7 How painful it is, that
our religion is being lost.
our religion is being lost.
Shobogenzo
So even though it seems to be con-
tinually changing the outward appearance of its turning and not turning, it
is just the bright pearl. The very recognition that the pearl has been existing
like this is just the bright pearl itself. The bright pearl has sounds and forms
that can be heard like this. Already �having got the state like this,�32 those
who surmise that �I cannot be the bright pearl,� should not doubt that they
are the pearl. Artificial and nonartificial states of surmising and doubting,
attaching and rejecting, are just the small view. They are nothing more than
trying to make [the bright pearl] match the narrow intellect. How could we
not love the bright pearl? Its colors and light, as they are, are endless. Each
color and every ray of light at each moment and in every situation is the
virtue of the whole universe in ten directions; who would want to plunder
it? 33 No one would throw a tile into a street market. Do not worry about
falling or not falling34 into the six states of cause and effect. 35 They are the
original state of being right from head to tail, which is never unclear, and
the bright pearl is its features and the bright pearl is its eyes. Still, neither I
nor you know what the bright pearl is or what the bright pearl is not. Hun-
dreds of thoughts and hundreds of negations of thought have combined to
form a very clear idea. 36 At the same time, by virtue of Gensha's words of
Dharma, we have heard, recognized, and clarified the situation of a body and
mind which has already become the bright pearl. Thereafter, the mind is not
personal; why should we be worried by attachment to whether it is a bright
pearl or is not a bright pearl, as if what arises and passes were some per-
son? 37 Even surmising and worry is not different from the bright pearl. No
action nor any thought has ever been caused by anything other than the bright
pearl. Therefore, forward steps and backward steps in a demon's black-moun-
tain cave are just the one bright pearl itself.
Shobogenzo Ikka-no-myoju
Preached to the assembly at Kannondori kosho-
horinji in the Uji district of Yoshu38 on the
eighteenth day of the fourth lunar month in the
fourth year of Katei. 39
Copied in the prior's quarters of Kippoji in
Shibi county, in the Yoshida district of Esshu,40
on the twenty-third day of the intercalary seventh
lunar month in the first year of Kangen,41
attendant bhik? u Ejo.
---
BDK English Tripitaka
Keyword
C/W Length Limit
Books
Tools
BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 5
[Chapter Five]
Ju-undo-shiki
Rules for the Hall of Accumulated Cloud
Translator 's Note: Ju-undo or �hall of accumulated cloud� was the name
of the zazen hall of Kannondorikoshohorinji. Shiki means rules. So Ju-undo-
shiki means �Rules for the Hall of Accumulated Cloud. � Kannon dori kosho -
horinji was the first temple established by Master Dogen. He built it in Kyoto
prefecture in 1233, several years after coming back from China. Ju-undo
was the first zazen hall to be built in Japan. Master Dogen made these rules
for the hall, and titled them. The chapter was not included in the Shobogenzo
when the seventy-five�chapter edition was compiled, but was added when
the ninety-five�chapter edition was compiled at the end of the seventeenth
century. The inclusion of this chapter is very useful in understanding the
Shobogenzo, because what is written here represents in a concrete way Mas-
ter Dogen's sincere attitude in pursuing the truth.
[111] People who have the will to the truth and who discard fame and gain
may enter. We should not randomly admit those who might be insincere. If
someone is admitted by mistake, we should, after consideration, make them
leave. Remember, when the will to the truth has secretly arisen, fame and
gain evaporate at once. Generally, in [all] the great-thousandfold world,1
there are very few examples of the right and traditional transmission. In our
country, this will be seen as the original source. Feeling compassion for future
ages, we should value the present.
[112] The members of the hall should harmonize like milk and water,
and should wholeheartedly promote each other's practice of the truth. Now
we are for the present [as] guests and hosts,2 but in future we will forever be
Buddhist patriarchs. So now that each of us is meeting what is hard to meet,
and is practicing what is hard to practice, we must not lose our sincerity. This
[sincerity] is called �the body and mind of the Buddhist patriarchs�; it
inevitably becomes buddha and becomes a patriarch. We have already left
our families and left our hometowns; we rely on clouds and rely on waters. 3
The benevolence of [the members of] this sangha, in promoting [each other's]
health and in promoting [each other's] practice, surpasses even that of a
father and mother. A father and mother are only parents for the short span
between life and death, but [the members of] this sangha will be friends in
the Buddha's truth forever.
[113] We should not be fond of going out. If absolutely necessary, once
in one month is permissible. People of old lived in distant mountains or prac-
ticed in remote forests. They not only had few human dealings but also totally
discarded myriad involvements. We should learn their state of mind in shroud-
ing their light and covering their tracks. Now is just the time to [practice as
if to] put out a fire on our head. How could we not regret idly devoting this
time to worldly involvements? How could we not regret this? It is hard to rely
on what has no constancy, and we never know where, on the grass by the path,
our dewdrop life will fall. [To waste this time] would be truly pitiful.
[114] While we are in the hall we should not read the words of even Zen
texts. In the hall we should realize the principles and pursue the state of truth.
When we are before a bright window,4 we can enlighten the mind with the
teachings of the ancients. Do not waste a moment of time. Singlemindedly
make effort. 5
[115] We should make it a general rule to inform the leader of the hall6
where we are going, whether it is night or day. Do not ramble around at will.
That might infringe the discipline of the sangha. We never know when this
life will finish. If life were to end during an idle excursion, that would cer-
tainly be something to regret afterward.
[115] We should not strike other people for their mistakes. We should
not look on people's mistakes with hatred. In the words of an ancient,7 �When
we do not see others' wrongness or our own rightness, we are naturally
respected by seniors and admired by juniors. � At the same time, we should
not imitate the wrongs of others. We should practice our own virtue. The
Buddha prevented wrongdoing, but not out of hatred.
[116] Any task, big or small, we should do only after informing the
leader of the hall. People who do things without informing the leader of the
hall should be expelled from the hall. When formalities between members
and leaders are disrupted, it is hard to tell right from wrong.
[116] In and around the hall, we should not raise the voice or gather
heads to converse. The leader of the hall should stop this.
[117] In the hall we should not practice ceremonial walking. 8
[117] In the hall we should not hold counting beads. 9 And we should
not come and go with the hands hanging down. 10
[118] In the hall we should not chant, or read sutras. If a donor11 requests
the reading of sutras by the whole order, then it is permissible.
[118] In the hall we should not loudly blow the nose, or loudly hack and
spit. We should regret the fact that our moral behavior is still [so] imperfect.
And we should begrudge the fact that time is stealing away, robbing us of
life with which to practice the truth. It might be natural for us to have minds
like fish in a dwindling stream.
[119] Members of the hall should not wear brocade. We should wear
[clothes of] paper, cotton, and so forth. Since ancient times, all the people
who clarified the truth have been like this.
[119] Do not come into the hall drunk. If someone forgetfully [enters]
by mistake, they should do prostrations and confess. Also, alcohol should
not be brought into [the hall]. Do not enter the hall ? ushed and inebriated. 12
[120] If two people quarrel, both should be sent back to their quarters,
because they not only hinder their own practice of the truth but also hinder
others. Those who see the quarrel coming but do not prevent it are equally
at fault.
[120] Anyone who is indifferent toward the instructions for [life] in the
hall should be expelled by the common consent of all members. Anyone
whose mind is in sympathy with the transgression is [also] at fault.
[121] Do not disturb the other members by inviting guests, whether monks
or laypeople, into the hall. When talking with guests in the vicinity [of the
hall], do not raise the voice. Do not deliberately boast about your own train-
ing, greedily hoping for offerings. [A guest] who has long had the will to par-
ticipate in practice, and who is determined to tour the hall and do prostra-
tions,13 may enter. In this case also, the leader of the hall must be informed.
[121] Zazen should be practiced as in the monks' halls [of China]. 14
Never be even slightly lazy in attending and requesting [formal and infor-
mal teaching], morning and evening.
[122] During the midday meal and morning gruel, a person who drops
the accessories for the patra15 on the ground should be penalized16 accord-
ing to the monastery rules.
[122] In general, we should staunchly guard the prohibitions and pre-
cepts of the Buddhist patriarchs. The pure criteria of monasteries should be
engraved on our bones, and should be engraved on our minds.
[123] We should pray that our whole life will be peaceful, and that our
pursuit of the truth will abide in the state without intent.
[123] These few rules [listed] above are the body and mind of eternal
buddhas. We should revere them and follow them.
The twenty-fifth day of the fourth lunar month
in the second year of Rekinin. 17 Set forth by the
founder of Kannondori kosho gokokuji, srama? a
Dogen.
---
BDK English Tripitaka
Keyword
C/W Length Limit
Books
Tools
BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 6
[Chapter Six]
Soku-shin-ze-butsu
Mind Here and Now Is Buddha
Translator 's Note: Soku means �here and now. � Shin means �mind. � Ze
means �is. � Butsu means �buddha. � The principle of soku-shin-ze-butsu, or
�mind here and now is buddha� is very famous in Buddhism, but many peo-
ple have interpreted the principle to support the beliefs of naturalism. They
say if our mind here and now is just buddha, our conduct must always be
right, and, in that case, we need not make any effort to understand or to real-
ize Buddhism. However, this interpretation is a serious mistake. The princi-
ple soku-shin-ze-butsu, �mind here and now is buddha,� must be understood
not from the standpoint of the intellect but from the standpoint of practice. In
other words, the principle does not mean belief in something spiritual called
�mind� but it affirms the time �now� and the place �here� as reality itself.
This time and place must always be absolute and right, and so we can call
them the truth or �buddha. � In this chapter, Master Dogen explained this
meaning of soku-shin-ze-butsu, �mind here and now is buddha. �
[125] What every buddha and every patriarch has maintained and relied upon,
without exception, is just �mind here and now is buddha. � Many students,
however, misunderstand that �mind here and now is buddha� did not exist in
India but was first heard in China. As a result, they do not recognize their mis-
take as a mistake. Because they do not recognize the mistake as a mistake,
many fall down into non-Buddhism. When stupid people hear talk of �mind
here and now is buddha,� they interpret that ordinary beings' intellect and
sense perception, which have never established the bodhi-mind, are just buddha.
This derives from never having met a true teacher. The reason I say that they
become non-Buddhists is that there was a non-Buddhist in India, called Senika,
whose viewpoint is expressed as follows:
The great truth exists in our own body now, so we can easily recog-
nize its situation. In other words, [a spiritual intelligence] distinguishes
between pain and pleasure, naturally senses cold and warmth, and rec-
ognizes discomfort and irritation. [The spiritual intelligence] is nei-
ther restricted by myriad things nor connected with circumstances:
things come and go and circumstances arise and pass, but the spiritual
intelligence always remains, unchanging. This spiritual intelligence is
all around, pervading all souls�common and sacred�without dis-
tinction. In its midst, illusory ? owers in space exist for the time being,
but when momentary insight has appeared, and things have vanished
and circumstances have disappeared, then the spiritual intelligence,
the original essence, alone is clearly recognizable, peaceful, and eter-
nal. Though the physical form may be broken, the spiritual intelligence
departs unbroken; just as, when a house burns down in a fire, the mas-
ter of the house leaves. This perfectly clear and truly spiritual pres-
ence is called �the essence of perception and intelligence. � It is also
described as �buddha,� and called �enlightenment. � It includes both
the subject and the object, and it permeates both delusion and enlight-
enment. [So] let the myriad dharmas and all circumstances be as they
are. The spiritual intelligence does not coexist with circumstances and
it is not the same as things. It abides constantly through passing kalpas.
We might also call the circumstances that exist in the present �real,�
insofar as they derive from the existence of the spiritual intelligence:
because they are conditions arising from the original essence, they are
real things. Even so, they are not eternal as the spiritual intelligence
is, for they exist and then vanish. [The spiritual intelligence] is unre-
lated to brightness and darkness, because it knows spiritually. We call
this �the spiritual intelligence,� we also call it �the true self,� we call
it �the basis of awakening,� we call it �original essence,� and we call
it �original substance. � Someone who realizes this original essence is
said to have returned to eternity and is called a great man who has
come back to the truth. After this, he no longer wanders through the
cycle of life and death; he experiences and enters the essential ocean1
where there is neither appearance nor disappearance. There is no real-
ity other than this, but as long as this essence has not emerged, the
three worlds2 and the six states3 are said to arise in competition.
This then is the view of the non-Buddhist Senika.
[129] Master Echu, National Master Daisho,4 of the great kingdom of
Tang, asks a monk, �From which direction have you come? �
The monk says, �I have come from the south. �
The master says, �What [good] counselors are there in the south? �
The monk says, �[Good] counselors are very numerous. �
The master says, �How do they teach people? �
The monk says, �The [good] counselors of that quarter teach students
directly that mind here and now is buddha. Buddha means consciousness
itself. You now are fully endowed with the essence of seeing, hearing, aware-
ness, and recognition. This essence is able to raise the eyebrows and to wink,
to come and go, and to move and act. It pervades the body, so that when
[something] touches the head, the head knows it, and when something touches
the foot, the foot knows it. Therefore it is called �the true all-pervading intel-
ligence. ' Apart from this there is no buddha at all. This body must appear
and disappear, but the mental essence has never appeared or disappeared
since the limitless past. The appearance and disappearance of the body is
like a dragon changing its bones, a snake shedding its skin, or a person mov-
ing out of an old house. This body is inconstant; the essence is constant.
What they teach in the south is, for the most part, like this. �
The master says, �If it is so, they are no different from the non-Buddhist
Senika. He said, �In our body there is a single spiritual essence. This essence
can recognize pain and irritation. When the body decays the spirit departs;
just as when a house is burning the master of the house departs. The house
is inconstant; the master of the house is constant. ' When I examine people
like this, they do not know the false from the true. How can they decide what
is right? When I was on my travels, I often saw this kind. Recently they are
very popular. They gather assemblies of three or five hundred people and,
eyes gazing toward the heavens, they say �This is the fundamental teaching
of the south. '5 They take the Platform Sutra6 and change it, mixing in folk
stories, and erasing its sacred meaning. They delude and disturb recent stu-
dents. How could [theirs] be called the oral teaching?
7 How painful it is, that
our religion is being lost. If seeing, hearing, awareness, and recognition could
be equated with the buddha-nature, Vimalakirti8 would not have said, �The
Dharma is transcendent over seeing, hearing, awareness, and recognition.
When we use seeing, hearing, awareness, and recognition, it is only seeing,
hearing, awareness, and recognition; it is not pursuit of the Dharma. '�
[131] National Master Daisho is an excellent disciple of the eternal
buddha of Sokei. 9 He is a great good counselor in heaven above and in the
human world. We should clarify the fundamental teaching set forth by the
National Master, and regard it as a criterion10 for learning in practice. Do not
follow what you know to be the viewpoint of the non-Buddhist Senika.
Among those of recent generations who subsist as masters of mountains in
the great kingdom of Song, there may be no one like the National Master.
From the ancient past, no counselors to equal the National Master have ever
manifested themselves in the world. Nevertheless, people of the world mis-
takenly think that even Rinzai11 and Tokusan12 might equal the National Mas-
ter. Only people [who think] like this are great in number. It is a pity that
there are no teachers with clear eyes. This �mind here and now is buddha�
that the Buddhist patriarchs maintain and rely upon is not seen by non-Bud-
dhists and [people of] the two vehicles, even in their dreams. Buddhist patri-
archs alone, together with Buddhist patriarchs,13 possess hearing, action, and
experience that have enacted and that have perfectly realized �mind here and
now is buddha. � Buddhas14 have continued to pick up and to throw away
hundreds of weeds, but they have never represented themselves as a sixteen-
foot golden body. 15 �The immediate�16 universe17 exists; it is not awaiting
realization,18 and it is not avoiding destruction. �This concrete�19 triple world20
exists; it is neither receding nor appearing, and it is not just mind. 21 �Mind�22
exists as fences and walls; it never gets muddy or wet, and it is never artifi-
cially constructed. We realize in practice that �mind here and now is buddha,�23
we realize in practice that �the mind which is buddha is this,�24 we realize
in practice that �buddha actually is just the mind,�25 we realize in practice
that �mind-and-buddha here and now is right,�26 and we realize in practice
that �this buddha-mind is here and now. �27
[134] Realization in practice like this is just �mind here and now is
buddha� picking itself up and authentically transmitting itself to �mind here
and now is buddha. � Authentically transmitted like this, it has arrived at the
present day. �The mind that has been authentically transmitted� means one
mind as all dharmas, and all dharmas as one mind. For this reason, a man
of old28 said, �When a person becomes conscious of the mind, there is not
an inch of soil on the earth. � Remember, when we become conscious of the
mind, the whole of heaven falls down and the whole ground is torn apart.
Or in other words, when we become conscious of the mind, the earth grows
three inches thicker. An ancient patriarch said,29 �What is fine, pure, and
bright mind? It is mountains, rivers, and the earth, the sun, the moon, and
the stars. � Clearly, �mind� is mountains, rivers, and the earth, the sun, the
moon, and the stars. But what these words say is, when we are moving for-
ward, not enough, and when we are drawing back, too much. Mind as moun-
tains, rivers, and the earth is nothing other than mountains, rivers, and the
earth. There are no additional waves or surf, no wind or smoke. Mind as the
sun, the moon, and the stars is nothing other than the sun, the moon, and the
stars. There is no additional fog or mist. Mind as living-and-dying, coming-
and-going, is nothing other than living-and-dying, coming-and-going. There
is no additional delusion or realization. Mind as fences, walls, tiles, and peb-
bles is nothing other than fences, walls, tiles, and pebbles. There is no addi-
tional mud or water. Mind as the four elements and five aggregates is noth-
ing other than the four elements and five aggregates. There is no additional
horse or monkey. 30 Mind as a chair or a whisk31 is nothing other than a chair
or a whisk. There is no additional bamboo or wood. Because the state is like
this, �mind here and now is buddha� is untainted �mind here and now is
buddha. � All buddhas are untainted buddhas. This being so, �mind here and
now is buddha� is the buddhas [themselves] who establish the will, undergo
training, [realize] bodhi, and [experience] nirvana. If we have never estab-
lished the will, undergone training, [realized] bodhi, and [experienced] nir-
vana, then [the state] is not �mind here and now is buddha. � If we establish
the mind and do practice-and-experience even in a single k? a? a,32 this is
�mind here and now is buddha. � If we establish the will and do practice-and-
experience in a single molecule, this is �mind here and now is buddha. � If
we establish the will and do practice-and-experience in countless kalpas,
this is �mind here and now is buddha. � If we establish the will and do prac-
tice-and-experience in one instant of consciousness, this is �mind here and
now is buddha. � If we establish the will and do practice-and-experience
inside half a fist, this is mind here and now is buddha. To say, on the con-
trary, that undergoing training to become buddha for long kalpas is not �mind
here and now is buddha� is never to have seen, never to have known, and
never to have learned �mind here and now is buddha. � It is never to have
met a true teacher who proclaims �mind here and now is buddha. � The term
�buddhas� means Sakyamuni Buddha. Sakyamuni Buddha is just �mind here
and now is buddha. � When all the buddhas of the past, present, and future
become buddha, they inevitably become Sakyamuni Buddha, that is, �mind
here and now is buddha. �
Shobogenzo Soku-shin-ze-butsu
Preached to the assembly at Kannondori kosho-
horinji in the Uji district of Yoshu,33 on the
twenty-fifth day of the fifth lunar month in the
first year of Eno. 34
---
BDK English Tripitaka
Keyword
C/W Length Limit
Books
Tools
BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 7
[Chapter Seven]
Senjo
Washing
Translator's Note: Sen means �to wash,� and jo means �to purify. � So senjo
means �washing. � Buddhism is neither idealism nor materialism but belief
in reality, which has both a spiritual side and a material side. So Buddhism
insists that to clean our physical body is to purify our mind. Therefore, in
Buddhism, cutting our fingernails, shaving our head, and washing our body
are all very important religious practices. In this chapter Master Dogen
expounds the religious meaning of such daily behavior, and preaches the
importance in Buddhism of cleansing our physical body.
[139] There is practice-and-experience that Buddhist patriarchs have guarded
and maintained; it is called �not being tainted. �
[140] The Sixth Patriarch1 asks Zen Master Daie2 of Kannon-in Temple
on Nangakuzan, �Do you rely on practice and experience or not? �
Daie says, �It is not that there is no practice and experience, but the state
can never be tainted. �
The Sixth Patriarch says, �Just this untainted state is that which buddhas
guard and desire. You are also like this. I am also like this. And the ancestral
masters of India3 were also like this. . . . �4
[140] The Sutra of Three Thousand Dignified Forms for Or dained Monks5
says, �Purifying the body means washing the anus and the urethra,6 and cut-
ting the nails of the ten fingers. � So even though the body and mind is not
tainted, there are Dharma practices of purifying the body and there are Dharma
practices of purifying the mind. Not only do we clean body and mind; we
also clean the nation and clean beneath trees. 7 To clean the nation, even
though it has never become dirty, is �that which buddhas guard and desire�;
and even when they have arrived at the Buddhist fruit, they still do not draw
back or cease. It is hard to fathom this point. To enact the Dharma is the
point. To attain the state of truth is to enact the Dharma.
[141] The �Pure Conduct� chapter of the Garland Sutra8 says, �When
we relieve ourselves, we should pray that living beings will get rid of impu-
rity and will be free of greed, anger, and delusion. Then, having arrived at
the water, we should pray that living beings will progress toward the supreme
state of truth and attain the Dharma that transcends the secular world. While
we are washing away impurity with the water, we should pray that living
beings will have pure endurance, and will ultimately be free of dirt. �
[142] Water is not always originally pure or originally impure. The body
is not always originally pure or originally impure. All dharmas are also like
this. Water is never sentient or nonsentient, the body is never sentient or non-
sentient, and all dharmas are also like this. The preaching of the Buddha,
the World-honored One, is like this. At the same time, [to wash] is not to
use water to clean the body; [rather,] when we are maintaining and relying
upon the Buddha-Dharma in accordance with the Buddha-Dharma, we have
this form of behavior, and we call it �washing. � It is to receive the authen-
tic transmission of a body and mind of the Buddhist Patriarch immediately;
it is to see and to hear a phrase of the Buddhist Patriarch intimately; and it
is to abide in and to retain a state of brightness of the Buddhist Patriarch
clearly. In sum, it is to realize countless and limitless virtues. At just the
moment when we dignify body and mind with training, eternal original prac-
tice is completely and roundly realized. Thus the body and mind of training
manifests itself in the original state.
[144] We should cut the nails of [all] ten fingers. Of [�all] ten fingers�
means the fingernails of both left and right hands. We should also cut the
toenails. A sutra says, �If the nails grow to the length of a grain of wheat,
we acquire demerit. � So we should not let the nails grow long. Long nails
are naturally a precursor of non-Buddhism. We should make a point of cut-
ting the nails. Nevertheless, among the priests of the great kingdom of Song
today, many who are not equipped with eyes of learning in practice grow
their nails long. Some have [nails] one or two inches long, and even three
or four inches long. This goes against the Dharma. It is not the body and
mind of the Buddha-Dharma. People are like this because they are without
reverence for the old traditions9 of Buddhists; venerable patriarchs who pos-
sess the state of truth are never like this. There are others who grow their
hair long. This also goes against the Dharma. Do not mistakenly suppose
that because these are the habits of priests in a great nation, they might be
right Dharma.
[145] My late master, the eternal buddha, spoke stern words of warn-
ing to priests throughout the country who had long hair or long nails. He
said, �Those who do not understand [the importance of] shaving the head10
are not secular people and are not monks; they are just animals. Since ancient
times, was there any Buddhist patriarch who did not shave the head? Those
today who do not understand [the importance of] shaving the head are truly
animals. � When he preached to the assembly like this, many people who had
not shaved their heads for years shaved their heads. In formal preaching in
the Dharma hall or in his informal preaching, [the master] would click his
fingers loudly as he scolded them. 11 �Not knowing what the truth is, they
randomly grow long hair and long nails; it is pitiful that they devote a body
and mind in the south [continent] of Jambudvipa12 to wrong ways. For the
last two or three hundred years, because the truth of the Founding Patriarch
has died out, there have been many people like these. People like these
become the leaders of temples and, signing their names with the title of �mas-
ter,' they create the appearance of acting for the sake of the many, [but] they
are without benefit to human beings and gods. Nowadays, on all the moun-
tains throughout the country, there is no one at all who has the will to the
truth. The ones who attained the truth are long extinct. Only groups of the
corrupt and the degenerate [remain]. � When he spoke like this in his infor-
mal preaching, people from many districts who had arbitrarily assumed the
title of �veteran master� bore no grudge against him and had nothing to say
for themselves. Remember, growing the hair long is something that Buddhist
patriarchs remonstrate against, and growing the nails long is something that
non-Buddhists do. As the children and grandchildren of Buddhist patriarchs,
we should not be fond of such violations of the Dharma. We should clean
the body and mind, and we should cut the nails and shave the head.
[147] �Wash the anus and the urethra�: Do not neglect this. There was
an episode in which, through this practice, Sariputra13 caused a non-Buddhist
to submit himself. This was neither the original expectation of the non-
Buddhist nor the premeditated hope of Sariputra, but when the dignified
behavior of the Buddhist patriarchs is realized, false teaching naturally suc-
cumbs. When [monks] practice beneath a tree or on open ground,14 they have
no constructed toilets; they rely on conveniently located river valleys, streams,
and so on, and they clean themselves with pieces of soil. This is [when] there
is no ash. They just use two lots of seven balls of soil. The method of using
the two lots of seven balls of soil is as follows: First they take off the Dharma
robe and fold it, then they pick up some soil�not black but yellowish soil�
and divide it into balls, each about the size of a large soy bean. They arrange
these into rows of seven balls, on a stone or some other convenient place,
making two rows of seven balls each. After that they prepare a stone to be
used as a rubstone. And after that they defecate. After defecating they use a
stick, or sometimes they use paper. Then they go to the waterside to clean
themselves, first carrying three balls of soil to clean with. They take each
individual ball of soil in the palm of the hand and add just a little water so
that, when mixed with the water, [the soil] dissolves to a consistency thin-
ner than mud�about the consistency of thin rice gruel. They wash the ure-
thra first. Next, they use one ball of soil, in the same way as before, to wash
the anus. And next, they use one ball of soil, in the same way as before,
brie? y to wash the impure hand. 15
[149] Ever since [monks] started living in temples, they have built toi-
let buildings. These are called tosu (east office), or sometimes sei (toilet),
and sometimes shi (side building). 16 They are buildings that should be pres-
ent wherever monks are living. The rule in going to the toilet is always to
take the long towel. 17 The method is to fold the towel in two, and then place
it over the left elbow so that it hangs down from above the sleeve of your
jacket. Having arrived at the toilet, hang the towel over the clothes pole. 18
The way to hang it is as it has been hanging from your arm. If you have come
wearing a ka? aya of nine stripes, seven stripes, and so on, hang [the ka? aya]
alongside the towel. Arrange [the ka? aya] evenly so that it will not fall down.
Do not throw it over [the pole] hastily. Be careful to remember the mark [on
the pole]. �Remembering the mark� refers to the characters written along
the clothes pole; these are written inside moon-shaped circles on sheets of
white paper, which are then attached in a line along the pole. So remem-
bering the mark means not forgetting by which character you have put your
own gown,19 and not getting [the places] mixed up. When many monks are
present do not confuse your own place on the pole with that of others. Dur-
ing this time, when [other] monks have arrived and are standing in lines,
bow to them with the hands folded. 20 In bowing, it is not necessary to face
each other directly and bend the body; it is just a token bow of salutation
with the folded hands placed in front of the chest. At the toilet, even if you
are not wearing a gown, still bow to and salute [other] monks. If neither hand
has become impure, and neither hand is holding anything, fold both hands
and bow. If one hand is already soiled, or when one hand is holding some-
thing, make the bow with the other hand. To make the bow with one hand,
turn the hand palm upward, curl the fingertips slightly as if preparing to scoop
up water, and bow as if just lowering the head slightly. If someone else [bows]
like this, you should do likewise. And if you [bow] like this, others should
do likewise. When you take off the jacket21 and the gown, hang them next
to the towel. The way to hang them is as follows: Remove the gown and
bring the sleeves together at the back, then bring together the armpits and
lift them up so that the sleeves are one over the other. Then, take the inside
of the back of the collar of the gown with the left hand, pull up the shoul-
ders with the right hand, and fold the sleeves and the left and right lapels
over each other. Having folded the sleeves and lapels over each other, make
another fold, down the middle from top to bottom, and then throw the col-
lar of the gown over the top of the pole. The hem of the gown and the ends
of the sleeves will be hanging on the near side of the pole. For example, the
gown will be hanging from the pole by the join at the waist. Next, cross over
the ends of the towel which are hanging down on the near and far sides of
the pole, and pull them across to the other side of the gown. [There,] on the
side of the gown where the towel is not hanging, cross over [the ends] again
and make a knot. Go round two or three times, crossing over [the ends] and
making a knot, to ensure that the gown does not fall from the pole to the
ground. Facing the gown, join the palms of your hands. 22 Next, take the cord
and use it to tuck in the sleeves. 23 Next, go to the washstand and fill a bucket
with water and then, holding [the bucket] in the right hand, walk up to the
toilet. The way to put water into the bucket is not to fill it completely, but to
make ninety percent the standard. In front of the toilet entrance, change slip-
pers. Changing slippers means taking off your own slippers in front of the
toilet entrance and putting on the straw [toilet] slippers. 24
[153] The Zenenshingi25 says, �When we want to go to the toilet, we
should go there ahead of time. Do not get into a state of anxiety and haste
by arriving just in time. At this time, fold the ka? aya, and place it on the desk
in your quarters, or over the clothes pole. �
[154] Having entered the toilet, close the door with the left hand. Next,
pour just a little water from the bucket into the bowl of the toilet. Then put
the bucket in its place directly in front of the hole. Then, while standing fac-
ing the toilet bowl, click the fingers three times. When clicking the fingers,
make a fist with the left hand and hold it against the left hip.
tinually changing the outward appearance of its turning and not turning, it
is just the bright pearl. The very recognition that the pearl has been existing
like this is just the bright pearl itself. The bright pearl has sounds and forms
that can be heard like this. Already �having got the state like this,�32 those
who surmise that �I cannot be the bright pearl,� should not doubt that they
are the pearl. Artificial and nonartificial states of surmising and doubting,
attaching and rejecting, are just the small view. They are nothing more than
trying to make [the bright pearl] match the narrow intellect. How could we
not love the bright pearl? Its colors and light, as they are, are endless. Each
color and every ray of light at each moment and in every situation is the
virtue of the whole universe in ten directions; who would want to plunder
it? 33 No one would throw a tile into a street market. Do not worry about
falling or not falling34 into the six states of cause and effect. 35 They are the
original state of being right from head to tail, which is never unclear, and
the bright pearl is its features and the bright pearl is its eyes. Still, neither I
nor you know what the bright pearl is or what the bright pearl is not. Hun-
dreds of thoughts and hundreds of negations of thought have combined to
form a very clear idea. 36 At the same time, by virtue of Gensha's words of
Dharma, we have heard, recognized, and clarified the situation of a body and
mind which has already become the bright pearl. Thereafter, the mind is not
personal; why should we be worried by attachment to whether it is a bright
pearl or is not a bright pearl, as if what arises and passes were some per-
son? 37 Even surmising and worry is not different from the bright pearl. No
action nor any thought has ever been caused by anything other than the bright
pearl. Therefore, forward steps and backward steps in a demon's black-moun-
tain cave are just the one bright pearl itself.
Shobogenzo Ikka-no-myoju
Preached to the assembly at Kannondori kosho-
horinji in the Uji district of Yoshu38 on the
eighteenth day of the fourth lunar month in the
fourth year of Katei. 39
Copied in the prior's quarters of Kippoji in
Shibi county, in the Yoshida district of Esshu,40
on the twenty-third day of the intercalary seventh
lunar month in the first year of Kangen,41
attendant bhik? u Ejo.
---
BDK English Tripitaka
Keyword
C/W Length Limit
Books
Tools
BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 5
[Chapter Five]
Ju-undo-shiki
Rules for the Hall of Accumulated Cloud
Translator 's Note: Ju-undo or �hall of accumulated cloud� was the name
of the zazen hall of Kannondorikoshohorinji. Shiki means rules. So Ju-undo-
shiki means �Rules for the Hall of Accumulated Cloud. � Kannon dori kosho -
horinji was the first temple established by Master Dogen. He built it in Kyoto
prefecture in 1233, several years after coming back from China. Ju-undo
was the first zazen hall to be built in Japan. Master Dogen made these rules
for the hall, and titled them. The chapter was not included in the Shobogenzo
when the seventy-five�chapter edition was compiled, but was added when
the ninety-five�chapter edition was compiled at the end of the seventeenth
century. The inclusion of this chapter is very useful in understanding the
Shobogenzo, because what is written here represents in a concrete way Mas-
ter Dogen's sincere attitude in pursuing the truth.
[111] People who have the will to the truth and who discard fame and gain
may enter. We should not randomly admit those who might be insincere. If
someone is admitted by mistake, we should, after consideration, make them
leave. Remember, when the will to the truth has secretly arisen, fame and
gain evaporate at once. Generally, in [all] the great-thousandfold world,1
there are very few examples of the right and traditional transmission. In our
country, this will be seen as the original source. Feeling compassion for future
ages, we should value the present.
[112] The members of the hall should harmonize like milk and water,
and should wholeheartedly promote each other's practice of the truth. Now
we are for the present [as] guests and hosts,2 but in future we will forever be
Buddhist patriarchs. So now that each of us is meeting what is hard to meet,
and is practicing what is hard to practice, we must not lose our sincerity. This
[sincerity] is called �the body and mind of the Buddhist patriarchs�; it
inevitably becomes buddha and becomes a patriarch. We have already left
our families and left our hometowns; we rely on clouds and rely on waters. 3
The benevolence of [the members of] this sangha, in promoting [each other's]
health and in promoting [each other's] practice, surpasses even that of a
father and mother. A father and mother are only parents for the short span
between life and death, but [the members of] this sangha will be friends in
the Buddha's truth forever.
[113] We should not be fond of going out. If absolutely necessary, once
in one month is permissible. People of old lived in distant mountains or prac-
ticed in remote forests. They not only had few human dealings but also totally
discarded myriad involvements. We should learn their state of mind in shroud-
ing their light and covering their tracks. Now is just the time to [practice as
if to] put out a fire on our head. How could we not regret idly devoting this
time to worldly involvements? How could we not regret this? It is hard to rely
on what has no constancy, and we never know where, on the grass by the path,
our dewdrop life will fall. [To waste this time] would be truly pitiful.
[114] While we are in the hall we should not read the words of even Zen
texts. In the hall we should realize the principles and pursue the state of truth.
When we are before a bright window,4 we can enlighten the mind with the
teachings of the ancients. Do not waste a moment of time. Singlemindedly
make effort. 5
[115] We should make it a general rule to inform the leader of the hall6
where we are going, whether it is night or day. Do not ramble around at will.
That might infringe the discipline of the sangha. We never know when this
life will finish. If life were to end during an idle excursion, that would cer-
tainly be something to regret afterward.
[115] We should not strike other people for their mistakes. We should
not look on people's mistakes with hatred. In the words of an ancient,7 �When
we do not see others' wrongness or our own rightness, we are naturally
respected by seniors and admired by juniors. � At the same time, we should
not imitate the wrongs of others. We should practice our own virtue. The
Buddha prevented wrongdoing, but not out of hatred.
[116] Any task, big or small, we should do only after informing the
leader of the hall. People who do things without informing the leader of the
hall should be expelled from the hall. When formalities between members
and leaders are disrupted, it is hard to tell right from wrong.
[116] In and around the hall, we should not raise the voice or gather
heads to converse. The leader of the hall should stop this.
[117] In the hall we should not practice ceremonial walking. 8
[117] In the hall we should not hold counting beads. 9 And we should
not come and go with the hands hanging down. 10
[118] In the hall we should not chant, or read sutras. If a donor11 requests
the reading of sutras by the whole order, then it is permissible.
[118] In the hall we should not loudly blow the nose, or loudly hack and
spit. We should regret the fact that our moral behavior is still [so] imperfect.
And we should begrudge the fact that time is stealing away, robbing us of
life with which to practice the truth. It might be natural for us to have minds
like fish in a dwindling stream.
[119] Members of the hall should not wear brocade. We should wear
[clothes of] paper, cotton, and so forth. Since ancient times, all the people
who clarified the truth have been like this.
[119] Do not come into the hall drunk. If someone forgetfully [enters]
by mistake, they should do prostrations and confess. Also, alcohol should
not be brought into [the hall]. Do not enter the hall ? ushed and inebriated. 12
[120] If two people quarrel, both should be sent back to their quarters,
because they not only hinder their own practice of the truth but also hinder
others. Those who see the quarrel coming but do not prevent it are equally
at fault.
[120] Anyone who is indifferent toward the instructions for [life] in the
hall should be expelled by the common consent of all members. Anyone
whose mind is in sympathy with the transgression is [also] at fault.
[121] Do not disturb the other members by inviting guests, whether monks
or laypeople, into the hall. When talking with guests in the vicinity [of the
hall], do not raise the voice. Do not deliberately boast about your own train-
ing, greedily hoping for offerings. [A guest] who has long had the will to par-
ticipate in practice, and who is determined to tour the hall and do prostra-
tions,13 may enter. In this case also, the leader of the hall must be informed.
[121] Zazen should be practiced as in the monks' halls [of China]. 14
Never be even slightly lazy in attending and requesting [formal and infor-
mal teaching], morning and evening.
[122] During the midday meal and morning gruel, a person who drops
the accessories for the patra15 on the ground should be penalized16 accord-
ing to the monastery rules.
[122] In general, we should staunchly guard the prohibitions and pre-
cepts of the Buddhist patriarchs. The pure criteria of monasteries should be
engraved on our bones, and should be engraved on our minds.
[123] We should pray that our whole life will be peaceful, and that our
pursuit of the truth will abide in the state without intent.
[123] These few rules [listed] above are the body and mind of eternal
buddhas. We should revere them and follow them.
The twenty-fifth day of the fourth lunar month
in the second year of Rekinin. 17 Set forth by the
founder of Kannondori kosho gokokuji, srama? a
Dogen.
---
BDK English Tripitaka
Keyword
C/W Length Limit
Books
Tools
BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 6
[Chapter Six]
Soku-shin-ze-butsu
Mind Here and Now Is Buddha
Translator 's Note: Soku means �here and now. � Shin means �mind. � Ze
means �is. � Butsu means �buddha. � The principle of soku-shin-ze-butsu, or
�mind here and now is buddha� is very famous in Buddhism, but many peo-
ple have interpreted the principle to support the beliefs of naturalism. They
say if our mind here and now is just buddha, our conduct must always be
right, and, in that case, we need not make any effort to understand or to real-
ize Buddhism. However, this interpretation is a serious mistake. The princi-
ple soku-shin-ze-butsu, �mind here and now is buddha,� must be understood
not from the standpoint of the intellect but from the standpoint of practice. In
other words, the principle does not mean belief in something spiritual called
�mind� but it affirms the time �now� and the place �here� as reality itself.
This time and place must always be absolute and right, and so we can call
them the truth or �buddha. � In this chapter, Master Dogen explained this
meaning of soku-shin-ze-butsu, �mind here and now is buddha. �
[125] What every buddha and every patriarch has maintained and relied upon,
without exception, is just �mind here and now is buddha. � Many students,
however, misunderstand that �mind here and now is buddha� did not exist in
India but was first heard in China. As a result, they do not recognize their mis-
take as a mistake. Because they do not recognize the mistake as a mistake,
many fall down into non-Buddhism. When stupid people hear talk of �mind
here and now is buddha,� they interpret that ordinary beings' intellect and
sense perception, which have never established the bodhi-mind, are just buddha.
This derives from never having met a true teacher. The reason I say that they
become non-Buddhists is that there was a non-Buddhist in India, called Senika,
whose viewpoint is expressed as follows:
The great truth exists in our own body now, so we can easily recog-
nize its situation. In other words, [a spiritual intelligence] distinguishes
between pain and pleasure, naturally senses cold and warmth, and rec-
ognizes discomfort and irritation. [The spiritual intelligence] is nei-
ther restricted by myriad things nor connected with circumstances:
things come and go and circumstances arise and pass, but the spiritual
intelligence always remains, unchanging. This spiritual intelligence is
all around, pervading all souls�common and sacred�without dis-
tinction. In its midst, illusory ? owers in space exist for the time being,
but when momentary insight has appeared, and things have vanished
and circumstances have disappeared, then the spiritual intelligence,
the original essence, alone is clearly recognizable, peaceful, and eter-
nal. Though the physical form may be broken, the spiritual intelligence
departs unbroken; just as, when a house burns down in a fire, the mas-
ter of the house leaves. This perfectly clear and truly spiritual pres-
ence is called �the essence of perception and intelligence. � It is also
described as �buddha,� and called �enlightenment. � It includes both
the subject and the object, and it permeates both delusion and enlight-
enment. [So] let the myriad dharmas and all circumstances be as they
are. The spiritual intelligence does not coexist with circumstances and
it is not the same as things. It abides constantly through passing kalpas.
We might also call the circumstances that exist in the present �real,�
insofar as they derive from the existence of the spiritual intelligence:
because they are conditions arising from the original essence, they are
real things. Even so, they are not eternal as the spiritual intelligence
is, for they exist and then vanish. [The spiritual intelligence] is unre-
lated to brightness and darkness, because it knows spiritually. We call
this �the spiritual intelligence,� we also call it �the true self,� we call
it �the basis of awakening,� we call it �original essence,� and we call
it �original substance. � Someone who realizes this original essence is
said to have returned to eternity and is called a great man who has
come back to the truth. After this, he no longer wanders through the
cycle of life and death; he experiences and enters the essential ocean1
where there is neither appearance nor disappearance. There is no real-
ity other than this, but as long as this essence has not emerged, the
three worlds2 and the six states3 are said to arise in competition.
This then is the view of the non-Buddhist Senika.
[129] Master Echu, National Master Daisho,4 of the great kingdom of
Tang, asks a monk, �From which direction have you come? �
The monk says, �I have come from the south. �
The master says, �What [good] counselors are there in the south? �
The monk says, �[Good] counselors are very numerous. �
The master says, �How do they teach people? �
The monk says, �The [good] counselors of that quarter teach students
directly that mind here and now is buddha. Buddha means consciousness
itself. You now are fully endowed with the essence of seeing, hearing, aware-
ness, and recognition. This essence is able to raise the eyebrows and to wink,
to come and go, and to move and act. It pervades the body, so that when
[something] touches the head, the head knows it, and when something touches
the foot, the foot knows it. Therefore it is called �the true all-pervading intel-
ligence. ' Apart from this there is no buddha at all. This body must appear
and disappear, but the mental essence has never appeared or disappeared
since the limitless past. The appearance and disappearance of the body is
like a dragon changing its bones, a snake shedding its skin, or a person mov-
ing out of an old house. This body is inconstant; the essence is constant.
What they teach in the south is, for the most part, like this. �
The master says, �If it is so, they are no different from the non-Buddhist
Senika. He said, �In our body there is a single spiritual essence. This essence
can recognize pain and irritation. When the body decays the spirit departs;
just as when a house is burning the master of the house departs. The house
is inconstant; the master of the house is constant. ' When I examine people
like this, they do not know the false from the true. How can they decide what
is right? When I was on my travels, I often saw this kind. Recently they are
very popular. They gather assemblies of three or five hundred people and,
eyes gazing toward the heavens, they say �This is the fundamental teaching
of the south. '5 They take the Platform Sutra6 and change it, mixing in folk
stories, and erasing its sacred meaning. They delude and disturb recent stu-
dents. How could [theirs] be called the oral teaching?
7 How painful it is, that
our religion is being lost. If seeing, hearing, awareness, and recognition could
be equated with the buddha-nature, Vimalakirti8 would not have said, �The
Dharma is transcendent over seeing, hearing, awareness, and recognition.
When we use seeing, hearing, awareness, and recognition, it is only seeing,
hearing, awareness, and recognition; it is not pursuit of the Dharma. '�
[131] National Master Daisho is an excellent disciple of the eternal
buddha of Sokei. 9 He is a great good counselor in heaven above and in the
human world. We should clarify the fundamental teaching set forth by the
National Master, and regard it as a criterion10 for learning in practice. Do not
follow what you know to be the viewpoint of the non-Buddhist Senika.
Among those of recent generations who subsist as masters of mountains in
the great kingdom of Song, there may be no one like the National Master.
From the ancient past, no counselors to equal the National Master have ever
manifested themselves in the world. Nevertheless, people of the world mis-
takenly think that even Rinzai11 and Tokusan12 might equal the National Mas-
ter. Only people [who think] like this are great in number. It is a pity that
there are no teachers with clear eyes. This �mind here and now is buddha�
that the Buddhist patriarchs maintain and rely upon is not seen by non-Bud-
dhists and [people of] the two vehicles, even in their dreams. Buddhist patri-
archs alone, together with Buddhist patriarchs,13 possess hearing, action, and
experience that have enacted and that have perfectly realized �mind here and
now is buddha. � Buddhas14 have continued to pick up and to throw away
hundreds of weeds, but they have never represented themselves as a sixteen-
foot golden body. 15 �The immediate�16 universe17 exists; it is not awaiting
realization,18 and it is not avoiding destruction. �This concrete�19 triple world20
exists; it is neither receding nor appearing, and it is not just mind. 21 �Mind�22
exists as fences and walls; it never gets muddy or wet, and it is never artifi-
cially constructed. We realize in practice that �mind here and now is buddha,�23
we realize in practice that �the mind which is buddha is this,�24 we realize
in practice that �buddha actually is just the mind,�25 we realize in practice
that �mind-and-buddha here and now is right,�26 and we realize in practice
that �this buddha-mind is here and now. �27
[134] Realization in practice like this is just �mind here and now is
buddha� picking itself up and authentically transmitting itself to �mind here
and now is buddha. � Authentically transmitted like this, it has arrived at the
present day. �The mind that has been authentically transmitted� means one
mind as all dharmas, and all dharmas as one mind. For this reason, a man
of old28 said, �When a person becomes conscious of the mind, there is not
an inch of soil on the earth. � Remember, when we become conscious of the
mind, the whole of heaven falls down and the whole ground is torn apart.
Or in other words, when we become conscious of the mind, the earth grows
three inches thicker. An ancient patriarch said,29 �What is fine, pure, and
bright mind? It is mountains, rivers, and the earth, the sun, the moon, and
the stars. � Clearly, �mind� is mountains, rivers, and the earth, the sun, the
moon, and the stars. But what these words say is, when we are moving for-
ward, not enough, and when we are drawing back, too much. Mind as moun-
tains, rivers, and the earth is nothing other than mountains, rivers, and the
earth. There are no additional waves or surf, no wind or smoke. Mind as the
sun, the moon, and the stars is nothing other than the sun, the moon, and the
stars. There is no additional fog or mist. Mind as living-and-dying, coming-
and-going, is nothing other than living-and-dying, coming-and-going. There
is no additional delusion or realization. Mind as fences, walls, tiles, and peb-
bles is nothing other than fences, walls, tiles, and pebbles. There is no addi-
tional mud or water. Mind as the four elements and five aggregates is noth-
ing other than the four elements and five aggregates. There is no additional
horse or monkey. 30 Mind as a chair or a whisk31 is nothing other than a chair
or a whisk. There is no additional bamboo or wood. Because the state is like
this, �mind here and now is buddha� is untainted �mind here and now is
buddha. � All buddhas are untainted buddhas. This being so, �mind here and
now is buddha� is the buddhas [themselves] who establish the will, undergo
training, [realize] bodhi, and [experience] nirvana. If we have never estab-
lished the will, undergone training, [realized] bodhi, and [experienced] nir-
vana, then [the state] is not �mind here and now is buddha. � If we establish
the mind and do practice-and-experience even in a single k? a? a,32 this is
�mind here and now is buddha. � If we establish the will and do practice-and-
experience in a single molecule, this is �mind here and now is buddha. � If
we establish the will and do practice-and-experience in countless kalpas,
this is �mind here and now is buddha. � If we establish the will and do prac-
tice-and-experience in one instant of consciousness, this is �mind here and
now is buddha. � If we establish the will and do practice-and-experience
inside half a fist, this is mind here and now is buddha. To say, on the con-
trary, that undergoing training to become buddha for long kalpas is not �mind
here and now is buddha� is never to have seen, never to have known, and
never to have learned �mind here and now is buddha. � It is never to have
met a true teacher who proclaims �mind here and now is buddha. � The term
�buddhas� means Sakyamuni Buddha. Sakyamuni Buddha is just �mind here
and now is buddha. � When all the buddhas of the past, present, and future
become buddha, they inevitably become Sakyamuni Buddha, that is, �mind
here and now is buddha. �
Shobogenzo Soku-shin-ze-butsu
Preached to the assembly at Kannondori kosho-
horinji in the Uji district of Yoshu,33 on the
twenty-fifth day of the fifth lunar month in the
first year of Eno. 34
---
BDK English Tripitaka
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Books
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BDK English Tripitaka
A Biography of Sakyamuni
The Lotus Sutra (Second Revised Edition)
The Sutra of Queen Srimala of the Lion's Roar
The Larger Sutra on Amitayus
The Sutra on Contemplation of Amitayus
The Smaller Sutra on Amitayus
The Bequeathed Teaching Sutra
The Vimalakirti Sutra
The Ullambana Sutra
The Sutra of Forty-two Sections
The Sutra of Perfect Enlightenment
The Vairocanabhisa? bodhi Sutra
The Platform Sutra of the Sixth Patriarch
The Baizhang Zen Monastic Regulations
Shobogenzo: The True Dharma-Eye Treasury vol. 1
Shobogenzo: The True Dharma-Eye Treasury vol. 2
Shobogenzo: The True Dharma-Eye Treasury vol. 3
Shobogenzo: The True Dharma-Eye Treasury vol. 4
Tannisho: Passages Deploring Deviations of Faith
Rennyo Shonin Ofumi: The Letters of Rennyo
The Sutra on the Profundity of Filial Love
Shobogenzo: The True Dharma-Eye Treasury vol. 1 (? ? ? ? (1))
Chapter/Section: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
B2582_1 (biblio info) Chapter/Section 7
[Chapter Seven]
Senjo
Washing
Translator's Note: Sen means �to wash,� and jo means �to purify. � So senjo
means �washing. � Buddhism is neither idealism nor materialism but belief
in reality, which has both a spiritual side and a material side. So Buddhism
insists that to clean our physical body is to purify our mind. Therefore, in
Buddhism, cutting our fingernails, shaving our head, and washing our body
are all very important religious practices. In this chapter Master Dogen
expounds the religious meaning of such daily behavior, and preaches the
importance in Buddhism of cleansing our physical body.
[139] There is practice-and-experience that Buddhist patriarchs have guarded
and maintained; it is called �not being tainted. �
[140] The Sixth Patriarch1 asks Zen Master Daie2 of Kannon-in Temple
on Nangakuzan, �Do you rely on practice and experience or not? �
Daie says, �It is not that there is no practice and experience, but the state
can never be tainted. �
The Sixth Patriarch says, �Just this untainted state is that which buddhas
guard and desire. You are also like this. I am also like this. And the ancestral
masters of India3 were also like this. . . . �4
[140] The Sutra of Three Thousand Dignified Forms for Or dained Monks5
says, �Purifying the body means washing the anus and the urethra,6 and cut-
ting the nails of the ten fingers. � So even though the body and mind is not
tainted, there are Dharma practices of purifying the body and there are Dharma
practices of purifying the mind. Not only do we clean body and mind; we
also clean the nation and clean beneath trees. 7 To clean the nation, even
though it has never become dirty, is �that which buddhas guard and desire�;
and even when they have arrived at the Buddhist fruit, they still do not draw
back or cease. It is hard to fathom this point. To enact the Dharma is the
point. To attain the state of truth is to enact the Dharma.
[141] The �Pure Conduct� chapter of the Garland Sutra8 says, �When
we relieve ourselves, we should pray that living beings will get rid of impu-
rity and will be free of greed, anger, and delusion. Then, having arrived at
the water, we should pray that living beings will progress toward the supreme
state of truth and attain the Dharma that transcends the secular world. While
we are washing away impurity with the water, we should pray that living
beings will have pure endurance, and will ultimately be free of dirt. �
[142] Water is not always originally pure or originally impure. The body
is not always originally pure or originally impure. All dharmas are also like
this. Water is never sentient or nonsentient, the body is never sentient or non-
sentient, and all dharmas are also like this. The preaching of the Buddha,
the World-honored One, is like this. At the same time, [to wash] is not to
use water to clean the body; [rather,] when we are maintaining and relying
upon the Buddha-Dharma in accordance with the Buddha-Dharma, we have
this form of behavior, and we call it �washing. � It is to receive the authen-
tic transmission of a body and mind of the Buddhist Patriarch immediately;
it is to see and to hear a phrase of the Buddhist Patriarch intimately; and it
is to abide in and to retain a state of brightness of the Buddhist Patriarch
clearly. In sum, it is to realize countless and limitless virtues. At just the
moment when we dignify body and mind with training, eternal original prac-
tice is completely and roundly realized. Thus the body and mind of training
manifests itself in the original state.
[144] We should cut the nails of [all] ten fingers. Of [�all] ten fingers�
means the fingernails of both left and right hands. We should also cut the
toenails. A sutra says, �If the nails grow to the length of a grain of wheat,
we acquire demerit. � So we should not let the nails grow long. Long nails
are naturally a precursor of non-Buddhism. We should make a point of cut-
ting the nails. Nevertheless, among the priests of the great kingdom of Song
today, many who are not equipped with eyes of learning in practice grow
their nails long. Some have [nails] one or two inches long, and even three
or four inches long. This goes against the Dharma. It is not the body and
mind of the Buddha-Dharma. People are like this because they are without
reverence for the old traditions9 of Buddhists; venerable patriarchs who pos-
sess the state of truth are never like this. There are others who grow their
hair long. This also goes against the Dharma. Do not mistakenly suppose
that because these are the habits of priests in a great nation, they might be
right Dharma.
[145] My late master, the eternal buddha, spoke stern words of warn-
ing to priests throughout the country who had long hair or long nails. He
said, �Those who do not understand [the importance of] shaving the head10
are not secular people and are not monks; they are just animals. Since ancient
times, was there any Buddhist patriarch who did not shave the head? Those
today who do not understand [the importance of] shaving the head are truly
animals. � When he preached to the assembly like this, many people who had
not shaved their heads for years shaved their heads. In formal preaching in
the Dharma hall or in his informal preaching, [the master] would click his
fingers loudly as he scolded them. 11 �Not knowing what the truth is, they
randomly grow long hair and long nails; it is pitiful that they devote a body
and mind in the south [continent] of Jambudvipa12 to wrong ways. For the
last two or three hundred years, because the truth of the Founding Patriarch
has died out, there have been many people like these. People like these
become the leaders of temples and, signing their names with the title of �mas-
ter,' they create the appearance of acting for the sake of the many, [but] they
are without benefit to human beings and gods. Nowadays, on all the moun-
tains throughout the country, there is no one at all who has the will to the
truth. The ones who attained the truth are long extinct. Only groups of the
corrupt and the degenerate [remain]. � When he spoke like this in his infor-
mal preaching, people from many districts who had arbitrarily assumed the
title of �veteran master� bore no grudge against him and had nothing to say
for themselves. Remember, growing the hair long is something that Buddhist
patriarchs remonstrate against, and growing the nails long is something that
non-Buddhists do. As the children and grandchildren of Buddhist patriarchs,
we should not be fond of such violations of the Dharma. We should clean
the body and mind, and we should cut the nails and shave the head.
[147] �Wash the anus and the urethra�: Do not neglect this. There was
an episode in which, through this practice, Sariputra13 caused a non-Buddhist
to submit himself. This was neither the original expectation of the non-
Buddhist nor the premeditated hope of Sariputra, but when the dignified
behavior of the Buddhist patriarchs is realized, false teaching naturally suc-
cumbs. When [monks] practice beneath a tree or on open ground,14 they have
no constructed toilets; they rely on conveniently located river valleys, streams,
and so on, and they clean themselves with pieces of soil. This is [when] there
is no ash. They just use two lots of seven balls of soil. The method of using
the two lots of seven balls of soil is as follows: First they take off the Dharma
robe and fold it, then they pick up some soil�not black but yellowish soil�
and divide it into balls, each about the size of a large soy bean. They arrange
these into rows of seven balls, on a stone or some other convenient place,
making two rows of seven balls each. After that they prepare a stone to be
used as a rubstone. And after that they defecate. After defecating they use a
stick, or sometimes they use paper. Then they go to the waterside to clean
themselves, first carrying three balls of soil to clean with. They take each
individual ball of soil in the palm of the hand and add just a little water so
that, when mixed with the water, [the soil] dissolves to a consistency thin-
ner than mud�about the consistency of thin rice gruel. They wash the ure-
thra first. Next, they use one ball of soil, in the same way as before, to wash
the anus. And next, they use one ball of soil, in the same way as before,
brie? y to wash the impure hand. 15
[149] Ever since [monks] started living in temples, they have built toi-
let buildings. These are called tosu (east office), or sometimes sei (toilet),
and sometimes shi (side building). 16 They are buildings that should be pres-
ent wherever monks are living. The rule in going to the toilet is always to
take the long towel. 17 The method is to fold the towel in two, and then place
it over the left elbow so that it hangs down from above the sleeve of your
jacket. Having arrived at the toilet, hang the towel over the clothes pole. 18
The way to hang it is as it has been hanging from your arm. If you have come
wearing a ka? aya of nine stripes, seven stripes, and so on, hang [the ka? aya]
alongside the towel. Arrange [the ka? aya] evenly so that it will not fall down.
Do not throw it over [the pole] hastily. Be careful to remember the mark [on
the pole]. �Remembering the mark� refers to the characters written along
the clothes pole; these are written inside moon-shaped circles on sheets of
white paper, which are then attached in a line along the pole. So remem-
bering the mark means not forgetting by which character you have put your
own gown,19 and not getting [the places] mixed up. When many monks are
present do not confuse your own place on the pole with that of others. Dur-
ing this time, when [other] monks have arrived and are standing in lines,
bow to them with the hands folded. 20 In bowing, it is not necessary to face
each other directly and bend the body; it is just a token bow of salutation
with the folded hands placed in front of the chest. At the toilet, even if you
are not wearing a gown, still bow to and salute [other] monks. If neither hand
has become impure, and neither hand is holding anything, fold both hands
and bow. If one hand is already soiled, or when one hand is holding some-
thing, make the bow with the other hand. To make the bow with one hand,
turn the hand palm upward, curl the fingertips slightly as if preparing to scoop
up water, and bow as if just lowering the head slightly. If someone else [bows]
like this, you should do likewise. And if you [bow] like this, others should
do likewise. When you take off the jacket21 and the gown, hang them next
to the towel. The way to hang them is as follows: Remove the gown and
bring the sleeves together at the back, then bring together the armpits and
lift them up so that the sleeves are one over the other. Then, take the inside
of the back of the collar of the gown with the left hand, pull up the shoul-
ders with the right hand, and fold the sleeves and the left and right lapels
over each other. Having folded the sleeves and lapels over each other, make
another fold, down the middle from top to bottom, and then throw the col-
lar of the gown over the top of the pole. The hem of the gown and the ends
of the sleeves will be hanging on the near side of the pole. For example, the
gown will be hanging from the pole by the join at the waist. Next, cross over
the ends of the towel which are hanging down on the near and far sides of
the pole, and pull them across to the other side of the gown. [There,] on the
side of the gown where the towel is not hanging, cross over [the ends] again
and make a knot. Go round two or three times, crossing over [the ends] and
making a knot, to ensure that the gown does not fall from the pole to the
ground. Facing the gown, join the palms of your hands. 22 Next, take the cord
and use it to tuck in the sleeves. 23 Next, go to the washstand and fill a bucket
with water and then, holding [the bucket] in the right hand, walk up to the
toilet. The way to put water into the bucket is not to fill it completely, but to
make ninety percent the standard. In front of the toilet entrance, change slip-
pers. Changing slippers means taking off your own slippers in front of the
toilet entrance and putting on the straw [toilet] slippers. 24
[153] The Zenenshingi25 says, �When we want to go to the toilet, we
should go there ahead of time. Do not get into a state of anxiety and haste
by arriving just in time. At this time, fold the ka? aya, and place it on the desk
in your quarters, or over the clothes pole. �
[154] Having entered the toilet, close the door with the left hand. Next,
pour just a little water from the bucket into the bowl of the toilet. Then put
the bucket in its place directly in front of the hole. Then, while standing fac-
ing the toilet bowl, click the fingers three times. When clicking the fingers,
make a fist with the left hand and hold it against the left hip.
