The Record of

Transmission of Light

傳光録
Den Ko Roku
By Zen Master Keizan Jokin

Translated
by Kosen Nishiyama

Distributed by
Japan Publication
Tokyo, 1994

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Copyright© 1994 by Kosen Nishiyama
Printed in Sendai, Japan
–------------------------------------------
Denkoroku
by Keizan Jokin (1268-1325)
The record of transmission of Light
Translated by Kosen Nishiyama
Translation of Denkoroku
ISBN 0-87040—955—7
–------------------------------------------
Distributer
Japan publication
1-2-1 Sarugaku cho. Chiyoda ku. Tokyo, 〒101
Japan
TEL 03 3292 3753
–------------------------------------------
Sasaki Printing & Publishing Co. Ltd.
8-45Nishi-mach, Rokuchonome,
Wakabayashi-ku, Sendai 〒983,
Japan

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 Introduction
It was in the Japanese Soto Zen tradition alone that the very unique
good fortune of having had the two greatest Zen Patriarchs of Japan,
Dogen and Keizan, occurred, which cannot be seen in other Buddhist
traditions. This fact places these two great Patriarchs in the position
of/being parents to the tradition; Dogen who is thought of as Father and
Keizan as Mother.
Originally Soto Zen was based on the works and teachings established by
Dogen. Thus, Dogen is said to be the father and “Kaso" (Founder) of
Soto Zen. On the other hand, Keizan established new temples and
educated many disciples who taught throughout Japan. Keizan thereby
earned the title of mother and “Taiso" (Co-Founder).
Since Denkoroku was written by Keizan, we will focus on the Patriarch
Keizan in this book. It is said that Keizan had 25 main disciples. Among
them there were six major disciples: Meiho Sotetsu, Gazan Joseki, Mugai
Chiko, lchian Shikan, Koho Kakumyo and Chinzan Gensho. Among these
disciples the two most prominent, however, are thought to have been
Meiho Sotetsu and Gazan Joseki.
In the Soto tradition, Dogen’s main disciple and successor was Koun Ejo,
while Keizan Jokin had the two disciples Meiho Sotetsu and Gazan Joseki.
Now let us mention Keizan's main works:
1. Denkoroku (the record of transmission of light)
2. Keizan Shingi (the monastic rules and regulations)
3. Zazenyojinki (the precautions of Zazen)
4. Sankonzazensetsu (the explanations of three kinds of roots for
Zazen).
Zazenyojinki and Sankonzazensetsu were translated into English by
Kosen Nishiyama. '
Now we come to Denkoroku, the work written by Keizan Jokin during the
late 13th and early 14th centuries. Keizan began this book with
Shakyamuni Buddha as the leading chapter. Denkoroku is a collection of
stories about 53 Patriarchs from India, China and Japan and illustrates
the enlightenment of each Patriarch – known as the Zen Enlightenment,
or Transmission of Light.
Each chapter is started with the Leading Case ( 本 則 , Honsoku). Back-
ground ( 機 縁 , Kien), Dharma Discourse ( 提 拮 , Nentei), and Verse ( 古 頌 ,
Juko). When Keizan mentioned each Patriarch he began with the most

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important point. First, the key tenet as Leading Case (Honsoku). Next,
he indicated the background (Kien) of each Patriarch. Some backgrounds
are minutely detailed while others are brief and sparse. After a
discussion about back- ground, Keizan presented a lengthy interpretation
about the Patriarch as Dharma Discourse (Nentei). He followed with his
own Verse (Juko) as a short conclusion.
Short stories of each Patriarch are given in this manner so it is easy to
follow the accomplishment of each Patriarchs life. Honsoku as Leading
Case is the area which indicates the Enlightenment and level of
transmission of the Patriarch, while Kien as Background describes the
process by which the Patriarch is enabled to practice the transmission.
Nentei as Dharma Discourse clarifies the Enlightenment of the Patriarch.
Here Keizan teaches the students various interpretations of the Dharma.
Finally, Juko (Verse) expresses the spirit of the chapter. Though not
necessarily connected with the surface meaning of the chapter, it does
express the essence and the conclusion. By making use of the Leading
case, background, and dharma discourse, Keizan demonstrates the
spiritual tenets which lead to the actual stage of being a Patriarch. In
other words, it portrays the Way of Enlightenment.
Well, when we think about our body and mind, our body is the tentative
substance, but our real self (true ego) is the true or real mind in the
body which is “never born and never dies", thus the absolute going
beyond the personal. It is also expressed as illumination, body or nature
of the mind, or consciousness of spirit; the ego before countless kalpas,
before parents were born, suchness or not suchness, the one with
faceless face and limitless progress. Sometimes it is expressed simply as
"Mind". However, this Mind should transmit from Mind to Mind. Like
above, though true mind expresses its form in various ways, it is also
expressed as Buddha nature. Buddha nature is not simply an individual
independent nature, it covers a whole going beyond big or small vest or
narrow subject or object and it transcends discrimination, so it is the
base to clarify this true mind which involves various meanings.
Therefore, Keizan Jokin requests the Enlightenment of our true mind and
true way which leads to the universal ground of consciousness.
Now let's mention about the life of Keizan Jokin (1268 – 1325). He was
born on October 8, 1268, at Takaboko Village, Sakaigun in Fukui
prefecture. He was descended from the Fujiwara Clan. His mother gave
his birth at Kannon Bodhisattva's area, and his childhood name was
Gyosho. He was deeply influenced by his mother who had great devotion
to Kannon Bodhisattva when he was eight years old, he went to Eiheiji
where he first met Tetsu Gikai and when he was thirteen years old, he
had ordination under Koun Ejo who had direct dharma transmission from
Dogen and who was second patriarch of Eiheiji. In 1280, when Koun Ejo
died on August 24, Keizan started to practice under Tetsu Gikai who was
at Daijoji, lshikawa prefecture. When he was eighteen years old, he

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started to have a strong intention to visit various places, then first he
visited Jakuen at Hokyoji in Fukui prefecture, then he went to Kyoto
where he met Tozan Tansho, Hakoun Egyo, and Hokaku at Manjuji, most
of these masters belong to Shoitsu branch of Rinzai sect and Keizan
studied much about Tantric Zen as well.
Next he Visited Mt. Hiei where he studied much about the Tendai school.
This was followed by a visit to Muhon Kakushin of Kokokuji at Yura in
Wakayama prefecture. Then, again he returned to Jaken at Hokyoji,
Fukui, prefecture. He moved to Eiheiji where Keizan studied under Tetsu
Gikai. When Keizan was twenty two years old, he followed Gikai to Daijoji
where Keizan studied the lotus sutra which gave him great
encouragements by the expression, “the eyes which were given by two
parents, pierces the three thousand Worlds (chapter of the merits of
Dharma teacher, lotus sutra).
It was Einin Ninen (1294), October that while hearing a lecture given by
Tetsu Gikai about "Our Way is in our everyday life", Keizan was greatly
Enlightened. Next year, January, he was asked to wear the Kesa which
had been transmitted from Dogen. Like this, during his staying at Daijoji,
his fame was gradually spreading. When he was twenty eight years old,
he was asked to open the temple called Jomanji at Tokushima prefecture,
Shikoku, sponsored by relative of Togashi family in lshikawa prefecture.
There he became first patriarch of Jomanji. When he was twenty nine
years old, Keizan went to Eiheiji where he copied the manner to give the
precepts of right transmission of Buddha or Patriarchs to the disciples.
He himself was given the precepts by Gien who was the Abbot of Eiheiji
and Keizan gave these precepts to five disciples at Jomanji. He then
visited Zen Master Kangan Giin at Daijiji in Kumamoto prefecture. Then
he went to Kyoto where Keizan met Gazan Joseki for the first time. Until
thirty one years old Keizan continued his teaching and he was said to
have about seventy ordained disciples and was supported many lay
peoples. Keizan was given right transmission and Kesa by Tetsu Gikai
and he became the first chief disciple at Daijoji. When he was thirty five
years old, he became second patriarch of Daijoji. In 1300, January 11th,
he started to give lectures on Denkoroku. The Same year, in August and
November, Tetsu Gikai gave two lectures on Rinzai's way of transmission.
Until 1311, Keizan remained at Daijoji teaching and writing i.e.
Zazenyojinki (precautions for Zazen) or Sankon Zazensetsu (The
teaching of three kinds of roots on Zazen) etc., and he also opened the
temple called Jojuji at Ishikawa prefecture. In 1317, Keizan opened
another temple called Yokoji at Mt. Tokoku because Kaino Saburo of
Nagano prefecture, Shukun Yorimoto of Ishikawa prefecture, and
Fujiwara lekata, lay devotees of Daijoji donated mountains and houses to
Keizan. So, Keizan gave Daijoji to Meiho Sotetsu, and Jojuji to Mugai
Chiko. During this period Keizan opened another temple called Kokoji and
Hojoji at the request of Tokudo Akinobu in Ishikawa prefecture. In the

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Mt. Tokoku, Keizan built another temple called Entsuin for his
compassionate mother. At that time, Keizan's fame was so great that in
1320, Emperor Godaigo gave Keizan the ten most difficult questions.
Next year, the Buddha hall was built, then the founder's hall and the
Dharma hall was constructed by the donation of Kingo Chotei, In 1321,
Vinaya (precepts) master Joken invited Keizan to come; Joken ‘was
Abbot of Shogakuji at that time. On June 8th, Joken gave his temple to
Keizan, July 22, Joken gave all properties to Keizan, September 14,
Emperor sent his board to name "Sojiji" and next year, August 28, Sojiji
was officially appointed as the Dojo (training monastery) of Soto sect.
Then, Sojiji became a head temple equal to Eiheiji. Later 1324, The
Hasebe family donated the monastery (Sodo-monks living quarter) and
Sojiji's construction was completed.
Keizan gave his seat to Gazan Joseki on July 7th, and he retired to Yokoji
and he continued to finish Yokoji's construction and wrote Keizan Shingi
(rules and precepts by Keizan) and focused on educating his disciples
and lay peoples. By 1325, he gradually began to show physical
deterioration on August 8, Keizan appointed Meiho Sotetsu as Abbot of
Yokoji, Entsuin, Kokoji, Sojiji, Hooji, Hojoji and Daijoji, then Keizan asked
Meiho Sotetsu to be Abbot of Yokoji. On August 15, he presented his last
Dharma talk and went to Nirvana. He was fifty eight years old. His ashes
were delivered to Daijoji, Yokoji, Jojuii, and Sojiji. Later, Emperor
Gomurakami presented the title of Zen Master Butsuji (Buddha's
compassion) and bestowed on him the title of National Teacher Kotoku
Enmyo (high value and eternally brilliant). Emperor Meiji sent Keizan the
title of Great Teacher, Josai (eternally saved).

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CONTENTS

Introduction................................................................................................3
LEADING CHAPTER SHAKYAMUNI BUDDHA......................................................9
CHAPTER 1 Venerable MAKAKASHO (Mahakasyapa)........................................12
CHAPTER 2 Venerable ANANDA (Ananda)......................................................16
CHAPTER 3 Venerable SHONAWASHU (Shanavasa).........................................22
CHAPTER 4 Venerable UBAKIKUTA (Upagupta)...............................................26
CHAPTER 5 Venerable DAITAKA (Dhrtaka).....................................................30
CHAPTER 6 Venerable MISHAKA (Micchaka)...................................................34
CHAPTER 7 Venerable BASHUMITSU (Vasumitra)............................................38
CHAPTER 8 Venerable BUTSUDANANDAI (Buddhanandai)................................41
CHAPTER 9 Venerable FUDAMITTA (Punyamitra).............................................46
CHAPTER 10 Venerable BARISHIBA (Parshva)................................................49
CHAPTER 11 Venerable FUNAYASHA (Punyayashas)........................................53
CHAPTER 12 Venerable ANABOTEI (Ashvagosha)............................................55
CHAPTER 13 Venerable KABIMARA (Kapimala)...............................................59
CHAPTER 14 Venerable NAGYAHARAJUNA (Nagarjuna)....................................63
CHAPTER 15 Venerable KANADAIBA (Kanadeva).............................................68
CHAPTER 16 Venerable RAGORATA (Rahulata)...............................................71
CHAPTER 17 Venerable SOGYANANDAI (Salghanandi).....................................75
CHAPTER 18 Venerable KAYASHATA (Juyashata).............................................81
CHAPTER 19 Venerable KUMORATA (Kumarata)..............................................87
CHAPTER 20 Venerable SHAYATA (Jayata)......................................................91
CHAPTER 21 Venerable BASHUBANZU (Vasubandhu)......................................95
CHAPTER 22 Venerable MANURA (Manora)...................................................101
CHAPTER 23 Venerable KAKUROKUNA (Haklena)..........................................105
CHAPTER 24 Venerable SHISHIBODAI (Simha-Bodhi)....................................109
CHAPTER 25 Venerable BASHASHITA (Vashashita)........................................113
CHAPTER 26 Venerable FUNYAMITA (Punyamitra).........................................117
CHAPTER 27 Venerable HANYATARA (Prajnatara)..........................................121
CHAPTER 28 Venerable BODAIDARUMA (Bodhidharma).................................125

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CHAPTER 29 Venerable TAISO EKA (Huiko, Chinese).....................................131
CHAPTER 30 Venerable KANCHI SOSAN (Sengcan).......................................135
CHAPTER 31 Venerable DAII DOSHIN (Daoxin).............................................139
CHAPTER 32 Venerable DAIMAN KONIN (Taman Hung jen).............................143
CHAPTER 33 Venerable DAIKAN ENO (Huineng)............................................147
CHAPTER 34 Venerable SEIGEN GYOSHI (Ching Yuan)...................................155
CHAPTER 35 Venerable SEKITO KISEN (Shitou Wuchi)...................................159
CHAPTER 36 Venerable YAKUSAN IGEN (Yaoshan)........................................165
CHAPTER 37 Venerable UNGAN DONJO (Yunyan)..........................................169
CHAPTER 38 Venerable TOZAN RYOKAI (Tung Shan Liang Chieh)....................173
CHAPTER 39 Venerable UNGO DOYO (Yun Chu Tao Ying)................................181
CHAPTER 40 Venerable DOAN DOHI (T’ung An Taopi)....................................187
CHAPTER 41 Venerable DOAN KANSHI (Tungan)...........................................191
CHAPTER 42 Venerable RYOZAN ENKAN (Liang Shan Yuan-Kuan)....................195
CHAPTER 43 Venerable TAIYO KYOGEN (Ta yang Mingan)..............................201
CHAPTER 44 Venerable TOSHI GISEI (Tou tsu Iching)....................................205
CHAPTER 45 Venerable FUYO DOKAI (Fu-Jung Tao-kai)..................................215
CHAPTER 46 Venerable TANKA SHIJUN (Tan-Hsia Tzu-Ch’un)..........................221
CHAPTER 47 Venerable CHORO SEIRYO (Ch’ang-lu Ching-lao)........................223
CHAPTER 48 Venerable TENDO SOKAKU (T’ien-t’ung Tsung-chüeh).................229
CHAPTER 49 Venerable SETCHO CHIKAN (Hsueh-Tou Chih-Chien)...................233
CHAPTER 50 Venerable TENDO NYOJO (T’ient-T’ung Ju-Ching)........................239
CHAPTER 51 EIHEI DOGEN........................................................................245
CHAPTER 52 KOUN EJO.............................................................................257

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 LEADING CHAPTER SHAKYAMUNI
BUDDHA

釋迦牟尼

Honsoku (Leading case):

When Shakyamuni saw the morning star, he said: “I complete the way
with the great earth and all sentient beings."
Kien (Background):
Shakyamuni Buddha was descended from the Sun lineage 1-EN in India. At
the age of 19, he left Kapila palace at midnight for Mt. Dantokuzanz 2-EN
where he cut off his hair and renounced the world. Then he began six
years of ascetic practices. After that he sat on the Diamond Seat, i.e.,
ultimate samadhi, where spiders spun webs between his eyebrows and
magpies built nests on his head. Reeds pierced his Lotus posture for
another six years.
On December 8, during his thirtieth year, he attained enlightenment
when the morning dawned. The words, "I complete the way with the
great earth and all sentient beings", are his first lion's roar. After that
time, he never left the assembly for a single day, and continued to
preach the Dharma ceaselessly for forty-nine years. He lived with one
robe and one bowl simply, lacking nothing, and held more than three
hundred and sixty Dharma discourses. Finally, he gave transmission of
the Eye and Treasury of the True Law to Mahakashyapa and it has
continued to be passed down to the present time. In fact, this
transmission through India, China and Japan is the foundation for the
practice of true Dharma.
All Shakyamuni Buddha's practices are examples (standards) for his
descendants. Even though he had the thirty two marks of greatness 3-EN
and eighty special features, he maintained the form of an old monk and
was the same as ordinary people. Therefore, since his lifetime, and
through all three periods of his teachings, the right, the semblance, and
the final stage4-EN, all the people who followed these teachings use his
examples as a foundation for their mindfulness in standing, walking,

1-EN Suryavainsa – one of the five surnames of Shakyamuni. Sun seed or

lineage – his first ancestor having been produced by the Sun from two stalks
of sugar-cane (Dictionary of Chinese Buddhist Terms, p. 156)
2-EN Dantiloka – Sanskrit
3-EN Dictionary of Chinese Buddhist Terms
4-EN Shobogenzo, Nishiyama, p. 16

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sitting, and lying down without an egotistic attitude. Since there is direct
transmission from Buddha to Buddha, patriarch to patriarch, the true
Dharma does not perish as this story clearly indicates. In the three
hundred sixty Dharma discourses over forty-nine years, the various
stories, parables, metaphors, and explanations never depart from the
principle of Buddha's enlightenment.
Nentei (Dharma discourse):
The "I" spoken by Shakyamuni Buddha in the leading case, is not
Shakyamuni Buddha; but Shakyamuni Buddha emerges from this '‘I''
with the great earth and all sentient beings. In raising a net, the holes in
the net are also raised; just as when Shakyamuni Buddha was
enlightened, the great earth and all sentient beings were also
enlightened. Don't attach the idea of enlightenment to only Shakyamuni
Buddha. This being so, Shakyamuni Buddha's enlightenment is only with
the great earth and all sentient beings.
Even if there are countless rivers, mountains, great earth and
phenomena they are never excluded from the clear vision of Gotama's
eye5-EN.
We also stand in the core of this eye. This core is not only the core of
Gotama's eye, it is also the core of our own eye Gotama's eye becomes
the flesh and bones of everyone. Therefore from ancient times to the
present, clear vision is not different; ordinary people are Gotama's Clear
vision. Gotama himself, is the whole body of each of us.
If this is so, how can you explain the marrow enlightenment? I question
this assembly of monks; is the Gotama enlightened with all people. and
are all people enlightened with Gotama? If this is so, it is not Gotama's
enlightenment at all. We cannot see it as the marrow of enlightenment.
If you will genuinely grasp the principle of enlightenment, we should
immediately throw off this idea of Gotama and ordinary people. Only
then will we quickly realize the meaning of this true “I”. This true "I" is
concerned with the great earth and all sentient beings. The concern for
the true “I" is different from Gotama, the old sage. Carefully examine
and delineate the true "I"; and we should also be careful to clarity the
“with” in his statement. Even if we clarify the true “I” and fail to clarify
the “‘with”’, we may lose the point of discerning eye. In this true” I” and
“with", there is no dichotomy (no difference or similarity). In fact,
monks, your skin, flesh, bones and marrow are specifically “with". Your
true self “master of the house” is the true “l"; and this has nothing to do
with skin, flesh, bones, and marrow, or the four elements or the five
skhandas.
Finally, if you want to know the true self (undying person in the
5-EN Gotama was Shakyamuni's lay name. The reason for using it here is
it symbolizes his commonality with all men.

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hermitage), it cannot be separate from this skin bag. Realizing this, we
proceed together with all the great earth and sentient beings. Even when
spring, summer, autumn and winter changes, and the mountains, rivers
and great earth differ with time, we should know that these changes are
only old Gotama raising his eyebrows and blinking is eyes. So all these
myriad forms of phenomena are only the manifestation of truth
(Dharma). These changes go beyond brushing off or not brushing off.
(Form goes beyond form) As Hogan 6-EN said, “Why is it necessary to say
brushing off or not brushing off?" Then Jizo 7-EN said, “What do you mean
by myriad forms?".
Juko (Verse):
“This mountain priest would like to add some humble words on the
subject. Are you monks ready to listen?”
One branch grows beautifully from the old plum tree. In time, thorns also
sprout.

6-EN Fa Yen, pp. 885 – 958 EJDB

7-EN Ti-Tsang Kuei-Chin, pp. 869 – 928 EJDB

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 CHAPTER 1 Venerable MAKAKASHO
(Mahakasyapa)

大迦葉

Honsoku (Leading case):

The first patriarch was the Venerable Mahakasyapa. When the world-
honoured-one held up the udumbara flower and blinked his eyes,
Mahakasyapa smiled faintly. Then, the world-honoured-one said, “I
possess the eye and treasury of the true law, the serene mind of nirvana.
I transmit this to Mahakasyapa"8-EN.
Kien (Background):
Venerable Mahakasyapa's family name indicates Brahmin caste. In
Sanskrit, he was called “Kashyapa" most venerable drinker of light. When
the Venerable one was born, the room was filled with golden light which
went into his mouth. Hence, "the drinker of light‘. His body was golden
and he had 31 marks of greatness. He was lacking only the protuberance
on the top of his head and the tuft of white hairs between his
eyebrows9-EN.
Mahakasyapa met the world-honoured-one at the stupa of many
children10-EN, for the first time. The world-honoured-one said to him.
“come over Bikku" (monk) Then Mahakasyapa's hair fell out and he
appeared dressed in Okasa11-EN.
Then Shakyamuni Buddha transmitted the eye and treasury of the true
law to Mahakasyapa. Mahakasyapa practised the 12 austerities and
never wasted time, night or day. As. Mahakasyapa's form was ugly, and
his clothing so poor all the assembly of monks were surprised. But
because of his practice, Shakyamuni Buddha had him share his seat at
every dharma discourse. We should know he can be called “ancient
Buddha” and should not classify him with the Shomon disciples of

8-EN Makkakashoo Japanese

9-EN Keizan calls it 31 marks perhaps because he considered the two head
marks as one.
10-EN Famous for 4 chronological events, the least of which was the-
enlightenment of 30 children of a maharajah from Rajarhra, the capital of
Magdaha; presently called Raighir, Behar in India; The descendants of these
Children built this stupa.
11-EN The Buddhist priest's robe, which covers the left shoulder. See
Shobogenzo, Nishiyama, pp. 521

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Shakyamuni Buddha12-EN. He maintained the elder's seat in Shakyamuni
Buddha's assembly as well as when he shared the elder's seat with all
the past Buddhas.
Before an assembly of 80,000 monks on Vulture Peak 13-EN, the world-
honoured-one held up the udumbara flower and blinked his eyes. No one
understood and kept silent. Only Mahakasyapa broke into a smile. The
World-Honoured-One said, “I possess the eye and treasury of the true
law and the serene mind of nirvana, and formless awakening of the true
Dharma. I transmit this completely to Mahakasyapa."
Nentei (Dharma discourse):
“Holding up the flower" at that time, has been transmitted face to face
from Patriarch to Patriarch and has been guarded from misinterpretation
by outsiders. Therefore, many teachers of sutras. abhidharma and
meditation do not have the basis for understanding this transmission.
They don't know the true meaning of transmission. In addition to this.
they don't know the Koan in this discourse. This Koan is not the Koan of
the assembly on Vulture Peak but the words transmitted at the stupa of
many children.
In Dento-Roku14-EN, Futo-Roku and others the explanation of transmission
is different. At the first transmission of Buddha Dharma there was a
„ceremonial way". Consequently, if you don't have the seal of
enlightenment transmitted from Patriarch to Patriarch, it is not possible
to know the time of the raising of the flower and the meaning of the
raising of the flower. We monks should clarify carefully and attain the
practice so that we may know the real meaning of Mahakashyapa as
Mahakashyapa, and the real meaning of Shakyamuni Buddha as
Shakyamuni Buddha; and we should transmit the way of enlightenment
thoroughly. Instead of focusing on the raising of the flower, let us
continue to clarify the blinking of the eyes. You monks raise your
eyebrows and blink your eyes the same way Shakyamuni Buddha blinked
his eyes; and there is not a hair's breadth of difference. When you monk
smile, there is no difference in Mahakasyapa breaking into a smile, no
gap in all these activities.
If you fail to clarify the real meaning of raising the eyebrows and blinking
the eyes, then Shakyamuni Buddha and Mahakasyapa are still in India
and you are only skin, flesh, bones and marrow. Countless flowers and
floating dust cloud your eyes and you have not yet eliminated them for
many kalpas and you will still be attached to them in future kalpas.
If once, you awaken your true nature, you monks can find Mahakasyapa
walking in your straw sandals, pointing out the way to enlightenment. We

12-EN Levels of discipleship. See Shomon EJBD pp. 296

13-EN EJBD pp. 152
14-EN CHAUN tenglu, Putenglu, Chinese

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should know that when Gotama raised his eyebrows and blinked his
eyes, he ceased to be; when Mahakasyapa broke into a smile, he
became enlightened. ls this enlightenment not our own? The eye and
treasury of the true law is completely transmitted to oneself. So we
cannot call it Mahakasyapa or Shakyamuni Buddha. In light of that, there
has never been anything given from one to another. We call it the true
Dharma. We should know that holding up the udumbara flower reveals
the unchanging and eternal life expressed through Mahakasyapa's smile.
Like this, life streams from master to disciple through shoshokeni 15-EN and
continues unchanging for future generations. This complete
enlightenment has nothing to do with discriminating mind. Through
Zazen, Mahakasyapa correctly cut off the root of discriminating mind and
entered Keisokuzan16-EN, to await the appearance of Maitreya“. Therefore
Mahakasyapa still exists17-EN.
Monks, if you sincerely study and acquire intimacy with every detail, then
Mahakasyapa does not perish. Shakyamuni Buddha also eternally exists.
Therefore monks, from the time before you were born until the present
this transmission pervades all. So monks. don't cling to 200 years in the
past. Instead, earnestly attend to your own practice. Then Mahakasyapa
will not be at Keisokuzan, but he will appear in Japan today at
Fusokoku18-EN.
Therefore, Shakyamuni's flesh is still warm today and Mahakasyapa's
smile is also renewed
If you can achieve such a level, then you receive transmission from
Mahakasyapa and Mahakasyapa receives transmission from you. Not only
from the seven Buddhas has it come to you, but also you become the
Patriarch to the past seven Buddhas. This endless transmission goes
beyond the passage of time and the eye and treasury of the true law
exists eternally. Accordingly Shakyamuni Buddha had transmission from
Mahakasyapa and has stayed in Tosotsuten 19-EN until now; and you also
are in the assembly on Vulture Peak eternally. We should keep in mind
the verse from the Lotus Sutra saying that Shakyamuni Buddha eternally
abides in Vulture Peak as well as all other places. Even if the great fire
comes at the end of the kalpas, the place where Shakyamuni Buddha
exists is peaceful and is filled with humans as well as celestial beings.

15-EN First meeting, Japanese

16-EN Rosekisan, Songokuzan, Japanese. Kukkutapada Sanskrit, in the
kingdom of Makada, 60 miles east of Bodhgaya. Presently Kikhal, where
Mahakashyapa died.
17-EN Mahakshyapa expects Maitreya to change from a Bodhisattva to
Buddha, so that he (Mahakashyapa) can transmit the Dharma and Okesa to
him.
18-EN In China, Fusokoku means a place where the sun rises. also may
mean holy trees or earth.
19-EN pp. 321 EJBD

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Not only on Vulture Peak, but it exists at the same time in India, China
and Japan; and the Tathatagatha’s true law permeates the entire
universe down to the last breath of air. In light of that, this assembly is
the assembly of Vulture Peak; Vulture Peak is this assembly. Depending
on our diligence or lack of it, then, the Buddhas appear or disappear. If
you practice ceaselessly and achieve the way completely, then
Shakyamuni Buddha immediately appears in the world.
It is because you do not realize your true self, that Shakyamuni Buddha
perished in ancient times. Since you are the children of the Buddha why
do you kill the Buddha? So, without delay, intensify your practice and
meet your compassionate father promptly.
Shakyamuni Buddha, the old ancient Buddha is with you always in
walking, standing, sitting and lying. He always interacts with you leaving
you never leaving you for a moment. If you cannot see him in your life,
you are ungrateful.
You are all the children of Buddha. If you lack gratitude, 100 hands of
Buddha cannot liberate you.
Today, this descendent of Daijo (where Keizan Zenji became the Dharma
heir of Tetsu Gikai) wants to point out this principle of true law with
these humble words. Are you monks ready to listen?
Juko (Verse):
Please know that in the deepest corner of this cloud covered misty valley,
there is another sacred pine tree which survived the winter's cold.

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 CHAPTER 2 Venerable ANANDA
(Ananda)

阿難陀

Honsoku (Leading case):

The second patriarch, Venerable Ananda20-EN, questioned Venerable
Mahakasyapa, "Senior Dharma brother, what else did the World
Honoured One pass on to you besides the Golden Kesa?" Then
Mahakasyapa called out, “Ananda!". Ananda replied, “Yes?” Mahakasyapa
said to him, “take down the flagpole in front of the gate." Ananda was
enlightened.
Kien (Background):
The Venerable Ananda was born in Oshajo 21-EN, into a warrior caste called
Setteiri22-EN. His father was King Tohan23-EN, brother to Shakyamuni
Buddha. Therefore Ananda is a cousin of the World Honoured One.
The Sanskrit word, Ananda, means joy or happiness. The day the
Tathagata attained enlightenment, Ananda was born. His face was so
impressive. there was no one to equal him in the 16 kingdoms of India.
All who saw him were filled with joy, hence the name “Ananda". He was
foremost in memorizing Sutras and brilliant intellectually, having broad
understanding. He was Shakyamuni Buddha's attendant for more than
20 years. He proclaimed all Buddha’s teaching and learned all of
Buddha's manners.
When the World Honoured One entrusted the eye of the treasury of true
law to Mahakasyapa, he encouraged Ananda to help spread the Dharma.
Because of this, Ananda followed Mahakasyapa for 20 years and
cultivated the eye of the treasury of true law totally.
Nentei (Dharma discourse):
This story indicates how the way of the Patriarchs is different from other
schools. Ananda was foremost in learning; haying studied widely and
gaining a broad understanding. Shakyamuni Buddha acknowledged him
genuinely in many cases. However, Amanda: still did not possess the
right dharma and could not clarify foundation of mind 24-EN.
20-EN JEDB, pp. 8
21-EN Rajragra, capital of Magadha. Presently Behar, India.
22-EN Ksatriya, Sanskrit
23-EN Dronodana, Sanskrit
24-EN Shinchi in Japanese, literally ground mind

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When Mahakasyapa compiled the teachings left by the Tathagata at the
cave in Hippari25-EN, Ananda was not permitted to enter the room because
he had not yet attained Arhatship 26-EN. Then Ananda secretly entered
Samadhi and quickly achieved Arhatship. When he again tried to enter
the room, Mahakasyapa said, “If you have already acquired the fruits of
Arhatship, then use your miraculous powers to enter this room." Ananda
made himself very small, and passed through the keyhole into the cave
of Hippari.
All of the disciples said, “Ananda has heard a lot and studied widely since
he was the Buddha's attendant. It was as if one vessel of water was
poured one into another without spilling a drop. We want Ananda to
recall the teaching of Buddha.” Then Mahakasyapa said to Ananda, “All
the monks want you to speak, so please ascend the high seat and tell us
again, what the Buddha said."
Accordingly, Ananda, who had quietly prayed for the help of the
Tathagata, accepted Mahakasyapa's request, stood up, did prostrations
to the monks’ feet and ascended the high seat. He began to proclaim the
teachings. “Thus have I heard....'', and presented the holy teachings of
Buddha's lifetime. Mahakasyapa questioned the monks “Is there any
difference from the teaching of the Tathagata?" They all answered,
“There is no single word different from the teaching of the Tathagata.”
All the monks were Arhats and possessed three kinds of supernatural
powers27-EN. They never missed hearing anything. All monks together
said, "Is this the Tathagata's appearance again or Ananda's
proclamation?"
They praised Ananda and said “The ocean of Buddha Dharma has flowed
into the body of Ananda."
The teaching of the Tathagata has come down to the present as a result
of Ananda’s proclamation. Truly, we know that this way does not depend
on great hearing or the fruit of enlightenment... Furthermore, we should
reflect on the fact that Ananda was unable to enter the cave 28-EN. This
case illustrates Ananda's initial rejection by Mahakasyapa. Besides,
Ananda followed Mahakasyapa for more than 20 years after Buddha's
death and was finally enlightened during the encounter cited in the
leading case. Because he was born the night of the Tathagata's
enlightenment, he did not hear the Avatamsaka Sutra or the other

25-EN This cave is located near Rajagraha in the middle of India. After
Buddha died, the first Buddhist Council was held here. In Pali tradition
Mahakashyapa became sick here, but after hearing the teachings he was
healed
26-EN A saint who has perfect knowledge and has overcome all the
defilements.
27-EN pp. 241, JEDB
28-EN Leading case

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scriptures. Nevertheless, through the samadhi of the perfect knowledge
of the Buddha, he could repeat what he had not heard. Still, he could not
enter the Way of the Patriarchs, and this is the reason we cannot
enter29-EN.
This illustrates why it is so difficult for us to enter the Way of the
Patriarchs. Originally, Ananda aspired to the mind of supreme
enlightenment as did Shakyamuni Buddha under the guidance of Kuo-
Butsu30-EN, the king of emptiness, (Buddha before time) a hundred kalpas
ago.
Ananda was attached to much hearing 31-EN, therefore he could not
achieve complete Enlightenment. Shakyamuni Buddha practised
diligently so he attained supreme enlightenment. Truly, we should know
that much hearing is an obstacle to the way. This story gives evidence to
this fact.
Therefore, the Kegon, Avatamsaka Sutra says, “Poor people count other
people's treasure while they have not ½ cent of their own to count." This
can also be said about too much hearing; if you really want to focus on
the way, then don't become attached too much to hearing. Instead,
involve yourself in diligent practice diligently. But Ananda still wondered
if there had been something else transmitted besides the Golden Kesa to
Mahakasyapa. Then Ananda asked Mahakasyapa, "Senior dharma
brother, what else was transmitted to you by the World Honoured One
besides the Golden Kesa?” Mahakasyapa realized the time had come and
called out, “Ananda"!. When Ananda responded, “yes", Mahakashyapa
said," take down the flagpole in front of the gate.” Ananda had great
enlightenment hearing this. At the same time, the Buddha‘ s Okesa 32-EN
appeared on his head. This Golden Kesa was transmitted correctly by the
past seven Buddhas33-EN. There are three explanations concerning this
Kesa: First, the Tathagata was born wearing the Golden Kesa. Second,
when Shakyamuni Buddha renounced the world, when it was given to
him by celestial beings from the heaven of pure abodes 34-EN. Second.
Third, it was a gift to him from a hunter35-EN.

29-EN We cannot enter samadhi when we rely only on intellectual

understanding.
30-EN King of Emptiness; Before the time; Dharma-Yohanab hyudgata-raga,
Sanskrit
31-EN Intellectual learning
32-EN This Okesa symbolizes the formless robe of liberation; Honorific „O”,
Japanese
33-EN In succession; Bibashi Butsu, Shiki Butsu, Bishafu Butsu, Kuroson
Butsu, Kunagonmuni Butsu, Kasho Butsu, then Shakyamuni Butsu. These
Buddhas appearing in the world are called the Sapta Buddhas, Sanskrit, pp.
158, JEDB.
34-EN 5 Heavens of purity in the 4th Dyana Heaven where saints dwell and
do not return to another birth, pp. 357. Chinese Buddhist Terms
35-EN When Shakyamuni Buddha left his palace and entered the mountain,

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Besides this robe there are several other Buddhist Kesas. The Kesa that
was transmitted from the great teacher, Bodhidharma, to Sokei Eno (Hui
Neng, Chinese) was blue-black cotton 36-EN. When it came to China, a dark
blue lining was added. Presently, it is kept in Tacchu (a sub-temple of the
6th Patriarch’s monastery) and is a national treasure. This fact is
mentioned in the Daichidoron (Ta chi tulun, Chinese) 37-EN, (Treatise on
Great Wisdom, English) where it says, "the Tathagata wore crude sogari
(sanghati, Sanskrit)“38-EN. The Golden Kesa was woven with Golden
threads however. The sutra states that Buddha'a foster mother 39-EN wove
this Golden Kesa herself and offered it to him. These are only a few of
the Buddhas Okesas. There are many stories in the sutras about miracles
involving these robes. For instance. Venerable Hashashita 40-EN (Vashashita
Sanskrit) was attacked by evil king. Tokoshu 41-EN. His robe was thrown
into a fire and five brilliant colours emerged; after the fire died down the
robe was unharmed. Therefore, this Kesa was believed to be Buddha's
robe and is the one to be transmitted to Maitreya. (future Buddha) '
The eye of the treasury of true law was not directly transmitted to two
people. Only Mahakasyapa had transmission directly from Buddha.
Ananda attended Mahakasyapa for 20 years before he received
transmission. So transmission in this school differs from that of doctrinal
schools42-EN. In spite of this, many consider carelessly, that the two
schools are the same If they were the same, Ananda was already Arhat
with three kinds of wisdom and six supernatural powers. The Tathagata
would have given transmission to Ananda and Ananda would have been
called the second Patriarch. Is there anyone who could understand the
teachings of the scriptures better than Ananda? If so, then this school
and the doctrinal schools would be the same; and Ananda would not
have spent 20 years attending Mahakasyapa before enlightenment on
hearing the words, "take down the flagpole". We should know that
teaching of scriptures is different from the Way of the Patriarchs.
Buddha is always a Buddha. Though Ananda served for over 20 years, he
did not penetrate the Buddha's mind, and he could not get the seal of

a person with a hunter's form offered him the Golden Kesa. He then changed
his lay clothes for this robe.
36-EN Very coarse cotton burlap fabric dyed with indigo
37-EN pp. 36, JEDB
38-EN One of the biggest of the three Kesas worn when preaching the
Dharma or doing Takuhatsu in a castle
39-EN Buddha’s mother was Maya, who died after his birth. Her sister
Mahaphajaphati took over his rearing and was the first Buddhist nun. Also
called Gotam.
40-EN Venerable Hashashita’s Okesa given to him by his real master
Venerable Shishi, Japanese Hashashita was the 26th Patriarch in the Zen
lineage.
41-EN Evil Minded Kina, who hated Buddhist Dharma
42-EN Those schools tied closely to teaching of a sutra.

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transmission. We should know that this transmission does not depend on
much hearing and broad understanding. Though you all know sutras and
holy scriptures. and don't miss a word because you are keen, and have
good ears and hear everything, you must penetrate the mind, or it is as
if you count your neighbour’s treasure. It isn't because the sutra doesn't
contain mind, but that Ananda failed to penetrate mind. How could
people in China and Japan, who only depend on words of the sutra,
acquire the heart of the sutra?
Furthermore, we should realize why the Buddha way is so important. If
Ananda learned the sacred teachings of Buddha's lifetime, proclaimed
the teaching of the Tathagata, it is natural that all people would follow.
Nevertheless, after Ananda served Mahakasyapa, and had great
enlightenment, we should realize that he proclaimed the teaching again.
When Ananda attained this great enlightenment, it was like fire joining
fire. If you want to attain the real Buddha way, you must abandon old
ways of self-centred and emotional thinking, then beginner's mind leads
you to the wisdom of the Buddha.
Regarding the story of Ananda's enlightenment, Ananda thought that
Buddha transmitted the Golden Kesa to Mahakasyapa just to show that
he was a disciple and nothing else. However after intimately serving
Mahakasyapa. he realized that there was more to the transmission than
just the Golden Kesa. Mahakasyapa realized that the time was ripe and
called to Ananda. It was as if a valley spirit echoed the sound. Ananda
responded immediately like a spark from a flint. When Mahakasyapa
called, “Ananda", it was not simply to call him and Ananda did not reply
to the call. The meaning of “take down the flagpole in front of the gate"
refers to an ancient Indian custom. When Buddha disciples or Non-
Buddhists had a debate, both sides put up their flag at the gate. After
one side was defeated, their flag was taken down in silence, without
gongs or drums.
The story might imply that Ananda and Mahakasyapa set up their
flagpoles side by side. If Ananda were successful, Mahakasyapa should
take down his flag, one appearing, the other disappearing. This is not the
case however. If Mahakasyapa and Ananda are both flagpoles, the
meaning is not revealed. Once one flag comes down, another appears.
When Mahakashyapa asked Ananda to take down the flagpole in front of
the gate, Ananda spontaneously realized enlightenment because he had
insight into the mind of Mahakasyapa; he realized the path with his
teacher. After this enlightenment, Mahakasyapa himself was taken down
and all mountains and rivers perished. As a result of this, Buddha's Kesa
appeared on Ananda's head.
Then, you should not stand like a 1000 foot cliff in the midst of this
morass of beings. Do not be bound to purity. You should go on to realize
the echo in the mountains. Buddhas and Patriarchs have appeared in the

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world generation after generation proclaiming the Dharma. This is the
point: Mind is transmitted to mind: and only those people who are able
to experience it are able to understand it.
Even if Mahakasyapa and Ananda belong to this morass of beings and
each one shows his real face, we should not think that only Mahakasyapa
and Ananda show us the meaning of real face. Now all of you stand like a
1000 foot cliff, but you still manifest countless forms of the real face. If
you acknowledge this real face, you immediately disappear. If so, don't
seek ‘taking down the flagpole' outside yourself.
Juko (Verse)
Today this descendant of Daijo wants to add some capping phrases.
Would you like to hear them?
Wisteria withers, trees fall, Mountains crumble
Valley streams gush forth
Fire sparks from stones.

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 CHAPTER 3 Venerable SHONAWASHU
(Shanavasa)

商那和修

Honsoku (Leading case):

The third Patriarch, Venerable Shonawashu 43-EN asked Venerable Ananda,
“What is the original unborn nature of all phenomena" Ananda pointed to
the edge of Shonawahsu’s Kesa. Then Shonawashu asked again, “What is
the original nature of the enlightenment of all the Buddhas?" Ananda
took hold of the edge of Shonawashu’s Kesa and pulled at it. At that
moment, Shonawashu had great enlightenment.
Kien (Background):
The master Shonawashu came from Matora (from the Sanskrit word,
Mathura). In India, he was called Sanaka (Shanavasa), which means
‘natural clothing’. When Shonawashu was born, he was wearing a robe.
From that time, on, the robe was warm in winter and cool in summer.
When he decided to renounce the world and become a monk, the robe
was transformed to a Kesa. It was like Bikkuni Rengeshiki's 44-EN story
concerning her own transformation during Buddha lifetime.
Not only during his lifetime, but also as a merchant in previous lives,
Shonawashu offered 100 lengths (Jo) of woollen cloth for Kesas to 100
different. Buddhas. Since then he always worn ‘natural clothing‘
Generally, when people abandon their present life, there is an
intermediate period of existence45-EN before they return to their original
existence.
Most people don't wear clothing during this period, but Shonawashu wore
his ‘natural clothing‘ throughout this time.
Shonawashu is the name of a grass in India, and means’ nine branch
splendour! When a saint is born, this grass grows on holy and clear
ground. When Shonawashu was born, the grass was growing, hence his
name. He stayed six years in the womb before birth.
Long before that, Shakyamuni Buddha pointed to a blue grove and told

43-EN Younger brother of Ananda pp. 345, DCB terms; In 80 BC pp. 575
JEDB
44-EN Koromo, Japanese
45-EN Antarabhava, Sanskrit: Bardo – 49 days following death

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Ananda, “This place is called Uluda46-EN; 100 years after my death, a
monk will appear and will turn the Dharma wheel in this place."
Shonawashu was then born 100 years later and received transmission
from Venerable Ananda; he stayed in this grove. While turning the wheel
of the Dharma, he conquered the fire dragon who surrendered to him
and offered him this grove. This was all in accordance with the World
Honoured One’s prediction.
Originally, Shonawashu was a saintly hermit living in the mountains. He
later devoted himself to Ananda, and therefore we have this story. “What
is the meaning of the original unborn nature of all phenomena?" Truly,
this is the question that only Shonawashu asked. Who else knows about
the original unborn nature of all phenomena? No one knows it, nor do
they ask about it. Why do we call this phenomena “unborn nature"? All
Dharma comes from this, however this nature does not show its face;
therefore we call it genuine original unborn nature. Mountains are not
mountains, waters are not waters47-EN; That is why Ananda pointed to the
corner of Shonawashu's Kesa.
Nentei (Dharma discourse):
This word "Kesa" (Kashaya in Sanskrit) means undefiled 48-EN colour or
unborn colour (beyond discrimination). We should not think of the Kesa's
colour in terms of ordinary conception. All Buddhas as well as ants,
mosquitoes, crickets, wasps, deer flies and horseflies have colour based
on their karma49-EN. And this colour has nothing to do with ordinary
perception. From one aspect this occurs; in another aspect, there is no
voice or colour50-EN. Therefore there is no way to escape from these three
worlds or to certify the effect of the practice.
Even though he understood all this, Shonawashu went on to the question
of the enlightenment of all the Buddhas? “What is the meaning of the
original unborn nature of all phenomena?" Since countless kalpas, there
has been no difference in original nature. If you don't know the existence
of it at least once, your eyes can be an obstacle to realizing it. Therefore,

46-EN Urumanda, Sanskrit

47-EN Based on original meaning of “unborn phenomena”, we can say there
is no such phenomena of outer form of mountains or rivers, since the origin of
all Dharma is unborn
48-EN Basic five right colours: Blue, yellow, red, white and black. This ejiki
is outside of any of these colours. Lay people in India use these colours for
clothing, but monks abandoned white and use ejiki. Of all the five colours
Buddha decided that his monks would use only three of them for the Okesa:
Blue ejiki, Black ejiki and Brown ejiki.
49-EN Body and mind of sentient beings, based on outer world also, reward
of past actions
50-EN Originally, based on original nature, this colour goes beyond the five
sense organs. If attaching to the outer world only, we cannot transcend the
three realms of desire, form and formlessness, pp. 252 EJBD

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Shonawashu questioned to clarify why all the Buddhas appear in the
world. When Shonawashu called, Ananda answered. It was as if all
original nature appeared when getting it. In order for Shonawashu to
grasp the meaning, Ananda pulled at the corner of his Kesa. Then
Shonawashu had great enlightenment.
In fact, for countless kalpas, it seems that this story doesn't directly
touch original nature. If we don't establish ourselves, then we can't know
ourselves as the mother of wisdom of all Buddhas. This is how Buddhas
appear one after another, and why Patriarchs taught one generation after
another, and why there is only one Dharma to transmit and only one
Dharma to receive. It is like rubbing your face and finding your nose.
Joining the practice of Zen leads you to your own awakening. After
awakening. you should meet with people. If you don't, you cannot share
it; it is like trees and grasses that grow on trees or spirits without bodies.
We should take care not to join the practice of Zen aimlessly, or we
spend our life in vain. This story of Shonawashu illustrates it.
Don't base your own awakening on the ideas of those outside the
way51-EN. Don't adhere to your own self-centred notions or earlier ways.
"Again, don't ‘think’ ‘the way of Buddhas and Patriarchs chooses only
capable people who have the opportunity to practice‘.... We cannot afford
such thinking. This kind of thinking is most foolish among all thoughts."
Ancient people who were not mortal, and did not know love and
affection, desire, fame and fortune. However, once they started practice,
they attained the way.
Therefore, from India to Japan. there are different interpretations of the
three stages of Dharma; and across the mountains and oceans. many
saints and sages have attained the way. So, you monks. your seeing and
hearing is no different from the ancient saints and sages. Wherever you
go, it can be said that you are the same person as Mahakasyapa or
Ananda. The four elements and five skandhas are also no different; so.
why should you be different from the ancients in your way to practice?
Because you fail to master the way, not only do you lose your body, but
you don't realize your true self. It is in this way that we realize we
shouldn’t spend our life in vain. Ananda took Mahakasyapa as a master,
and he took Shonawashu as a disciple; and thus, the way of master to
disciple has been transmitted.
The eye and the treasury of the true law and the serene mind nirvana
transmitted to the present, is no different from that of the Buddha's life
time. Therefore, we should not regret that we were not born in the same
country as Buddha's birth; and don't feel sorry that you did not meet the
Buddha in his lifetime. Long ago. you planted seeds of merit and you
created Karmic affinity with deep prajna paramita. As a result, you have

51-EN Gedo, Japanese, Non-Buddhists

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gathered here in this assembly of Daijoji (monastery). In fact, it is like
standing shoulder to shoulder with Mahakasyapa. and sitting knee to
knee with Ananda. So while we may be hosts and guests for today, in
future lifetimes, you will be Buddhas and Patriarchs.
We should not be blocked by perceptions of past and present; don't get
attached to sounds and forms, thus spending your days and nights in
vain.
After you practice the way carefully, you will attain the ultimate goal of
the ancients, and receive the seal of transmission in the present *.
Juko (Verse):
I want to clarify the substance of this story by adding a humble verse.
Do you want to hear it?
The endless water falls from the steep cliff hundreds of feet high stone
and flies out like clouds.
Like snow scattering, as flowers fly wildly in the wind, as a length of
white silk pure and undefiled.

* This present priest of Daijoji was Tetsu Gikai, of Keizan

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 CHAPTER 4 Venerable UBAKIKUTA
(Upagupta)

優婆掘多

Honsoku (Leading case):

The fourth Patriarch, Venerable Ubakikuta 52-EN. practised for three years
with Shonawashu Finally, he cut off his hair and became a bikku (monk).
Shonawashu questioned him, "Do you renounce the world with your body
or your mind?" Ubakikuta said, “I renounce the world with my body”
Shonawashu then said, “The splendid Dharma of the Buddha concerns
both body and mind."
Then Ubakikuta had great enlightenment.
Kien (Background):
Venerable Ubakikuta came from the land of Dari. a member of the Sudra
class53-EN. When he was fifteen. he began to attend Venerable
Shonawashu and when he was seventeen, he renounced the world. At
twenty-two, he attained enlightenment. Compassionately, spreading the
dharma, he arrived at Mathura where a great number of people became
monks. Because of this, the palace of demons trembled and the demons
were afraid. Whenever anyone attained enlightenment, Ubakikuta throw
a charm (talisman) of four fingers in length, into a stone cave. The room
was 18 cubits54-EN by 12 cubits and was filled with these charms. When
Ubakikuta died, he was cremated with all the charms representing each
monk who renounced the world. The great number of monks ordained.
was comparable to those who renounced the world when the Tathagata
was alive. so Ubakikuta was called “formless supreme Buddha" 55-EN by all
the people in the world.
The demon angrily watched for Ubakikuta to begin meditation and then
tried to destroy the true law with all his evil powers. Venerable Ubakikuta
realized this demon's intention when he went into samadhi. The demon
saw Ubakikuta's understanding, so he brought a necklace and placed it
Ubakikutas neck. In order to control the demon. Ubakikuta got up from
his meditation, and took corpses of human beings. dogs and snakes,
transformed them into a flower garland, and offered it to the demon

52-EN pp. 67 JEBD

53-EN Fourth lowest class in Indian society. (slaves) pp. 300 JEBD
54-EN Cubit two feet in length.
55-EN True form which goes beyond egoistic discrimination.

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saying gently "You gave me a precious necklace, so please accept flower
garland as my gift." The demon was very happy to receive it and
extended his neck for Ubakikuta to place it. The garland changed to
stinky corpses infested with maggots and rotting flesh. The demon was
disgusted with it and repelled by it but he could not remove it even with
his magical powers. He then ascended to the six heavens of desire 56-EN
and told the celestial beings about this; and also went to the Brahmin
heaven and sought liberation. They all told him that it was a miraculous
transformation by a disciple of the Buddha who has ten powers 57-EN and
they could not help him, saying, “We are only ordinary celestial beings."
The demon asked. “What can I do?" The Brahmin king said "You should
take refuge with the Venerable Ubakikuta. Only then can you be liberated
from these corpses” They gave him a verse for his deliverance saying, “If
you fall to the ground. you must stand from the ground, If you want to
stand without using the ground you cannot do it. You should seek
liberation from a disciple who has the ten powers."
Then the demon repented pitifully, descended from the heavens, am
prostrated himself at the feet of Venerable Ubakikuta who then asked
him, “From now on, do you intend to harm the true law of the
Tathagata?" The demon responded, ‘‘I commit. myself to the Buddha way
and I renounce all evil deeds forever"
Venerable Ubakikuta said to him, “if you repent, I want to hear you take
refuge in the three treasures.” The demon made gassho and recited
three times the refuge formula whereupon the awful garland dropped
from him.
Nentei (Dharma discourse):
When Ubakikuta showed the powerful demonstration of Buddhist Dharma
it was just as when the Buddha was alive. When Ubakikuta cut his hair at
the age of seventeen. Shonawashu questioned him “Are you renouncing
the world in body or in mind?”
In Buddhism there are two types of renunciation; body, or mind. When
speaking of renunciation by means of the body, it means giving up bonds
of affection and leaving home, not to keep servants. shaving the head
and putting on a black Buddha's robe, becoming Bikku and Bikkuni.
Thereafter, practising the whole day long, so as not to spend useless
time and having no extra desires. These monks are not attached to life
and are not afraid of death. Their mind is pure and clear like the autumn
moon, and their eyes like a spotless minor. They don't seek mind or
essence of mind. In addition, they don't practice the sacred truth, neither
do they seek worldly attachments. In this way they do not live as
ordinary mortals, neither do they pretend the state of sages and saints –
so. they are homeless wanderers. These are the people who renounce
56-EN Six heavens of desire: pp. 1241 JEBD
57-EN 10 powers, pp. 153, JEBD

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the world by means of the body.
Those who renounce the world by means of the mind don't shave the
head or wear black robes. They live at home as lay people among the
tribulations of the world. They are like the lotus unspoiled by the mud
and jewels that are unaffected by dust. Even through karma, they have
spouses and children, and are enlightened through dust and trash
(difficulties). They don’t cling to anything, however.
It is like the moon in the sky and a pearl rolling on a tray; they find the
sainthood in the midst of the noisy world; they go beyond time in all the
three worlds, ‘cutting off passion as a disease‘. They feel that aiming for
truth is malicious. To them, nirvana and life and death are the flower of
emptiness58-EN. They aren't concerned with enlightenment or passion.
These people renounce the world by means of the mind. That is why
Shonawashu asked Ubakikuta "Are you renouncing the world by means
of the body or the mind?' This question occurred because one of these
renunciation is not ‘renouncing the world". Ubakikuta answered: “Truly I
renounce the world by means of the body”. Here there was no existence
of mind and no thought of original true nature or other profundities.
Ubakikuta knew that only the body, composed of the four elements and
five skandhas could leave home. Without consciousness, renunciation
occurs; then we can say that this indicates spontaneous action. It
happens without seeking. clarifying FUKATOKU (Japanese, gain without
personal will). Then we can say truly that he renounced the world by
means of the body.
The incomprehensible teachings of all the Buddhas should not be based
on this interpretation, so Shonawashu put forth the following: All
Buddhas don't renounce the world by body or mind. They are not limited
to the four elements or five skandhas, nor can they be seen in terms of
the profound mystery or true nature. The Buddhas are liberated from the
sacred and the profane and cast off oft both body and mind. It is like the
cosmos, without inside or outside, like the waters of the oceans.
Regardless of how diverse and incomprehensible the teaching is, and the
many interpretations it has, it still proclaims only the true Dharma. We
should not say “l am the only honoured one" and refer to the Buddha.
Nor should we say, ‘not coming or not going". Who said “before your
parents were born, or before countless kalpas". Here we transcend life or
no life and liberation of mind or no mind. It is as water, which follows the
contours of its vessel and all things that dwell in emptiness. Even though
you grab, your hand is still not full; if you seek, you cannot find a trace.
This is the splendid Dharma of all the Buddhas. Here there is no
existence of Ubakikuta or Shonawashu. There is no movement or
stillness, no coming or going. Even if we have confirmation or negation,
for others as well as ourselves, it is like the sound of the voice at the
bottom of the water (barrel) or the limitlessness of the cosmos. If you
58-EN Shobogenzo, Nishiyama, pp. 90 (To True Light)

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don't experience enlightenment at least once, then thousands of
Dharmas and limitless teachings are useless
After this was pointed out, Venerable Ubakikuta had great
enlightenment. It was like thunder in a blue sky, or a big fire in the
middle of the earth. Not only did the thunder shake and cut the roots of
Ubakikuta's fears but he lost the roots of his life. When this big fire was
burning, the true face of all the Patriarchs became ashes. Such ashes
might manifest Ubakikuta as hard as stone and black as lacquer. How
many times have people lost their worldly desires and ruined their
bodies: Ubakikuta cast talismans and reached emptiness, finally burning
emptiness and left no trace of emptiness.
Juko (Verse):
Today as a descendant of the Daijo monastery I want to look for traces
above the clouds, and project some words in the clear sky. Are you ready
to listen?
The house broken up, people gone, neither inside nor outside; Where can
a body and mind hide?

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 CHAPTER 5 Venerable DAITAKA
(Dhrtaka)

提多迦

Honsoku (Leading case):

The fifth Patriarch, Venerable Daitaka said, “Because the person who
renounces the world has no selfish ego or personal belongings, his mind
neither arises nor perishes; then this is the everlasting way and all the
Buddhas are also everlasting. The shape of mind cannot be shown, and
neither can mind's essence."
Then Ubakikuta said. “You should achieve great enlightenment
thoroughly in your own mind." Daitaka was greatly enlightened.
Kien (Background):
The Venerable Daitaka was from Magdha. When he was born. his father
dreamed that a golden shining sun emerged from the house top and
illuminated the heavens and earth. In front of the house was a great
mountain studded with jewels; at the top of the mountain there was a
spring flowing in four directions.
When Daitaka first met Ubakikuta, he told him about the dream.
Ubakikuta explained the dream for him as follows: “The great mountain
is myself, the spring fountain is the pouring forth of your wisdom
ceaselessly. The sun emerging from the house top represents the
moment of your entering the way. The illumination of the heavens and
earth is the transcendence of your wisdom.
The Venerable Daitaka was originally named KOZO 59-EN. Because of this
dream, his name was changed to Dhrtaka, which means, ‘pierce to the
truth ultimately' in Sanskrit. Daitaka recited a verse after hearing
Ubakikuta's explanation:
"This splendid shichihozan, (mountain of seven jewels)
From which flows the spring of wisdom,
becomes the taste of the true dharma
And liberates those with karmic affinity.”
Then Ubakikuta followed with a verse:
“I transmit my Dharma to you.
59-EN Gandha Rastin, Sanskrit (Fragrant Elephant)

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You should manifest great wisdom.
As the sum emerges from the house top
and illumines heaven and earth.
Then Daitaka prostrated himself and followed him. Eventually he asked
to become a monk. Ubakikuta asked Daitaka, “If you wish to renounce
the world, do you renounce the world by means of body or mind?"
Daitaka said,“I am ready to renounce the world by means of neither
body or mind." Then Ubakikuta replied. ‘Since it is not body or mind. who
is it that renounces the world?” Daitaka said, ‘This one who renounces
the world, has no selfish ego." and he was greatly enlightened (as in the
leading case story).
Nentei (Dharma discourse):
Truly, one who renounces the world, demonstrates the absence of selfish
ego, so it cannot be seen in terms of body or mind. This selfless ego is
the eternal way. It cannot be measured in terms of birth or death.
Therefore it is not all the Buddhas nor sentient beings; furthermore, how
could it be the four elements, five skandhas, three realms or six paths of
rebirth? Thus, the mind has no form or shape; even though there is
seeing and hearing, discerning and knowing, in essence is does not go
nor come, it is not moving nor still. When one sees this way, he knows
the mind. But it still must be said that this understanding is based seeing
and hearing. Even if Daitaka understood in this way, Ubakikuta called his
attention to the fact by saying "You should achieve enlightenment
thoroughly and become one with it”. It is like imprinting the imperial seal
on an article. When one sees the seal on it, they know, it is not poison, it
is not suspicious, but it is not for imperial use, but for the people's use.
The form of confidence for the master by the disciple is like this. Even if
you achieve the principle, and follows the practices, you still must clarify
the way before becoming greatly enlightened.
If you don't have enlightenment at least once, you will become the
seeker with an intellectual approach and never achieve original true
nature. Therefore you will remain at the stage of the seeker of Buddha
and Dharma. When can you become liberated from yourself and from
entanglement with others? Consequently, if you understand every word
of the forty-nine years of Buddha's teaching, and do not misunderstand a
single Dharma of the three vehicles or five vehicles of liberation, you
cannot be called a true monk, unless you have great enlightenment at
least once. So, it through lectures, you learn the teachings of a thousand
sutras and ten thousand abidharmas, and cause Buddhas to reveal their
images and cause the earth to shake, and cause heavenly flowers to
swirl in the wind, this is the understanding of the master of masters of
esoteric study, not that of a true Zen monk.
Then we should not cling to such interpretations as ‘Three worlds are

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only mind (Kegon-Avatamsaka Sutra)” or “All Dharmas are a form of
reality, (Tendai – Lotus Sutra)' or Everything possesses Buddha nature,
(Nehangyo-Nirvana Sutra) and “Ultimately silence is empty (Hannyakyo-
Prajnaparamitra Sutra)".
"The form of reality" is related to classification; ‘ultimate emptiness’ is
like nothingness; “Buddha nature" resembles spiritual nature; “only
mind‘ is still not free from intellectual understanding. This story
illustrates (portrays) those who seek truths in thousands and myriads of
sutras and abidharmas and similar to the son in the Lotus Sutra who left
his father. When each of us explores our own treasury, it is as if the
entire Tripitaka emerges; than the holy teaching itself becomes our own.
If we don't attain enlightenment like this, all the Buddhas and Patriarchs
will bear a grudge against us. So it is said. ‘What demon made you
renounce the world; what demon made you go wandering'? 60-EN Even if
you are able to answer, you will die, and if you are not able to answer.
you will also die.‘
That is why we can say “renouncing the world is not for the sake of body
or mind." Though Daitaka understood in this way, he was not a true Zen
monk. He only realized the way and attained enlightenment after
Ubakikuta pointed it out to him.
So, practitioners should concentrate on the way diligently and
ceaselessly; without basing understandings on texts, without interpreting
spirituality subjectively. You should break the bonds of attachment to the
ordinary or the holy, and to heaven and earth. Looking at past and
future, there is not a shred of obstruction, and looking up to find
enlightenment and looking down to save sentient beings, we should
realize that there is no gap between Buddhas and sentient beings.
Otherwise it is like putting edges in the cosmos and making waves on
level ground.
Then try to see the face of Buddha and perceive the way of
enlightenment, and clarify the mind; just as the gourd is entangled in its
own vines. and the pearl sits unencumbered by tentacles in the oyster.
we can realize the marrow inherent in the Buddhas and Patriarchs for the
first time.
Juko (Verse):
About this story, I like to add some humble words. Would you like to
listen?

60-EN Long ago in China, on Wutaishan, there was a priest called Hima
(secret demon) who always held a forked stick. Whenever a monk visited and
asked about the Dharma, he asked these questions saying: „Because you
forget your own treasury, weather you talk about Dharma or not, I'll hit you
with my stick and you may die.”

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If you gain the marrow. your attainment is clear; Rinpin 61-EN still has
incomprehensible subtlety.

61-EN Lun Pien, Chinese, was a famous person who invented the first chair
with wheels. Even thought he was skilful, still there was a subtle knowledge,
which he was unable to communicate.

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 CHAPTER 6 Venerable MISHAKA
(Micchaka)

彌遮迦

Honsoku (Leading case):

The fifth Patriarch, Daitaka, said to Mishaka, "Buddha said to stay a
hermit62-EN or be stuck in the lesser vehicle is like being bound with ropes.
You should understand for yourself, that if you abandon the lesser stream
and go back to the greater ocean, then you will realize birthlessness".
When the sixth Patriarch, Mishaka heard this, he experienced great
enlightenment.
Kien (Background):
Mishaka was from central India: the most venerable leader of 8.000
hermits. One day, he brought the assembly to prostrate before Venerable
Daitaka and said to him,“in the past, I lived with you as my master in the
Brahmin (Pure) heaven. There I met the hermit, Asita. and received the
secret teachings of the hermits, while you, my master, met a disciple
who possessed the ten powers of a Bodhisattva 63-EN and practised
meditation. Since then, our karmic paths have been different and for six
kalpas now, we have been going separate ways”. Venerable Daitaka said.
“Spending so many kalpas apart is true, not a lie. Now you should
abandon the false teaching and return to the true teaching so you may
enter the Buddha vehicle of enlightenment”. Venerable Mishaka said.
"Long ago. the hermit Asita predicted that ‘after six kalpas. you will meet
a fellow student and realize the fruits of Arhatship.' Isn't our present
meeting due to our karmic affinities? I pray to you as a priest. for
compassion and for liberation”. Venerable Daitaka gave ordination and
precepts to Mishaka. The other hermits, at first, showed resistance, but
Venerable Daitaka used his miraculous powers. They begin to show their
Buddha seeking mind and at the same time, together, renounced the
world. 8.000 hermits became 8,000 monks. When they renounced the
world, Venerable Daitaka shared with them the Leading Case; ‘Buddha
said to stay a hermit or be stuck at no in the lesser vehicle is like being
bound with ropes. You should understand for yourself, that it you
abandon the lesser stream and go back to the greater ocean, then you

62-EN Sen, Japanese; Hsien, Chinese means hermit or wizard. These people
(Sen-nin, Japanese) stay in the mountains, leading a solitary life, following
the practice of Sen. Often, they attain extraordinarily age, due to supernatural
powers obtained through ascetic practices.
63-EN pp. 153 JEBD

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win realize birthlessness‘.
Nentei (Dharma discourse):
Even though you do ascetic practice and prolong your life, attaining
supernatural powers, even through reflection you may not comprehend
life for 80,000 kalpas gone before in the past or alter 80,000 kalpas
more in the future. Even if, in our practice, there is neither perception
nor non-perception, and if we enter no mind, no thought of samadhi and
are born into the house of non-perception. living a long life as a celestial
being, and have a flowing stream of karmic consciousness, and even it
we are rid of our physical body, we still cannot find the Buddha or reach
the way. When the results of karmic consciousness is ended, then you
will fall into Mugen, endless hell. Therefore it is like being bound by a
rope, with no chance of liberation.
Though the students of the lesser vehicle 64-EN reach the four fruits of
enlightenment, and become Pratyeka Buddhas, these stages only
develop body and mind. The students practice the process of delusion of
enlightenment. Therefore these saints of the first stage pass 80.000
kalpas before they are called Bodhisattvas with beginner's mind; The
saints of the second stage pass 60.000 kalpas before they are called
Bodhisattvas with beginner's mind; The saints of the third stage pass
40.000 kalpas before they are called Bodhisattvas with beginner's mind;
The saints called Pratyeka Buddhas pass 10.000 kalpas before they go
into the way of the Bodhisattva. Each of these stages goes into the way
of Bodhisattva because of good karma, but it is regrettable, that they still
remain in the chain of causation. This is again like being bound by ropes,
so these saints cannot be truly liberated.
Even if we overcome (break apart) the 88 defilements with their blind
passions without exception, and our practice is still based on
malevolence, we cannot expect the undefiled fruits of enlightenment. If
you go back to the original nature and still practice only with the
expectation of enlightenment, then this is still malevolent practice.
Therefore, honourable students, don't aim for nothingness, or you may
fall by the side like non-Buddhists. We should not stay in the kalpa of
emptiness, before the beginning of the cosmos, because it is like a
corpse whose spirit has no destination as yet.
Do not expect to arrive at original true nature if you stay in the flower of
emptiness in illusory Dharma. It is like the saints who try to find the
middle way by cutting off ignorance. This is creating clouds where there
are no clouds, or creating flaws where there are no flaws. You will
become a homeless wanderer in a foreign land, a poor vagabond drunk
from ignorance. Imagine, since you are definitely an ordinary person,
you can talk about before birth and after death, but what past, present,

64-EN Hinayana

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and future can you be aware of? Therefore for countless kalpas, there
has been no error; from life to death, it is as it is. So, if you do not
realize original nature intimately at least once, then you will be deluded
by the six sense organs and their objects. You will be the person who
doesn't know himself, and cannot see what is in front of himself, or
foresee what is in the future. Therefore you don't understand how your
body and mind occur and also you don't know how all the phenomena
emerges. With reason, you try to brush off something to seek for
something else which is not essential. That is the reason Buddha comes
into the world with great difficulty, and also why the Patriarchs have a
hard time teaching the Dharma. Even when they try their best to present
the Dharma, you are still stuck in your own selfish views and knowledge,
continuing to say you don't understand yet or don't know. You are not
really ignorant, neither are you intimate with reality. You are simply
continuing to stay in your own self-centred discriminating judgements
based on your own decisions of right and wrong.
Don't you notice that you respond when being called, or follow the
direction of a pointed finger? This doesn't occur from discriminating
judgement or conscious effort – it is our own real true nature. This true
nature has no face or form, however, entanglements still manifest. Then
our mind emerges and we call it body. Once this happens, the four
elements and five skandhas and 84,000 hair follicles and 360 bones all
come together to form our body. It is like a light in the jade, and like an
echo of as voice. We can take life or death as it is, lacking nothing,
needing nothing. When being born, there is no beginning. when dying
there is no trace of death. Just as there is no trace from a wave left in
the ocean: it goes on and on but with no place to go. It is a condition of
the ocean, large and small waves repeating without end.
Your mind is like the ocean. It moves incessantly and manifests as skin,
flesh, bones and marrow. It also acts as the four elements and five
skandhas manifesting peach blossoms and verdant bamboo. It regards
enlightenment as attainment of the way and clarifying itself (the mind).
It works in hearing the voice and observing shapes, wearing the robe
and taking meals. All these represent our social life. It shows different
aspects and manifests different forms: it goes beyond discrimination, it is
never static. It is like an imaginary person exercising illusory arts, like
making images in a dream. Though thousands of reflections occur in a
mirror, they change in many ways; the mirror is simply the same mirror.
It you don't know about these things and concentrate on ascetic practice,
cultivating endless knowledge, there is no liberation from samsara. No
one ever entangles you, so why do you seek further liberation (outside of
yourself)? Originally, there is neither delusion nor enlightenment, so
there is no attachment or liberation. Is this non-birth? Is it the great
ocean? Are there any small streams? Specks of dust, as many as atomic
particles, all are the great Dharma ocean. Mountain streams, cascading

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waters, gushing rivers, all create the movement of the ocean. So there
are no small streams to relinquish, and no great ocean to control.
Because of this all Mishaka's discriminations vanished, all old views were
transformed. he gave up ascetic practice and renounced the world. This
is a demonstration of karmic affinity.
Then, if you practice ceaselessly, you will find communication through
mind and through words. Truly, it is a meeting between intimate friends,
just as when we meet our true self. It is as if we swim together in the
great ocean of essential nature, without separation. If you awaken to
this. karmic affinity is manifested.
The great master, Baso65-EN said: “Please pay attention to the following
all: sentient beings for countless kalpas remain in samadhi. In this
samadhi of dharma nature, they wear clothes, eat and speak together.
The six sense organs work together. All is nothing but dharma nature”.
Hearing this, you should not think that there are sentient beings in
Dharma nature. Saying “Dharma nature‘ or ‘sentient beings‘ is like
saying ‘water or ‘wave’. Using these words, ‘water’ and ‘wave’, is there
any difference?
Juko (Verse):
This morning, I will try to explain this story, and again, I have a humble
verse. Do you want to listen to it?
Even if we see the purity of the autumn sky reflected in the water, How
can we compare this to the haze of a spring dawn's moon? People in the
world want purity, and though they strive and strive their mind is not yet
empty.

65-EN Jap. Ma-Tsu, Tao-i, Chinese

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 CHAPTER 7 Venerable BASHUMITSU
(Vasumitra)

婆須蜜

Honsoku (Leading case):

The seventh Patriarch, Venerable Bashumitsu put a wine vessel before
Venerable Micchaka, did prostrations and stood there. Venerable
Micchaka asked him, "Is this my wine vessel or yours?' As Bashumitsu
considered the question, Venerable Micchaka said, “If you consider it to
be my wine vessel, it is still your original true nature; If it is your vessel,
then you ought to receive true Dharma". When he heard this.
Bashumitsu realized his original true nature.
Kien (Background):
Venerable Bashumitsu came from Northern India, of the Baradhvaja
(Hinrada Jap.) clan. He always were clean robes, and he wandered
around the village carrying a wine vessel chanting and moaning, so that
the people thought he was demented. He told no one his clan name.
Venerable Micchaka travelled to Northern India to teach, and one day, he
looked over the wall of the castle and saw some auspicious golden clouds
arising. He said to his followers: "This signifies the spirit of a man of the
Way. Therefore, in this place, there is a great man who will inherit my
Dharma‘. Before Micchaka had finished speaking, Bashumitsu appeared
and questioned him. “Do you know what I am holding?" Micchaka said,
‘It is an inappropriate vessel for a pure priest”. Then Bashumitsu placed
it in front of Micchaka and finally realized original true nature. The wine
vessel immediately disappeared.
Micchaka then said: "If you will tell me your name, I will tell you how you
became enlightened.' Bashumitsu said, in a gatha, "For countless kalpas
before my birth in this country, my clan name was Bharadhvaja. My
given name is Bashumitsu.” Then Micchaka told him: “My teacher.
Dhrtaka, told me that long ago. when the World Honoured One was
teaching in Northern India, he told Ananda: 800 years after my death,
there will be a holy man in this country. His family name will be
Bharadhvaja, and his given name will be Bashumitsu. He will be the
seventh Patriarch of the Zen lineage. “The World Honoured One predicted
your appearance. so you should renounce the world.” Hearing this,
Bashumitsu said: “When I look back on my former lives, I was once a
supporter, and gave a jewelled high seat to a Buddha. That Buddha
predicted that l would succeed as a Patriarch in the lineage of

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Shakyamuni Buddha". Because of this, he became the seventh patriarch.
Nentei (Dharma discourse):
Before Bashumitsu met Micchaka, he carried with him at all times, a wine
vessel which was a symbol of the teacher. He used it freely to
demonstrate the Dharma, morning and night. It symbolized the teacher
as the very important instrument of transmission. Therefore when he
met Micchaka, he asked. ‘Do you know what I'm holding in my hand? Do
you know how important it is?" Venerable Micchaka then said. ‘Even if
you understand that ‘the mind is the way' and that ‘the body is Buddha‘.
this is still a defiled vessel and being a defiled vessel is inappropriate for
the pure. You may think that ‘it encompasses all time‘ and you may think
that ‘it is forever complete‘, but still this is a defiled vessel. What past or
present are you talking about? What beginning or end are you talking
about? These views are inappropriate for the pure".
Therefore, Bashumitsu heard these superior principles and abandoned
his wine vessel. This demonstrates how Micchaka touched Bashumitsu's
heart. It is a question of whether the vessel belongs to Micchaka or
Bashumitsu. This question goes beyond past and present, beyond views
of coming and going in space. It goes beyond 'ours' and 'yours'. When
Bashumitsu was thinking about whether it belongs to 'you or me',
Micchaka said to him: “If you consider it my vessel, it is still your original
nature, and then again, if it is your vessel, then you should receive my
teaching.” Therefore it was not Bashumitsu's vessel either. It is neither
'mine' nor 'yours', so the vessel itself is not a vessel. Thenceforth, the
vessel disappeared (it no longer existed as a discriminatory object).
Actually, this story goes beyond most people's present day
consciousness. Consequently, if you practice without stopping, and arrive
at a place where Buddhas and Patriarchs cannot reach, in spite of their
great efforts, this will still be a vessel inappropriate for the pure. Those,
who are really pure, do not establish purity or vessel. Therefore the
paths to the teacher and disciple meet since there is no obstacle between
them, and “you can receive my Dharma”. Because we are original nature,
there is nothing to receive from another, and nothing to give to anyone.
When you penetrate this point, you can be called a master or disciple.
Then the disciple goes beyond the master and the master learns from
the disciple. Here there is no duality or discrimination, so the vessel no
longer exists. The disappearance of the ‘vessel’ represents realization of
the way.
It we achieve this realization now, then we don't have a ‘former body
and mind‘. and there is no ‘past or present‘, no ‘birth or death‘ and no
‘coming or going‘. How then can you cling to skin, flesh, bones and
marrow? This is truly a state of great emptiness without inside or
outside.
Juko (Verse):

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Today I want to add some humble words to the story. Are you ready to
listen?
Like the frosty dawn's bell echoes, You never need an empty vessel here.
(The master and disciples heart echoes.)

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 CHAPTER 8 Venerable BUTSUDANANDAI
(Buddhanandai)

佛陀難提

Honsoku (Leading case):

The eighth Patriarch, Venerable Butsudanandai, met the seventh
Patriarch, Venerable Bashumitsu and said: “I have come to discuss
Dharma with you”. Bashumitsu said, "Dharma is not discussed. Virtuous
man, discussion is not Dharma. If you try to discuss Dharma, it is no
longer a discussion of Dharma.‘ Butsudanandai realized that
Bashumitsu's Dharma was great and was awakened to the ultimate
principle of the unborn.
Kien (Background):
Butsudanandai was from Kamala, and his family name was Gautama. He
had a protuberance on the crown of his head. He was keen and
intelligent. When the seventh Patriarch, Bashumitsu went to Kamala to
spread the Dharma, Butsudanandai declared to him. "My name is
Butsudanandai and I want to discuss Dharma with you". Then
Bashumitsu replied. “Virtuous man, discussion is not Dharma. Dharma is
not discussed. If you try to discuss Dharma, it is no longer a discussion
of Dharma‘.
Nentei (Dharma discourse):
In fact, true Dharma goes beyond discussion, and true discussion does
not involve Dharma. Therefore, when there is discussion of the Dharma,
there is no meaningful discussion. That is why Bashumitsu said, “If you
try to discuss Dharma. it is no longer a discussion of Dharma.” In the
end. there is nothing at all to be considered Dharma and no Dharma to
discuss”.
Nevertheless. “Buddha doesn't have two kinds of speech”. Hearing
Buddha's words is seeing Buddhas body; and seeing Buddha's body is
witnessing Buddha's tongue.
Even it you say subject and object are non-dual, still this is not true
discussion. So even if you say something changes or nothing changes, it
still doesn't clarify anything. Even if you say words are useless and
meaning is meaningless, still this doesn't penetrate the Dharma. Even if
you say your nature is truth, and mind is perfect, what discussion is this?
And even if you say subject and object both disappear, still this is not a
true discussion; then if you say subject and object does not disappear,

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neither is this a true discussion. If you say “guest” and "host" or “one”
and ‘the same”, this is still useless discussion.
Arriving at this stage. even to speak of great Manjusri's voiceless silence,
is not true exposition. And yet, Vimalakirti's 66-EN sitting in silence doesn't
focus on the point. At this time, Manjusri misinterpreted and Vimalakirti
also still misinterpreted. Much more so, Monju (Shariputra, Sanskrit),
foremost in wisdom among Buddha's disciples, and Mokkenren
(Maudgalyayana, Sanskrit), foremost in miraculous powers among
Buddha's disciples, had not even dreamed of seeing the meaning of this.
Is it like people who are born blind, without ever seeing colours.
Furthermore, the Buddha said, ‘Buddha nature is something unknown to
the Shomon and Engaku (Shravakas and Pratyekabuddhas, Sanskrit) 67-EN'
(Daihatsu nehangyo, [Maparinirvana Sutra, Sanskrit] Chapter 8 68-EN.
Virtuous people, “Buddha nature can only be known by a Buddha and not
by Shravakas and Pratyekabuddhas“).
Even Bodhisattvas of the tenth stage, seeing a flock on cranes from a
distance, cannot tell whether they are cranes or water. They think it
looks like cranes but they are not sure. Even Bodhisattvas of the tenth
stage do not see the Buddha nature clearly. In the same chapter the
sutra says, 'a thirsty man walking in wilderness cannot see the difference
in water and a groove of trees. After he has a better look, he sees white
cranes in the groove of trees'. “Virtuous men, the Bodhisattvas of the ten
stages could not see the Buddha nature clearly.” In the same chapter of
the same sutra, it says, “the Bodhisattvas of the tenth stage realize the
nature of the Tathagata in their bodies, however they do not have clear
observation.” Moreover, because of the teaching of the Tathagata, we
realize our nature and gladly say, “We transmigrate life and death four
countless kalpas and do not realize the eternal existence because we are
confused by the [No Self].” In the same chapter it says “Even in the
tenth stage, they are unable to see the Buddha nature that they
originally possessed, but after the Buddha's explanation, they began to
realize some of the meaning; and some people said, ‘from this time on,
the Bodhlsattvas can now see Buddha nature‘. It is strange that we
couldn't see Buddha nature even though we originally possessed it.
Because as the Buddha explained, ordinary people had the wrong
interpretation of [no self]. and consequently, transmigrated life and
death for such a long time".
Furthermore, even it we transcend delusion and enlightenment, purity

66-EN Vimalakirti’s Sutra, Yuima-gyo (維摩結經) pp. 331, JEBD and

Yuimakitsu shosetsu-gyo (維摩詰所說經) pp. 332, JEBD
67-EN Shomon (Sravaka, Sanskrit – 声聞) pp. 296 JEBD, Engaku
(Pratyekabuddhas, Sanskrit – 縁覚) pp. 45, JEBD
68-EN pp. 28 JEBD

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and defilement, subjective body and mind and observation of the
objective world, we cannot dream of seeing original Buddha nature. So,
do not seek for it in emptiness or form. Neither should you seek for it in
the Buddhas and Patriarchs, but only in yourself.
Consequently, how many kalpas now have virtuous men passed through
cycles of life and death, and how many times do body and mind arise
and disappear? Some may think their coming and going in birth and
death is a dream or illusion – how amusing! What kind of tale is this? Is
there anything that is coming and going in birth and death? What do you
mean you say “real human body”', “dream", "delusion". or “illusion”?
Therefore you should not just say either "delusion" or “truth”. Because if
we only understand in terms of “delusion" or "truth”, we come to a dead
end. We must take great care regarding this matter in order to
understand, so we can reach the point. We shouldn't easily cling to
“emptiness”, “right”. or “suchness" in order to clarify our mind, it should
be like still water, undefiled as an empty sky, but still you may not
understand original Buddha nature. Zen master, Tozan Ryokai
(Dongshan, Chinese). studying with lsan Reiyu (Guishan, Chinese). and
Ungan Doncho (Yunyan, Chinese) quickly realized the truth of myriad
things and that everything proclaims the Dharma. Yet something was still
lacking. As a result, Ungan cautioned him, “You need to experience this
matter personally". But Tozan still had doubt remaining, and he took his
leave from Ungan. While crossing the river, he saw his reflection and
immediately realized the truth of the matter and at that time, composed
the following verse:
‘We should avoid finding the way in others and find it in ourselves.
If we find the way in others, we and the way are separate.
This means, if we find the way in ourselves, then we can meet our real
self everywhere.
Now, the right way is in ourself, the way and ourself are not two.
Past illusory self is not the real one, the present self is one with truth.
There are not two selves, such as self and real self; only real self.
This understanding helps us to meet the truth".
Experiencing in this way, Tozan became a successor to Ungan and the
founder of the Tozan School (Soto) in China (Dongshan School). In the
past he understood that all phenomena proclaims the Dharma and that
pillars, lanterns and all phenomena proclaims and goes beyond past,
present and future.
However, he still had some misunderstandings until he was given the
kindly advice of Ungan.

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Increasingly, people of today only understand intellectually. They
understand that mind is Buddha and body is Buddha, but they don't
understand who the Buddha was. They only see flowers bloom in the
spring and leaves fall in autumn; and think "all things are independent in
their own state". This is ridiculous. If Buddhism is understood
superficially without experience, why would Bodhidharma come from the
west to China?
All Patriarchs from Shakyamuni Buddha to the past Patriarchs China have
no in ranks of enlightenment. All of them achieved great awakening. If
everyone had only literal interpretations who would achieve the way?
With only literal interpretations how many true Buddhas and Patriarchs
could there be? If you avoid literal interpretations and focus on
experience of the true self, you can achieve the level of Buddhas
Patriarchs.
When we talk about the way of Patriarchs and do not achieve great
enlightenment and penetration, we can not call ourselves Patriarchs. In
the so-called stage „Way of Patriarchs” we do not remain in a state of
pure clarity without defilement; that is a cloudless purity. Zen master
Sensu Tokujo (Chauntzu, Chinese) said about the matter, „There should
be no traces where you hide, yet you should not hide where there are no
traces69-EN. For thirty years, I practised under Yakusan Igen (Yueh Shan,
Chinese) and clarified this point, but he taught us, that we shouldn't stay
in this state of purity.” This means that serene mind is not a place to
clinge to, and even if you ignore both subject and object, you still
shouldn't stay there. There is no past or present, or delusion or
enlightenment to talk about.”
When you come to this point, „there are no walls in the ten directions,
and no gates in the four quarters". Everywhere, all is liberated and
serene, so you should be mindful, not frantic.
Juko (Verse):
This morning. in order to eliminate bad karma, I have some humble
worlds. Are you ready to listen?
Even Venerable Subodai (Sabhuti, Sanskrit) 70-EN and Yuima (Vimalikirti,
Sanskrit) could not express it.
Even Mokuren (Maudgalyayana. Sanskrit) and Sharihotsu (Shariputra.
Sanskrit) could not recognize it.
(The Great Way transcends seeing and hearing.)
If you want to clarity the great way, you need to find the meaning

69-EN When you establish serene mind, (Nirvana), you think there are no
traces of illusion, however, it is impossible to remain in this place.
70-EN One of the disciples of Shakyamuni Buddha, and famous for his
understanding of the doctrine of Sunyata.

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yourself. When is the flavour of salt not appropriate?

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 CHAPTER 9 Venerable FUDAMITTA
(Punyamitra)

不如密多

Honsoku (Leading case):

The ninth Patriarch, Venerable Fudamitta, heard Butsudanandai say,
“Your speech is more intimate with your original mind than with your
parents. When your actions are one with the Way, this is the mind of
Buddhas. If you seek the Buddha outside yourself, you go astray. If you
want to know your original mind, you can't be intimate with it or
separate from it". Hearing this, Fudamitta had great enlightenment.
Kien (Background):
Fudamitta was from the kingdom of Daitaka. His family name was
Vaisya. When Butsudanandai was travelling to teach in Daitaka, he saw a
white light over Fudamitta's house and he told his followers, “There must
be a holy man in this house. This man utters no useless words, so he
must be very advanced in Mahayana. He never stepped in an impure
place because he knew he would be defiled. He might be my successors".
At that very moment, the master of the house came out and greeted him
saying, "What can I do for you?" Butsudanandai said, “I'm looking for an
attendant." The master of the house replied, "I have one son, but he is
already fifty years old and he has never uttered useless words and has
never stepped in an impure place". Then Butsudanandai said, “If he is as
you say, he is truly the one to be my disciple“.
When Fudamitta heard venerable Butsudanandai and the master of the
house talk, he stood and did prostrations before them and asked in the
following verse:
"How much intimacy is there between me and my parents?
My parents and myself are not as one,
With whom am I most intimate?
Is it the Buddhas? What is the most intimate Way?"
Venerable Butsudanandai answered in verse: “Your words are more
intimate with your original mind, than with your parents. When your
actions are one with the way, this is the mind of the Buddhas. If you
seek the Buddha outside yourself you go astray. If you want to know
your original mind, you can't be intimate with it or separate from it".

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When Fudamitta heard this verse, he took seven steps. Butsudanandai
said, “This man made a great compassionate vow when he met a
Buddha. However, he had great compassion for his parents so he couldn't
speak and he couldn't renounce the world".
Nentei (Dharma discourse):
As a matter of fact, our parents are not only our parents and the
Buddhas are not only our Way. Therefore. if you want to know real
intimacy, you shouldn't compare your relationship to your parents, and if
you want to know the real Way, you shouldn’t rely on the Buddhas.
That is the reason your seeing and hearing do not depend on the eyes of
another and your hands and feet do not depend on the actions of
another. Sentient beings are sentient beings, and Buddhas are Buddhas.
I study you. you study me; this is still not intimacy, so how could it be
called the Way? Because he kept this principle, Fudamitta didn't utter
useless words, and didn't step on impure ground for fifty years. Truly, he
was the vessel of Mahayana, so he was a man who would not encounter
defilement.
"My father and mother are not only my parents". These are your exact
words which are truly intimate with your mind. Fudamitta said, “the
practice of all the Buddhas is not my Way, and I didn't step on impure
ground". Your activity is in accordance with the Way. Therefore, seeking
an actual formal Buddha outwardly is an improper activity.
That is why the descendants of the Patriarchs continue direct
transmission, seeing the true nature and achieving the enlightenment of
the Buddha, without depending on words and letters. Therefore in order
to teach people about direct transmission, there is no other standard
than this, trying to get people to cut of their intellectual approach, even
though they continue to use it. If so, then they will grow white mold
around their mouth.
Consequently we don't try to avoid words or silence. Your mind should
know itself as it is. It is like clear water, or a vast cosmos; pure white
and clean, harmonious and without impediments.
So nothing is revealed except within our mind; nothing can interrupt our
own spirit. The entire being is shiny clean, brighter than Jade. We should
not compare our brilliant light to the light of the sun and moon. Neither
should you compare the flame of the fire to our own intense clear vision
Have you not heard that every individual’s light is more luminous than a
thousand suns shining together.
Those who are in the dark, seek outside, while those who are illumined
do not remain within. Please contemplate this quietly; “Within, there is
nothing relative, and outside, there is nothing foreign". Although this is
perceptual, we should not depend on our own small self-centredness.

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This is why the Patriarchs tried to see each other kindly. They saw each
other naturally, beyond consciousness, with no other special issues. This
story clarifies this for us.
We cannot say that the Way can be reached by practising for
enlightenment, nor clarifying the Path by study. When your mind is one
with your real self, then you become the Way.
Then we should no seek a formal Buddha or a formless Buddha either.
Truly, we should know that the question is; “With whom are you
together, and from whom are you separate?" Neither “together" nor
“separate” is the way. Even if you can explain the body, it isn't separate;
and even if can explain the mind, it is not together. Even if you can
achieve this stage, we should not seek "Mind" outside the body. Although
there is life and death, and coming and going, this is not the activity of
the body and mind.
All the Buddhas in past, present and future follow this example for
enlightenment. All Patriarchs who appeared in India, China and Japan,
followed this way, and thus, all the sages followed this way as well
without any other means.
We should not make any mistake during the day or night. The twelve
Chains of causation are the turning wheel of Buddhist Law. When you
achieve this understanding, the cycles of the first five realms 71-EN become
the important pillars of Mahayana. The four possibilities of birth 72-EN are
our activity of life. Even if you proclaim sentient or non sentient beings,
all these are only different key approaches to the Way. Even if we say
‘sentient being’, it is only a different term in our mind. Don't think that
your mind is superior, or that your intellect is inferior. Don't think that the
eyeball is superior to the eyelids. If you recognize this, then there is no
distinction between the root and the earth in which it is planted, or the
mind and dharma. All people are the Way; nothing is separate from
mind.
Juko (Verse):
Again, this morning, I have some humble words to explain this story. Are
you ready to listen?
Don't say that words and silence touch upon incomprehensible spirit,
How can roots and earth defile our inherent nature?

71-EN Six Realms of existence: Hell, Hungry Ghosts. Animal, Assuras and
Ghandaras, Human and Celestial Beings.
72-EN Four forms of birth: Viviparous, Oviparous, Moisture Born,
Metamorphic or stages of the six worlds were transmigration occurs.

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 CHAPTER 10 Venerable BARISHIBA
(Parshva)

波栗濕縛

Honsoku (Leading case):

The tenth Patriarch, Barishiba, attended Venerable Fudamitta for three
years and never went to sleep. One day when Venerable Fudamitta was
reciting scriptures, he proclaimed the fact of the Unborn. Venerable
Barishiba attained enlightenment when he heard it.
Kien (Background):
Venerable Barishiba was from central India. His original name was
Nansho. (Dur-Jata, Sanskrit)73-EN. The night before he was born, his
father dreamed of a white elephant with a jewelled seat on it's back.
There was a bright pearl on this seat which shone on the four
classifications of devotees 74-EN. When his father awakened, Venerable
Barishiba was born.
When Venerable Fudamitta visited central India to teach. a certain elder
called Kogai, came to him with his son and prostrated himself saying,
“This child was in the womb for sixty years, so he is called Nansho
(Difficult Birth). Once, I met a hermit 75-EN who told me that my son is not
an ordinary man. In fact, he will become a vessel of the Dharma. Now
that I have met you, I would have him renounce the world.” Then,
Fudamitta had Barishiba shave his head and receive the Buddhist
Precepts.
Venerable Barishiba had been in the womb for sixty years. He lived for
eighty years before he met Venerable Fudamitta, so he was in all, one
hundred forty years old when he awakened Buddha Seeking Mind. He
was truly old, so when he began to have Buddha Seeking Mind, people
told him, “You are already in the pure stream of life 76-EN; how can you
begin to practice at such an age? You do not have the stamina to cope
with it".
When Barishiba heard these critics, he vowed that until he mastered the

73-EN Difficult Birth

74-EN Bikku and Bikkuni, lay man and lay woman
75-EN Hermit Sennin; Usually a Taoist, who is thought to have supernatural
powers.
76-EN For renunciation of life, there are two kinds of practices: (a)
Meditation and (b) Reciting Sutras

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Tripitaka and achieved the three illuminating powers, he would not lie
down. Because of his vow, he studied sutras by daylight and sat
meditation at night, never lying down to sleep. When he renounced the
world, a brilliant light illuminated his seat, and twenty one relics of the
Buddha appeared. He devoted himself to the practice for three years
without tiring, and mastered the Tripitaka as well as refining the three
brilliant wisdoms [Illuminating wisdoms]. One day, Venerable Barishiba
heard Venerable Fudamitta reciting the sutras and expounding the
Unborn, and then he achieved enlightenment, becoming the tenth
Patriarch.
Nentei (Dharma discourse):
You should realize the Buddhas and Patriarchs have used mediation,
studying and reciting sutras with complete effort, forgetting about
fatigue, as meritorious work. The Patriarch, Fudamitta, also recited the
sutras and proclaimed the achievement of the Ultimate stage. This sutra
is called the true Mahayana sutra as proclaimed by the Buddha. If it is
not a Mahayana sutra, we should not chant it. If it is not the full teaching
of Buddha, we should not rely on it.
The Mahayana sutras do not proclaim casting off dust, or doing away
with illusions. The sutras of the full teaching of the Buddha do not simply
cover the reasons or incomprehensible aspects of phenomena They focus
more on phenomena itself; this means the awakening of Buddha Seeking
Mind in all Buddhas, enlightenment and Nirvana 77-EN, the three and five
vehicles of liberation, and the name as well as the duration of the
achievement of the Buddha Land. This is what is meant by the full
teaching of the Buddha, and we should know that the sutras of the
Buddha are like this.
Even if you can digest on phrase and understand one principle, but do
not solve the task of realizing the Buddha Way in your life, you can not
be accepted as Buddha Patriarch. So you should work hard, forget
fatigue, establish strong aspiration and do complete practice. Study
carefully, and inquire honestly day and night. Strengthen your resolve,
regain your strengths to understand the real meaning of the appearance
of the Buddhas and Patriarchs in the world as well as ourselves.
We should contrast the reasons and phenomena of our life, then we can
be called Buddhas and Patriarchs. Recently, the way of Patriarchs has
degenerated and there are no traces of study and practice based on a
single word. People are satisfied to penetrate one phase or one principle.
I'm afraid these are arrogant people. Be very careful about them.

77-EN Three Vehicles: Shomon (listening to the teachings), Engaku

(starting to have enlightenment), Bosatsu (becoming a Bodhisattva), Five
Vehicles: Ningen (Human Being), Shomon, Engaku, Bosatsu, Tenjo (Celestial
Being)

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Have you heard that "the Buddhist Way is like a mountain; it gets higher
as you climb. And the virtue of the Buddhas and Patriarchs is like the
ocean; it gets deeper, the further you enter" 78-EN? Go into the depths and
explore the bottom; scale the heights and reach the top. Then, for the
first time, you can become the true Buddhist disciple.
Do not throw away your body and mind vainly. Each person is a vessel of
the Way. Every day is a good day, whether or not you practice is the key
to completing the Way. It is not a matter of person or time. This is clear
from Barishiba's story. Venerable Barishiba was already 140 years old,
when he began, but because his determination was mindful, and he
remained diligent without fatigue he finally accomplished his practice
during his lifetime.
It is really impressive that he spent three years in attendance with
Fudamitta without sleep – at such an old age. If you look back to the
ancient saints and sages, they didn't consider cold as cold, or extreme
heat as heat, so, we should not think our life will end, or that our
thought processes are inadequate when we encounter these elements. If
you practice like this, you can be called a person of the way. If not, how
can you be called a Buddha or a Patriarch?
It is said that Venerable Fudamitta recited sutras. I think that the reciting
of sutras is not simply making sound and turning pages by hand. You
must penetrate the way of the Buddhas and Patriarchs deeply. Don't
focus on sound or form. and don't practice in the womb of ignorance.
Whenever you illuminate wisdom wherever you are, the mind-ground is
crystalline, and only then can we recite sutras. If you practice this way
ceaselessly, and if you are not attached, then you can completely
experience the original unborn nature.
Don't you realize that even though we are born, there is no place to
come from, and when you die, there is no place to go to? Every moment
is birth and death arising and falling ceaselessly. Therefore, birth is not
birth, and death is not death. As Zen disciples, do not cling to birth and
death. Don't hamper yourself with hearing and seeing. Even if we see
and hear words. and even if we hear sounds and see forms, still it is your
treasure of light.
When you radiate light form your eyes, you make a splendid display of
colour and form. Radiating light form your ears, you hear the sound of
the Buddhas. When radiating light from your hands, you can motivate
yourself and others. Radiating light from your feet, you can walk forward
and backward.
Juko (Verse):
Today, |’d like to offer some humble words to point out this principle. Are

78-EN Zen Master ORYU ENEN, Founder of the Chinese (7) Zen sects

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you ready to listen?
How many turnings of the pages of sutras?
How many revolvings of scrolls?
Born here, dying there,
Nothing but chapters and verses.

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 CHAPTER 11 Venerable FUNAYASHA
(Punyayashas)

富那夜奢

Honsoku (Leading case):

The eleventh Patriarch, Venerable Funayasha stood before Venerable
Barishiba who asked him, “Where are you coming from?" Master
Funayasha replied, "My mind is not [coming] or going." Then Venerable
Barishiba said, “Where do you stay?" Venerable Funayasha responded,
"My mind does not dwell anywhere.“Then Venerable Barishiba said, “Are
you sure?" Venerable Funayasha replied, “All the Buddhas are also like
this." Venerable Barishiba said, “You are not all the Buddhas, and all the
Buddhas are not like this.” When Venerable Funayasha heard these
words, he spent three weeks practising and achieved realization of the
Unborn. Then Venerable Funayasha said, “Indeed, the Buddhas are not
really so. and you are not either." Venerable Barishiba acknowledged him
and transmitted the true Dharma to him.
Kien (Background):
Venerable Funayasha was from Kashi79-EN, and his family name was
Gautama. His father was Hoshin, (Ratnakaya. Sanskrit), a Maharajah.
When Venerable Barishiba first arrived in Kashi, he stopped to rest under
a tree. With his right hand he pointed to the ground and said to his
followers. “If this ground changes to a golden colour, a sage will appear
and join us." As soon as he finished speaking, the earth changed to a
golden colour, and Funayasha, who was maharajah Hoshin's son,
appeared and stood before Venerable Barishiba, as stated in the Leading
Case.
Venerable Barishiba recited a verse:
This ground became golden, signifying the appearance of a sage: He will
sit at the tree of enlightenment, where his enlightenment blossoms and
becomes complete.
Then Venerable Funayasha also spoke in a verse:
The master sits on this golden ground, always proclaiming the way of
truth; Please give me the illumination of your wisdom so I may achieve
the stage of samadhi.
Venerable Barishiba perceived Venerable Funayasha's understanding,
79-EN JEBD pp. 164 Kashi-Koku

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accepted his renunciation of the world and gave him the Buddhist
precepts.
Nentei (Dharma discourse):
In the prior story, Venerable Funayasha was originally a sage; for this
reason, he said “My mind is not [coming] or going, my mind does not
dwell anywhere.” This is discrimination, because he thought, “my mind is
such, and all Buddhas are such". Because of this, Venerable Barishiba
“drove off the farmer's ox and snatched away the hungry man's food."
Even people who have achieved the way cannot liberate themselves
completely. Why then, consider the Buddhas? This is why Venerable
Barishiba said, “You are not the Buddhas". This cannot be understood in
reasonable terms, nor can it be seen as formless. So, it cannot be known
by understanding the Buddhas, nor can it be understood through your
own perception.
Venerable Funayasha then spent three weeks practising and achieved the
realization of the Unborn, and was liberated from the Buddhas. After
penetrating this principle, and since there is no inside or outside, he
proclaimed, "Even the Buddhas are really not so and you are not either."
Truly, the way of the Patriarchs cannot be penetrated by reasons nor
comprehended by mind. Therefore "the body of Dharma, nature of
Dharma, or myriad things," cannot be considered the ultimate one mind.
So, it cannot be called the unchanging, or be understood as purity; even
less the silence or ultimate principle.
So, when the sages of all schools reach this point, they regain beginner's
mind, regain a clear mind ground, directly penetrate the way, and quickly
abandon their discrimination.
This is clear from Venerable Funayasha’s story. Since Funayasha was
already a sage, the ground changed colour when he arrived; and the
strength of his virtue had the power to move people. In spite of this, he
still spent three weeks cultivating practice to arrive at this point of
understanding. All saints and sages should analyse this carefully, so they
don't try to achieve the way based on their small amount of knowledge,
small personal views and discriminations. You must be totally committed,
then you can attain it.
Juko (Verse):
This morning, in order to help you clarify this story, I have some humble
words. Are you ready to listen?
My mind is not the Buddhas, nor you80-EN.
Coming and Going is ceaseless, here and now.

80-EN Our mind is Buddha Mind; and your mind is also Buddha mind

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 CHAPTER 12 Venerable ANABOTEI
(Ashvagosha)

馬鳴

Honsoku (Leading case):

The twelfth Patriarch, Venerable Anabotei (Memyo, Japanese,
Ashvagosha, Sanskrit), questioned Venerable Funayasha saying, “I need
to know Buddha – What is Buddha?" Venerable Funayasha answered, “If
you need to know Buddha, it is a person whom you do not know, [but
need to know]” Then, Venerable Anabotei said, “Since the Buddha is not
known, how can you know Buddha?" Venerable Funayasha replied, "Since
you don't know Buddha, how can you know a Buddha who is not the
Buddha?” Venerable Anabotei said, “This is like a saw." Venerable
Funayasha replied, "That is like wood" and asked, "What is the meaning
of saw?" Venerable Anabotei said, “We are alike" and asked. "What is the
meaning of wood?" Venerable Funayasha said, "You and l are one". After
this, Venerable Anabotei was greatly enlightened.
Kien (Background):
He was also caned Kousho (Superior Virtue) since he excelled in created
and uncreated virtue. Venerable Anabotei was from Benares. Venerable
Anabotei questioned Venerable Funayasha saying, "I need to know
Buddha – What is Buddha?" Venerable Funayasha answered, “If you need
to know Buddha, it is a person whom you do not know, [but need to
know]". Then Venerable Anabotei said, “Since the Buddha is not
knowing, how can you know Buddha?"
Nentei (Dharma discourse):
Particularly, when we begin to practice, the Buddha should be our
primary focus. All the Buddhas and Patriarchs of the three generations
are known as people who study the Buddha. If they do not study the
Buddha, they are called non-Buddhists. However, we should not seek the
Buddha in sounds or forms.
The thirty-two marks of greatness, and the eighty special features are
not enough in themselves, to be considered the Buddha. That is why
Master Anabotei asked. ‘‘I need to know Buddha – What is Buddha?"
Venerable Funayasha answered him saying, '‘If you need to Know
Buddha, it is a person whom you do not know, [but need to know]." He
who doesn't know is none other that Anaboteis. Whether before or after
he knew, there was no difference in his natural condition or appearance.

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From ancient times until now it is the same; sometimes bearing thirty-
two marks of greatness, and eighty special features, having three heads,
eight arms, subject to five kinds of decay as well as eight forms of
suffering, sometimes growing hair and horns, and sometimes bound by
fetters and chains. But he is in the three worlds, taking responsibility for
his actions, appearing and disappearing, showing different faces.
Therefore, when Dharma is born, we don't understand it; when it dies,
we don't understand it. Even though we try to imagine a form, we cannot
make a concrete image: if you try to name it there is no name to fit.
From kalpa to kalpa, it is unknowable; it follows and accompanies
sentient beings, yet they don't recognize it at all.
Hearing this story, many understand that, "When we discriminate, this is
not Buddha; when there is no discrimination, this is Buddha” H we
understand non-discrimination, why would Funayasha have taken such
trouble to lead Anabotei to understand it? Our condition 81-EN is like going
from darkness to darkness however it isn't always like that. Funayasha
pointed out the aspect of non-discrimination. Anabotei had still not
clarified this understanding; instead, what he showed in his
understanding, was of ‘not knowing’, no different than his prior
conditioning. That is why Anabotei said, “Since we don't know the
Buddha, how can we know we are Buddha?“Funayasha replied "Since we
don't know the Buddha, how can we know we are not Buddha?”
We should not seek Buddha outside ourselves – Not knowing, itself, is
Buddha. How can we clearly say, we are not Buddha? Anabotei again
said, “This is the meaning of a saw.” Funayasha replied, “This is the
meaning of the wood.” and asked him, “What is the meaning of a saw?”
Anabotei replied, “We are alike” and asked Funayasha, “What is the
meaning of the wood?” Funayasha replied to that, “You and I are one.”
After this, Anabotei was greatly enlightened.
Honestly, you are such, and I am such. Opening up to all directions,
everyone accepts it82-EN with both hands. Funayasha and Anabotei do not
take on a speck of dust, likewise, you nor I depend on the slightest bit of
anything. So, we are even, just like a saw. Therefore, Anabotei said,
“This is the meaning of a saw.” But the Master Funayasha said, “This is
the meaning of wood”, then Anaboteis understanding was the same as
Funayashas. That is why, in endless darkness, there is nothing to see,
nothing added, not a bit of perception to be had. It is like a piece of
wood, a pillar, being mindless – you are such. Ultimately there is no
room for discrimination. Since these elements represent suchness, then
Funayasha said, "This is the meaning of wood".
In spite of such understanding, Anabotei still had trouble seeing it

81-EN Condition, here means, our state before we began to have Buddha
Seeking mind
82-EN Buddha nature pervades everything

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clearly, understanding the implication of the Master's teaching. At this
point, the Venerable Funayasha proceeded with compassion, to ask what
he had meant by ‘a saw’ Anabotei answered that “We are alike" and
continued to ask the Master what he meant by ‘wood’ Then Funayasha
again gave him a helping hand saying, “You and I are one”.
So, in this encounter, the path of teacher and disciple merged. Ancient
delusions were dissolved. Naturally, then, he could follow the Way,
mindlessly. This is why Funayasha said, “You and I are one." After
Anabotei understood this meaning, the bond of clinging to mindlessness
suddenly was released, and he left his clinging, truly opening to
enlightenment. Finally, he was in line to be the twelfth Patriarch.
Venerable Funayasha said to the followers, "This noble man was a king in
Visali in a former life. In his country, some people were naked like a
horse. The king used his miraculous powers and multiplied his body.
turning it into silk worms so these people could have clothing. Later he
was reborn in central India.
Those same naked people longed for him and cried after him. Therefore,
his name was Anabotei, which means. “horse cry". The Tathagata
predicted that, "600 years after my death, there will be a wise man
named Anabotei, confronting non Buddhists in Benares, and liberating
many people. He will liberate many and succeed me to transmit the
Dharma.“That time is now. Then Funayasha transmitted to Anabotei. the
eye and treasury of true law.
We should not misunderstand the point of this story; and that is – not
knowing anything‘ without cognition. Even in your unknowing state, you
must see and contemplate thoroughly, even though there is not yet a
seed for thought. Even though you look for the Buddhas and Patriarchs
face, you cannot find them; and likewise, though you look for the faces
of humans, devils and animals, you cannot find them either.
This is changing, yet it is unchanging. Inside, there has never been
emptiness, nor outside, nor absolute or relative. Recognize that this is
your own true original face. Though it may appear ordinary or wise, even
if your condition is separated into objective and subjective experience,
everything comes and goes completely within it and arises and vanishes
within it.
It is like the water of the ocean forming waves; they ceaselessly arise,
yet there is no water added. It is the same with waves dying away.
Though they vanish, there is never a drop of water lost.
Among human and celestial worlds, some were called Buddhas, and
some were called devils or animals. It is like one face showing many
facets. It isn't possible to label it the face of Buddha or devil or animal.
Still, the method of teaching is relationship between master and disciple.

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in questions and answers, cultivating illusory samadhi and concentrating
on Buddhist practice, trying to focus just on practice, without personal
gain. For this reason, this lineage of teaching from India continues to be
present and has passed through three countries (India, China and Japan)
changing fools into wise men. If you grow in your practice this way, then
you won't be bound by your own inadequacies; and not be attached to
your own birth and death. Then you will be a true monk.
Juko (Verse):
Today, I'd like to illustrate this story with a few humble words. Are you
ready to listen?
The red of the country village is not known to the peach blossom. Yet
they made Reun83-EN reach doubtlessnes.

83-EN Reun was a Chinese Zen Master, who was enlightened when he saw
new peach blossoms while wandering in the mountains.

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 CHAPTER 13 Venerable KABIMARA
(Kapimala)

迦毘摩羅

Honsoku (Leading case):

The thirteenth Patriarch, Venerable Kabimara, heard Venerable Anabotei
(Memyo) explain the ocean of Buddha nature saying, “Mountains, rivers
and the great earth are all based on Buddha nature; The three kinds of
spiritual knowledge and the six supernatural powers appear because of
it" When Venerable Kabimara heard this, he was enlightened.
Kien (Background):
Venerable Kabimara was from the kingdom of Kashi. Before he became a
Buddhist, he had three thousand followers and he had already mastered
different theories. When Venerable Anabotei was turning the wheel of
Dharma in the kingdom of Kashi, suddenly an old man fainted in front of
his seat. Venerable Anabotei said to the assembly, "This man is not
ordinary, he must have some unusual distinctions." As soon as he had
said this, the old man vanished and then a golden coloured man
appeared from the earth and immediately transformed himself into a
woman. With the right hand, she pointed to Venerable Anabotei and
recited this verse:
"I prostrate to the Venerable elder", As predicted by Shakyamuni
Buddha,
The Supreme truth should be spread on this land.
After reciting this verse. she disappeared.
Venerable Anabotei said, "Now. a demon will come to confront me." After
a time a heavy wind and rain came, and the heaven and earth was
darkened. Then Venerable Anabotei said, "this is a manifestation of the
demon. I should get rid of it.” While he pointed to the sky. a huge golden
dragon appeared, displayed as awesome power and made the mountains
tremble. Venerable Anabotei continued to sit still on his seat, so the
demon's display ceased. After seven days, a mite hid itself under the
preaching seat. Venerable Anabotei picked it up and showed it to the
assembly saying, “This is a transformation of the demon. It is just
stealing an audience to hear my teaching. Then when he released the
mite, it could not move. Venerable Anabotei said to it, ‘‘If you take
refuge in the Buddha, the Dharma and the Sangha, you will regain your
supernatural powers." Then the demon prostrated before him and

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repented. Venerable Anabotei asked him, “What is your name and how
many followers do you have?" The being answered, “My name is
Kabimara, and l have 3000 followers. Venerable Anabotei asked him,
“When you use all your supernatural powers, what are you able to do?"
Kabimara said, "To manifest an ocean is a small thing for me." Then
Venerable Anabotei asked him, “Can you produce the ocean of essential
nature?" Kabimara replied, "What do you mean by the ocean of essential
nature? I have no knowledge of it."
Venerable Anabotei then explained the ocean of essential nature to him
and said, “Mountains, rivers and the great earth are all based on Buddha
nature. The three kinds of spiritual knowledge and the six supernatural
powers appear because of it." When Kabimara heard this, he was
enlightened.
Nentei (Dharma discourse):
From the time the old man fell on the ground, to the time he
transformed himself into a mite. He actually showed supernatural powers
countless times. As he said, to manifest an ocean was a small thing.
Even though he showed supernatural powers without end, transforming
oceans into mountains and mountains into oceans, he could not name
the ocean of of essential nature, much less manifest it Furthermore since
he had no understanding of the manifestation of mountains rivers and
the great earth, Venerable Anabotei explained that they are the
transformation of the ocean of essential nature. Besides that, the three
spiritual powers and the six supernatural powers appear because of it.
Zanmai (Samadhi), such as Shuryogon Zanmai (Innumerable Samadhi)
leads to celestial eyes and celestial ears, and the six supernatural
powers, which are without beginning or end, and beyond number. This is
what is meant by the saying “3 by 3 in front and 3 by 3 in back”. When
mountains, rivers and great earth truly appear, Samadhi of essential
nature transforms into earth, water, fire and wind; and then mountains,
rivers, grasses and trees. Not only this, but skin, flesh, bones and
marrow; and also into body and four limbs. Not a single phenomena or
dharma has ever come from outside.
Nothing is wasted, nothing is done in vain throughout innumerable births
and deaths. Therefore, endless seeing and endless hearing can not even
be measured by the wisdom of the Buddha. This is a display of the ocean
of the essential nature.
So, dharma, down to the smallest particle is limitless and cannot be
measured or labelled in any way. This is the ocean of essential nature in
reality. Also to see this body is to see the mind, to know the mind is to
realize this body, and in light of this, how could you discriminate between
the core of reality and insubstantiality? Even if Kabimara manifested
supernatural powers in a non- Buddhist way, and he was certainly able to

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do that, he still could not understand the meaning of the ocean of
essential nature. Because of this he was confused about himself and
doubted others. Moreover, he truly didn't know all the theories, and he
did not realize the eye of the treasury of true law which is the root of
Buddha's teaching.
When Kabimara confronted Venerable Anaboteis powers he lost – and
therefore his supernatural powers were exhausted making it impossible
to manifest further wonders. Finally, he relinquished his ego and became
Anaboteis disciple, ceasing ail confrontation, and instead, manifesting
truth.
So even if you comprehend mountains, rivers and the great earth, don't
get trapped in sound and form. Even if you clarify your essential nature,
don't persist in intellectual knowledge. Though intellectual knowledge is
one of the two faces of Buddhas and Patriarchs, as we said, "Walls. tiles
and stones have their own face."
Essential nature is not limited to intellectual knowledge of seeing and
hearing. It is not based on motion or immobility but when the ocean of
essential nature emerges, surely, motion and immobility. and coming and
going never cease; they appear simultaneously with skin, flesh, bones,
and marrow.
Speaking of the foundation of this nature, even appearing as sound and
form, or seeing and hearing, there is nothing more than this. So, when
emptiness is struck, it echoes and all sounds are heard: transforming
emptiness into myriad things is the reason all forms emerge.
Therefore, don't conceive of emptiness having no form or sound. When
you continue to search carefully, investigating emptiness. it cannot be
considered void or existent either. Also it should not be considered
something open or hidden or regarded in light of self and others.
What do you mean by “self" and what do you mean by "others"? It is like
a void where there is nothing. and also like an ocean where all waters
appear. Through out all time, it has never changed. How could going and
coming be anything besides going and coming?
Revealing Buddha mind adds nothing to it; Hiding Buddha mind does not
diminish it. Myriad aspects harmonize our body. By eliminating
discriminations, we can focus our mind. Therefore. awakening to the
way, and clarifying our mind cannot be accomplished outside it (Buddha
nature). When the appearance of your original ground manifests, it may
be called human, but with a devil's spirit; or called human with an animal
spirit. Ancient Zen Master, Seppo, (Hsueh Feng Chinese) said, "If you
want to understand this matter, here I am, like an ancient mirror; no
matter who comes, he is reflected as he is." (Original text states that "a
Mongol would be reflected as a Mongol, and a Chinese would be reflected
as a Chinese") It is like nyogenzanmai (illusory samadhi) which has no

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beginning or end. Therefore, when the mountains, rivers and great earth
appear, they all depend on it. The three kinds of spiritual knowledge and
the six supernatural powers also depend on it. So you should not see
even an inch of the great earth as being outside your mind. Don't place
even a drop of water outside the ocean of essential nature.
Juko (Verse):
I have a few humble words to illustrate this story. Are you ready to
listen?
Even if spectacular waves reach the skies,
The water of this pure ocean never changes.

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CHAPTER 14 Venerable NAGYAHARAJUNA
(Nagarjuna)

龍樹

Honsoku (Leading case):

When the thirteenth Patriarch, Kabimara accepted the invitation of a
dragon king, he received a jewel which enabled him to fulfil any wish.
Venerable Nagyaharajuna asked him, "This is the jewel of all jewels;
does it have form or is it formless?" Kabimara replied, "You only know of
form or formlessness, you don't know yet that this jewel has no form,
nor is it formless; and you don't yet know that this jewel is not even a
jewel." Hearing this, Venerable Nagyaharajuna was greatly enlightened.
Kien (Background):
Master Nagyaharajuna was from western India. He was known as
Ryumyo (Ferocious dragon) and Ryusho (Grand dragon). The thirteenth
Patriarch, Kabimara, already ordained and having received the
transmission of the Dharma, came to western India. There was a prince,
Unjizai, (Meghesvain, Sanskrit84-EN) who respected the name of the
Patriarch, Kabimara, and Venerable Kabimara invited the prince, to the
palace where he made offerings to him. Venerable Kabimara said, "The
Tathagata taught that mendicants should not be intimate with Kings,
Ministers or Politicians." The prince said to him. “North of our castle is a
great mountain which has a stone cave. Would the master like to practice
profound meditation there?"
Venerable Kabimara agreed to go there. After a few miles on the journey
toward the mountain, he encountered a huge snake, but he disregarded
it and continued on. The snake came after him and encircled the master.
Then Venerable Kabimara administered the Buddhist refuge to the snake
and it released him. When Venerable Kabimara was arriving at the cave,
and old man dressed in white came out to meet him, making
prostrations. Venerable Kabimara asked him where he lived, and the old
man replied, “In former times as a monk, I enjoyed solitude very much,
living alone in the mountain forest. There was a novice monk who used
to come for instruction. I resented his interference and became angry.
When this happened, I was reborn as a huge python and have lived in
this cave for a thousand years. Because of Karma, I was fortunate to
encounter you and receive the Buddhist precepts. So, now I come to
offer you profound thanks."

84-EN Freedom, like a cloud

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Kabimara then asked, who else lived on the mountain? The old man
replied, "‘Ten Li85-EN north of here, there is a great tree where 500
disciples dwell under its shelter. Their leader was called the king of the
great tree, but his real name was Nagyaharajuna; and he proclaimed the
Dharma to these disciples and I also listened to it.”
Later, Kabimara took his followers to this mountain. Nagyaharajuna came
Out to meet him Saying. "The deep mountains are lonely and desolate
where pythons dwell. Why does the great sage, the most venerable one,
turn his sacred feet here?" Kabimara replied, “I'm not the most venerable
one. I have to visit this wise man." Nagyaharajuna thought to himself,
“Has the teacher attained certainty and clearly clarified the eye of the
way of enlightenment? Is he the great sage continuing in the true way?"
Kabimara said to him, “Though you ask silently, I already answer in my
own mind. Be decisive in your renunciation, why worry whether | am the
most venerable one or not." Hearing this, Nagyaharajuna repented and
became a monk, liberated by Kabimara. The community of 500 disciples
also received the precepts.
Nagyaharajuna followed Kabimara for four years. As in the Leading Case,
Kabimara answered the invitation of the dragon king, who gave him a
jewel which allowed him to fulfil any wish. Nagyaharajuna initiated the
dialogue about “the jewel of all jewels” and was greatly enlightened. He
was then the fifteenth Patriarch in the lineage.
Nentei (Dharma discourse):
Nagyaharajuna studied various non-Buddhist traditions and had
supernatural powers. Quite often, he visited the place of the dragons and
saw the scriptures of the seven past Buddhas. As soon as he saw the
title, he would immediately know the heart of the scripture. He than
taught the heart of these scriptures to the group of 500 dragons
(disciples).
The Naga king, Nada in Butsudananda (Bhadrananda, Sanskrit) and
others were an enlightened Bodhisattvas. They had all received the
transmission of the former Buddhas, and enshrined their scriptures in
their altars. Now that the Karmic affinity for instruction of great master,
Shakyamunis teaching had perished, (Nagyaharajuna) enshrined the
scriptures in the palace altars.
Even though Nagyaharajuna had great supernatural powers and was
conversant with the dragon kings, he was still not enlightened when he
studied non-Buddhist traditions. Only after he took refuges from
Kabimara, the fourteenth Patriarch, was he able to have clarified vision.
Many people think that Nagyaharajuna is not only the 15th Patriarch in
Zen tradition, but also a Patriarch of various schools such as Shingon and

85-EN Li = 40 kilometres

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Tendai, Ying-Yang I Ching diviners, silk producers and others.
Nagyaharajuna had studied and had followers in these various traditions.
However, after he became the 15th Patriarch, he abandoned these
practices. These followers, however, still regard him as their central
Patriarch. They are non the less demons and animals who confuse the
truth and could not distinguish between jewels and pebbles. As regards
Nagyaharajunas Buddhist teaching, only Kanadaiba (Kanadeva, Sanskrit)
received true transmission; the rest of the schools, Nagyaharajuna
abandoned. This story illustrates this even though Nagyaharajuna tried
to teach these 500 followers, when Venerable Kabimara arrived, he
welcomed him, prostrated before him and tried to test him. Kabimara
remained quiet and didn't reveal the true teaching to him when
questioned. Nagyaharajuna thought to himself. “Is this the great sage
who has inherited the true vehicle?“, trying to understand if Kabimara
was authentic.
Finally, the 14th Patriarch said to him, "you must clarify your own
renunciation. It isn't necessary to question my authenticity."
Nagyaharajuna was ashamed and began to practice, later succeeding
Kabimara as the 14th Patriarch. Now you must clarify for yourselves.
Nagyaharajuna asked, “This is the jewel of all jewels; does it have form,
or is it formless?", knowing already that the 14th Patriarch Kabimara
received it from the dragon king. Nagyaharajuna was attached to views
of form and formlessness so Kabimara taught in this way for his benefit.
Actually if this is the jewel of jewels, when you speak of its reality, it is
not form or formless; it is lust a jewel. Also the jewel adorning the
wrestler’s forehead or the king's topknot, or the jewel under the dragon
king's chin, or the jewel sewn into the drunkard's cloak, all are
metaphors (Buddha Nature) not within View of most people. So it is
difficult to discern whether or not they have any form. In fact, these
jewels are just plain jewels. not the jewel of jewels (of the Way). This
jewel (of the Way) is not even a jewel. So, we must be very careful.
Zen Master, Gensha, (Hsuan-sha, Chinese) said, "The whole universe is a
jewel. How can we know it?" Also, “The whole universe in ten directions,
is a single bright jewel". In fact, this cannot be appreciated by human or
celestial beings. Even though it is an ordinary jewel, it doesn't manifest
from outside; this jewel emanates totally from the mind. Therefore,
Taishakuten, (Indra, Sanskrit) King of the gods, used it as a wish fulfilling
jewel. When applying this jewel over an ailing part of the body, the
sickness disappears. When troubled, apply it to the head and all worries
spontaneously disappear. Supernatural powers also depend on this jewel.
Among the seven treasures of a ruling monarch 86-EN, there is a wish-
fulfilling jewel from which all treasures are born. Its use is infinite. In this

86-EN JEBD pp. 317.

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way, there is infinite karmic results based on deeds performed by human
and celestial beings. This wish-fulfilling jewel of the human world is
sometimes known as a grain of rice, and is a precious jewel. Compared
to heavenly, this seems synthetic, but it is still a jewel. When Buddha
Dharma ceases, the relics of Buddha become wish fulfilling jewels raining
down everywhere, becoming as grains of rice to help people.
Even if it appears as a Buddha body, grains of rice, myriad phenomena,
or a single jewel, when one's own mind manifests it, it becomes a body 5
feet tall, a three headed figure, a body with fur and horns evolving into
many forms. Therefore, we comprehend that mind jewel.
Do not live a solitary life in the mountain forest, seeking peace and quiet
like the ancient monks. This mistake has been made before, and even
now, by those who are not yet enlightened. Those people say, ‘being with
others in an active society is not serene,’ so they want to live alone in the
mountain forest to sit and meditate and follow the way. If they do this,
practising wrongly, they follow the wrong paths, because they don't
understand the Dharma, but instead, foolishly put themselves first.
These people say, "Zen master, Daibai Hojo. (Damei, Chinese) did Zazen
among the pines and mist with an iron pagoda on his head. Master lsan
also practised in the clouds and mist with tigers and wolves as
companions. We should also practice this way then". This is really
laughable. You should realize that those teachers became enlightened
and had approval from a true teacher first. Then, they nurtured their
practice in solitude, Daibai received his right transmission from Baso,
(Mazu, Chinese), and Isan received right transmission from Hyakujo,
(Baizhang Chinese). It was after their enlightenment, that they lived
alone in the mountains, not before, as ignorant people might think.
People in ancient times like Inzan Seisho (Yinshan, Chinese) and Lazan
(Loushan, Chinese), did not practice alone before they attained
enlightenment. They were real people, great sages with clear eye who
demonstrated virtuous conduct during their lives and left their fame for
latter days. if you live alone in the mountains, neglecting to penetrate
what you should penetrate, and failing to reach understanding that you
should reach, you will be like a monkey. This is a serious lack of Buddha
Seeking Mind.
If we don't have clear vision and practice by ourselves, we become
Shravakas, and Pratyekabuddhas, We finally become self destructive and
lose the path of Buddhahood. (Like a spoiled seed that cannot bear;
burning the core of the seed; cutting off the seed of Buddhahood.)
However, virtuous students practice at the monastery carefully, and
study under a Patriarch for a long time, clarifying the way and
enlightening themselves, growing roots in their practice, further binding
their belt (determination). These follow the Patriarchs, especially, Eihei
Dogen, founder of Eiheiji, who focused on this point ‘not to practice

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alone’. It was to protect students from taking the wrong way.
Particularly, the second Patriarch, Koun Ejo, presented his teaching by
saying. "My students should not practice alone. Even if you clarify the
way, you should cultivate it in the monastery. Much more so, those who
are still practising, should not live atone. Anyone who does not follow
this rule is not a member of this lineage”
Master Engo Kokugon (Yuanwu, Chinese) said, "after the ancients
attained the marrow of practice, they would live in the deep mountains
for 10 to 20 years forgetting about human society; forever forsaking the
realm of dust. In our Present time, we cannot aspire to this."
Ondyu Enan (Huangdong Huinan, Chinese) said, "Instead of growing old
in the mountain forests, preserving the way for yourself, isn't is better to
guide People in the monastery?"
Great Zen masters of recent days disapprove of living alone. Especially
because now, peoples capabilities are interior to those of ancient times.
They need to stay in the monastery to practice. refine and master the
way. Even one ancient master was so careless that he clung to solitude
too much, so that when a young monk came to ask a question about the
dharma, he would get angry and not reply, Truly, we know that his body
and mind were not yet harmonized, If you live alone, apart from the
master, even if you can preach like Nagyaharajuna still you win remain in
a condition of samsara.
You can hear the right teaching of Buddha because you have planted
good roots. This means, we should not approach kings and ministers, but
at the same time, don't cling to solitude in life. Just progress diligently in
your practice and single mindedly, penetrate the source of dharma. This
is the genuine teaching of the Buddha.
Juko (Verse):
Today I have a humble saying to clarify this story. Are you ready to
listen?
The single beam shining in space is free from darkness,
The wish-fulfilling jewel sends out it's brilliance.

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 CHAPTER 15 Venerable KANADAIBA
(Kanadeva)

迦那提婆

Honsoku (Leading case):

The fifteenth Patriarch, Venerable Kanadaiba approached the gate to visit
Venerable Nagyaharajuna. Nagyaharajuna knew that Kanadaiba was a
man of wisdom and sent an attendant with a bowl full of water to place
in front of Kanadaiba. Nagyaharajuna then observed Kanadaibas reaction
to the bowl of water. Kanadaiba placed a needle on the surface of the
water and brought it with him to meet Nagyaharajuna. They had a
pleasant meeting of minds.
Kien (Background):
Kanadaiba was from southern India and belonged to the Vishya class. In
the early days. he sought material benefits and was fond of argument.
Venerable Nagyaharajuna came to teach in southern India after he
attained the way. Most people there believed that obtaining material
benefits was of primary concern. After they listened to Nagyaharajunas
Buddhist teaching, they said to each other, “To have material benefits is
the most important thing in the world; his explanation of Buddha nature
is meaningless! Who can see this Buddha nature?" Then Nagyaharajuna
said, ‘'If you really want to see Buddha nature, you must get rid of self
centred preoccupations.” Then the people asked him, “ls this Buddha
nature large of small?” Nagyaharajuna answered, “Buddha nature is not
large or small, wide or narrow, has no benefits or retribution and it is
unborn and undying." After the people all listened to his superior
teaching, they all changed their minds.
Among these people was Kanadaiba, a man of great wisdom who had
visited Nagyaharajuna and had a pleasant meeting of minds. At that
time, Nagyaharajuna had shared his teaching seat with Kanadaiba just as
Gautama Buddha had done with Kashyapa on Vulture Peak.
Nagyaharajuna then proclaimed the Dharma for them by transforming
himself into the form of the full moon. Venerable Kanadaiba said to the
assembly, "This is a manifestation of
Buddha nature that he is showing us. How can we understand it?
Formless Samadhi is like the full moon. The meaning of Buddha nature is
fully open." When Kanadaiba finished speaking, the manifestation
disappeared. Nagyaharajuna reappeared and spoke the following verse:

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The Body manifests in the form of the full moon, to represent the body of
all Buddhas.
Preaching represents no form, so we acknowledge it, having no sound or
form.
Therefore, it is difficult to distinguish between master and disciple as the
transmitted life lines merge.
Nentei (Dharma discourse):
This experience is not common. At the very beginning, Kanadaiba was
one with the way. Nagyaharajuna didn't offer any teaching and
Kanadaiba didn't pose any questions. Therefore the position of master
and disciple could not be distinguished. How could “guest" and "host" be
separate? After this time, Kanadaiba proclaimed the Dharma so that it
was known all over India as the “Deva tradition". It was like “piling snow
in a silver bowl, hiding a heron in the moonlight," as stated in the sutra.
Since this is how it was when they first met, a full bowl of water was
placed before Kanadaiba's seat. How could water have inside or outside?
Since the bowl was full of water, nothing was lacking. This is still clear
water, pure from top to bottom, full of brightness, For this reason,
Kanadaiba placed a needle on the water and the minds of master and
disciple were harmonized. The essence of the Dharma must be
penetrated thoroughly. There is neither absolute nor relative showing
that master and disciple are indistinguishable. When you observe them
they are different but when they have a meeting of minds, there is no
trace of difference.
This matter was manifested by the raising of an eyebrow, and the
blinking of an eye, and also in seeing forms (peach blossoms by Lingyun)
and hearing sounds (pebbles hitting bamboo by Hsing you) Since there is
no sound or colour to name, there is no hearing or seeing to abandon.
The meeting of minds is beyond form; an eternal circle of brilliance like
the transparency of clear water. It is like seeking the spiritual sword,
penetrating spiritual truth. Myriad phenomena appear showing true form
brilliantly, pervading true minds. Water flows freely but also bores
through mountains and fills the skies. A needle pierces the bag and
penetrates the seed Finally. water is not destructible, and there can be
no tracks left in it. The needle, in comparison to other things is harder
than a diamond. Can this needle and water be other than your body and
mind? When swallowing, it is simply a needle, spitting it out, is just clear
water. Then the mindful practice of master and disciple become one;
there is no distinction in self or other. Therefore when right transmission
is accomplished, there is no hindrance, its true form is manifested in the
ten directions.
It is like gourd vines entwining the gourds, clinging and entangled still, it
is like our own minds. Nevertheless, if you perceive clear water, you

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should experience it in order to clarify whether or not there is a needle in
it If you mistakenly swallow it, it will stick in your throat.
Even so, don't discriminate. Just swallow it all and spit it out completely;
think mindfully. Even if you find clarity and purity and unboundedness,
then you will have a decisive foundation. The three catastrophes of
water, fire and wind cannot harm you. You will remain undisturbed
throughout kalpas of formation, continuation, extinction and emptiness.
Juko (Verse):
I have a rather humble saying to illustrate this story. Are you ready to
listen?
As one needle fishes all the waters of the ocean, when we complete our
enlightenment, we are able to freely function.
Wherever ferocious dragons go, they cannot conceal themselves.

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 CHAPTER 16 Venerable RAGORATA
(Rahulata)

羅睺羅多

Honsoku (Leading case):

While practising with Kanadaiba, Ragorata experienced enlightenment
after learning of karmic results.
Kien (Background):
Ragorata was from Kapila (Kapilavastu, Sanskrit). Concerning karmic
results, after Kanadaiba had been enlightened and travelled to teach the
Dharma, he arrived in Kapila. A Maharajah named Bomajotaku
(Brahmashuddhaguna, Sanskrit) lived there.
A fungus like a mushroom, grew on a tree in his garden one day. The
flavour of this tree ear (mushroom) was exceedingly fine. Only the
Maharajah and his son ate of it. Whenever they removed any, it grew
again, and if they removed all of it, it completely regrew. Yet, no one else
in the family could see it.
During this particular time, Kanadaiba knew about Karmic results. and
visited the Maharajah house. The Maharajah asked Kanadaiba why this
mushroom was growing there. Kanadaiba said “In your house, long ago,
your family gave offerings to a monk. That monk's understanding of the
way was not yet complete. He then used the alms in vain, and as a
result, he became a tree fungus after his death. Since only you and your
son gave offerings sincerely, you are able to consume it, but it is not the
case for other members of you family." Kanadaiba asked him, "How old
are you?" He answered, “I’m 79 years old". Then Kanadaiba spoke in
verse: "Following the way without clarifying the truth, you relinquished
your body to become aims for the faithful. When you become 81, the
tree will no longer grow the fungus."
After hearing the verse, the Maharajah was even more impressed and
said, ‘‘I'm too old and weak to become your disciple. but I promise my
second son will renounce the world and become your disciple."
Kanadaiba replied, "The Tathagata predicted that your son would become
a great master in the second 500 year period of the Dharma. Our
meeting now fulfils this karmic law." So, Kanadaiba shaved Ragoratas
head and Ragorata eventually became the 16th Patriarch in the lineage.
Nentei (Dharma discourse):

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In ancient as well as modern times, this story illustrates the folly of
vainly entering monkshood, and vainly accepting aims of the faithful
without shame or conscience, and without knowledge or understanding.
Truly we should reflect on this shameful practice. As a monk, after we
have renounced the world, and follow the way, our dwelling place is not
our own land, and what we eat is not ours at all. Our clothing is not
acquired by our own effort, and not even a drop of water or a blade of
grass can be considered possessively. The reason for this is that you
monks are born and reared by the land. All the land and water in the
country belongs to the sovereign. Therefore, if you live at home and
work for your parents, your duty is to the parents. But if you work for
the nation, then your duty is to the sovereign.
Upholding your duty, you are protected by the heavens and the earth,
and you receive the sun and moon energies (Ying Yang). So, if you make
only partial commitment to your seeking the Buddha Dharma, and don't
work for your parents or your sovereign as you should, then how will you
recognize the debt of gratitude to your parents or to your sovereign for
water and land? If you follow the way without clarifying the truth, then
you should be called thieves.
You said you have already abandoned emotional attachments. and
renounced the three worlds (sangai, Japanese) 87-EN. Then after you
become a monk, you are no longer devoted to your parents nor your
sovereign. Having accepted the form of the child of Buddha, you shelter
your body in the pure stream, Even if you receive alms from your former
wife and children, it is different from the time you were a layman.
Everything given in faith is considered alms, As an ancient sage said, '‘If
you have not clarified the true Dharma, it is difficult to eat even a single
grain of rice; but when your eye of enlightenment is clear and bright, and
if you have the cosmos for a bowl, and Mount Sumeru for the rice, you
can eat it day and night, receiving the aims of the faithful without fault."
Whether you have clarified the true Dharma or not, and think of
becoming a monk thoughtlessly, and want to receive alms from lay
people. then. when offerings are scarce, you will want even more alms
from the lay people.
You should be mindful that when you renounced the world and left your
native place, you had not even a grain of rice, or a single thread for your
body.
You wandered exposed. You should dedicate your body to the purpose of
clarifying the true Dharma and abandon your attachment to that body in
order to follow the way. Should the person with beginner's mind do
anything for the sake of fame and fortune, or food and clothing? You
don't have to ask other people, just reflect on the time of your beginner's

87-EN Sangai – Three worlds of desire, form and formlessness

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mind and decide for yourself whether your behaviour is good or bad. This
is why it is said, “it is harder to be careful in the end than in the
beginning." if people have beginner's mind, then who would not become
a follower of the way? As long as we stay in the stage of beginner's
mind, then we can always follow the way.
Thus, even though you become monks and bikkhus, you become
plunderers in vain. In this story, the monk, in ancient times, had not yet
opened the eye of true Dharma, but instead, continued ceaseless
practice and paid his debt by becoming a tree fungus. These days, when
monks like this die, Enma88-EN will not be able to forgive them. Their rice
gruel will turn into molten iron and iron pellets; and when they swallow
it, their body and mind will be red like fire. Zen Master, Unpo Bunetsu
(Yiin Feng Yeuh, Chinese, a Rinzai priest who lived from 998 to 1062)
said, "Haven't you heard how a Patriarch said, ‘If you begin to practice
and fail to penetrate the principle of true Dharma then you should forfeit
your body to repay the offerings of the faithful'. This truth is already
determined and not to be questioned."
“Old monks, don't waste your time; time doesn't wait for anyone. Don't
wait for your death; the light in your eye disappears in a second. If you
don't accomplish the practice of monkshood, you may receive the 100
penalties in the hell of the iron mountains. Don't say I didn't warn you".
Monks, you are fortunate to encounter the wheel of true Dharma. This is
rarer than meeting a tiger in the city, and more rare than a single
blooming of the Udumbara flower. (Blooms one time in 3000 years)
Practice mindfully and clarify the true Dharma, making the eye of
enlightenment clear and bright. We should be mindful of the following
points in the story of the ancient monk becoming a tree fungus in the
next life: This monk and the tree fungus represents the problem of
sentient versus non-sentient beings, as well as the idea of cause and
effect. Already. we have the example of a monk in a former life becoming
a tree fungus today. When it was a mushroom. it didn’t know it had been
a monk; and when he was a monk. he didn't know in the future he would
appear as a tree fungus. one of myriad things as a sentient being.
So, he had little cognitive awareness as a sentient being (monk). He had
some insight but he was still different from a tree fungus. The fact the
mushroom was unconscious of it's former life as a monk, shows
ignorance. And the monks unconsciousness about later becoming a
mushroom, is also ignorance. This is how there is distinction between
sentient and non-sentient, and between cause and effect.
So, when you clarify yourself, what do you call sentient or non-sentient?
There is no discrimination of past, present, or future for the self; no
sense, objectivity, or consciousness. It is not enlightenment to cease

88-EN Enma – King of death

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delusion or illusion, no personal initiative or initiative on the part of
others. You should carefully penetrate this matter, dropping both body
and mind.
Don't be vainly proud of assuming the body of a monk; don't simply stop
at having renounced the world. Even if you escape the flood, you will be
consumed by the fire. Even if you can avoid worldly afflictions, they are
still present even in Buddha. It is much more so for people who are not
like this, who search for something and are distracted by other people;
they are like fine hairs and floating dust, they run east and west, rise
and fall in their fame and fortune, their feet never touching ground; their
hearts never having clarified the true Dharma. These people not only
waste this life, but they will continue spending lives in vain. Don't you
realize that from ancient times to present, Buddha nature has always
been consistently everlasting? Because you don't realize this, you
become floating dust. If you don't do it today, when will you do it?
Juko (Verse):
I have some humble words to explain this story.
What a shame his true eye was not truly opened;
Losing himself, repaying others, his retribution is continued. (Samsara)

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 CHAPTER 17 Venerable SOGYANANDAI
(Salghanandi)

僧伽難提

Honsoku (Leading case):

Venerable Sogyanandai heard Venerable Ragorata say in verse, “Since I
no longer have Self, then you can see my Self. You already choose me
for your teacher, know that I have cast off myself." After Sogyanandai
heard this, his mind was opened and he began to seek liberation.
Kien (Background):
Venerable Sogyanandai was the son of king Ratnavyuha of Shravasti.
When he was born, he was able to speak and reason more quickly than a
normal child. He always praised Buddhist Dharma. When he was 7 years
old. he tired quickly of worldly pleasures and made a verse of
supplication to his parents: “I prostrate before my great loving father,
and to the mother of my flesh and bones. I now want to renounce the
world, and ask you for your graceful permission." His parents strongly
refused his request. Then he stopped eating as a protest. Finally, his
parents agreed to allow him to become a monk, but staying at home to
do it. His Dharma name became Sogyanandai. The parents invited a
priest named, Zenrita, to come and live in the palace and to be his
teacher.
When he reached 19, he was still very determined in his practice as a
priest royal and said to himself, “How can l be a true monk living in a
palace?"
One night, a celestial light shown down, and suddenly he saw a flat road
which he unconsciously began to follow. After some 20 miles he came to
a massive rock with a cave in it. He entered it and began meditation at
once and attained samadhi. His father, the king, was distraught at losing
his son. He sent the priest, Zenrita, to search for him, but to no avail.
Ten years later, Venerable Ragorata came to Shravasti to teach. There
was a river called Golden Waters (Hira Nuavati, Sanskrit) with
particularly fine-tasting meditation water. The images of the 5 Buddhas
appeared in the stream, and Ragorata said, “At the source of this river, 5
Li from here (about 1000 miles), there is a sage named Sogyanandai
living there. Buddha predicted that 1000 years after his death,
Sogyanandai would inherit the rank of saint. "When he finished speaking,
he led his followers upstream to that source.

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When they arrived, they found Sogyanandai sitting peacefully in
Samadhi. The master and the followers waited for Sogyanandai to finish.
After 21 days, he finally aroused from stillness and Venerable Ragorata
asked him, “ls your body in Samadhi, or is your mind in Samadhi?"
Sogyanandai answered, “both mind and body are in Samadhi." Ragorata
asked, ‘‘If both mind and body are in Samadhi, how is it that there is
entering or leaving Samadhi?"
Nentei (Dharma discourse):
Truly, if our body and mind are one in Samadhi, how can there be
entering or leaving? (Because body and mind are not one in Samadhi). If
you try to be one with body and mind in Samadhi, it is not yet true
Samadhi. If it is not true Samadhi. there can be entering and leaving;
and if there is entering and leaving, there can be no Samadhi. Don't
search for body and mind in true Samadhi. Originally, Zen practice has
been casting off body and mind. What can be called “body" and what can
be called "mind"?
Sogyanandai said "Even though there is entering and leaving, there is no
loss in the essence of Samadhi. It is like gold in a well; gold's substance
never changes." Venerable Ragorata said, “If gold stays in the well or
outside the well, and in stillness there is no motion in the gold, what is it
that enters or leaves? If there is no motion in the gold, and it enters and
leaves, then it isn't real gold (Gold is like body and mind; Well is like
Samadhi.)
Sogyanandai (still didn't understand) and said, “You say the gold has
motion or stillness – what enters or leaves? You agree that motion or
stillness is in gold, yet, gold is not motion or stillness." If you say gold
has no motion or stillness, but enters and leaves, then there is still a
discriminating view.
Therefore, Ragorata said, "if the gold is in the well what leaves is not
gold. If gold is outside the well, what is inside?" Outside has no entry
and inside has no exit. When entering, enter completely, when leaving
leave completely. Why be inside or outside the well? That is why
Ragorata said “What leaves is not gold; what is inside?"
Not yet grasping the point, Sogyanandai said, "If gold leaves the well,
what is in the well is not gold. If gold is in the well, what leaves is not
gold. Ragorata said that Sogyanandai was not yet understanding the
principle because the words are ignorant of the true essence of gold
(body and mind).
It is like a light hair following the wind with no stability-forgetting original
nature. So he said, “because this isn't true, Sogyanandais reasoning
doesn’t prove the point. Sogyanandai replied, "Your words don't prove
the point." Out of compassion, Ragorata said to him, “because your
reasoning is weak, my point is made." (Sogyanandai had mistaken views

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of “no-self" as a core of Buddhist doctrine) Because Sogyanandai
understood ‘no-self’ wrongly, he replied "Though my point is made, it is
because things are not self." Ragorata told him," My point is already
made because I have no self".
Even though Sogyanandai had some understanding about things having
‘no self’, he was still attached to his own idea of self (ego). Therefore, he
could not realize true selflessness and said, “l don't have attachment to
self, so what other principle is necessary to establish a point of
selflessness?" Ragorata replied, “In order to show you ‘true self‘, your
statement, ‘l have no attachment to self‘ establishes your point."
Actually the four great elements are totally without self, and the five
aggregates originally do not exist. Sogyanandai began to grasp the
principle that ‘true self’ has no self (ego) and asked, “From what sage as
your master did you learn this knowledge of ‘no-self'?" In order to show
that master/disciple relationship is genuine, Ragorata told him, “I learned
about the non existence of self from the great sage, Kanadaiba."
Sogyanandai replied to him, “I prostrate myself to your teacher,
Kanadaiba. Since you have cast off self, I want to have you as my
teacher." Venerable Ragorata said, since l have no ordinary egocentric
self, you should see the real self. Since you take me as your teacher,
then know the real self is not egocentric. For those who clearly see the
true self, the ordinary egocentric self does not exist; so nothing clouds
their vision. Seeing and hearing and recognition are not divided, nor is
there any duality in the myriad things. Since there is no separation
between sages and ordinary people, so it is with the unity of master and
disciple. when you thoroughly comprehend this matter, then you finally
confront the Buddhas and Patriarchs. At that time, you are your own
teacher, and the teacher is yourself. Neither a sword nor an axe can
Separate them. Sogyanandai suddenly had realization of the principle
and sought liberation from his previous clouded vision. Ragorata said,
"Your mind is free, not to be bound by dependence on me."
Having spoken. the Venerable Ragorata lifted a golden bowl and
ascended to the Brahman Heaven where he received fragrant rice and
brought it back to the group and offered it to them. But the monks took
immediate dislike to it.
Ragorata said, ‘‘I am not to be blamed; this reaction of yours is due to
prior Karmic action in your lives." Then he had Sogyanandai sit with him
and share the food. The monks were perplexed. Ragorata said to them,
“The reason you can't eat this food is that he who shares this seat with
me is a past Buddha, who has come down reincarnated out of
compassion. (salaraja, Sanskrit).
You people, however, in a past eon, have attained only the third fruit of

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realization, Anagon Ka89-EN, but have not yet reached Arakan Ka, or
Arahatship."
The people said, “We believe in your supernatural powers as our teacher,
but we doubt Sogyanandai's reincarnation as a past Buddha." The master
responded to their arrogance saying, "When Shakyamuni Buddha was
alive, the world was flat and without hills, the Dharma pervaded the
world, there was peace, waters of the large and small rivers tasted sweet
and fresh, trees and grasses grew, and the country was fruitful without
suffering and people behaved virtuously (practised the 10 actions for
virtuous living). Now, eight centuries following Buddha's Nirvana. the
world is covered with hills and valleys, the trees are withered, people
lack sincere faith, mindfulness is weak and flimsy, there is no faith in
suchness, but only in seeking truth from magical powers. So saying, he
reached down into the adamantine sphere, and brought forth some
sweet water in a crystal bowl for everyone to see. The assembly
repented for their arrogance and took refuge with their master.
How pitiful that 800 years after the Buddha's death, the time was like
that. Now, even more so, in the last 500 years of the teaching, though
the people can hear the Buddhist Dharma, still there is very little
understanding of the principles because none acknowledge the Buddha
Way through body and mind. And therefore, no one even asks about it.
Even when they understand a little bit of the teaching, it cannot sustain
them for very long. Having great knowledge and compassion, but only a
little understanding, one may be overwhelmed by laziness and then have
no true faith or realization. So, when there are no true people of the way,
there is no seeker of truth (Buddha seeking mind). Because of moral
weakness, and its results in this final age, we consequently encounter
such a degenerating time. It is worse than shameful and regretful.
Furthermore, since as teacher and disciple, we weren't born in the age of
the true Dharma, we should consider how Buddhism spread eastward
reaching into this last degenerate age. In our country (Japan), we have
heard far 50 or 60 years, the right teachings of the Buddha, and we
should think of this as the beginning and that the right Dharma will
flourish from now on;
You should arouse determination with brave and diligent resolve;
considering yourselves as self, so you may directly realize selflessness.
In it realizing the ‘no self‘, don't attach to cravings of the body and mind;
and don't be bound to illusory desire for enlightenment. Don't attach to
birth and death, or be dualistic in thinking of the existence of sentient
beings and Buddhas. We should know that the true self has not changed
from past eons and will continue to pierce the future eons unchanged.
Juko (Verse):
89-EN Four Hinayana degrees of development for avoiding the defilements
of craving. (a) Shudagon Ka. (b) Guidagon Ka, (c) Anagon Ka, (d) Arakan Ka.

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As a capping phrase, I'd like to say,
Daily, our mind moves in stages with time and place. When we confront
pure mind, it is none other than true self.

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 CHAPTER 18 Venerable KAYASHATA
(Juyashata)

伽耶舍多

Honsoku (Leading case):

The eighteenth Patriarch, Venerable Kayashata served Sogyanandai. One
day, the wind blew the copper bells that hung by the hall. Sogyanandai
asked Kayashata, “is it the copper bell ringing, or is it the wind ringing?"
Kayashata said, "it is neither wind nor the bell – it is simply my mind
ringing.” Sogyanandai asked, "Who is the mind?" Kayashata answered,
“the wind and bells, both, are in a state of Nirvana, (silent)."
Sogyanandai said, “Excellent! Who else would succeed me?" Then
Sogyanandai transmitted the Dharma treasure to Kayashata.
Kien (Background):
Venerable Kayashata was from Magda, and belonged to the
Udraramaputra (Sanskrit) family. His father's name was Tengai
(Japanese) “Celestial Canopy". and his mother was called Housho
(Japanese) “Ten sacred directions".
(The central ceiling hanging like a chandelier in a Buddhist Temple)
One day his mother dreamed of a great spirit holding a mirror. Then, she
became pregnant because of this dream. Kayashata was born seven days
later.
His skin was shining and transparent like crystal. He was naturally
fragrant and clean without ever being washed. From that time on. a
round mirror always appeared with him. From his youth, he was always
fond of quiet places and was not at all influenced by worldly affairs.
When the boy sat, the mirror was always right in front of him, and all the
works of the past and present Buddha always appeared in it. It was clear
in illuminating his mind with the teaching of the Buddha. When the boy
went anywhere. the mirror followed him like a halo, but everyone could
still see the boy's form through the halo. When the boy slept, the mirror
covered the bed like a celestial canopy. It followed him always.
When Sogyanandai was travelling around teaching, he came to the land
where Kayashata lived. A cool breeze suddenly arose over the group. and
their bodies and minds became delighted, although they didn't
understand why. Sogyanandai said to them, “This is the breeze of the
way of enlightenment; It is a sign that a sage will appear in the world
and inherit the lamp of the Patriarchs."

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After he said this, Sogyanandai used his special powers to take his group
over the mountains and valleys. Soon they reached the base of a
particular peak and Sogyanandai said to them, “On the top of this
mountain there is a canopy of purple clouds-there must be a sage living
here." They wandered around searching, until they finally saw a
mountain hut. A boy holding a round mirror came out to meet
Sogyanandai. Sogyanandai asked him, "How old are you?"
He answered, “l am 100 Years old". Sogyanandai said, “You are still a
child why do you say you are 100 years old?" The boy replied, ‘'I don't
know the reason, but I'm just 100 years old, that's all." Sogyanandai
asked, “Are you able to show us right practice?" The boy replied,
"Buddha said, ‘even if someone lives 100 years, if he doesn't understand
right practice, it isn't as worthwhile as living one day with right practice'."
Sogyanandai asked, “What does that thing you are holding represent?"
The boy replied, "It is the great round mirror of all the Buddhas; flawless
without blemish, inside and outside. Everyone can see since their mind's
eye is the same."
When his parents heard this, they allowed him to renounce the world.
Then Sogyanandai brought him back to his practice place, gave him the
Buddhist precepts and named him Kayashata. One day the wind blew the
bell at the corner of the hall (as in the leading case). The Dharma was
transmitted and Kayashata became the 18th Patriarch. After the boy
renounced the world, the round mirror (that had accompanied him,)
disappeared.
Nentei (Dharma discourse):
Truly, everyone’s mind is like this round mirror without blemish inside or
outside. From the time the boy was born, he always praised works
pertaining to the Buddha, and didn't attend to worldly affairs. In the
clear mirror he could see the deeds of all the past and present Buddhas.
Though he understood that all mind's eyes were alike, still he was afraid
he couldn't understand the workings of the Buddhas, so he said he was
100 years old.
If you understand the workings of the Buddhas, then right practice even
for a day, not only surpasses 100 years, but also passes innumerable
lifetimes.
Therefore, the boy understood right practice and could abandon the
Mirror. This story illustrates all the Buddhas important works. and how
difficult it is to accomplish them. Truly, when we try to understand the
mirror of enlightenment of all the Buddhas, what else is there left to
think about?
If there is anything left to consider, we can't say it is true enlightenment.
So, why do we have the mirror of enlightenment of all the Buddhas? How

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could everyone have the same mind's eye? What inner or outer clarity
could there be? What do you call a flaw? What is Mind's eye? Is it like
Original Mind (Originally this mind's eye and original mind were one, so it
wasn't necessary to say ‘alike’; since the boy was able to understand
this, the round mirror disappeared.) Thus the boy lost the round mirror –
is it not the same as losing his skin and flesh? Still, if you hold this view,
so that there is not separation in the mind's eye, and all people have the
same view, then it remains a dualistic view. (To separate the round
mirror from ourselves is a dualistic view. Even if you think there is no
gap in the mind's eye, but there is really a gap, then you are truly not
able to see yourself.)
So, we say it does not clarify our true self.
So we should not have a view of a circle, especially a circle which is not
inclusive of everyone. We should not imagine the form of a body without
the self. if you can make this point clear – that is, to abandon the
opposition of subjective versus objective, then you may experience the
absolute stage of non-discrimination. if you fail to achieve this stage of
non-discrimination you remain only a sentient being in the illusory world
and may not attain the true spirit of the Buddhas. So, Kayashata
repented for his faults, renounced the world, received the Precepts and
became an attendant to Sogyanandai.
One day Sogyanandai heard the wind blow the copper bells at the comer
of the hall and asked Kayashata, “Is it the bell ringing or the wind
ringing?" We have to clarify this matter very carefully. Sogyanandai's
point in this question is as follows: He didn't pay attention to the wind or
the bells, but he focused instead on the perception of the mind, and
therefore posed the question to Kayashata. We shouldn't focus on the
arbitrary aspect of wind or bell ringing out on mind itself; this bell is not
an ordinary bell.
Here, the bell is the bell hanging from the roof of the hall. These bells
hang in most temples and shrines in Nara. and distinguish them from
ordinary houses. After the capital was moved to Kyoto, they continued to
hang bells in shrines and temples, but these days this custom does not
prevail as you can clearly see. If you look back at the customs in India,
they also hung bells on the comers of shrines.
When the wind blows them, this wind and the bells become a Koan in the
Zen tradition. In this case, Kayashata answered "It is not the wind. nor
the bells, but just my mind ringing."
Really, he didn't express differentiation between wind and bell. If you
think ringing, then there is ringing. However it is only a function of the
mind.
Such a view is only a reflection of true mind. Therefore, Kayashata said,
“my mind is ringing."

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From this story, many people misunderstand, “not wind ringing – only
my mind ringing". So that is why Kayashata spoke as he did. Before the
beginning of the world with classification of phenomena, can we say
there was bell ringing? It is a function of our original mind to be one with
universal mind. Several hundred years passed between Kayashata and
the 6th Patriarch, Eno, but there is no gap in the life blood of the
Buddhas and Patriarchs. This ‘time’ is different from ordinary passage of
years. When we think of this story, we are reminded of the time. The 6th
Patriarch Eno, said, “It is not the wind or the flag moving – it is your
mind moving."
When we clarify the reality of true mind, it pierces the three times, past,
present and future. Enlightenment transcends past and present. There is
no difference between them. We cannot understand with thinking mind;
it goes beyond the ordinary way of thinking. it isn't wind ringing nor bell
ringing, but our mind ringing. (universal mind) This form of universal
ringing is like the pinnacle of the mountain, or the immeasurable depths
of the oceans. The growth of plants and trees, and the existence of eyes
and noses are all manifestations of mind which penetrates the universe.
So don't think ringing is simply the sound of the bell. Voice is also the
ringing of universal mind. The four elements and the five skandhas as
well as inside and outside of all phenomena are ringing of the mind. Not
only space, but also mind is always ringing. However, ringing of the mind
does not echo and cannot be heard with physical ears; but nevertheless,
it is ringing of the mind. When it is ringing of the mind, it is universal
mind which covers heaven and earth (eternal).
When we understand in this way, nothing exists within itself; only one
mind echoes all myriad things. Therefore nothing shows form; neither
mountains nor oceans nor single things, except for one universal mind. It
is like a dream. floating in a small boat (made of iron wood) in a river.
Whether you move the boat by a pole, or try to stop the boat to listen to
the sound of the water, there is in fact no boat in the water, and no water
to sink the boat. (it is a dream l) So, neither are there mountains nor
oceans outside; just as there is no ‘self’ to play in the boat.
Though we have eyes, we can see, but not listen; and though we have
ears, we can hear but not see. The six sense organs of eye, nose, body
and mind, have their own function, but only their own functions. They
cannot merge with each other. Therefore each remains silent. They are
no sense organs to grasp, and no objects to abandon. The six sense
organs objects are all cast off, and also mind and its objects as well, are
dropped away.
If you look carefully, there are no sense organs or their objects to
abandon. There is no mind or environment to cast aside. All is eternal
silence; not a question of duality, no feeling of inside nor outside.

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When you truly reach such a stage, than you achieve the treasury of the
true law of the Buddhas and you rank among the Patriarchs. (Kayashata
practised in this way with Sogyanandai and reached this stage.) If you
don't achieve this stage, even though you understand things correctly.
you are not in harmony with others, but continue in a dualistic state. If
you are cut off from others, how can you become enlightened by the
Buddha's mind? It is like creating boundaries in the sky – how can the
sky be divided? You are then simply making boundaries for yourself.
Once the boundaries are broken, then which is inside or outside?
From this viewpoint, Shakyamuni Buddha cannot be the beginning and
we are not the end. If you think in terms of universal mind, then you
cannot distinguish between Buddhas and ordinary people. As water
makes the form of a wave, Buddhas and Patriarchs appear from universal
mind. It goes beyond increase and decrease, yet waves continue to rise
and fall. If we thoroughly practice, we can achieve the stage where
universal mind and our own mind become one.
From eternal past to eternal future, we tentatively divide time into past,
present and future; yet there is nothing but mind which pierces through
time.
In order to understand our true nature with universal mind. we cannot
search for it on the superficial skin and flesh of our own outlook, or our
own body's physical actions. We cannot attain understanding of our
original nature through these things. Only by search and practice and
acknowledgement of the truth within ourselves, can we achieve this
understanding.
It you do not clarify your true mind, you will be at the mercy of your
body and mind 24 hours a day, and will not have peace in that body and
mind. If you abandon attachment to that body and mind, and relinquish
discriminatory illusory mind. then your mind becomes pure. without a
blemish and is truly a peaceful mind.
Therefore, if you don't clarify the ‘ringing of the mind’ in this story. you
cannot know the meaning of Buddha's appearance in the world, nor the
meaning of enlightenment of sentient beings by Shakyamuni Buddha.
Juko (Verse):
In order to cover the meaning of ‘ring in the mind‘, I want to add some
humble words. Are you ready to listen?
The eternally silent mind rings in 10,000 ways; Sogyanandai and
Kayashata, and wind and bells as well.

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 CHAPTER 19 Venerable KUMORATA
(Kumarata)

鳩摩羅多

Honsoku (Leading case):

Venerable Kayashata said to Kumorata, "Long ago, Buddha predicted that
1000 years after his death, a great seeker of truth from Geshikoku,
Yuezhi (Tokhara, Sanskrit) would inherit the profound teaching of Buddha
and spread it. Our meeting is a sign of this good fortune that was
prophesied.” When Kumorata heard this, Shukumyochi (his knowledge of
former lives) was awakened.
Kien (Background):
Kumorata was from Yuezhi (a central Asian country in northern India).
He was descended from the Brahmin class, and in a former life was a god
in Jizaiten, the 6th Heaven (heaven of freedom) in Yokkai, (world of
desire, Japanese).
When he saw a Bodhisattva's ornaments, he immediately perceived love.
He was reborn in the Toriten Heaven (second world of desire). There, he
heard Indra's proclamation of the Heart Sutra, Hannya Prajnaparamitra
Sutra. As a result of superior teaching, he ascended to the heaven of
pure intellect, Bonten. Since he was intellectually acute, he expounded
the essence of the teaching beautifully. The other gods respected him as
their mentor. When the time came for him to succeed to the lineage, he
descended to Yuezhi.
The 18th Patriarch, Kayashata went to Yuezhi on his teaching travels.
When he sensed a paranormal environment around a Brahmins house,
he was drawn to the house. When he approached, Kumorata asked him,
“What does your group represent?" Kayashata replied, "We are Buddha's
disciples” When Kumorata heard the name of Buddha, he was afraid and
closed the door. Later, Kayashata again knocked on the door from
outside. Kumorata said from inside. "no one is here". Kayashata asked,"
Who is it that says, ‘no one is here?" Kumorata knew that this visitor was
an unusual guest, so he unbolted the door and welcomed him. Kayashata
told him then, “Long ago, Buddha predicted that 1000 years after his
death, a great seeker of the truth from (Tokhara, Sanskrit) Yuezhi
(Geshikoku, Japanese) would inherit the profound teaching of Buddha
and spread it.
Our meeting is a sign of this good fortune that was prophesied." When

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Kumorata heard this, he was awakened.
Nentei (Dharma discourse):
We should mindfully investigate this story. Even if we clarify it in the
manner of names and letters (myoiido-Tendai six classifications of
letters), understand birth and death, and coming and going in this real
human body, if you don't realize that your own self-nature is empty and
bright, spiritual and encompassing, then you don't understand the
enlightenment of the Buddhas.
Therefore, you would be surprised on seeing the brilliant light of the
Bodhisattva, and also be startled on seeing the form of the Buddhas, and
you would appreciate them. Why is this? You have not yet cut off the
three poisons of greed, hatred and delusion.
If we look back at Kumorata’s past life, because of attachment, he
returned to Toriten, but because of Karmic activity, he heard the
preaching of Indra. So, he was able to ascend to a higher heaven,
Bonten (or pure intellect).
Now he has been born in Yuezhi90-EN. Because of virtue accumulated from
past lives, (Karma), he met the 18th Patriarch, Kayashata and Could
realize his karmic reward which is wisdom of his former lives and
enlightenment.
This so-called ‘wisdom of karmic reward‘ is usually directed to past and
future lives. What is the point in that? We need to realize that the
original, unchanging true nature has no sacred nor profane aspect, and
no delusion.
One hundred thousand (100,000) dharma gates and innumerable
wonderful teachings are all in original mind. The deluded views of
sentient beings, as well as the enlightenment of the Buddhas is all within
ones original mind. It isn’t a matter of perception, nor is it a function of
the mind or circumstances. When you reach this stage, what can you call
past or present? Who is Buddha, who is sentient being?
There is nothing blocking the vision, nor a speck of dust touching the
hands; just a mass of brilliant light, open and free and unbounded. The
Tathagata who is everlastingly enlightened from the past, is only the true
form of the pure original sentient being. When you are enlightened, the
Tathagata does not increase; when you are deluded. it doesn't decrease.
Becoming aware that original mind is like this from the eternal past is
called the KARMIC REWARD OF WISDOM (Enlightenment). Unless you
achieve this stage, you will be meaninglessly confused by delusion or
enlightenment; you will be influenced by activities of coming and going,
and finally you will fail to recognize your own true self. You will fail to
realize that original mind is unblemished. Therefore, this; causes the

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Buddhas to appear in the world and draws Zen Patriarchs from foreign
lands (India to China).
The original reason for Buddhas appearing in the world and
Bodaidaruma's coming from the West is specifically for this matter, no
other. So you should be mindful and understand this matter as spiritual,
crystal clear, brilliant and transparent. If we know this original light, then
it is the Karmic reward of wisdom.
Juko (Verse):
Again, l have a few humble words. Are you ready to listen?
Stopping the evolution of samsaric existence,
Finally he meets Kayashata.

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 CHAPTER 20 Venerable SHAYATA
(Jayata)

闍夜多

Honsoku (Leading case):

The nineteenth Patriarch, Venerable Kumorata, asked the 20th Patriarch,
Shayata, “You already believe in three kinds of karma (born from body,
mouth and mind) however, you do not clarify the karma which emerges
from temptation.
Temptation depends on consciousness; consciousness is due to
ignorance, and ignorance is due to the mind. Mind, originally, is pure and
has no appearance or disappearance. It has no intentional action and no
karmic result, no competition, no gain or loss: it is everlasting spiritual
momentum. If you enter this dharma gate, you will be the same as all
the Buddhas. All kinds of good and bad, intentional or unintentional,
become like dreamy illusion."
When Shayata heard this from Kumorata and accepted this teaching, he
was able to awaken his karmic wisdom.
Kien (Background):
Shayata was from northern India. His wisdom was unlimited and his
influence was broad. He was staying in central India when he met the
19th Patriarch, Kumorata, and questioned him saying, "My parents took
refuge in the three treasures, however, they sometimes got sick and
their expectations were never fulfilled. The neighbours. however, were
butchers fora long time. and they are all healthy and their wishes are
fulfilled. Why are they so fortunate. and my parents so unfortunate, even
though they took refuge in the three treasures?"
The Venerable Kumorata said. "Without any doubt, reward of good and
bad has three clear distinctions based on the time for karmic retribution.
When a very compassionate good person dies at a young age, and a
violent one lives for a long time and is fortunate. people tend to see the
bad as lucky, and therefore think there is no law of cause and effect.
However, their thoughts are not true. Even though good and bad action
merits reward and punishment as karmic retribution, many people don't
believe it. Nevertheless. this principle of cause and effect is like the
shadow of a form, or an echo of a voice. So, there cannot be the
slightest doubt about the principle of cause and effect.
Even if 1000 kalpas pass, this principle will never perish. if there is a

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cause, and effect is invited, and the result occurs.
When Shayata listened to this teaching, all his doubt disappeared.
Kumorata said. “You already believe in the three kinds of karma....." as
stated in the Leading Case. Shayata was then enlightened.
Nentei (Dharma discourse):
Regarding the Background, we have to clarify all of the contents as a
Buddhist practitioner. Even if we have strong confidence in the three
treasures, life doesn't always go as we plan. Sometimes we have
sickness, while, next door the neighbours may be butchers, yet they are
all healthy and successful. We must consider the following things: ‘I have
taken refuge in the Buddhist Dharma, and the power of this Dharma
protects me, so all of my wishes will come true.’ But, sometimes it
doesn't work out this way. Our body is affected by illness and at the
same time the butchers next door with all their deeds of killing continue
in good health and successful fortune. Why is this? This was Shayatas
question.
People continue to ponder this question, and people who renounce the
world, even more so, than lay people. Venerable Kumorata said, “You
don't need to doubt anything" As to rewards, there are three distinctions.
Perhaps a compassionate person dies in middle age, but a wild bad
person lives a long life (people who are serious criminals seem to be
happy). if you see people who follow the Buddha's Way and those who
don't, you can't understand their past causes and future rewards, but
instead are confused by what is visible phenomena. You may think there
is no principle of cause and effect, and that rewards for those who do
good and those who do not do good are not fair.
This is an extremely foolish standpoint, and you have not clarified the
Buddhist Way.
As to the three kinds of Karma: first, is the reward given in the present
fife from action done in this life, when we do good and bad actions in this
life. Secondly, there is karma which results in the next life from actions
done in this life. Reward or punishment comes in the next life for present
actions. The five unpardonable transgressions 91-EN and the seven deadly
sins have their retribution in the next life. Third. there is karma which
has retribution in future lives. Some action in this life may have results in
4 or 5 lives in the more distant future.
Because of past good action, we may have good karma now. Even good
Karma from past actions may result in good reward in the present.
However, because of past action in a previous life, the reward now
results from that action. So, people who did pure actions in previous
lives, may have good results now.

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Someone who did bad actions in a past life, may have retribution now.
People who have done good and bad actions in the past, may have good
and bad rewards in this life. Sometimes, due to Buddhist practice, people
change from serious criminal activity to lesser criminal activity, but
furthermore, because of Karma based on bad actions in the past, they
may receive serious suffering in this life.
If you become sick, or things don't work out as you wish, or when you
utter a word and no one pays attention, these are examples of suffering,
and can become more serious suffering in a future life. But because of
Buddhist practice, you may reduce that suffering. The power of Buddhist
practice gives you confidence. Even if you did an unpardonable
transgression, and you do serious Buddhist practice in this life, you may
receive less suffering later on. As a Buddhist practitioner, if you
persevere, and even though you have a bad reputation, or things don't
work out, or you get sick, you still may have less suffering later on.
Others may hate you but don't blame them.
When others slander you, don't hate them because of their accusations,
but instead, respect and prostrate before them. If you act like this, then
you will have increased Buddhist practice daily and your retribution from
old Karma will gradually cease. So, we should sincerely concentrate on
our practice with all our might.
You already know about the three stages of Karma, but still don't know
about the essence of Karma. In Karma. there is a reward for good and
bad actions, and there is a difference between ordinary people and
saints.
There are Sangai (3 worlds) 92-EN and Rokudo93-EN (6 worlds) and Sisho (4
births) and Kyuu (additional 3 worlds). [Shomon – Buddha seeking mind,
Engaku – already enlightened, Bodhisattva – actualized Bodhisattva]. All
are the results of Karma. All Karma comes from illusion 94-EN. What is
illusion? Hating and loving where you shouldn't hate and love; making
judgements of good and bad where you shouldn't. (Delusion
accompanies illusion). When we say illusion. it is like thinking of a man
that is not a man, and thinking of a woman that is not a woman
(mistaken view) and thinking of yourself that is not yourself and others
as not being others.
Here, ‘not knowing’ means we don't know the roots of ourselves, nor do
we know the origin of all phenomena, which has the same roots as
ourselves. So when we don't know the essence or origin of all things, we
call it ignorance.
Ignorance also, is a lack of consciousness (wisdom) and it originates in

92-EN JEBD pp. 252

93-EN JEBD pp. 238
94-EN JEBD pp. 289

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our mind. In other words, it is original mind and is influenced by
subjective as well as objective elements. It is originally pure, and does
not change its original nature because of other factors. When we are not
able to focus on this original mind because of outside factors, we call it
ignorance, and that is to be deluded about original mind. When we are
liberated from ignorance, we can find our pure original mind. Then our
original nature will be spiritually refined. If we can clarify this
understanding, then ignorance and the 12 chains of causation will cease,
and in three generations, samsara will cease; no longer will the four
kinds of birth or six worlds be evident. Our original mind cannot be
separated from life or death, or recreated. It doesn't acknowledge
discrimination, but instead, is complete serene and silent.
If we, as practitioners, want to comprehend original true mind, we need
to be free from all social attachments, and abandon intellectual dialogue
in order to rest. Don't cling to discrimination of good or bad. Rest your
eyes on the tip of your nose (Zazen) and be one with your original mind.
When our mind becomes settled in silence, and all confusion ceases,
than basic ignorance is clarified. Karma, with its rewards and
retributions, does not remain as branches and leaves. (We don't need to
cling to samsara)
Then we are neither attached to non-discrimination or non-thinking. it is
neither permanent nor impermanent; ignorance nor wisdom. There is no
distinction between Buddhas and sentient beings. When you achieve this
stage of purely clarified illumination, you can be a true patch-robed
monk. And you are then the same as all the Buddhas. Arriving here,
everything sacred or profane, ceases like a dream. If you try to grasp,
you can't touch anything; if you try to see, there is nothing there. This is
the same realm that existed before the Buddhas appeared in the worlds
and before sentient beings began the samsaric existence. It practitioners
are not able to reach this, no matter how many prostrations you do to
the Buddha in a day, or how you tune your actions (4 deeds of walking,
sitting, standing and lying), you will still stay in samsara. It would be like
the shadow of a form; though it exists, it isn't real. So you should focus
on mindful practice and clarify original true mind.
Juko (Verse):
I want to add a humble saying; are you ready to listen?
The camphor tree always grows from pure empty ground to the sky, its
branches and leaves, roots and trunk prosper beyond the clouds.

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 CHAPTER 21 Venerable BASHUBANZU
(Vasubandhu)

婆修盤頭

Honsoku (Leading case):

One day, the twentieth Patriarch, Shayata, said to the twenty-first
Patriarch; Bashubanzu, “(I'm living in the original way) It isn't necessary
for me to seek the Way. My mind is not disordered. I'm already at the
stage of Buddha, so it isn't necessary to prostrate to or seek the Buddha.
Even though this is so, I’m not arrogant (because I haven't lose the spirit
of Zazen). It isn't necessary for me to do Zazen for a long time. I'm not
lazy and I only take one meal a day, but I'm not attached to the food.
When I talk about food, there is some food I don’ t choose. Even when I
have a feeling of satisfaction, I have no attachment to the feeling. After
all, I'm leaving the mind of covetousness, and don't seek anything
further. These practices are called the Buddhist way." When Bashubanzu
heard this, he awakened to pure Buddhist wisdom without desires
(Tanha, Sanskrit)
Kien (Background):
Bashubanzu was from Rajagraha, capital of Magdha (now Behar, India).
His family name was Bishafu (Vaisakha, Sanskrit) and Kogai was his
father's name (Light Canopy). His mother was called Genichi which
means Foremost of Adornments. The family was very rich and had no
children. The parents prayed at a stupa for a future descendant, and one
night the mother had a dream that she swallowed 2 pure bright balls of
jade, and she became pregnant. After 7 days, an Arhat called Kenshu
came to visit the family. His name means Wise Assembly. Kogai
prostrated before the Arhat, Kenshu. who remained sitting. Genchi, the
mother, prostrated to him and he stood up and returned the prostration
to her saying, “I offer my prostration to the saint of the Dharmakaya
(Dharma body)." Kogai couldn't understand the reason for this, so he
took one piece of jade and offered it to Kenshu making prostration at the
same time and checked to see if Kenshu was a real person. Kenshu
received it and made no effort to refuse it. Kogai was then impatient with
him and said, "l am old enough and wise enough to realize that when I
prostrate to you, you don't seem to care, but when my wife prostrates to
you, you return it to her. How much more merit does she have than I
do?” Kenshu answered, "The reason l receive your prostration is that I
want you to have a happy merit because of it. Your wife is already with a
sage in her womb; when he is born, he will be a lamp to illuminate the

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right world. Therefore, I prostrated to her in return. l respect the sage in
the womb more than the woman herself." Kenshu also said, “Your wife
might possibly bear two children; one will be called Bashubanzu and the
other, Suni (magpai)“
There is a story about Shakyamuni practising in the Himalayas. There,
Suni had a nest on his head. When Buddha was enlightened, Suni
received a reward and became king of Nadi. Buddha predicted to Suni
that “you will be born into Bishafu family in Rajagraha during the second
five hundred year period Following Buddha's death and be the brother of
a saint.
A month after this prediction, twins were born in the Bishafu family.
Venerable Bashubanzu renounced the world and did prostrations to the
Arhat, Kodo, (Go Beyond the Light) when he was 15 years old. Then
Bibakka, a Bodhisattva, felt a spiritual affinity for Bashubanzu and gave
him the Buddhist precepts. The 20th Patriarch, Shayata, came to
Rajagraha on a teaching journey, explaining the doctrine of sudden
enlightenment.
There was a group of students practising and debating on this dialogue.
Their chief was Bashubanzu. This Bashubanzu had only one meal a day
and never lay down to sleep; he did prostrations to the Buddha every six
hours keeping the precepts in a pure life, living a life devoid of craving,
and he received prostrations from many people. Venerable Shayata
wanted to teach these students and questioned them about their
aesthetic practices, (Zuda, Sanskrit) saying, “Venerable Bashubanzu is
doing aesthetic practice and living a pure life, but how can he obtain the
Buddha Way?" The students answered, "Our teacher has mastered the
Buddhist Way so it isn’t impossible for us to master the Buddhist
Way.“Then Venerable Shayata said, “Your teacher is far from the
Buddhist Way. Even if you do aesthetic practice for years, it will be
useless." Then the students responded "Oh honourable one, how do you
practice, but then speak badly of our teacher?” Shayata replied.
“Originally I was in the Buddhist Way, and I am staying in the Buddhist
Way, so I don't have to seek the Way." Then Bashubanzu showed pure
wisdom and praised Shayata, feeling overjoyed.
Shayata told the students, “Do you understand what I said? The reason
why I said it is because true seeking mind is emergent. For example, the
strings of the harp wilt snap if they are too tight. Therefore. I didn't
praise Bashubanzu's practice because it was too extreme. (Practice may
sometimes be too extreme or too lax) When practice can be acceptable
personally, then we can achieve the pure wisdom of the Buddhas.
Nentei (Dharma discourse):
This point is the most important secret part in the practice of the Buddha
Way. Usually people think “becoming Buddha” is a special thing, and

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there is a special thing called the Buddha Way. But in order to achieve
this, they think they must do aesthetic things. (Like eating one meal day,
and maintain a vegetarian diet; do Zazen without stopping to sleep, do
prostrations to the Buddha and chant sutras.) Some people follow these
practices to gain merit, but it is like flowers falling from the sky when
there are no flowers there, and making holes where there are no holes.
Even if you spend unlimited time in this way, you will never achieve
liberation. And anyway, the Buddhist Way is without self-serving purpose.
Especially if your purpose is to find satisfaction, if you have self centred
mind, it is a mind of greediness. if you forget about the real spirit of
Zazen (when doing the four deeds, sitting standing, lying and walking)
and if you do long periods of Zazen for gaining merit, this attachment is
delusion. if you are attached to having one meal a day, and prostrate to
the Buddhas image and chant sutras to gain merit only, then your mind's
eye will be clouded with flowers. Based on this premise, then each action
is meaningless. for they are contrary to our original true nature. if the
long period of Zazen is the Buddha Way, then sitting 10 months in the
mother's womb may be called the Buddha Way. So, why do we need to
seek long periods of Zazen? If one meal a day is Buddha Way, and the
practitioner of the Buddha Way, becomes ill, and not able to keep this
rule, then he can't follow the Buddha Way, and it is a big laugh.
Disciples of Buddha establish various practice rules based on what the
Buddhas and Patriarchs did, but if they attach too much to their own
precepts, it will end in delusion. If you are too concerned with your life
and death, and your coming and going, and don't seek the Buddha Way,
then you will be stuck in a samsaric existence for this worldly life. (if you
view your life with dissatisfaction, you can never out off your samsaric
life in this world or the next.) Then, when and where can you find the
Buddha Way? Some people think that these practices are the best way,
however they are forgetting about their original true nature. so how can
they ever find the true practice for the Buddha Way? How can they
realize their delusion?
In reality, no one is deluded, and there is nothing to realize about
Buddha Dharma. (Everyone has Buddha nature and all phenomena is
enlightenment in itself.) But when people say, delusion becomes
enlightenment and ordinary people become saints, all these words are
said by those who are not yet enlightened. Furthermore, how can an
ordinary person become a saint? How can you change delusion into
enlightenment?
Kassan (Jiashan, Chinese) said “Clearly, there is no enlightened dharma.
Enlightenment causes delusion. Stretch out both your legs and sleep,
there is no real or unreal. (Each real mind is illuminated, so we don't
need to seek Dharma other than this. If we seek the Buddha in others,
then we will be deluded. If we remain in our original state, then we can

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stretch our legs and fall asleep. There is no real or unreal, so shadow of
illusion or enlightenment) Truly, this is the true form of the way as it is.”
Therefore, beginners as well as senior students must attend to practice
in detail in order to finally achieve the goal of Nirvana. The reason for
this is, if we don't establish our practice, we will be influenced by other
people's words. If your own consciousness is directed to worldly issues,
when you seek the Buddha, you will encounter demons instead, who
masquerade as the Buddha. Today, when we listen to various teachings
about how original nature is realized, we may lose our understanding of
it by listening to someone else's words or advice, like Buddha demons.
We would become confused and go astray from the true Buddha Way.
So we should accept all the Buddha's right teachings and master them to
finally establish a peaceful mind. Once you achieve this peaceful mind, it
is like a person with a full stomach that has no hunger. Even delicious
royal food wouldn't appeal to him. The ancients said, “After you
experience much suffering, then you may finally have a peaceful state."
When we clarify our original mind, we understand the connection of
Buddha to sentient beings and see them as the same. Why then should
we try to avoid delusion and seek only enlightenment? In order to find
their own true mind, people of old, learned single-minded practice from
Bodaidaruma who came to China from India to demonstrate this
Shikantaza.
It goes beyond ignorance or wisdom, beyond studying or not studying,
and beyond old or new students. This is a Dharma gate for a truly
peaceful goal, So all the sages from past to present originally understood
their original true nature and were never deluded.
We have a tendency to think of the frost on someone else's gate, but
forget about the treasure in our own house. Now, all friends in the
Dharma are meeting each other. Don't expect enlightenment on another
day. we should turn our focus inward to our mind to find our way alone,
not expecting to find it in others. if you can achieve this stage, 100,000
teachings and limitless Dharmas, emerge from our own true mind's
treasure. The merit of this practice illuminates brilliance all over the
worlds. The most powerful refutation of the Buddha Way would be to
forget our own true nature and seek our enlightenment from others. The
most important thing is — don't lose yourself-but keep your own real
true self.
Some people say, this precious thing, Buddha Mind, was brought
ancients and that we still posses it. But, if you can’t understand the
meaning of it, it is like still looking for a treasure, not realizing that you
already have it it is a great mistake to forget our real self, even though
we posses it Today when we confront this real self, we should have no
doubt about it, since all the Buddhas and Patriarchs transmitted this

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Buddha Mind. When we achieve this stage, then we have no more doubts
about what the ancients were saying. As we said earlier, when
Bashubanzu heard the preaching of the 20th Patriarch Shayata, he began
to awaken (murochi) to the wisdom of the Buddha 95-EN. When we awaken
to the wisdom of the Buddha, we will realize the true self in each other,
and maintain and guard it carefully. If we focus on this truth, we will
know that the true nature never changes from birth throughout life. This
real nature has nothing to abandon. and needs nothing added to it. We
shouldn't think of awakening to Buddhas wisdom without this original
true nature.
Juko (Verse):
Today, as usual, I have some humble words to explain this story, are you
ready to listen?
The wind blows without hindrance in the great cosmos,
Clouds move over the valley from the mountain freely, (Muga-mushin, no
self-no mind)
Our worldly emotions and worldly affairs go beyond our control.

95-EN Muro-chi JEBD pp. 203

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 CHAPTER 22 Venerable MANURA
(Manora)

摩拏羅

Honsoku (Leading case):

The 22nd Patriarch, Venerable Manura asked Venerable Bashubanzu,
"What is the enlightenment of all the Buddhas?" Bashubanzu answered,
“It is the original nature of our mind." Then Manura asked, “What is the
original nature of our mind?” Bashubanzu answered, "The eighteen
worlds are Sunyata96-EN". When Manora heard this, he was enlightened.
Kien (Background):
Manure was the son of king Tojizai (Eternally Sovereign) in the kingdom
of Nadai (Nadh). When he was 30 years old, he met the Venerable
Bashubanzu who was then teaching in Nadai. The king had two sons,
Rakara and Manura. The king asked Venerable Bashubanzu, “What is the
difference in the customs of Rajagraha and Nadi? Venerable Bashubanzu
replied, “In your kingdom, there are two teachers of the Dharma and in
Rajagraha there were 3 Buddhas 97-EN to appear." The king asked, “Who
are these two teachers?" The Venerable Bashubanzu said, “The Buddha
predicted that in the second 500 year period after his death, there will be
a great man with miraculous spiritual power who will renounce the world
and succeed to the Patriarchs. Your second son, Manura, is this man, and
even though my virtue is slight, I am the other teacher.” Then the king
said, “If it is as you say truly, then I will give him freedom to renounce
the world." The Venerable replied, "Wonderful! You are following the
Buddha's intention well.” He then gave the precepts to Manura who
became his disciple. Manura followed Bashubanzu's teachings and served
him faithfully. One day he asked, “What is the enlightenment of ail the
Buddhas?" (as stated in the Leading Case) and Bashubanzu replied, ‘‘It is
the original nature of our mind.”
Nentei (Dharma discourse):
Really, this question is the one that should be asked in the beginning of
the practice of the Way. “Enlightenment" actually means, “the Way".
Therefore this question is asking. “What is the Way of the Buddhas?".
Since present-day people don't have an open mind, they don't ask about
the Dharma, and they don't practice with a teacher, using beginner's

96-EN Emptiness of six senses, 6 objects. 6 kinds of consciousness

97-EN 3 Buddhas, Past, Present and Future Buddhas.

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mind as a motivation. Therefore, they would never ask this question. if
they had true aspiration, this would not have happened.
The first question is, “What is Buddha?” The second question is, “What is
the Buddha Way?" As in the Leading Case, Manura questioned and
Bashubanzu replied, "It is the original nature of our mind." Because
Manura was singlemindedly genuine, he could pose the question then,
“What is the original nature of the mind?" Bashubanzu responded, “The
eighteen worlds are Sunyata" which caused Manura to become
enlightened.
This “Buddha" we are talking about, is the original nature of our mind. It
is ultimately beyond intellectual and objective attainment, nevertheless,
it is the supreme Way. Therefore the mind has no form and no
standpoint, much less then, a Buddha or a Way. These are nothing but
names. So, “Buddha" is not something to know, the “Way" is not
something to achieve, and mind is not something to understand. This
realm of mind has no objects nor roots. Where can consciousness be
established, since it is the Emptiness of the 18 worlds. So, don't talk
about this realm in terms of mind or objects or conscious understanding.
When you arrive at this stage, Buddhas don't show a form and practice
of the Way, since it doesn't have to be cultivated or maintained (any
longer). Furthermore, wonderful perception and awareness has no trace,
and sounds, forms, and motions cannot be established either. So it is
said", seeing and hearing goes beyond seeing and hearing; there is no
sound or form to perceive". it you understand that perception goes
beyond seeing and hearing what is the point of discrimination?
Originally, sound is established in harmony with the outside, where the
sound is produced and perceived in the roots and consciousness of the
ear. So, we should not think of sound only in terms of vowels, for
example "a, e, i, o, u". The same is true for colour, which is established
in harmony with the outside where it is reflected into and perceived by
the roots and consciousness of the eye. So, we should not think of colour
as just, “blue yellow, red, white or black". Don't take observation as
simply the reflection of the retina of the eye, or hearing as the response
of the cochlea of the ear. Usually, people only think the eye perceives
colour, and the ear only perceives sound. However, if we are limited by
this perception, we can't clarify sound and see colour. The reason is, if
we discriminate in observation of sound by the ear, then it is a dualistic
comprehension. Likewise. if we discriminate in observation of colour by
the eye, it is also a dualistic comprehension.
How does sound come to the ear? And how does colour come to the eye?
(It is still dualistic thinking) unless emptiness fits with emptiness and
water merges with water, then you are not able to see or hear. The eye
goes to colour, and the ear goes to sound, the two being separate, but in
harmony with each other, with no traces left in the connection.

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Because of this, even a sound that echoes to all the heaven and earth,
enters the small space of the ear. Isn't it true then that the large is the
same as the small? The small eye observes the whole world, so isn't the
small the same as the large? So, the eye relates to form and the ear
relates to sound. Trying to understand in this way, is the same as trying
to understand like that
This mind has no edges, sides nor surface. Therefore the eye, originally
doesn't intend to perceive anything; form and colour basically cannot be
distinguished. Is it not then, true that faculties and senses and
consciousness are all empty?98-EN
Therefore, when you reach this stage of understanding, you can call
sound (ear) or consciousness (eye). "Such" or “not such" can both be
me. Nothing to come from outside; neither boundaries nor gaps exist.
So, when I speak of form, it includes both observer and object. There is
no discrimination in it. Nevertheless, people commonly fail to understand
this principle. They misunderstand the meaning of sound and form, but
should abandon the erroneous thinking. They also wrongly think that
original mind is basically eternal and cannot be changed or be moved.
This is really comical in this stage, what can be changed or not changed?
What could be real or unreal?
So, if you don't clarify this matter, not only are you ignorant of sounds
and forms, but you don't understand seeing and hearing either.
Therefore, you think that by not looking with your eye, you won't see, or
by not listening with your ear, you won't hear. But this is like tying your
self up without a rope. and falling into holes where there are no holes.
That makes it even harder to get away from delusion.
If you carefully investigate, and get to the essence of truth, then you will
reach the peak of the summit and find complete freedom.
Juko (Verse):
I have some humble words to illustrate this story; would you like to
listen?
The Sunyata god goes beyond inside or outside.
Seeing and hearing, sounds and forms, are all, together, Sunyata.
(emptiness)

98-EN 6 roots,18 forms of perception Juhachikai JEBD pp. 147.

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 CHAPTER 23 Venerable KAKUROKUNA
(Haklena)

鶴勒那

Honsoku (Leading case):

The 22nd. Patriarch, Venerable Manura, said to the 23rd Patriarch,
Venerable Kakurokuna, “I possess the most precious treasure of the
Dharma. You should listen to it, accept it, and teach it to everyone in the
future eternally.” When Kakurokuna heard this, he was enlightened.
Venerable Kakurokuna was from Geshi99-EN and was from the Brahmin
class (Priest) class. His father's name was Sensho (1000 Victories) and
his mother's name was Kinko (Golden Light). Before the parents had any
children, they would pray to a golden banner of the seven Buddhas. One
night after their prayers, the mother dreamed of a divine boy standing
on top of Mount Sumeru, bearing a golden ring and he announced to her,
his arrival. When she awoke, she was pregnant.
At seven years old, Kakurokuna went into the village, and when he saw
some people praying before a malicious god, he went in to the temple
and scolded them saying to the priests, “You are misleading people and
reward them with calamity or fortune. Every year you ask for a sacrifice,
and the waste and injury is cruel." When he finished speaking, the shrine
suddenly collapsed and was destroyed. After that, the villagers called
him a holy boy. When he was 22 years old, he renounced the world and
when he was 30, he met Venerable Manura. He was called Kakurokuna
because Rokuna was Sanskrit and Kaku was a Chinese word for crane.
These were combined to form Kakurokuna because everywhere he went,
a flock of cranes followed him.
When he met Venerable Manura. there were many unusual happenings. I
should explain all of these, but I will only mention one story.
Once, Kakurokuna asked Venerable Manure. “Why is it that the cranes
follow me?" Manura replied, “When you lived before in the 4th eon, you
became a monk. When you went to the palace of the Dragons, all of your
disciples followed you. But, among the 500, none could receive the
sublime offerings of the Dragon kings. Then some of those disciples said
to you, ‘The master always says that when you receive food, you
shouldn't have any discrimination in the offerings, whether rich or poor,
good or bad quality, pretty or ugly in appearance.‘ (When you are non-

99-EN Yuzhi Kingdom JEBD pp. 75

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discriminative with food, you are non-discriminative with the Dharma.) In
this story this was not the case, as the disciples were unable to follow
the teaching of non-discrimination, and lacked virtue as a consequence.
After you took them to the palace to receive offerings, you were reborn
as a human being and preached the Dharma in many countries,
compiling great merit. The disciples, however, lacked virtue to receive
the offerings of the Dragon kings and were reborn as a flock of cranes.
They sense a gratitude to you and that is why they follow you now."
When he heard this, Venerable Kakurokuna said, “How can I help liberate
them? Manura replied, “l possess the most precious treasure of the
Dharma, you should listen to it and accept it and teach it to everyone in
the future eternally”.
Nentei (Dharma discourse):
Between sages and ordinary people there is no distinction in the
teachings of Dharma or the offerings of food. This principle shows that
master and disciple together, went to receive the offerings at the Naga
Palace, but the disciples were deficient in virtue, by receiving offerings
that they were unworthy to receive. They were, therefore, born as a flock
of cranes. This story should be a strong warning to students. There
should be no discrimination in the Dharma and neither in the offerings of
food. Some priests waste the alms of the faithful, while others are
deficient in virtue, and can't receive the offerings of the faithful.
Somehow, there is a gap between the aims and the priest's virtue; we
call this gap, discrimination. When we see food, or Dharma, or alms and
we accept them as equal but have some discrimination in the food, we
still have a dualistic view. These disciples were greedy and followed their
master, but lacked the virtue to receive offerings so they were reborn as
cranes. They didn't understand the true principle of non-discrimination in
food or Dharma, but were attached to the offerings themselves.
If you follow the so-called supreme great Dharma, what can we call
“food" or "Dharma, or "profane"? It goes beyond form and shadow;
furthermore even hard to call it the nature of mind. This Dharma cannot
be received from the Buddha or the Patriarchs, nor given to children or
transmitted to father.
There is nothing in it to call “ourselves” or “others”. So where do “food"
and “Dharma" come from? Why is there an invitation to the palace for
offerings? Why were the disciples reborn as a flock of birds?
First of all, we should clarify the real nature of our mind, and know that
nature is spiritual, essentially marvellous and bright. If you keep it well
and mindfully nurture it, you will then understand the transmission of the
Buddhas and Patriarchs, and will then grasp the point. Then, if you
clarify your own real nature and cast off your self, you will see the world
just as the Buddhas and Patriarchs did. And we will have the supreme

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great treasure of the Dharma, and its teaching will bear fruit in the
future.
This is slightly different from the principle of original nature and also
different from the objective world of seeing and hearing. It goes beyond
placement of ancient or present time, and the person who reaches this
stage is neither a Buddha or sentient being. It you stay in the right
posture in the Zendo, it doesn't matter which “side" you sit on. There is
no shadow or trace. When you understand this point, what is the "nature
of mind" and what is “enlightenment"? Even the single action of spitting
or shitting tells it all. If you can achieve this stage, then you are the man
who goes beyond discrimination. If not then you are simply a sentient
being who will remain in samsara.
Therefore, all sages are mindful about this point. and want to possess
the great treasure of the Dharma. This is the so-called. “warm flesh" of
Shakyamuni Buddha but you shouldn't attach to names and forms. Your
study will surely clarify the true dharma.
Juko (Verse):
To try and clarify this principle, I have a few humble words. Are you
ready to listen?
Supreme great treasure of Dharma is like a gigantic snow-covered
mountain with peaks reaching through white powder-like clouds.
Pure clarity of all points are different than the blue sky.

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 CHAPTER 24 Venerable SHISHIBODAI
(Simha-Bodhi)

師子菩提

Honsoku (Leading case):

The 24th Patriarch, Venerable Shishibodai asked the 23rd. Patriarch,
Venerable Kakurokuna, ‘‘I want to seek the way; what should I be
concerned with?" Kakurokuna answered, “If you want to seek the way,
there isn't anything to be concerned about". Shishibodai then asked
again, “If no one has concerns, who does the real Buddha practice?"
Kakurokuna said. “If you concentrate on special intentions, you will be
far from virtue. If you have no attachments (pure mind) to particular
concerns, then that is real Buddhist practice. A scripture says, “The
virtue I attain is not mine"'. When Shishibodai heard this expression, he
realized the wisdom of the Buddhas.
Shishibodai was from Central India, from a family of Brahmins.
Originally, he studied non-Buddhist teachings and was both gifted and
intelligent. Later, he encountered the Venerable Kakurokuna and had this
dialogue about "concerns". He immediately realized the pure mind (non-
attachment) wisdom of the Buddhas. At that time, Kakurokuna pointed
to the Northwest and asked, "What sort of sign do you see in the sky?"
Shishibodai replied, “When I see the air, it looks like a white rainbow that
pierces heaven and earth; and it has 5 stripes of black air running
through it." Kakurokuna asked, "What is this sign?" Shishibodai replied,
''I don't understand it". Kakurokuna said. “50 years after my death,
northern India will experience schisms within the Dharma community
and it will involve you. Even if you have some trouble, you will keep my
Dharma treasure and teach it eternally."
After receiving the secret prediction from Kakurokuna, Shishibodai went
to Kashmir to teach. There he met Bashashita (his successor) and
proclaimed to him. "My master secretly predicted the future and said
that I may have some difficulties here. I must stay here, so I cannot
avoid it, but you should preserve my Buddhist teachings and lead the
people." He gave the right teaching of the transmission of the Buddhas
and Patriarchs to Bashashita, and as a sign, he gave him the Buddha's
robe (Kesa).
During that time, the king of Kashmir took refuge in the Buddhist
Dharma and had a profound respect for it, even though he had great
attachment to worldly values. (not pure mind). In this land there were

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two non-Buddhist men, Mamokuta and Torahusha. They had learned
special magical powers and planned to make rebellion in the land. They
stole some monks robes, and entered the palace in disguise, saying to
each other, “If we fail, they will put the blame on the Buddhist monks”.
Their plot failed and the king became very angry saying, "l sincerely took
refuge in the three treasures, so why should you want to harm me in this
foolish way? He decreed that all Buddhist temples should be destroyed
and all Buddhist disciples should be driven away. He, himself, took a
sword and went to Shishibodais place and asked him,” Have you already
become enlightened about the sunyata of the five skandhas?" The
master replied, “I am enlightened about it entirely." The king then asked,
“Are you detached from birth and death?" The master said, "Yes, I have
already abandoned birth and death." Then if you did so, you should give
your head to me." Shishibodai replied, “Since this body is not mine, I
can't begrudge the head." So, the king took his sword and cut off
Shishibodai's head. White milk gushed several feet into the air, and the
kings right arm suddenly twisted around and fell off to the ground, Seven
days later the king died. This was the prediction of Shishibodais Dharma
trouble from Kakurokuna.
Nentei (Dharma discourse):
When Shishibodai met Kakurokuna for first time, he questioned him as in
the Leading case about “what concerns he should have to seek the Way",
Kakurokuna told him that "If he wanted to truly seek the way, he should
have no concerns". We try to seek the way in various places when we
seek the Dharma, and if we can't achieve it, it is because our mind is
filled with concerns outside ourselves. If you want to achieve Buddhist
wisdom, drop off the four perverted views, and the three poisons, and
also the three bodies and the four wisdom.
When you attain this level you will not be among the classification of
ordinary people, but neither will you be content with the status of
Buddha, because you will transcend sacred and profane and get beyond
discrimination. Even Buddhas and Patriarchs have had a hard time
reaching this incomprehensible level or sphere. And not only them, but
for you, when you speak of this level, Buddhas and Patriarchs do not
even exist.
Attaining such an understanding means truly seeking the Dharma.
However, if you have not reached this stage, even if you rain flowers
from heaven, and shake the great earth, and proclaim the nature of the
mind or the incomprehensible sphere, you can't even glimpse the
smallest part of this wonderful way. So, all Zen practitioners worthy of
merit must experience the achievement of the incomprehensible way and
clarify the real meaning of the Patriarch's responsibility.
Juko (Verse):

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In order to explain this principle, I have some humble words. Are you
ready to listen?
If you want to express Sunyata. nothing should be hidden.
Blue sky is originally pure in an endless incomprehensible cosmos,
And a bright wonderful mind is undefiled.

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 CHAPTER 25 Venerable BASHASHITA
(Vashashita)

婆舍斯多

Honsoku (Leading case):

The 24th Patriarch, Master Shishibodai, said to the 25th Patriarch
Venerable Bashashita, “Now I transmit the eye and treasury of the true
law of Buddha. You should protect it for the benefit of all mankind in the
future.“Bashashita realized his karmic retribution from the past and
inherited the seal of transmission.
Kien (Background):
Venerable Bashashita was from Kashmir. (Keihin, Japanese Kubra,
Sanskrit) and was born into a Brahmin family. His father's name was
Jyakugyo (Peaceful way) and his Mother's name was Jyoanraku (Eternal
Peace). First, his mother dreamed of receiving a divine sword and
realized she was pregnant.
When Shishibodai travelled to Kashmir, there was a man called Parika
who had started to practice Zen meditation. In that area there were five
different groups practising with different focus. I. They focused on
samadhi. II. They focused on intellectual understanding. III. They
focused on precise forms of practice. IV. They focused on abandonment
of passionate attachment to forms (illusion), and V. They focused on
right speech, no vulgar speech. Shishibodai educated them all in the
proper practice of the Way. When began to look for a successor he met a
Maharajah who brought his son to meet the Master, and asked the
Master, "This boy is Site (Sanskrit); when he was born, his left hand was
clenched tightly closed. Now. even though he has grown into a young
man, he still cannot open this fist. Please explain this karmic retribution
to me.” Shishibodai looked at him and said as he stretched forth his hand
to him, “now, give the jewel back to me." The boy immediately opened
his fist and said, “In a former life, I was a monk and had an attendant
named Basia. When I went to a feast one time, near the western ocean,
I received a jewel as a gift and I entrusted it to Basia. So, it is
reasonable that he now returns it to me". The Maharajah gave his son
permission to renounce the world and become a monk. The Venerable
Shishibodai then ordained him and gave him the Buddhist precepts.
Because of the boy's past karma, Shishibodai named him Bashishita
(Vasashita, Sanskrit). Then he gave him transmission saying as in the
Leading Case, “I transmit the eye and treasury of the true law of the

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Buddha to you. You should protect it for the benefit of all mankind in the
future".
Nentei (Dharma discourse):
In order to express Karmic retribution in his former life, Bashashita was
called Basia as a young man. He was entrusted with the jewel by
Venerable Shishibodai having entered the womb in this life, and being
born into a Maharajah family, he kept the jewel and guarded it well until
finally Venerable Shishibodai asked him for it.
Through this story, we should know that even if the fleshy body is
destroyed, we can't say, truly, that an unbroken body exists. If his fleshy
body had been broken apart, how could he have kept the jewel? Thus we
should know that the broken body does not abandon life or receive life.
At this point you cannot say that all elements making up flesh are
broken, and only eternal spirit remains forever. (As non-believers say),
“What is eternal spirit? When we die, we abandon flesh, and when we
are born, we receive flesh; that's all."
However, we can say that the previous life and present life are not
different. Therefore, we may not speak of body separate from mind. If
we can't divide body and mind, then we can't divide past and present.
Not only in Bashashita' s case, but we can say the same for everyone.
The truth is, there is no place for renewing life and no place for ending
life; simply renewing of heads and faces based on time and conditions. it
surely isn't renewing the four elements or the five aggregates. If we
think about original pure mind, it has never been covered by a mass of
flesh, or supported by, if there are 1000 forms, and many different levels
of consciousness, they are all nothing but the original light of our own
pure mind. Without knowing this principle, sometimes we consider
people’s youth and then their old age. We need to remember that there
are no old bodies and no youth. If this is so. how can we distinguish
between life and death, or before and after? Therefore, pointing out
Basha's previous life and Bashashita's new present life, shows that they
are not two different bodies; and that is what is meant by karmic
retribution. So, the eye and treasury of the true law of the Buddha was
transmitted to Bashashita for the benefit of all mankind in the future. We
should know that all Buddhas and Patriarchs were not originally
enlightened and all fools were not originally deluded. [All ignorant people
are ultimately deluded.] Being-time, (time/existence is the same) makes
you practice, and Being-time makes you awaken Buddha seeking mind.
Buddha seeking mind has neither beginning nor end.
Sentient beings and all Buddhas are neither inferior nor superior
(respectfully). Nothing but suchness, horizontally and vertically exists.
This has been so for many kalpas. It is a matter of not forgetting karmic
retribution.

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Juko (Verse):
This morning, again, I want to explain about causation with some
humble words.
Blooming flowers and falling leaves show their time. the king of the
medicine tree after all, has no special taste.
[Original pure mind shows its form by its retribution, but original Buddha
nature shows no difference]

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 CHAPTER 26 Venerable FUNYAMITA
(Punyamitra)

不如蜜多

Honsoku (Leading case):

When the 26th Patriarch, Funyamita was a crown prince, the 25th
Patriarch, Bashashita questioned him saying, “You want to renounce the
world; what for?” Funyamita replied, “If I renounce the world, I don't do
anything special." Bashashita responded, "Why don't you do anything
special?" Then, Funyamita replied, ‘‘I especially don't do anything
profane (ordinary).” Bashashita responded again asking, “Well, in that
case, what do you want to do?" Funyamita said, “I want to do only the
Buddha's work." Bashashita said "Your wisdom was already fully
developed when you were born; you must be an incarnation of all of the
Patriarchs." Bashashita then permitted him to renounce the world.
Kien (Background):
Funyamita was a crown prince, son of the king, Tokusho (Gaining victory)
in southern India. Bashashita went to central India for the first time to
convert non-Buddhists, but continued on to southern India. At that time.
the king there was called Tentoku (Devaguna, Sanskrit) grandfather of
Funyamita. He welcomed Bashashita and made prostrations to him. This
king had two sons and one of the two prince's was wild and violent and
powerful, but the other was gentle with a chronic illness. Bashashita
explained to the king about karmic retribution; this knowledge helped
relieve the king of many doubts. After king Tentoku died, crown prince
Tokusho ascended the throne. He was a non-Buddhist, believing in
Hinduism. Since he did not accept the Buddhist dharma, he caused many
troubles for Bashashita. Funyamita tried to persuade the king not to
bother Bashashita and was imprisoned by the king for interfering. The
king asked Bashashita one day, “From the beginning, my country has
had no devils; what kind of religion are you transmitting?" Bashashita
replied, “In your country, there are no malicious teachings. What I am
transmitting is the teaching of the Buddha." The king replied, "It is
already 1200 years since Buddha died, from whom do you have
transmission?" Bashashita answered, "Mahakashyapa got transmission
from Buddha, and since then it has been transmitted through the 24
Patriarchs to Shishibodai, and it is from him that I got transmission."
The king said, "I heard that Shishibodai couldn't avoid being executed.
How could he transmit the dharma to a successor?" Bashashita

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answered, “Before his persecution began, he secretly gave the seal of
transmission and the robe to me." The king asked "Where is the robe?"
Bashashita took the robe from his bag and showed it to the king. The
king, then ordered it to be burned. However, when they put the robe into
the fire, 5 colours beamed forth and when the wood was finished
burning, the robe was unchanged.
The king then repented and prostrated before Bashashita realizing that
this truly was the successor of Shishibodai. Then he pardoned Funyamita
who wanted to renounce the world to become a Buddhist monk.
Bashashita asked Funyamita, as in the Leading Case, “Why do you want
to renounce the world?" Bashashita accepted him as a disciple.
Nentei (Dharma discourse):
From that time Funyamita attended Bashashita for six years. When
Bashashita transmitted the eye and treasury of the true law to
Funyamita, he said, "From Buddha, it has been transmitted from
Patriarch to Patriarch until now. You must accept it and keep it well to
enlighten all sentient beings. When Funyamita received the seal of
transmission, he felt a total sense of well being.
This story demonstrates that Funyamita's wish to become a monk was
unconditioned. Bashashita had asked Funyamita why he wanted to
renounce the world, and Funyamita answered that he wanted to do
Buddha's work. In this work there was nothing profane. Truly to
renounce the world means that there is no special desire. This Buddha's
work is neither for oneself, or others. but only for the Buddhas.
Even if you shave your head and wear a robe, pretending to be a
Buddhist monk, if you remain in a state of duality where you discriminate
against male or female, then it is all profane, not the work of the
Buddhas. As long as you speak of people's original mind, even when
there is no discrimination of sacred or profane, if the people don't truly
know about original mind, then all is profane. But if they clarify true
original mind, all which had been profane, will be sacred. When we
comprehend original mind, there is neither a form of birth and death, nor
delusion, and enlightenment. In this observation, there are no four
elements and-five skandhas, and three worlds and six ways. So when we
renounce the world, there is no place to settle; that is why we call it
renunciation truly. Since there is no inhabitant, samsara and nirvana
both cease to exist individually without being altered. Enlightenment and
delusion are transcended but not abandoned. It isn't only today that is
so, but from kalpa to kalpa there is no influence from the four KALPAS:
(1. appearance, 2. living, 3. decay, 4. emptiness) nor by the four forms
of birth, life, change and death. It is like open space with no inside or
outside, like crystalline pure water-original mind is like this – and it is in
everyone. So don't be discontented with ordinary (lay) life, nor be
attached to renouncing the world. Don't just seek outwardly but instead,

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focus yourself inwardly.
Don't focus your mind from East to West, looking from front to back, but
just focus inwardly. What is self, what is other? There is no duality, no
this or that, no good or bad. If we do this, original mind appears clearly
as the sun and moon illuminating everything.
Juko (Verse):
l have some humble words to express this story; are you ready to listen?
The original mind ground is always free of even a blade of grass.
Where does the wind of essence fly?

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 CHAPTER 27 Venerable HANYATARA
(Prajnatara)

般若多羅

Honsoku (Leading case):

The 27th Patriarch was Hanyatara. Once. the 26th Patriarch, Venerable
Funyamita said to him. “Do you have an awareness of your deep karmic
relationship to me?“Venerable Hanyatara replied, “When I reflect on the
eons of time I was with you as my master; At that time, you were
proclaiming the Mahaprajnaparamita and I was reading the
Prajnaparamita Sutra. Today. we meet this way as a result of our past
relationship."
Kien (Background):
Venerable Hanyatara was from Eastern India. One day, Venerable
Funyamita came to Eastern India and there was a king there known as
Kengo, (Dridha, Sanskrit) which means The Resolute. He followed a non
Buddhist teaching (perhaps Hindu) The king's guru was a Brahmin
named Choso Bunshi, (Dirghanakha, Sanskrit) which means that he was
a Brahmin aesthetic with long nails.
As Venerable Funyamita was about to enter the city, the king and his
guru saw a white vapour that pervaded heaven and earth. The king
asked, "What kind of omen is this?" The guru knew that Funyamita had
entered the area and was afraid that he might gain the king's favour, so
he told the king “This is just a sign of a demons appearance. It isn't a
spiritual omen".
The aesthetic guru collected his followers and told them. “Funyamita is
going to enter the castle. Who can defeat him?” One disciple said, “We
have an esoteric mantra by which we are able to shake the whole heaven
and earth, and even enter water and fire. So, why do you worry about
him?" When Funyamita arrived, he saw a black vapour around the castle
and said, "This will be a small annoyance", and went straight away to see
the king. The king asked, “Why do you come to this country?" Funyamita
replied, “I come to liberate sentient beings." So the king asked, "By what
means do you liberal them?" Funyamita responded, “I liberate each
according to their necessity." When the guru heard these words he could
hardly control his anger. With a magical power, he then produced a
mountain on top of Funyamita's head. When Funyamita pointed to it, it
appeared on the guru's head and the head also of all of his disciples.
They were all terrified (including the guru) and turned to Funyamita for

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protection. Funyamita felt compassion for their ignorance and confusion;
he again pointed to the mountain and it disappeared from everyone's
head. Then he proclaimed the essence of Buddha's teaching to the king
and tried to lead him to the truth.
Funyamita said to the king, “In this country there is a sage who will be
my successor." At that time, there was a young Brahmin about 20 years
old who had lost his parents in childhood, and didn't know his family
name, Yoraku, (Kenyura, Sanskrit) so everyone called him “little
Kenyura". He wandered in the village and spent his days begging. He
was like the Bodhisattva Jofugyo, (Sadaparibhuta, Sanskrit) which means
Always Serious. When people asked him why he hurried so quickly. he
would answer, “Why do you go so slowly?". If someone asked his family
name, he would reply, "Same name as yours". No one understood the
reason for this.
Later, the king and Funyamita went out riding in a chariot, and when the
young Yoraku bowed his head before them, Funyamita said to him, "Do
you have awareness of your deep karmic relationship to me?" So the
story goes as in the leading case. Their meeting occurred because of this
karmic relation. So Funyamita Said to the king, This youth is surely. the
Daisihi Bosatsu, (Mahasthamaprapta Bodhisattva, Sanskrit). This sage,
Hanyatara, will produce two enlightened disciples; one will teach in
southern India and the other will have an affinity for China. But after four
of five years, he, Hanyatara, will ask them both to come back here.
Because of the karmic relationship, he named the youth Hanyatara
(Prajnatara, Sanskrit) which means the pearl of wisdom.
Nentei (Dharma discourse):
The Patriarch's who transmitted the seal of enlightenment, and the sages
whose mind ground was fully opened, were Arhats and Bodhisattvas; All
these clarified the way which all people have in their original nature.
Some are Tathagatas from time immemorial. No matter it you are a
beginning or senior student if you awaken Buddha seeking mind, and
give total commitment to the Buddhist way, original meritorious nature
emerges. Then, there is nothing missing, nothing unnecessary. is
present. You can practice the same way, in harmony with the Tathagatas
and Bodhisattvas. This original meritorious Buddha nature shows no
discrimination in appearance or disappearance. Nevertheless, its function
is never static. You cannot discriminate between diverse and individual
phenomena. Therefore, if you look, “today” you can see all of eternity. if
you look into the ancient past, you can appreciate this precious moment
today. You and I, we are one; living together in the same life. Even a
single moment cannot separate us; we always accompany each other.
It you reach this level, it goes beyond ancient or present dharma, and
goes beyond discrimination of the six roots. six observations. and six

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consciousnesses100-EN. Therefore we can say that transmission goes
beyond past. present and future; and enlightenment and its actualization
pervades all time as well. It is like a golden needle and a jade thread
that pierces the core of existence – like the unity of master and disciple.
If we look carefully at who is the master (other) and who is disciple
(self), not, even the most delicate difference in their function exists.
However, the solidarity of their non-discrimination is the epitome of the
Buddhist Way. So, this complete moment emerges in sitting – surely it
comes!
As we discussed before, because of the karmic relationship between
Funyamita who proclaimed the Makahanya, and Hanyatara who was
reciting the Prajnaparamita Sutra, we understand the close relationship
between them.
If form (five aggregates or our present existence) is pure, our realization
of the entire wisdom becomes pure. There is no difference – no
discrimination, (l and the Buddha are the same). Sentient beings are
Buddha nature and Buddha nature is sentient beings. The master has
nothing other than this (Buddha nature) to impart to the disciple, and
the disciple possesses nothing else but this original Buddha nature. The
master and disciple may appear in reality as different and separate, but
actually there is no difference in the Buddha nature. Therefore we have
names like Hanyatara and Bashashita.
How can ancient and present time be separated. Also, how can
emptiness and form be different? An ancient sage said, “It you
understand these points well, why should you have any obstacles like
discrimination?” When we consider cosmic emptiness as the essence of
myriad forms, some people may think there is no individual phenomena,
not even a thread. When we consider myriad forms the essence of
cosmic emptiness, there is no difference in the path, by even as much as
a thread. So, if you arrive at this comprehension, the way of master and
disciple is transmitted. And also it there are diverse interpretations about
the seal of transmission of Buddhas and Patriarchs, and although there is
no duality, these people still are attached to discriminating mind.
When you carefully investigate this matter. you see the whiteness of
snow. and the whiteness of the crane standing on it as different.
Likewise, the whiteness of white flowers and the whiteness of moonlight
is different.
Continuing like this, you may say, “filling a silver bowl with snow, hiding
a heron in the moonlight."
Juko (Verse):

100-EN roots JEBD pp. 237 (Rokon)

observations JEBD pp. 237 (Rokkyo)
Consciousnesses JEBD pp. 239 (Rokushiki)

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To explain this story, I have some humble words-Are you ready to listen?
Moonlight reflected in the bottom of the water is like the bright moon in
the sky. Water flowing to the heavens is clearly pristine. No matter how
much you try to retrieve it, even though you see it there in this vast
body of water, it is impossibleEN-101.

EN-101 (The bright moon reflected in water is like the master and disciple
relation ship being clear and pristine, but when other people investigate it, it
is beyond their comprehension as are the white endless clouds in the sky.)

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 CHAPTER 28 Venerable BODAIDARUMA
(Bodhidharma)

菩提達磨
Honsoku (Leading case):
Hanyatara, the 27th Patriarch, asked Bodaidaruma, the 28th Patriarch,
"Among all things, what is formless?" Bodaidaruma answered. "Original
pure nature without illusion in formless." Hanyatara then asked, "Among
all things, what is the greatest?“Bodaidaruma answered, “Dharma nature
(The eye and treasury of true law) is the greatest."
Kien (Background):
Bodaidaruma was from a warrior caste family, and was called Bodaitara
(Bodhitara or Bodhidharma, Sanskrit). He was the third prince of the
king of Koshi (Rajah) in southern India. This king was strongly
committed to Buddhist Dharma. At one time, he gave a priceless jewel to
Hanyatara as alms. The king had three sons; Getsujodharma
(Chandratara, Sanskrit), Kodokutara (Gunatara. Sanskrit) and Bodaitara
(Bodhitara, Sanskrit). In order to test the wisdom of the princes.
Hanyatara showed them the priceless jewel and asked, "Is there
anything that surpasses this priceless jewel?" The first and second
princes said, "This jewel is surely the finest among the seven kinds of
treasures. Nothing can surpass it. Only you who has the most righteous
practice of the Buddha Way should receive such a precious jewel". The
third son, Bodaitara said, "This is only a mundane earthly treasure, and
it cannot be Considered unsurpassable. Among the seven kinds of
treasures, the Dharma treasure is supreme. Since this jewel has only
superficial light, it cannot be considered supreme. Among all kinds of
light. the light of wisdom is superior, this jewel has only a simple worldly
clarity and cannot be considered the best. Among all the various clarities,
the clarity of the mind is supreme. The jewel cannot sparkle by itself: if
you have light of knowledge. you may recognize the sparkle and know it
is a precious jewel. If you recognize it as a treasure, the treasure is not a
treasure in itself. If you see it as a jewel, the jewel is not a jewel in itself
because we need the light of wisdom to recognize it as a jewel in the
worldly sense. A treasure isn’t a treasure in itself; we need the light of
wisdom to evaluate the true treasure. Because as a master, your way is
the light of wisdom, you were rewarded with this worldly treasure. So
that treasure appeared because you possess the eye and treasury of true
law, just as the light of the mind appears in sentient beings who possess
the way. Then, the treasure of the mind appears to them."

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After Hanyatara heard Bodaitara's proclamation, he knew that this man
was a born sage and would become his disciple and be his successor.
However the time was not yet ripe, so he kept his own council.
Then Hanyatara asked Bodaitara again, “Among all things, what is
formless?" as in the leading case. He also asked, “What is the most
important among all?" Bodaitara answered, “Subjective and objective
observation is most important." Then, Hanyatara asked," What is the
greatest among all things?' and Bodaitara answered,"Dharma nature is
the greatest." All through this dialogue, the master, and disciple had
mind to mind communication, but Hanyatara kept his council for the right
time to come.
Later when the king of Koshi died, everyone was in mourning. Bodaitara,
alone. sat in front of the casket to meditate and went into samadhi. After
seven days in samadhi, he visited Hanyatara and asked to receive the
Buddhist Precepts and become a monk. Now Hanyatara knew the time
was ripe, and gave him the precepts and ordained him.
Bodaitara stayed in Hanyatara's room for seven days and did Zazen while
Hanyatara gave him instruction in the divine principles of samadhi
(Zazen). Bodaitara heard these instructions and awakened to supreme
wisdom. Hanyatara said to him, "You have already attained full
understanding of the divine principles of samadhi. This Dharma means,
great understanding, so you should be called Dharma" He gave Bodaitara
the name, “(Bodhidharma, Sanskrit). After Bodaidaruma renounced the
world, and received transmission, he asked the master, "l have already
attained the Dharma; now, in which country should I teach?" Hanyatara
instructed him saying, "Although you have attained the Dharma, you
should stay in southern India for a while. 67 years after my death, you
should move on to China and share your capabilities." Bodaidaruma
asked him, “Will I find disciples who will be great Dharma vessels? Will
there be trouble after 1000 years?" Hanyatara answered, "Countless
people will attain enlightenment, it may be that there is a little trouble;
but you will be compassionate in that case. When you go to China, don't
stay in the south. Those people only like to do meritorious deeds and
don't try to perceive the divine principles." Then Hanyatara gave a verse:
“Travelling the road, crossing the water, (India to China)
You will meet sheep (Immature people).
Going alone desolate, you will cross the Yangtze river in the dark. Under
the sun a wild pitiful pair, acting like elephants and horses. Two young
cinnamon trees (Dharma heirs) will flourish forever."
He said also," you will find that one of them will realize the fruit of
enlightenment” and again spoke in verse:
"China is too immense for teaching true Dharma, but nevertheless, you

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must cultivate successors to carry on your teaching. (Only these
descendants can spread the Dharma in this huge land).
A golden pheasant (Bodaidaruma) will choose a single grain (true
disciple) and he will present it to all arhats and monks in the ten
directions. (Teachings).” After he received the seal of transmission and
the detailed prediction, Bodaidaruma attended Hanyatara for 40 years.
When Hanyatara died, another of his disciples, Butsudaisen
(Buddhasena. Sanskrit) who had also received the seal of transmission,
taught in the same manner as did Bodaidaruma. There was a third
disciple though, Butsudaishota (Bodhisanta Sanskrit) who divided the
followers into six schools. Bodaidaruma, however, taught and converted
them to the true way and his reputation was spread throughout the ten
directions. After 60 years passed. he went to the king. Iken, and said. “I
respect the three treasures, (Buddha, Dharma and Sangha) and must
proclaim their meritorious value to promote the benefit of ail sentient
beings. The time is ripe for me to go and I will return when I finish my
work". The king said sadly, “What is wrong with India? What is so
auspicious with China? Nevertheless, when you finish your work in China
come right back: don't forsake the homeland of your parents". The king
accompanied Bodaidaruma to the ship to see him off.
Bodaidaruma travelled the dangerous seas for three years. and finally
arrived in southern China at Ryo, (Liang) on Sept. 21, 527 AD (Daitsu-
September, originally Futsu-March). Here he met Emperor Bu (Wu,
Chinese) of the Liang Dynasty. (Emperor Bu and Bodaidaruma had an
uneventful dialogue). Hanyatara's instruction “don't stay in the south"
was referring to this encounter.
Because of this. Bodaidaruma went north to the kingdom of Gi (Wei,
Chinese). It is said that when he travelled to Gi, he rode on a reed as he
crossed the Yangtze river. People sometimes take this literally, so there is
a picture of Bodaidaruma standing on one reed, but actually this is
incorrect. A reed is a small flat bottom. thin narrow boat shaped like the
leaf of the reed. “You will meet sheep" refers to Bodaidarumas meeting
with Emperor Bu of Rye; and “you will cross the river in the dark" refers
to the Yangtze river. (The Yangtze river separates the northern kingdom
of Gi from the southern land of Rye)
Bodaidaruma arrived at Shorinji (Shaolin, Chinese) on Mount Suzan
(Mount Song, Chinese) There, he stayed in the East hall. No one knew
anything about him. He just sat day and night; so people called him
“Brahman who stares at the wall". In this way, Bodaidaruma spent nine
years without any lively or simple proclamations. After nine years, he
gave his 'skin and flesh, and bones and marrow' to his four disciples,
Dofuku (Daofu, Chinese), Daiku (Dooyu, Chinese), Soji (Congzihl,
Chinese), and like (Huiko, Chinese), because he knew their Dharma had
matured.

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During that time, there were two rebels who were jealous to see
Bodaidaruma's virtue spreading over the land, with people taking refuge
with him and according him great respect. They were Bodairushi,
(Bodhiruci, Sanskrit, meaning indignant) and Kotorishi (Ganglu,
Sanskrit). Not only did they throw stones at him and knock out his front
teeth, but they also tried to poison him five times; On the sixth attempt,
Bodaidaruma placed the poison on a rock and it split open.
After he knew that his karmic activity in China was finished, he thought
"l have received the seal of transmission from my late master,
Hanyatara, and I saw many possibilities for teaching here in China,
knowing there were many Dharma of Mahayana spirit vessels to be filled
yet. However, after I saw Emperor Bu of Rye, and didn't find a worthy
vessel there, I knew the time was not yet ripe. So. I spent nine years
simply sitting. After that, I found the remarkable Shinko, (Shin Kuang,
Chinese means God beam) from Shoku (Country name) to whom I have
transmitted the seal of transmission to be my successor. Having fulfilled
my purpose, my cause is complete and now my time is over."
After saying these words, Bodaidaruma sat upright in full lotus posture
and entered Nirvana. He was buried on the top of Bear Ear Mountain.
There is another story that he later met Song Yun on his way back to
India in the Su (onion) mountain range of Turkestan (but this is only a
story). The truth is that he is buried on Bear Ear Mountain.
Nentei (Dharma discourse):
Bodaidaruma who received rightly the transmission from the 27th
Patriarch. Hanyatara, became the first Patriarch in China. In the
beginning, when he met Hanyatara, he was crown prince, Bodhitara. In
the discussion of the jewel with Hanyatara. he was asked. “Among all
things, what is formless?" Bodaidaruma answered, “Original pure nature
without illusion is formless". Even when you speak of empty silence, it is
still not formless. That is why he said, ‘'original page nature with out
illusion is formless." Therefore, people may think of it as a sheer cliff.
and each phenomena is clear, and recognize suchness everything just as
it is. The truth is, formlessness is inaccessible to human beings.
There is no distinction in heaven and earth, and neither is there
distinction between sacred and profane. In “being-time“, there is nothing
appear and nothing to defile. There is no origin, only empty and open
spirit without darkness. So, there is no distinguishing objectivity and
subjectivity; nothing can be added. Among the great, this is supreme.
So, this greatness is incomprehensible and we call it Dharmata – Dharma
nature, true and original nature even a priceless jewel cannot compare to
it, and even the brilliant light of the mind cannot perceive it. That is why
Bodaidaruma said the jewel had a worldly clarity and could not be
considered supreme; only the light of wisdom is supreme. In this way, he
understood it. And even though his understanding was based on natural

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wisdom, he sat Zazen with Hanyatara for a special seven day period to
learn the subtle teachings of Zazen and attain the supreme wisdom of
the way.
So, we should know that there is enlightenment of the Buddhas and
Patriarchs only after clarification of this enlightenment, and we should
know that we will be their descendants. Particularly, Bodaidaruma is an
example of this realization. It can only be clarified by careful practice and
achievement of enlightenment.
Bodaidaruma already possessed natural wisdom, but still he cultivated
the supreme wisdom. He took care to cultivate beginner's mind, and
continued in order to maintain that supreme wisdom. Then he spent 40
years attending Hanyatara carefully practising to master the supreme
way. The he spent 60 years after Hanyatara died, remembering
Hanyataras prediction for the future. Subsequently he spent 3 years
crossing the ocean with great waves and severe hot and cold weather,
finally arriving in an unknown country to sit nine years in serene Zazen
to find vessels for the Dharma. In finding his successor, the Dharma was
spread throughout the country and therefore Bodaidaruma rewarded his
late master. His suffering was most profound.
In spite of all of this, nowadays, some students want an easy way, even
though their abilities are inferior in these degenerate days (times). These
kind of people are typical of those who think they have obtained the way,
but in fact they have not. Those people in the Lotus Sutra (Chapter on
Skillful means) who were asked to leave the Sangha by Shakyamuni
Buddha, were the same kind of people. So practitioners should
thoroughly understand this story. If so. you can find further supreme
insight. Dropping off your self centred body and mind, being entirely
committed to the practice, you will have the protection of the Buddhas
and achieve their enlightenment. Don't be satisfied with half-hearted
practice.
Juko (Verse):
I have some humble words, are you ready to listen?
(Bodaidarumas enlightenment is based on the statement that “original
pure nature without illusion is formless".)
This indicates no direction, no dimension, no presence; so, is there
anything, even an atom?

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 CHAPTER 29 Venerable TAISO EKA
(Huiko, Chinese)

大祖慧可

Honsoku (Leading case):

The 29th Patriarch, great master Taiso Eka studied with the 28th
Patriarch, Bodaidaruma. One day, Eka said to his master, Bodaidaruma,
“My mind is not influenced by the objective world." Then Bodaidaruma
said, “Does that mean your mind is not working?" Eka replied, “No, that
is not the case," Bodaidaruma asked, "How can you prove it?" Eka
replied, “I am always clear minded, so words are not necessary to
describe it." Bodaidaruma said, “This is the mind of all the Buddhas, so
there is no doubt in that mind."
Kien (Background):
Eka was from Buro (Wu-Lao, Chinese). His family name was Ki (Chi,
Chinese) and his father was called Jaku which means nirvana. He
thought to himself, "We have always lived righteously in this house, so
why are we not blessed with children?" He prayed a long time about this,
and one night a strange light illuminated the room and that same night,
his wife was conceived with Eka. While Eka was growing up, he was
called, Ko (Guang, Chinese) which means light, because of the auspicious
illumination in the room the night of his conception.
In his youth, his spirit was outstanding. When he grew up. he lived in
lraku, the ancient capital, and studied diligently. He didn't take on any
household responsibilities, but instead wandered in the mountains and
rivers. He was often concerned and said, “The teachings of Koshi
(Confucius) and Roshi (Lao Tzu) are rules for the foundation of
civilization; and the books of Soshi (Chungtzu) and Ekikyo (I Ching) are
also. but still, they do not illuminate the supreme wisdom.“
He was ordained by the Zen master, Hojo (Paoching) on Mount Kozan
(Hsiang) of Ryumon (Lung Men) which means dragon gate. He travelled
around the country and studied the teachings of Hinayana and Mahayana
Buddhist dharma. One day he encountered the Prajnaparamita Sutra and
experienced a transcendental sense of well being. After that, he spent
eight years sitting Zazen, day and night. In his samadhi. he saw a divine
luminous being who said to him, “Your practice now is about to mature;
why are you staying here? The great way is not so far away; you should
go to the south.” Knowing this light to be an auspicious sign, Eka
changed his name to Shinko (Shen guang) which means divine light. The

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next day he had a severe headache as if a needle had pierced his skull.
While his teacher was trying to cure the pain, a voice from the sky said,
“This a restructuring of the bones. it is not an ordinary headache." Then
Shinko told his teacher about the prior appearance of the divine being.
His teacher looked at his head and saw lumps like mountain peaks on the
top of his head. Then he said to Shinko, “your physiognomy is
auspicious; you have had enlightenment. This spirit directing you south,
was referring to the great master Bodaidaruma at Shorinji (Shaolin), who
will become your teacher,"
After he received this guidance, Shinko went to Shorinji on Mount Su,
(Sung) on Dec. 9, 528 AD. However, the great master, Bodaidaruma,
wouldn't allow him to enter. Shinko stood outside in front of a window.
That night, a great snow fell, but Shinko continued to wait in it until the
next morning at daybreak. The snow piled up around his waist and the
cold penetrated his bones. As he wept, every tear froze on his face
making him feel colder. He thought about all the ancients who had
sought the Dharma, breaking their bones and pulling out their marrow,
shedding their blood to feed the hunger of others; they had spread their
hair over mud as a mat, and hurled themselves off of cliffs to feed
hungry tigers. If these ancients had done this, he thought. “What about
me?" This increased his determination and he stayed there standing the
whole night.
At dawn, the great master Bodaidaruma saw Shinko who had been
standing outside all night, and took pity on him asking what he was
seeking. Shinko replied, “Great master, please open the gate of the
distillation of great compassion to liberate all sentient beings." Great
master Bodaidaruma replied, “The supreme way of all the Buddhas
requires eternal practice, practising what is most difficult to practice and
enduring what is most difficult to endure. With only a little virtue, and
little wisdom and superficial heart and arrogant mind, how can you hope
to attain the real Buddhist way?‘ it would be a useless effort." After
speaking to Shinko, Bodaidaruma ignored him. Hearing Bodaidaruma's
teaching, Shinko wept more profoundly, but was even more determined
to find Buddha seeking mind. Silently, he took a sword and cut off his left
arm. Bodaidaruma then recognized Shinko's total commitment to follow
the way and said to him. “When all Buddhas were seeking the way, they
ignored their bodies. Now, you have cut off your arm in front of me; you
have the same determination to seek the way.” Bodaidaruma then
changed Shinko's name to Eka (Huiko) which means wisdom and
capability, and accepted him as a disciple allowing him to enter the room.
Eka attended Bodaidaruma for eight years. One day Eka asked his
master," Is it possible to hear about the seal of true Dharma of the
Buddhas?" Bodaidaruma replied, “the seal of the true Dharma is not
attainable from others." He also later said, “Stop all involvements
outwardly, inwardly. cease all mental instabilities (emotional coughing

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and signing). Then with your pure mind, you will be able to enter the
way."
Eka constantly tried to explain his understanding of mind and nature, but
this understanding still did not reveal the essence of truth. Bodaidaruma
only recognized his error without commenting on the essence of mind
and nature. Unmon's Shichugenki (Essence of the seal of transmission –
Mystic Devices in the Room) says, “One day as Eka and Bodaidaruma
were climbing Mt Shoshitsu (Hsiao Shih), Bodaidaruma asked him.
“Where are you going?" (How are you practising the way of the Buddha
and Patriarchs?) Eka answered, “If I go straight ahead, I'll reach the
goal." Bodaidaruma said, “If you go straight ahead, you cannot move a
step. (If you truly have reached enlightenment, then there is no forward
or backward; therefore a step in any direction is inconsequential") After
he heard this. Eka was finally enlightened.
One time, Eka said to Bodaidaruma, “My mind is not influenced by the
objective world." and was finally liberated from all doubts. Subsequently,
Bodaidaruma gave transmission of the Great Dharma and the Kesa to
Eka saying, "Internally I give you transmission of the great Dharma to
confirm your enlightened mind. Outwardly, I give the Kesa to you to
certify the continuing spirit of the Buddhas and Patriarchs."
When Bodaidaruma went to his nirvana, Eka succeeded him and
continued to spread the profound wisdom of the Buddhas. When Eka
transmitted his dharma to Sosan (Sengan), he said, "I still have an
unfinished karmic obligation from past time; now I must fulfil it." After
this transmission. Eka began to preach the Dharma in Gyoto (metropolis
of Ye). Monks and nuns as well as lay people took refuge with him. For
thirty years he taught without divulging his transmitted status as a
Patriarch. His mixed with people sometimes changing his appearance.
visiting wine shops, butcher stalls and giving talks on the street; he even
walked along with the outhouse cleaners. Once, someone asked him,
“Why did you choose this kind of lifestyle?“Eka replied. “I'm practising
genuinely to refine my Dharma; why would you be concerned?" Later.
Eka began to preach by the gate of Kyokyuji (Chuang chu) in Kanjo
district (Kuang cheng). Four groups of people (laymen. laywomen.
monks, and nuns) gathered in great numbers to hear him. At the same
time, a monk called Benwa Hoshi (Plan Ho), a Dharma master at that
temple, was lecturing on the Nirvana Sutra inside. His audience gradually
moved out to hear Eka's teaching. Benwa Hoshi became angry and
jealous and denounced like to a local public official named Tekichugan
(Jiohung Kan). This official was misled by Benwa Hoshi's accusation of
Eka and persecuted Eka unjustly. Eka accepted execution at the hand of
Tekichugan peacefully in 593 AD.
Nentei (Dharma discourse):
Since there is no distinction between Patriarchs as to being superior or

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inferior in virtue, Eka was nevertheless, among the greatest. Though
Bodaidaruma came from India to China, if Eka had not received his
transmission, the great way of the Buddhas and Patriarchs would never
have been transmitted to the present. The difficulties that Eka
encountered were more profound than some, but his determination to
seek the way surpassed all.
Bodaidaruma, the first Chinese Patriarch. didn't speak for a long time
while he waited for a true disciple. (Finally he encountered Eka).
The second Chinese patriarch was Eka, but even to him, Bodaidaruma
gave no special teachings. He said only "stop all outward involvements
and inwardly, cease all mental activities; then with pure mind, you are
able to enter the way."
Truly, if you stop thinking, you will recognize pure mind. When you hear
this, you may try to achieve a mindless state like a blank wall, but
actually, this would not be seeing pure mind. As Eka said, ‘‘I'm always
clear minded, so words are not necessary to describe it." If you can
achieve this state, then you can share in the Buddha's Enlightenment. If
you stop involvement with objective attachments. there will be no self
centred thinking inside. Truly, when you are awakened, your clarity is
opened.
It goes beyond ancient or present time, and beyond self or others. The
transmission of enlightenment of all the Buddhas and Patriarchs is in
harmony. This intimately conveys the transmission from indie to China,
then to Japan. it was the same in the past as it is today. Don’t long for
the ancient past; take advantage of the present to focus on the moment
and practice. Don't think that time separates you from the ancient sage
(Shakyamuni Buddha). Never consider yourself worthless, but endlessly
cultivate yourself.
Juko (Verse):
Again, I have some humble words. Are you ready to listen?
The sky is bright, earthly thought is finished, always brightness and open
– clarity.

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 CHAPTER 30 Venerable KANCHI SOSAN
(Sengcan)

僧璨

Honsoku (Leading case):

The 30th Patriarch (3rd Chinese Patriarch) was Kanchi Sosan. He said to
Eka, the 29th Patriarch, “Your disciple (myself) is afflicted with leprosy:
please purify my sinful body." Eka said to him, “Bring me your sin and I
will purify you.‘ Sosan replied after a while, “When I look for it I cannot
find it." Eka said, ‘I have purified you – now you should take refuge in
the three treasures, the Buddha, Dharma and Sangha."
Kien (Background):
Sosan's background is unknown. When he visited Eka for the first time,
he was already 40 years old and a layman. He didn't say his name when
he prostrated himself before Eka, but said, “I am already sick with
leprosy.' as stated in the leading case. Sosan said to Eka, “When l see
you, I know I see a monk but what is the Buddha and the Dharma?" Eka
responded. “Our mind is Buddha, our mind is Dharma; Buddha and
Dharma are not different and the same can be said for the Sangha."
Sosan said, "For the first time, I know that the nature of sin is not inside
or outside or in between. The mind is the same: not inside nor outside
nor in between. Buddha and Dharma are not different either." Eka then
thought that Sosan was a man of the Dharma. and shaved his head and
said, "You are my treasure and I will call you Sosan (Light of the
Sangha). After this, on March 18th of same year, he gave him the
precepts at Kofukuji (Kuan Fu) and his leprosy gradually healed. Sosan
attended Eka for two years. In 592 AD. Eka said to him,” Great master
Bodaidaruma came to China from India and transmitted both the Kesa
and the Dharma to me. Now I transmit them to you.” He also said, “Even
though you have obtained the Dharma, you should go into the mountains
for a while and don't teach. There is going to be persecution in this
country."
Sosan said to him. "Since you know of this, please advise me.‘ Eka said,
‘'It isn't my knowledge. but Hanyatara gave a prediction to Bodaidaruma.
Bodaidaruma said “Inside the heart is auspicious, outside is an ill omen."
When I do the calculation for the time of this prediction. it refers to your
generation. Take it as a precaution and stay away from worldly affairs."
Sosan then lived in seclusion on Mount Kanko (Huan Kung) tor 10 years.
During this time. Emperor Bu (Wu) Hokushu (Chou) dynasty persecuted

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the Buddhist Dharma. Sosan didn't stay in one place but moved around
from Kanko to Shiku where he gave transmission to Doshin (Daoxin). He
even changed his appearance. He taught the novice monk, Doshin and
told him, “My late master Eka transmitted the Dharma and Kesa to me
and went to Gyoto (Ye) the capital city and stayed there for 30 years. So
now. since I have you as my successor, why should I continue staying
here?"
Then Sosan moved on to Mount Rafu (Lofu) but eventually returned to
his home place. Many neighbouring people gathered and offered him
generous support. He proclaimed the Dharma to the four groups of
people and when he finished, he joined his hands in gassho. and died
under a large tree in front of the Dharma assembly in 606 AD. His verse
on Faith in Mind, (Hsing Hsing Ming) Shinjinmei was recorded and
presently is still circulated. Later the Emperor bestowed the name of
Kanchi Sosan (Chien Chi Chuan shis) on him which means, reflection of
wisdom.
Nentei (Dharma discourse):
When Sosan met Eka for the first time, he had a skin disease which was
in fact, leprosy. But after their meeting, this disease (Karmic retribution)
disappeared. The nature of sin is incomprehensible, but original true
mind is pure. This was the basis for his enlightenment. Therefore,
Buddha and Dharma are not two different things. Original true mind, is
likewise, nothing but original mind. When we discover original true mind,
there is no particular difference in where we are born, or where we die:
how can we discriminate the wrongness of sin from the roots of virtue.
So, original true mind does not discriminate between the four elements
and five skandhas, but off the skin, flesh, bones and marrow. in this way,
Sosan's leprosy was cured, and his original pure mind appeared. He then
became the 3rd Chinese Patriarch in the Zen lineage.
Proclaiming the Dharma, Sosan said. “The supreme way of the Buddhas
and Patriarchs has no particular difficulty, it simply does not allow for
discrimination. He also said, “Instead, this experience goes beyond
discussion. and it goes beyond past. present or future.” Really there is no
inside or outside. nor in between – what is there to choose or abandon?
It goes beyond choosing and abandoning. When you no longer have
hatred or love, then you are free and bright; there is nothing lacking.
nothing extra at any time.
Although it is so, you can reach the point of unobtainable existence after
precise study. and arrive at an incomprehensible realm without a
negative approach. Not like a tree or stone. “You are able to make an
echo in Sunyata and take lightning (phenomena) to create a form.”
Carefully observe nothingness, but take care not to get stuck in any
particular sphere. If you achieve this level, then the supreme Buddhist

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Way is not what you see or hear; you will be able to observe keenly and
not fall into the trap of delusion.
Juko (Verse):
How can we investigate this story more thoroughly?
Real emptiness has no inside nor outside. sin and virtue have no traces
there.
Original true mind and Buddha are as they are Dharma and Sangha are
clearly evident.

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 CHAPTER 31 Venerable DAII DOSHIN
(Daoxin)

道信

Honsoku (Leading case):

The 31st Patriarch, Doshin, made prostrations to great master Kanchi
Sosan and said, "With your compassion, please show me the Dharma
gate of liberation." Sosan said, "Who is keeping you from it.” Doshin
responded. “No one is keeping me from it." So Sosan told him, “Then
why do you need me to show you the Dharma gate of liberation?" At that
moment, Doshin was enlightened greatly.
Kien (Background):
The 31st Patriarch’s Dharma Name was Doshin (Tao Shin). and his family
name was Shiba (Siu Ma). His ancestors lived in Kanai (Ho Ne). Later,
they moved to Kishu (Quang Chi) in Kosai prefecture in Kichishu (Chi
Chou). When he was born he was an outstanding child. As a young man,
he longed for the stream that focused on emptiness, and he sought the
way of liberation. It was a manifestation of his previous lives. At the age
of 14, he met the 3rd Chinese Patriarch. Kanchi Sosan and said to him.
‘With compassion, please show me the Dharma gate of liberation” as in
the leading case. and was enlightened right away. He spent 9 years
practising austerities, later. he received the precepts at Kichishu. He
spent his life seriously practising with great diligence. Kanchi Sosan
sometimes questioned him about deep profound principles, and when he
reached spiritual maturity. Sosan transmitted the Kesa and Dharma to
him.
After Doshin succeeded to the way of the Patriarchs. he continued his
Sesshin102-EN (constant mindful discipline) and didn't lie down to sleep for
60 years. In 617, he came to Kichishu with a group of followers. During
that time. a group of thieves surrounded the castle for seventy days.
Thousands of people were frightened. Doshin felt compassion for them
and taught them to chant the Makahannya Haramita Sutra (Great
Wisdom Heart Sutra). When the thieves looked over the wall into the
city, they saw an army of people with power. The thieves said to each
other, "There must be a powerful person in this city" so they did not
attack but went away instead.
In 624. Doshin returned to Kichishu and stayed at Hatosan-Gyutozan

102-EN Actually means to touch the head/mind

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(Put'ou) where disciples gathered in great numbers covering the
countryside like a cloud. One day on the road. he met his successor,
Daiman Konin (Hung Jen). He was travelling to Obai (Huang Mei). At
Gyutozan, Doshin trained Hoyu (Fayung) who produced an additional Zen
stream called the Ox Head Tradition, Gyuto Ha.
In 643, Emperor Taishu (T'ai Tsung) heard about Doshin's teaching and
wanted to meet him. So. he ordered Doshin to come to see him. Doshin
refused three times, saying he was ill. The 4th time, the Emperor firmly
ordered him to appear, and further if he refused. the servant was to cut
off his head.
When the servant explained to Doshin what he had to do. Doshin simply
stretch out his head and said. “Then go ahead and do so." remaining
perfectly calm and collected. The servant was so stunned by his
behaviour, he returned to the Emperor and told him about the
experience. The Emperor admired him even more then and sent him a
special gift, but allowed Doshin to have his own way.
On Sept. 4. 651, Doshin gave a special Dharma talk to his disciples
saying, "All phenomena is totally liberated. You should never forget this
and teach it in the future." When he finished his talk, he died, sitting
peacefully. He was 72 years old. He was entombed on the mountain
where he lived. In the next year. April 8, 652, the door of the tomb
opened by itself and the Zen master looked the same as when he died.
Following this occurrence, they did not close the tomb again, but called
him the great Zen master, Daii Doshin.
Nentei (Dharma discourse):
When we consider all the Patriarchs. they are all beyond discrimination in
their practice. (In Daii Doshin's case, he longed for the essence of
emptiness as if he had been living that way in a former life.) Throughout
his life-time, he never cultivated kings and ministers. He practised and
trained in the way with single-minded commitment continuously.
At the beginning of his teaching, he proclaimed the Dharma gate of
liberation, and when he was about to die, he continued to proclaim the
freedom in this Dharma gate, and demonstrated to his disciples,
detachment from life and death.
He was extraordinary and the kind of man you cannot find even in a
thousand years. The practice of emptiness is the gate of liberation
(gateless gate). If neither sentient beings (profane) nor Buddhas
(sacred) entangle you; why be concerned about life and death. So we
should not be concerned about body and mind, nor should we
discriminate between delusion and enlightenment. Even though you
consider mind, objects, delusion and awakening, all these things are only
various names for the self. So mountains and rivers have no separation,
and self and others, too. are undifferentiated. “When it is cold. you

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become a cold Buddha; When it is hot. you become a hot Buddha”. After
you achieve the stage of non-duality, then the principle of liberation or
entanglement disappears. In other words, there are no names or forms.
Even in the five Ranks (of Tozan Ryokai 103-EN and Sozan Honjaku), how
does it function? [From the final stage] You are then able to go beyond
the stage of mere posture and getting stuck in dualities; you will also be
free of terms like liberation and entanglement.
Furthermore, if you possess a brilliant light called the illumination of the
three Worlds, and have the taste buds which sense the six different
flavours, then each thing everywhere is illuminated by your light. Every
morsel becomes a feast because of these “taste buds". If you go beyond
discriminating in "tastes". then the pure essence of flavour is found. If
you likewise, get beyond discrimination in "forms", then you find real
form. So, it isn't necessary to cultivate kings and ministers. just as there
is no superficial discrimination in sitting or lying down.
When you reach this stage. you are the 4th Patriarch, and the 4th
Patriarch is yourself. This is all the gate of liberation, and isn't this the
teaching for the future? The seamless tomb (Doshins open tomb) opens
suddenly by itself and (his) ordinary features appear.
Juko (Verse):
Again, I have some humble words. Are you ready to listen?
Mind. Emptiness. Purity and Knowledge have no discrimination.
What binds you?
Even if there are four elements and five skandhas, seeing and hearing,
and sound and form are nothing (only true mind).

103-EN Tozan’s Kokungoi/Sozan’s Henshogoi. JEBD pp. 80

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 CHAPTER 32 Venerable DAIMAN KONIN
(Taman Hung jen)

弘忍

Honsoku (Leading case):

The 32nd Patriarch. Daiman Konin, met the 31st Patriarch, Daii Doshin,
on the road to Obai district. Daii Doshin questioned Daiman Konin
saying. “What is your family name?" Daiman answered, “I have a family,
but my name is not an ordinary temporal name." Daii Doshin then asked,
“Then what is this ordinary temporal name?" Daiman Konin answered.
“That name is Buddha Nature." Then Daii Doshin asked, "Well, don't you
have an ordinary family name?" Daiman answered, "No, because Buddha
Nature is empty." Daii Doshin kept quiet, but understood Daiman Konin's
capacity for the Dharma and transmitted the Kesa and Buddhist Dharma
to him.
Kien (Background):
Daiman Konin was from Obai (Hunah Mei) in the district of Kishu. (Chi
Chou) and was a Dharma seeker in a former life, named Saishodosha (on
Mount Hatto, [Putou]). He had asked Daii Doshin once. “Could you
please explain the Buddhist Way?" And Daii Doshin replied, “You are too
old to learn about the Dharma; and even if you do learn it. you couldn't
teach it to people. if you come again in the next life, I will wait for you."
After that, Saishodosha saw a woman washing clothes by the river. He
greeted her and said, ‘Can I stay for the night?" The woman replied. “I
have a father and a brother – go and ask them.” Saishodosha said. “If
they agree, I will (stay) or go.” The woman shook her head in
agreement. Finally. when his quest was accomplished, he left.
The woman returned home and found that she was pregnant. She had
been a model child in the Shu (Chou) family until this time. The family
however. now hated her and threw her out of the house. Having no place
to go, she worked during the day at odd jobs, and at night she slept
under the eaves of houses.
Finally, she gave birth to a male child. She felt this birth was unlucky and
threw the child into a dirty stream of water. He wasn't swept away by the
stream, and neither was he dirty from the water. He was protected for
seven days by celestial beings. Two birds covered him with their wings at
night. and two dogs curled around him to keep him warm. His body and
mind were perfect. all his senses were acute or sharp. When his mother

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saw him again, she realized that this was an unusual child and took him
back to be near her. When he grew up, he begged with his mother for a
living. People called him "Bastard".
One wise man said, “This child lacks only seven of the Buddha’s 32
marks. Surely, he can't go beyond the Tathagata." Later the child met
the Patriarch, Daii Doshin on the road to Obai. Since Daii Doshin realized
the boy had unusual features, he asked him, “What is your family
name?"
Daiman Konin was quiet, then Daii Doshin knew that he was a man
capable of the Dharma. Daii Doshin's attendants asked Daiman's mother
to allow him to renounce the world. He was 7 years old at that time.
After ordination and transmission of the Kesa and Dharma, he never
ceased doing Zazen except for mundane chores which were also Zazen
for him. In 675, he announced to his disciples that he was finished with
his work and was going to leave. So saying, he entered nirvana. while
sitting.
Nentei (Dharma discourse):
The name, which we do not receive from our father or ancestors. or from
transmission of the Dharma from Buddhas and Patriarchs. is called
Buddha Nature. The purpose for Zen practice and learning the way is to
reach the essence of this nature, and clarify enlightenment. If you don't
reach the essence of this nature, you continue in the wheel of samsara,
(living and dying in vain), and are confused about yourself and others.
When we talk about true Buddha Nature, each of us shows, in our life
and death different faces, but we always realize this Buddha Nature in
every moment. This is accomplished by Daiman Konin's story. In his
previous life as Saishodosha, he demonstrated the Buddha Way. In this
life, Daiman Konin received transmission of the Dharma and Kesa when
he was 7years old and throughout these lives, his nature did not change
when his physical form changed.
Zen master Wanshi Shokaku (Hung Chih's) wrote a eulogy about Daiman
Konin on a portrait. to comment on his past lives, and said that the
Buddha mind never changed from one life to the next. "Two bodies in the
past and present but only mind in the past and present. Even though the
bodies change, the mind does not change. ‘You should know that this has
been so for countless kalpas.
If you reach this true Buddha Nature, it can't be seen in classifications of
society (castes)104-EN. Since all castes have the same true Buddha nature.
If these people renounce the world. they are all called the" Shakya
family”. We know then, that there is no difference among them. In this
family, there is no difference in yourself, and the only difference is

104-EN Four Castes: Brahmin, Kshatoria. Visya and Sudra

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appearance among us. It is like Daiman Konin's past life as Saishodosha
and this present life as a child. Even though the lives appear as different,
they are in fact the same. Without clarifying this important point, we
become attached to the superficial among ourselves, and continue to
discriminate between ourselves, creating confusion all the time. If we
once clarify this mind, even though we may change form life to life, we
will never change our true Buddha Nature. We can see this in the story of
Saishodosha and the seven-year old boy. He was born with no father, so
we should realize that people are not necessarily born with a mother and
father's bloodline. So, if you follow the normal train of thinking in
emotional terms, our body with its hair and skin, comes from our
parents. But truly our body itself is not the five skandhas. Understanding
the body in this way, nothing accompanies the self, and there is no
difference among us. An old sage said, “All sentient beings have been in
the Samadhi of Dharma nature for countless generations. (Kalpas)
If you experience and practice this Buddha Nature. you will meet the 5th
Patriarch, Daiman Konin, and the 4th Patriarch, Daii Doshin as well.
There is no difference in Japan and China; nor ancient past or present.
Juko (Verse):
This time, how can I comment about this principle?
The moon is bright.
The water is pure The autumn sky is clear;
How could anything, even the smallest cloud, pollute this vast clarity?

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 CHAPTER 33 Venerable DAIKAN ENO
(Huineng)

大鑒慧能

Honsoku (Leading case):

The 33rd Patriarch worked in a mill house on Mount Obai, where Daiman
Konin lived. One night. Zen master Daiman Konin came to the mill house
and asked Eno, “Is the rice white yet?" Eno answered. “It is white but
not sifted yet." Then master Daiman Konin struck the pestle three times
with his staff. Eno responded by shaking the sitter three times and later
entered Daiman Konin's room.
Kien (Background):
Daikan Eno’s family name was Re (Lu). His ancestors were from Enyo
(Fan Yang). In the Butoku period, his father was called Gyoto (Hsin Tao)
and was demoted and sent to Shinshu (Hsin Chou) in the southern
section of Nankai. He settled there and died there. Eno's mother raised
him alone as was his father's wish. In his childhood, Eno was very poor,
and he supported their existence by gathering wood.
One day. as he carried wood on his back to the city, he heard someone
chanting the Diamond Sutra. When he heard the part that says. “The
pure mind starts to work when your ego ceases attachment” he was
greatly moved with enlightenment. He asked the man who was chanting.
"What sutra is this and from who did you learn it?" The man replied,
“This is called the Diamond Sutra. and I got it from Daiman Konin, the
great teacher in Obai district. (Huang Mei). Afterwards, Eno told his
mother that he wanted to visit this master for Dharma teaching. He went
to Shoshu (Chou Cho) and met a refined man named Ryushi Ryaku (Lin
Chih lio) and developed a close friendship. There was also a nun named
Mujinzo (Wn Chin Tsang) who was Ryushi Ryaku's mother in law. She
always chanted the Nirvana sutra (Nehangyo). Alter Eno listened for a
while to her chanting. Eno gave her some interpretation of the sutra. She
held out the sutra and questioned him about the kanji. He replied that he
didn't know the characters. The nun was surprised and told the elders in
the town, “Eno is an experienced man of the Buddhist Way. We should
respect him and offer him support." People then came to him with
respect and competed for his attention.
In this land there was an old temple called Horinji (Pao Lin). People came
together and rebuilt the temple and asked Eno to stay there and teach.

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Many monks, nuns, and lay people came from all directions like mists
covering the land, and the temple became a sanctuary for the Dharma.
Eno thought to himself one day, “I am seeking the great Dharma. why
should I stop without reading it? Tomorrow, I will go to Shoraku
(Changlo)." The next day. he went to the western part of Shoraku where
there was a cliff side cave. He met the Zen master Chion (Chiyuan) and
asked him for instruction in the Dharma.
Chion said to him, "When I see you. I get the impression of serenity, far
different from ordinary people. We heard that the Indian, Bodaidaruma,
transmitted the mind seal to Daiman Konin on Mount Obai; you should
go to him and find your answers." Eno left and went to Obai to meet the
32nd Patriarch in China, Daiman Konin. Daiman Konin asked him, "Where
are you from?"
Eno responded, "Flyonan (Ling Nun)." Daiman asked, “What do you
seek?" Eno said. ‘‘I want to become Buddha." Daiman replied, "There is
no Buddha nature in people from Ryonan. so how can you be a Buddha?"
Eno replied, "People have come from the north and the south, but how
does Buddha nature relate to that?” Later, Daiman Konin realized it was
time to transmit his Dharma, and said to the monks. “True Dharma is
difficult to understand – simply memorizing words is not sufficient for
you. From your personal understanding of the Dharma, please give us
one verse. If your understanding accords with the deepest principles, I
will give you transmission of the true Dharma and Kesa."
At that time, Jenshu (Shen Hsiu) was a senior monk among the 700
monks in that Sangha. He mastered both Buddhist and non-Buddhist
knowledge, and was respected by all the people. Most monks felt that he
would make the best verse for Daiman Konin. Jenshu thought also that
he should make a good verse, but after he wrote the verse, he went
several times to Daiman Konin's room. and every time, his mind would
be empty and his body would break into a sweat. He tried to present his
verse to Daiman Konin but couldn't. Four days and thirteen different
times, he went, and wasn't able to deliver the verse. so he decided to
write the verse on the wall in the corridor. When the other monks saw it,
they praised it and made Jenshu feel secure than he could stand in front
of Daiman Konin and offer a prostration to tell him that the verse was
his.
In his heart, he felt that if the verse was rejected, he would go deep into
the mountains and hide there. If someone only expects prostrations from
others what kind of practice is this?
That night at midnight (during Sanko – 11PM to 1AM). Jenshu secretly
took a lamp and went to the South Hall and wrote the verse on the
corridor wall to express his feelings. It said, “Our body is a tree of
enlightenment. Our mind is like a bright mirror stand, Momentarily, you
wipe it carefully, Don't let the dust gather."

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Zen master Daiman Konin was walking around the temple slowly and
found the verse. He recognized Jenshu's work and praised it saying, “If
we practice like this for a long time. we may have wonderful results." He
asked all the monks to memorize the verse. When Eno heard this verse
recited in the rice mill, he questioned his colleague, “What kind of verse
is this?” The colleague answered, “Didn't you know that Daiman Konin,
our master, is seeking a Dharma heir, and asked all the disciples to write
a verse for him. This one was done by Jenshu and the master has
praised it. Surely he will give transmission of the Dharma and Kesa to
Jenshu." Eno asked the colleague to repeat the verse for him. After a
while. Eno said, ‘‘It is surely beautiful, but it is missing an important
point." The colleague scolded him saying, “How could you know
anything", Eno said. "You don't believe me – I will try to make a verse to
add to it." The colleague simply laughed and went away without further
comment.
That night, Eno took a servant boy to help him and went to the South
Hall. Eno held the lamp and had the boy write his verse, on the wall,
next to Jenshu's verse. It said. “Enlightenment is not a tree, A bright
mirror is not a stand. (Our mind cannot compare with a bright mirror
stand) Originally, nothing exists on its own. Where can dust gather? Why
does our mind have illusion?”
Compared our body and mind is originally the mind of the cosmos. and
cannot be to a tree.
"There is no subject nor object: only formless form". All the people in
the monastery saw the verse and said. "Truly this is a verse done by a
living Bodhisattva." People from outside also praised it. Daiman Konin
knew that Eno had written the verse but said to the monks, ‘Who wrote
this verse? it is a person who is not yet enlightened” Then he asked for it
to be erased from the wall. Then everyone ignored Enos verse.
When night came, Daiman Konin went to the rice mill and questioned
Eno, "Is the rice white yet?“Eno said, ‘'It is white. but not sifted yet."
Daiman Konin struck the pestle three times and Eno shook the sitter
three times in response. Later, Eno entered Daiman Konin's room and
Daiman transmitted the Dharma to him saying, "Ail the Buddhas appear
in this world for the sake of the greatest thing called Enlightenment.
According to each person's capacity, they lead the people. There are ten
stages. three vehicles. and sudden and gradual enlightenment which all
create a variety of teachings. Moreover, the supreme subtle secret
brightness of the circle of the eye and treasury of the true law was
transmitted to the excellent venerable Mahakashyapa. This transmission
has continued to the 28th Patriarch, Indian Bodaidaruma. and he has
transmitted it to China, where he encountered the 2nd Chinese Patriarch,
Eka, who has continued to transmit the Dharma and Kesa to me. Now, I
transmit this true Dharma and Kesa to you. You must keep it well and

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never let it perish." Eno received the Dharma and Kesa kneeling, and
asked, ‘‘I sincerely receive this true Dharma now, but to whom will I
transmit the Kesa?" The 5th Patriarch answered, “A long time ago,
Bodaidaruma came to China for the first time and few people had any
notion of transmission. He made it clear that the Kesa is a symbol of
Patriarchal transmission of the true Dharma.
Now. peoples faith has matured, so it is no longer necessary. The Kesa
may become a source of competition, so keep it and wear it, but don't
pass this Kesa on to future generations. You should go and hide far away
until the time is ripe for you to start to teach. The life of the person who
receives transmission of the Kesa is dangerous. so be careful."
Eno questioned him, “Where can I hide?" Daiman Konin told him. “Go to
Kaishu and stay there. If you go to Shie in Canton province. hide there a
while". Eno prostrated before him and left with the Kesa. Daiman Konin
accompanied him to the ferry crossing at the base of Mount Obai to see
him off. Eno bowed to him and said, “Please return to the monastery, my
master. I already have transmission, so I am able to cross on my own."
Daiman Konin answered. “Even though you have had transmission, I
want to carry you across anyway." And he took the pole and ferried the
boat across the river. He returned to the temple alone and no one knew
anything about this episode.
After that night, Daiman Konin never lectured again on the Dharma from
the high seat. When monks began to question him. he answered, "All my
responsibility is fulfilled" The someone said, “Who received your
transmission of the Dharma and Kesa?" Daiman responded. "Eno
received it." The monks only heard him say “Capable man" (received it).
They discussed among them what "capable man" meant. The word is the
same as Ryonja (Ro is Eno's family name). When they looked for Eno, he
was gone. Having realized that Eno was the one, they went out looking
for him.
At that time there was a monk who had renounced the world called
Emyo. (Huiming). Before that he was an army general. so he led the
group in pursuit of Eno. They caught up with him at Dayu (Ka u) range.
Eno said to himself, “This robe is a symbol of transmission of the
Dharma. No one can take it away by power."
He left the bowl and robe on a big stone and hid in the bushes. Emyo
arrived and saw it, and tried to take the robe and bowl from the stone.
but he couldn't move it. Then. he was frightened and said, “I came here
to seek the Dharma – not to rob someone of the Kesa.” Hearing that, Eno
came out of the hiding place and sat on the stone. Emyo gave
prostrations to Eno and said, "Please show me the essence of the
Dharma” Eno replied. When you don't think of good or bad, then what is
your original face?" Emyo was greatly enlightened by these words and
asked, “Besides this. is there further secret meaning?"

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Eno replied, “What I told you is not a secret. If you reflect on secret is in
yourself already.’ Emyo said. “While staying on Mount Obai, I never
clarified myself, but now that I have received your teaching, I have a
direction; It is like some one drinking cold water who knows only himself
that it is cold; Now, Roanja is the teacher of Emyo". Eno said, “If it is as
you say, you and I both have the same master, Daiman Konin." Emyo
prostrated before him and left. Later when he became high priest of the
temple, he changed his name to Domyo (Tao Ming) because modest
feelings for Eno in not using the same parts for his own name. When he
had students. he always sent them to Eno. After receiving transmission
of the Dharma and robe, Eno hid among the hunters of the forests of
Shie province for ten years.
On Jan. 8. 676, Eno went to Nankai (Nanhai) in southern China. He came
to Hoshoji (Faxing) where the Dharma teacher. Enshu (Yin Zong) was
lecturing on the Nirvana sutra. Eno stayed outside and listened for a
while in a hallway. A strong wind was blowing the temple banner, and the
monks were arguing about it. One said the "Banner was moving" and the
other said: “No, the wind is moving". As they continued to argue, getting
nowhere, Eno said to them, “I am only a layman. but may I interrupt
your lofty conversation? It is neither the wind nor the banner that is
moving; it is your mind moving.“The dharma teacher Enshu heard these
words and was amazed, and thought that young man is special. The next
day, Enshu invited Eno to his room and asked more about the subject of
the wind and banner. Eno explained it to him in detail. Enshu
spontaneously stood up and said, “You are not an ordinary person. What
kind of man are you?" Eno then explained his transmission in detail.
Enshu wanted to prostrate before him as a disciple and asked Eno to
show him the essence of the Dharma.
Enshu said to the group assembled. priests and lay people. ‘I am an
ordinary man with much delusion. and now I have met a Bodhisattva in a
human body."
He pointed to the lay person, Ro, and said. “This is he." Then he asked
Eno to show everyone the Kesa, the symbol of transmission from the
fifth Patriarch Daiman Konin. Everyone paid respect to it. On January the
15th all virtuous monks assembled to ordain Eno and shave his head. On
February the 8th he received the Precepts from master Chiko (Chi Kuang)
and formally became a monk. Chiko was from Hoshoji (Fa Hsing). The
altar used for the Precepts ceremony had been prepared by
Ganabatsuma Sanzo (Gunabhadra. Sanskrit), a 5th century Dharma
teacher during the Sung Dynasty. In his records, he wrote. “A human
living Bodhisattva will received the Precepts here someday".
The late sixth century Dharma teacher in the Liang Dynasty, Shintai
Sanzo, (Paramatha, Sanskrit) planted a Bodhi tree on each side of this
altar used for the Precepts. and said to the people, “One hundred twenty

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years later, a great Bodhisattva will proclaim the Dharma under these
trees and liberate countless people." The sixth Chinese Patriarch, Eno,
proclaimed the Dharma here after receiving the Precepts and thereby
fulfilled the prediction.
One Feb. 8, of the next year, he suddenly said to the assembly of monks.
“I don't want to stay here any longer. I need to return to my former
secluded place." Then. Enshu (In Tsung) along with over 1000 monks,
nuns and lay people, returned to Horinji (Baolin) on Mount Sokei. lkkyo,
the minister in Choshu province (Wei Chu) asked Eno to teach at
Daibonji (Ta Fan) and lkkyo himself, received the Precepts from Eno, who
taught the The Splendid Well of the Dharma of the Mind Ground. Eno's
disciples recorded the teachings and it is called Rokuso Dangyo 105-EN or
Platform Sutra, which is well known. After that he returned to Mount
Sokei (Tsao Chi) and there, poured out the Dharma. More than 1000
people were enlightened. When he was 76, he purified his body and died,
sitting in Zazen.
Nentei (Dharma discourse):
When Daiman Konin asked Eno, “Is the rice white yet?", this” rice" was
surely the new shoots from the king of the Dharma. It was the life source
for sages as well as lay people. In a wild field, it grows by itself without
tending. Husked and polished, it stays pure; even so, “it isn't sifted yet".
When you sift and strain the rice, then you may know the inside and the
outside, and can be truly free.
Just as Daiman Konin hit the pestle three times. the rice finds itself and
the mind is revealed. Then as Eno shook the strainer three times. the
way of the Patriarch's was transmitted. From that time to the present,
the right time for hitting the pestle has never ended, and this
transmission has never stopped.
Let us consider this story. The great master Eno had been a wood cutter
it in southern China, and later was a rice polisher in the mill at Daiman
Konin’s temple. Originally, he roamed the mountains with his axe and
had no scholastic background, so never reflected deeply upon himself.
Nevertheless, when he heard this one line of the Diamond Sutra. he
began to have Buddha Seeking mind (Mind doesn't dwell on any thing).
This work in the mill with the mortar and pestle kept him busy, and
though he had as yet had no training with a Zen master. after eight
months of diligent work, he illuminated his mind like a clear mirror
without a stand.
Transmission was carried out in the middle of the night so the life-line of
the Patriarchs was continued. It doesn't matter how many years of effort
he spent: the totality of commitment, his diligence and care for his task
was the criteria for his understanding. The Buddhas and Patriarchs’

105-EN JEBD pp. 44

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enlightenment is not measured in time – so how can transmission from
the Buddhas and Patriarchs be perceived in terms of past and present?
During the ninety days of summer this year, I have taught you how the
old Patriarchs have behaved because I respect their lives and teachings.
But when I look at present day students of Zen, I am not so happy about
the behaviour I encounter. Explaining with strict kindness, pointing out
details this way and that way, I feel like I have defiled the Way. It shows
the difficulty in passing on the Zen school. Even though you understand
the divine principles, and have gained strength, you still have not
personally clarified the mind of the Patriarchs. Therefore. your practice is
not the same as the practice of the Patriarchs in the past.
Due to karmic affinity. we can meet the right dharma. If you practice the
way genuinely, you should be able to achieve it; however, many of you
have not reached the other shore because you still do not perceive the
inner core.
Shakyamuni Buddha's death is in the far past. your practice of the way is
not yet finished, and your physical life is impossible to guarantee. Why
do you wait for tomorrow? It is the end of the summer and the beginning
of autumn. Some of you may go to the east, and some to the west. Still
others may go to the south, while some go to the north. How can you
speak one word, or half a phrase. and tell people it is my teaching of the
Way?
How can people learn from such half understanding of the Daijoji
stream?
What will they call the students from Daijoji? Even though you have
some knowledge and start to teach, it is irresponsible for you to proclaim
the Dharma. Because, if you wrongly teach it, it is a heavy karma to
bear. If you ever want to achieve this ultimate stage, than diligently
practice. day and night with your whole body and mind.
Juko (Verse):
Hitting the pestle, the sound is full in the sky.
The moon is sifted by the clouds. clear and deep in the night.

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 CHAPTER 34 Venerable SEIGEN GYOSHI
(Ching Yuan)

淸源行思

Honsoku (Leading case):

The 34th Patriarch, Seigen Gyoshi was named Kosai (Hung Chi). He went
to see Zen master Eno (Huineng) on Mount Sokei and asked him, “What
kind of attitude is required to get beyond discrimination?" Eno
answered, “What kind of attitude do you have?" Kosai said, “I'm not even
conscious of the four noble truths." (Shitai) 106-EN Eno responded. “What
kind of discrimination do you fall into?" Kosai answered. “If I'm not
conscious of the four noble truths, what kind of discrimination can I fall
into?" Eno knew that Kosai was a great Dharma vessel.
Kien (Background):
Kosai (Hung Chi Chan Shih) was from the Ryu (Liu) Family of Anjo (Chi
Chou). When he renounced the world as a boy, he kept quiet while all the
monks discussed the Buddhist Way. Later, he heard Daikan Eno of Mount
Sokei teaching the Dharma, and went to him and prostrated before him
while he questioned him.
Eno had many disciples but Kosai was his chief disciple. The relationship
was like the one between Bodaidaruma and Eka at Shorinji. The disciple
received the marrow in mind to mind transmission.
One day. the 6th Patriarch, Eno, said to Kosai. “The true Dharma and
transmission of the Kesa has been transmitted from master to disciple in
the past.
The Kesa is a symbol of profound devotion to the Buddhist Way. and the
true Dharma symbolizes the mind in the Buddhist way. I transmit this
Buddhist Mind to you since we are bound together. There is no need for
concern about acceptance by others. I have had many troubles since
receiving the transmission. and in the future, there will be many more
battles over this transmission. So from now on. this Kesa should stay in
this Temple as a talisman for protection. You should do your own Dharma
teaching elsewhere and never let it cease."
After Kosai received the transmission of the right Dharma, he became
the chief priest of Jokyoji (Ching Chu) on Mount Seigen (Ching Yuan) of
Kichishu prefecture (Therefore, Kosai became known then as Seigen

106-EN Shitai, JEBD pp. 290

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Gyoshi). Zen master Eno taught side by side with Seigen (Kosai) and
together they found Sekito Kisen, a disciple.
Many disciples from Eno came to Mount Seigen. This must have been the
unfolding of the merit from Daikan Eno's practice. On Dec. 13, 740 AD
during the Tang Dynasty, Seigen Gyoshi (Kosai) came to the Dharma hall
and proclaimed the teaching to the assembly sitting in full lotus posture,
and entered Nirvana. The Emperor later bestowed on him the name of
Great Teacher Kosai.
Nentei (Dharma discourse):
Truly, Seigen Gyoshi focused on silence as a ceaseless practice, and had
no meaningless discussions with groups. With such a strong intention to
insure mindful practice. Seigen asked Eno, “What kind of attitude is
needed to get beyond discrimination?" After that, Seigen had true
perception of the Way, and was able to be free of his self-centred
viewpoints. Eno led Seigen to achieve this enlightenment quickly by
answering that question with another, "What kind of attitude have you
had?" When Seigen responded that he was not even conscious of the
four Noble Truths, it was like a sharp needle hiding in a cushion, with
only a thread visible on top. When you pull it out, then you could see
how sharp it was.
The four Noble Truths here don't mean to simply abandon false views,
but instead, to follow the great absolute way without attachment to
anything.
This dialogue between Eno and Seigen was held to help ordinary people
understand what is hard to understand, and to hear what is hard to hear,
as well as see what is hard to see. Even when individual intention
ceases, we still have the self-consciousness. When we have this self-
consciousness, we have attachment to liberation; from ancient times to
the present, we can it Dharma attachment. Unmon Buneki, (Yne Men)
the Zen master, said that this is the two kinds of sickness in the mind
and body; and it is because of missing and not piercing the point.
However, in Seigen's case. he not only clarified his real true self, but he
was not attached to piercing the point either. So Eno asked, “What kind
of discrimination do you fall into?" Seigen responded that the true
profound essence doesn't have inside or outside; even an axe or a sword
can’t open this ultimate gate. That is why Seigen responded, "What kind
of discrimination can I fall into?"
If you arrive at this stage, there is no confusion and everything is
complete. Even the classification of the four Noble Truths does not exist.
In trying to classify, you won't find boundaries in the cosmos. (The
supreme absolute stage has no attachments). In this realm, there is no
way to create steps in order to climb the mountain. Some people base
their understanding only on letters and fall to achieve the absolute stage.

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Others have clear understanding and see all existence as the Sunyata of
Truth. Some people negate everything. As Seigen said, “If I'm not
conscious of the four Noble Truths, then why should I stay in the
emptiness of all things (Dharma)?" We should carefully clarify this point;
this stage of clarity is more illuminating than the rising sun!
Though this spiritual true nature goes beyond discrimination, it still has
limitless and unclouded perfect wisdom. Without bones or marrow, there
is still a body which is clear and visible. This body goes beyond stopping
and going. and goes beyond clear and visible. This body goes beyond
stopping and going, and goes beyond intellectual knowledge and
comprehension. Since this intellectual knowledge is also wisdom, then
stopping and going are not anything different either. Even the
Bodhisattva who goes by stages up to the tenth stage 107-EN. still does not
see Buddha Nature clearly. Why is this? Buddha said that it is because
these people think that Dharma nature has objective reality. so they are
not able then to see Buddha Nature.
In the Maha Nirvana Sutra, Chapter 8th, 12th section, Nyorai Shokihon
(arousing Buddha Nature), countless Bodhisattvas possess various
paramitas and practice the ten stages, still they can't see their own
Buddha Nature. The Tathagata has already proclaimed that these people
are deficient; even the Bodhisattvas who have reached the tenth stage
were goodhearted people, but couldn't see their Buddha Nature. So, how
much less so for ordinary mortals to see it.
Without relying on seeing and hearing, or being attached to objective
reality. try to look within. There will be the inherent pure wisdom. and
you can realize immediate awakening.
Juko (Verse):
What kind of words can I add to this story? Achieving this level, if you
can add a word to this story, then you can make the tongueless man
speak. If you can discern this principle, then you can make the deaf hear,
and they will laugh and speak.
When birds fly, there are no traces.
How could we find stages in the spiritual practice of the way?

107-EN Juchi Ten Stages 1. Hell, 2. Hungry Ghost, 3. Animals, 4. Fighting

Demons, 5. Human, 6. Celestial Beings, 7. Buddha seeking mind, 8. Beginning
of enlightenment, 9. Bodhisattva, 10. Buddha

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 CHAPTER 35 Venerable SEKITO KISEN
(Shitou Wuchi)

石頭希遷

Honsoku (Leading case):

The 35th Patriarch, the great master, Sekito Musai, (Shitou Wuchi)
practised with Seigen Gyoshi, who asked him, “Where are you from?"
Sekito replied, “I am from Sokei (Ching Yuan, where Eno taught)".
Seigen held up the whisk and asked. “ls there a whisk in Sokei?" (This
whisk is a symbol of Buddhist teaching). Sekito replied. “Not in Sokei and
not even in India." Seigen again asked, “Have you ever been to
India?“Sekito responded, “If I had been, the whisk would be there."
Seigen said to him, “That isn't enough, say more.” Sekito then said.
“Please say what I can't tell you; don't expect me to say it all myself".
Seigen responded, “I don't hesitate to say anything to you, but you won't
have the chance to experience your own real self". Then Sekito replied,
“Everyone can experience real self, but can't express it with words to
others." Seigen then hit him with the whisk. Sekito was suddenly
enlightened.
Kien (Background):
Sekito Musai's dharma name was Sekito Kisen. He was the child of Kao-
An Chi in Zuishu (Tuang chou). After his mother became pregnant, she
stopped eating hot and fragrant (spicy) foods. During his childhood he
never caused trouble for his mother's helpers and appeared to have
great confidence in all his activities. At that time. hunters in his area
were afraid of evil spells they thought were cast upon them, so they
enshrined malicious ghosts. and sacrificed cows to offer with alcohol for
the ghosts to eat. Sekito went to the small shrine and destroyed it,
taking the sacrificed cow away. He did this dozens of times in a year. and
the older people were not able to stop him from doing it.
When he was 14, he went to Mount Sokei to meet the sixth Patriarch,
Eno, and was ordained. becoming a novice monk. However, he didn't
receive the official bikku status. When Eno was about to die, Sekito
asked him. “Now, after one hundred years. you are dying; with whom
shall I go to study?" Eno responded, "Think with a quiet mind." After Eno
died, Sekito Kisen (his ordination name) sat Zazen in quietness and was
unmoving like a corpse.
The first disciple of Eno, Nangaku Ejo, questioned Sekito, “Your master
has died now, what will happen to you if you just uselessly sit in Zazen?"

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Sekito said. “I received final teaching from Eno, so I am doing Zazen in
quiet contemplation.” Ejo said, "You have a Dharma brother named
Seigen Gyoshi, and he lives on Mount Seigen. You have a strong bond to
him. What Eno said to you was correct, however, you don't understand
his meaning. and you are acting now in delusion." Then Sekito made
prostrations to Ejo and went to Mount Seigen.
Master Seigen questioned him, “People say many different things about
the 6th Patriarch, Eno's home town, Reinan, (Lingnan); what is the real
situation there?" (Is there a true Buddhist Dharma in Sokei?) Sekito
answered, "People don't say anything special in Reinan." Seigen asked,
"If that is so, why is there Hinayana and Mahayana?" Sekito answered,
“True Buddhist Dharma comes from our original true mind." Seigen
agreed with him. After that time, they had unceasing Dharma discourse.
Nentei (Dharma discourse):
One day, Master Seigen held up the whisk and asked, “Is this whisk in
Sokei?" Sekito answered, “Not in Sokei and not in China or India." In the
past, there was a way to direct students by holding up the whisk; to
bring awareness to a principle, to open the mind's eye leading to mindful
action, and cutting off harmful attachments. This Buddhist Dharma leads
you to your true self. Seigen showed the whisk to Sekito to test him, and
Sekito only saw the outer superficial form of the whisk, and so replied,
"Not in Sokei, China or India."
Holding the whisk means that the entire Buddhist Dharma is present in
that whisk, so there is no China or India in the whisk itself. Sekito's
interpretation was confined to a small viewpoint, so Seigen asked him
further, "Have you ever been to India?" Sekito didn't understand the
point of the question, and answered, "If I ever have the chance to go to
India, then I will see if there is a Buddhist Dharma there." Even if he
could explain it, he didn't know about his own true mind; so he could
never master the Buddhist Way.
Seigen asked him again, "That is not enough, you must say more." it was
a kind of compassionate gesture from Seigen's heart to show the action
of saving others. Sekito said without reflection, “Please say some words
which I can't tell you to help clarify the matter. Please don't depend only
on this disciple." It the master and the disciple meet in this way, and
discuss only half the point, how can they have complete understanding?
Even if the cosmos disintegrates, and each true face is shown, it still is
only half the story. This means, without help from others, you must
clarify on your own. When we see halfway, and make progress one or
two steps beyond it to describe our own true nature. and use our
innermost secret words, then perhaps, we will have no need of another's
help.
Sometimes, you cannot transmit this totally to another person. Only

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through reflection upon ourselves, can we understand the true nature of
our own mind. Therefore, Seigen Gyoshi said, “I don't hesitate to say
anything to you, but you must have the chance to experience your own
true self.” Even if a wise teacher speaks of his pain and bitterness in
experience, students cannot appreciate it unless they have had the same
pain and bitterness to use it in their understanding of the real true self.
So, we cannot experience the way through words alone. A wise teacher
doesn't play with words.
Sekito however, thought the True way had no relationship to the whisk:
and didn't realize that the whisk was a symbol of the Buddhist Way, so
he couldn't clarify its meaning in detail. He said, “Everyone can
experience their own real self, but can't express it in words." If a person
experiences real self, why can't they express it? Sekito Kisen focused on
different points rather than upon his own true self. Seigen Gyoshi tried to
awaken him to his own real self and be clear-headed about his original
mind. Therefore he hit him with the whisk, just as you beat the grass
with a stick to frighten away the snakes. to encourage his mindful
awakening.
Through this story, we should be able to clearly distinguish between
"learning the Way. and experiencing True Enlightenment”. Sekito Kisen
said, "Not only on Mount Sokei, but not in China or India, is there a
whisk." All the cosmos disintegrated and every true face was shown; still
the ego existed. striving to know itself. That is why Sekito Kisen used
such arrogant speech.
When Seigen Gyoshi showed the whisk. Sekito Kisen knew his total true
face. but only after Seigen Gyoshi hit him with the whisk, was he able to
be enlightened.
In these days, many try to grasp sound and form, searching for the
Buddhist Way in what they see and hear. Even when they memorize the
words of the Buddhas and Patriarchs, and are bound to them saying,
“There is no true way in Sokei or China or India...“, they still don't realize
the way. if this is so. and they shave their heads and pretend to be
monks by wearing the Buddhist robes, they will fall into the prison of the
three worlds, and they will never get rid of clinging, and never they will
never be liberated from the wheel of samsara.
Wearing the Buddhist monastic robes doesn't make a Buddhist disciple.
As the Buddha said, “These people are not Buddhist disciples and we
have no name for them; they only attach to form without content."
Buddhist robes don't help a person to become a disciple. (Some have
attachment to collecting different kinds of robes) And if monks spend the
donations of the faithfully and recklessly, because of bad Karma, their
retribution will cause them to fall into the realms of hell where they will
swallow molten balls of iron until they have true repentance.

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If you experience this way, based on careful investigation, as Sekito did
where he realized his own original true face, then it is clear why there
was nothing special that happened in Sokei or China or India. In that
case, where is the place to go? (Everything is then clear that all
phenomena is Buddhist Dharma.)
If you can not or achieve this stage, then you should never wear the
Buddha's Kesa. Like Sekito's experience, when he was hit by the whisk,
he could finally let go of his egocentric self and be awakened to his
original true face. Even in death, he can awaken in the darkness and see
with clear vision. As a Buddhist disciple wearing the Kesa, it is a very
important point to clarify.
At the beginning of the Tang Dynasty, Tempo Period, the Emperor was
Genso. In 740, Sekito went to the south temple on Eizan (Heng). In the
eastern part of the temple there was a stone terrace where he built a
hut. People called him the priest who lives on stone. One time, Sekito
was reading a poem about Joron (Chao lun) by Sojo (Sing Chao). There
was a verse that said, “He who is without attachment to small ego,
seeing the cosmos as the self, is a wise man." Sekito hit the table and
said, "A wise person has no attachment to ego, and sees everything as
self. The Dharma body is limitless. there is no discrimination of self and
others. As a mirror reflects an object, splendid form appears in the
Dharma body. There is no objective wisdom that does not go beyond
discrimination in coming and going. What splendid words are these."
Then he rolled up the scroll but was too excited to sleep, and had a
daydream. In the dream he saw that he was sitting with 6th Patriarch,
Eno. on the back of a turtle, swimming in a deep pond. When he awoke,
he realized the meaning of the dream; the turtle represented spiritual
wisdom, and the pond was the ocean of Dharma. He and Eno were
sharing the same spiritual knowledge floating around in the ocean of
Dharma. It was then that he wrote the Sandokai, The merging of
difference and unity; and it has become very popular in the world today.
The fact that such a dream occurred, was because his spiritual
knowledge and the Patriarch's spiritual knowledge was the same, and is
the same as Seigen Gyoshi's also. Once Sekito said on the high seat,
giving a lecture. “Our Dharma gate is not an issue about transmission
from previous Buddhas, nor meditation practice, but simply, to try to
arrive at knowledge and insight of the Buddha Way. Our body itself is the
Buddha, our mind is the Buddha and sentient beings. Mind, Buddhas and
sentient beings and enlightenment or delusion are all different
experiences of the same essence. So we should know that the form of
our mind and spirit goes beyond destruction and preservation. Its nature
is neither pure nor polluted. Profoundly complete, it is the same in
ordinary beings as in saints. It functions freely without intellectual
analysis or cognitive thinking.

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The three worlds and the six ways are all derived from this mind. How
could the form of the moon reflected in the water emerge or perish? If
you know this. everything is meritorious and you will be profoundly
complete."
If he had not had the independence to destroy dualistic thinking, then he
could not have spoken in this way. When Sekito was hit by Seigen's
whisk, he awakened to clear vision and was then in line to be the 35th
Patriarch.
For all of you, your spiritual nature does not differ from his. so how could
your mind ground be different from the Patriarchs? Whether Buddha
seeking mind is awakened or not, meeting the right teacher or not will
determine if you enjoy happiness or misery, and thereby create superior
or interior condition.
Juko (Verse):
How can we understand this story? Are you ready to listen to my
explanation?
Raising the whisk was a sparkling demonstration of limitless truths.
Therefore, Sekito went beyond the beyond; beyond inside or outside,
and beyond past or present.

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 CHAPTER 36 Venerable YAKUSAN IGEN
(Yaoshan)

藥山惟儼

Honsoku (Leading case):

The 36th Patriarch, Zen Master, Kodo, (Yakusan lgen) practised with
Sekito Kisen. Yakusan questioned Sekito saying, “I already understand
the three vehicles and the twelve types of scriptures, however, I heard
that in Southern China finding Buddha nature is pointing to one’s own
mind and seeing into one's own nature. But I cannot clarify it for myself.
Please help me clarify it with your teaching." Sekito said, “Being so, or
not being so, are not correct, so what should you do?" Yakusan was quiet
for a while, unable to respond. Sekito told him, “Your karmic affinity is
not here; you should go to the great master Baso (Mazu) for a while."
Yakusan went to Baso as he was advised, and prostrated before him. He
presented the same question to Baso that he had asked Sekito. Baso
answered, "Sometimes, I make him raise his eyebrows and blink his
eyes. and sometimes, I don't make him raise his eyebrows and blink his
eyes. Sometimes. raising the eyebrows and blinking the eyes is accepted
and sometimes raising the eyebrows and blinking the eyes is not
affirmed. How about you?” When Yakusan heard these words he was
greatly enlightened and prostrated before Baso again. Baso said, "What
is the reason for your prostration?" Yakusan replied. “When l practised
with Sekito, it was as useless as a mosquito biting an iron buffalo". Baso
said, "You have already clarified your self. From now on, you should keep
it well. however, you real master is Sekito Kisen."
Kien (Background):
The master's name was Igen, (Wei-Yin). He was the son of the Kan (Han)
family of Koshu (Chang-Chou). When he was 17 years old, he received
Tokudo (ordination) from Zen master Sei Sesho, (Hui chou) of Koyo (Lo-
yang). He had Jukai, received Precepts from Kisen. (Hsi-Ts'ao) from
Mount Kogaku (Heng) and he learned many sutras and abidharma
(interpretation of the sutras). He kept the precepts strictly. One day,
Yakusan lamented to himself, "a genuine man should purify himself
without controls from outside himself. Why should we worry about small
matters?”
First, he visited Sekito and questioned him, as stated in the leading case,
then he went to Baso as advised, who said, “You keep yourself well!" He
practised three years with Baso. One day, Baso asked him, "How do you

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see things these days?" Yakusan answered, “All illusion is gone and only
my true self exists." Baso responded, “As you said, your response is from
your own true mind, and your true mind emerges in your everyday
actions. You have already clarified your practice and enlightenment about
your own true self. Now you can focus on saving others, so go and live
somewhere on a mountain." Yakusan asked, “ls an immature person like
myself ready to stay on a mountain to save others?" Baso said, ‘‘If you
go, there is no staying, and if you stay there is no going. You may want
to help people, but there is no help; if you do anything, nothing is done.
You should build a boat to save the drowning sentient beings; don't stay
here any longer." So Yakusan left Baso and went to Sekito.
One day as Yakusan was sitting Zazen, Sekito asked him, What are you
doing here?" Yakusan answered, ‘‘I am not doing anything". Sekito said,
"You say you are not doing anything, you are still sitting quietly and that
IS doing something" Then Yakusan said, “If you see me doing Zazen
quietly then. as you said, I am doing something." Sekito said, "However,
you said you are not doing anything; what is not doing?" Yakusan said,
"All the Buddhas in the three times do not know about it." Sekito praised
him with a verse: “Even though we have lived together, (with the
splendid mind of nirvana), we can hardly name it. We go along together
without giving it a name. Ancient sages couldn't name it, so how could
ordinary people clarify it?"
Later, Sekito said while lecturing, “Speech and action are not related
originally to ourselves." Yakusan responded, “Silence and stillness are
also not related to ourselves." Sekito said, Our original self is so hard,
not even a needle can penetrate it. Yakusan replied, "For me. it is like
planting flowers on 8 rock." Sekito approved him and Yakusan went to
Mount Yao (Yakusan) in Li-Chou (That is why he was called Yakusan).
Many disciples gathered about him.
Nentei (Dharma discourse):
This story shows that Nangaku's and Seigen's lineage is no different.
Seigen, [(Ching Yuan) was Sekito's (Shitou) teacher. Nangaku,
(Nanyuen) was Baso's (Mazu) teacher.] These two teachers were great
disciples of the sixth Patriarch Eno (Hui Neng). They were like the two
horns of Eno, and like white oxen on open ground standing alone.
Yakusan (Yaoshan) studied under Sekito and was sent to Baso for
enlightenment. Afterwards. he returned to Sekito for transmission. There
is no difference in Seigen’s and Nangaku’s lineage. As in the leading
case, Yakusan questioned Sekito clarifying the great matter, and Sekito
told him, "Being so and not being so, neither are correct". Then Sekito
asked Yakusan Igen to go to Baso to clarify the truth instead of giving it
to him directly.
Baso understood Sekito's mind and reiterated the same frame of mind
saying, "Sometimes l make him raise his eyebrows and blink his eyes

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and sometimes I don't make him raise his eyebrows and blink his eyes.
The everyday action of raising the eyebrows and blinking the eyes
sometimes happens and sometimes it doesn't. Sometimes, it is good and
sometimes. it is not. It changes from time to time.” In this way, Baso
encouraged Yakusan. who then he understood that through everyday
action he could know himself. He made prostrations before Baso in
gratitude. Baso asked him, “Why do you make prostrations before me?"
Yakusan answered, “l practised various things with Sekito, but it was like
a mosquito biting an iron buffalo and it was useless: but now I have
stopped all intellectual and emotional actions." Dropping all these
actions. he became a true follower of the Dharma.
Later one day, Baso asked him, “How are you feeling about things these
days?” Yakusan said, “Since l have cast off the dust from my mind, all
illusion has disappeared and only the true self exists." As a student of
the Dharma. the stage is truly hard to achieve. Baso praised Yakusan
saying, "You experienced a reflection of your true mind. and your true
mind appeared in your everyday life." Yakusan’s mind then appeared
everywhere: nothing escaped it. At the same time, nothing was left after
his actions, no trace. It was like planting flowers on a rock.
in the beginning. Yakusan had questions about the human mind and
asked Sekito to help him. From Baso's “Raising the eyebrows and
blinking the eyes", he had great Enlightenment. Preaching before a great
assembly of monks. he showed the state of going beyond words to
describe the true nature of mind by saying. "Our true minds go beyond
discrimination with the eyes and ears. First, he studied with Sekito, then
with Base; and each was a true practice for him and also for others as
well."
So, all students seeking the true way should follow Yakusan’s practice.
There was no interior and no superior Patriarch; Yakusan's teaching was
very strict and he maintained the simplest tom of life himself. As a result.
he had fewer than 20 students; his life therefore, was austere and poor
and it didn't offer even a proper domicile to keep him safe from the cold.
Nevertheless, there were outstanding students such as Ungan Donjo
(Yun Yen), and Dojo Enchi, (Tao Wu), and Sensu Tokujo (Chuan Tsu), and
Kosharin (Kao), and Kangyosha (Kan), and Rishoko (Liao). Many men
and women experienced the Buddhist Way. Therefore, it you want to
study the Buddhist Way, you should take care not to attach to worldly
things such as heat or cold, and thick or thin. Ungan Donjo, Dogo Enchi
and Sensu Tokujo all had the same spiritual practice; they never lay
down to sleep for 40 years. If there had been no strict Buddhist practice,
these students would not have existed. So, you should all vow to be like
Ungan Donjo and his brothers, and completely practice the Way to reach
the stage of Base and Yakusan.
Don't you see the point that making eyebrows raise and making eyes

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blink is sometimes right and sometimes wrong; the stage is already
complete and there is no doubt that everyone has it. This original nature,
so called, has no eye nor ear, so there is no way to see or hear it.
However, it emerges, even though we cannot name it. Still, it emerges
anyway. It makes you live, makes you die, makes you come and go. and
makes you see and hear and acknowledge it. This is the way it is. Don't
seek any right Dharma other than this. How can you expect to see true
nature any other way?.
The three vehicles and twelve types of scriptures also show this principle
as it and all sentient beings accept their original nature as it is. We
shouldn't seek certification outside ourselves. Through our own raising
eyebrows and blinking eyes, we can know about it. If you see the true
forms of seeing and hearing and acknowledge it, no matter what the
ancient priests say about it, all doubt is gone.
Juko (Verse):
The one who is spending his life lively; we will call him the one who
raises eyebrows and blinks eyes.

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 CHAPTER 37 Venerable UNGAN DONJO
(Yunyan)

雲儼曇晟

Honsoku (Leading case):

The 37th Patriarch, Ungan Muiu, (Yunyan Chu) studied with Hyakujo (Pai
Sheng) for twenty years. After that, he went to study with Yakusan
(Yaoshan). Yakusan questioned him, “What kind of Dharma was Hyakujo
teaching?” Ungan answered, “One day, Hyakujo went to the high seat to
teach, and all the assembly was standing, waiting to hear the Dharma,
when Hyakujo scattered the monks with his staff and called to them,
“Monks!". When they turned back to look at him, he asked them. “What
is it? Who are you?“.
Yakusan asked Ungan, "At that time. why didn't they reply to Hyakujo's
request about their original true nature? Today. I can see Hyakujo's
Buddhist teaching (as my senior Dharma teacher)"
When Ungan heard this, he was greatly Enlightened.
Kien (Background):
Ungan was the son of the O (Wang) family in Shoryo Kensho (Chien
Sheng in Chung Ling). When he was very young, he renounced the world
at Sekimon (Chi Men). He practised with Hyakujo Ekai for twenty years
and was unable to find enlightenment because of karmic circumstances.
Later, he met master Yakusan Igen who questioned him, "Where are you
from?" Ungan answered. "I'm from Master Hyakujo's place." Yakusan
asked, “What was Hyakujo teaching to the assembly?" Ungan replied,
"Hyakujo usually says. “I have one word to express absolute
limitlessness." Yakusan then said. “Salt tastes salty. bland tastes bland.
Not salty nor bland is ideal taste. What is the word to express absolute
limitlessness? (100 tastes)”. Ungan didn't reply. Then Yakusan asked.
"What will you do with the birth and death before your eyes?” Ungan
said, “There is no birth and death before my eyes." Yakusan asked again.
“How long were you with Hyakujo?" Ungan replied. “Twenty years.”
Yakusan than said to him, “After spending twenty years with Hyakujo.
you are still in the ordinary (profane) world."
On another day when Ungan was attending Yakusan. Yakusan asked him,
“What else was Hyakujo teaching?" Ungan said. "Sometimes he said to
look beyond the three formulations and the six propositions". "Yakusan
replied," That is three thousand miles from clarifying your own nature."

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Yakusan then asked him, “What kind of Dharma did Hyakujo teach?"
Ungan replied as in the leading case. "One day when Hyakujo went to
the high seat to teach...”. Ungan was enlightened by Yakusan's words,
“Today. I can see Hyakujo's Buddhist teaching."
Nentei (Dharma discourse):
The key point in studying Zen, and learning the way, is to try to clarify
our mind and awaken to our original true nature. Even though Ungan
practised for twenty years with Hyakujo, his karmic circumstances
weren't right for him, so he went to Yakusan for clarification. So, by long
periods of study. we don't necessarily reach the way. Simply, to clarify
our original nature, is the most essential goal. To have ‘karmic
circumstances’ means that whether we are senior or beginning monk.
Each individual's karmic retribution controls their ultimate
Enlightenment. It wasn't because Ungan was with the wrong master. but
that the karmic conditions weren't ripe for him to realize Enlightenment.
Usually. a Zen master doesn't just gather students. He focuses on their
finding their own original nature in order to see themselves clearly. So,
the ancient teachers ask, "Where are you from?" The reason for this is
for the master to check the student's level of awareness of where he
comes from. Also, he assesses the student's commitment and
determines their karmic circumstances. That is why Yakusan asked
Ungan “Where am you from?" Ungan answered. "I come from Hyakujo's
place’, Because wanted to show he had not spent useless time. going
from place to place. Yakusan and Hyakujo were both fortunate to have
the transmission from Seigen and Nangaku respectively. That is why
Yakusan asked "What kind of Dharma was Hyakujo teaching to the
assembly?" If Ungan had been able to clarify the way, then he could have
presented his understanding; but instead. he just repeated his masters
teaching saying, “I have one word for the absolute limitlessness.“
This limitlessness is filled with countless virtues and contains all
fulfilment. But Ungan did not understand. Yakusan presented the story
about salty and bland tastes, then asked Ungan. “What does the absolute
limitlessness taste like" Ungan could hear Hyakujo's words well enough
to understand, but he only heard them with his human ear, as he would
hear the croaking of a frog. He was bewildered and could not answer.
When Yakusan asked how long he had been with Hyakujo, Ungan
answered “twenty years." Truly, when most people in ancient days spent
time seeking uselessly. It was then that Yakusan asked, “What will you
do with the life and death before your eyes?" Life and death is the most
important subject for beginning as well advanced priests. It is
impermanent; and it is imperative to focus on it. Even if you renounce
the world to have Buddha seeking mind, and practice as a mendicant in
the form of a priest, if you don't clarify this important point of life and
death, and rid yourself of delusion, you do not clarify yourself as a true

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priest. Furthermore, if you continue in this unclarified state, you can't get
away from the three worlds of illusion; and it becomes more difficult to
get out of samsara in life and death. You will be uselessly wearing the
Buddha's robe and holding the Buddha's bowl. (Oryoki rice bowl)
So, Yakusan as an ancient person of the way, questioned Ungan to keep
him from having a useless practice; and to settle the issue of body and
mind; he asked, “What are you going to do about the life and death
before your eyes?" Ungan answered, “There is no life and death before
my eyes.” If he had attained the true mind of a mendicant, he could
never have answered in this way. Yakusan then asked him how long he
had been with Hyakujo, and when Ungan answered, "Twenty years",
Yakusan told him that even after spending twenty years with Hyakujo, he
was still stuck in the ordinary world of thinking. Ancient practitioners
spent strict days suffering for the way, and had no useless time. It seems
that Ungan spent twenty useless years. Even if Ungan had said he saw
no life and death before him, and remained in a non-dual state with
respect to himself and others, he had still not experienced his own
original face, nor had he made any progress. (like jumping off a hundred
toot pole.)
If you can't return to emptiness, you can't cut oft your mundane
discrimination attitudes. Neither can you break from your conscious mind
which imprisons you. Isn't it sad?
So, Yakusan questioned Ungan three times in order to help him
accomplish the Buddhist Way; because he was unable to realize himself.
Even if Ungan could experience Yakusan's true intention without
attachment to the words, he still couldn't realize the clarity of the truth.
Though he cut off all delusions, he was still in darkness as to his own real
true self. it was rare in those days, for Ungan to come three thousand
miles to question Yakusan, but otherwise, he would not have had a
relationship with the true Buddhist. In this meeting with Yakusan, Ungan
understood what true practice was how to avoid spending useless time in
deluded practice.
Then Ungan tried to explain Hyakujo's expression from the lecture on the
high seat, “What is it?" But it was only another person's words, not his
own expression of experience. (Even if he couldn't attain enlightenment
himself) he brought up the story to illustrate the true Zen Way; that is to
clarify your own true self. Then Yakusan said, “Why didn't you say it
earlier? Because of you, today, I meet my senior Dharma brother,
Hyakujo. (Haui)"
Really, Hyakujo's scattering the disciples with his staff was based on his
own absolute unique true nature. However, it isn't necessary to clarify
the story again as far as the staff is concerned, because none of the
assembly could gain anything in countless eons (unless) – Hyakujo called

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to them saying, “O monks!" to shock them into Enlightenment. Like an
echo reaction, they turned back unconsciously. Enlightenment goes
beyond discriminating thought; and Yakusan then said. “What is it? Who
are you?" Unfortunately, none of them understood at all. Nevertheless,
Yakusan could see the Dharma teaching of his senior Dharma brother
because of Ungan's story.
Truly, when ancient people expressed a word about the original true self,
it meant that they were able to see the person. There was no gap
between them, just as the same wind blows for thousands of miles. In
Ungan's case, first, he studied with Hyakujo, then with Yakusan, and
finally the great Dharma was transmitted to him without a gap between
the master and the disciple. So, if we can enlighten our original true self,
we will never doubt our eternal presence in this true self for all time. We
also pierce the existence of the Buddhas and Patriarchs in the three
worlds; and all the ordinary monks find themselves in a flash and see
their true essence. (Then we can all meet Yakusan and Hyakujo and
Ungan and Doyo [Tao wu]).
Juko (Verse):
How could we pierce this principle? Are you ready to listen to my humble
words?
A single small boat sails ahead in the moonlight without polling. If you
look back, the ancient grasses on the shore don't move at all.

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 CHAPTER 38 Venerable TOZAN RYOKAI
(Tung Shan Liang Chieh)

洞山良价

Honsoku (Leading case):

The 38th Patriarch, Tozan Gohon, (Tungshan Wupen), practised with Zen
master, Ungan Donjo and asked him. "Who can hear non-sentient beings
preach the Dharma?" Ungan answered, ‘Preaching of the Dharma by
non-sentients can only be heard by the non-sentient world.” Tozan then
asked, “Master, can you hear it?" Ungan answered. “Even if I could hear
it, what I hear is not what you could hear." (The preaching of the non-
sentients) Ungan added, “Even if I tell you the preaching that I hear, you
are not yet at the stage where you can listen to the preaching of non-
sentients, so you couldn't understand my words. Then Tozan said, "As
you say, I am not at the stage yet, so I may not understand your
proclamations." Ungan said, “Since you can't hear my proclamations,
why then should you be able to hear the Dharma teaching of non-
sentient beings?' Tozan was greatly enlightened at these words. and
responded with a verse: “Splendid, Splendid; Preaching of the Dharma
by non-sentient beings is incomprehensible. If you try to listen with your
ears, you can't understand at all. If you hear the sound with your mind's
eye. only then will you be able to understand for the first time.
Kien (Background):
Tozan’s first name was Ryokai (Liang Chieh) and he was from Eke (Hui
Chi). His family name was Yu (Yu). When he was young, he chanted the
Heart Sutra with his master. When chanting "no eye, no nose, no tongue,
no body, no mind.” he suddenly touched his face and questioned his
master saying, “I have eyes, ears, nose, tongue and all these things.
Why does the Sutra say no eyes, no ears, no tongue etc.?" His master
was surprised and announced to him, “I am not the master for you!" He
advised him to go to Mount Goe (Wu Hsieh) to see master Lemoku (Ling
Mo). There. he renounced the world. shaved his head and was ordained.
When he was 21, he went to Mount Suzan (Sung) and received the
precepts and became a complete monk (Bikku). Tozan was his Mother's
favourite child because his father and elder brother had died, and his
younger brother was very poor. Tozan had renounced the world to see
the Truth, and left his old Mother behind in order to do it. He made up
his mind, ‘‘If I do not accomplish the Buddhist Way, I will never return to
see my Mother again."

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Finally, he finished his study and later went to live on Mount Tozan
(Tung). Since his Mother was alone, and had no one to depend on, she
looked for Tozan everyday, wandering around among beggars; and one
day, she learned that Tozan was a priest living on Mount Tozan. She went
to the mountain to see him. but he refused to see her and shut the door
of his room. While outside his door, she died of grief there.
After she had died, Tozan went to see her corpse, and found that she had
three bowls of rice that she had collected. He asked for some of the
community’s rice gruel from the morning, and mixed it with her rice to
make an offering for her funeral in honour of her well-being. Several
days later, Tozan had a dream where his Mother appeared and said, “You
had a strong commitment to the Buddhist Way, and wouldn't see me. As
a result, I was able to cut off all attachments that were formerly illusion;
now, because of this meritorious act, I have born in the Toriten Heaven
of Satisfaction where I can have ultimate peace. I thank you.”
Nentei (Dharma discourse):
Among all the Patriarchs, none had superior or interior virtue. In Tozan's
case however, he fostered the flourishing of Zen because he was a
Patriarch with the right transmission. Particularly, he cut oft attachment
to his parents, and had no children of his own, which gave him power of
commitment to practice the Buddhist Way firmly. When he began his Zen
practice, he studied with Nansen Hugan's (Nan Chuan) lineage. He
happened to have the opportunity to do the memorial service for master
Baso Doitsu (Mazu). While preparing the offering meal for Baso, Nansen
asked Tozan. “Tomorrow we will offer this meal for Zen master Baso; do
you think he will appear to us?" No one in the group answered, but Tozan
said, “Since this is a special offering for master Baso, he won't accept it
alone. He will come if he has company." Nansen remarked, “This monk is
young, but it he has enough practice, he may become refined and have
great capability." Tozan responded. “Master, if you say such things. you
may spoil my possibilities.”
Tozan moved on to master lssan Reiyu (Guishan) and questioned him
saying, “These days, I hear that Zen master Nanyo Echu (Hui Chung) of
Nanyo (Nan Yang) preached about non-sentient beings, but I can't
understand this delicate teaching. What does it mean?" lssan replied,
“Don't you remember the verse?” Tozan said, “Yes. I remember it". lssan
said, “Then repeat it.” Tozan said. “One monk asked the national teacher,
Nanyo Echu, “What is the absolute splendid mind?" The teacher replied,
“fence, wall, tiles and stone. Then the monk asked. “Aren't these all non-
sentient beings without life?"
The teacher responded: Yes that is right.
Monk: Well how do they preach the dharma?
Teacher: They constantly preach without stopping.

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Monk: Why can't I hear it?
Teacher: Just because you can't hear it, doesn't mean everyone else
can’t hear it.
Monk: What kind of person can hear it?
Teacher: All kinds of sages can hear it.
Monk: Master, can you hear it?
Teacher: I can't hear it.
Monk: If you can't hear it. how can you understand the teachings of non-
sentients?
Teacher: Fortunately, I don't hear it: If I did, I'd be the same as the
sages and then you couldn’t hear my teaching the Dharma about non-
sentients.
Monk: If asked to talk about this preaching, can the non-sentients hear
it?
Teacher: I'm preaching the Dharma of non-sentient beings for sentient
beings, not for the sages.
Monk: After sentient beings hear the preaching. then what happens?
Teacher: Then they are no longer ordinary sentient beings.
Monk: In what sutra do you find the teachings of non-sentient beings?
Teacher: If you don't depend on the scripture that offers clear words, you
can't be called a scholar.
The Avatamsaka Sutra says (Flower Ornament Sutra) [All the worlds in
the ten directions preach constantly; all sentient beings are always
preaching. And all through time and space, everything preaches
constantly] Can you understand this?"
After Tozan finished relating this story, lssan said, "I have some
understanding, but it isn't easy to see a person who really understands
this dharma teaching of non-sentient beings”. Tozan said. "It still isn't
clear to me. so please teach me." lssan replied. "Dharma teaching of
non-sentient beings cannot be explained by words that come from flesh
and bones of our parents." Tozan then asked. “Do you know anyone who
can share this Way with you?" lssan said, “If you go on ahead from here,
the way leads to the stone room of Horyoyu (Liling Yuhsien). There you
will find a man named, Ungan Donjo (Yunyen). (Donjo means a person
who seeks the Way). If you want to seek your right master. and walk as
a mendicant. then you'll find the place and you'll like it." Tozan asked,
“What sort of man is Ungan?" lssan replied "Once, he questioned me
about how students behave toward their master when they want to serve
him. I replied to him that can transcend delusion and realize no self and

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no mind. Ungan asked me again, if the students would still have the
same spirit as the master. I said that the first precaution that must be
taken is to have no opposition between the master and the disciple.
These were the answers I gave Ungan."
After the dialogue between Tozan and lssan, Tozan went on ahead and
through a small alley way, he found Ungan Donjo. Then they had the
dialogue as stated in the Leading Case about non-sentients preaching the
Dharma. Tozan asked him, "Who can hear the non-sentients preach the
Dharma?"
Ungan: Non-sentients can hear it.
Tozan: Can you hear it?
Ungan: If I could hear it, then you couldn't hear me preach the Dharma.
Tozan: Why can't I hear it?
Ungan: Raised his whisk and asked, Do you hear it?
Tozan: I don't hear it.
Ungan: If you can't hear my teaching of the Dharma, how can you
expect to hear the teaching of non-sentients?
Tozan: What scripture tells about non-sentient beings preaching the
Dharma?
Ungan: The Amida (Infinite Light) Sutra says. [Waters, birds, bushes and
everything is praising the Buddha, Dharma and Sangha.]"
After hearing these words, Tozan was enlightened.
This episode started with Nanyo Echu and ended with Ungan Donjo. It
was with Ungan Donjo that Tozan made the verse, “Splendid,
Splendid ..." Since listening with his mind's eye, he had right
understanding. When Tozan told Ungan, "Some old habits are still
hanging on." Ungan asked him. “What were you doing before?" Tozan
replied, “I didn't spent any effort in practising the holy truths." Ungan
asked, "Have you been happy with your experience or not?" Tozan said,
“I am happy when I experience the Dharma teaching of non-sentients it
was like finding a perfect pearl in a heap of garbage." Then he asked
Ungan, “If I want to see my true self. where do I look?" Ungan said,
“Question yourself using the six sense organs." Tozan replied. “I'm doing
it now.” Ungan asked. “Since you are the guardian of you own organs,
what do you hear from them?”
When Tozan was leaving Ungan, Tozan asked him. “In future, if someone
asks me what you taught about true Buddhist Wisdom, what shall l tell
them?” Ungan didn't answer at first, but then said, “Just that this is the
way I am”. Tozan was deeply impressed. Ungan continued, “ll you
experience your true face as priest, Tozan, you must have careful and

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ceaseless practice that is always mindful.” Tozan was not able yet to
achieve that stage, but later when he was crossing the river, as he left he
saw his reflection in the water and had great Enlightenment about how
important the true wisdom was. He made this verse to express his
feelings.
"The most crucial point is to avoid seeking the way in others. Instead,
seek yourself from within yourself, in your own way, or you and the way
will be far apart. So, I constantly practice the way within myself, and find
my own true self. My practice, which we call the way, was not always like
this however, but now. I and the way are in harmony. Myself and the
way. and my present and true self are all now only one. In this way did I
encounter truth for the first time.”
Tozan solved his important problems about practice of the way, and freed
himself from all doubts. As a result he could realize eternal peace, and
this is the story of Tozan's life.
This Dharma teaching of non-sentient beings, originated with the
National Teacher Nanyo Echu (Hui chung) and his disciple, Cho Fun
(Chang Fen) when Cho Fun questioned Echu saying, “Master, when you
talk about non-sentient beings preaching the Dharma. I have no
experience in this matter, so please clarify it for me." Echu responded. "If
you really want to know about non-sentient beings preaching the
Dharma. first you must understand what it means to be a non-sentient
being in the objective world; then you can understand my teaching about
the non-sentient beings preaching the Dharma. But in order to do this,
you must cast off previous intellectual understanding and become no
mind; then you can clarity for yourself, the Dharma about non-sentients
being able to preach."
Cho Fun asked. "Please explain how a sentient being can understand a
non-sentient existence. What do you mean by non-sentients preaching
the Dharma?" Echu responded. “All kinds of people. ordinary as well as
saints, all have an appearance of intelligence, so from the outside, they
all look the same. There is no difference in them, as Buddha nature is
the true nature and goes beyond existence or non-existence. It shows
the splendid work of seeing and hearing and acknowledgement.
Originally there was no attachment to anything and no deluded thinking.
The 6th Patriarch. Eno, said, "The six sense organs analysing their six
objects is not original mind itself."
Echu's preaching was like this. He said, “It was nothing but the non-
sentient beings preaching the Dharma.” Also he said, “All human beings,
including ordinary people and saints, are the appearance of Buddha
nature, and there is no difference between them. Buddha nature is true
nature and it goes beyond subjective or objective thought. It is the
splendid function of seeing and hearing and acknowledgement."

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Ordinary people think there is a separation between Buddha nature and
non-sentient beings. Non-sentients here means fences, walls and tiles,
pebbles, lanterns and pillars. But what Echu taught was different from
this. He taught that there was no discrimination between ordinary and
saintly people and there was no separation in delusion and
enlightenment. His thinking was different from ordinary emotional
knowledge of life and death. It was that Buddha nature is in the function
of seeing and hearing and recognition. Tozan also finally came to this
understanding and encountered the Truth.
Wherever we go, if we seek the Buddha Way and try to find Buddha
nature, we will see everything as truth. The ancients said, “There is
wisdom outside absolute truth, but this wisdom does not lead to the
truth. Wisdom and truth exist separately, but by this truth, wisdom is
actualized through practice. In reality, however, truth and wisdom are
one, and truth is eternal – not changing – always showing the shining
wisdom. It is original nature and natural splendid wisdom. We call it true
mind. It doesn't come from discriminating mind in ordinary people.
Seeing and hearing and the recognition of Buddha nature shows this
wonderful action and is far from any attachment.
Zen master Issan said, “The Dharma teaching of non-sentient beings
cannot be described by words from sentient beings born of flesh and
blood parents. If sentient beings could hear the Dharma teaching of non-
sentient beings, they wouldn't be deluded by sentient beings.”
In this way, Tozan received many teachings from different teachers and
that influence helped him to finally understand the truth about the
teaching of non-sentient preachings so he could become a Patriarch in
the lineage and arouse the wind of Dharma transmission.
Therefore, we must comprehend that each of us has the capability to
recognize the Dharma proclamations of non-sentient beings, even
though our true mind functions with the splendid seeing and hearing and
comprehension. There is an influence of sound and form from outside,
and no emotional discrimination from inside to make attachments; so,
then, we are able to hear the non-sentients preach the Dharma.
Echu's preaching was like this. He said, “It was nothing but the non-
sentient beings preaching the Dharma." Also he said, “All human beings,
including ordinary people and saints. are the appearance of Buddha
nature. and there is no difference between them. Buddha nature is true
nature and it goes beyond subjective or objective thought. It is the
splendid function of seeing and hearing and acknowledgement."
Ordinary people think there is a separation between Buddha nature and
non-sentient beings. Non-sentients here means fences, walls and tiles,
pebbles, lanterns and pillars. But what Echu taught was different from
this. He taught that there was no discrimination between ordinary and

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saintly people and there was no separation in delusion and
enlightenment. His thinking was different from ordinary emotional
knowledge of life and death. It was that Buddha nature is in the function
of seeing and hearing and recognition. Tozan also finally came to this
understanding and encountered the Truth.
Wherever we go, if we seek the Buddha Way and try to find Buddha
nature, we will see everything as truth. The ancients said, “There is
wisdom outside absolute truth, but this wisdom does not lead to the
truth. Wisdom and truth exist separately, but by this truth, wisdom is
actualized through practice. In reality, however, truth and wisdom are
one, and truth is eternal-not changing – always showing the shining
wisdom. It is original nature and natural splendid wisdom. We call it true
mind. It doesn't come from discriminating mind in ordinary people.
Seeing and hearing and the recognition of Buddha nature shows this
wonderful action and is far from any attachment.”
Zen master lssan said, “The Dharma teaching of non-sentient beings
cannot be described by words from sentient beings born of flesh and
blood parents. If sentient beings could hear the Dharma teaching of non-
sentient beings, they wouldn't be deluded by sentient beings.”
In this way, Tozan received many teachings from different teachers and
that influence helped him to finally understand the truth about the
teaching of non-sentient preachings so he could become a Patriarch in
the lineage and arouse the wind of Dharma transmission.
Therefore. we must comprehend that each of us has the capability to
recognize the Dharma proclamations of non-sentient beings, even
though our true mind functions with the splendid seeing and hearing and
comprehension. There is an influence of sound and form from outside,
and no emotional discrimination from inside to make attachments; so,
then, we are able to hear the non-sentients preach the Dharma.
These are the details of the non-sentient beings preaching the Dharma.
When we say non-sentient, it doesn't mean fences and walls, etc. If our
emotional and mental functions are not clouded and confused by
attachments in seeing and hearing, then our real mind appears clearly
and there is no darkness in our consciousness.
When we want to grasp it. we can not. There is form and no existence of
form. When we try to abandon it, we cannot do this either, since we
obtained it originally in the eternal past. It isn't conscious recognition or
decision. It does not have four elements or five skandhas. such as flesh
and bones.
As Zen master Wanshi Shokaku (Hung Chin) said. “We have the wisdom
of non-discrimination separate from ordinary knowledge and emotional
cognition. This separates the flesh and blood of the four elements and
five skandhas from non-discrimination. We have a pure Dharma body

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which is permanent and never will be destroyed called the original true
mind."
Constant preaching of the Dharma by non-sentient beings always
manifests the consciousness of true mind. When we raise the eyebrow,
and blink the eyes, or when we die and are born, or get hungry and eat
and sleep and wake; all these are Dharma proclaimed by the true mind.
Speaking and working and all everyday activities are also Dharma
proclamations of true mind. Not verbal, or non-verbal, it appears,
nevertheless, and is never hidden. The croaking of bull frogs and the
sound of earthworms also appears as the function of consciousness and
is a Dharma proclamation that never ceases. It is only universal mind
and if you truly experience it, then you become a model for others in
future days.
Juko (Verse):
How can I explain this principle?
The extremely subtle consciousness of true mind is far different from the
mind of illusion based on the attachment that ordinary people have.
This consciousness of true mind should function totally in our everyday
life as Dharma proclamation.

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 CHAPTER 39 Venerable UNGO DOYO
(Yun Chu Tao Ying)

雲居道膺

Honsoku (Leading case):

The 39th Patriarch, great master Ungan Kokaku (Yun Chu Hung Chiao)
practice with Tozan (Dong Shan). Tozan asked him. “What is your name?'
Ungan replied, “My name is Doyo (Tao Ying)". Tozan said, “Say more in
depth about yourself." Doyo replied, “If I speak more in depth about
myself, I can't just say 'Doyo"'. Tozan said, “When I was practising with
(Yun Yan) I had this same dialogue with him."
Kien (Background):
Ungo Doyo was from Gyokuden (Wang T'ien) in Yushu (Yu Chou). His
family name was O (Wang). When he was a young boy, he was ordained
at Enjuii (Yen Sho) in Hanyo (Fangyang). At 25, he received the Precepts
and became chiosho (fully ordained), great priest. His master taught him
the lesser vehicle sutras. He didn't like the teaching and he went on a
pilgrimage seeking the truth. He came to Suibiji (T'sui Wei) on Mount
Shunan and met master Mugaku (Tsui Wei) and questioned him about
the Way. While he was there, a young priest came also and praised Tozan
Ryokais teaching and Dharma meetings. Ungo Doyo went to Tozan's
assembly and Tozan asked him, “Where are you from?"
Ungan: I came from Suibiji.
Tozan: How does master Mugaku train his students?
Ungan told story saying, "One day when master Suibiji had a service for
the Arhats, I questioned him. “When you do this service and make
offerings to the Arhats, will they come to receive these offerings?”.
At that point, Tozan asked Ungan, “What kind of food do you eat
everyday. and what days thinking about being a priest?" Ungan replied.’ I
spent my life based on the realization that I am a priest.” Tozan said,
“Then you are not wasting your time with that master.... What is your
name?” as the leading case.
Ungo Doyo was enlightened when he saw the water from the Mount
Tozan (Tung) river. He spoke the essence of his enlightenment to Tozan
and Tozan responded to him saying, ‘My way will be transmitted through
you endlessly.‘ On another day Tozan said to him, “The priest. Nangaku
Eshi was born in Japan and became the Emperor. Isn't that true?" Ungan

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answered, “As far as the great teacher Eshi is concerned, he didn't
discriminate between Buddha and ordinary people; so he wouldn't want
to become a Buddha and certainly would never be reborn as an
Emperor." Tozan affirmed his story.
Another time, Tozan questioned Ungan, “Where have you been? Ungan
said, “I've been walking in the mountains.”
Tozan: What mountain is good to live on?
Ungan: Every mountain is the same: there is no mountain that is not
good for living.
Tozan: All the world is then yours now.
Ungan: No. it isn't true.
Tozan; If so, did you find a special way into the mountain? (Did you
experience discrimination?)
Ungan: when I enter the mountain, there is no way to discriminate.
Tozan: When you see me, it is a kind of discrimination; if everyday is
equal, how can you then see me?
Ungan: If I only discriminate, I can't see you face to face for
transmission
Tozan: You have become the person whom no number of people.
Hundreds or thousands or millions can control.
When Ungo Doyo was crossing the stream following master Tozan, Tozan
questioned him, “Is the water deep or shallow?”
Ungan: It is not wet. (It goes beyond water)
Tozan: Unrefined fellow!
Ungan: Then Roshi, tell me what you think.
Tozan: It is not dry. (goes beyond water) and told Ungan a story: "One
day Nansen Fugan (Nanchuan) questioned a monk, ‘What scripture are
you lecturing on?'"
Monk: The sutra on Maitreya appearance in the world.
Nansen: When will the Bodhisattva Maitreya come into the world?
Monk: He is now in Tosotsuten108-EN, the celestial heaven and preaching
there. In future when the time is right, he will appear in the world.
Nansen: There is no Maitreya in Heaven or the Earth."
Ungan asked Tozan, “If there is no Maitreya in Heaven or Earth, why is
there such a name as Maitreya? What does the name mean? Does it

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mean the true nature of every person?" When Tozan heard this question,
his body shook (because of excitement) and he told Ungan, “Oh Doyo,
when I was with Ungan Donjo, (Yunyen), I questioned him just as you
did now, and the fire place shook at that time. Today you question me
and my whole body is dripping with sweat." The master and disciple were
of the same mind, and no other disciple could compare with Doyo.
Later Ungo Doyo made a hermit age on Mount Sanpo (Sang fang). He
didn't' come to Tozan's kitchen for ten days, so the master Tozan went
looking for him. He found him and questioned him, “Why don't you come
for meals these days?" Ungo replied “The heavenly gods send me my
daily food." Tozan said to him '‘I thought you were a man who
experienced the true Way. but I see you are still a person who receives
the food form the gods and is satisfied with it you should come down and
have Dokusan with me this evening."
That night Ungo went to Tozan’s room. Tozan called him “the hermit,
Doyo, host of the hermitage." Ungo answered: "Yes". Tozan asked, “What
is the stage that goes beyond discrimination of good and bad?" Ungo
went back to his hermitage and did Zazen quietly for a long time. The
gods visited him but they couldn't see Ungo's form. After three days of
coming to see him. they stopped coming and bring the food offerings.
One day, Tozan questioned Ungo Doyo, “What are you doing?"
Ungo: I put some shoyu in the pot for flavour.
Tozan: How much (salt) did you use?
Ungo: A little Tozan: How does it taste?
Ungo: It has a good taste.
Tozan: When a person is such at the stage of lcchantika 109-EN and commits
unpardonable sins, how can he be concerned with filial piety?
Ungo: The person saves all sentient beings as a Bodhisattva through
great compassion. This is the highest form of piety.
Tozan then made Ungo Doyo Shusso, first disciple, or head monk of the
temple. When Ungo Doyo was staying of the Hermitage on Mount Sanpo
and later on Mount Ungo many men and women came to hear him teach
from all four directions.
Nentei (Dharma discourse):
In the beginning, Ungo Doyo was in Suibi and studied with Tozan,
becoming a Dharma brother to Sosan (Caoshan). In the preceding
dialogue, the question of relationship between master and disciple in the
Way, was explained As Tozan predicted, his Way was transmitted through
Ungo Doyo continuously from generation to generation to this present

109-EN Icchantika, ISSENDAI-JEBD pp. 132

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day.
Truly, Tozan's Dharma stream was transmitted as it still is being done in
the practice of the Buddhist Way.
Tozan's true Dharma is fruitful, pure and clean. Even now, it keeps its
essence of serenity. When his disciple, Ungo Doyo, questioned him.
Master Tozan showed his Zen spirit; not only did he shake, physically, but
his body was dripping wet with sweat. It is a rare occurrence in the
history of the Way.
Later, when Ungo Doyo went to stay at the hermitage on Mount Sanpo,
Tozan went to him and questioned him about the celestial gods that were
bringing daily food to the hermitage. He said to Ungo Doyo. “I thought
you were truly a man of the Way; I am surprised that you are attached
to such mundane viewpoints". He told Ungo to come that evening to see
him and have Dokusan about this kind of thinking. In that personal
interview, Tozan called him, "Doyo, master of the Hermitage." Ungo Doyo
answered, "My true real self does not need to receive food from celestial
beings."
When Tozan called to come for his Dokusan, they reached a point of non-
discrimination in good and bad, and demonstrated the essence of true
self. When we master our true self, then, even celestial beings have no
way to offer flower or food; demons or non-Buddhists cannot approach of
his own true self. In this realm of realization, even Buddhas and
Patriarchs cannot approach you and the eye of the Buddha cannot see
you either. It was when Ungo DOYO realized this realm. that he put
shoyu in the pot and salted it for seasoning. It was in this way. that Ungo
Doyo had power in himself and had no need for help from others.
The person who is attached to the stage of the lcchantika, will kill his
father, mother, Buddhas and the Patriarchs; and he repeats the 5
unpardonable sins over. Only by questioning as a Bodhisattva, can we
save these people. Bodhisattvas don't show any sense of pride. but
instead totally selfless.
Tozan had the dialogue (Mondo) with Ungo Doyo to test Ungo's root
knowledge; when parents and children are united in spirit, they don't
need to explain it to others. Without explanation, there is real fruitful
emotion in their relationship. This is the way it was in Tozan's and Ungo
Doyo’s observations. When Ungo Doyo entered Tozan's room as the head
monk, and received the transmission, it was precious. Tozan then
questioned him, “What is your name? When master and disciple see each
other, the master does not rely on previous knowledge to assess the
student's present position. That is why Tozan asked Ungo “What is your
name?" Ungo simply answered. "Doyo". No matter how many ways Tozan
could ask, his answer would always be ‘Doyo’.
There were no other reasons for asking. Tozan tested Ungo's dance of

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ordinary observation and his ability to pass through barriers with his
special capability. Tozan accepted him to be in perfect equilibrium. Ungo
Doyo had already cast off his body and mind; his six sense organs and
his seven consciousnesses were obliterated. His face was missing, like a
leprous, or a toy straw dog. Even though it appeared that he had a body
and mind, he truly and completely had cast aside all mundane concerns.
Tozan felt that “Ungo Doyo" was no longer just a name to discriminate
"Doyo" from others.
No one can achieve this acuity with out supreme effort. As Zen students,
if you don't aspire to this stage. you can't really maintain a Buddhist
practice and be called a true Zen practitioner.
If you fail. your right mind will be deluded by errors in observation.
Because Ungo Doyo kept his precise practice. based on right mind, he
never differed from Tozan, and even in this famous mondo about
lcchantika, we see the fruits of right practice of true observation. We
should all try to search and reach this stage that Ungo Doyo attained,
then we can be called Zen students who clarify the supreme truth.
Juko (Verse):
Today, what words can I use to explain this important story? Are you
ready to listen?
After a while he said.
True self originally has no name or form, there is no absolute equality or
discrimination.

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 CHAPTER 40 Venerable DOAN DOHI
(T’ung An Taopi)

同安道丕

Honsoku (Leading case):

The 40th Patriarch was Zen master Doan Dohi. (T'ung An Taopi). One
day, his master. Ungo Doyo said to him, “If you want to experience your
true self, you have to be your true self. If each person is especially being
themselves, then why would they worry about experiencing self?" When
Doan Dohi heard this. he achieved his own stage of Enlightenment.
Kien (Background):
No one knows about Doan Dohi's early background. After he became the
Jisha (attendant) to Ungo Doyo. and practised with him, he spent years
in his service. One day, Ungo Doyo gave a lecture in the Dharma hall and
said. "When priests say anything. they must have a good reason, they
shouldn’t say anything mindlessly. What sort of position do you think you
have? How can you just act carelessly? When you are questioned about
the essence of Buddha Dharma, you should know how important this
subject is. First of all. you should not take a self-centred standpoint. If
you do, you will be far front the Way. It you are the type of person who
can experience true self, you will be careful, then, to protect the life and
teachings of the Buddhas and Patriarchs you should avoid self-serving
behaviour in the treatment of others, and you must be cautions not to
speak useless words. The reason I give you this precaution, is that it will
be as useless to ourselves as it is to others. The person who experiences
the Way. never uses words meaninglessly. It is like a fan in December's
cold weather. It isn't just keeping silent either; it is natural. If you want
to experience true self, should we have to worry about it or seek for it
especially? In order to experience true self, it is not necessary to worry
about the true self."
When Doan Dohi listened to these words from Ungo Doyo, he understood
the teaching and finally achieved the state of enlightenment. Later he
became a priest at Doanji (Tungan) on Mount Hoso in Koshu (Fenghsi in
Hungchou). There Doan Dohi proclaimed his master's teaching.
one day. some students came to him, and asked, "How can we refine our
perception and understand the situation when we mistake our original
self for something else? Some times, we lose our focus and grasp at
whatever comes.” Doan Dohi responded, “There is no point in talking
about it to others, since it has no relation to them."

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Students: Then what shall we do?
Doan Dohi: As long as you seek your real self in others, you will be a far
distance from the way.
Students: How is it then if we do not seek our true self in others?
Doan Dohi: Where is your head? Where is your true face?
Students: What is your standpoint?
Doan Dohi: A golden chicken holds a child and flies into the great sky.
The jade rabbit gets pregnant, like the full moon, and enters the
emperor's heavenly seat in the sky.
Students: When you receive guests unexpectedly, what do you do?
Doan Dohi: A monkey plucks golden fruit in the morning. a phoenix eats
the jade flowers at night."
The actual form of our everyday life is the function of our original face,
and truly reflects time. place and circumstance. It functions as muga, no
self. and Mushin, no mind.
Nentei (Dharma discourse):
Although practice of the way is neither interior or superior, we must
reflect on this story of Doan Dohi and Ungo Doyo's practice. Because, if
you want to experience your true self, you must become your true self.
(It is pure suchness if your head is full of illusions, and you seek the
Way; the seeking itself is your head. Our founder, Zen master Eihei
Dogen said, “Who am I? The person who asks the question, ‘Who am I?‘
is only the true self that person.” When Abbot, Ryosui (Liang tsui) went
to see Mayoku (Maku), Mayoku shut the gate when he saw him coming.
Ryosui knocked at the gate and Mayoku said from inside, "Who are you?'
Ryosui said, ‘‘I am Ryosui" On saying his own name, suddenly he was
enlightened. Then Ryosui said also, "Old priest, don't make a mistake
about Ryosui. If I hadn't come to see you and offer prostrations I would
spend my lifetime uselessly searching the 12 volumes of sutras and the
Abidharma.” The Mayoku opened the gate and allowed Ryosui to enter.
When he checked Ryosui's enlightenment, he gave him Inka (certificate
of enlightenment).
Ryosui went back to his dharma group and told them to disperse saying,
“All the Zen practice and the Buddhist Dharma that you know, I know it
all; but the true self I experienced with Mayoku, cannot be understood
by you.’ As for true self, there is no room for discrimination between self
and others. If we all penetrate this matter. and master it. we will realize
that we had it all along from the eternal past. If we try to seek it
ourselves. it comes from the original self not from others; when we
illumine ourselves, or reflect about ourselves, it is our action, not the
action of others. It was always there and is nothing new. For seeing

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colour, we use the eye; hearing sounds, we use the ear. For tasting. we
use the tongue, and for holding. we use the hand, for moving, we use
our feet – all these actions are done through our own will. The original
face, however, is not something we can experience using the five
skandhas. When we think about this common point in each other, this
true rear self is surely present; there is no mistake in recognizing this
existence of true self.
What we want know about this true self, we must cut off all
discrimination; have nothing based on others – no attachments at all.
Only then can we find the natural true mind. brilliantly shining like the
sun and the moon. This true mind is so pure and bright, it is more pure
than frost or snow. Our true mind is always alert, purely white. It is self
emerging from our true self.
You should all know that there is no original sell that is separate from
speaking or moving or stillness or skin, flesh, bones or marrow. And it is
not a matter of body and mind being separate or discrimination of self
and others: and not a matter of an intentional function mind, or being
unconnected like a stump from its tree. In this way you will know that
our original self is not separate like grasses and trees. The study of the
Buddhist Way is not "no mind" either, like grasses and trees being and
separate. It you see the discrimination of self and others and hold to this
viewpoint. then you are holding the same views as those people in the
lesser vehicle. How could the great Vehicle (Mahayana) be anything like
this?
If you carefully and precisely achieve this goal and master the Way, don't
think that has a true reality: because it is originally empty and clear.
Nothing exists as an obstacle. You can't even call it nothingness, because
it is so pure and clean. It can’t discriminate by body, mouth or mind: and
our mind's consciousness cannot even conceive of it.
Juko (Verse):
How can I show this principle of our original true face?
To seek the true self with empty hands, the true self emerges with empty
hands. Originally, there is no attainment, attainment emerges by itself.

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 CHAPTER 41 Venerable DOAN KANSHI
(Tungan)

同安觀志

Honsoku (Leading case):

The 41st Patriarch, Master Doan Kanshi, (Tungan), attended his master
Doan Dohi. Doan Kanshi said to him, “The ancient practitioners said, ‘I
don't love in the same way ordinary people love. What do you love I
wonder?' Doan Dohi answered, "If you can stay with your true mind, only
then will you be able to love purely.” With these words, Doan Kanshi had
great enlightenment
Kien (Background):
Doan’s first name was Kanshi (Kuan Chiu). His life is not recorded in
detail. He had enlightenment while studying with Doan Dohi. When Doan
Dohi was about to enter Nirvana, he went to the Dharma Hall to preach
and asked the assembly, “What was Buddha Mind when Shakyamuni
transmitted the Dharma to Mahakashyapa in front of the Stupa of Many
Children?
When Bodaidaruma faced the wall at Shorinji on Mount Suzan, what the
Zen Mind that he transmitted to Eka in the snow?" (Suzan is among the
five holy mountains in China) No one answered, so Doan Dohi asked the
questions again three times. Finally, Doan Kanshi responded and said,
“The unique true mind, like an Emperor seated behind a bamboo screen,
pierces all phenomena, ourselves, and the entire cosmos. This spiritual
virtue illumines time and space and harmonizes the entire cosmos. This
mind is no different from all our minds."
When Doan Dohi heard this, he considered Doan Kanshi to be
unsurpassed as a person, and would be therefore the right person to
transmit his Dharma. Following this episode, Doan Kanshi began to live
in the temple and became well known, to take his place in the lineage of
Patriarchs.
Nentei (Dharma discourse):
In front of the Stupa of many Children. an outstanding disciple appeared.
It means that long ago, at the same place where Shakyamuni Buddha
met Mahakashyapa for the first time, and the robe and bowl was
transmitted that very first time from Master to disciple. Later.

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Mahakashyapa practised the 12 Zuda110-EN (kinds of aesthetic practices)
and followed the teachings of Shakyamuni to stand in the lineage of the
Patriarchs. When Shakyamuni went to his Nirvana, Mahakashyapa was
not present, but all the disciples entrusted the transmission given to him
by Shakyamuni. This is the story of the transmission of Buddha Mind,
and it also demonstrates the appearance of “the outstanding disciple."
Master Doan Kanshi was the grand-disciple of Tozan Ryokai. The Zen
spirit of Seigen Gyoshi flourished. When Doan Dohi died, he asked his
group three times about the transmission that had occurred on Mount
Sumeru, but all the assembly was quiet because they didn't understand
what truly happened. Master Doan Dohi was like Mount Sumeru, the
chief mountain among the five holy mountains: like the sun that
illumines all sentient beings. He was like the Emperor behind the bamboo
screen. He was independent and incomparable except for Doan Dohi who
surpassed him.
He left no traces for miles and miles, and none of the officials or generals
could match him. It was so eternally peaceful because his teaching was
overwhelming. If all disciples would be like him. then they could be true
descendants of the Patriarchs. Due to his outstanding deeds and dharma
influence, Doan Kanshi became a true Zen priest and the other disciples
were able to achieve the same stage following his examples, and
acceded to the lineage. Doan Kanshi expressed his charisma in the
assembly with Doan Dohi and as in the leading case. the dialogue was
about the way of loving.
[O.K. "I don't love the same way ordinary people love. What do you love
I wonder?” If you can stay with your true mind, then you will only be
able to love purely."]
When we say loving of ordinary people, it means loving by losing yourself
in attachment. From the Master's standpoint, this is deluded love. It
increases greediness and reinforces samsara, making delusion ever
worse. With this mind, loving the Buddha and Patriarchs is more
impossible, creating bad karma that never stops. So, life and death
become a trap without freedom because of this attachment in love.
Sentient beings who base their love on attachment to Buddhas. men,
women. or other things, must stop this cycle without fail. These people
can't keep the rules, or accept objective existence, or the existence of
suchness. They don't know true nature and wonderful existence of real
sunyata or formlessness. And even this sunyata and formlessness can be
a trap if we get stuck in the love for it.
It you are attached to forms, once you awake Buddha Seeking Mind, you
can achieve non-attachment. However you must be careful not to get
caught in the trap of attachment to that formlessness or sunyata like

110-EN Zuda, JEBD, pp. 340

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non-Buddhists practice, or you will spend many kalpas practising the
reward of celestial like and karmic retribution will lead you to
uninterrupted hell Mugenjigoku 111-EN. This way of thinking causes you to
lose your mind, but this existence/non-existence. is the way of life for
most people.
Seeing the self and others in forms, losing self and others in while falling
into sunyata, are both incorrect Buddhist Dharma.
So. virtuous and noble Zen Masters, whether beginners who have not
spent much time yet, or senior monks who have spent many years
practising, you are all descendants of Shakyamuni and wear his robe and
use his bowl. You receive everything from the Buddha, so how could you
be like ordinary people?
First you must transcend false views of discrimination in men and women
and good and bad; and don't get stuck in a stage of nonchalance
refusing to act, of spending precious time uselessly. If you want to
achieve the stage of transcendence over illusory observation which
causes discrimination and nihilism, then we must seek the truth from
ourselves. not from others.
We should focus sincerely on the time before our parents were born-
before our body was formed – before we were even conceived. We won't
find the slightest bit of discrimination there. We shouldn't attach to any
form or formlessness, but be like dead trees and ashes of corpses.
Originally, our true mind is spiritually and wonderfully pure, white, and
clean, and huge like the cosmos and illumines the entire ten directions.
In it, there is no skin, flesh or bones or marrow; nor are there the six
organs, delusion or enlightenment, purity or impurity.
These all vanish. (Our true mind reflects our self and or self-
enlightenment) There is no spiritual type of thought or personality that
comes from the Buddha or from a master. There is no sound, form or
colour, no six sense organs like eyes. ears, mouth, to discriminate. But
our true mind illustrates the clear moon shining brilliantly in an endless
circle. If we experience this true mind, all these six sense organs also
emerge, bright and clear and un-deluded. And outside forms absolutely
show themselves as they are. We must carefully clarify this point of non-
attachment to form or formlessness, staying in our own true mind that is
the sphere of the Buddhas and Patriarchs as well Doan Dohi.
Juko (Verse):
How can virtuous and noble Zen priests understand this principle? Try to
describe it as if it is your own. If not, I'll give you a word. As soon as
possible, try to open your eye to the time before your parents were born.

111-EN JEBD pp. 226

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Our true mind illustrates the mind of the moon. When the mind of the
moon shines, through the minds eye, we don't see a spot of illusion nor a
speck of dust.
This colourful light is wonderful. This true mind goes beyond time and
space. Everyone can taste this stage, but who can master the truth? If
there is someone. who is he? You are the person who can experience it.

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 CHAPTER 42 Venerable RYOZAN ENKAN
(Liang Shan Yuan-Kuan)

梁山緣觀

Honsoku (Leading case):

The 42nd Patriarch was priest Ryozan. He attended Doan Kanshi; Kanshi
questioned him one day, “What is the most important thing for a Zen
priest?" Ryozan didn't answer. Kanshi then said, “As a person studying
the Way, not clarifying your mind makes the most suffering of anything.
You please ask me the question and I will tell you." So, Ryozan asked
“What is the most important thing for a Zen priest?" Kanshi answered,
“Intimacy in your own true mind, furthermore, you should become that
true mind." Then Ryozan was greatly enlightened.
Kien (Background):
No one knows where Ryozan came from. His name was Enkan (Yuan
Kuan).
He practised four years with Doan Kanshi as his Jisha, taking care of the
robe. bowl and life affairs. One day. Doan Kanshi wanted to lecture early
on the platform and needed his robe. When the proper time came,
Ryozan gave him the Okesa, and Master Kanshi asked him. "What is the
most important thing for a Zen priest?" Enkan didn't answer but as
shown in the Leading Case, he received enlightenment. He prostrated in
a profound tearful and emotional response which made the robe wet
from his tears. Kanshi said, “You had great enlightenment just now. Can
you tell us about it? Surely Enkan is able to answer what is the most
important thing for a Zen priest.“Enkan answered, ‘To try to become one
with my true mind."
Doan Kanshi replied. ‘That is correct – You should become one with your
true mind."
Nentei (Dharma discourse):
From that time. Ryozan Enkan used this story in his teachings to foster
students capacity of understand their true mind. One day a student
asked, “What is the real meaning of this patch robe?” Enkan said, “Many
saints and sages of old made much effort, but none revealed this
meaning.” On another, a student asked him. “How can I control the
endless delusion in my mind?' Enkan answered, “Once you experience
true mind you never suffer from endless delusion.

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Student: What happens after you experience true mind?
Enkan: It you try to turn back from true mind to Nirvana, it is not
possible.
Student: What does it mean for Buddha Dharma to have true life?
Enkan: You should stop at a speck of deep principle, but if you have
actualized and experienced it in daily life, you won't feel arrogant
attachment to practice. Arrogance has no place in Buddha Dharma.
Student: If a dragon suddenly comes up from the pond with great power
and tries to destroy the mountain, what would happen in this
extraordinary case? In other words, instead of living our ordinary
everyday life, when this great event occurs, would we find the true
Buddhist practice emerging? Enkan stepped down from the platform and
grabbed the student by the chest and said. “Don't pollute this old priest's
Kesa. If you are following useless principles, and are being lazy in
everyday practice, you are poisoning the Buddhist way.”
Another day. a student asked. “How should a person who studies Zen
and the Buddha Way behave?"
Enkan: Buddha Dharma is actualized in each personality. based on that
person's commitment to practice. Each one actualizes the Buddha way
without regard to time, place or circumstance.”
Ryozan Enkan taught his students in this way, and expressed the secret
meaning of the realm of true mind, revealing enlightenment.
In this story. we see that if we don't achieve the Way, we cannot clarify
our true mind and it creates painful suffering. This fact is truth itself.
Even if we devote ourselves to Zazen. and wear out the Tan and cushion
while forgetting about tiredness, and acting with serenity in all our
behaviour, nevertheless, if we don't achieve the realm of true mind we
cannot escape illusion and the three worlds.
Even if you have the four kinds of eloquence 112-EN and eight Sounds113-EN,
and make skilful proclamations that arouse the multitudes, covering
them as a great ocean wave like Venerable Furuna 114-EN. and the
preaching astounds the heaven and earth so that flowers fall from the
112-EN Shiben: 4 Eloquences: Teaching non-attachment, knowing the
essence of teaching non-attachment, having free discussion of the teaching
orally, and among all the previous ways, try to preach fully to all sentient
beings who want to listen.
113-EN Haton: 8 Sounds of the Tathagata; pure and elegant untiring sound,
soft and flexible passing sound, Harmonious and healing sounds, respectful
and comprehensive sound, astounding sound, leading to right observation and
peaceful deeds sound, echoing in 10 directions and profoundly to awaken the
consciousness to precepts sound, endless reverberating sound.
114-EN Venerable Furuna; Buddha'a famous disciple, who taught eloquently,
the Dharma, JEBD pp. 65. He was the son of the Kapilavastu King.

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sky and break open the rocks: it you don't achieve clarification, you will
never frighten the Yama king with your skilful tongue.
it you practice for years and calm your illusions, transcend the common
and remain like a withered tree, and have a mind like dead ashes, never
acting on external things, never being confused during confrontation, if
you cast-off body and mind while sitting, or die while standing, staying
free from life or death, still, if you haven't clarified true mind, there is no
value in the way of Buddhas and Patriarch's. That is why an old sage
said. "All our predecessors clarified true mind as the most important
point in studying the Way.”
In this way, Tungshan (Tozan) asked a monk, "What causes the suffering
in the world?" The monk answered. "Hell causes the most suffering?
Tozan said, '‘It isn't true. For a monk who wears the Buddha's robe as a
Zen priest, but has not clarified the great matter of original mind, that is
what causes the most suffering."
Ungo Doyo (Yuri chu), a descendant of the Soto Zen stream, showed his
strength and talent like a giraffe shows his home. He was a wonderful
person and gave a speech about Tozan to his assembly of monks. He told
them. "My late master, Tozan, said, ‘Hell is not the main cause of
suffering, but a Zen priest who wears the Buddha's robe without
clarifying the original mind causes the most suffering. All of you make
effort in your practice. If you gain your own shining insight, that is
wonderful. You should never tire of Zazen practice and always follow the
path as a wandering monk. You should never break the rule of the Zen
monastery; just simply focus on your practice. The ancient people said. if
you want to keep this great matter of the practice. you should focus
more than ordinary people; like climbing to the very peak of a high
mountain and going to the very bottom of a deep ocean. If you have not
clarified your own original mind, you should spend much effort like the
original Zen method has taught you.'".
Not only Tozan Ryokai and Ungo Doyo, but Shakyamuni Buddha, also
proclaimed the dharma about why all Buddhas appear in the world, in
the Lotus sutra chapter on skilful means. He said, “all Buddhas and
honourable ones appear in the world to save all sentient beings." That
means to enlighten Buddha Mind which you already have. This point is
most important. we shouldn't be happy simply because we are like
Buddhist disciples. The true mind that everyone possesses has to be
clarified, or there is no difference in ordinary people's understanding and
yours, of this Buddhist teaching. Seeing colour with the eye, and hearing
sounds with the ear are not any different for lay people and monks. But
it is not just being conscious of outside phenomena, but being conscious
to the possible delusion as well in our mind. Otherwise, there is no
difference in us. The point is, when we stop breathing, when we die, than
our spirit changes to the three worlds, and six levels of existence

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because of our Karma. Some of us will be reborn as celestial or human.
Karmic retribution is the reason for our birth. It is like turning the wheel
endlessly in samsara.
The precious intention of renouncing the world transcends passions and
worldly desires known as the five cravings and six dusts that come from
that activity. Where does this desire to leave the lay life come from? The
reason is awakening of the original Buddha mind. Trying to establish
communities in a dojo for the practice of Zen, collecting disciples
together to help clarify this great matter, as well, is a Karmic activity. We
name the Sodo, ‘Sen Butsujo', and it means to choose a living Buddha
among all the monks.
The older priests who are outstanding examples lead the monks and are
called “Master". They lead the monks through all the stages of Buddha. It
is not simply gathering people with no reason, but because the Master
leads the monks to experience real true self. Therefore, the monks must
stay in the Sodo with serious intent, to clarify that self, or they will spend
their life uselessly with no merit. Much more so is this true in this
degenerate time for beginners as well as seasoned monks when they are
trying to keep commitment to the practice as the ancients did. They can't
pursue the practice because their karma is not yet fulfilled. These days,
monks are not stable in their movements, and they spend useless time
foolishly. They don't even try to study manners, and fail to take
precautions in the Mahayana and Hinayana teachings. They never look
like priests, because their behaviour is not that of priests, because they
have not clarified original mind they can't realize consciousness of
manners. They only obtain merit as a human or celestial being, and
consequently stay in a state of samsara like delusion. If they don't clarify
original mind and change the" behaviour, continuing to receive offerings
from lay people wrongly than these are the ones who will surely fall into
hell.
Thus, the ancients said, "As time goes on, people became more
undisciplined.
Their manners and consciousness are different from the old sages; if
they only will carefully practice and clarity the most important thing for a
Zen priest, then they will be the same as all the Buddhas in the three
times. They will also be tied to the Patriarchs from Bodhidharma and the
ancient sages to the present. They then inherit the blood lineage of all
the Buddhas and Patriarchs, and are not ruled by greed, hate and
delusion.
They won't be caught in samsara of the suffering of delusion in the six
worlds. So, we should all focus on Zen practice carefully and pay
attention to following the Way in detail, clarifying constantly, as Zen
priests, the most important thing-that is the original self so we will wear
the robe of a Zen priest as a true priest indeed.

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Clarifying the main point of original mind is not contingent on the three
500 year periods, right, imitation and degenerate times. There will be no
boundaries between countries which now separate India and China and
Japan. So we shouldn't lament these three periods, nor should we regret
that we were born far from Shakyamuni's birth place. Our original mind
is not influenced by the many Buddhas trying to give us enlightenment.
Even the Buddha's power can't succeed in transmitting the great matter.
As a father cannot make commitment for the child, neither can the child
take it from the father. Only by learning by ourselves can we find the
enlightenment through our own effort. All practice history in countless
kalpas shows us that enlightenment happened in a moment. If we
abandon our ego only once, and try to start the big Buddha seeking
mind, like a great volcano will we experience the Buddha Way. There is
no obstacle outside in the world. If we arrive at this stage finally, we can
clarify Buddha nature, which we originally possessed. This is self-
enlightenment from our own efforts. So where can we find any
extraneous dharma that is transmitted by all the Buddhas?
Therefore, to find this stage, we must abandon all clinging-all
attachments and we should not search for stages of the Buddhas and
Patriarchs. Much more so, we shouldn't be attached to ourselves in loving
ourselves and hating others. Without showing our small intellectual
understandings, we should just focus on clarifying our true self; when
transcending body and mind and the ego. we can't find our original
spiritual self. This stage is like a vast cosmos where there is no
discrimination in delusion and enlightenment or ordinary sage and saint,
this and that, and getting and losing. But, like pure water, totally serene,
we will be white without a blemish.
It is only self awakening, self obtaining, without clinging.
Juko (Verse):
Water is so serene and the depth is endless. Our original mind is shining
from itself without expectation of merit from practice.

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 CHAPTER 43 Venerable TAIYO KYOGEN
(Ta yang Mingan)

大陽警玄

Honsoku (Leading case):

The 43th Patriarch, Taiyo Kyogen, asked Zen priest, Ryozan Enkan (Liang
Shan, Chinese), "What is a formless Dojo (place of enlightenment)?"
Ryozan pointed to an image of Kannon and said, “That was painted be
the scholar, Go (Wu, Chinese), a seeker of the Way." Kyogen tried to
express an opinion, but Ryozan said suddenly, “Is it form or formless?"
When Kyogen heard this, he was greatly Enlightened.
Kien (Background): Master Kyogen's original name was Ching Hsuan in
Chinese. In the Transmission of the Lamp, however, he is called Ching
Yen because of the Emperor at that time. Taiyo Kyogen was from Cho
(Chang, Chinese) family in Koka (Chiang Hsia, Chinese). He was
ordained by Zen master Chitsu (Chih T'ung, Chinese). When he was 19
years old, he received the Precepts and became a monk. He heard
teachings on the meaning of Engakukyo, Perfect Awakening sutra, and
other Mahayana sutras. No one could equal him in his classes. as he was
an outstanding student. Eventually, he began to travel seeking a master.
He visited Ryozan Enkan and questioned him about “What is a formless
Dojo?” He was enlightened there and gave prostrations for Ryozan. He
found his personal direction and standpoint.
Ryozan said to him, "Why don't you say something?" Kyogen answered.
"I'm not hesitating to say anything, but I worry that what I may say will
remain on record." Ryozan smiled and said, "Your words will wind up on
a stone tablet." Kyogen offered the following verse: “Early in my
practice, I was confused about following the Buddhist Way. I travelled
Over a thousand rivers and mountains to seek the right master, and
made much effect to open my mind's eye. Clarifying present day opinion
and ancient sages‘ words, I still couldn't clarify the meaning of the Way.
Even listening to opinions such as "No mind”. I still doubted could never
find a peaceful solution to my questions. My teacher showed ancient
mirror (form the Chin Dynasty, which reflects all the major organs in the
body). In this way, I was given the teaching to reflect inside just as the
mirror called the “Jewelled Mirror” reflects. For the first time I can
understand “original form before parents were born", but what does it
mean to the world? If you free a black bird at night, it flies with snow.
Ryozan said to him, “The Tozan style will flourish because of you. Indeed,

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as Ryozan said, Kyogen had a great reputation. When Ryozan died,
Kyogen left the stupa where his ashes were enshrined, and went to
mount Taiyo and met Master Ken (Chien, Chinese). Master Ken was so
impressed with his style, that he gave up his seat to him and made him
chief priest of that temple. Tozan’s style flourished and many people
gathered to listen to his teaching. Kyogen's appearance was uncommon
and dignified. From his childhood, he only ate one meal a day. Because
of his gratitude for the transmission of the Dharma from the Patriarchs,
he never left the temple on Mt. Taiyo (Fa-yang). He never lay down to
sleep until he was 82 when he finally relinquished his position, gave his
farewell Dharma talk and died.
Nentei (Dharma discourse):
Surely, When you practice, the most important thing is to clarify the gate
of the mind. (Formless Dojo for enlightenment) It goes beyond form and
name. Although words cannot describe it, nevertheless, it has a precise
essence that is the “original form before parents were born". In order to
show this form, Ryozan pointed to the image of Kannon painted by the
scholar, Go. It was like holding up a mirror. This original form is like
having eyes, seeing normally, ears, but nor hearing the outside world,
hands, but not hold things, mind, but not discriminating between things,
nose but not able to smell, tongue but not able to taste anything, feet,
but not able to walk around.
All the six sense organs seem useless to the body, like a wooden man or
an iron figure; as if all were beyond ordinary perception. In this way,
observing all attachments, they are cast off completely.
When Kyogen tries to give his opinion, Ryozan suddenly questioned him
as to whether or not it had form. He wanted to demonstrate the
facelessness of real life by using things that had no form; at the same
time, showing "original form" by using things not used in everyday life.
There was a mirror in the Chin Dynasty that reflected the entire body's
internal organs, and the 84,000 pores and 360 bones. When we say the
“original face", it means having eyes and ears, but not using them for
outside perception but instead, to perceive our true mind ground, not
based on body or mind.
In this way, not only does the form of mountains and rivers disappear,
but the stage of no-mind and no-discrimination emerges. The darkness
in the mind it also disappears. There is no discrimination between heaven
and earth, no myriad forms appear, so the Absolute emerges as the root
of all forms. Each thing shows its own suchness. In this way, Kyogen
clearly demonstrated this truth and the Tozan tradition flourished,
showing the Formless Dojo for Enlightenment as did all the Patriarchs
before him.
After Kyogen clarified his original mind and stayed on Mount Taiyo, a

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monk asked him, “What is the style of your Dharma teaching?” Kyogen
answered, “Original Buddha nature never decrease. All people in heaven
and earth possess it; everyone is bathed in it."
This point, in truth, never changes. Nothing falls out if you turn it upside
down, and when you try opening it, there is nothing to open.
As it is formless, you can't hoist it upon your back, and if you try to
touch it, there is no substance. It means that even the eye and ear
cannot reach it. It acts in our everyday life, though like speech and
silence, or movement and stillness, it remains unchanged. This original
nature is not only an attribute for the Patriarchs, but for everyone
everywhere. There are no famished people.
So, all of you have fortunately encountered this Soto stream and listened
to the Venerable Shakyamuni Buddha's teaching. If you carefully and
precisely attend to practice then you will clarify your true self before your
parents were born, prior to birth and emptiness. You will master your
original self without form, not involving a speck of dust, or the four
elements or five skandhas in a thousand kalpas. Even in twelve hours or
one second, nothing is lacking. If you achieve this, you will make a
shining stream of Zen Master Seigen Gyoshi and all the others' right
transmission.
Juko (Verse):
How can I clarify this principle for you? Are you ready to listen?
The round mirror that Ryozan showed to Kyogen is nothing but Buddha
nature that everyone possesses. This Buddha nature is original nature.
This brilliant light pierces the cosmos. Nothing can express the beauty of
this brilliance. The experience that Ryozan showed to Kyogen was like
this original Buddha nature.

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 CHAPTER 44 Venerable TOSHI GISEI
(Tou tsu Iching)

投子義青

Honsoku (Leading case):

The 44th Patriarch, priest Toshi Gisei, studied with Fu Shan (China) later
named Ryozan Enkan (Yuan Chien, Chinese). Once Enkan mentioned that
a non-Buddhist questioned the Buddha about “Speech and Silence". He
asked Toshi Gisei about this conversation. Three years later, he again
asked Toshi Gisei about the case; “Do you realize the meaning of this? If
so, please tell me." Toshi Gisei was almost ready to answer and Enkan
put his hand over Toshi Gisei's mouth. At that moment. Toshi Gisei was
enlightened.
Kien (Background):
The Master's initiatory name was Gisei (l Ching, Chinese) He came from
the Li family in Seisha (Ching-she, Chinese) When he was born, he was
already brilliant. At 7 years old, he went to Myoshoji (Miao Hsiang,
Chinese) and renounced the world. He studied many sutras and other
scriptures and when he was 15 years old, he received Shukke-Tokudo
(renouncing the world) and became a monk.
He studied the Treatise on 100 Dharmas. Soon he began to suffer
because “it takes three incalculable kalpas to achieve enlightenment-a
long pursuit. Even if I suffer this much. what value is there in it?
Whatever my suffering would be in vain." So he went to Rakyo (Lo Yang,
Chinese) and listened to lectures on the Avatamsaka Sutra. Its profound
meaning expressed the whole essence as one string piercing many jade
beads. On another day, he was reading a verse by Shorin Bosatsu (Chu
Lin Pusa. Chinese) and was confronted with the expression, "Sokushin
Jisho", which means, our mind is essence itself. Then be reflected on it
deeply. Finally he realized that the essence of the Way goes beyond the
letter, so how could it be conveyed in in a lecture? How could it be
described in words? Then he stopped listening to lectures and devoted
himself to Zen.
Zen Master Enkan left `Fu shan and went to Eshogen Peak to teach. One
night he had a dream that he fed a blue/green hawk, and his feeling was
that it was a good omen. The next morning, Toshi Gisei arrived for a
visit.
Enkan warmly welcomed him and mentioned the story about the non-

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Buddhist's meeting with the Buddha to talk about “Speech and Silence".
As in the leading case, three years later he became enlightened as a
result of the story and gave prostrations to Enkan for that teaching.
Enkan said to him, “Have you truly clarified the most profound essence
of the Buddha Way?”
Toshi Gisei answered, “Even if I have enlightenment, I purge myself of
it." An attendant priest called Shi, was listening by the side and said,
"Today lching (Toshi Gisei) is on Eshogen Peak like a man with a high
fever who sweats. Because of this non-Buddhist story, he clears away all
illusion." Toshi Gisei turned to him and said, “You keep quiet; don't bark
like a useless dog. If you continue, I'll vomit." When Toshi Gisei
understood fully, his teaching about the essence of Zen, Enkan bestowed
a portrait of the upper half of Taiyo Kyogen and leather shoes, and a
large Kesa which had been transmitted from Taiyo Kyogen saying,
‘‘Instead of me, you transmit the essence of the Soto stream, so don't
stay here permanently. Be more mindful than ever and keep the Soto
stream well. He gave the following verse: Taiyo Kyogen's Buddha is
limitless high and wide, as if Mount Sumeru stands in the great cosmos,
and the sun and moon always turn around Mount Sumeru.
I'm like the sun and moon to the great master, Taiyo Kyogen.
In this way, I transmit his teaching
It is as if nine mountains follow Mount Sumeru, and all the monks in the
world gather with Taiyo Kyogen.
White clouds sometimes change shape, but blue mountains never move.
In the true Dharma of the Buddhas and Patriarchs, the essence
penetrates time from ancient to present.
Great teacher Bodhidharma of Shorinji is still flourishing like grass.
The Six patriarch, Sokei Eno's, Soto stream is like a wind blowing
through a screen showing its true form.
In this Way. Toshi Gisei's teaching continues to grow and all people
respect him.
You staying in my temple, is like an Arabian golden phoenix staying in
the nest of a dragon. Imperial moss should never be damaged by
chariots, and you wonderful treasure, never defiled by the dust of the
world.
Nentei (Dharma discourse):
The Tathagata's true Dharma wheel was transmitted from East to West
India to China, and the five schools (Soto, Rinzai. lgyo, Unmon & Hogen)
flourished. Each school's method was unique and the styles were
different. There were phoenixes and dragons and elephants (great Zen

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Masters) but there was no superior or inferior in their teaching.
Seikagen's (I ching Fa Yen, Chinese) method was exactly the same as
Taiyo ’ Kyogen. He must be considered a descendant of the Soto stream
(Tsou Tung; Chinese) Zen Master Fuzan Enkan inherited his teaching
from Yoken Kisei (She Hsien, Chinese), an obvious Rinzai (Lin chi,
Chinese) line. So, Tozan's Soto descendant, the phoenix Toshi Gisei,
shouldn't mix with a dragon nest in the Fuzan Enkan Fiinzai stream. Toshi
Gisei sent Enkan to Zen Master Intsu Hoshu, (Yuan t'ung Fa-hsiu,
Chinese) Gisei had no questions and did no practice with Intsu. He spent
every day sleeping.
An attendant told Intsu, “There is one monk sleeping in the Zendo who
does nothing else but sleep. You should punish him according to the Zen
rule." Intsu responded,“Who is he?"
Attendant, "It is the elder (Jooza, Japanese) Gisei."
Intsu: "We must choose very carefully his punishment, so I will think
about it." Intsu went to the Zendo and found Gisei asleep. He struck the
floor with his staff and scolded Gisei saying, “We don't have spare food
enough for you to just stay here and eat and sleep."
Gisei asked, “Well, my priest, what do you want me to do?"
Intsu, “Why don't you do Zazen or ask any questions?"
Gisei: “Because I am already enlightened."
Intsu: “What do you think about the other monks who can't understand
your attitude?" Gisei: “Seems that few other priests understand me. and
even if they did, I have no wish to do it."
Intsu; “With whom did you practice and from whom did you get such a
spiritual attitude?"
Gisei: "I studied with Fuzan Enkan as my master."
Intsu "Now I understand why you are so lazy." They held hands together
and laughed, then back to Intsu's chief priest quarters.
After that, Gisei was famous because of his practice and became the
head priest at Kaieji on Hakuun (Mount Pai yun, Chinese) Later he moved
to Toshi (You Tsu. Chinese) hence his name, Toshi Gisei. This is recorded
in the five Lamps Joining the Source. In the Continuous Record of the
Zen Teachings of the Ancient Eiders, it says that Gisei got the Dharma
from Ryozan Enkan, who studied with Taiyo Kyogen (Ta Yang Mingan.
Chinese). Ryozan Enkan was in complete accord with his teachings and
style. Then Taiyo went to transmit the essence of the teaching to, Ryozan
Enkan along with the leather shoes and the robe. But Enkan refused it,
saying that he had already received the great Dharma (from Yoken
Kisei).

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Taiyo Kyogen was surprised, and said, "I have no one to whom I may
transmit my branch." Ryozan Enkan said to him, "Your Soto stream is in
great difficulty if you have no Dharma heir. You are getting old, and if
you have no one else to pass it along to, then I will accept it temporarily
as custodian, and I will try to find someone and transmit it for you."
Taiyo agreed and said. “I will make a verse as a verification.”
It said, “Grasses on Mount Yoko came from seeds on Vulture Peak, They
possess the best from Shorinji and grow in my place.
Now, because of your great generosity, the value of my true Dharma
emerges and will flourish.
Someday, new sprouts will spread to many branches, and will form more
secure roots. I wish for it.”
At last, he instructed, “The person receiving this Dharma, should stay
hidden for ten years, not carelessly sharing it with the world. After that
waiting period, gradually begin to spread this Dharma.
Later Ryozan Enkan met Toshi Gisei and entrusted Taiyo Kyogen’s right
transmission with the upper half of this image in a portrait, the verse,
and the robe saying, “You should now transmit Taiyo Kyogen’s Dharma,
instead of me." As Ryozan instructed Gisei, Gisei hid for ten years and
emerged into the world to spread Taiyo Kyogen’s Dharma.
In Taiyo's verse, Mount Yoko is the same as Mount Taiyo, which he
mentioned because of the strong roots which makes the branches
flourish. This indicated Toshi Gisei. The same indication was similar in the
temporary custodianship; Toshi Gisei waited ten years.
As Taiyo Kyogen predicted, Toshi Gisei started to appear in the world and
taught his true Dharma. When he opened his dojo and offered incense,
he said. “You monks assembles here, are you aware of where this stick
of incense comes from? This wasn't produced in heaven or on earth, and
is not based on ying/yang. It comes from before heaven and earth
began, and goes beyond the ordinary and the sacred, and sages and
fools. Since before Nentobutsu, Dipankara, it was given to the past seven
Buddhas and then on to the 6th Patriarch. Eno (Huinan, Chinese). From
there the stream divided and spread throughout China. I, Toshi Gisei,
practised with Fuzan Enkan (Yuan-chien) and around 1064 AD, was given
Taiyo Kyogen's essence of the teaching with this verse by Enkan himself.
I was certified. Then Enkan said to me compassionately. “Instead of
myself, please transmit Taiyo's essential teachings.”. Actually, Gisei never
met Taiyo and didn't know about him, but Enkan observed Gisei's
capability, and as a result, transmitted Taiyo's teaching that he had held
in custody for Taiyo. This was a special transmission.
"So, I, Toshi Gisei, was given the Dharma by Ryozan Enkan, like an order
to Enkan from Taiyo, but there is no difference in their teaching.

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Respectful|y, then, I offer this incense to Mount Taiyo and Myoan
Daiosho, (great master) (Mingan, Chinese) in profound gratitude for this
transmission. Even with the relationship with my parents and the other
past Buddhas, that cannot compare with the intimacy I feel for Taiyo
Kyogen."
Where there is Dharma, Buddhas and Patriarchs appear. The Dharma is
the basis for this kind of intimacy. Toshi Gisei announced this in this way
when he offered incense that first day. Later, he promoted Taiyo's
teaching of the true Dharma and encountered Fuyo Dokai, and
eventually transmitted this Dharma to him.
Fuzan Enkan was the 7th Rinzai Patriarch and he received his
transmission from Yoken Kisei (She Hsien Kuei Sheng, Chinese). At the
early age of seven he renounced the world to the priest Sanko Chiko
(San Chiao Chiu Sung, Chinese) to become a novice. A monk entered
Sanko's room one day and was asked to explain the koan about Joshu's
(Chao Chuo, Chinese) “oak tree in the garden".
Sanko demanded an answer firmly, and watching from the side, Enkan
saw Sanko push the monk roughly, and he was greatly enlightened.
Later, he practised with various other masters and accorded with them
all. He also studied at one time, with Hunyo Zensho (Fenyang, Chinese)
and Yoken (She Hsien) from whom he received the Dharma transmission
becoming his Dharma heir. He practised with Taiyo Kyogen and was at
one with him. Taiyo wanted to give transmission to him, but Enkan
declined since he already had received it from Yoken. So, even though he
didn't have direct transmission from Taiyo, who had no direct Dharma
heir, Enkan received Taiyo's seal of transmission in temporary
custodianship to later pass on to a person worthy of Taiyo's teaching, and
this was Toshi Gisei.
From this story. we realize that Seigen Gyoshi's Soto stream and
Nangaku's Rinzai stream are both one Buddhist Dharma with no
difference in their essence. Taiyo had no heir with whom to bequeath his
Dharma and his line would have died out, but Enkan, who was from
another school, bore the responsibility to pass it on for him, to Toshi
Gisei. Some people in the Soto stream Said that Nangaku Ejo (Nan
Yuen)‘s Rinzai stream was inferior to the Soto school of Seigen Gyoshi
(Ching Yual). Some Rinzai people said that the spirit of Soto Zen
perished with Taiyo. Enkan, who was a Rinzai descendant, helped keep
the Soto stream alive. Neither school clarified the essence of Zen when
they criticized each other. Both Soto and Rinzai should clarify the truth,
then they would never have doubted the custodianship of Taiyo’s
transmission. Seigen and Nangaku were students of the 6th Patriarch,
Eno, like two horns on an ox. So, Yakusan lgen (Yao Shang) in Seigen
Gyoshi's stream, clarified his mind with Basso Doitsu (Matsu) to become
the Dharma heir of Sekito Kisen (Shih tou).

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Also in Seigen Gyoshi's stream of Soto Zen, Tanka Tenen (Tau Hua,
Chitung) practised with Basso Doitsu as well, in the Nangaku Rinzai
school, but the Dharma was transmitted in Sekito's Soto Stream. It was
like a brotherly sharing of Dharma without discrimination of inferior or
superior. Still, each stream says. ‘Our Patriarch is transmitting the true
Dharma and the other stream is only a branch’.
Needless to say, descendants of both schools are superior. If any are
inferior in the Rinzai school, they say surely Ryozan Enkan transmitted
the Dharma of Kyogen. There is no reason to say anything derogatory. If
Taiyo Kyogen had inferior teaching to transmit, why did Enkan take
custody of it to pass on later to Toshi Gisei? So, all students should have
clear understanding, and not be confused by the five different streams,
or seven sects in terms of inferior or superior. instead, they should clarify
for themselves. This is the central point of our study. This is the Way of
all the Buddhas. Why should we quarrel about self-centred view points as
inferior or as superior? That is different from true Dharma.
However, Eko Kakuhan (Huihung Chiao Fan, Chinese) says in his
Sekimon Linkan Roku, (Record of Stonegates and Bushes) that the Chief
of the Old Tower Zen Master Shoko (Cheng Ku, Chinese) said, one
hundred years after the death of Unmon Bungeki's death, “I am his
Dharma heir".
In the beginning, Seikagen didn't know Taiyo, but because of Fuzan
Enkan's words, he received the teaching and transmission of Taiyo. Zen
Masters Shoko and Seikagen (two elders) were indirectly transmitted:
nevertheless, they had no doubt in the efficacy of their transmission.
Themselves seriously, but took the Dharma lightly. An example of people
who wok the Dharma seriously would be Yoka Genkaku (Yun Chia,
Chinese) and Obaku Kisen (Huang po). Through the Vimalakirti Sutra,
Master Yoka was enlightened This sutra, Yuimakyo, helped him awaken
Buddha mind.
He visited the 6th Patriarch, Eno, (Huinan) for confirmation of his
enlightenment about this essential teaching.
Obaku had enlightenment through Baso Doitsu's teaching, but was given
transmission by Hyakujo Ekai. When we reflect on special events, Eko
Kakuhan's teaching gives the impression that it lacks the essential
matter because Taiyo transmitted his teaching to Ekan for custodial care.
Enkan then encountered Toshi Gisei to continue Seigen Gyoshi’s Soto line
by passing on that right transmission so the Soto lineage could flourish
continuously. That is why the certification remained clouded.
After Taiyo's death, his prediction was accurate in that Toshi Gisei
appeared in the world and reflected his teaching perfectly. If Toshi had
doubted his encounter with Enkan, then we should doubt Taiyo's request
to have Enkan hold the transmission in custody. Enkan did, however,

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transmit Taiyo’s teaching to Toshi Gisei.
Patriarchal teaching cannot be compared to ordinary every day events,
that have no structure. Ordinary people sometimes depend on the words
of enlightened people to set their standards. So much more so, Enkan
who knew the truth, particularly encountered Taiyo, and their
enlightenment was exactly one with each other.
But Eko Kakuhan slandered Toshi Gisei for not doubting Enkan, who had
his transmission actually from Yoken, a Rinzai teacher of the main
stream. Ancient Zen students never doubted this kind of transmission.
How could Buddhas make a false claim? Inka, (certification by all the
Patriarchs and the prediction of becoming Buddha) makes true
transmission paramount. Why would Toshi Gisei have doubts about
Enkan? Taiyo's true teaching was transmitted to him, so Taiyo still lives.
The life of the Buddhas and Patriarchs fills the ten directions specially
and penetrates past, present and future with no beginning or end. It
covers these generations and goes beyond them. The Master and disciple
facing each other are alike (as one) with no discrimination. (Both
acknowledge Buddha's Spirit and stay in the Buddha Way). There is
nothing more than this pure spirit of the Buddhas, nothing unnecessary
between the Master and disciple.
In Taiyo's case, there is Taiyo, Enkan and Toshi, three masters in one,
from Taiyo’s side, only Taiyo's teaching pervades. From Shakyamuni's
side, all Patriarchs in the three countries penetrate all three worlds. The
deepest respect for the Buddhas and Patriarchs, called Menju – face to
face transmission, is like this. So how can we doubt Enkan's custody of
Taiyo's Dharma. If we do, then we doubt the true teaching of Master to
disciple, and also Mahakashyapa's relation Shakyamuni. For the same
reason. Taiso Eka, the second Patriarch in China, might doubt
Bodhidharma. As to the way of the Patriarchs, we can't use round-about
understanding based on everyday observations. The most crucial thing is
not to put the self-centred ego before the Buddha's teaching.
Between Master and disciple, and the way of Buddhas and Patriarchs,
there should be no self centred emotion, not even in one dot! So, this
kind of transmission has continued to the present. Taiyo had communion
with Enkan, and Toshi respected him as well. Therefore, Toshi had no
doubt about Enkan's custody of Taiyo's teaching. This spirit is profoundly
important for the Dharma, as these three Zen Masters never lost the
spirit of the past Patriarchs and maintained a continuous link to the
future Patriarchs to come.
This core of transmission in far and above, superior, and it shows the
great treasure of the Buddha Dharma. Even in this present time, when
Masters don’ t have a Dharma heir, they may ask a person who has had
transmission to take theirs in custody. In Eko Kakuhan's case, he didn't

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understand this custody. He took Toshi to be the chief of the Tower.
Actually, Shoko was the chief of the Tower. Shoko (Chiao fan) lived in
front of the Zen Master Ungo Kohaku (Yunchu Hung chiao, Chinese).
Shoko lived 100 years after Unmon Buneki (Yun Men) and understood
Yun Men's words well. He said, “Obaku Kiun (Huang Po)'s insight is not
accurate. Even if Obaku understood the words of Base Doitsu (Matsu), he
didn't have transmission from him. Since I understand Unmon's words,
should I have transmission from Him?"
All records say that Shoko had transmission from Unmon, but this is
laughable and the records should be changed. If we follow Obaku's
thinking. we should question the transmission of Kogen Chikan (Hsian
Yen)'s famous story of getting enlightenment from a pebble hitting the
bamboo. And the same goes for the story about Reiun Shigon (Ling Yun)
getting enlightenment from seeing peach blossoms. It is a pity that
Obaku didn't have real understanding about transmission from the
Buddhas and Patriarchs.
If Eko Kakuhan doubted Toshi Gisei’s transmission, he himself didn't
understand the meaning of transmission between master and disciple. He
had a superficial understanding of the Dharma, and didn't know even the
meaning of Dharma. So, this record of Lin Chien (Sekimon Linkan Roku)
is not dependable.
Now to focus on the story of Enkan and Toshi as stated in the Leading
Case, when the non-Buddhist asked the Buddha about “Speech and
Silence?”
since the Way is far from “Speech and Silence", Shakyamuni kept quiet
for a while. “Originally, than he said, the Way isn't considered in terms of
appearance or disappearance, separation of self and others, inside or
outside, or relative and absolute. The cosmos has no inside or outside;
the Ocean water has no top or middle." The non-Buddhists quickly
understood because of Shakyamuni's great compassion which dispelled
their illusions. They said, “We could see the truth, but then the Buddha
disappeared. He cut the bonds of illusion concerning speech and silence,
and it became as clear as a blue sky on a sunny day. The wind of
discrimination didn't exist. The great ocean became as quiet as a mirror."
Once, since Ananda didn't understand the essence of the truth, he asked
the Buddha, "What kind of enlightenment did the non-Buddhists have?"
Buddha answered, “A superior horse understands the rider's intent
before he uses the whip." For the non-Buddhist, it is the same. Truly, the
Patriarchs use this means to help the students gain enlightenment, with
no words or actions. Then they are like the superior horse who sees only
the shadow of the whip, but runs to the right goal.
So, don't get stuck in discrimination, and pay attention, instead, to
cultivating your mind. Many people misunderstood Shakyamunis silence.

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They say, “True mind appears in no thought," and others say, “When the
entire form disappears, then original mind emerges." It is like seeing the
mountain after all the clouds disappear. Some people thought
Shakyamunis teaching was like this. This kind of understanding is more
moderate than the kind where one searches for the truth outside the
mind, based on discrimination.
However they are still attached to their own skin and flesh, still
functioning in illusion. If we confront true transcendence, we completely
cut off our roots as discrimination and illusion. Then what appears?
Is this “non-thinking"? There is no other word to explain it. However, is it
enough to be silent? When our breath stops and our eyes close for the
last time and our bones vanish, and all illusion disappears, stopping all
attachments to the flesh, when we are able to cast off body and mind,
then, this is the point for focus. This point belongs to neither light nor
dark, or male nor female.
Juko (Verse):
How can we clarify this story's meaning? I'll give you a superficial
interpretation with a verse.
On a steep mountain with such a high peak that birds cannot reach it,
like the edge of a sharp sword or thin ice on a pond, no one can walk on
it. (the absolute stage of casting off body and mind, or, leaving speech or
silence cannot be achieved by ‘no mind‘ seekers. So, Zen students should
have a determined Buddha seeking mind and serious intention.)

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214 / 265
 CHAPTER 45 Venerable FUYO DOKAI
(Fu-Jung Tao-kai)

芙蓉道楷

Honsoku (Leading case):

The 45th patriarch, Fuyo Dokai, studied with Toshi Gisei, and one day
asked, “The words of the Buddhas and Patriarchs resemble everyday life;
drinking tea and eating rice; other than this, is there anything else?"
Toshi replied, “Tell me, do the emperor's laws depend on the mandates of
the ancient rulers Yao, Shun, Yu, and Tang? (The words of the Buddhas
and Patriarchs should feel like your own. Who else outside of yourself can
experience this everyday activity for you?) Dokai was about to answer
when Toshi hit him in the mouth with his hossu, and then said, “For what
you think (because the truth goes beyond words) you deserve thirty
blows with the Kyosaku." Dokai suddenly experienced full Enlightenment.
Kien (Background):
The master's name was Dokai. When he was young. he enjoyed peace
and quiet, and isolated himself on Mount Iyo (I yang, Chinese). Later he
appeared in the Capital and went to stay at Daijitsu (Tai-shu) Monastery.
where he studied the Lotus Sutra and was ordained as a monk. Then he
visited Toshi Gisei at Wai Zai (Hai-hui) Monastery, and asked the question
about the words of the Buddhas and Patriarchs (as in the leading case.)
(Upon achieving Enlightenment) he prostrated himself before Toshi. As
he was about to leave the room, Toshi called out, “Wait, come back here
a moment." Dokai didn't turn around, so Toshi asked, “Did you arrive at
the stage of no doubt?" Dokai only covered his ears with his hands.
Later, Dokai became Tenzo (head cook) at this monastery (Wai Zan). One
day Toshi Gisei said to him, ''It must be difficult to be head cook." to
which Dokai responded, "Not at all." Toshi asked him, "Do you boil the
gruel and steam the rice?" Dokai replied, “The lay assistants sort the rice
and make the fires. The young monks boil the gruel and steam the rice."
Toshi asked, “What do you do?" Dokai answered, "Master, please have
compassion, and leave me alone."
One day, Dokai was jisha (personal attendant) for Toshi and they were
walking in the kitchen garden. Toshi gave his chujo (staff) to Dokai,
which Dokai accepted, following Toshi with it. Toshi said, “This is the way
it should be." Dokai said, "Master, carrying your shoes or staff is the
natural thing for a disciple to do." Toshi said, “There is someone else (the

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original self) here with us." Dokai replied, "That one does not accept
teaching from others." Toshi became silent and left.
That evening, Dokai visited Toshi, who said to him, "Our conversation
hasn't finished yet. (Continue to tell me your thoughts.)" Dokai said,
“Master, please say something." Toshi said, “The sun rises in the
morning; the moon rises in the evening." Dokai lit a lamp. Toshi said,
"You are quick and observant.” Dokai replied, “While I am with you, this
is how it should be." Toshi asked, “ls there anyone who does not have his
own attendants or maids?” Dokai said, “Master, you are getting old; you
must not be without them." Toshi then said, “You are very thoughtful,"
to which Dokai replied, ‘‘I want to repay you for your benevolence."
Nentei (Dharma discourse):
In this way, Dokai clarified the important things, precisely, thoroughly,
and meticulously.
Dokai asked the question, “The words of the Buddhas and the Patriarchs
resemble everyday life, drinking tea and eating rice; is there anything
else?" The point of this question was to express his understanding and to
confirm whether there was anything the Buddhas and Patriarchs taught
apart from everyday life. To this, Toshi replied, “Tell me, do the laws of
the emperor depend on the mandates of the ancient rulers Yao, Shun, Yu
and Tang?" Truly, their new laws do not rely on the authority of the
ancient rulers like Yao and Shun. It is just that when the emperor is
benevolent, all of the people in the country are naturally blessed.
In this way, even if Shakyamuni Buddha were to appear today and great
master Bodhidharma were still alive, we still should not depend on their
power. If you have confirmed and validated (your true self), then your
enlightenment can be accepted, but without this confirmation, to argue a
point or “spice up the facts" with your own interpretation is like seeking
something other than the true self. That is why Toshi struck Dokai with
his hossu when he tried to Speak further.
In order to express that everyone possesses the Buddha nature from the
beginning and that nothing is lacking, Toshi adds, “For what you think,
you deserve thirty blows with the kyosaku." This is not a confirmation of
Dokai's Enlightenment, (but rather a chastisement of Dokai), for once
you begin to think "What is the mind?" or "What is the Buddha?" you
have turned away from true self and have started to seek something
else. For example, even if you may use such expressions as, “Everything
is revealed" and “The Buddhist Way is inherently clear'', and even if you
may speak of “Buddhist mind", “the nature or truth", “Zen" or "the Way",
all of these are focusing on something on something other than your true
self. If you do this, it means you are immediately separated from the
truth like clouds thousands of miles above the ground, and you have
been deluding yourself for a long time. And why stop as thirty blows, for

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even if blows rained down for a thousand lives over ten thousand kalpas
(eons) it would still be difficult to find relief from (the karma of) this
error.
Because Dokai was enlightened by Toshi's words he prostrated himself
before Toshi and immediately left without turning his head when called.
Toshi asked if he had already reached the stage where there is no doubt;
(Dokai, by pretending that he could not hear, expressed the following)
everyone originally possesses the realm of no doubt, so why is there any
need to “reach" this realm (the stage of great enlightenment). If this
realm were “beyond reach", we would be separated from it by
mountainous barriers extending ten thousand miles. Thus if we hear the
words of the Buddhas or Patriarchs. these words immediately defile our
ears. Even if we were to wash them for a thousand lives over ten
thousand kalpas, they would still not be clean, and that is why Dokai
covered his ears and did not let in a single word, since he had his own
experience of this point.
When he was the Tenzo (head cook) Dokai asked to be “left alone". The
Tenzo (true self) is not the one who cooks rice, nor the one who gathers
vegetables; carrying firewood and water are things that other assistants
do. They are not the Tenzo's job. The Tenzo never seems to stop rolling
up his sleeves and washing pots throughout the day, but in the end, the
Tenzo never does anything, nor does he come in contact with anything,
so Dokai spoke of "leaving him alone".
Though Dokai had already attained such insight when they walked in the
vegetable garden, Toshi tried to make Dokai's insight more mature, so he
handed Dokai his staff; Dokai took it and followed along. Toshi said, “This
is the way it should be" to show Dokai that the master should not have
to carry the staff, that there was someone (the true self) who does not
carry things. Thus, Dokai achieved a more mature level of insight and
showed that, saying, “Carrying your shoes and staff is the natural thing
for a disciple to do." Here, Toshi realized that Dokai understood the
function of carrying the shoes and staff, and that it was unacceptable for
the Master to move the arms and legs, but Toshi still had some doubts
about Dokai's understanding. So he tested Dokai further by saying,
"There is someone else here with us." We live with this one from the
beginning, but not only do we not know his name, we do not recognize
the face of this elder. This is that “someone else here with us". Dokai had
already seen and experienced this long before, so he said, “That one
does not accept teaching from others.”
Yet, Dokai still did not understand completely, the reason being that,
even though he knew that the true self is not one who we can touch with
our hands or feet, as long as he remained stuck to the rational aspects
and could not actualize it in his actions, he still had some doubt, and this
was not enough. Therefore, Toshi stopped his attempt to explain, and

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became silent.
That evening, Toshi prodded Dokai, saying, “Our conversation hasn’t
finished yet." This time, Dokai already experienced the true self, and had
no doubts, so he asked Toshi to "please say something.” Toshi said, "The
sun rises in the morning; the moon rises in the evening.” As Toshi says,
the cool night aim passes, the stars move, the moon begins to fade and
white clouds spread across the mountains; it is still dark out. But then
the sun rises, unique in its brilliance. When the sun sets behind the
mountains to the West, the myriad shapes are no longer visible. No one
comes or goes, and the road is undistinguishable, but this does not mean
that there is nothing there. Then, the moon appears.
In this stage, we all become one with our own true self, and there is no
involvement with anything else; although we say there is no “other",
there is a spiritual brilliance, clear and bright, an illumination that breaks
up all of the inner darkness. Therefore, Dokai lit a lamp. This was proof
that Dokai had clearly seen this stage. So, Toshi said, “You are quick and
observant. (There is not a single action that is vain.)" As Dokai had
already become familiar with this stage, he spent the day in
concentrated practice, without wasting a single moment. Thus, Dokai
responded, ‘‘While I am with you, this is how it should be." Thus Dokai
seemed to have experienced full Enlightenment, and applied it to
everyday functions, so Toshi tested him again: “Is there anyone who
does not have his own attendants or maids?" Servants come and go; in
whose house are there no attendants? Dokai replied. “Master, you are
getting old; you mustn't be without one." Thus, both Toshi and Dokai are
venerable elders who are not mingled with the dust of the world. The
form (of the true self) is wonderfully bright and clear, and never leaves
us. This is why Dokai said, “you mustn't be without one." Toshi
understood that Dokai was very meticulous and careful in his practice of
the Way, so he told Dokai that he was "very thoughtful".
For ages and ages, the Dharma supports us and never leaves us, and we
are the recipients of its benevolent grace for a long time. If we look
carefully, we find its grace extends beyond the highest mountains, and
its virtues stretch beyond the widest oceans. This is because the
mountains, the sun and moon, the great oceans and rivers all change
with the passing of time, but the grace received from this "old priest" is
always the same, and there is not a moment when we are not receiving
his benevolence. If we are born and die in vain without paying our
respects to this venerable old priest even once, then we will flounder in
the sea of birth and death for a long time as disrespectful people.
However, if we are diligent and careful in seeking our true self, we can
repay the vast amount of benevolence we have received in a thousand
lives for ten thousand eons. Therefore, Dokai said, “I want to repay you
for your benevolence."

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Since Dokai experienced the essence of the Buddhist way so precisely,
after he became abbot of a monastery, one monk asked him, “The flute
of the nomads (in North China) doesn't follow the five tones (of classical
Chinese music) and yet its sound echoes throughout the early dawn.
(Even without depending on words or letters, the essence of the true
teaching is transmitted from master to disciple.) Master, will you please
play it for me?
Dokai responded, “A wooden rooster crows as midnight, an iron phoenix
cries at dawn.” (The depth of Enlightenment cannot be measured by
words or letters.)
The monk said, “So, as a single phrase of music contains all the tones of
the past thousand ages, then as Dharma brothers, all of the monks in
the hall harmonize with those tones (the truth)."
Dokai said. “Yes, and any tongueless child can repeat the harmony as
well." (The enlightened stage goes beyond mere words or letters.)
In this manner, Dokai matured in the Way, and not even the verdant
mountains obstructed his view, and not even the clear springs distracted
his ears. Thus, attachments to profit and fame or glory were like specks
of dust in his eyes, and he remained unattached to sights and sounds.
like a flower planted on a rock. So, Dokai never left the monastery, and
never accepted offerings of meals from the laity. He never turned away
those who came to practice and didn't mind if they left; therefore. the
number of practitioners changed accordingly. They ate only one bowl of
gruel a day. and if they didn't have enough gruel for everybody, they
added hot water to thin it. The essence of the Soto (Ts'ao-tung) sect
flourished at this time.
Because he kept an accurate observation of the Dharma and received the
right transmission, he never forgot the transmissions of the former
masters. He studied the teachings of the ancient Buddhas carefully, but
he still told the other monks, “My practice and achievements have not
been worthy of recognition but, to my shame, I am acting as the abbot. I
am wasting the temple’s goods without doing anything. How can I forget
the transmission of the great Dharma of Buddha and the Patriarchs?
Whenever I study the behaviour of the former abbots, and whenever I
preach about the past sages and saints of the monastery, I deeply regret
that I don't have any place to hide, because the descendants, including
me, have such a weak determination."
Now, I (Keizan), a ninth-generation Dharma descendant from Dokai,
lecture on the Dharma carelessly, and my practice doesn't contain any
good examples for my successors in their daily life. My attention to the
Way in my daily actions wasn't accurate (enough). From what standpoint
can I teach a few practitioners a short phrase (of truth), or even half of a
phrase? I am terribly ashamed, but all of Buddhas, Patriarchs, and sages

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have already known about this fact through their piercing vision.
Even though I am like this, all of you successors are descendants of Fuyo
Dokai, and of the school of Eihei Dogen, so be careful to clarify the
details of our practice and use precaution in precise matters. Do not let a
speck of fame, glory or arrogance disturb your training; focus your mind
precisely, and adjust your behaviour accordingly. Strive for what you
should attain, master what you should master; cultivate the essential
goal of your life's practice; without forgetting the disciples of former
masters, follow in their footsteps; let your eye be one with the Buddha's
eye.
Although these are degenerate times, you can still find the diamond in
the rough, or the spiritual "pot of gold at the end of the rainbow". (It is
very difficult to find and keep the light in one's heart.) This is my sincere
wish and earnest prayer.
Juko (Verse):
Let's look at the following points: Without make up, true beauty appears
(No need for make-up, no ugliness will appear). We appreciate the
natural luster of jade ornaments.

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 CHAPTER 46 Venerable TANKA SHIJUN
(Tan-Hsia Tzu-Ch’un)

丹霞子淳

Honsoku (Leading case):

The 46th Patriarch, Tanka Shijun, posed the following question to Fuyo
Dokai: “What is the one phrase that would best express the Buddha mind
as transmitted by all the Patriarchs from ancient times to the present?"
Zen Master Dokai answered, “If you try to limit the Buddha mind to just
a single word (or phrase) the Soto tradition will be extinguished." Tanka
Shijun attained great awareness through his answer.
Kien (Background):
Zen Master Tanka's Dharma name was Shijun. He was from the Ko (Chia)
family in Ken Province (Chien-shou, Chinese). He began to seek the Way
when he was young (20 years old) and was greatly Enlightened under
the tutelage of Fuyo Dokai. At his first stage of practice he studied under
Zen Master Seppo (Hsiieh-fang, Chinese) and then tater moved to
(Mount) Tanka.
Nentei (Dharma discourse):
Tanka Shijun's first question to Dokai was to sum up the Buddha mind.
Even if the Buddhas and Patriarchs have taken various appearances
there is definitely something which is without front or back, top or
bottom, inside or outside, self or other, than has been transmitted. This
is called the emptiness of non-emptiness. (Absolute equality penetrates
each individual quality.) This is the final stage, accessible to everyone. to
where all people must return.
However, many students misunderstand that this (the emptiness of non-
emptiness) is the original non-existence and that there are no words to
describe this, nor any way to imagine it. The ancients called this kind of
person “non-Buddhists who fall into the emptiness of the void". They will
never achieve complete Enlightenment if they spend kalpa (eons)
believing this.
Thus, if we focus our complete attention on our mindful practice and
achieve complete emptiness, there will always be an element that cannot
be emptied. Furthermore, after careful and deep investigation, if we rid
ourselves of all attachments and surpass all obstacles, we may find the
one phrase to describe the Buddha mind which has been transmitted by
our predecessors.

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When Dokai said that the mind cannot be expressed in a single phrase or
it will extinguish the Soto tradition, he was implying that the expression
of our understanding cannot be limited to a single word or phrase. To do
so would like seeing bird tracks on newly-fallen snow. (This would be like
impurities in the pure Buddhist Way.) That is why it is said there are no
traces (effects from the chain of causation) when one renounces the
world. When all perception and recognition stop completely, and our skin,
flesh, bone, and marrow cease to exist, not a single trace remains. If we
don't leave a speck of discrimination behind us, our true mind will
naturally emerge. People without the experience cannot understand this,
and they can never transmit or receive this phrase (the true law). But,
once we have this experience, it is a direct transmission from mind to
mind. An occurrence of the true transmission from master to disciple is
like the ideal relationship between a king and his minister in the lay
world. It is called the supreme stage of Enlightenment.
Juko (Verse):
Now, explain to me this supreme stage of Enlightenment.
The inherently pure wind circles the earth
And shakes it from time to time
Who can bring it here and show it to us?

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 CHAPTER 47 Venerable CHORO SEIRYO
(Ch’ang-lu Ching-lao)

真歇清了

Honsoku (Leading case):

The 47th Patriarch, Zen Master Goku (Wu-k'ung, Chinese) practised
under Tanka Shijun. Tanka asked him, “What is the original self in age
before emptiness?” When Goku tried to answer, Tanka said. “You have
too many illusions/distractions; please leave for a while (and calm
down)."
One day, Seiryo (Goku) climbed Mount Hou (Po-yr], Oh.) and he was
suddenly greatly enlightened.
Kien (Background):
Master Choro’s ordination name was Seiryo (Ching-lao) and his Dharma
name was Shinketsu (Chen-hsieh). Goku was his name as Zen Master.
When his mother held him in her arms and entered a temple when he
was a baby, he was delighted to see the Buddhist images and moved his
eyes and brow. The people who saw this found it marvellous and were
moved.
When he was only eighteen years old, he gave lectures on the Lotus
Sutra After his ordination, he visited Daiji (Ta-t'zu) Temple in Seito
(Ch'eng-tu), the Capital of Shoku (Sichuan) province, where he learned
many sutras and scriptures, and mastered their great meaning. After he
left Sichuan he went to the Koben-kan (Chiang, Mien, and Han Rivers)
and called on Zen Master Tanka Shijun. That is when Tanka asked him
about the original self in age before emptiness, as in the leading case.
After Goku climbed Mount Hou and became enlightened he immediately
returned to Tanka's monastery and stood before him. Tanka slapped him
and said, ‘'I believe you have become enlightened about it!" Goku
prostrated himself before Tanka with much joy.
The next day, Tanka entered the Dharma Hall and recited the following
poem:
"The rising sun illuminates the soaring mountain peaks
And the mountains reflect a deeper green
At night the moon shines on the valley waters

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And the still waters show a greater depth
Like this, Goku's enlightenment is very high and very deep." Then, to
Goku, he added, “You have already mastered the highest and deepest
enlightenment, but do not remain stuck in that stage. You must continue
your practice (even after enlightenment) and never be lazy in teaching
others.” After Tanka gave this speech he climbed down from his seat.
Then Goku walked up to him said. "You praised me very much in your
speech today. Please don't delude me." Tanka replied, “Then show me
the real points of my speech today." Goku simply remained silent, so
Tanka said, “You look dull, but you are actually quite talented."
Goku left Tanka’s monastery and went to Mount Godai (Wu-t’ai) and then
travelled to the capital. He crossed the Ben (Pien) River and arrived at
Mount Choro (Chang-lu), where he was received by Master Sosho (Tsu-
chao). They quickly established a rapport, Sosho made Goku his
attendant, and made him chief disciple. Shortly thereafter, Sosho
became ill and retired, and asked Goku to take over.
Practitioners entered the monastery like rivers flow into the ocean. At the
end of the year 1130, Goku travelled to (the monastery at) Mount Shimei
(Hsi-ming) in Ming Province. Later he became head of the monastery at
Mount Hoda (Pu-t'o), abbot of Mount Tempo (T'ien-f'eng) in Daishu (T'ai-
chou), then abbot at Seppo (Hsueng-feng) in Binshu (Ming-shou). He
became the abbot of Mount Ikuo (Yu-wang) at the emperor's request,
and then moved to Ryu-u (Lung-hsiang) Temple in Onshu (Wen-Chou).
He then became the abbot of the monastery at Keizan (Mount Ching) in
Koshu (Hang-Chou), and later founded Sosen-ji (Ch'ung-shen) in Konei
(Kao-ning) Province at the request of the emperor's mother, Jinei (Tz’u-
ning).
Nentei (Dharma discourse):
When Goku was a child he surpassed the ordinary standards. Moreover,
he was determined to practice Zen and focused earnestly on his studies.
When the time came, Master Tanka asked him. “What is the original self
in the age before emptiness?" Goku tried to provide an answer, but
Tanka didn't accept it and made him leave.
One day, when Goku climbed Mount Hou, nothing obstructed his view,
and when he saw the open space in every direction, he found nothing to
obstruct his mind, and discovered his original self. When he went back to
Tanka's monastery, he stood in front of Tanka without saying a word.
Tanka realized that Goku had found his original self, and said, “I believe
you have become enlightened about it!" Then Goku prostrated himself
before Tanka with joy. Then Tanka went to the Dharma Hall and
announced Goku's enlightenment.
Later, during a Dharma talk as the abbot of the monastery, Goku said the

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following: “All delusions were cut off by the late Master's slap. At that
time, I tried to speak and describe my experiences, but I could not. Now
is there anyone in this assembly of monks who has achieved
enlightenment and felt such joy? If you do not have entanglements like a
bit in your mouth or a saddle on your back, and do not surrender your
freedom, and do not become a prisoner of your delusions, then you will
be happy. How is your actual situation? You should challenge yourself to
find the means for your own enlightenment." This was Goku’s Dharma
discourse at that time.
In fact, what the Patriarchs tried to express is this: Try to walk in the age
before emptiness, and bring out the true form of enlightenment. If you
cannot gain a glimpse of enlightenment, you will be like withered trees,
or dead ashes. Of what use will that be? It is like speechless Zazen for
thousands and thousands of years.
If people hear the expression “original self before the age of emptiness",
they may mistakenly think there is no self or others, no back or front, no
life or death, no Buddha and no sentient beings. We cannot simply say it
is “one” or "two", “same" or "different". If we are based on such
measurements, when we say one word, people will say we're wrong;
when we express one thought, People will say they're against it, so, if we
uselessly protect one opinion, others may be against it, and finally it will
turn into a dead person's opinion.
The point is, everything should have a common point of agreement. if we
know this point, we can proclaim a mountain, a river as a river, ourselves
as ourselves, and others as others. And also. there are some who say
that if we say "mountain", it's not always a mountain, or if we say
“river", it's not always a river. However, it is always a mountain or river.
If you talk like this. what does it mean? All this leads to is a malicious
approach, or attachments to the toms of existence, or falling into the
view which negates emptiness.
The stage (of the original self) goes beyond discussion of being or non-
being It goes beyond words or discrimination. It is also beyond heaven
and earth, past and future, (or space and time). Thus, there is no
reliable base to stand on, so we should focus on the qualities of
mushotoku (no possessions), mushujaku (no attachments) and mujo (no
permanence) Then, you may surely find your original self as it is.
This also goes beyond so-called rules and regulations and discrimination.
These observations cannot be obtained by people in the process of their
practice. Naturally there is sore gap from the true self. Still, if we are
attached to the phenomena in front, of us, like flowers, the moon, snow,
water, and wind, and if we mistake these, we are far away from our
original self. When we see this phenomena, we should take it as flowers
in emptiness (and so on). Therefore, what do we mean by “mountain"?
In fact, there is no single determined element in our original self. What

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can touch the original self, and what makes it feel cold or warm? The
original self is not something that changes into something else. Because
we don't truly know ourselves, we have a tendency to depend on other
phenomena like grass and trees. When we have abandoned both
Buddhist Dharma and worldly affairs (as all delusions) and then sincerely
focus on the true self, we will not doubt its existence.
Do not seek a single determined self inside, and do not seek (Buddha)
outside (and forget your original nature). Do not try to control yourself to
consciously calm your mind. Do not force your body to relax.
Subconsciously know yourself, understand the Buddhist Way, and try to
cut off all delusion and discrimination immediately. Try to do Zazen if
only for a moment. If you fall into the condition where all is cut off, and
you are forced to stay where there is no place to go, you still must not
depend on the power of others.
If we have this kind of observations, our skin, flesh, bone and marrow do
not influence us; our life and death, and coming and going do not affect
our ego. If you transcend your flesh, only truth emerges. The truth (our
true self) is illuminating from ancient times to the present, transcending
time. So is our original self from ancient times to the present,
transcending time. So our original self goes beyond discrimination of the
past and future.
If we have this kind of observations, our skin, flesh, bone and marrow do
not influence us: our life and death, and coming and going do not affect
our ego. If you transcend your flesh, only truth emerges. The truth (our
true self) is illuminating from ancient times to the present, transcending
time. So is our original self from ancient times to the present,
transcending time. So our original self goes beyond discrimination of the
past and future.
That is the reason why this stage of “the original self in the age before
emptiness" is not influenced by changes of becoming, going, destruction
and emptiness. Could it be possible to think of the self and others as
causeless? If we want to experience this true self, we should abandon all
attachments to the outside, and all discrimination inside. If we attain this
stage, we still continue to keep the serene mind of nirvana. If we look
carefully at this stage, our body and mind will be like emptiness, and be
completely free and function freely. If we do not clarify this stage, we
cannot say we achieved it. If you clarify this stage, (as it passes through
past, present and future) it is each single moment. If we can cut
discrimination for even a moment, and we abandon all attachments, then
our observations of life start to awaken automatically. Then we can be
completely free, without dependence on others.
However, most students tend to depend on a rational approach, and this
leads them in the wrong direction. For most of them, it is a minor
difference, but we should understand that even the slightest differences

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lead to huge changes in the wrong direction. Therefore, if they spend a
long time in such practice, they will never find the ultimate peaceful
stage. We should be careful to focus on this point, and give our best
efforts to reaching the right stage. Then we may attain enlightenment
without relying on others, and finally arrive at the stage of complete and
clear freedom.
Juko (Verse):
Please explain carefully how you would show us this principle.
Cold fountain in the deep valley
No one knows of it
Its depth cannot be measured
No one can approach it.
(Everyone possesses the venerable true wisdom of water; It is nothing
but "the original self in the age before emptiness"
Ordinary people cannot realize it in their rational approach
However, students of the Way manifest it without attachments.)

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 CHAPTER 48 Venerable TENDO SOKAKU
(T’ien-t’ung Tsung-chüeh)

天童宗珏

Honsoku (Leading case):

The 48th Patriarch, Zen Master Tendo Sokaku, (T’ien-t’ung Tsung-chüeh)
was attendant for Zen Master Seiryo (Goku). One day, Goku asked
Sokaku, “How is your interpretation of the Way these days?" Sokaku
replied, ‘‘I am like this." (I am originally in the Way, and would like to say
that I intend to remain in the Way.) Then Goku said, “You're answer is
not enough. Tell me some more." Sokaku said, “Why isn't it enough?"
Goku replied, “I didn't say that what you said is not enough. I simply
said you didn't mention anything about your true self." Sokaku said, "I
already mentioned it." Goku asked him, "Then, what is the true self?"
Sokaku answered, “I could tell you about the true Self, but I couldn't
clarify it for you." Goku said, “You still haven't said enough about the
true self." Sokaku replied, “Master, won't you clarify it for me?” to which
Goku told him, "You should ask me about it." So. Sokaku asked him,
“What is the true self?“Goku answered and clarified by saying, '‘I must
say you stick to your knowledge of the concept, but lack in the means to
actualize it." After hearing this, Sokaku experienced Enlightenment, and
Goku certified, that it was true Enlightenment.
Kien (Background):
The Masters ordination name was Sokaku, and for a long time he was a
personal attendant to Zen Master Goku. Day and night, when he was
both busy and at rest, he practised Zen unceasingly, and moreover, he
showed himself to be very distinguished in his practice. Goku asked him.
"How is your interpretation of the Way?”, and Sokaku replied. “Like this."
In response, Goku said it wasn't enough, and asked for clarification.
Nentei (Dharma discourse):
Actually, Sokaku talked about being in the Way in the present, but to
Goku, there was still something missing. Even though Sokaku knew that
he was in the Way, and that everything else is also in the Way, he did not
know that each shows its own particular function. Sokaku thought that
the Buddhist Way itself is expressed entirely in form, and nothing is
lacking or missing, and that is how he tried to express his understanding.
He knew that time when “The clouds dissipate and the mountain shows
its peak and reflects the sunlight". (If the clouds of illusion disappear we
find that we are on the Buddhist Way.) However, he didn't know that

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there is yet a higher mountain than that one. (Even though he knew that
he was in the Buddhist Way, he didn't know that he needed to bring
himself to function in some capacity.) Therefore, Goku said, “I didn't say
that what you said is not enough. I simply said you didn't mention
anything about your true self." Even though Sokaku had studied and
practised for a long time under Goku, he still did not realize completely
the essence of the real self. That is why Goku said this.
No matter how hard Sokaku tried to express the true self in words, he
was always very far away from the true Buddhist Way, and couldn't touch
it. Even though he said, “I cannot clarify it for you," this shows that
Sokaku himself did not have a complete realization of the Buddhist Way.
Much more so, he was still attached to the level of clarifying. Therefore,
Goku pressed on, and said, “You still haven't said enough about the true
self.'' At this time, Goku lost couldn't find the power to express it, but he
was able to beg Goku for his teaching, saying, “What is the true self?"
Goku answered, ‘‘I must say you stick to your knowledge of the concept,
but lack in the means to actualize it."
Having knowledge is quite different than actualizing it. It is like the
difference between heaven and earth, or fire and water. Sokaku believed
that only knowing his true self was the actualization of his true self;
however, Goku pointed out that Sokaku was trapped in the level of
acknowledgement. This means that the true self will forgo actualization
and instead remain transcendent. Here, Sokaku realized his mistake for
the first time, and this led to his Enlightenment and its certification by
Goku
After receiving Goku's certification, Sokaku continued to proclaim the
Dharma. Some time later, one monk asked him, "What is the Way?"
Sokaku answered, "The Great Way is achieved level after level, and it is
found everywhere; don't look for it far away."
One day Sokaku gave the following lecture in the Dharma Hall: “Head for
the age before emptiness. Seek the serene mind (nirvana) outside of the
mundane world. Mastering of the Way cannot be achieved through the
conscious efforts of the mind. Enlightenment itself cannot be transmitted
by words; you must experience it (Enlightenment)yourself. Quietly
meditate; the clouds around the mountain peak will disappear, a spiritual
light will pierce the darkness, the clear moon will accompany the boat on
the river; (Our original mind will start to shine just as our illusions
dissipate.) When this happens, we will achieve actualization of the self.
Relative (the phenomenon of discrimination) and absolute (the essence
of equality) are never separate from the serene mind of nirvana, which
we originally possess. This goes beyond any means of expression
through words, and can only be obtained by individual effort.
Indeed, eternal quietness (of nirvana) has no limits. Even if we try to
express it, we cannot, for there is no boundary between the words and

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the quietness. if we focus on progressing to this stage, we naturally
realize that is true. If we limit ourselves to the expressions of "Buddha
mind” or "nature", this is not the truth. Some have said, “A mountain is a
mountain, water is water." They believe this level of interpretation
indicates the truth, but they are mistaken, (True form expresses the
truth; although this level of interpretation is supposed to be the truth, it
is not.)
Zen Master Tozan (Tung-Shan, Chinese) said, “When we experience the
truth, we can start to talk about Buddhist Dharma." When one monk
asked, "What do you mean by ‘talking about the Buddhist Dharma"?"
(What is the relationship between subject, object, and listener?) Tozan
replied. “If the subject, object and listener are in harmony, nothing is
involved except the truth."
Zen Master Banzan (Pan-san, Chinese) Hojaku said, “Realization of the
true self cannot be transmitted from others, or to others. This is also true
of the saints and sages. But it does not mean to spend your life as you
will, like ordinary people."
One monk asked Zen Master Goku “What is the true self?" Goku replied,
“The true self already exists before life appears in the womb. Even the
saints and sages cannot observe it. (Everybody must experience this by
themselves.) The true self includes the periods before and after life
appears in the womb. It is before anything, (discrimination) is planted-
that is why it is called the true self."
Furthermore, Fuyo Dokai's disciple, Zen Master Koboku Hojo (K'u-mu Fa-
Chang, Chinese), said the following in the Dharma Hall: "After we know
our original self (in the age before emptiness) we may be capable of
talking about Tight Buddhist practice. So, Zen students. tell me, what is
the original self? There is a child (the original self) in a house who has no
sense organs, and none of the forms of consciousness (and therefore no
discrimination and no attachments). (He functions completely in the
Buddhist nature, and yet is not attached to anything.) He is unable to
attain Buddhahood (because he has surpassed this stage). If he meets a
Buddha, he is not attached to the Buddha; when he meets a Patriarch,
he does not attach himself to the Patriarch. There is no place to keep him
in Heaven, and no way to enter Hell. So, student, do you know the kind
of child I am talking about?" After a while, he added, "This child is not
quick and alert, but rather sleeps a lot and wastes time dreaming."
Truly. in the matter of the original sell‘, when the Buddha appears, he will
lose his life, and when Patriarchs come, they will be broken into dust. it
he (the original self) wants to go to Heaven, Heaven will be destroyed,
and when he heads toward Hell, Hell shatters. So, what should we call
the myriad forms? There are no discernable traces. It is like we are
dreaming. The dreamer himself doesn't know he is dreaming-how do the
others in the dream? Even without any clear reason. the dreamer has

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clearly transcended enlightenment and illusion. This is the true
proclamation of the Patriarchs. If we realize the absolute truth, and open
our mind's eye, we can be together with our original self.
Juko (Verse):
Would you please tell me a little about this principle?
It is just like a wedge on the top or bottom
You can't insert one, but you can't remove one either.
(If we experience our true self, then we'll be one with the
Buddha Mind, wherever we go, because there is nothing missing
and nothing extra is needed.)

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 CHAPTER 49 Venerable SETCHO CHIKAN
(Hsueh-Tou Chih-Chien)

雪竇智鑑

Honsoku (Leading case):

Zen Master Setcho Chikan was the 49th Patriarch. One day when Setcho
was studying, Tendo Sokaku made a proclamation from the platform in
front or the altar in the Dharma Hall, and said, “Buddha had inscrutable
words, and Kasho (Kasyapa, Sanskrit) didn't conceal anything." (To the
unenlightened, Buddha's words may seem secretive, but for those who
have been enlightened, they are not secret.) When Setcho Chikan heard
this, he understood its profound meaning, and from his position in the
line of monks, he began to weep, and suddenly blurted out, “Why didn't I
receive this profound teaching until now?" After Sokaku finished his
proclamation. he summoned Setcho and asked him, "Why were you
weeping?" Setcho answered, “Buddha had inscrutable words, and Kasho
didn't conceal anything."
When Sokaku gave a seal of transmission to Setcho, he said, "Ungo Doyo
(Yun-chu, Chinese, see Chapter 39) predicted your appearance." (You
are the treasure of the lineage; try to work for the proclamation of the
Dharma).
Kien (Background):
Setcho's Dharma name was Chikan; he was child of the Go (Wu) family
in Joshu (Ch'u-Chou). When he was a child, his mother washed his
hands' warts, and asked him, "What are these?" Setcho answered, “My
hands are like Buddha's hands."
When he grew up, his parents passed away. He visited Zen Master
Shinketsu Seiryo (of. Chapter 47) at Mount Choro (Chang-Lu). At that
time, he met Tendo Sokaku, Shinketsu's chief disciple, who thought that
Setcho had enough capability for the Buddhist practice. Later, Setcho
secluded himself on Mount Sho (Hsiang). where many beasts and wild
animals did not disturb him. One day, in the middle of the night, he
attained enlightenment and went to (Zen Master) Enju (Yen-shou,
Chinese) to receive the seal of transmission (but Setcho wasn't satisfied
with Enju). Then he went back to Sokaku, who at that time was staying
at Mount Tendo. Sokaku asked Setcho to be his personal secretary. One
day, Sokaku made the proclamation about Buddha's inscrutable words as
in the leading case.

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The leading case's story is an excerpt from the Nirvana Sutra (section 2
in Chapter 4, Nyorai Shobon [Tathagata Nature]). At that time, Kasho
said to Buddha, "O World-Honoured-One, according to what the Buddhas
have said, all Buddhas speak with inscrutable words, but this is not
Buddha's real meaning. The reason why is that the Buddha's teachings
seem secret according to the listener, but from the Buddha's eyes,
nothing is hidden from sentient beings. This is like a puppeteer handling
a puppet-when the puppet bends down or lies on its back actually it is
the puppeteer who is controlling the puppet, but he is not seen. The
Dharma of Buddha is quite different from this! Buddha's Dharma makes
the truth known for all sentient beings, so how can any Buddhas possess
something that appears secret?"
For this, Buddha praised Kasyapa, saying, “Oh, that's very good! You are
right! As you say, the Tathagata doesn't have anything to conceal. It is
like a full moon in the autumn; nothing hides it in the sky, and it is so
clear and unobscured that everyone can see it. Like this, the Tathagata's
teaching shows itself as it is-so clean and pure-but the foolish think they
don’t understand it at all, and claim it is secret. However, the wise do
understand, and never say it is secret."
The Zen tradition has used those words of the Buddha for a long time as
an aid in mastering the Buddhist Dharma. Even now, Sokaku proclaimed
this, and Setcho had enlightenment. Indeed. Buddhist Dharma shows
everything for all sentient beings; nothing is hidden.
Nentei (Dharma discourse):
Whenever we hear a word, we must comprehend its true meaning and
not be attached to its expression. Thus, when we say "fire", it is simply a
word and not actual fire. Likewise, when we say "water", it is simply a
word and not actual water. When speaking about fire, it never burns the
mouth of the speaker; and when speaking of water, it never moistens the
lips of the speaker. Thus, the words "fire" and “water" are very clear, but
they are not actual fire and water.
Zen Master Sekito Kisen said, “When we hear words, we should
comprehend their real meaning, and not simply become attached to the
words. We should also avoid making personal interpretations of them."
Zen Master Yakusan lgen (of, Chapter) said, “You have to be careful not
to lose the word. If you cannot pierce the essence, you cannot transcend
the word and you can't find the real meaning of its roots. The reason
why I tell you this now is because I want you to reveal the essence which
goes beyond words. What is the essence of roots of words, or the real
self? What is it? Originally it doesn't possess ears or eyes or flesh."
Zen Master Chokei (Ch'ang-ch’ing, Chinese) E'nyo said, “The 28th
Patriarch, Bodhidharma, proclaimed that he had transmitted the mind,
not the word.”

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Great Zen Master Unmon (Yun-men, Chinese) Bun'eki said, “If the
Buddhist Dharma is just simply words, then aren't the three vehicles and
the twelve cannons simply words? Why is there something in Zen
tradition that is transmitted independent of words? If we remain stuck in
scholastic intellect and influenced by various discrimination, then anyone
going beyond words is equal to the sages who have clarified the ten
stages of enlightenment. Talk about the Dharma is as common as the
clouds floating across the sky, or the rain they produce, but there's quite
a big gap between our discriminating mind and our original mind such a
gap is just as big as the gap between heaven and earth. But for the ones
who have experienced the original mind (and gone beyond words), how
could his mouth be burned by the word “fire"? Even if that person points
out the Dharma to us all day long, not a trace of dirt will stick to his lips
and teeth, and that person will not be stuck to words."
Therefore, we should know that there is one who is not only speechless
but also has no mouth. Furthermore, not only is there no mouth, there
are also no eyes and none of the four elements (to form the body) or six
sense organs. This means that there is originally nothing that exists to
analyse or discriminate, and cannot be given a limited definition like
“emptiness" or "nothingness". If you look at or hear something, this is
not seeing by eye or hearing by ear. It simply happens as such; it goes
beyond discrimination as the functions of the original self.
Your body and mind functioning as they are. is the functioning of the
original self, so this body and mind is not a created work. If you cannot
achieve this stage of understanding, we may think our body is from the
chain of causation and therefore, received from our parents, or as a gift
from our ancestors. The majority of people think our body is born from
the union of sperm and ovum, and our body simply consists of skin and
flesh, since they do not clarify the essence of their original self (in the
eons before emptiness).
In order to make this original self appear, the people who clarified the
true Way use various kinds of skilful means and try to reject the
functions that come from the six sense organs and ignore all the words
that come from delusions.
However, there remains something that cannot be extinguished or
destroyed, When we clarify this without any mistake, it is originally
absolute, so it doesn't extend to the extremes of emptiness and form as
relative ideas, not does it extend to brightness and darkness, so we
cannot give a clear definition of it like “enlightened" and “unenlightened".
We don't call this "Buddha", "Dharma", “Mind", or “Nature". It is only
brilliant light, simply illuminating. Consequently, we don't specify that it
is the light or fire or water; it is simply unlimited brightness. Even though
we search for it, we cannot find it, and even if we want to obtain it, we
cannot possess it. It is just unobstructed brilliance (and anyone who

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discriminates cannot possess it.)
Even if three disasters of water, fire, and wind occur, and the entire world
is destroyed, it (the original self) still exists. When the three worlds (in
the realm of unenlightened men) of desire, the world of form, and the
world of formlessness and the six different levels of existence (hell,
hungry spirits, animals, asura [demons fond of fighting], men, and
heaven) make their karmic appearance, everything appears, but it
doesn't change. Therefore, Buddha, the Patriarchs, sages and saints
cannot do anything about it.
If we want to experience and recognize this, we should close our eyes;
control our breathing and our bodies; abandon our houses; leave behind
all our tools and apparatuses; and seek that stage of no discrimination
which is like the blue sky without any clouds, or a vast ocean without any
waves.
In this situation, one bright pearl may not influence you at all; however,
there is one brilliant light. This is not like the sun or moon in a clear sky.
The clear sky is the moon, and it illuminates nothing; the entire clear sky
is the sun. (There is no difference between the shining subject and
illuminated object). You should clarify this in detail, and if you do not
clarify this stage, you may continue to be confused by the laity and men
and women who renounce the world, and you may continue to
transmigrate in the three worlds and six different levels of existence. As
a Buddhist disciple, if you have the appearance of a monk and end up in
the care of Emma (the judge of the dead), wouldn't that be shameful!
Shakyamunis Dharma extends all over the universe; nothing is lacking. If
someone starts to seek the Dharma, they will not fail to find it. It is
believed that our human body is easy to acquire; however, our bodies
appear by the power of past virtues. If you achieve the essence of the
Buddhist Dharma, you will be completely free of karma from evil conduct
in the past and from rebirth, for in this stage there is no male or female,
god or devil, sacred or profane, ordained or lay; you cannot limit it to
some certain classification, since the Buddhist Dharma goes beyond all
such discrimination. The original self in the age before emptiness goes
beyond all colour or form, so if you want to see it with your eyes, you
cannot.
If you experience the true original self, you can avoid the discrimination
between priest and laity. You will not be confused by the senses or the
forms of consciousness associated with them. if you do not reach this
stage you will be controlled by the senses and their forms of
consciousness, and that would truly be regrettable. However, all of us
already possess this essence of Buddhist Dharma, so if we really want to
reach this stage, we should spend all of our energy to do so. Even if we
say that we all possess this Buddha nature, if by some chance we were
to fall into our own individual observations and thus be led into confusion

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and endless delusion, wouldn't that be pitiful!
Try to let go of the activities of the senses and their objects, and do not
depend on your consciousness for a while. Carefully clarify your practice,
and you should surely arrive at the final goal (of your original self). It is
not necessary to progress step-by-step; if you are determined to find the
Way, then naturally you can reach the final goal. If you recognize your
true essence even for a short time without an intermediate
understanding, then you will automatically start to enter the way of
enlightenment. After you reach this stage, you will never sway, no matter
how hard the diverse winds blow.
An ancient sage said, “Learning the Way is like rubbing wood together to
make fire. Even if smoke arises, never stop rubbing the wood.“If you use
all of your energy, you can achieve fire. What is this “smoke", and where
does it come from? When you meet a teacher of the Way, you may
experience a stage of no doubt. This is when smoke appears, and if you
rest at this stage for a while, it is like stopping when the wood is just
starting to warm up. However, if you continue diligently, surely you will
be able to make fire.
In other words, we should come to recognize this stage of no doubt (of
the Original Self). If we cannot find this Original Self, it is like we are
resting awhile, and some say this is like a withered tree or corpse
without a spirit Therefore to focus on this point, you should practice Zen
and clarify yourself totally. Not Only doing Zazen, but if you talk
carelessly (like a bullfrog) it is also meaningless.
Juko (Verse):
What is the core of the Dharma, hidden or unconcealed?
It should be called a diamond-hard body because
Its body is boundless and illumined.

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 CHAPTER 50 Venerable TENDO NYOJO
(T’ient-T’ung Ju-Ching)

天童如淨

Honsoku (Leading case):

The 50th Patriarch, Tendo Nyojo, studied under Setcho Chikan. Setcho
asked Tendo, “As a student, Nyojo, how do you make holy something
which is originally untainted?" Nyojo spent over a year on this subject,
and then was suddenly enlightened, and said, ‘‘I do not practice to purify
myself; I do it to make myself holy." (I am not originally tainted or
disillusioned: I am clean from the beginning and I continue this practice
to keep myself holy.)
Nyojo focused on this subject all day long, but even after spending two
or three months on this subject, he still couldn't answer. One day, Setcho
asked Nyojo to come to his room, and questioned Nyojo again. saying,
“What happened with the subject?" Nyojo wanted to answer but could
not. At that time, Setcho repeated his question.
Nyojo spent a year without answering. Then Setcho asked again, “Can
you answer the question?" Nyojo replied. "No, I can't." At that time
Setcho said, "You should leave your precious nest and be freed from your
illusions. Why can't you answer?" After hearing these words. Nyojo spent
all of his energy on this subject. Later, when he was greatly enlightened,
he went to the Master's room and said “I found my answer.” Setcho said,
“Tell it to me right now."
Nyojo replied, "I do not practice to purify myself; I do it to make myself
holy, | have clarified the meaning of ‘untainted'." Before Nyojo could
finish his answer, Setcho hit him. Then Nyojo broke out in a sweat and
made prostrations before Setcho. Then Setcho gave him the seal of
transmission.
Later, when Nyojo was at Joji (Ching-Tzu, Chinese) Monastery. he was
made responsible for cleaning the lavatories in order to show his
gratitude for his enlightenment under Setcho's guidance and for the seal
of transmission. One day, when Nyojo walked in front of the Arhat's
(Buddhist Sages’) Hall, a mysterious monk appeared and said to Nyojo,
“This temple is called Joji-ji ('jo' means “pure/purify"); the person
responsible for cleaning the lavatories is called Jozu (this 'jo‘ is the same
character for “purify"); and your name is Nyojo (literally, “like this
pure"), and you are the one who shows deep gratitude to the Way, the
Masters and all sentient beings. Therefore, you are the proper master of

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this temple." After he finished talking, he suddenly disappeared. The
Prime Minister heard this story, and talking this as an omen, said, “Nyojo
will become master of Joji-ji in the future." Indeed, it was as they said –
Nyojo became the master of Joji-ji. All the people said that it was the
result of his deep gratitude in his everyday practice.
When Nyojo was nineteen years old, he renounced the world and started
his practice in the monastery. He never went back to his home town. Not
only this, he never talked with natives of his home town, never visited
the other rooms in the monastery to chat, and never talked with junior
or senior monks or the monks in the seats next to him; he just continued
to sit in single-minded Zen practice. He promised himself to perfect his
Zazen even on a diamond-hard seat. Because of this, once in a while the
flesh on the rump of his buttocks would break out in sores, but even so,
he never stopped his Zazen. From the time he renounced the world and
became abbot of Keitoku-ji on Mount Tendo (T'ien-tung, Chinese) and
until the age of sixty-five, there was never a time, day or night. when he
didn't do Zazen.
After becoming the abbot of Joji-ji for the first time, he became the
abbot of Seiryo-ji of Zuigan (Shut-Yen, Chinese), and then abbot of
Keitokuji, and during all of this period, he was outstanding as a Zen
Master, especially in his self-discipline. This made him different from
other priests. He was very determined to do the same things as other
ordinary monks in the monastery. Therefore, even though he had the
Kesa (symbolic surplice) passed down from Fuyo Dokai (see Chapter 45)
he never used it, and when he gave lectures in the Dharma Hall, or when
he received disciples in his quarters for personal interviews, he always
wore a black Kesa and robe.
In the Katei (Chia-t'ing, Chinese) era in the Sung dynasty, emperor
Neishu (Japanese) gave him a purple robe and the title of Zen Master,
but Nyojo rejected them in an official letter. Also, he never revealed his
lineage; however, just before entering nirvana (death) he offered incense
(shijoko, which is incense given in gratitude only to one's Dharma
master) and thus his Dharma master's name became known. Not only
did he renounce fame and fortune, but he was-also too modest to reveal
his outstanding Dharma lineage. Indeed, his discipline was unequalled
and the virtue of his conduct unsurpassed, as it still is today.
Nyojo always said the following about himself: “In the last one hundred
or two hundred years, the Way of the Buddha and the Patriarchs has
deteriorated, so in the last one or two centuries, I cannot find an
outstanding Patriarch like me. Therefore, all the other masters are afraid
of me." Nyojo never praised other masters. He always said the following:
“I began to seek the Way at the age of nineteen, and have visited many
places in search of the right master, but I haven't found one yet (to
practice the right way.) Most masters are too busy meeting government

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officials to educate the practitioners in their monasteries. Most of them
used to say, ‘Disciples themselves clarify the Buddhist Dharma
independently’, and never tried to meet and direct the assembly. Many
masters in big temples are like this. They think spending their time in
comfort with no special training is the Way. They never care about
Zazen. How could we find Buddhist Dharma in these people? If we accept
what they say as the truth, how could we train the diligent practitioner
who seeks the true Way? What a ridiculous situation. Those priests in the
big temples cannot even dream about the Way of the Patriarchs!"
The attendant Kohei (Huang-Ping, Chinese) in Fuku (Japanese) Province
kept a diary in which he wrote about Nyojo’s everyday events, and he
wrote the following: "One day, Cho Teikyo (Chao T'i-chu. Chinese), a
high official, asked Nyojo to give a Dharma lecture at the government
office. After Nyojo's speech, though, Cho couldn't understand anything at
all about the Dharma lecture. So Nyojo refused to accept the offering of
ten thousand pieces of silver, and returned them to Cho. Likewise, when
someone could not understand the Way, not only did Nyojo not accept
offering, he also showed no concern for reputation or profit. Therefore,
he wasn't acquainted with kings and ministers, and he didn't even accept
presents from the mendicant priests (who came to stay in his
monastery). Indeed. his virtue was unsurpassed."
One day, there was an elder Taoist called Dosho (Taosheng, Chinese)
who, with five of his followers, vowed to practice in Nyojo's monastery
and never return to their home town unless they could obtain the Way.
Nyojo was really pleased with their decision, and he permitted them to
enter the monastery without having them change their religion from
Taoism to Buddhism. And concerning the order in the Dharma Hall, Nyojo
permitted them to sit next to the nuns’ seats. This was a very rare
example.
In addition, there was a priest called Zennyo (Shan-Ju, Chinese) who
said, ‘‘I vow to remain in practice under Master Nyojo for the rest of my
life, and will never try to take a step toward my home in the south.”
There are many other such monks who had the same determination and
did not try to leave Nyojo's monastery.
Fu (Pu, Chinese), a person responsible for gardening, never learned any
of the Chinese characters, and started to seek the Why when he was
over sixty years old. Even so, Nyojo was very kind to teach him, and
finally Fu clarified the Way as a Patriarch, Although he was a gardener,
from time to time he expressed unsurpassed words and superb phrases.
One day, Nyojo gave a lecture in the Dharma Hall and said. “None of the
elders in various places surpass Fu," and appointed Fu to be the person
responsible for the sutras. Really, there are many people who seek the
Way, and practice the Way in the monastery where there are truth-
seeking minds.

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Usually Nyojo recommended single-minded sitting to the people. He also
said that burning incense, prostrations before Buddhist images, reciting
the name of Buddha, repentance, and chanting the sutras were not as
important as single-minded sitting. He rather stressed single-minded
sitting. He used to say, “In practising Zazen, doshin (seeking the Way)
comes first." Indeed, even if we have a complete or partial
understanding of the Way, if we do not have doshin, it doesn't mean
anything. If we do not have true doshin, we may fall into false views and
become lazy and then become non-Buddhists within the Buddhist
Dharma. Therefore, that is why the wise never forget about doshin as
the first step, always keep mindful practice, focus on the effect of true
practice, stay away from the mundane world, and earnestly study about
ancient Zen tradition.
Nentei (Dharma discourse):
In fact, it you do the above, even if you not understand Buddhist Dharma
thoroughly, you will still be untainted original practitioners. Like this, if
you are originally untainted, why wouldn't you be a pure person?
Therefore, Setcho said (in the leading case) “How do you make holy
something that is originally untainted?” and “You should leave your
precious nest and be freed from your illusions."
So, the ancient Buddha’s methods to teach (us) did not focus on
intellectual understanding, but only on the practice for enlightenment,
and emphasized the Buddha-seeking mind above all else, and also urged
us to avoid personal, individual interests. Thus, there is never
discrimination about tainted and untainted, therefore, we are originally
untainted.
Yet, as long as Nyojo couldn't avoid the view of defilement, he was
always it occupied with the concept of using a broom (or any instrument
or tool). Thus, he spent over a year without clarifying it (the meaning of
‘originally untainted'); he arrived at the stage of undefilement (or, the
Original Self) and realized there was no skin to peel off, no body or mind
to shed. (The Original Self is a form of detachment.) Even so, he still had
the discrimination towards the opposites of “tainted" and “untainted".
That is why, before Nyojo had finished speaking, Setcho hit him. At that
time, Nyojo sweat profusely, and forgot himself, and obtained his own
real inherent power to find the Way. Here, Nyojo found original purity,
and learned that everything is untainted. Because of this. his expression,
"The practice of Zen is casting off body and mind" is common among Zen
practitioners today.
Juko (Verse):
Now tell me, what is the untainted stage?
The fragrance of the Way

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(Blown) on the winds from afar
Is respected more so than diamonds
Since it is interwoven with the entire cosmos.

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 CHAPTER 51 EIHEI DOGEN

永平道元

Honsoku (Leading case):

The 51st Patriarch, Priest Eihei Dogen, practised under Priest_Tendo
Nyojo. One day, Tendo Nyojo had a proclamation to the assembly of
monks during an early Zazen session (3:00 – 4:00 in the morning), and
he said, "T he practice of Zazen is casting off the body and mind." When
Dogen heard this, he was greatly enlightened. He immediately went to
Nyojo's quarters and burned incense. Tendo Nyojo questioned him, “Why
are you burning incense?" Dogen said, “I came here to cast off body and
mind." Nyojo said, “Body and mind cast off; cast off body and mind."
Dogen said. “This burning incense is a very small action (compared to
the greatness of my enlightenment.) So, Master Nyojo, don't give me the
seal (of enlightenment) so easily." Then Tendo Nyojo said, “I'm not
giving you the seal of enlightenment so easily." Dogen said "What is the
real meaning of not giving the seal of enlightenment so easily?", Tendo
Nyojo said, “You have already cast off body and mind." Dogen made
prostrations to him. Tendo Nyojo said, "Casting oh‘, casting off."
At that time, Nyojo's attendant Kohei (Huang-ping, Chinese) of Fuku
Province (Fu-Chou) said, “It is a very rare thing to obtain such a stage
for a foreigner." Then Tendo Nyojo said, "How many students could
obtain this stage among all my monastery? You have already cast off and
cast off, been liberated. and practised compassion; You have overcome
your deep, malicious insight.”
Kien (Background):
Dogen was his Dharma name; he was descended from the Genji clan. He
was a ninth-generation descendant of Emperor Murakami. Emperor
Murakami's Crown Prince was Tomohira, so Dogen was eight generations
from him. He was born in 1200. (in the Japanese calender, the second
year of the Shoji Era; January 2, by the lunar calender, but January 26,
by the solar calender.)
A fortune-teller examined him and said, "This baby is holy. His eyes have
double pupils. He has great potential. In an old book it says that when a
holy man is born, his mother will surely die. When this baby becomes
seven years old, his mother will surely die." When Dogen's mother heard
this, she was never surprised or afraid; instead, she gave greater
compassion to him. Almost as this fortune-teller said, Dogen’s mother
died when he was eight. Many people said, even if there was a one-year

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difference, the fortune-teller's prediction was correct.
In the winter of his fourth year, he read Chinese poet Li-chiao's “One
Hundred Poems" at his grandmother's knee for the first time. When he
was seven years old, in the autumn, he presented a collection of his own
poetry based on Chinese poems to his compassionate father. (Perhaps to
his uncle. Michitomo, as his father passed away when he was three.) At
this time, many old scholars said, "This child is not ordinary. He is very
special."
When he was eight years old he lost his mother, and his grief was very
deep. At her funeral at Koyuji, when he saw the incense smoke rising, he
felt the impermanence of the world and started to seek the Way. In the
spring of his ninth year, he read Kusharon (Abhidhara-kosha by Seshin
[Vasubandu]). The old Buddhist scholars said, “He was as brilliant as
Monju (Manjushri). He has great potential for Mahayana." When Dogen
was young he was mindful to these words and studied very hard.
Around that time, Matsudono no Zenkojo (the place and building
indicates Fujiwara Moroie) was a person who came from an aristocratic
family to become Prime Minister/Regent of Japan. He was the unequalled
model for other ministers. Moroie adopted Dogen as his heir, taught
Dogen about his family's secrets and important national affairs. In the
spring when he was thirteen years old. his foster father held a ceremony
on his attaining adulthood, and tried to make him an important official of
the court. However, Dogen secretly left the villa at Kobata-yama (Mount
Kobata) and went to the foot of Mount Hiei where Ryokan Hogen was
staying.
Ryokan was an advanced leader of the other monks, and master of
exoteric Tendai teachings. He was also Dogen's mother's uncle. Ryokan
was greatly surprised and questioned him, “Your ceremony of attaining
adulthood is approaching and your late father and foster father will be
angry and upset. What do you think about that?" Dogen answered,
“When my compassionate mother passed away, she requested that I
renounce the world and practice the Way. I myself agreed with my
mother's proposal. I don't want to waste my time among the dust and
dirt of the mundane world. So, I really want to renounce the world and
focus on the way. I'd like to show my deep and true gratitude to my
compassionate mother, grandmother, and aunts. Therefore, I renounce
the world." Ryokan's eyes were full of tears as he accepted him as a
student of the Way and Ryokan urged him to study under Sendoko at
Hannya-dani (Valley of Wisdom) at Shuryogon-in (temple name) in
Yokkawa (Mount Hiei).
In the following year, when Dogen was fourteen, on April 9th in the first-
year of the Kempo Era (1213), Dogen made prostration to Abbot Koen,
the highest priest of the Tendai sect, and Koen shaved Dogen's head. The
next day, Dogen received the Bodhisattva precepts at Enryaku-ji's kai-

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dan-in (the place where the monks receive the precept) and became a
bikku (monk). Later, Dogen learned the Tendai sect's shikan method
(contemplation of insight and meditation) and esoteric teachings of
Shingon (which came from South India). By the age of eighteen he had
read the entire Buddhist canon. (He already had a big question.)
Later, Dogen questioned about the great matter of Buddhism to Koin,
who was the abbot of Miidera and also a maternal uncle, and unrivalled
at that time in both esoteric and exoteric teachings. Koin told Dogen,
“What you now question is the highest stage of Tendai tradition. This
stage has been transmitted by great teacher Dengyo and great teacher
Jikaku. I cannot clarify your question for you. I've heard as hearsay that
long ago the Indian Great Master Bodhidharma came to China and
transmitted the seal of enlightenment. Now, his teaching has spread all
over and it is called the Zen tradition. If you want to resolve your doubt,
you should visit Eisai, the abbot of Kennin-ji Monastery. and receive his
guidance at his room about your great matter of Buddhism, and if you
are not satisfied, then you should visit China to find the Way."
Then, in the autumn of his eighteenth year, that is, August 25th, in the
fifth year of the Kenpo Era (1217), Dogen visited Kennin-ji's Myozen and
officially entered the Rinzai sect monastery. At the time of Eisai in
Kennin-ji, students were supposed to spend three years before they
started to wear Rinzai robes, however, in Dogen's case, he was permitted
to wear Rinzai robes in September and in November was given sogyari
(big robe – sanghati, Sanskrit). This shows that he was a very special
talented person.
Myozen received three different traditions – exoteric (Tendai), esoteric
(shingon) and Zen (Buddha mind) and he was the official successor of
Eisai. It says in the records on Kennin-ji of Eisai that “only Myozen has
received my true Dharma teachings. The students who want to seek
Eisai's true teaching must ask for Myozen."
So, Dogen entered Myozen's room and received the Bodhisattva precepts
again, and a robe and bowl and learned the 134 pure practices, with
instructions in the goma (burning fire) rituals of the Tani-ryu (Tani
school). Dogen also studied the precept canon and the shikan method of
contemplation. For his first time, Dogen studied the Rinzai style of
teaching, and received the right teachings of the three traditions
(exoteric, esoteric, and Zen) so Dogen was Myozen's only Dharma
successor.
Some seven years later, when he was twenty-four, in that spring (Feb.
22, Teio 2nd year [1223]), he made prostration memorial stupa
(monument) for the founder of the Kennin-ji Monastery, Zen Master
Eisai. At the end of March, he left Hakata, Kyushu, for Sung-dynasty
China. In the beginning of July he moved to Keitoku Temple of Mount
Tendo. It was 1223, or Katei 16 in the Great Sung (Chinese calender).

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While he was in China, he visited various masters. He met priest En (Ju-
yen, Chinese) of Mount Kin (Ching). Priest En asked him, “When did you
arrive in this country?" Dogen answered, “I arrived here in April of last
year." En asked Dogen, “You may see many different masters. Why do
you come here?" Then Dogen said, “I couldn't find correct masters.
That's why I came here." “Then what's going to happen?" Master En said.
“You might see many different masters. However, you came here." Then
Dogen said, “I met many different masters already. But I came here. Do
you know why it happened?" Then En gave him a hit and said, "What a
chattering priest!" Then Dogen said. “Yes, I am a chattering priest. Then
what's going to happen?” Then En said, “Why don't you have a cup of
tea?"
Then Master Dogen went to Shosuigen (Hsiao t'sui-yen) of Dai (T'ai)
Province and met Priest Banzan Shitaku (Szu-cho) and asked him, "What
is Buddha?“Banzan replied, “Buddha is staying in the Buddha Hall."
Dogen questioned, “You said Buddha is staying in Buddha Hall, then why
is Buddha staying in the ten directions of the entire world?" Then Banzan
said, “The Buddha who is staying in the Buddha Hall illumined the entire
world.” Dogen said, “Our story's over."
Like this, Zen Master Dogen visited various masters in various
mountains, and finally he started to have great pride in himself. He
gradually started to think no one was more superior than himself. Not
only Japan, but also in Great Sung. So he almost decided to go back to
Japan. Then he met Roshin (Lao-hsin). He encouraged Dogen to stay to
meet Zen Master Nyojo, "who is the only master to clarity the Way in the
Great Sung dynasty. If you meet him, you may learn something from
him." Although Dogen was given this kind of advice, he was too busy to
see Zen Master Nyojo for one year and some months.
At that time, Zen Master Musai Ryoha (Wu-chi Liao-p'ai) retired. Zen
Master Nyojo of Joji-ji moved to Mount Tendo. Dogen thought this was
karmic retribution and asked Nyojo about his great question. In this first
meeting. Dogen broke his great conceit and made prostration to Nyojo
and became a disciple to the master.
Dogen wanted to have a full practice and have Nyojo's direction. He
wrote a letter to him, and mentioned the following story: “When I was
young, l awakened the Buddha seeking mind. I studied Buddhist teaching
under various teachers and masters in Japan and I clarified Buddhist
Dharma, in a way. However, I don't know yet the fine truth of Buddhist
Dharma and I'm still having many doubts about Buddhist teaching and
principles. Later, I had a chance to see Zen Master Eisai and I could learn
Rinzai style teaching for first time. Now l follow Myozen; I came to the
Great Sung and now, finally I have a chance to have your teaching. I am
very happy to have this karmic retribution. Oh my master, please hare
great compassion to see me in your room to give me instruction. This

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small person from a foreign country needs to visit you day and night and
thought may not have the correct manner for you, I will honestly try to
have questions about the essence of Buddhist teaching. Again, with great
compassion, accept my Buddha-seeking decision and give me a chance
to |earn." Then Nyojo said, “My disciple Dogen. from now on day or
night, with Kesa or not, you may ask me any question without any
hesitation. I will be like a father who gives permission to his child."
Then, day and night, Dogen learned the essence of Buddhist teaching
and received directly, inner truth from Nyojo's talk. One day. Dogen was
asked to be jisha (attendant). Dogen strongly objected and said, “I am
person from a foreign country. If I agree to be your attendant in this
great monastery in this great country, it might cause trouble in the
monastery, so I only want to have Your teaching day and night." Then
Nyojo said, “Honestly, what you say is most modest and reasonable. I
agree with the reason in some way." In effect, Master Dogen simply
visited Nyojo and had dialogue with Nyojo and had direct instruction
from him.
Later, one night during late night Zazen, Nyojo entered the Zen Hail.
Nyojo gave him caution about steeping and said, "The Practice of Zen is
to cast off body and mind. It doesn't need burning incense, prostration,
reciting the name of Buddha, making repentance, or chanting the
Buddhist scripture. if you simply sit mindfully you can learn it."
When Zen Master Dogen heard this instruction, Dogen suddenly had
great enlightenment. This is the point of leading case. Since Dogen met
Nyojo for the first time, Dogen practised the Way day and night never
ceasing a single moment (this means he never laid down to sleep.)
Master Nyojo would tell Dogen, "Your practice is like the ancient
Buddhas. You will surely spread the Way of the Patriarchs. When I met
you it was like Venerable Shakyamuni finding Kasyapa. So, in first year
Hokei in the Chinese calendar, and first year of Karoku in the Japanese
calender in 1225, Dogen became the 51st Patriarch in the lineage and
Tendo Nyojo instructed Dogen, "Return to your own country at once and
spread the Way of the Patriarchs. Stay in the deep mountains and
cultivate what you have attained."
In addition, while in China, Dogen respectfully examined the seal of
transmissions of five schools of Zen (Rinzai, Soto, lgyo, Unmon, Hogen).
First, Dogen met Eiitsu Seido (Wei-i Hsi-t'ang, Chinese), former abbot of
Kofuku-ji (Kuang-fu) Monastery. Seido said, “Seeing these ancient
documents is a great pleasure. How many old documents have you
seen?" Dogen answered, '‘I have never seen them." Then Seido said, ‘‘I
have old documents which I'd like to show you." Then Dogen saw it was
the seal of transmission of the Hogen line. Seido said, ‘‘I was given it
among the various possessions of a certain old priest." It was not
Seido's. Although he knew its own unique writing style, Dogen did not

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have the chance to see it in detail.
Also, when elder Sesso Sogetsu (Tsung-yueh, Chinese) was chief monk
at Mount Tendo Monastery, Zen Master Dogen had a chance to look at
the seal of transmission of the Unmon (Yunmen) stream by this Elder
reverently. Then Dogen questioned Elder Sogetsu, “There's some
difference in the seal of transmission of the five different streams. Why is
there such a slight difference among them? If the Dharma is transmitted
from India to China, intimately from master to disciple, how could there
be any difference?" The elder Sogetsu answered, “If there is some
difference among them, we should understand that Buddhist Dharma of
Unmon is like this. The reason why the old Patriarch Shakyamuni is
venerable is that he had great enlightenment. The reason why Unmon is
venerable is that he has also great enlightenment. When Master Dogen
heard this, he had some intuition of the situation.
There was a man called Dendoshu (the librarian Ch’uan) who was a
distant descendant of priest Seion (Ch'ing-yuan) and he was also known
as Zen Master Butsugen (Fo-yen) of Mount Ryumon (Lung-man). He also
had a seal of transmission. In the early part of Katei (1200) a Japanese
Elder called Ryuzen took care of Ch’uan white he was sick. Ch’uan
brought out the seal of transmission and he showed it to Ryuzen in
gratitude. Ch’uan said, ‘‘It is very difficult to see this kind of seat of
transmission, but I will show it to you, then you can see it." A half year
later in the period of Katei 16, fall (1223) when Master Dogen was
staying overnight at Mount Tendo, the eider monk Ryuzen asked Ch’uan
to show it to Master Dogen. It was a seal of transmission of the Yogi
(Yang-ch'i) school of Zen. In the period of Katei 17, Jan. 21st (1224),
Master Dogen had a chance to look reverently at the seal of transmission
of Zen Master Musai Ryoha (Wu-chi Liao-p'ai) of Mount Tendo. Zen
Master Musai said. “It is quite rare to see this lineage. However, you have
had a chance to see it. It is the true result of studying the Way." Zen
Master Dogen was overjoyed.
In the Hokei period (1225-1228) Master Dogen continued travelling
visited Mount Tendai (T'ien-t'ai), Mount Ganto (Yen-tang). He arrived at
the Mannen-ji (Wan-nien) Monastery in Heiden (P'ing-t'ien). At that time
the abbot was priest Gensai (Yuan-chi) of Fuku (Fu) Province. After
greeting each other, they discussed the teaching styles of Patriarch's in
ancient times, when Master Dogen decided to propose the subject about
the story of the transmission between Zen Master lsan Reiyu (Ta-kuei)
and Gyozan Ejaku (Yang-shan). Then Gensai asked, “Have you ever seen
the seal of transmission of our stream?" Zen Master Dogen replied. “How
could I have a chance to look at it?" Then Gensai stood up and held up
his seal of transmission and said, “I would not show this seal of
transmission to even a close friend or someone who had been my
attendant for many years for this is the Dharma instruction for the
Buddhas and Patriarchs. However, the other day when I visited the

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governor to see him, and was staying in the castle, I had a very strange
dream. A well known priest who is supposed to be Zen Master Hojo (Fa-
Chang) of Mount Daibai (Ta-mei) while holding a plum flower said to me,
“If you meet a true student of the Way who arrived by boat from
overseas, do not begrudge him this flower,” and he gave me the flower.
In my dream I unconsciously recited, “Even before he got into the boat
(the person who does not come from overseas) if he is a true man of the
Way, he may have thirty blows (he may be praised).' Within five days, I
met you, and you even arrived in China by boat. The seal of transmission
is written on silk with plum blossom. This must be what Daibai (Ta-mei)
instructed. I showed it for you because it is connected with my dream. If
you want to get transmission from me, I will not begrudge it for you."
Master Dogen trusted Gensai's intuition in his dream, and could not help
being overjoyed, but even though he was offered the seal of
transmission, he simply burned incense and made prostrations before it
and prayed for well-being. At that time, there was a man called Honei
(Fa-ming, Chinese). He was the attendant to take care of incense
burning, and he said, '‘I saw the seal the transmission for the first time."
Then Master Dogen thought, "Without the help of Buddha and the
Patriarchs it would be very difficult to have a chance to see a seal of
transmission. What good fortune to see it for an ignorant person from an
uncivilized land!" Tears of joy wet his sleeves.
Like this, when Master Dogen travelled various places, and happened to
visit Shogo-ji (Hu-sheng) on Mount Daibai (Ta-mei) and he stayed
overnight in the tanga-ryo (temporary quarters for new arrivals), Zen
Master Dogen dreamed that Patriarch Daibai gave him a blooming branch
of plum blossoms. Master Dogen opened his Dharma seeking eye same
as the other ancient Patriarchs. Therefore. Dogen had a chance to look at
numbers of transmission seals and greatly felt spiritual stream from the
ancient Patriarchs.
Master Dogen received acceptance from various masters and Master
Tendo Nyojo's seal transmission. Having clarified the great matter of his
life, and perceived the Dharma instruction of successive Patriarchs, he
finally returned to Japan in 1227 (Jitsuo 3rd year in the Great Sung
dynasty, and Antei 1st year, in the Japanese calender.)
In the beginning, Master Dogen settled at Kennin-ji Monastery, where
Master Eisai had been, and retrained there for a while. He was twenty
eight years old. Later, he started to look for a serene, beautiful place
separate from the worldly noise for his dojo. He looked at about thirteen
places around the Kyoto area which were offered by big devotees, but
none of them could satisfy his ideal. So, he stayed near Gokuraku-ji in
Fukakusa, in Uji (an area of Kyoto). He was now thirty-four.
Monks gradually gathered and sought his teaching, and soon there were
more than fifty monks. (Ten) years later, he moved to Esshu (Echizen

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Province, currently known as Fukui Prefecture) and cleared some land in
the deep mountains in the Shibi district; removed the thorny bushes;
made thatch-roofed houses; dug trenches in the ground for water, and
started to preach the Way of the Patriarchs. This is the origin of the
present Eihei-ji Monastery.
When Master Dogen was staying at Koshoji Monastery, spirits and gods
visited to listen to Dogen’s lectures on the precepts and even attended
the twice-a-month renewal of the Buddhist vows. At Eihei-ji, dragon
spirit visited and asked for the eight precepts and wanted to be included
in the daily dedication. Because of this, the eight precepts were written
down and dedicated to the dragon spirit, after Dogen died. it has never
been forgotten up to the present.
Nentei (Dharma discourse):
Well, it is now more than 700 years since the Buddhist Dharma spread to
Japan. However, Eihei Dogen was the first Zen master to advance the
true Dharma. Also, 1,500 years after Buddha entered nirvana, his image
and sutras were first brought from Shinra (Korea) to Japan in the 13th
year of Emperor Kimmei's reign (552 AD), The following year, two more
Buddhist scrolls were brought to Japan from Korea. After that, the
wonderful gift of the Buddha Dharma began to emerge and spread
throughout Japan.
It was said that Prince Shotoku was born holding a relict of the Buddha
in his hand, eleven years after these first sutras, in the third year of
Emperor Yomei's reign. Prince Shotoku lectured on the Lotus
(Suddharma-Pundarika), Shoman (Shirimaladevi) and Yuima (Vimalikirti)
Sutras. The names, texts, and teachings of Buddhism spread throughout
the country.
Following Prince Tachibana's request, Zen master Giku, who was a
follower of the national teacher Enkan Seian (l-kung Sian-chian, Chinese)
of Tang-dynasty China, arrived in the southern capital of Nara. However,
he soon returned to China and left only a stone epitaph in Nara.
Therefore, he had no successor in Japan and his teaching was not
transmitted.
Later, the venerable Kakua became a true dharma disciple of Zen Master
Bukkai (Fo-hai), Katsudo Eon (Hui-tang Hui-yuan, Chinese). Although he
came back to Japan, his teaching did not prosper.
Also, Eisai, who was a successor of Torin Esho (T'ung-lin Huaiochang,
Chinese) and the 8th Patriarch of the Oryu School of Rinzai Zen, tried to
spread the teaching by writing treaties like Kozen-gokoku-ron (Promoting
Zen and Protecting the Nation) as a petition to the emperor, as he was
troubled by the old established monasteries in Nara and Kyoto. He was
unable to establish pure Zen so he formed a stylized version combining
Tendai, Shingon, and Zen.

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Nevertheless, Zen master Dogen thoroughly mastered the Rinzai
stream's teachings, and became a direct dharma descendant of Eisai.
Dogen called on Zen master Tendo Nyojo in China and clarified the great
matter of life and death, and returned to Japan in 1227 to spread the
true dharma.
Truly, this was good fortune for Japan and a blessing for all people. This
was the equivalent to the 28th Patriarch, Bodhidharma. who was the first
to travel to China and introduce the true Dharma there. Dogen was
likewise the first person to introduce the true Dharma to Japan. Even
though Dogen in the 51st Patriarch in the Great Sung, here in Japan, he
is the founding Patriarch, and therefore. we honour him by calling him
the 1st Patriarch of our school.
Even if Great Sung China was filled with right masters, and their
teachings widespread all over the country, if Zen Master Dogen didn't
have a chance to meet with a true master like Tendo Nyojo, how could
the eye and treasury of the true law of the Patriarchs have been opened
and clarified? At that time, China was already in the final (mappo) stage
of Buddhist Dharma and even the Buddhist Dharma had started to
decline and clarified masters who were enlightened were few in number.
Therefore, even it Musai Ryoha (Wu-chl Liao-p'ai) and Hsi-wen Ju-t'an
(an outstanding Zen Master at that time) and others were abbots of
great monasteries, however, they still lacked something. So Master
Dogen was about to return to Japan, since there was no one, even in
China, who was a true master. Only master Tendo Nyojo (Ju-ching), 12th
descendant of Tozan (T'ung-shan), transmitted the true lineage of the
Patriarchs. Even though Tendo Nyojo didn't announce his transmission,
he didn't hide it from Master Dogen and transmitted the teachings of the
Patriarchs to him by not withholding his oral instruction. This was truly
exceptional and rare.
Like this, we today, have been fortunate in seeking out the descendants
of the Soto tradition of Zen Master Eihei Dogen. It is like the 3rd Chinese
Patriarch (Kanchi Sosan) meeting the 4th Patriarch (Daii Doshin). The
Way of the teachings of the Patriarchs has not collapsed, though there
are some differences of traces in India, China, and Japan, and it has
changed a bit. But in what had been transmitted as the essence of the
Dharma, there is no difference at all.
When we clarify the Buddhist Dharma, is there anything particularly
extra in the essence of the spirit? First, we should clarify our true mind in
Buddha Nature. Therefore, when Master Dogen obtained the Way, he
found that practice of the Way, was casting off body and mind and being
free from illusion. if we cannot cast off body and mind, we are not in the
practice of the Way. We often think our body is made from skin, flesh,
bone, and marrow, but when we clarity about this point (the true self)
we naturally realize that nothing belongs to us at all.

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Present-clay people think that there are two interpretations of the mind.
One mind is that of discrimination, leading to relativism; the other is
tranquillity, which doesn't have any individual discrimination. This serene
tranquillity is taken to be the mind, but we do not notice that even in this
deep tranquil mind there may be the essence of consciousness. The
ancients named this "the stage of deep, inner, unmoving brightness“. You
students, do not misunderstand, stick to this stage as mind.
When we look more carefully, there are three kinds of discrimination:
one is mind, one is cognition, and one is consciousness. When we say
"consciousness", this is the mind of discrimination of love and hatred,
and when we say “cognition". this is the mind of discrimination of love
and hatred, and when we say “cognition", this is the mind of the
consciousness of cold and warm, aches and tickles. The “mind" goes
beyond discerning right and wrong, or aches and tickles: it is like a wall.
or like wood and stone. it is truly tranquil, as if it doesn't have eyes or
ears. So when we speak from the standpoint of the mind; it is like a man
made of wood or a statue of iron; even though you have eyes, you
cannot see, and though you have ears, you cannot hear. At this stage,
words and reactions do not work. Even though it is like “mind”, it must
know the warm and cold, pain and tickles; this is the essence of
cognition. Cognition and consciousness arise from here, so we should not
think that this is the true mind.
Learning the Way is said to be apart from mind, cognition, and
consciousness. They should not be thought of as the idea of body and
mind. We should realize that there is always a marvellous spiritual
brightness which is eternally unmoving. If Zen students carefully watch,
they will surely attain this stage. If they clarify this mind, no body and
mind can be found in that stage and no self or others (subject and
objects) will be involved. Therefore, it is said, “body and mind are cast
off“.
If you arrive at this stage, and if you look carefully, even looking with a
thousand eyes, there is not a speck of dust that can be called skin, flesh,
bone, or marrow; nothing to be distinguished as mind, cognition, or
consciousness. How could you then feel warm and cold, or be aware of
pain and tickles? What is there to affirm and deny, or to love and hate?
So, it is said, “When you look, nothing is there." (Everything is absolute;
of true mind there are no forms or relatives.) When Master Dogen
personally experienced this stage. he said, "Body and mind have been
cast off." Then Nyojo confirmed this, and said, "Body and mind cast off,
cast off body and mind." In the end, Nyojo said, "Casting off has been
cast off."
Once we reach this stage, we will be like a bottomless bamboo bucket, or
like a lacquer ware bowl with a hole punched in it – no matter how much
is piled on, or no matter how much is put in it, it will always be empty

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and never full. Arriving at this stage is called "the bottom falling out of
the bucket". (Perfecting the Way and finally arriving at the stage of total
freedom.) If we think that we have some enlightenment or achievement.
we are not in the Way. It is simply the activity of playing with the spirit.
Monks and wise men should practice diligently and clarify and find that
there is a body not affected by skin, flesh. bones, and marrow. Try to
cast this body off, try to leave it, but it is impossible (because it has
already been cast off). If we focus and express about this stage, when
everything is completely ended, there is still something that is not
ended. (When everything has fallen through the bottomless bucket,
there is still something that remains.) If we can clarify this stage
thoroughly, we will never doubt the teachings of all the venerable priests
in the world or all the Buddhas in the past, present, and future.
Juko (Verse):
What is the essence of this? Would you please listen?
Clear and bright stage, there is no in or out, How can there be any body
and mind to cast off?
(The eye and treasury of this stage is the serene mind of nirvana)

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256 / 265
 CHAPTER 52 KOUN EJO

孤雲懷莊

Honsoku (Leading case):

The 52nd Patriarch, Eihei (Koun) Ejo, practised under Eihei Dogen. One
day during a dharma lecture, Dogen said, “One hair pierces countless
holes." (One instant penetrates all time; the Buddha-mind penetrates all
universes.) Then Ejo was greatly enlightened. That evening, Ejo
prostrated himself before Dogen and said, “I'm not asking about the one
hair – what are the countless holes?" Dogen smiled and said, “Already
pierced." Ejo prostrated himself again.
Kien (Background):
The master's dharma name was Ejo. His layman's name was Fujiwara,
and he was the grandson of Fujiwara Hidemichi. the fourth-generation
descendant of the Imperial Minister of State, Fujiwara Tanemichi.
Ejo joined Enno Hoin's monastery on Mount Hiei at Yokkawa, and
renounced the world and shaved off his hair when he was eighteen.
Later, he studied the Kusha (Abhidharma) and Jojitsu (Satyasiddhi)
[canon] and subsequently studied the makashikan (Mo-ho-chih-kuan,
Chinese, the Tendai method of contemplation). He realized that there
was no profit in practising Buddhism for fame and fortune, so this
aroused an even deeper desire to seek the Dharma. However, he obeyed
Enno Hoin's instructions in order to make progress, and gave the study
of these teachings priority.
Then, one day he visited his mother's place. and she scolded him,
saying, "My wish in letting you renounce the world was not so that you'd
be appointed as a high-rank priest and only associate with the
aristocracy. You should not practice only for fame and fortune, but rather
become a mendicant monk with a straw hat on your back, and just travel
about on foot in search of the truth."
When Ejo heard this, he accepted his mother's wishes, and changed into
different robes, never to return to Mount Hiei. Instead, he studied the
Pure Land (Jodo-shu) teachings and listened to the profound teaching of
the founder of the Seizan branch of Pure Land Buddhism, Shoku-shonin
(shoin is the posthumous designation for a high priest or saint) on Mount
Kosaka (a place in Kyoto).
Later, Ejo visited Tonomine (a mountain name) to see Butchi Kakuan,
founder of the Japanese Daruma-shu, who had received the Zen

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teachings of Zen Master Bussho Tokko (Fo-thao Te-kuang) of Mount Aiku
(pronunciation is Japanese) in China. Tokko was teaching about the
meaning of Kenshoiobutsu (seeing essential nature and becoming
Buddha). Like this, Ejo surpassed the other students in seeking the true
Dharma.
One time, Butchi Kakuan talked about the Shuryogonkyo (Shuramghama
Sutra). He illustrated the part about the kalavinka (Sanskrit) bird in this
sutra by saying, “When emptiness is added to emptiness, emptiness does
not increase, and when emptiness is taken away from emptiness,
emptiness does not decrease." Ejo was greatly awakened (by these
words). Kakuan said, “How can the roots of evil and the obstacles of
passion which have existed for countless kalpas simply melt away and all
sufferings come to cease?" The more than thirty monks there thought
this was marvellous, and completely respected Ejo.
Around that time, in the first year of the Antei Era (1227), Zen master
Eihei Dogen returned to Japan and stayed at Kennin-ji, where he refined
his practice. Ejo heard rumours that Dogen had brought back the True
Law from China and privately wished to spread it. He thought to himself,
“l have mastered the Tendai teachings of three cessations and three
contemplations, and also the essential practice of the Pure Land
approach to Buddhism. Not only that, I have studied under Butchi
Kakuan and l have grasped the tenet of seeing essential nature and
becoming Buddha. What else could Dogen have brought back from
China?" So, Ejo resolved to pay a visit to Dogen to answer his questions.
When Ejo talked with Dogen for the first time over several days, he
discovered that Dogen's opinion was completely the same as his own,
and they discussed seeing essential nature and other profound topics.
Ejo was overjoyed to find that his comprehension was the same, and
thus just as genuine as Dogen's, therefore he praised and respected
Dogen. After a few days, however, Dogen started to express a very
different understanding. Ejo, surprised. started to argue with Dogen, but
he realized that the differences in Dogen's way of thinking contained
something special beyond his own understanding, so Ejo aroused new
interest in the Buddha seeking mind, and asked Dogen for his
instruction.
However. Dogen said, "I inherited the Dharma of the Buddha and the
Patriarchs through right transmission, and now want to spread it out over
all of Japan for the first time. I'm now staying in Kennin-ji Monastery but
I am looking for another place to stay. When I do find a place and build a
hermitage, please come and see me, but it is not good for you to become
my student here." Ejo understood, and obeying Dogen's request, waited
for the right time.
As he indicated, Dogen built a hermitage near Gokuraku-ji in Fukakusa
(in Kyoto) and stayed there by himself. Two years passed without a

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single visitor. and then Ejo paid him a visit. (This was the first year of the
Bunreki Era, 1234.) Dogen was overjoyed and accepted him into his
room for private instruction, and they discussed the Way of the Buddha
and the Patriarchs day and night. Three years later the topic in the
leading case came up white Ejo was seeking Dogen's instruction. The
topic was, “One hair pierces countless holes. (An instant penetrates all
time; the Buddha-mind penetrates all universes.) This is your subject,
you must find your own answer." Hearing this, Ejo was enlightened. after
receiving the seal of transmission, Ejo followed Dogen for twenty years
like a shadow follows its owner, never leaving him. Although he was
given many different responsibilities, he always remained Dogen's
attendant. When he finished his other tasks, he would return to the
attendants‘ room. I, Keizan, heard the following directly from the second
Patriarch of Eihei-ji, Ejo himself:
“Though Myozen had many disciples, only Zen master Dogen completed
his practice. Although Zen master Dogen has many disciples, I alone
received direct instruction from him in his quarters, and therefore, I've
heard things that no one else could have heard besides the things that
everyone has heard him say."
After Ejo finally inherited Dogen's Soto tradition, Dogen always held him
in high regard. Ejo was eventually asked by Dogen to carry out all of the
ceremonies and services at Eihei-ji. When Ejo asked Dogen why, Dogen
answered, "My life won't last much longer – you will surely live longer
than me and carry on my practice. Therefore, for the sake of the
Dharma, l treat you with the utmost respect."
(Thereafter), in Dogen's room, Dogen customarily treated Ejo as if Ejo
was the master and Dogen the disciple. Dogen would congratulate Ejo on
the successful completion of each period (of official monastic training)
and otherwise treated Ejo with much ceremony and respect. Master and
disciple became one in the Way, and the light of their inner core
illuminated each other. They were like water mixing with water,
emptiness harmonizing with emptiness. Without an iota of difference
between them, only Ejo knew Dogen's true mind, and no one else.
While Dogen was practising at Fukakusa [at Kosho-ji, a monastery he
had built,] it was officially announced that the periods for being absent
from the monastery would be limited to three days twice a month. When
Ejo's mother became ill, he visited her but did not break the rule. As her
condition became critical, she requested to see him one last time. The
assembly of monks urged him to disregard the time limit and see his
dying mother. Ejo had already inwardly made his decision, but wanted to
know what the monks thought, so he gathered them together to ask
them.
My mother wants to see me for one last time. Do you think I should
disregard the rules and go to see her?" he asked the assembly. All of the

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more than fifty monks said, “Even though there is a rule [limiting the
number of times we may leave the monastery], you will never be able to
see your mother again, so you should ask for permission to see her. How
could Master Dogen refuse permission? Her condition is critical – you
should not stick to insignificant rules," Master Dogen heard the monks
talking, and thought to himself, “Ejo has already decided not to go. His
opinion is clearly different from that of the assembly."
After the opinion of the monks came to this conclusion, Ejo explained to
the group, “The rules of Buddha and the Patriarchs are more important
than the opinions of the assembly. This is the true custom of the past
Buddhas. If I surrender to my emotional attachments towards my
mother and turn my back on these rules, it will mean unavoidable
suffering for both of us. The reason why it means unavoidable suffering
is that, if I break the rules of Buddha for the sake of my mother, it
means that she has greatly sinned. As a monk who has renounced the
world, the correct thing to do is to have your parents practice the
Buddhist Way and eternal tranquillity. How can I cause my mother untold
suffering because of my tentative emotional attachments to her?" Thus,
Ejo did not agree with the opinions of the other monks. The assembly
was very surprised by Ejo's decision. in the end, it turned out just as
Dogen had thought it would. Everyone respected Ejo's uncommon
decision and resolve.
In this way, Zen master Dogen came to understand Ejo's determination
not to disobey his master's will. Truly, the mind of master and disciple
penetrated each other completely. in addition, during the twenty years
that Ejo acted as Dogen's attendant, the number of days that Ejo didn't
see Dogen due to illness numbered so more than ten in all.
Nangaku Ejo (Nan-yueh Huaj-jeng, Chinese) practised under the Sixth
Chinese Patriarch Eno for eight years prior to enlightenment and eight
more years after, for a total of sixteen years. There are other examples
of people who practised thirty or forty years under the same master, but
no one was like Koun Ejo. Not only this, during the fifteen years after he
took over Eihei-ji [after Dogen had died], Ejo kept a portrait of Dogen
with him in his room, and greeted him each morning and night every day
without fail.
Ejo set out to be Dogen's attendant for his entire life, and tried to show
the same manners that Ananda had shown Shakyamuni. Moreover, Ejo
did not want to be separate from Dogen even in death, so he asked that
his ashes be buried in the attendants’ position next to Dogen's grave,
and asked that there be no special stupa (memorial) built for him, as he
was afraid it would indicate self-pride. He was also afraid that the
services at Eihei-ji after his death would be performed for his own
personal gain, so he asked that he be given only one day during the
eight-day memorial services held in honour of Zen master Dogen. In the

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end, Ejo passed away on the 24th [of August] in the same month as
Dogen, and the Ceremonies were carried out just as he had asked. This
shows Ejo's character and determination.
Moreover, Ejo's ceremony and respect for the law was exactly the same
as that of Eihei-ji's founder, Zen master Dogen. Therefore, both wise and
ignorant, young and old in Dogen's Sangha turned to him. All those who
are called 'disciples of the Eihei school” are all Ejo's Dharma
descendants.
Since the Dharma fire burned high and was visible from afar, a person in
the Ono district of Echizen Province (Fukui Prefecture) had a dream in
which this great fire was blazing high in the northern mountains, and
someone asked, “Why is there a fire that burns like that?", to which he
responded, ‘‘It is the Dharma fire of a holy man of Buddhism. After he
awoke from his dream, he told other people about the dream and asked
[if they knew what it meant], and they said, “The man you know as the
holy man of Buddhism once lived in the secluded northern mountains,
but many years have passed since he left this world. But, I hear that his
disciples and their descendants still live on the mountain." Thinking this
remarkable, the man wrote down his dream and brought it here.
Truly, because Ejo inherited the Dharma of Eihei-ji's founder, master
Dogen, and he spread and promoted the Dharma at Eiheiji according to
Dogen's plans, and Dogen's Dharma descendants exist in the present,
master Dogen's Soto tradition has never ceased. Because of this, the late
Tetsu Gikai, as Ejo's direct dharma heir, has installed Dharma banners
(representing the Soto tradition) here at Daijo-ji Monastery. Therefore.
all the Dharma brothers bear the lack of food and cold weather and study
the ancient teachings, and disregarding the various difficulties,
concentrate of their practice of the Way day and night. This is possible
because of master Ejo's great virtue and warm spiritual guidance.
Nentei (Dharma discourse):
If the practice of the true dharma is emphasized as it was under Ejo, and
the spread of virtue is promoted as it was in Ejo's style, then the
teachings of the Soto tradition will certainly spread all over Japan. and
everyone will accept the practice and teaching of the founder, Eihei
Dogen. If the practice of the dharma is like the sincere practice of Dogen
and Ejo, then the transmission of the true Buddha Dharma should thrive
just as it did in Great Sung (China).
Regarding the meaning of “One hair pierces countless holes (An instant
penetrates all time; the Buddha Dharma penetrates all phenomenal," Ejo
did not have a question about the one hair; instead, he asked about the
countless holes. In the stage of the absolute, there is no “one mind", nor
are there "countless holes"; there is nothing extra (from outside)
involved, so the ancients said, "The absolute stage doesn't include even

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a speck of anything extra. The original, inherent, and pure mind does not
include illusion." Since Ejo understood this "one mind", Dogen gave him
the seal of transmission, and said, “Already pierced." Indeed, Ejo had
already penetrated the diverse meanings and countless truths of the
Buddha Dharma, and there was not a speck of dust that could interfere.
Therefore, there were no obstacles in any direction, and no barriers in
time (past, present and future). The "one mind" is pure, clear, and
serene: even the brightness of a thousand suns would not compare to
the illumination of his "one mind", and even a thousand eyes cannot
define its limits. However, (if we clarify this stage) no one will have any
doubts about this. This is complete, utter enlightenment. Therefore, this
stage cannot be limited in expression as "absolute quietness" or in any
aspect of discrimination; there is no movement or stillness, no hearing or
seeing. You should carefully examine this point and try to ascertain true
enlightenment. if you are not careful about this, even if you practice for
thousands of years under countless Buddhas, you will remain stuck in
this stage of [false] goal-oriented practice. There is not a speck of the
Patriarchs' mind included in this practice, and as long as you stay in this
stage. you will remain in the endless cycle of samsara (suffering, illusion,
and rebirth).
All of us have graciously accepted the Buddha's form and customs, and
we have accepted the items (bowls, robes, etc.) that Buddha used. Thus,
if we cannot adapt our minds to meet the Buddha, we will not only
continue to deceive ourselves. but we will also inflict harm upon the
Buddhas, Therefore, we will never be able to break the fundamental
illusion of ignorance, and will naturally wander in the cycle of samsara.
and even if we are temporarily able to enjoy the fruits of good fortune
based on the karma of good deeds in the past, it is only like trying to
move the wheels of a car mired in mud to dry land – the only result is
spinning in the cycle of samsara, with no beginning or end.
So, even if you are completely proficient in the twelve-part canon of
Buddhism and all of the Buddhist teachings, you are still like a cat trying
to catch a mouse. Your outward appearance is still, but inside, you are
restlessly expecting something. Even if you practice carefully and
mindfully, the status of your mind is never still day or night. It is like a
fox running very quickly, but as the fox is always doubtful of his path and
looking this way and that, he's always late in the end. If you stay in the
same level, you will be like this fox, always trying to outsmart others
while only deceiving yourself.
Therefore, it is not necessary to have a strong interest in scholastic
learning, nor is it necessary to master various approaches. It even for an
instant we can awaken strong determination to complete the Buddhist
Way, it will be like a fire burning all its fuel until nothing is left, or like a
clear sky without a puff of a single cloud in it. If we clarity our practice

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until we are like this, we will surely arrive at that incomprehensible stage
that goes beyond cognition, that stage which originated from the true
emptiness. If we keep our strong determination to reach this stage and
attain the Buddhist Way, everyone will achieve the essence of the
Buddha Dharma and attain the same enlightened stage of all the
Buddhas in the past, present, and future.
Therefore, Zen master Eihei Dogen said, “In seeking the Way, we should
be like the ordinary people when they want to meet a reputable person
of the opposite sex, or try to defeat a feared opponent, or try to storm a
fortified castle. Because their determination is strong, they will certainly
meet this reputable person, or break into the castle. If we have the same
strong determination to attain the Way, one thousand people or ten,
everyone will surely attain the Way."
Therefore, everyone must realize that the Way is formless truth of the
Greater Vehicle, and it always selects true ability (over all else), so we
should not think that beginning students of the Way or those who began
their studies late in life cannot attain enlightenment. in the Buddhist Way
there is no discrimination between wise and ignorant, as there are no set
rules. if we begin with a strong determination, anyone can attain the
profound stage of enlightenment.
Try to tell me about the principles of the Way. I have already shown it to
you before. The Great Way is the universe that will not let a sliver of
anything in (from outside). Vast and unlimited, and independent. no
words can describe it. When we reach this stage, there is no name for
“one hair", so how can there be "countless holes"?
Even though everything parishes, there is still something that does not
perish. In the same way. we say that everything is completely emptied
out, but there is still something that remains. It is naturally full and
spiritually clear; it is pure and unblemished, bare and bright, unobscured
and unobstructed, there is not a sliver of doubt, not a wisp of incorrect
thought, and it is more brilliant that a billion suns and moons.
We should not call it “white" or “red" (male/female, yin/yang). It is just
like when we awaken from a dream. It is active. so we say it is being
vibrant and alive. It is being completely awake so we say it is sharp and
alert. It is brilliant, so we say it is bright and clear. We must not limit our
expression to “no inside or outside", or “it was transmitted in the past"
and “it is being transmitted today". So we should not say “One hair
pierces countless holes" – how could it be "already pierced"?
Juko (Verse):
When we say “one hair”, what does this mean for the second Japanese
Patriarch Ejo? What is the real meaning of "one hair"? Are you ready to
listen?

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The universe has never let in a single sliver (from outside)
Vast, limitless, and independent, no one can limit it.
Do not say that one hair pierces countless holes,
Unobscured and unobstructed, there are no scars.

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Needless to say, Zen is no longer limited to Japan and the Orient. All of
us know of the many students of Zen in America and Europe. Most of
them want to open the gate that will lead to the real Way of Zen. And
now that an English translation of the Denkoroku will be presented to the
western world, we can hopefully say, that this gate is almost open.
– Rempo Niwa Chief Abbot, Eiheiji –

I am very glad to learn that the Denkoroku, the principal work of Keizan
Zenji, the founder of Sojiji, will finally be made available in an English
translation and therefore become common property of the entire world. I
must commend the devoted efforts of the translators, and I hope that
their work will be widely disseminated
– Shinryu Umeda Chief Abbot, Sojiji –

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