P..:JJ;.
p, Cf ; /?: · 1" t 'J . rJ<;
MAM - PO SUSUMITS'JI - KO o SHU SHO SURU WA ·SATORI NAR:!"

. :myriad dharcas · adyance · self self prac- prove1 do enlight- is

.· . .. ~ob ·. tice en...: · enment
.. lighten-
. . . _. - ~e/f
.. ,.
.. ·

. ..· .
·'
"
ment ..·.
.. " . .

.}2t E "k'l~ 1; (1 %~' 1J1r iJ- 'J

MEI 0 , DAI -GO SURU WA SHO - BUT SU ~ARI,

illu- ob. great satori -do. sb. all Buddhas are .

sion en-
lighten-
ment

/t . l ~ A
1
~*
~
t j. ~ I J: it r i-9
GO NI DAI - MEI NARU SHU - NARI.

satori a- 5reat illu- become sb. group life are

en- . bout slon ~
light- sentient beings
enment
) L
'- . -;
. , ., .
I
,ijZp-=)- ,.'., Jf]
1{f " J'% 1
-
0~ :::¥
.//"( ~~
SARA NI. GO iTO NI TOKU - GO SURU KAN ARit. ·
l\lSOVE
again en- UP attain en- do person is
11ghten- lia:hten-
ment ment · ·.: .

'?F . tf?- £ . '~

~~
~ - c~u
. ).Jt'
YU ME"f ARI.
·=
1llu- within again illusion person is ..
:·

a1on sb •

. : ',. ... ·J · ••

: ~ .. ..

. . . .. ..,. ' .
• , ; I •
·.. ~· ..
-
"
 5

A~ When buddhas are genuinely buddhas there is no need for

them to be conscious that they are buddhas. Yet they are realized
buddhas, and they continue to realize buddha. s

R. When Buddhas ar~ really Buddhas, we need not know our identity
with the Buddhas. But we are enlightened Buddhas - and express
the Buddha~ in daily life •.

K~ The~e is no need to know that one is identical with Buddha

when Buddha is truly Buddha, for a truI.y enlightened Buddha
expresses his Buddhahood in his daily life.

T~ When buddhas are truly buddhas, they are qot nec~ssarrly

aware of themselves as buddhas. But they are enlightened
ones. They advance in enlightenment.

M. ~hen Buddhas are truly Buddhag,

there is no means b y which the self is aware
of being Bud_dha.
However, it is the realiz e d Buddha, and
further advances in r e ali~ing Buddha.
 .: ·:· . . · •. :.
'. , .. ··_,.
. ...
:.
. . ·'
.
.%~' 1t t7J JJ L( ~~I
p 1)1r .rt-3 t_,:r IJ
SHO ·- BUTSU NO MASASHIKU SHO - BUT SU NARU TOKI WA,

all Buddhas surely all Buddhas are when

sb. genuinely become

§
JI
Ll
KO WA
rJ ~~
µ .
SHO - 1+
BUT SU . NARI
t i-'J t
TO
self self sb. all Buddhas are
·~
..
".theyJ Self ..

,.
-

.
Ht·fl)
. KAKU
}(h
CHI
q3
SURU
~t
KOTO
t. =t 5 lA ~,.
0 MOCHIIZU,,
know know do .- inc; ob. need not
lea!'n sense use
perceive (ger)
perceive

~g
L ·I)_\ <fl.int . t p; 14( r;:-v
SHI KA ARE DO MO SHO - BUT SU NARI,
so in a. way realized Buddhas are

~-
f IP t
BUT SU ~-
pJL
SHO·- SHir10TE -
L·t ( ~<
YUKU.
0
Buddha sb. con- make continue
firm
enlight-
enment

' ~ ' =• •
6

A. Seeing forms- and hearing sounds with their body and mind
as one, they make them intimately their own and fully know·
them ;6 but

'·

R~ When we see objects and hear voices · with all our body and
mind - and grasp them intimately -

K. To observe objects and voices with complete awareness of

body andmind is very different from

T. When we see things and hear things with our whole body
and: mind,

M. Seeing forms with the whole body and mind,

hecp:-ing sounds with the whole body and mind,
the self understand them intimately;
yet,
 . '· .• .
6

.... ·

' '\;' ~ -,f

SHIN - JIN·· 0 KO
Lr
SHITE
~
-SHIKI.
E fl
0 KEN -
-;ix_
SHU SHI,
l/

body - mind o:J. whole making form ob. see grasp do

perceive

-~ )\_j I
~~4 L( Yit ~·!f~ "ff~ 0~ I ~
SHIN - JIN 0 KO SHITE SHO 0 CHO - SHU SURU NI,

body - mind whole make sound hear grasp do for,

ob. ob. ~ar t'1e
fVY fOSt! e; F

. : .

l T-: L- <
SHITASHIKU
At-
{WlE
"jfx._
SHU
9 J1-c"t
SUREDOMO,

intimately understand grasp do but

_j
7

A. it i~ not like a reflection in a mirror, er like the moon and

the water~ When they realize one side, the other side is in
darkness.?

R. it is not a phenomenon like a mirror reflecting form or

like. a moon reflected on water. ~·Jhen we understand one sid-e-,
the other side remains in darkness.

K~ seeing a r~£lection in a mirror or the moon relf ected in

water; even if y6u see one side of something, the other will
still be in shadow •.

T. our understanding is not like a mirror with reflections,

nor like water under the moon.. If we understand ~ne side,
the other side is dark.

M... it is- no-t like a mirror with reflections,

nor like water under the moon -
when one side is realized, the other side is dark.

j
------------------------~-,.-------_,--------

. .. 7
~ . - .

, •..

V' IJ'''Jf. ' ( 1J 'tr·· "!: ~t··r 7)'"· :''t:< ~g T'·

·KAGAMI NI KAGE 0 YADOSU GA GOTOKU ARAZU,
mirror in. re- ob ·. stay like is not
fleet-- keep
ion

,:.

,.

;Jz t -fl t C') :.. •'t ( I~ ~;; ?n

MIZU TO TS UK I TO NO GOTOKU NI ARAZU,.
water .·and moon and 's like is not

.• :

-- ----
'
1J "f:.
~%,(_
---o
t7 _IL.- g-; ~ ,1- IJ ___. ---
/) I "J <5 I
L-
IP PO 0 SHO SURU TOKI WA IP - PO WA KURASHI.
one side ob. realize do when one side Sb. is dark
confirm
·prove
 ... \

A~ To learn the Buddha is to learn one's own self. To learn

one's self_is to forget one's self~ To forget one's self is
~o be confirmed by all dharmas. To be confirmed bv all dharmas
is to e~fect the.casting off of one's own body and-mind and
the bodi~? and ~inds of others as well.a All traces of enlight-
enrne~t (~nen) disappear, and this traceless enlightenment is
.continuea on and on endlessly~q

R. To study Buddhism is to study the self. To study the self is

to forget the self. To· forget the self is to be enlightened by
all things. To be enlightened by all things is to be free
from attachment to the body and mind of one's self and of
others. It means wiping out even attachment to satori. Wiping
out attachment to satori, we must enter actual society.

K•. When one studies Buddhism one studies oneself; when one studies
oneself one forgets oneself; whe n one fo rgets onesel f one is
enl ightened by e v erythi n g , and thi s v e ry enlight e nm e nt b reaks
the bonds of clinging to both body and mind, not only for
oneself but for all beings as well. If the enli ghtenment is
true; it wi.pes out even clin£ing to enlightenment, and there-
fore it is im~ e rative that we return to, and live in the world
of ordinary men.

T. T6 study Buddhism is to study ourselve s. To study ourselves

is tog o beyond our selves. To go beyond ourselves is to be
enlightened by all things . To be enli gh t e ned b y all things
is to free our body a nd mind , and to free the bodi es and
minds of others . No tra ce of enlightenment remains, a n d t hi s
no-tra ce continues endlessly.

M~ To stud~ the Bud dh a way ist o st ud y the self .

To study the sel f is to f orget the self .
Ta forg et the self is to b e enlightened by the
ten thous a nd dharmas.
To· be enlighte n ed by the ten thou san d dharma s
is to free one 's body a nd mind and tho s e
of oth e rs·.
No trac e o f e nlight e nme nt remains , and t hi s no-trac e
continues e ndlessly~
 ........... ... ·· - ··--- · · - - -

-
...
·. · . .: : ·. .:· .

.. .
··.·
. . ·. . ... .

- 1~
BUTSU-DO
·.i!- ·t Q.
Tri- 5,A), c . t /h
NARAU TO IU
1 I "J.
WA_,
'-----y1 .
.. Buddha. Way ob. learn so called · self self learn is
. · pract.ic~ '----v--" 0 b •
Seip .
. sb.
·- -~ 3 E
ri ,J, l '/), 1J: s
oof_hl ~~ TJ-~ c
. Jr - KO 0 NARAU rz:c IU WA:,. JI . - KO-" WASURURU NARI.
§
~ dr.
self self · learn sb. self forget is
'---v---'ob. · ·· .(completely)
. Self .

El
JJ: -
o
KO
E h1 ~- ~ t
0 WA"SURURU TO
t 1,.)d
IU WJC,.
J: I \.
NI
-rf- L. ~er
'.... 7
SERARURU- ·
:z.:_t -·-
f,--
t
·

'----v---' NARI
self ob. forget sb. myriad dhar- · con- (intrans.)
(completely) mas . by f1.rJl, to be
enl15ht.
7J
MAM
i2:- s~ ~
SERARURU TO IU
l 11J,/J @ 30 ~-
WA~ JI - KO NO SH~N-JIN ~
1\i' .
'---..-----'
myriad dhar- by prove (intrans.) sb. self 'a body-mind
mas en- to be
light.en-
Lr
I
~ ·~Lr 1~ . m~t 0 ~ '\;' ~
OYOBI TA - KO NO SHIN -JIN 0 SHITE
1
and other self s · body - mind
extendin5-
to
g ,, ' . -·. .

fJ 10 ~ tr & ~ -. rrJ
DATSU - SESHIMURU NARI ..

let go f all make is

.
. drop \ do (c aus e
fall off, molt to) .
11·~ :vt-e-1 11: 1i3 Ji ·'
. 0 ~·.!..}x .
GO SHlt.I<tf NO . KYU - KAT SU NltRU ARI.,.

enlight - trace sb. desist stop become is

enment mark rest
';-] h -
1/f- lJJ/(.
~
I er )
';;>
ii'~
,-p
LI)
'JL-J
·. ,
L 2 ~
1,} )
"' 1 -r

KYU- KAT SU NARU GO SHUTS U NAP.ASHr·::: .

desist stop be- enli ght - tr&ce lons long 50 ou~ is (ca~ ~ ~ :~ ~~
come en~ent oo.
9

A. The very moment one begins to seek the Dharma he becomes

far removed from its environs. When the Dharma has been rightly
transmitted to one, he is at once the Person of his original
part. 10

R. When man first recognizes the true law, he unequivocally

frees himself from the border of truth. He who awakens
the true law in himself immediately becomes the original
matl •.

:... When a man first sees the Truth he automatically transcends

the boundaries of truth; once the Truth has been awakened
within a man, he is simultaneously his won original face.

T. When first we seek the truth, we are far away frcm its
environs. When we discover that the truth has already been
c.orrectly transmitt ed to us, we are ourselves at that moment ..

M. Wh en first a rr.an seeks the dharm a , _

h e is f ar away f rom its environ s ~
When the dha rrn a has already been correct l y transm itted to
the self,
he is the original s elf at that mo~e nt~
 9
. ·..•
;. .: . •': ~

per- begin Dhar- seek ·when

son ma ob.

(}~,o\ [~
HARUKA NI
;l
HO NO
(/) fl
HEN
-
f1k-
ZKI
~ [!ht
0
'

RI
-t;p
KYAKU
-rt-~
SERI ..
tar Off Dharma IS vicin- edge separate withdraw do
1ty ob. reject
frontier

~-i\ q(-1 I --\. :h '0) h_ /-\ _iE- 1ft *9 3 t. \-:}

HO SUDE NI ONORE NI SHO DEN SURU TOKI,
Dharma already self to right trans- do when
true mission ..

1Jff1J' I~ 4'- !;; A_ t i-9

SUMIYAKA_ NI HOM-- BUN NIN NARI-
swift,- ly oi-igin- ·part person is
al

.,
' 10

A.., When a man goes off in a boat and looks back to see
the shoreline, he mistakenly thinks the shore is moving. If
he keeps his eyes closely on his boat, he realizes it is the
boat that is advancing. In like manner,

R. If in riding a boat you look toward the shore, you erroneously

think that the shore is moving. But upon looking carefully
at the ship, you see that it is the ship that is actually
moving. Similarly,

~. It js normal for a man, whilst sailing and observing the

shore, to think that the shore is moving instead of the
boat, but should he look carefully, he will find that it is
the boat which is doing the actual moving. In the same way
as this,

T~ If we watch __ the shore from .a boat, it seems that.the shore

is moving. But when we watch the boat directly, we know that
it is the boat that moves.

M. When a man goes riding on a boat,

if he watches the shor~, he may assume that .the shore
is moving"'"'
But when he watch e s th e boat directly, he knows that it
is the boat thut moves.
 .~ ..
.: ' ~ . 10
J .
. .. .
~ ' ...

. . . .. . , ... ·. · · ·
. . ..... '.''
~

-v ., •. . . ..
·

; . '

·~
HttO FUNE:
fr 1:
NI
~?r
NO RITE
tp <
YUKU
J~
NI 7
-- -.
. ..• .~
.
' ..

· -·.
-:
person boat -in ride go when
board
. .-- .. ·

§I - ~ · J) <,.SL 7 3' l ~ d;flfJ- 1

'
·.. ,. ·
ME: 0 MEGURASHITE: KISHI 0 MIREBA 1
eye ob. turn (around) bank ob. see if
shore

"
'
J L: 0) ))~ (_ ~f~~
KISHI NO UTSURU TO AYi\MARU. 7

shore sb. move err

change
drift

Ji> t L r~ L< ~-J-d- ., ~ ") <l/l.l J. ,,

ME 0 · SHITASHIKU FUNE. NI TSUKURE.BA,
eye ob. closely boat on attach if

~3' h 0) l 17A ~ L~ 1J \\\ : II ~ <.

FUNE: NO SUSUMU 0 SHIRU GA GOTOKU,
':ioat sb. advance ob. know similar· to

.· . . . ·
1
}
'
11

A~ when a person (tries to) discern and affirm the myriad dharmas
with a confused conception of (his own} body and mind, he
mistakenly thinks his own mind and his own nature are permanent.
If he makes all his daily deeds intimately his own and returns
.within himself, the reason th a t the myriad dharm~s are with-
out self will become clear to him. 11

R. seeing all thin~s through a misconception of your body and

minff gives rise to the mistake that this mind and substance
are· eternal. If you live truly and· return to the source,
it is clear that all things have no substance~

K. it is because man observes everything from a mistaken viewpoint

of his body and mind that he comes to the conclusion that
they are eternal; however, should he learn to observe them
correctly as- a result of penetrating Truth, he will discover
that no form attaches itself substantially to anything.

T. If we examine all things with a confused body an& mind, w~

~ill suppose that our self is permanent. But if we practice
closely and return to our present place, it will be clear
that nothing at all is permanent.

M. If he examines the ten thousand dharmas with a deluded - body

and mind, he will suppose that his mind and nature are
permanent. .
But if he practices intimately and returns to the true self,
it will be clear that the ten thousand dharmas are not
at all himself.
rl . .. I • • •
... . .
~
:·
·. .
. .. .. .

..
11

!
. . . .. · .. ·· . .
:_-,·.·.· .·· : .
·. .: .

·~ '~, E. ~u ~~ Lz
SHJ:N - JL"l 0 RAN SCl SHITE",.
body
·
- mind
ob.
·confused idea with

·Self' mind self nature

sb. __
always
\._.._
v
abide is err

f'e r W\'4.., el\+

t1., 1t
MOSHI AN -
-t RI
E
0
1, r:_ L(
SHITASHIKU
Le
S HITE
'.~
1'~
KO -
if;
::Cl(
RI
I
NI
~ &#fa ) 1iLIJ '•
KI-SUREBA ~
~
if deed plum intimate make each with- re- if
· ob. in turn
· (baggage) · .
daily li f e a-, ~

... +
;f\ OJ *7 /Yl I~ ch ~ h
PO NO WARE NI ARANU

myri a d dha r mas self are not

sb.

\) .
' -S - r::j'I
~
- "93£ J7l 3' S !Tl
DO - RI AKI RAKESHI..
vay reas on b ecome clear
12

A~ Once firewood turns. to ash, the ash cannot turn back to

being firewood. Still, one should not take the view that it
is ashes afterward and firewood before. He should realize that
although firewood is at the dharma-stage of firewood, and
that this is possessed of before ~nd after, the firewood
is beyond before and after.

R. Burning logs become ashes - and cannot return again to logs·.

· Therefore you should not view ashes as after and logs as
before. You must understand that a burning log - as a
burning log - has before and after. But although it has
past and future, it is· cut off from past and future.

K. The wood that is burnt upon a fire becomes ashes; it does not
again become wood; you must not think that wood comes first
and ashes afterwards. You must clearly und erstand that a
piece of burning wood has both a b ef ore and a n after; how-
ever, in spite of the fact that it has before and after, it is·
cut off therefrom.

T. .Firewood turns into ash, and it does not tutn into fire-
wood again. But do not suppose that the ash is after and the
firewood before. We must understand ·that firevrnod is at the
stage of fir e wood, a nd there we find its b efo re and after.
And yet with thi~ past and f uture, its pres e nt is independent
of them.3 ·

M- Firewood turn s into ash, and does not turn into firewood
again.
But do not suppose that the ash is after and the fire-
wood before.
We must realize
that firewood is in the sta te of b e ing firewood, and
there is it s before a nd aft e r& An d yet with this
past a nd futur e , its pre s ent is indepe nde nt of them.
 12

·, ..

fire- sb. ashes become

wood ob.

J ·~
,, /) \.-'\.._ () { r- =t ·1 ,.
~ ,\ '- t ~~~··5 I~ ~Sif··
SAR.it. . NI KAERITE: TAK!GI 'rO NARUBEKI NI ARAZU ..

aga1n return fire- ob.

is not
wood can become

. i
I

LP' J?i 6 t_ . JX_ (1- 0) 5 -vff-

~ II
SHIKA . ARU a, HAI WA: NOCHI TAKIGI WA
~
however ashes Sb. after fire- sb.
wood

'
j ~ .
...._ t ~
X.J
-
}/x_ 1/\"o'0r·,
SAKI TO KEN SHU SUBEKAAAZU-

before view grasp should not

perceive
see

L ~ (\'' L- r..
-H-
<r I CF ~
~
ry-
/} .
".,...
0 .?Z\ 1i. IC .t:f
) ,,..._ L (
~r
SHIRUBESHI s TAKIGI WP\. TltKIGI NO HO I NI JU SHITE ~

know ..should fire- Sb. fire- I S dharma posi- in reside

· wood wood · ti on

JJ -~~ .cl) "S cJi 'J ~/

I/

1~ }0I) ;..
..._ ll /\~ · ·t
SAKI ARI NOCHI ARI, ZEN GO AAI TO I EDOMO,_
be- is after is before after are although
fore

-\)
~~ \:>' (l..,.
e·;;t- ti;) V J
.f}1j
ZEN

"::efore
- ) 5!_
GO

afte r
SAI- DJ'.N

time dec i de
SERI-

do
side seve r '._ ..
3
· A·.,. Ashe·s are in the stage of . ashes, and possess- before and after •.
Just as firewood ' does not revert to fire1rrnod once it has
turned to ashes, man does not return to life after his death.

R. Ashes as ashes have after and before. Just as ashes do not

become logz... again CJ.fter becoming ashes:, man does· not live
~gain after d~ath~

K. Ashes·, however, have before· and· after. In the same· way that
wood does not again become wood after becoming ashes, so, in
the very same way, man is not reborn again as man after dyingr

T. Ash is at the stage of ash, and there we find its before and
after. Just as firewood does not become firewood again after
it is ash, so man does not return to life after his death.~

M .. Ash is in the state of being ash, and there is its

after and before.
Just as firewood dbes nbt become firewood again after it is'
ash; so life after man's death does not become life again.
- - - - - - - - - - - - - - - - ----:-:-- - --·-··----··--··--···
.; . .

. . .. ·. .
.. . .
. . . .. . .·
·.. _· :_ ..

R IJ E:::_ 0 / ~~ .
.
1R I ~ -:PJ ') ( ..
HU WA. HAI ·NO HQ" r Nr A:RIT~,

ashes sb. ashee 's .dharma position in is

~ :·. .

. •.·
: ·•
~ ·.

-.1t · 1£ ;.

NOCHI SAKI

after ls before ls

. ,

/)\Cl)
-_KA.NO
ftr l~ll l T?0h3 C1 13
TltKIGI, ~.I TO .NltRINURU NOCHI,

that firewood. ash ob. has become after

(completely)

'1-'? I~
fir t t>' s1·-~
(T '- ~ jp'i
'-'
,I, "c '
SAAA NI TAKIGI TO NA'RAZA:RU GA GOTOKU, .

again . firewood cannot- as

become like

)__ 0 c~~ 05 1 -
' 7 I -;_ ).]: 't T i5 q··
HITO NO . SHINURU NOCHI SARI NI SHO TO NARAZU ..
person sb. die after again life doesn't-
(completely) become

., ...
 14

A.. In light of this, it being an established teaching in Buddhism

not to speak of life becoming death, Buddhism speaks of the
unborn. It being a confirmed Buddhist teaching that death
dbes not become life, it speaks of non-extinction.

R. Sb not to say that life becomes death is a natural stand~

point of Buddhism. So this is called no-life.
To say that death does not become life is the fixed
sermon of the Buddha. So this is called no-death.

I
K~ Therefore, it is correct for Buddhism to say that life does
not· become death. It is equally true to say that death does
not become life, and the Buddha himself constantly preached
this. These two views are called non-life and non-death.

T. Now it is specifically taught in Buddhism that life

dbes•not become death. For this ~eason, life is called
"no-life''• It is specifically taught in Buddhism that death
does not becor.ie life. Therefore, death is called "no-death".

M. Thus,
that life does not becpme death is an unqualified fact of
the Buddh ~ -d harma.
For this reas · :, , life is called the unborn;
that death doe s not become life is the revolving Buddha
of the absolute Dharma-whe~l.
Therefore, death is called the unextinguished.
 .. 14

-. • r,

!_±_ t
lb'\
SHIKlt
J;i 3 1(:_
A:RU a,. SHO
0
-NO
Fu NI
SHI
' :. irf-3-
NltRU
t '
TQ IWAZARU
:I; J ;'~ I J
WA,
~
so life Sb. death become say not
however ob. ob.

1~ -!\
. 7 ?') 1
-..: r-" --:J 1tl i
'- G ~ r;; ~ l1 trtJ
BUP· -Po Na SADAf".iARER u· ~IARA I NARI,.

Buddha Dharms. sb. decided · teaching 1s

. )l_
::_ d')
KONO.
~PA___ I:
YUE NI
·1-
FU - SHO
t:
TO
(IU-
\/5'
'--:--V'--'
th.is therefore no birth ob. say

fu
SHI
0 ~ I~ t.F~ J'' ~
NO SHO NI NAR.hZARU~

death sb. life ob. cannot become

~-'
'- -t·
;z;.._ ffe~
·11j O'; 1 k''}
\...... 1)1_
-.<:J2 /, .tt
. ')Pt
_! i
7
to--1)
HQ RIN NO SADAMARERU BUT TEN NARI,
l/()T SU

Dharma Wheel sb. decided Buddha turn is

Trans-
mission

2-0) i}J /'\.. I : IF --;A··

;/, -\ ~
<..._
I\ /3 \
KONO. YUE NI EV MET SU T.O IU.
this therefore n9n death ob. says
destruction
1.5

A. Life is a stage of time and death is a stage of time, like, for

example, winter and spring. We do not suppose that winter
becomes spring, or say that spring becomes summer.1i

R. 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 ,

· K. The two, life and death, are simply positions in time as are
spring and winter; winter no more becomes spring than spring
becomes summer •.

T. Life is a period of itself; death is a periqd cf itself.

They ai e like winter and spring. We do not call winter the
future spring, nor spring the future summer.

M. Life is a period of itself.

Death is a p e riod o f itsel f .
For example,
they are like winter and spring.
We do not c o n sider that winter becomes sp ri ng,
nor say that spring becomes summe r.
 . . . ·, ·, · .
15
' .

'1 . t -- . Rf;- 0) <0 ;d- r i- 'J

SHQ MO :rcttr -Jr N.O. KURA:I NARI,.
life also one time 's position is .
.. ·

.•
. ..

-· . i
-9u -· a~ c7) /_ ~/~ r ;.- ?
SHI MO ICHI-JI NO KURA:I NARI .. . .,··

death also one time 's pos1- 1s

ti on
. !

T-:- t '\I&'' A- t %
A t Cl) .: \\ ~
L-
TATOEBA FUYU TO HAfUt TO NO GOTOSHI,
-
for- winter and spring and 's like
example

~- cf) ,1g, r_ rJ~ J,

'-- J:i \l ),7 J··
FUYU NO HARA TO ~RU- TO OMOWAZU,
winter Sb. sprine; ob. become ob. don''t think

~' ~ i~ ~·. ti~ t ' I d--YJ_ r;--1)

HARA NO NAT SU TO. NARU TO IWJ\NUNARI.

spring Sb. summer ob. become ob. don't s ay

F 16

A. Man attaining enlightenment is like the reflection of

the moon on the water. The moon does not get wet, the water
is not broken. For all the breadth and vastness of its light,
it rests upon a small patch of water. Both~ the whole
moon and the sky in its entirety come ~ to rest in a single
dewdrop of grass, in a mere drop of water.

R. When a man gains enlightenment, it is like the moon reflecting

on water: the moon does not become wet, nor is the water
ruffled. Even though the moon gives immense and far reaching
light, it is reflected in a puddle of water. The full moon
and the entire sky are reflected in a dewdrop on the grass.

K ... The moon reflected in water is the same as the enlightenment

that a man can reach; the moon is not wetted by the water and
the water does not become disturbed. However much light the
moon may radiate, its reflection can still be seen in a
puddle; in the same way, the full moon and the limitless
sky may be seen reflected in a single de~drop suspended form
a grass-blade.

T. We gain enlightenment like the moon relfecting in the

water. The moon does not get wet, nor is the water broken.6
Although its light is wide and great, the moon is feflected
even in a puddle an inch wide. The whole moon and the whole
sky· are reflected in a drop of dew in the grass.

M. Gaining enlightenment is like the moon reflecting in the water.

The moon does not get wet,
nor is the water broken~
Although its light is wide and great, the moon is relfected
even in a puddle an inch across~
The whole moon and the whole sky are reflected in a
dew-drop in the grass, in one drop of water.
r
·.· .

,,~ " '

A
HITQ
C7)
NO SltTORI 0
E /~
URU,.
- person sb. enlight- attain
enment ob.
~ . .' .

~(_ i=> .(' ''~ ::0 \I) ..::,·'t L

MIZU
1-Z
NI
fl
·TSUKI
0)
NO YADORU GA _ GOTOSHI~

_water in moon Sb. stay is like_

-~ ~llq'' ?}C f ;3," if1 Cf'·

TS UK I NUREZU, MIZU YABUREZU-
mqon doesn't- wate·r doesn't
get wet break

(..\) < Ji'{ ;f t t~

- \
3 ~ {~ ( &> J/1( ,,
HIROKU OKI NA:RU KO NITEAREDO,
.
widely great become li5ht resemble however

x
SHAKU
q
SUN
0)
NO
J]<-
MIZU
I~
NI
ft" fJ
YADORI,,.
Jap. foot Ja?.- - 's water in stays
- rests
~
a small amount
b
'..J-,. fJ i ?~ }(__ t < ...! 0 $%- i:· i --f C" 9
ZEN GET SU MO MI - TEN MO, KUSA NO TSUYU NIMO YADORI 1

whole moon a.nd com- sky al- grass •s dew~ in- stay
plate so drop also rest

5~ 0 ;y, I::~ -f -b''6.

IT TEKI NO MIZU NIMO YADORU ..

one dl"OP 's water also n:oide

stay
17

A. Enlightenment does not destroy man any more than the moon
breaks a hole in the water. Man does not obstruct enlightenment
any more than the drop of dew obstructs the moon and the
heavens. 13

R.. Just as enlightenment does not hinder man, the moon does not
hinder the water.
Just as man does not obstruct enlightenment, the dewdrop
does not obstruct the moon · in the sky.

K.- Man · is not restrained by enlightenment and- the moon is not

restrained by the water; man puts· nothing in the way of enlight-
enment and the dewdrop puts nothing in the way of either the
moon or the limitless sky;

T. Enlightenment does not destroy the man just ~s the moon

does not break the water. Man does not hinder enlightenment,
just as a drop of dew does not hinder the moon in the sky.

M~ Enlighte nme nt does not destroy th e man , just as the moon does
not break the wa ter.
Man does not hinde~ enlightenment, just as a d~op of dew does
not hinder the moon in the sky.
----~· -·-- - - - -- - -- -- - - - -- - - -- -·
1?

1J':f 0· A t_ f 1]. ~ ~; \j•·j' :_ t_

SATORI NO HITO o· YltBURAZARU KOTO,
en- sb. person ob. break doesn't ( g'e r. )
lighten- ta.ct
ment

-~ 0 ~( t r
) /J \" =---;;,. 3 /}\' \ ;''~ G
TSUKI NO MIZU 0 UGMAZARU GA GOTOSHI.
moon Sb. water ob. doesn't is like
pierce

A
HITQ
0
NO
1)'32_
1'=l
SATORI
~
@
~
-t;_ 7
{J~ t ~- ' ~ :._ c
0 KEI GE SEZARU KOTO,
person Sb. enl1 5ht. i mpediment hindranc e doe s not ( s er.)
ob.

• I

'-..,.,'
-m tr~ n
,9 T w - t:: :? +r
- ' ,, c'"' L-
/o 1:.K 0 ;A, ?: --r 1J ;t_-W -f>,. ~
L . . ..'
~,,,

TE.KI- RO
!r p
NO TE'N GET SU 0 KEI - GE
·"'- SEZARU
C7

GA GOTOSHI ..
drop dew Sb. heavens moon ob. impedi - hin- doesn't like
sky ment drance as
r 18 ..

A. The depths of the one will be themeasure of the other's heights.

As for the length or brevity of time, one should fully examine
the water's breadth or smallness, and clearly discern the size
of the moon and the sky.1~

R. The deeper the moonlight reflected in the water, the higher

the moon itself. You must realize that how short or long a
time the moon is reflected in the water testifies to how
small or large the water is, and how narrow or full the moon.

K. in addition to this, the deeper the moon's reflection, the

higher the moon. The l~ngth of time of the reflection is in
ratio to the depth of the water and the fullness of the moon~

T. ·::ff'he d~pth of the d·rop is the height of the moon •. The period of
the reflection, long or short, will prove the vastness of the
dewdrop, and the vastness of the rnoo0littsky.b

M. The depth of the drop is the height of the moon~

The duration of the reflection, long or short, will prove
whether the water is vast or infinitesimal. Examine the
brightness or dimness of the heavenly moon~
 18
' .

/; \}] '} :_ t ( ]. T-.._ 1J'"'=r

FUI<AKI KOTQ Wlf.. TAKAl<I~

dee~ thing sb. height

\.... :t'ac~
v-----
depth ·

BUN
I» y
RYC
r;;: lA;' L
NJtRUBESHI..,

part amount should be

\... . y ~
. quantity
measure

R~-
J-r. .,.
Np 0 F
7R...
kf;
. 'J\JL I ;r
JI - SET SU NO CHO TAN WA,

time season IS length brevity a.s for

\..
v ........../
time

A i/'-- . /
..
)J \ 1J< ~
E KEN
/I~
tJPI--
,~t;::::- l-
DA~ - SUI SHO SUI 0 TEN SHI,
great water small water ob. investigate detaJ,l do

-
A ~ 0) ff~
'
,,
(=J 11*· J!>C 0'\>\ L--
TEN-GETSU NO KQ - GYO . SHU SUBESHI.

sky moon 's width narrow- ob. discern grasp should

ness dis-
crimlna te
19

A~ When the Dharma is still not fully realized in man's

body and mind, he thinks it is already sufficient. When the
Dharma is fully present in his body and mind, he thinks there
is some insufficie~cy.

R. When the true law is not fully absorbed by our body

and mind, we think that it is sufficient. But if the
right law is fully enfolded by our body and mind, we feel
that something is missingr.

K. When a man has an imcomplete knowledge of the Truth he

feels that he already knows enough, but when he has under-
stood the Truth fully he feels sure that something is
lacking.

T. When the truth dbes not fill our body and mind, we
think that we have enough. When the truth fills our body
and mind, we know that something is missing.

M. When th e dh a rm a does no t f ill our body and mind, we think

that we have enough.
When the dh arma fills our body and mind, we realize
t0at something is missing.
 19

r
. }( j lJ' I ;:_ 7~ l I J.J-;:"
SRlN ~ .JIN NI ·Ho IMADA,

body mind in ·Dharma not yet

. "

~
~
~e. t:j·'~ ('::-{J
SAM. BO. SEZERU NilvA,.

realize full .1s not when

practice persistently
to the utmost

;~ ?r·· J-c T=-tt. 1J t· :A· I r·ip

HO SUDE NI TARE RI TO OBOYU:. ·

Dharma al- 13 SUffi- ob. think

ready cient

-
/~t -:/:; l ~
.:;;r ) l; ' I ~ f; }l_. ? lt/J •\
HO MO SHI SHIN -JIN NI JU SOKU SUREBA,.

Dha.rma if Body- mind in complete sufficient if it is

(At v' r-::. l "J f-:_ ·s·~I'- c A·1=;..9)3 TJ-=-t)

HITO - KATlt. w1r,. TAt>.AZU TO OBOYURU NARI e-.

person person sb. ls not- ob. think is

~ sufficient (eophatic)
fe ..- so'rl
20

A.. For example, boarding a boat and sailing out to the midst
of a · mountainless sea, we look around and see no other
aspect but the circle of the sea. Yet this great ocean
is not circulur, n0r is it four-sided. Its remaining
virtue is inexh~ustible.15

R~ For example, when you take a boat to sea where mountains

are out of sight and look around, you see anly ro undnes s;
you cannot see a·1ything else. But this great ocean is neither
round nor square. Its other characteristics are countless~

K. ~f you can see no land or mountains when sailing, the

ocean appears rounded, but it is neither round nor square,
being in possession of a myriad characteristics~

T. For example, when we view the world from a bo~t on the

ocean, it looks circular and nothing else~ But the ocean
is neither round nor square, and its features are infinite
in variety.

M. For example,
when we view the four directions from a boat on the
ocean where no land is in sight, it looks circular
and nothing elseo
No differences are apparent.
However, this ocean is neither round nor square, and
its features (virtues) are infinite in variety.
 , I

20

"

r:: t
TAT.OEBA
/\..}J:-- f!Ji'Lt?·
FUNE;-
I~ {7) I) ('"
NI . NORITE ,.
-·
for-example boat in ride
board

.~ 1 j-~· ,;~ 't. /-::_ l l ('· {

YAMA·. NAKI' KJ!i:I CHU NI IDETE,~

mountain not -·sea center in .. go out

. '

....
1!9 7j "f_,Jt-3 I~ T=. r~·, ~- 3 /:_ O)J-f di l}
SHI - HO 0 MIRU- NI,. TADA- MARO NI NOMI MIYU,

four direct- see just circle ob. only see

ions ob. only

Js
SARA·.
I~
NI
:_ c
KOTO
7i- ~ -:ff)
NARU - so
Jf
MIYURU
lp j ::_· t
KOTO
r; L
NASHI.

again fact is aspect see fact not

become (emphatic) ( ger.)
~nother aspect

L tJ \ cfJAlt°'· ..:. 0) _A_

h-
;:q..~
j 3 Td-- d.., I 2 ~~
SHIKA_ ARE DO, KONO TA'I - KA:'I,. MA'RO NARU NI ARAZU,
=r"
\...
-y J
~
yet this great sea circle is not
doesn't become

\ -,..- I
~~ f t1ZJ ;< q/\,·o 'sJ ,, ~ 1;;--r;
/,

75 Ti J- I(. JA5 ·9·,, 01: il 3 / '

JG'
KETA NA'RU NI ARAZU,.. NOKORERU KAI TOKU,, TSUKUSUBEKARAZARU-
'------v--~ t/N?l
square is not remained ocean virtue ~nexpressa'ble
doesn't beco:ne other- merit
than this NARI ..
is
21

A. It is like a palatial dwell~ng. It is like a necklace of

precious jewels. Yet it appears for the moment to the range
of our eyes sim p ly a s the circl e of the sea~ It is just
the same with all things (dharmas).1~

R. Some see it as· a palace; -other as an ornament. we only

see it as round for the time being - within the field of
our vision: this is the way we see all things~

K. Some people r e g a rd it as ~ palac e and oth e rs a s a form of

orname ntati o n . It i s on l y f or a v e ry short time that it
appears round, owing to the dist a nce we are able to see; this
distance is constantly chang ing; we must view all things
bearing this in mind.

T. It is like a p a l a c e . It is like a jewel., rt"see ms · c i rcular

as f a r as our eyes c a n r each a t the time . Al l things a r e so.

It is l i ke a p alac e; it is lik e a j e we l. It
see ms c i rcu lar as fa r as our eye s c a n reach
at th e time .,
Like wi se , t h e t e n tho u sa nd dh arma s a re s o.,
 21
· l____

·"

wfb . f}Tt
i;r, X. _ ti') ~" t.. i pfl!J
,,
.Y
\

J~ c/) . .......""'"t. L
GU DEN NO GOTOSHit YO RAKU NO GOTOSHI ..

palace mansion is sim- jeweled neck- sb. similar

1mperial- sb. ilar, neck- lace like
p~lace like · lace
..

·.• ..

F~ f:·· . hb 1' ' ~- Ti-:- 0 0 It J II I r. :. ~

TADA WAGA MANAKO NO OYOBU TOKORO,
1
Just own eye s reach (v.J place
self l.. (gerl
-----v
reach (""·)
./

ltd-'-~ ( 13
MARO NI
I~ cH- ip
MIYURU
~ O;)f
NOMI
r d-:....'J
NARI ..
SH I BAlt"A RAK U

for a while circle ob. see only is

(emphatic)

7J';/1 . .JJ''' ~··~ ( Jj 7b. t ..).

d- f-;_ L ;()I J;; !J
KARE GA GOTOKU, MAM -
PO MO MATA SHI!(A ARI.

it Sb. is . like :nyriad dharmas also ac;ain so is

22

·A. The dusty world and (the Buddha Way) beyond it assume
many aspects·, but we can see and understand them only to
the extent our eye is cultivated through practice~

R. Though various things are contained in this world of

enlighten~ent, we cari see and understand only so far as·
the vision of a Zen trainee.

K. There are many things within the world of enlightenment,

but the Zen trainee can only see as far as his present
understanding permits him.

T. Though there are many features in the dusty life a~d the
pure life, we only understand what our study ~an reach.

M. Though there are many aspects of the seculartl£fe

and the religious life, we recognize and understand
what the power of our penetrating vision can reach.
 22

\..
. .·.
J~ ~~ ;H·('j.(
JIN - GAI OKU
dust center standard · beyond many
"V-: _,
dusty world exceptional
the world

.·

( . . .

,j- 1l ..jtit.
-f:!:/1/ t- V\A_ t•' D
..
su 0 T1r SERI TO IEDOMO,

condition master ob. belt do although

'- ......,. J zone
/
situation "- v-
aspect assume

V!<

~ ~· ~~ }J c1) ~ 'J ;)~' {"fl;'~ ~

..._
SAN GAKU GAN- RIKI NO OYOB1? BAKA RI 0
lJ
realize learn eye power sb . reach only ob.
know ~
insight

~ ·Fix.. fa'.-»'-
8 Mz V ~; t'i-')
KEN- SHU (\jE · SHU s .URU _ NARI.
see gras p unde rstand .grasp do is
23

A. To understand the (true) nature of all things, we must know

that in addition to apparent circularity or angularity, the
remaining virtue of the mountains and seas is great and
inexhaustible, and there are worlds in (all) the four
directions. We must know that this is not only so all around
us, it is the same both with us right here and within a
single waterdrop~

R. To know the essence of all things, you should realize that

in addition to appearance as a square or circle, there arE
many other characteristics of ocean and mountain and that
there are many worlds. It is· not a matter of environment:
yo-u must understood that a drop' contains the ocean and that
the right law is directly beneath your feet.

K. . If one would know the Truth, it is essential to know that

the ocean and the mountains have many other · attributes in
addition to being square or circular, and that there are
many worlds in addition to this. Our im~ediate surroundings
are of no account. It is essential to know that the ocean
is contained within a single drop of water and that the
T~uth is ~anifesting itself eternally on the very spot
on which we are now standing.

T. Arid .in our study of all things we must appreciate that

although they may look round or square, the other features
of oceans· or mountains are infinite in variety, and universes
lie in all quarters. It is so not only around ourselves,
but also directly here - even in a drop of water.

M.., In order to appreciate the ten thousand dharmas-, we must

know that although they may look round or square,
the other aspects of oceans or mountains are infinite
in variety; furthermore~ universes lie in all
quarters.
It is so not only &round ourselves but also directly
here,
even in a d~op of water.
 23

)~
;1-.
7l<
- 0 ~<._ ~ ~ 1J \jJ I '·- I J.
PO NO' KA FU 0 NI vJA,
KIK-t3N
A L--.r--
myriad dharmas I 8 . family wind ob. understand in•
house way order-
to

'
7j
HO
Jil
-
. EN
):_ d-11.p 3 J:-t)
TO MIYURU YORI- HOKA
{ 11J''\ I
NI,.
~

square circle ob. see than other in

side

... }:;:;
0 _:_, lj . 0 ;:;}} 1;}p
'll;. ... J-J h r/i?
1ru. Ji: IJ.-< Jn~-~ ti<
NO KORI NO KAI - TOKU +. SAN TOKU OKU KIWA~I.ARI NAKU,

remain IS ocean virtue mountain virtue great terminate not

merit merit

~
,:_ t:_
~ l
.
JYO·- ·:cMO 0 it ;A$ ~I\''{_,,
NO SE KAI ARU KOTO 0 SHIRUBESHI.

fou-Svd1rectiony 's world. con- there- ( ger.) should know

all . gener- tained- are ob.
sides ation world

tJ' khS (}> df 1)\< (/) ~")::< ~3 I:... ~s if··

I

KATAWARA NOMI. KAKU NO GOTO KU ARU NI ARAZU,

beside only this ~
Sf>.
like is is n:>t
surroundings \... _,/ I., ../
v- l $YID¥
thus (emphatic)
~

& TKA ~ )J~ t Lv \ ~~ t l 3 /\_" L

CHOK MO· IT TEKI MO SHIKA ARU TO SHIRUBEs:u.

straight down also one drop if like is should know

this
24

A.. Fish swim the water, and however much they swim, there
is no end to the watei. Birds fly the sky, and· however
much they fly there is no end to the sky. Yet the fish
and the birds from the first have never left the water
and the sky.

R. When fish go through water-, there is no end to the water

no matter how far they go. When birds fly in the sky,
there is no end to the sky no matter how far they fly.
But neither fish nor birds have been separated from the
water or sky from the very beginning.

K. The ocean is limitless no matter how far fish may swim

therein; the sky is limitless no matter how far a bird
may fly therein. From the very beginning of all things,
both the fish and the birds have been one with the ocean
and the sky.

T., When a fish swims in the ocean, there is no end to

the water, no matter how far it swims. When a bird flies
in the sky, there is no end to th e air, no ma tter how far
it flies.7 However, th e f ish and bird do not lea ve their
elements'.

M~ When a ' fish swims in the ocean, there is no end to the water,
no matter how far it swims.
When a bird flies in the sky, there is no end to the
air, no ma tter how far i t flies.
Howeve r, the fish and th e bird do not le a ve their
elements.
 \ ··: .

~J 0 ?]< ~ J'T I ~
'\\'
uo NO MIZU 0 IKU NI,

fish sb. water ob. go through but

swim ~

..

LPt t
.·YUKE -
t"1
DOMO
..

MIZU
7~< c7). ,~
NO KIWA
11 t~
NAKU,.
<
• .:

go and yet water sb. edge is not

side
limit
. end

TORI
1.
.t 1_ .l)
SORA 0
~
.......,
TOBU
t ,s:' ·,:
NI,.

· bird sky ob. fly but

r,s ~·
TOBU
r._ t , /\_ t
TO IEDOMO
··:t -t
SCRA
s c7)
NO
Jn
KIWA
t i-L-
NASHI.
however sky . sb. edge is not

Lo" Yi ,n_ r·"t

SHIKA AF:E DOMO
Tii
\ \ \ '\
uo
,t
TORI
l1 tT-:."
IMADA
z, 1J' L
MUKASHI
·_J_ ')
YORI
L
_,,
-....;
however fish - bird as yet o:r old s-ince

Jt /•\
MIZU
i
SORA
s 0
~- (J·t;ill .~ ,,
·HAHAREZU •.
water · sky ob. depa rt not
-free s elf from not
25

A. When their need is great there is great activity; when

their need is small there is ~ small activity. In this
way none ever fails to exert its every ability, and nowhere
does any fail to move and turn freely.

R. It is only this~ when a great need arises, a great use

arises; when there is little need, there is little use.
Therefore, they realize full function in each thing and
free ability accord~ng to each place.

K.. . Understand clearly that when a great need appears, a gr2at

use appears also; when there is small need, there is small
use; it is obvious, then,that full use is made of all
things at all times according to the necessity thereof.

T. When the use is large, it is used largely.. WHen the use

is small, it is used in a small way.s

M. When the use is large, it is used largely~

When the use is small, it is used in a small way.
, Thus, each creature does not come short of its own
completeness.
Wherever it stands, it does not.fail to cover the
ground.
 --
? .::

.- ~· . .
..

.
f: t:-- If)
- A 0 _·t -2' l ""J 1!.._ x -r;;-~
. TADA . YO - .DAI NO TOKI WA SHI-DAI NARI.~

orily 11se great 's time use great is

.just function
need when ..

~
I~ " ) 0) e,:r; I J: 1l /) \ f"j- v
yo
)
. SHO NO TOKI
..,.
\·IA
,,,,.
SHI- SHO- NARI.
L.
es sense small when use small .is
need

7/'( t7> . : ,. c (_ l l-
KAKU NO GOTO KU SHITE,

thus and
like this

~~ --
tr? tf)
"J)- j_ 1: ·'l5~
t.--- p1.:?....
;J, ~ 7<1 qi· ~ l 1,..:s, 2-
~ {j- (
zu - zu NI HEN ZAI 0 TSUKUSAZU TO
....,..
\...
IU
.I
KOTO NAKU,
head . head boundary time ob. use up such a thin5 is not
~ frontier edge exhaust so called thing
unsparingly '--- -,-~ endeaver
frontier
area

SHO
!! SHO
~.
/j& . /:NI
./

~p
TO
i!-T"
SEZU

place place in trample turn doe sn't

\... . .,. . . ./ carry wave
everywhere turn flutter
· he re and the re

t · l '0' .: t tJ--L-- ~ l'/\r··t -

TO IU KOTO NAsHr TO IEDOi"!O,.
L /
-.../"
so call ed thlng is not however
a1though
26

K., . Yet if a bird leaves the sky it quickly dies; if a fish

1eaves the water it immediately perishes.

R. But if birds separate themselves from the sky, they

die; if fish separate themselves from water, they die.

K• . When birds are out of unity with the sky, or fish out of
unity with the ocean, they die,

T. Though it flies everywhere, if the bird leaves· the air,

it will die at once.

If the bird leaves the air, it will die at once.

If the fish leaves the water, it will die at once.
 '~
TORI
b v 1:s
MOS HI SORA
-~
0
<.:.. l' 7''1/1 I~··
IZUREBA,
bird if sky ob. leave if

TACHIMACHI NI SHI SU,

immediately die do

~'
)"\\
uo
tMOS HIL ;;}<.__
.MIZU
.2:
0
I ) -:J .. Jl_f l"
IZUREBA,
fish if wa t,~r ob. leave if

(:-) -J-...
t-;
+
I :.. -
YC --J I
TAC HIM.AC HI NI SHI su ..
immediately die do
27
Ar We can realize that water means life (for the fish) and the
sky means life (for the birdI. lt must be that the bird
means life (for the sky), and the f.ish means life {for the
water); that life is the bird and life is the fish.17

R. You must realize that fish live by water and birds by sky.,
And it can be said that the sky lives by birds and the
water by fish, and that birds are life and fish are life.

K. for the life of fish is the ocean and the life of birds is
the sky. It is equally true that the life of the sky is
the birds and the life of the ocean is the fish; birds are
life and fish are life •

. T~ Water makes life and air makes life. The bird makes life
and the fish makes life. Lirre makes the bird·and life
makes the fish. ·E

M. Knows then, that water is life.

Know th a t a ir is life .
'l'he bird is life and the fish is life.
Life is the bird and life is the fish.
 2--:
. . ..

. . .

j:)
'- 7J( ~- /~ ~ t J Jrct.A.:,' L
I SUI I MEI SHIRINUBESHI,

water is life should know

with means (completely)
taking does
as for makes
.1--;>"
causes
),~ )1±. ~ # L/~ ~/\'' L
'
I KU I MEI SHIRINUBESHI,

sky means life should know

with is (completely)
empti-
ness

]')\...
I ·
t
CHO I
~ ~
ME!
&} ')
ARI,

. bird means life is

with is

}J(
I
~ -
) \\ \

GYO
)4
"Y
I
4'
MEI
} 19
ARI,

fish means life is

with
is

}~
I
~
. I.
M.EJ
'b
«~
I
t- ·
CHO
t J- ~ I\'' i-
NARUBESHI,

life means bird must be

with
is

I?

}'1'._ {-~ ~ EE
) II I
-4~
. T i- ~ !\'' [,,,
I MEI I GYO NARUBESHI.

life means fish must be

with ls
28

A. And i t would be possible to proceed further (in this way).

It is similar to this with practice and realization, and
with the lives of practicers.19

R. You probably will be able to find other variations of this

idea. Among men, although there are training and enliQht-·
enment and long and sho.!'."t lives, all are modes of truth
itself.

K. It is. easily possible to find many examples of this idea.

In spite of the facts of training a~d enli9htenment and
variations in the length of a man's life span, all
ways of living are the very personification of Truth.

T •. There are further analogies possible to illustrate, in

this way, practice, enlightenment, mortality and eternity.

M. Beyond these, there are further implications and·

ramif icc.tions.
Thus is- real izeu practice, enligl~tenment, eternali ty
and tran~iency.
r
I
: '
..
. .,

~ ·0· f j;I)"- i
....: 7 I~ '1~
)_]£_ -$~ Ji it l\''L
KONO HOKA SARA NI· SHIM PO ARUBESHI
·this other still- advance step should be
-~ more
besides

...

%-
·1)~ -~~
't
~-
11

- ~ 'J
SHU SHO ARI,
practice en- 1s
conduct lighten-
ment

i ·L7)
-:1=
-::;::7
-=-
r;>f f ~ -~
'- ~& .::..~.
1J'< o. ..:: ''t 0
SONO JU SHA . MYO - SHA ARU KOTO KAKU NO GOTOSHI-
~
that old age person live person be-in5 thus
(ger)·
 A., Therefore, (even) were there a bird or fish that wanted to
go through the sky or the water after studying it tho.rrnughly,
it could in sky or water make no path, attain no place.19

R. But ~f after going through water, fish try to go farther,

or if after going through the sky, birds try to go farther -
they cannot find a way or a resting place in water or· sky.

K. -~owever, should a fish try to go beyond the limitations of

the ocean or a bird beyond the limitations of the sky, there
will be no resting place for either.

T. ~ Now if a bird or a fish tries to reach the end of its

element before moving in it, this bird or this fish will
not find its way or its place.9

M. Now if a bird or a fish tries to reach the end of its

element before movin g in it , this bird or this fis h
I
I will not find its way or its place.
i!
i
I

I,
I

I i

-------- - -
 - ---------

29
. -
..
-:.

l1J' ~~ ·~ ~z t ·1'
'-...
A-en / /

SHIKA ARU O, MIZU 0 KIWAME,

\,._...__ _....,v,_--__./
·therefore water ob. thoroughly investigate
maste?'

' .. . ·.

t t; E J Al Yt ( -. C1 ;
SORA 0 KIWAMETE NOCHI,

~· sky ob. thoroughly- after

1nvestigate-
ma~ter

. ,.J]< t7 '
~ t, pfJ\/v t . :rte_ .r~
'
">
"' ~ ~
~ ) \ \
+ ..
d/17/v!I
I o.
MIZU SORA 0 YUKAN TO GI SURU TORI uo ARAN WA,_
~
water sky ob. try to go- ob. decide do bird fish were there
through interval ._we>,
IF +;,., •

;J(_ d-/ 5
MIZU NI- MO, SORA NI -MO, MICH I 0 UBEKARAZU,

. water in even sky . in even pa th ob. couldn't att~in

(:3 f' )1\"1J'S ?"

TO KO RO 0 UBEKARAZUo
place ob.· could....-1' t attain

.\ .
JO

AO
A. If one can attain this place, his everyday actions
thereby manifest absolute reality. If one can attain this
path, his e veryday actions are therewith the manifestation
of absolute reality. 1 \

R. If you find this place, your conduct will be vitalized,

and the way will be expressed naturally. If you find this
way, your conduct is realized truth in daily life.

K. Should you touch the Truth your every action will

be · vital and ex p ress the Way naturally, for your every
action will be fully understood and di ge sted Truth performed
in the ordinary daily activities of an ordinary man.

T. When we find our place at this moment, then practice follows

and this is the realization of truth.

M. Realizing this place, practice follows, . and this is

the realiz e d koan. Realizing tnis way, practice
follows, and this is the realized koan.
 . JO

-. "'
-..0 ~ ) tl/-;."
KONO 0 UREBA,

this way ob. attain if

- ~
.::-0 i=t
KONO AN RI
L 7-: 1J 'qrA 7
SHITAGAITE
~__./
these daily actions consequer..tly

)'
~' ~ - · r ;;- ~
Jo KO NARI.,..

(see page 1) is
(see.. a...Joo"'e)
31
-
A~ Because this path, this place, is neither large or small,
self or other, does not exist from before, is not manifested
(for the first time) at this moment, it is as it is •.

-R. This way ahd place cannot be grasped by relative conceptions

like large and small, self and others neither are they
there from the beginning nor emerging now. They are there
just as they ought to be.

K. This ~ruth can never be understood as a result of conceptual

duality such as big and small, or subject and object; the
Way of Truth exists fro~ the very beginning and makes
no special appearance now, which is just as it should be.

T. For the place and the way are .neither large nor small, neither
subject nor object. They have not existed from the beginning,
and they are not in process of realization.10

M. For the place and the way are neither large nor small,
neither subject nor object, without existing previously
or without. arising now; therefore, they exist thus.

I
 31
\

r
I
.·. '

::_0 J-j t..

_/ ~ t::? A I~ ~~ }"•! /] \ I ::. )7) 5 1"
KONO MICHI, KONO TOKORO, DAI NI ARAZU, SHO NI ARAZU,

this way this place great isn't small isn't

§ I :: ti~ 1" 1rt:i I~ JJ) £f '

JI NI ARAZU, TA NI ARAZU,..

self isn't other isn't

)J t-
CJ-. 'l/ J, 3. /-:. J) ~ ~··
SAKI YORI ARU NI ARAZU,

before from is --.r-. 1sn' t,1

~-1st\/ 1 ~
(emphatic)

\v \ o..~ :+:-Ei
-, .;---;r
/i.__
7.
.Ji
I
, • ...,
"'
C"" I~ ~ ~ .J" 3 -D '\' l}J /\ I '
IMA- GENZURU NI ARAZURU GA YUE NI,

now manifest isn't therefore

1J \< c1' ~ \\ t_ < .,}/) . ~ t ;-~ {)

KAKU NO GOTOKU ARU NARI •.

thus ·~
in this way I "°
(empnatlc)
 .....

A. Since here is where the place exists and since the way is
all-pervading, the reason we are unable to know its total
knowable limits is simply because our knowledge is one
that lives and pra ctices simultaeously with the Buddha
Dharma's ultimate culmination.L3

R. When deeply expressing this place and way, we do not

realize it clearly because this activity is simultaneous with
and interfused with the study of Buddhism •

...
K. and this is the way in which Buddhism itself is practised.
It is not possible for us to know clearly when we are giving
a ·e 'e p expression to the ',-Jay of Truth, since it is an action
which arises simul ta·t?:ously and synonymously with Buddhist
study.

T. Here is the place, an~ here leads the way. Therefore,

understanding is not easy, because it is simultaneous with
the complete attainment of the Buddh2's teaching.

M, Here is the plavc a:id the ·way leads · everywhere.

So that the boundary of the k n o~able wh i ch ia
unkhowabl~, is simultaneous with the completion
of the Buddha-dharma arising together and being
together.
 ..
I
---
.: .

::fl I : t .::-3 cFJ r;

KORE NI TOKORO ARI,

this in place . is

Jf 5
MICH I
-~

TSU
,::2.
f 111
il
TA TSU
.i[ 3- .1 ~
SERU NI
J: 'J (
YORITE 1

way penetrate attain do since

pervade pervade

L t;.~ 3- . J h C7'> · L~ 1J' ~ J'' ~ ( 1.-

SHIRARURU KIWA NO SHIRU KARAZARU WA,

knowable edge sb. know cannot

.:0 L ~ :.,,t (/) f;~

... -r
/~ 0) ~ ,
KONO SHIRD- KOTO NO · BUP PO NO GU ---
this know ~e.ct sb. -Buddha Dharma IS ultimate
l. . yJger_1 end
knowledge

~
l~ L }~ ~ q~ ~~ I~
DO SHO - SHI · DO SAN SURU YUE . t;I,

oame live do together- practice do therefo:--e

mutual with
together- s&\Wl e ·
w1 th 1Y1 v t-va. (

~3 if-tJ
SHI KA ARU NARI.

simply
only
34

A. One must not think that upon attaining this p!ace it

will ever become his own perception and be able to be known
by means of intellection. Although we say that the attain-
ing of one's . realization is immediately manifested, (one's)
inherent being is .not necessarily (all) manifested; and
does not its manifestation have to be so11~

R. You must not think that upon gaining enlightenment

you can ah:ays become aware of it as personal knowledge.
Although we are already enlightened, what we intimately
have is not necessarily expres~ed, and w~ cannot p6int
it out definitely.

K. _ It is wrong to believe that one is fully aware of

geing enlightened, as personal knowledge, even after
enlightenment. That which is intuitive cannot necessarily
be given easy expression and definite form even though
enlightenment is already ours.

T. Do not suppose what we realize is knowledge in terms of

concepts. Though we have already attained supreme
enlightenment, we may not necessarily see it. Some may,
and some may not.11

M. Do not practice as though the realization must become

one's knowledge and vision, and be grasped conceptual!:
Even though the attainment is simultaneously manifest,
its intimate nature is not necessarily realized.
Some may realize it and some may not.
 34

}1~ £JU j; 't; ~ y. }§]

TOKU - SHO KANARAZU J I - KO.
0 VJ
NO
!Io
CHI
~ t
KEN
lo-.;_IJ (
TO NARITE,
attain . place certainly self self I ii!
perception Pcr-Ce be
~ knowledge r+io become
.. Seip ~h
perception

ft, L S 4l A,,q ,~ r_ r;- 5,,.3, ,.:_ t r:i- z; \JJ "-

RYO - SHIRARENZURU TO NARAU KOTO NAKARE.
thought knowledge by can be known ob. think fact don't
plan perception
(ger) shouldn't

-
-==~ ~.
'fi ii
SHO -
/G
KYU
1I)} f
SUMIYAKA
v ' I~ f ¥1
Nr GEN
,_.1 ~· 0 ~ ), \ I'\ t "l
JO SU TO IEDOMO,

proof examine immediate- manifest become do although

en- into ly \....._
---..r----~-
__,./
lighten- mani fest
men t

~
MIT SU
;%J
u
1J'iiS~,,
l<"ANARAZU
L-t ~ ~' I:. J.. )' ~"
SHIMO KEN JO NI ARAZU,
intimate being not necessarily see become isn't
secret \....._
--..r- /
manifest

KEN
ij
/LJ
JO. - KORE
1t:r )~
KA- ·- HITSU

see be(!cme this

~
I.... is
-~
manifest w!:.at need
won't necessarily
35

A. Rs Zen ~asterr Pao-ch'e of Ma-ku shan was fanning himself,

a monk came up and said: " 'l'he nature of the wind is constancy.
There is no place it dbes not reach. Why do you still use
a fan?"

R. Zen master Pao-ch'ih was· fanning himself one summer day

when a passing priest asked: "The nature of wind is stationary,
and it is universally present. Why do you then use your
fan, sir?""

K. One summer day a Zen teacher sat fannihg himself when a

-monk ask:ed, "Since the nature of wind is stationary and
universally present, why do you use a fan2~

TQ Priest Hotetsu of Mt. Mayoku was fanning himself.

A monk approached and said-, "Sir, the nature of wind is
permanent and there i$ no place it does not reach. Why,
then: must you fan yourself?" 11..

M. Priest Hotetsu of Mt. Mayoku was fanning himself.

A monk approached and asked:: "Sir, the nature of wind is
permanent, an~ there is no place it does not reach. Why,
then, must you fan yourself?"
 35

.·

Jtj( ;t._ .J-J f \

1'ift ~ 13 , =J " E :> 1J \_;3"'

MA - YOKU. - SAN ~ HO TETSU 0~ I\: O f 5V kau_,

hemp valley moun- trea- clear zen master paY> ab. u 5e

.l . ta1n sure
.
. '·- ----~- __________-/
· Pao- chi

"
,..

(Fl·07
t::;
~)

5 tJ-)f 1: .1EBa J f-:: ~ ( C13,

CHINAMINI s·o KITJtRITE TOU,

by the way monk came ask

at that time approach

Jil
I

FU-
,,\1
SHO
'
1+
WA.

\ wind n a ture sb. always B-biding

JO '* 11-..
JU
I
NI
~ LT
SHITE

is
)
~
perma nent

~
--
FU · -:-
'}'1-
SHO
~
) .J:7
117
JO
1i
JU
2B2
\ I\\

MU
J!u
SHC~
/f
FJJ- SHU
)~ Ti-I)
NARI.

wind nature al ways abide nc place no encircle ls

not not ·

)\'
1 i--1 : ·A..
cl,i 7\. lJ \. J'- .. t/ . t~ 4'~ b 1'f,l
I t.>-j J113\3 " ~ /~ ' /) ',
NANI 0 MOTS KA SA RA NT 0 SHO . OG::t 0 TS UKAli .

why · ~. hol d a gain peac e r espect fan ob . uE-e

what ' : still '---y--__./
(1~ +e rrc3 q_ + ;'i,-. e prie s t
VV1~rl<;e ..- c:::ir-
F.::t1- t'.c,;rJ fr)
36

A. pqo-~h'e ~~swered: "You only k!1~W the nqtu~e of wind is

constancy. You do not k~ow vet ~he ~eqnins a~ it reachin;
every p!ace.tt rhe ~onk sqii: "~h~t is :he ~eanins of 'th~re
ls no place it do~s not reach'?"

a. ~he Zen master replied: "rhau s h y0u know the natu!"'e

of wind is sta tiongry~ y ou d0 not ~now why it is u~lv e rsallY
present. 11 •
The priest asked, "~hy then is the wini universally
present?"

~. Ihe tea cher repliej, ttAlth~u~h y0u know its n3tu~e to be

st~tionary, you ~ o not ~now why i"; is u~ive~s ~ llv present."
"why is i "; U:1 i ve:-s ?.. l l y pr e s e'.1 t?" a s ~ e :i t ~1e ::i.onk.

r. "Alth~u s h Y)U un1e~st~n1 ";~ ~ t the n~tu~e of the Wini is

pe!'T: -'1 !1ent, '' :.he .-:;1s cer !"'e 9 liei, "Y')U d o ':'lo': un 5 erst ::1~::l :he
neani~ g of i': s ~ e~ cni n3 eve~ y ~he ~ e."
'' \·/hat is t he :: e3. ~in g ?" 33 tc-=~ th e :t ~nk.

M. tt A l th~ u g h y')u und er stan j t ha t ~h e natu ~e ~f win~ is

p er:na:ie ~1 t , '' ~he :::ast.<? r r e pl i e d, " y'.)u :i o ~ ') t :.m :i s rst :i.!1d th e
:r.ea.ni:1 ? ')f it s r e'.3 ch.i '.1~ everywhe!"'e." "'hn ~ t ~s the ::ea ':"ling?"
asked '\:he ~::>'1k.
 36

~Ff
SHI
\IWAKU,..
)l"J <
teacher answered
.master .. '

fi-~ 'S" r:. T:")f( 1J·1_ ~

Ip
11_, ·1;_ f LJt_ r) t t,
NANJI TADA FU - SHO JO JU 0 SHIRERI TOMO,
you only wind nature always abide ob. know even though
~
permanent

t' t. r~·' t ~
Il'lADA
~ t t ··(
TOK ORO TO SHITE
~
as yet place up to
as

\~

( I {: l; 9'' t_ l ) 15 \ ,;__ ( ; j- ..:" ~§ .,,-+ttl

_,__,.. _..,.,_
.·~
f_ s
L jf'' c
ITARAZU TO IU KOTO NAKI DO-RI 0 SHIRAZU TD.
~
reach not so-celled- is not way prin- ob. know not
attain not thing ciple
arrive not s uc..t..i c.._ H~~

•/

.!Pe
111
so
t '
IWAKU)
I J=.<

~ monk said

....
t , 1J' ri 01v 7J, : lt 55.!.. -.~
; "I \ .X.: <-..t
1'"' );] )€$
IJ<ANARAN Y..A KORE MU - SHO FU- SHU
TEI
for-whe.t- this no place not encircle so- 's Way principle
reason called-
ivi +-;:~3- thing
ra..,.. ,., '-' .,,,-e
(to iu koto)
37
is
A. The master only fanned himself. The monk bowed deeply.

R. The master only fanned himself, and the priest saluted

him.

K. For answer the teacher merely continued fanning himself, and

the monk bowed.

T. The master just fanned himself. The monk bowed with deep
respect.

M. The master just fanned himself. The ~o~k bowed with deep
. respect.
 37

t~ I ~ B,~ cfl ;J,)'"t ) }J \;J. 0 -» t d-;_ ~)

TOKI NI . SHI OGI 0 TSUKAU NOMI NARI.,
tiite in master fan ob. use
\..._ / only is
-v-:-
then

.. . ·,,
1~ - ttP
-
SQ
}]\1[
RAI
f-4
HAI
r
SU-

monk bow bow do

respect
A. The verification of the Buddha Dharma, the vital
Way's right transrniss~on, is like this. To say one should
not use a fan because the wind is constant, that there
will be a wind even when one does not use a fan, fails to
understand either constancy. or the nature of the wind.

R. Enlightenment through true experience and the vital way of

right transmission a~e like this. Those who deny the need
for fanning because the nature of wind is stationary and
because the wind is sensed without the useof a fan understand ·
neither the eternal presence of the wind nor its nature.

K. The true way of transr:iission and enlightenment which is the

kesult of real ex p erience is the same as this. One who
thinks that ±anning is not needed simply because wind is
stationary by nature, and re q uires no fan since it ~an be
sensed, understands nothing of its nature and its eternal
presence.

T. This is an experience of proving Buddhism and its

correct transmission. Those who say we should not use a
fan because there is a wind know neither permanency nor
the r.ature of wind.

M. This is the enlightened experienc~ of Buddha-dharma

and the vital way of its correct transmission. Those who
say we should not use ~ fan, becaLlse wind is permanent
and so we should know the existence of wind without using
a fan, know neither permanency nor the nature of wind.
 38

11f ;I\
/ . 0
~AZ
p
. :-; ~-·
1
....
-~
- ~~
,J.._A .
\ H'
-iF 1~. 0
---+
) J::Z.. §'-~
BUP PO NO SHO - KENr SHO - DEN NO KATSU- RO,
Buddha. Dh.s.rma I S proof effect right trans-
,s. vital way _
confirm true mission

t IL 1J'< Cl) : ,, ~ l-
SORE" KAKU NO GOTOS HI . ..

this thus is like

\. .,-y-- _/

1a thus
is in this way

1i
Ju
t j/4-_ /-;"J'jB\J''~ /
NAREBA . OGI 0
lf13' '\'~
TSUKAU-BEKARAZU,
's ! 11

always abide since fan ob. use shouldn't

\.. y-- __.)
pe !"lll2.!1en t

7 1J' 41 ·t)_ r~ ~- 1 J§1 ~ ~ < /\'',~ ( ( 1,.3,/~

TSUICl\WANU ORI MO KAZE 0 KIKU- EEKI TO IU WA,
~ \~
:j
don't use chance wind ob. should be so called,
when such a thing Ij
·II
'i
fl_ 72 i L <; lf 1·
I
j
JU OMO SHIR/l.ZU ~ I
always abide so-called- don't know
thing
such a thing

~
-
I~\ 1)'1.
- r -t L ;h 1
Ti ~
FU - SHO OMO SHIRA NU NARI ..

wind nature s uch - a- don't know is

thing ,
so-called-thing
39

A. It is because the wind's nature is constancy that the wind

of Buddhism makes manif e st the great eatth's goldenness,
and makes ripen the sweet milk of the long rivers.i~

R~ Because the nature of wind is eternally present, the wind

of Buddhism turns the earth to gold and ripens the rivers
to ghee.

K. It is because it is eternally, alway~ here that the wind of

Buddhism makes the earth golden and the rivers run with ghee.

T. · The nature of wind is permanent - the wind of Buddhism

actualized the gold of the earth, and ripened the cheese
of the Long River.13

M. Because of the permanency of the nature of wind,

the . wind of Buddhism realized the gold of the earth,
and ripened the ch~ese of the long river.
 39

\I,..

J§l
'~\ 1)'1. I ""J ff 1i. Ti 3 jJ \I I
i)J"""' I~
FU - -
SHO WA JO JU NARU GA YUE NI,

wind nature sb°' always abide is because

become therefore

1Jt? ~
~<. P) JR 11
3lY.t< KE NQ E"'"J WA.
c.fJCJii'1

auddha fami:ly '"s wind sb-

house

;tt..
t1) !!!. ~ 1;- ~ ~ f~
DAI - CHI NO 0 GON NARU 0 GKN JO

great earth 's yeIIow ·gold is ob. manifest become makes

~become '----v----"
manifest
goldenness
golden age

b. '
}::_:
-C--<
CHO - ;/-.A
~if c1)
NO
~
SQ
~%-
RA.KU
t
0
%}-
SAN
1?1?..
-'!
\.
JUKU''"'
{'t I)
SERI ..
4- mature do
cb .. come
~
long river 's

Both characters represent

various milk
products like cheese and sour creamo So sometimes
represents a drink produced by churning.milk or
treating it with herbs. Raku someti~es means a
thick sour milk which is hiahlv esteemed
- as a ~ ~ .

food, a remedy and a preservative.

SORAKU ~as the most precious drink of
old China~ like yogurt, keifer or the koumiss of
the Monguls.
40

A. This was \·Iri tten in mid-autum_.!2, the_ first year of 'l'empuku ( L

and given to my lay dici p le Yo-koshu of Chinzei.
Collected the fourth year of Kencho ( 1252).. :l.I

K.

T. Written in mid-autumn of the first yedr of the Tempuku Era

(1233 A.~.) and given to my lay student Yo-koshu of Kyushu.

M. Written in mid-autwnn of the

first year of the Tempuku Era
(1233A.D.), and given to my
lay stud e nt Yo - Koshu of Ky ushu.
42 Footnotes to Abe/Waddell's translation of Genjokoan

1. In his collected sayings (in Chinese), Dagen has the

following passage: "Flowers fall because of our longing, weeds
flourish by our chagrin." (Eihei koroku I). This may be th e
sense intended here as well. .
2. Though self and all dharmas (things), enlightenmen t and
illusion are originally one and not differentiated, wi t hin the ·
constant flux of myriad dharmas, there are occasions when the
self is directed towards things (searching for buddha outside
oneself), which is said to be illusion, and occasions when the
self is confirmed b y things , which is enlightenment . This is
because the former is not, as the latter is, free of the self's
conscious strivings. Here uogen shows that the a b ove oneness
is not an equality that merely elimina t es distinctions. Cf.
Gakudovo i inshu 7: "The Dharma turns the slef: th e self turns
the Dharma. ''1hen the self readily turns the Dharma, the self
is strong and the Dharma weak. On the other hand, when the
Dharma tuins the self, the Dharrna is strong and t h e self weak.
The Buddh a Dharma originally includes both of these • • • "
Degen Zenji Ze nshu II, Ok ubo Doshu ed. (Tokyo: Chikuma Shobo,
1970)' p. 258.
3. Enlightenment and illusion, buddhas and sentient beings
are inseparable. Illusion is simply being deluded about enligh t-
enment; enlightenemtn is being enlightened about illusion.
4. "Gain enlightenment beyond enlightenme nt 11 indic ates the
elimination of the "traces" of enlig htenment menti oned on p.
135, 1. 1. This is butsuko ioi i _, "tr,e matter of going ·beyond
buddha," not abiding in buddha but transcending it, referred to
in Bendowa , Eastern Budd hist, Vol. IV No. 1, p. 135.
5. True buddha is beyond ~1 1 consciousness of buddha. To
attain buddhahood one must ·atta in enlightenment without cl ing-
ing to it.
6. 0 seeing form s and hearing sounds" is proba bly 3.n a llu-
s~on to Ling-yun's enlightenment upon seeing peac h blossoms,
and Hsiang-yen's enlightenment upon hearing a pebb le s~rike a
bamboo. Cf. Sendowa , op. cit., p. 153. At enli gh tenment, one
sees and h ears riot with eyes or ears but "with b ody and mind as
one." .
7. The ~ s ual interpretation of this, wh i ch holds t h ese two
similes to be dua listic, see~s both u nna tur al a nd ina deau a te
heree We take t hem as referring t o the clarit y and brightness
of the reflection. He nce, t h is parag r aph would indicate that
while in attaining enligh tenme nt thing s are understood as one
with ones elf , i t is no t like the moon refl e ct ed o n the wa te r,
where the water (h ea rer, seer) r e c e ives the tota l moonligh t
(Dharma) in all i t s cl a rity a nd brig htness, because in this case,
"when they realize cne side, the other side is in darkness.n
This is the idea of a e njoko a n thc.t Dogen expresses below as "when
he attains one dharma, he permea tes that one dharma; when he
encounters one practice he practices that one pr a ctice," and
"the moment one's r e alization is ultimate, i t is manifested ,
but (one' s ) inhere nt b e ing is n ot n e cessarily ( all ) ma ni fested ."
Shoboo e nzo ~ho h as : nwh e n vi e speak of body a nd mi nd , there is
nothin9 a part from body and mind . When ~e spea k of forms and
sounds, there is nothino a Dart from forms and sounds. This is
the meaning o f ' ~h2 n th ~ y ~ealize one side, the other s ide is
in dDrknes s '.'' See above, f oo t note 6 , and SBGZ z e n k i, Eas t e r n
 43

Buddhfst, Vol. v, No. 1, p. 79.

8. Cf. SBGZ shoji.: "When you simply release and forget both
your body and mind and throw yourself into the house of buddha,
and when functioning comes from the direction of buddha and you
go in accord with it, then with no strength needed and no thought
expended, freed from birth and death, you become buddha. ~hen
there can be no obstacle in any man's mind." Eastern Buddhist,
Vol. v, No. 1, p. 79. · ,
9. Although all traces, all consciouness, of enlightenment
disappear with the casting off of body and mind, enlightenment
itself does not disappear but continues into one's everyday
life and on endlessly. Were traces to exist, it would not be
truly enlightenment or casting off body and m~nd.
10. Since the Dharma is originally not apart from oneself
(and the self not apart from the Dharma), it is not to be
found externally. To seek for it without is to go astray. When
one is freed from attachment to the self and attachment to
the Dharma the Dharma is naturally transmitted to one. Since
this transmission is in fact one's awakening to the Dharma in-
herent in oneself, Degen ref e rs to it elsewhere as "the ri ght
transmission from oneself to oneself." SBGZ bukkvo, Zer.shu I,
p. 307. Also see Bendowa, op. cit., p. 128.
11. Degen uses the boat analogy to point out the illusion
of recognizing the impermanent as soDething permanent. If one
keeps his eyes on his "boat" (turns to himself) 2.nd ceases to
follow extern a l dharmas (things), he will realize th~t he ar.d
all dharrnas are with out permanent self c. nd· thus awaken f rom the
illusion that his own self is perm ane nt. Answer 10 in Eendowa
(ibid., p. 145-6) is given to refuting the so-called Senika
heresy, which insists thc.t while the body is prishable the mind-
nature or self is immutable.
12c Conceptua lly consid ered , firewo0d becomes ash in a
before and afte r se q uence. In themselves, na~ ever, firewood
is firewood and ash is ash without the contra st of before a nd
after. The orocess of becomina is orooerlv understood as the
continual "arising and disappearing '' Ciife - and death) of the
respective "dha rma st2_ges" of things , firewood and ash, for
example. Cf . Sho_j i , op. cit., pp. 7 0 -80, pa rticularly p o 79 •
. 13. Th e par allel stated in the fi rs~ sentence holds thro~gh­
out the p a =2graph; the ~oon is enlightenme nt, the Dharffia, the
water is ma n, the recipient of the DharD a . . The met aphor of the
moon and the water indicates the unh indered interpenetration of
two thingso ~he boundlessness of the moo11 1 s light falls tc
rest on water , on the smallest waterdrop as on the v ast ocean .
The moonli g ht and th e water do not disturb or obst ruc t one ano-
ther because there is nothing, no self , to ob struc t ; there is
complet e a nd ut t e r int e r pe netrat ion, yet the moon is the moon
and the wate r is th e water.
14. This crux h as ~ad many ex planations, the follo~ing is
one which see ms in keeping with the cont ext . Th e depth of one
drop of wa ter holds the hei gh t of the moon a nd th e h eavense
~he length of tim e ( for at t a ining e nli g ht e nment ) does ne t ma tter
f or Dog e n:: " Wh e n. e ven · :Eo r a shor t pe ri cd of time ycu sit
prope rly in samad:1 i, im p rinting th e Euddh a - sea l in your three
activitie s , each ei. n d every thing excl'-ld i ng none is the Bud dh a-
seal, and all space vv'i th out e:xcep':ion is enlightenment ."
Bene: m,1 2 , op . cit .. , po 1~4. En l i gh ten:r.ent (the Dhe.rrna) rnanif e s ts
its elf r egardles s of t h e len g th o f one•s pra ctice , a nd t h i s c a n
be und ersto o d by e x a2 ining th ~ fa ct th a t the ~oon in th e sky
equally r ef l e c t s o n water o f a ll siz es a nd thu s r ea liz i n g th a t
~

44
this reflection is beyond all such distinctions.
15. As one proceeds one realizes his insufficiency, for
thinking the Dharma is sufficient in oneself is to attach to it.
When one realizes i t is still insufficient, one is filled with
it. In SBGZ butsukojoji Dogen write3: "The so-called matter
of transcending buddha is attaining buddha, proceeding, and
seeing into buddha anewo" (Zenshu I, p. 230). Originally
there is no Dharma outside one's mind. Mind dces not increase
or decrease according to one's thoughts about it. The Dharma's
sufficiency or lack in one's body and mind depends on how one
views it. It is like one area of water appearing differently
to fish, man, and deva. Virtue is used here in the sense of
the original meaning of the Latin virt us, which Waley describes
as the "inherent power in a person or thing." The v~ay and Its
~ewer, Po 20. ·
16a·The Shodaijoron shaku 4 contains this passage concerning
the sea: nBasically there is nothing disparate a0out it, {yet)
owing to the karmic differences o~ devas, men, hungry ghosts,
and fish, devas see this water as a treasure trove of jewels,
men see it as water, hungry ghosts see i t as a sea of pus, and
fi .s h see it as a palatial dwelling."
17~ The analogy here indicates the dynamkoneness of man
and Dharma, practice 3.nd enlightenment. nLife 11 may be said to
be manifesting of ultima~e reality (qen jokoan) as this non-
dualisf:ic oneness. Cf. nLife is what I make to exist, and I is
what life makes me • • • " Zenki, op. cit., p. 75.
: 18. Another crux th a t has provok e d wide disagreement among
commentato!.·s. nrt would be possible to proceed further s t ill"
implies th a t besides the previous aspects revealing the dynamic
oneness of fish and water, bird and sky, other aspects might
be added. In the next sentence the point se e ms to be that
prac ti c e and re a lization have the s ame inseparable relation as
fish and wa.ter., The words jush a myo s ha , "the lives of the
practic e rs," are o p en to v a rious in terpretat ions. Another
possible tra nslation would t h us be: _ 11 I t is similar to this
with practice and realization, with one's life through the
six ways of transmigration and one's pre sent lifespan.''
19. I.e., it is a mist ake to go about practicing to achieve
the Dharma afte~ first s tudying i t as an objective e ntit y . ?or
the fish swimming itself i s th e ~ay, for the bird fl ying i s the
Way. .
20. I.e.~· the "p~ 11 of the fish as i t swims; for man, it
is selfless living in which 11 all things advance forward and
oractice and confi rm th e sel f . 11
- 21. "Ma nifest a bsolute rea lity" transl ates qenjokoa n (s ee
introduction). Th e ab s olute r eal ity i s already t h e re , to be
man~fested through one ' s prac tice . As to the place or path ,
cf). 11 {Zaz e n) is th 2 wa y o f all cuddha s and patriarchs."
Bendowa, op. cit., p. 143~
22~ See above, footnote 7.
23. Another crux with ma n y interpre tations. The followin g
reference s s hould be of help., " When e v e n jus t one pe r son, at
one time, si t s in zaz e n, h e b ecomes impe rc eptiv e ly one with eac h
.and all o f th e myriad t hings , a nd p ermeate s comple t e ly a ll t ime
~ • • It is, f or each and eve ry thing, one and the same undi ffer -
e~tiat e d p ractice, a nd undif fe ~ e nti ated re 2 liza tion o • • Each
and eve ry thing is, in i t s orig inal aspect, provided ori g inal
pra ctice--i t ca nno t be measured or corn p r ehe nd ed .:i Bendowa , o p .
cit., PPo 136-7. Al so , see abov e , foot not e 7.
 45
24. One's inherent being (mitsuu)--the Buddha-nature. Though
there is always awakening in the attaining of enlightenment,
the Buddha-nature, being immeasurable, is not totally manifested
to one's consciousness (is not graspable by perception) in this
awakening.. ..,
25. Pao-ch'e of Ma~ku shan (hayoku-san Hotetsu, mid-T'ang),
a disciple of Ma-tsu.· This mondo is found in the Lien-tenghui-
yao 4 ( Rento-evo). '.J.' he wind-nature refers to the .uharma-na ture,
the Buddha-nat ure. ~he meaning of the monk's question is: Since
according to the sutras everyone is possessed of the Buddha-
nature, what is the need of practice (using the fan) to attain
buddhahood? It is just because the wind-nature is constant
that the wind rises up when the fan is moved. Yet without an
actual movement of the fan the wind's constancy is only a
latent, empty reality. For the disciple to believe the wind
would be forthcoming without the move~ent of the fan would be
like expecting the Dharma to be manifested in one without
practice.
26. The "wind of Buddhism" refers to the Buddha Dharma, more
pr~cisely in this context, practice which is itself - the ''verifi-
cation" (realization, sho)of the o uddha Dharmao Since everything
is originally the Buddha Dharma, the great earth is always gold,
the long rivers are always sweet milk (soraku), but they are
only realized as such upon the realization of the practicero
· 27. Nothing is known of Yo-koshu, but it has been conjectured
that he was an official attached to the Dazaifu, the gover~ment
outpost located in 'rsukushi, northern Kyushu, which dealt with
foreign affairs and national defense. Chinzei was an _alternate
name for Kyushu.

from The Eastern Buddhist, Vol. v, No. 2, Oct., 1972, pp. ·]33-140
 FOOTNOTES TO THE T.fu"fAHASHI/AI'I'KEN TRANSLATION

1. When we deepen our pra~tice of Suddhism, we value

differences with their background of sameness.
2. Enlightsn~ent is lost ';.-.:ith att3.ch:nent to it, and
ignorance will grow when we hate it.
). The present is our entire experience, and it is
inclusive of our past and future.
4. Life is inclusive of all--it is not the antonym of
death.
5. {The same analogy of reflection as in paragraph 3,
with reference to how enlightenment occurs, rather
than to enlightenment itselfo)
6. ~Even a moment of zazen by a beginner enlightens
the whole world.'' B~nd ws, .Shobo!Tenzo
. 7. Man practices in the truth and tnere=is no end to it .
8. fhe more we practice, the more we deepen our
u.'1ders tanding.
.- 9• It is essential to practice Buddhism from moment to
moments rather than to be a master.
10., The truth is not fixed--it is just realized in
present-ti~e practice.
11. '1The truth is possessed by ev2ry man but it is not
realized when it is not pro:icticed, and it is not
gained when it is not proved.n -
12. If Bu~Jha-natu~e is permanent, and everyone has it,
whv must we -oractice?
13. (Av quotation-from the Gandavyuha Sutra.)
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