So I have put this together and I will leave it for wise
masters who aspire to the Buddha-Dharma and for the true stream of prac-
titioners who wish, like wandering clouds or transient water weeds, to explore
the state of truth.
masters who aspire to the Buddha-Dharma and for the true stream of prac-
titioners who wish, like wandering clouds or transient water weeds, to explore
the state of truth.
Shobogenzo
In the Buddha-Dharma practice and experience are
completely the same. [Practice] now is also practice in the state of experi-
ence; therefore, a beginner's pursuit of the truth is just the whole body of
the original state of experience. This is why [the Buddhist patriarchs] teach,
in the practical cautions they have handed down to us, not to expect any
experience outside of practice. And the reason may be that [practice itself]
is the directly accessible original state of experience. Because practice is just
experience, the experience is endless; and because experience is practice,
the practice has no beginning. This is how both Tathagata Sakyamuni and
Venerable Patriarch Mahakasyapa were received and used by the practice
that exists in the state of experience. Great Master Bodhi dharma and the
Founding Patriarch Daikan72 were similarly pulled and driven by the prac-
tice that exists in the state of experience. The examples of all those who
dwelled in and maintained the Buddha-Dharma are like this. The practice
that is never separate from experience exists already: having fortunately
received the one-to-one transmission of a share of the subtle practice, we
who are beginners in pursuing the truth directly possess, in the state with-
out intention, a share of original experience. Remember, in order to prevent
us from tainting the experience that is never separate from practice, the
Buddhist patriarchs have repeatedly taught us not to be lax in practice. When
we forget the subtle practice, original experience has filled our hands; when
the body leaves original experience behind, the subtle practice is operating
throughout the body. Moreover, as I saw with my own eyes in great Song
China, the Zen monasteries of many districts had all built zazen halls accom-
modating five or six hundred, or even one or two thousand monks, who were
encouraged to sit in zazen day and night. The leader of one such order73 was
a true master who had received the Buddha's mind-seal. When I asked him
the great intent of the Buddha-Dharma, I was able to hear the principle that
practice and experience are never two stages. Therefore, in accordance with
the teaching of the Buddhist patriarchs, and following the way of a true mas-
ter, he encouraged [everyone] to pursue the truth in zazen; [he encouraged]
not only the practitioners in his order but [all] noble friends who sought the
Dharma, [all] people who hoped to find true reality in the Buddha-Dharma,
without choosing between beginners and late learners, without distinction
between common people and sacred people. Have you not heard the words
of the ancestral master74 who said, �It is not that there is no practice-and-
experience, but it cannot be tainted. � Another [master] said, �Someone who
sees the way practices the way. �75 Remember that even in the state of attain-
ment of the truth, we should practice.
[44] [Someone] asks, �The masters who spread the teachings through
our country in previous ages had all entered Tang China and received the
transmission of Dharma. Why, at that time, did they neglect this principle,
and transmit only philosophical teaching? �
I say: The reason that past teachers of human beings did not transmit
this method was that the time had not come.
[45] [Someone] asks, �Did those masters of former ages understand this
method? �
I say: If they had understood it, they would have made it known to all.
[45] [Someone] asks, �It has been said that we should not regret our life
and death,76 for there is a very quick way to get free of life and death. That
is, to know the truth that the mental essence is eternal. In other words, this
physical body, having been born, necessarily moves toward death; but this
mental essence never dies at all. Once we have been able to recognize that
the mental essence which is unmoved by birth and decay77 exists in our own
body, we see this as the original essence. Therefore the body is just a tem-
porary form; it dies here and is born there, never remaining constant. [But]
the mind is eternal; it is unchangeable in the past, future, or present. To know
this is called �to have become free of life and death. ' Those who know this
principle stop the past [cycle of] life and death forever and, when this body
passes, they enter the spirit world. When they present themselves in the spirit
world,78 they gain wondrous virtues like those of the buddha-tathagatas. Even
if we know [this principle] now, [our body] is still the body that has been
shaped by deluded behavior in past ages, and so we are not the same as the
saints. Those who do not know this principle will forever turn in the cycle of
life and death. Therefore we should just hasten to understand the principle
that the mental essence is eternal. Even if we passed our whole life in idle sit-
ting, what could we expect to gain? The doctrine I have expressed like this
is truly in accord with the truth of the buddhas and the patriarchs, is it not? �
I say: The view expressed now is absolutely not the Buddha's Dharma;
it is the view of the non-Buddhist Senika. 79 According to that non-Buddhist
view, there is one spiritual intelligence existing within our body. When this
intelligence meets conditions, it can discriminate between pleasant and
unpleasant and discriminate between right and wrong, and it can know pain
and irritation and know suffering and pleasure�all [these] are abilities of
the spiritual intelligence. When this body dies, however, the spirit casts off
the skin and is reborn on the other side; so even though it seems to die here
it lives on there. Therefore we call it immortal and eternal. The view of that
non-Buddhist is like this. But if we learn this view as the Buddha's Dharma,
we are even more foolish than the person who grasps a tile or a pebble think-
ing it to be a golden treasure; the delusion would be too shameful for com-
parison. National Master Echu80 of great Tang China strongly cautioned
against [such thinking]. If we equate the present wrong view that �mind is
eternal but forms perish� with the splendid Dharma of the buddhas, think-
ing that we have escaped life and death when we are promoting the original
cause of life and death, are we not being stupid? That would be most piti-
ful. Knowing that this [wrong view] is just the wrong view of non-Buddhists,
we should not touch it with our ears. Nevertheless, I cannot help wanting to
save you from this wrong view and it is only compassionate [for me] now
[to try]. So remember, in the Buddha-Dharma, because the body and mind
are originally one reality, the saying that essence and form are not two has
been understood equally in the Western Heavens and the Eastern Lands, and
we should never dare to go against it. Further, in the lineages that discuss
eternal existence, the myriad dharmas are all eternal existence: body and
mind are not divided. 81 And in the lineages that discuss extinction, all dhar-
mas are extinction: essence and form are not divided. 82 How could we say,
on the contrary, that the body is mortal but the mind is eternal? Does that
not violate right reason? Furthermore, we should realize that living-and-
dying is just nirvana;83 [Buddhists] have never discussed nirvana outside of
living-and-dying. Moreover, even if we wrongly imagine the understanding
that �mind becomes eternal by getting free of the body� to be the same as
the buddha-wisdom that is free of life and death, the mind that is conscious
of this understanding still appears and disappears momentarily, and so it is
not eternal at all. Then isn't [this understanding] unreliable? We should taste
and re? ect. The principle that body and mind are one reality is being con-
stantly spoken by the Buddha-Dharma. So how could it be, on the contrary,
that while this body appears and disappears, the mind independently leaves
the body and does not appear or disappear? If there is a time when [body
and mind] are one reality, and another time when they are not one reality,
then it might naturally follow that the Buddha's preaching has been false.
Further, if we think that life and death are something to get rid of, we will
commit the sin of hating the Buddha-Dharma. How could we not guard
against this? Remember, the lineage of the Dharma which [asserts that] �in
the Buddha-Dharma the essential state of mind universally includes all forms,�
describes the whole great world of Dharma inclusively, without dividing
essence and form, and without discussing appearance and disappearance.
There is no [state]�not even bodhi or nirvana�that is different from the
essential state of mind. All dharmas, myriad phenomena and accumulated
things, are totally just the one mind, without exclusion or disunion. All these
various lineages of the Dharma assert that [myriad things and phenomena]
are the even and balanced undivided mind, other than which there is noth-
ing; and this is just how Buddhists have understood the essence of mind.
That being so, how could we divide this one reality into body and mind, or
into life-and-death and nirvana? We are already the Buddha's disciples. Let
us not touch with our ears those noises from the tongues of madmen who
speak non-Buddhist views.
[51] [Someone] asks, �Must a person who is devoted to this zazen always
adhere spotlessly to the precepts? �
I say: Keeping the precepts, and pure conduct,84 are the standard of the
Zen lineages and the usual habit of Buddhist patriarchs. [But] those who
have not yet received the precepts, or who have broken the precepts, are not
without their share [of the benefit of zazen].
[51] [Someone] asks, �Is there nothing to prevent a person who prac-
tices this zazen from also performing mantra and quiet-re? ection practices? �85
I say: When I was in China, I heard the true essence of the teachings
from a true master; he said that he had never heard that any of the patriarchs
who received the authentic transmission of the Buddha-seal ever performed
such practices additionally, in the Western Heavens or in the Eastern Lands,
in the past or in the present. Certainly, unless we devote ourselves to one
thing, we will not attain complete wisdom.
[52] [Someone] asks, �Should this practice also be undertaken by lay-
men and laywomen, or is it performed only by people who have left home? �
I say: An ancestral master has been heard to say that, with respect to
understanding of the Buddha-Dharma, we must not choose between men
and women, high or low.
[52] [Someone] asks, �People who leave home get free of all involve-
ments at once, so they have no hindrances in practicing zazen and pursuing
the truth. How can a busy layperson devotedly do training and be at one with
the unintentional state of Buddhist truth? �
I say: In general, the Buddhist Patriarch,86 overfilled with pity, left open
a wide and great gate of compassion so that all living beings could experi-
ence and enter [the state of truth]; what human being or god could not want
to enter? Thus, when we study the past and the present, there are many confir-
mations of such [experience and entry]. For instance, Taiso87 and Junso88
were, as emperors, very busy with affairs of state [but] they pursued the truth
by sitting in zazen and realized the Buddhist Patriarch's great truth. Both Min-
ister Ri (Ch. Li) and Minister Bo (Ch. Fang), serving as [the emperor's] lieu-
tenants, were the arms and legs of the whole nation [but] they pursued the
truth by sitting in zazen and experienced and entered the Buddhist Patriarch's
truth. This [practice-and-experience] rests only upon whether or not the will
is present; it does not relate to whether the body stays at home or leaves
home. Moreover, any person who profoundly discerns the superiority or infe-
riority of things will naturally have belief. Still more, those who think that
worldly affairs hinder the Buddha-Dharma only know that there is no Buddha-
Dharma in the world; they do not know that there are no worldly dharmas
in the state of Buddha. Recently in great Song [China] there was [a man]
called Minister Hyo (Ch. Feng), a high-ranking official who was accom-
plished in the Patriarch's truth. In his later years he made a poem in which
he expressed himself as follows:
When official business allows, I like to sit in zazen.
I have seldom slept with my side touching a bed.
Though I have now become prime minister,
My fame as a veteran practitioner has spread across the four seas.
This was somebody with no time free from official duties but, because
his will to the Buddha's truth was deep, he was able to attain the truth. We
should re? ect on ourselves [in comparison] with him, and we should re? ect
on the present [in comparison] with those days. In the great kingdom of Song,
the present generation of kings and ministers, officials and commoners, men
and women, all apply their mind to the Patriarch's truth, without exception.
Both the military and literary classes are resolved to practice [za]zen and to
learn the truth. Those who resolve it will, in many cases, undoubtedly clar-
ify the mental state. Thus, it can naturally be inferred that worldly affairs do
not hinder the Buddha-Dharma. When the real Buddha-Dharma spreads
throughout a nation the buddhas and the gods guard [that nation] ceaselessly,
so the reign is peaceful. When the imperial reign is peaceful, the Buddha-
Dharma comes into its own. Furthermore, when Sakyamuni was in the world,
[even] people of heavy sins and wrong views were able to get the truth, and
in the orders of the ancestral masters, [even] hunters and old woodcutters
entered the state of realization, to say nothing of other people. We need only
study the teaching and the state of truth of a true teacher.
[56] [Someone] asks, �Even in the present corrupt world in this latter
age,89 is it still possible to realize the state of real experience when we per-
form this practice? �
I say: Philosophers have occupied themselves with such concepts and
forms, but in the real teaching of the Great Vehicle, without discriminating
between �right,� �imitative,� and �latter� Dharma, we say that all those who
practice attain the state of truth. Furthermore, in this directly transmitted right
Dharma, both in entering the Dharma and getting the body out, we receive
and use the treasure of ourselves. Those who are practicing can naturally
know whether they have got the state of real experience or not, just as peo-
ple who are using water can tell by themselves whether it is cold or warm.
[57] [Someone] asks, �It is said that in the Buddha-Dharma once we
have clearly understood the principle that mind here and now is buddha,
even if our mouth does not recite the sutras and our body does not practice
the Buddha Way, we are not lacking in the Buddha-Dharma at all. Just to
know that the Buddha-Dharma originally resides in each of us is the whole
of the attainment of the truth. There is no need to seek anything else from
other people. How much less need we bother about pursuing the truth in
zazen? �
I say: These words are extremely unreliable. If it is as you say, how
could any intelligent person fail to understand this principle once it had been
explained to them? Remember, we learn the Buddha-Dharma just when we
give up views of subject and object. If knowing that �we ourselves are just
buddha� could be called the attainment of the truth, Sakyamuni would not
have bothered to teach the moral way in the past. I would like now to prove
this through the subtle criteria of the ancient patriarchs:
Long ago, there was a monk called Prior Sokko90 in the order of Zen
Mas ter Hogen. 91 Zen Master Hogen asks him, �Prior Sokko, how long have
you been in my order? �
Sokko says, �I have served in the master's order for three years already. �
The Zen master says, �You are a recent member of the order. Why do
you never ask me about the Buddha-Dharma? �
Sokko says, �I must not deceive you, master. Before, when I was in the
order of Zen Master Seiho, I realized the state of peace and joy in the Buddha-
Dharma. �
The Zen master says, �Relying upon what words were you able to enter? �
Sokko says, �I once asked Seiho: Just what is the student that is I? 92
Seiho said: The children of fire93 come looking for fire. �
Hogen says, �Nice words. But I am afraid that you may not have under-
stood. �
Sokko says, �The children of fire belong to fire. [So] I understood that
their being fire yet looking for fire represented my being myself yet looking
for myself. �
The Zen master says, �I have become sure that you did not understand.
If the Buddha-Dharma were like that, it could never have been transmitted
until today. �
At this Sokko became embarrassed and distressed, and he stood up [to
leave]. [But] on the road he thought, �The Zen master is [respected] through-
out the country [as] a good counselor, and he is a great guiding master to
five hundred people. There must surely have been some merit in his criti-
cism of my wrongness. �
[Sokko] goes back to the Zen master to confess and to prostrate himself
in apology. Then he asks, �Just what is the student that is I? �
The Zen master says , �The children of fire come looking for fire. �
Under the in? uence of these words, Sokko grandly realized the Buddha-
Dharma.
Clearly, the Buddha-Dharma is never known with the intellectual under-
standing that �we ourselves are just buddha. � If the intellectual understand-
ing that �we ourselves are just buddha� were the Buddha-Dharma, the Zen
master could not have guided [Sokko] by using the former words, and he
would not have admonished [Sokko] as he did. Solely and directly, from our
first meeting with a good counselor, we should ask the standards of practice,
and we should singlemindedly pursue the truth by sitting in zazen, without
allowing a single recognition or half an understanding to remain in our minds.
Then the subtle method of the Buddha-Dharma will not be [practiced] in
vain.
[61] [Someone] asks, �When we hear of India and China in the past and
present, there are those who realized the state of truth on hearing the voice
of a bamboo, or who clarified the mind on seeing the colors of the ? owers. 94
Furthermore, the Great Teacher Sakyamuni experienced the truth when he
saw the bright star, Venerable Ananda95 realized the Dharma when a tem-
ple ? agpole fell, and not only that: among the five lineages following from
the Sixth Patriarch96 many people have clarified the mental state under the
in? uence of a single word or half a line of verse. Had they all, without excep-
tion, pursued the truth by sitting in zazen? �
I say: We should know that these people of the past and present who
clarified the mind on seeing forms and who realized the truth on hearing
sounds, were all without intellectual doubt in pursuing the truth, and just in
the moment of the present there was no second person.
[62] [Someone] asks, �In India and China, the people are originally
unaffected and straight. Being at the center of the civilized world makes
them so. As a result, when they are taught the Buddha-Dharma they under-
stand and enter very quickly. In our country, from ancient times the people
have had little benevolence and wisdom, and it is difficult for us to accu-
mulate the seeds of rightness. Being the savages and barbarians97 [of the
southeast] makes us so. How could we not regret it? Furthermore, people
who have left home in this country are inferior even to the laypeople of the
great nations; our whole society is stupid, and our minds are narrow and
small. We are deeply attached to the results of intentional effort, and we like
superficial quality. Can people like this expect to experience the Buddha-
Dharma straight away, even if they sit in zazen? �
I say: As you say, the people of our country are not yet universally benev-
olent and wise, and some people are indeed crooked. Even if we preach right
and straight Dharma to them, they will turn nectar into poison. They easily
tend toward fame and gain, and it is hard for them to dissolve their delusions
and attachments. On the other hand, to experience and enter the Buddha-
Dharma, one need not always use the worldly wisdom of human beings and
gods as a vessel for transcendence of the world. 98 When the Buddha was in
[the] world, [an old monk] experienced the fourth effect [when hit] by a
ball,99 and [a prostitute] clarified the great state of truth after putting on a
ka? aya;100 both were dull people, stupid and silly creatures. But aided by
right belief, they had the means to escape their delusion. Another case was
the devout woman preparing a midday meal who disclosed the state of real-
ization when she saw a stupid old bhik? u101 sitting in quietness. This did not
derive from her wisdom, did not derive from writings, did not depend on
words, and did not depend on talk; she was aided only by her right belief.
Furthermore, Sakyamuni's teachings have been spreading through the three-
thousand-world only for around two thousand or so years. Countries are of
many kinds; not all are nations of benevolence and wisdom. How could all
people, moreover, possess only intelligence and wisdom, keenness [of ear]
and clarity [of eye]? But the right Dharma of the Tathagata is originally fur-
nished with unthinkably great virtue and power, and so when the time comes
it will spread through those countries. When people just practice with right
belief, the clever and the stupid alike will attain the truth. Just because our
country is not a nation of benevolence or wisdom and the people are dull-
witted, do not think that it is impossible for us to grasp the Buddha-Dharma.
Still more, all human beings have the right seeds of praj�a in abundance. It
may simply be that few of us have experienced the state directly, and so we
are immature in receiving and using it.
[65] The above questions and answers have come and gone, and the alter-
nation between audience and speaker has been untidy. How many times have
I caused ? owers to exist in ? owerless space? 102 On the other hand, the fun-
damental principle of pursuing the truth by sitting in zazen has never been
transmitted to this country; anyone who hoped to know it would have been
disappointed. This is why I intend to gather together the few experiences I
had abroad, and to record the secrets of an enlightened teacher,103 so that they
may be heard by any practitioner who desires to hear them. In addition, there
are standards and conventions for monasteries and temples but there is not
enough time to teach them now, and they must not be [taught] in haste.
[66] In general, it was very fortunate for the people of our country that,
even though we are situated east of the Dragon Sea and are far separated by
clouds and mist, from around the reigns of Kinmei104 and Yomei,105 the Buddha-
Dharma of the west spread to us in the east. However, confusion has multi-
plied over concepts and forms, and facts and circumstances, disturbing the
situation of practice. Now, because we make do with tattered robes and mended
bowls, tying thatch so that we can sit and train by the blue cliffs and white
rocks, the matter of the ascendant state of buddha becomes apparent at once,
and we swiftly master the great matter of a lifetime of practice. This is just
the decree of Ryuge [Mountain],106 and the legacy of Kukku? apada [Moun-
tain]. 107 The forms and standards for sitting in zazen may be practiced fol-
lowing the Fukanzazengi which I compiled in the Karoku era. 108
[68] Now, in spreading the Buddha's teaching throughout a nation, on
the one hand, we should wait for the king's decree, but on the other hand,
when we recall the bequest of Vulture Peak, the kings, nobles, ministers, and
generals now manifested in hundred myriad ko? is of realms all have grate-
fully accepted the Buddha's decree and, not forgetting the original aim of
earlier lives to guard and maintain the Buddha's teaching, they have been
born. [Within] the frontiers of the spread of that teaching, what place could
not be a buddha land? Therefore, when we want to disseminate the truth of
the Buddhist patriarchs, it is not always necessary to select a [particular]
place or to wait for [favorable] circumstances. Shall we just consider today
to be the starting point?
So I have put this together and I will leave it for wise
masters who aspire to the Buddha-Dharma and for the true stream of prac-
titioners who wish, like wandering clouds or transient water weeds, to explore
the state of truth.
Mid-autumn day, [in the third year of] Kanki. 109
Written by the srama? a110 Dogen, who entered
Song [China] and received the transmission of
the Dharma.
Shobogenzo Bendowa
---
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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
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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
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B2582_1 (biblio info) Chapter/Section 2
[Chapter Two]
Maka-hannya-haramitsu
Mahapraj�aparamita
Translator's Note: Maka is a phonetic rendering of the Sanskrit word maha,
which means �great. � Hannya is a phonetic rendering of the Sanskrit word
praj�a, which can be translated as �real wisdom� or �intuitive re? ection. �
Haramitsu is a phonetic rendering of the Sanskrit word paramita, which lit-
erally means �to have arrived at the opposite shore,� that is, to have accom-
plished the truth. So maka-hannya-haramitsu means the accomplishment that
is great real wisdom. In this chapter, Master Dogen wrote his interpretation
of the Mahapraj�aparamitah? daya-sutra. H? daya means heart. This short
sutra, usually called the Heart Sutra, represents the heart of the six hundred
volumes of the Maha praj�a paramita-sutra. Even though it is very short, the
Heart Sutra contains the most fundamental principle of Buddhism. What is
the most fundamental principle? Praj�a. What is praj�a? Praj�a, or real wis-
dom, is a kind of intuitive ability that occurs in our body and mind, when
our body and mind are in the state of balance and harmony. We normally
think that wisdom is something based on the intellect, but Buddhists believe
that wisdom, on which our decisions are based, is not intellectual but intu-
itive. The right decision comes from the right state of body and mind, and
the right state of body and mind comes when our body and mind are bal-
anced and harmonized. So mahapraj�aparamita is wisdom that we have when
our body and mind are balanced and harmonized. And zazen is the practice
by which our body and mind enter the state of balance and harmony. Maha -
praj�a paramita, then, is the essence of zazen.
[71] �When Bodhisattva Avalokitesvara1 practices the profound praj�a -
paramita, the whole body2 re? ects that the five aggregates3 are totally empty. �4
The five aggregates are form, feeling, perception, volition, and conscious-
ness. They are five instances of praj�a. Re? ection is praj�a itself. When this
principle is preached and realized, it is said that �matter is just the immate-
rial�5 and the immaterial is just matter. Matter is matter, the immaterial is
the immaterial. 6 They are hundreds of things,7 and myriad phenomena. Twelve
instances of praj�a paramita are the twelve entrances [of sense perception]. 8
There are also eighteen instances of praj�a. 9 They are eyes, ears, nose, tongue,
body, and mind;10 sights, sounds, smells, tastes, sensations, and properties;11
plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There
are a further four instances of praj�a. They are suffering, accumulation, ces-
sation, and the Way. 12 There are a further six instances of praj�a. They are
giving, pure [observance of] precepts, patience, diligence, meditation, and
praj�a [itself]. 13 One further instance of praj�aparamita is realized as the
present moment. It is the state of anuttara samyaksa? bodhi. 14 There are three
further instances of praj�aparamita. They are past, present, and future. 15
There are six further instances of praj�a. They are earth, water, fire, wind,
space, and consciousness. 16 And there are a further four instances of praj�a
that are constantly practiced in everyday life: they are walking, standing, sit-
ting, and lying down. 17
[74] In the order of Sakyamuni Tathagata there is a bhik? u18 who secretly
thinks, �I shall bow in veneration of the profound praj�aparamita. Although
in this state there is no appearance and disappearance of real dharmas,19 there
are still understandable explanations of all precepts, all balanced states, all
kinds of wisdom, all kinds of liberation, and all views. There are also under-
standable explanations of the fruit of one who has entered the stream, the
fruit of [being subject to] one return, the fruit of [not being subject to] return-
ing, and the fruit of the arhat. 20 There are also understandable explanations
of [people of] independent awakening,21 and [people of] bodhi. 22 There are
also understandable explanations of the supreme right and balanced state of
bodhi. There are also understandable explanations of the treasures of Buddha,
Dharma, and Sangha. There are also understandable explanations of turning
the wonderful Dharma wheel23 to save sentient beings. � The Buddha, know-
ing the bhik? u's mind, tells him, �This is how it is. This is how it is. The pro-
found praj�apara mita is too subtle and fine to fathom. �24
The bhik? u's �secretly working concrete mind�25 at this moment is, in the
state of bowing in veneration of real dharmas, praj�a itself�whether or not
[real dharmas] are without appearance and disappearance�and this is a �ven-
erative bow� itself. Just at this moment of bowing in veneration, praj�a is real-
ized as explanations that can be understood: [explanations] from �precepts,
balance, and wisdom,�26 to �saving sentient beings,� and so on. This state is
described as being without. 27 Explanations of the state of �being without� can
thus be understood. Such is the profound, subtle, unfathomable praj�a paramita.
[76] The god Indra28 asks the venerable monk Subhuti,29 �Virtuous One!
When bodhisattva mahasattvas30 want to study31 the profound praj�a paramita,
how should they study it? �
Subhuti replies, �Kausika! 32 When bodhisattva mahasattvas want to
study the profound praj�aparamita, they should study it as space. �33
So studying praj�a is space itself. Space is the study of praj�a.
[77] The god Indra subsequently addresses the Buddha, �World-hon-
ored One! When good sons and daughters receive and retain, read and recite,
think reasonably about, and expound to others this profound praj�aparamita
that you have preached, how should I guard it? My only desire, World-hon-
ored One, is that you will show me compassion and teach me. �
Then the venerable monk Subhuti says to the god Indra, �Kausika! Do
you see something that you must guard, or not? �
The god Indra says, �No, Virtuous One, I do not see anything here that
I must guard. �
Subhuti says, �Kausika! When good sons and daughters abide in the
profound praj�aparamita as thus preached, they are just guarding it. When
good sons and daughters abide in the profound praj�aparamita as thus
preached, they never stray. Remember, even if all human and nonhuman
beings were looking for an opportunity to harm them, in the end it would be
impossible. Kausika! If you want to guard the bodhisattvas who abide in the
profound praj�aparamita as thus preached, it is no different from wanting
to guard space. �34
Remember, to receive and retain, to read and recite, and to think rea-
sonably about [praj�a] are just to guard praj�a. And to want to guard it is
to receive and retain it, to read and recite it, and so on.
[78] My late master, the eternal buddha, says:
Whole body like a mouth, hanging in space;
Not asking if the wind is east, west, south, or north,
For all others equally, it speaks praj�a.
Chin ten ton ryan chin ten ton. 35
This is the speech of praj�a [transmitted] by Buddhist patriarchs from
rightful successor to rightful successor. It is praj�a as the whole body, it is
praj�a as the whole of others,36 it is praj�a as the whole self, and it is praj�a
as the whole east, west, south, and north.
[79] Sakyamuni Buddha says, �Sariputra! 37 These many sentient beings
should abide in this praj�aparamita as buddhas. When they serve offerings
to, bow in veneration of, and consider the praj�aparamita, they should be
as if serving offerings to and bowing in veneration of the buddha-bhaga-
vats. 38 Why? [Because] the praj�aparamita is no different from the buddha-
bhagavats, and the buddha-bhagavats are no different from the praj�a -
paramita. The praj�aparamita is just the buddha-bhagavats themselves, and
the buddha-bhagavats are just the praj�aparamita itself. Wherefore? Because,
Sariputra, the apt, right, and balanced state of truth, which all the tathagatas
have, is always realized by virtue of the praj�aparamita. Because, Saripu-
tra, all bodhisattva mahasattvas, the independently awakened, arhats, those
beyond returning, those who will return once, those received into the stream,
and so on, always attain realization by virtue of praj�aparamita. And because,
Sari putra, all of the ten virtuous paths of action39 in the world, the four states
of meditation,40 the four immaterial balanced states,41 and the five mystical
powers42 are always realized by virtue of the praj�aparamita. �
[80] So buddha-bhagavats are the praj�aparamita, and the praj�a paramita
is �these real dharmas. � These �real dharmas� are �bare manifestations�: they
are �neither appearing nor disappearing, neither dirty nor pure, neither increas-
ing nor decreasing. � The realization of this praj�aparamita is the realization
of buddha-bhagavats. We should inquire into it, and we should experience it.
To serve offerings to it and to bow in veneration is just to serve and to attend
buddha-bhagavats, and it is buddha-bhagavats in service and attendance.
Shobogenzo Maka-hannya-haramitsu
Preached to the assembly at Kannondori-in
Temple on a day of the summer retreat in the
first year of Tenpuku. 43
Copied in the attendant monks' quarters at
Kippo Temple in Etsu44 on the twenty-first day
of the third lunar month in spring of the second
year of Kangen. 45
The Heart Sutra of Mahapraj�aparamita
Bodhisattva Avalokitesvara, when practicing the profound praj�aparamita,
re? ects that the five aggregates are totally empty, and overcomes all pain
and wrongdoing. Sariputra, matter is no different from the immaterial, and
the immaterial is no different from matter. Matter is just the immaterial, and
the immaterial is just matter. Feeling, perception, volition, and conscious-
ness are also like this. Sariputra, these real dharmas are bare manifestations.
They are neither appearing nor disappearing, neither tainted nor pure, nei-
ther increasing nor decreasing. Therefore, in the state of emptiness, there is
no form, no feeling, no perception, no volition, no consciousness. There are
no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes,
sensations, properties. There is no realm of eyes, nor any other [elementary
realm]: there is no realm of mind-consciousness. There is no ignorance, and
no ending of ignorance, nor any other [causal process]: there is no old age
and death, and no ending of old age and death. There is no suffering, accu-
mulation, cessation, or path. There is no wisdom, and no attaining�because
[the state] is nonattainment. Bodhisattvas rely upon praj�aparamita, and
therefore their minds have no hindrance. They have no hindrance, and there-
fore they are without fear. They leave all confused dream-images far behind,
and realize the ultimate state of nirvana. Buddhas of the three times rely upon
praj�aparamita, and therefore they attain anuttara samyaksa? bodhi. So
remember: praj�aparamita is a great and mystical mantra; it is a great and
luminous mantra; it is the supreme mantra; it is a mantra in the unequaled
state of equilibrium. It can clear away all suffering. It is real, not empty.
Therefore we invoke the mantra of praj�aparamita. We invoke the mantra
as follows:
Gate, gate, paragate, parasamgate. Bodhi, svaha.
The Heart Sutra of Praj�a
---
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B2582_1 (biblio info) Chapter/Section 3
[Chapter Three]
Genjo-koan
The Realized Universe
Translator 's Note: Genjo means �realized,� and koan is an abbreviation of
kofu-no-antoku, which was a notice board on which a new law was announced
to the public in ancient China. So koan expresses a law, or a universal prin-
ciple. In the Shobogenzo, genjo-koan means the realized law of the universe,
that is, Dharma or the real universe itself. The fundamental basis of Buddhism
is belief in this real universe, and in Genjo-koan Master Dogen preaches to
us the realized Dharma, or the real universe itself. When the seventy-five�chap-
ter edition of the Shobogenzo was compiled, this chapter was placed first,
and from this fact we can recognize its importance.
[83] When all dharmas are [seen as] the Buddha-Dharma, then there is delu-
sion and realization, there is practice, there is life and there is death, there
are buddhas and there are ordinary beings. When the myriad dharmas are
each not of the self, there is no delusion and no realization, no buddhas and
no ordinary beings, no life and no death. The Buddha's truth is originally
transcendent over abundance and scarcity, and so there is life and death, there
is delusion and realization, there are beings and buddhas. And though it is
like this, it is only that ? owers, while loved, fall; and weeds while hated,
? ourish.
[84] Driving ourselves to practice and experience the myriad dharmas
is delusion. When the myriad dharmas actively practice and experience our-
selves, that is the state of realization. Those who greatly realize1 delusion
are buddhas. Those who are greatly deluded about realization are ordinary
beings. There are people who further attain realization on the basis of real-
ization. There are people who increase their delusion in the midst of delu-
sion. When buddhas are really buddhas, they do not need to recognize them-
selves as buddhas. Nevertheless, they are buddhas in the state of experience,
and they go on experiencing the state of buddha.
[85] When we use the whole body and mind to look at forms, and when
we use the whole body and mind to listen to sounds, even though we are
sensing them directly, it is not like a mirror's re? ection2 of an image, and
not like water and the moon. While we are experiencing one side, we are
blind to the other side.
[86] To learn the Buddha's truth is to learn ourselves. To learn our-
selves is to forget ourselves. To forget ourselves is to be experienced by the
myriad dharmas. To be experienced by the myriad dharmas is to let our own
body and mind, and the body and mind of the external world, fall away.
There is a state in which the traces of realization are forgotten; and it man-
ifests the traces of forgotten realization for a long, long time.
[87] When people first seek the Dharma, we are far removed from the
borders of Dharma. [But] as soon as the Dharma is authentically transmit-
ted to us, we are a human being in [our] original element. When a man is
sailing along in a boat and he moves his eyes to the shore, he misapprehends
that the shore is moving. If he keeps his eyes fixed on the boat, he knows
that it is the boat that is moving forward. Similarly, when we try to under-
stand the myriad dharmas on the basis of confused assumptions about body
and mind, we misapprehend that our own mind or our own essence may be
permanent. If we become familiar with action and come back to this con-
crete place, the truth is evident that the myriad dharmas are not self. Fire-
wood becomes ash; it can never go back to being firewood. Nevertheless,
we should not take the view that ash is its future and firewood is its past.
Remember, firewood abides in the place of firewood in the Dharma. It has
a past and it has a future. Although it has a past and a future, the past and
the future are cut off. Ash exists in the place of ash in the Dharma. It has a
past and it has a future. The firewood, after becoming ash, does not again
become firewood. Similarly, human beings, after death, do not live again.
At the same time, it is an established custom in the Buddha-Dharma not to
say that life turns into death. This is why we speak of �no appearance. � And
it is the Buddha's preaching established in [the turning of] the Dharma wheel
that death does not turn into life. This is why we speak of �no disappear-
ance. �3 Life is an instantaneous situation, and death is also an instantaneous
situation. It is the same, for example, with winter and spring. We do not think
that winter becomes spring, and we do not say that spring becomes summer.
[89] A person getting realization is like the moon being re?
completely the same. [Practice] now is also practice in the state of experi-
ence; therefore, a beginner's pursuit of the truth is just the whole body of
the original state of experience. This is why [the Buddhist patriarchs] teach,
in the practical cautions they have handed down to us, not to expect any
experience outside of practice. And the reason may be that [practice itself]
is the directly accessible original state of experience. Because practice is just
experience, the experience is endless; and because experience is practice,
the practice has no beginning. This is how both Tathagata Sakyamuni and
Venerable Patriarch Mahakasyapa were received and used by the practice
that exists in the state of experience. Great Master Bodhi dharma and the
Founding Patriarch Daikan72 were similarly pulled and driven by the prac-
tice that exists in the state of experience. The examples of all those who
dwelled in and maintained the Buddha-Dharma are like this. The practice
that is never separate from experience exists already: having fortunately
received the one-to-one transmission of a share of the subtle practice, we
who are beginners in pursuing the truth directly possess, in the state with-
out intention, a share of original experience. Remember, in order to prevent
us from tainting the experience that is never separate from practice, the
Buddhist patriarchs have repeatedly taught us not to be lax in practice. When
we forget the subtle practice, original experience has filled our hands; when
the body leaves original experience behind, the subtle practice is operating
throughout the body. Moreover, as I saw with my own eyes in great Song
China, the Zen monasteries of many districts had all built zazen halls accom-
modating five or six hundred, or even one or two thousand monks, who were
encouraged to sit in zazen day and night. The leader of one such order73 was
a true master who had received the Buddha's mind-seal. When I asked him
the great intent of the Buddha-Dharma, I was able to hear the principle that
practice and experience are never two stages. Therefore, in accordance with
the teaching of the Buddhist patriarchs, and following the way of a true mas-
ter, he encouraged [everyone] to pursue the truth in zazen; [he encouraged]
not only the practitioners in his order but [all] noble friends who sought the
Dharma, [all] people who hoped to find true reality in the Buddha-Dharma,
without choosing between beginners and late learners, without distinction
between common people and sacred people. Have you not heard the words
of the ancestral master74 who said, �It is not that there is no practice-and-
experience, but it cannot be tainted. � Another [master] said, �Someone who
sees the way practices the way. �75 Remember that even in the state of attain-
ment of the truth, we should practice.
[44] [Someone] asks, �The masters who spread the teachings through
our country in previous ages had all entered Tang China and received the
transmission of Dharma. Why, at that time, did they neglect this principle,
and transmit only philosophical teaching? �
I say: The reason that past teachers of human beings did not transmit
this method was that the time had not come.
[45] [Someone] asks, �Did those masters of former ages understand this
method? �
I say: If they had understood it, they would have made it known to all.
[45] [Someone] asks, �It has been said that we should not regret our life
and death,76 for there is a very quick way to get free of life and death. That
is, to know the truth that the mental essence is eternal. In other words, this
physical body, having been born, necessarily moves toward death; but this
mental essence never dies at all. Once we have been able to recognize that
the mental essence which is unmoved by birth and decay77 exists in our own
body, we see this as the original essence. Therefore the body is just a tem-
porary form; it dies here and is born there, never remaining constant. [But]
the mind is eternal; it is unchangeable in the past, future, or present. To know
this is called �to have become free of life and death. ' Those who know this
principle stop the past [cycle of] life and death forever and, when this body
passes, they enter the spirit world. When they present themselves in the spirit
world,78 they gain wondrous virtues like those of the buddha-tathagatas. Even
if we know [this principle] now, [our body] is still the body that has been
shaped by deluded behavior in past ages, and so we are not the same as the
saints. Those who do not know this principle will forever turn in the cycle of
life and death. Therefore we should just hasten to understand the principle
that the mental essence is eternal. Even if we passed our whole life in idle sit-
ting, what could we expect to gain? The doctrine I have expressed like this
is truly in accord with the truth of the buddhas and the patriarchs, is it not? �
I say: The view expressed now is absolutely not the Buddha's Dharma;
it is the view of the non-Buddhist Senika. 79 According to that non-Buddhist
view, there is one spiritual intelligence existing within our body. When this
intelligence meets conditions, it can discriminate between pleasant and
unpleasant and discriminate between right and wrong, and it can know pain
and irritation and know suffering and pleasure�all [these] are abilities of
the spiritual intelligence. When this body dies, however, the spirit casts off
the skin and is reborn on the other side; so even though it seems to die here
it lives on there. Therefore we call it immortal and eternal. The view of that
non-Buddhist is like this. But if we learn this view as the Buddha's Dharma,
we are even more foolish than the person who grasps a tile or a pebble think-
ing it to be a golden treasure; the delusion would be too shameful for com-
parison. National Master Echu80 of great Tang China strongly cautioned
against [such thinking]. If we equate the present wrong view that �mind is
eternal but forms perish� with the splendid Dharma of the buddhas, think-
ing that we have escaped life and death when we are promoting the original
cause of life and death, are we not being stupid? That would be most piti-
ful. Knowing that this [wrong view] is just the wrong view of non-Buddhists,
we should not touch it with our ears. Nevertheless, I cannot help wanting to
save you from this wrong view and it is only compassionate [for me] now
[to try]. So remember, in the Buddha-Dharma, because the body and mind
are originally one reality, the saying that essence and form are not two has
been understood equally in the Western Heavens and the Eastern Lands, and
we should never dare to go against it. Further, in the lineages that discuss
eternal existence, the myriad dharmas are all eternal existence: body and
mind are not divided. 81 And in the lineages that discuss extinction, all dhar-
mas are extinction: essence and form are not divided. 82 How could we say,
on the contrary, that the body is mortal but the mind is eternal? Does that
not violate right reason? Furthermore, we should realize that living-and-
dying is just nirvana;83 [Buddhists] have never discussed nirvana outside of
living-and-dying. Moreover, even if we wrongly imagine the understanding
that �mind becomes eternal by getting free of the body� to be the same as
the buddha-wisdom that is free of life and death, the mind that is conscious
of this understanding still appears and disappears momentarily, and so it is
not eternal at all. Then isn't [this understanding] unreliable? We should taste
and re? ect. The principle that body and mind are one reality is being con-
stantly spoken by the Buddha-Dharma. So how could it be, on the contrary,
that while this body appears and disappears, the mind independently leaves
the body and does not appear or disappear? If there is a time when [body
and mind] are one reality, and another time when they are not one reality,
then it might naturally follow that the Buddha's preaching has been false.
Further, if we think that life and death are something to get rid of, we will
commit the sin of hating the Buddha-Dharma. How could we not guard
against this? Remember, the lineage of the Dharma which [asserts that] �in
the Buddha-Dharma the essential state of mind universally includes all forms,�
describes the whole great world of Dharma inclusively, without dividing
essence and form, and without discussing appearance and disappearance.
There is no [state]�not even bodhi or nirvana�that is different from the
essential state of mind. All dharmas, myriad phenomena and accumulated
things, are totally just the one mind, without exclusion or disunion. All these
various lineages of the Dharma assert that [myriad things and phenomena]
are the even and balanced undivided mind, other than which there is noth-
ing; and this is just how Buddhists have understood the essence of mind.
That being so, how could we divide this one reality into body and mind, or
into life-and-death and nirvana? We are already the Buddha's disciples. Let
us not touch with our ears those noises from the tongues of madmen who
speak non-Buddhist views.
[51] [Someone] asks, �Must a person who is devoted to this zazen always
adhere spotlessly to the precepts? �
I say: Keeping the precepts, and pure conduct,84 are the standard of the
Zen lineages and the usual habit of Buddhist patriarchs. [But] those who
have not yet received the precepts, or who have broken the precepts, are not
without their share [of the benefit of zazen].
[51] [Someone] asks, �Is there nothing to prevent a person who prac-
tices this zazen from also performing mantra and quiet-re? ection practices? �85
I say: When I was in China, I heard the true essence of the teachings
from a true master; he said that he had never heard that any of the patriarchs
who received the authentic transmission of the Buddha-seal ever performed
such practices additionally, in the Western Heavens or in the Eastern Lands,
in the past or in the present. Certainly, unless we devote ourselves to one
thing, we will not attain complete wisdom.
[52] [Someone] asks, �Should this practice also be undertaken by lay-
men and laywomen, or is it performed only by people who have left home? �
I say: An ancestral master has been heard to say that, with respect to
understanding of the Buddha-Dharma, we must not choose between men
and women, high or low.
[52] [Someone] asks, �People who leave home get free of all involve-
ments at once, so they have no hindrances in practicing zazen and pursuing
the truth. How can a busy layperson devotedly do training and be at one with
the unintentional state of Buddhist truth? �
I say: In general, the Buddhist Patriarch,86 overfilled with pity, left open
a wide and great gate of compassion so that all living beings could experi-
ence and enter [the state of truth]; what human being or god could not want
to enter? Thus, when we study the past and the present, there are many confir-
mations of such [experience and entry]. For instance, Taiso87 and Junso88
were, as emperors, very busy with affairs of state [but] they pursued the truth
by sitting in zazen and realized the Buddhist Patriarch's great truth. Both Min-
ister Ri (Ch. Li) and Minister Bo (Ch. Fang), serving as [the emperor's] lieu-
tenants, were the arms and legs of the whole nation [but] they pursued the
truth by sitting in zazen and experienced and entered the Buddhist Patriarch's
truth. This [practice-and-experience] rests only upon whether or not the will
is present; it does not relate to whether the body stays at home or leaves
home. Moreover, any person who profoundly discerns the superiority or infe-
riority of things will naturally have belief. Still more, those who think that
worldly affairs hinder the Buddha-Dharma only know that there is no Buddha-
Dharma in the world; they do not know that there are no worldly dharmas
in the state of Buddha. Recently in great Song [China] there was [a man]
called Minister Hyo (Ch. Feng), a high-ranking official who was accom-
plished in the Patriarch's truth. In his later years he made a poem in which
he expressed himself as follows:
When official business allows, I like to sit in zazen.
I have seldom slept with my side touching a bed.
Though I have now become prime minister,
My fame as a veteran practitioner has spread across the four seas.
This was somebody with no time free from official duties but, because
his will to the Buddha's truth was deep, he was able to attain the truth. We
should re? ect on ourselves [in comparison] with him, and we should re? ect
on the present [in comparison] with those days. In the great kingdom of Song,
the present generation of kings and ministers, officials and commoners, men
and women, all apply their mind to the Patriarch's truth, without exception.
Both the military and literary classes are resolved to practice [za]zen and to
learn the truth. Those who resolve it will, in many cases, undoubtedly clar-
ify the mental state. Thus, it can naturally be inferred that worldly affairs do
not hinder the Buddha-Dharma. When the real Buddha-Dharma spreads
throughout a nation the buddhas and the gods guard [that nation] ceaselessly,
so the reign is peaceful. When the imperial reign is peaceful, the Buddha-
Dharma comes into its own. Furthermore, when Sakyamuni was in the world,
[even] people of heavy sins and wrong views were able to get the truth, and
in the orders of the ancestral masters, [even] hunters and old woodcutters
entered the state of realization, to say nothing of other people. We need only
study the teaching and the state of truth of a true teacher.
[56] [Someone] asks, �Even in the present corrupt world in this latter
age,89 is it still possible to realize the state of real experience when we per-
form this practice? �
I say: Philosophers have occupied themselves with such concepts and
forms, but in the real teaching of the Great Vehicle, without discriminating
between �right,� �imitative,� and �latter� Dharma, we say that all those who
practice attain the state of truth. Furthermore, in this directly transmitted right
Dharma, both in entering the Dharma and getting the body out, we receive
and use the treasure of ourselves. Those who are practicing can naturally
know whether they have got the state of real experience or not, just as peo-
ple who are using water can tell by themselves whether it is cold or warm.
[57] [Someone] asks, �It is said that in the Buddha-Dharma once we
have clearly understood the principle that mind here and now is buddha,
even if our mouth does not recite the sutras and our body does not practice
the Buddha Way, we are not lacking in the Buddha-Dharma at all. Just to
know that the Buddha-Dharma originally resides in each of us is the whole
of the attainment of the truth. There is no need to seek anything else from
other people. How much less need we bother about pursuing the truth in
zazen? �
I say: These words are extremely unreliable. If it is as you say, how
could any intelligent person fail to understand this principle once it had been
explained to them? Remember, we learn the Buddha-Dharma just when we
give up views of subject and object. If knowing that �we ourselves are just
buddha� could be called the attainment of the truth, Sakyamuni would not
have bothered to teach the moral way in the past. I would like now to prove
this through the subtle criteria of the ancient patriarchs:
Long ago, there was a monk called Prior Sokko90 in the order of Zen
Mas ter Hogen. 91 Zen Master Hogen asks him, �Prior Sokko, how long have
you been in my order? �
Sokko says, �I have served in the master's order for three years already. �
The Zen master says, �You are a recent member of the order. Why do
you never ask me about the Buddha-Dharma? �
Sokko says, �I must not deceive you, master. Before, when I was in the
order of Zen Master Seiho, I realized the state of peace and joy in the Buddha-
Dharma. �
The Zen master says, �Relying upon what words were you able to enter? �
Sokko says, �I once asked Seiho: Just what is the student that is I? 92
Seiho said: The children of fire93 come looking for fire. �
Hogen says, �Nice words. But I am afraid that you may not have under-
stood. �
Sokko says, �The children of fire belong to fire. [So] I understood that
their being fire yet looking for fire represented my being myself yet looking
for myself. �
The Zen master says, �I have become sure that you did not understand.
If the Buddha-Dharma were like that, it could never have been transmitted
until today. �
At this Sokko became embarrassed and distressed, and he stood up [to
leave]. [But] on the road he thought, �The Zen master is [respected] through-
out the country [as] a good counselor, and he is a great guiding master to
five hundred people. There must surely have been some merit in his criti-
cism of my wrongness. �
[Sokko] goes back to the Zen master to confess and to prostrate himself
in apology. Then he asks, �Just what is the student that is I? �
The Zen master says , �The children of fire come looking for fire. �
Under the in? uence of these words, Sokko grandly realized the Buddha-
Dharma.
Clearly, the Buddha-Dharma is never known with the intellectual under-
standing that �we ourselves are just buddha. � If the intellectual understand-
ing that �we ourselves are just buddha� were the Buddha-Dharma, the Zen
master could not have guided [Sokko] by using the former words, and he
would not have admonished [Sokko] as he did. Solely and directly, from our
first meeting with a good counselor, we should ask the standards of practice,
and we should singlemindedly pursue the truth by sitting in zazen, without
allowing a single recognition or half an understanding to remain in our minds.
Then the subtle method of the Buddha-Dharma will not be [practiced] in
vain.
[61] [Someone] asks, �When we hear of India and China in the past and
present, there are those who realized the state of truth on hearing the voice
of a bamboo, or who clarified the mind on seeing the colors of the ? owers. 94
Furthermore, the Great Teacher Sakyamuni experienced the truth when he
saw the bright star, Venerable Ananda95 realized the Dharma when a tem-
ple ? agpole fell, and not only that: among the five lineages following from
the Sixth Patriarch96 many people have clarified the mental state under the
in? uence of a single word or half a line of verse. Had they all, without excep-
tion, pursued the truth by sitting in zazen? �
I say: We should know that these people of the past and present who
clarified the mind on seeing forms and who realized the truth on hearing
sounds, were all without intellectual doubt in pursuing the truth, and just in
the moment of the present there was no second person.
[62] [Someone] asks, �In India and China, the people are originally
unaffected and straight. Being at the center of the civilized world makes
them so. As a result, when they are taught the Buddha-Dharma they under-
stand and enter very quickly. In our country, from ancient times the people
have had little benevolence and wisdom, and it is difficult for us to accu-
mulate the seeds of rightness. Being the savages and barbarians97 [of the
southeast] makes us so. How could we not regret it? Furthermore, people
who have left home in this country are inferior even to the laypeople of the
great nations; our whole society is stupid, and our minds are narrow and
small. We are deeply attached to the results of intentional effort, and we like
superficial quality. Can people like this expect to experience the Buddha-
Dharma straight away, even if they sit in zazen? �
I say: As you say, the people of our country are not yet universally benev-
olent and wise, and some people are indeed crooked. Even if we preach right
and straight Dharma to them, they will turn nectar into poison. They easily
tend toward fame and gain, and it is hard for them to dissolve their delusions
and attachments. On the other hand, to experience and enter the Buddha-
Dharma, one need not always use the worldly wisdom of human beings and
gods as a vessel for transcendence of the world. 98 When the Buddha was in
[the] world, [an old monk] experienced the fourth effect [when hit] by a
ball,99 and [a prostitute] clarified the great state of truth after putting on a
ka? aya;100 both were dull people, stupid and silly creatures. But aided by
right belief, they had the means to escape their delusion. Another case was
the devout woman preparing a midday meal who disclosed the state of real-
ization when she saw a stupid old bhik? u101 sitting in quietness. This did not
derive from her wisdom, did not derive from writings, did not depend on
words, and did not depend on talk; she was aided only by her right belief.
Furthermore, Sakyamuni's teachings have been spreading through the three-
thousand-world only for around two thousand or so years. Countries are of
many kinds; not all are nations of benevolence and wisdom. How could all
people, moreover, possess only intelligence and wisdom, keenness [of ear]
and clarity [of eye]? But the right Dharma of the Tathagata is originally fur-
nished with unthinkably great virtue and power, and so when the time comes
it will spread through those countries. When people just practice with right
belief, the clever and the stupid alike will attain the truth. Just because our
country is not a nation of benevolence or wisdom and the people are dull-
witted, do not think that it is impossible for us to grasp the Buddha-Dharma.
Still more, all human beings have the right seeds of praj�a in abundance. It
may simply be that few of us have experienced the state directly, and so we
are immature in receiving and using it.
[65] The above questions and answers have come and gone, and the alter-
nation between audience and speaker has been untidy. How many times have
I caused ? owers to exist in ? owerless space? 102 On the other hand, the fun-
damental principle of pursuing the truth by sitting in zazen has never been
transmitted to this country; anyone who hoped to know it would have been
disappointed. This is why I intend to gather together the few experiences I
had abroad, and to record the secrets of an enlightened teacher,103 so that they
may be heard by any practitioner who desires to hear them. In addition, there
are standards and conventions for monasteries and temples but there is not
enough time to teach them now, and they must not be [taught] in haste.
[66] In general, it was very fortunate for the people of our country that,
even though we are situated east of the Dragon Sea and are far separated by
clouds and mist, from around the reigns of Kinmei104 and Yomei,105 the Buddha-
Dharma of the west spread to us in the east. However, confusion has multi-
plied over concepts and forms, and facts and circumstances, disturbing the
situation of practice. Now, because we make do with tattered robes and mended
bowls, tying thatch so that we can sit and train by the blue cliffs and white
rocks, the matter of the ascendant state of buddha becomes apparent at once,
and we swiftly master the great matter of a lifetime of practice. This is just
the decree of Ryuge [Mountain],106 and the legacy of Kukku? apada [Moun-
tain]. 107 The forms and standards for sitting in zazen may be practiced fol-
lowing the Fukanzazengi which I compiled in the Karoku era. 108
[68] Now, in spreading the Buddha's teaching throughout a nation, on
the one hand, we should wait for the king's decree, but on the other hand,
when we recall the bequest of Vulture Peak, the kings, nobles, ministers, and
generals now manifested in hundred myriad ko? is of realms all have grate-
fully accepted the Buddha's decree and, not forgetting the original aim of
earlier lives to guard and maintain the Buddha's teaching, they have been
born. [Within] the frontiers of the spread of that teaching, what place could
not be a buddha land? Therefore, when we want to disseminate the truth of
the Buddhist patriarchs, it is not always necessary to select a [particular]
place or to wait for [favorable] circumstances. Shall we just consider today
to be the starting point?
So I have put this together and I will leave it for wise
masters who aspire to the Buddha-Dharma and for the true stream of prac-
titioners who wish, like wandering clouds or transient water weeds, to explore
the state of truth.
Mid-autumn day, [in the third year of] Kanki. 109
Written by the srama? a110 Dogen, who entered
Song [China] and received the transmission of
the Dharma.
Shobogenzo Bendowa
---
BDK English Tripitaka
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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 2
[Chapter Two]
Maka-hannya-haramitsu
Mahapraj�aparamita
Translator's Note: Maka is a phonetic rendering of the Sanskrit word maha,
which means �great. � Hannya is a phonetic rendering of the Sanskrit word
praj�a, which can be translated as �real wisdom� or �intuitive re? ection. �
Haramitsu is a phonetic rendering of the Sanskrit word paramita, which lit-
erally means �to have arrived at the opposite shore,� that is, to have accom-
plished the truth. So maka-hannya-haramitsu means the accomplishment that
is great real wisdom. In this chapter, Master Dogen wrote his interpretation
of the Mahapraj�aparamitah? daya-sutra. H? daya means heart. This short
sutra, usually called the Heart Sutra, represents the heart of the six hundred
volumes of the Maha praj�a paramita-sutra. Even though it is very short, the
Heart Sutra contains the most fundamental principle of Buddhism. What is
the most fundamental principle? Praj�a. What is praj�a? Praj�a, or real wis-
dom, is a kind of intuitive ability that occurs in our body and mind, when
our body and mind are in the state of balance and harmony. We normally
think that wisdom is something based on the intellect, but Buddhists believe
that wisdom, on which our decisions are based, is not intellectual but intu-
itive. The right decision comes from the right state of body and mind, and
the right state of body and mind comes when our body and mind are bal-
anced and harmonized. So mahapraj�aparamita is wisdom that we have when
our body and mind are balanced and harmonized. And zazen is the practice
by which our body and mind enter the state of balance and harmony. Maha -
praj�a paramita, then, is the essence of zazen.
[71] �When Bodhisattva Avalokitesvara1 practices the profound praj�a -
paramita, the whole body2 re? ects that the five aggregates3 are totally empty. �4
The five aggregates are form, feeling, perception, volition, and conscious-
ness. They are five instances of praj�a. Re? ection is praj�a itself. When this
principle is preached and realized, it is said that �matter is just the immate-
rial�5 and the immaterial is just matter. Matter is matter, the immaterial is
the immaterial. 6 They are hundreds of things,7 and myriad phenomena. Twelve
instances of praj�a paramita are the twelve entrances [of sense perception]. 8
There are also eighteen instances of praj�a. 9 They are eyes, ears, nose, tongue,
body, and mind;10 sights, sounds, smells, tastes, sensations, and properties;11
plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There
are a further four instances of praj�a. They are suffering, accumulation, ces-
sation, and the Way. 12 There are a further six instances of praj�a. They are
giving, pure [observance of] precepts, patience, diligence, meditation, and
praj�a [itself]. 13 One further instance of praj�aparamita is realized as the
present moment. It is the state of anuttara samyaksa? bodhi. 14 There are three
further instances of praj�aparamita. They are past, present, and future. 15
There are six further instances of praj�a. They are earth, water, fire, wind,
space, and consciousness. 16 And there are a further four instances of praj�a
that are constantly practiced in everyday life: they are walking, standing, sit-
ting, and lying down. 17
[74] In the order of Sakyamuni Tathagata there is a bhik? u18 who secretly
thinks, �I shall bow in veneration of the profound praj�aparamita. Although
in this state there is no appearance and disappearance of real dharmas,19 there
are still understandable explanations of all precepts, all balanced states, all
kinds of wisdom, all kinds of liberation, and all views. There are also under-
standable explanations of the fruit of one who has entered the stream, the
fruit of [being subject to] one return, the fruit of [not being subject to] return-
ing, and the fruit of the arhat. 20 There are also understandable explanations
of [people of] independent awakening,21 and [people of] bodhi. 22 There are
also understandable explanations of the supreme right and balanced state of
bodhi. There are also understandable explanations of the treasures of Buddha,
Dharma, and Sangha. There are also understandable explanations of turning
the wonderful Dharma wheel23 to save sentient beings. � The Buddha, know-
ing the bhik? u's mind, tells him, �This is how it is. This is how it is. The pro-
found praj�apara mita is too subtle and fine to fathom. �24
The bhik? u's �secretly working concrete mind�25 at this moment is, in the
state of bowing in veneration of real dharmas, praj�a itself�whether or not
[real dharmas] are without appearance and disappearance�and this is a �ven-
erative bow� itself. Just at this moment of bowing in veneration, praj�a is real-
ized as explanations that can be understood: [explanations] from �precepts,
balance, and wisdom,�26 to �saving sentient beings,� and so on. This state is
described as being without. 27 Explanations of the state of �being without� can
thus be understood. Such is the profound, subtle, unfathomable praj�a paramita.
[76] The god Indra28 asks the venerable monk Subhuti,29 �Virtuous One!
When bodhisattva mahasattvas30 want to study31 the profound praj�a paramita,
how should they study it? �
Subhuti replies, �Kausika! 32 When bodhisattva mahasattvas want to
study the profound praj�aparamita, they should study it as space. �33
So studying praj�a is space itself. Space is the study of praj�a.
[77] The god Indra subsequently addresses the Buddha, �World-hon-
ored One! When good sons and daughters receive and retain, read and recite,
think reasonably about, and expound to others this profound praj�aparamita
that you have preached, how should I guard it? My only desire, World-hon-
ored One, is that you will show me compassion and teach me. �
Then the venerable monk Subhuti says to the god Indra, �Kausika! Do
you see something that you must guard, or not? �
The god Indra says, �No, Virtuous One, I do not see anything here that
I must guard. �
Subhuti says, �Kausika! When good sons and daughters abide in the
profound praj�aparamita as thus preached, they are just guarding it. When
good sons and daughters abide in the profound praj�aparamita as thus
preached, they never stray. Remember, even if all human and nonhuman
beings were looking for an opportunity to harm them, in the end it would be
impossible. Kausika! If you want to guard the bodhisattvas who abide in the
profound praj�aparamita as thus preached, it is no different from wanting
to guard space. �34
Remember, to receive and retain, to read and recite, and to think rea-
sonably about [praj�a] are just to guard praj�a. And to want to guard it is
to receive and retain it, to read and recite it, and so on.
[78] My late master, the eternal buddha, says:
Whole body like a mouth, hanging in space;
Not asking if the wind is east, west, south, or north,
For all others equally, it speaks praj�a.
Chin ten ton ryan chin ten ton. 35
This is the speech of praj�a [transmitted] by Buddhist patriarchs from
rightful successor to rightful successor. It is praj�a as the whole body, it is
praj�a as the whole of others,36 it is praj�a as the whole self, and it is praj�a
as the whole east, west, south, and north.
[79] Sakyamuni Buddha says, �Sariputra! 37 These many sentient beings
should abide in this praj�aparamita as buddhas. When they serve offerings
to, bow in veneration of, and consider the praj�aparamita, they should be
as if serving offerings to and bowing in veneration of the buddha-bhaga-
vats. 38 Why? [Because] the praj�aparamita is no different from the buddha-
bhagavats, and the buddha-bhagavats are no different from the praj�a -
paramita. The praj�aparamita is just the buddha-bhagavats themselves, and
the buddha-bhagavats are just the praj�aparamita itself. Wherefore? Because,
Sariputra, the apt, right, and balanced state of truth, which all the tathagatas
have, is always realized by virtue of the praj�aparamita. Because, Saripu-
tra, all bodhisattva mahasattvas, the independently awakened, arhats, those
beyond returning, those who will return once, those received into the stream,
and so on, always attain realization by virtue of praj�aparamita. And because,
Sari putra, all of the ten virtuous paths of action39 in the world, the four states
of meditation,40 the four immaterial balanced states,41 and the five mystical
powers42 are always realized by virtue of the praj�aparamita. �
[80] So buddha-bhagavats are the praj�aparamita, and the praj�a paramita
is �these real dharmas. � These �real dharmas� are �bare manifestations�: they
are �neither appearing nor disappearing, neither dirty nor pure, neither increas-
ing nor decreasing. � The realization of this praj�aparamita is the realization
of buddha-bhagavats. We should inquire into it, and we should experience it.
To serve offerings to it and to bow in veneration is just to serve and to attend
buddha-bhagavats, and it is buddha-bhagavats in service and attendance.
Shobogenzo Maka-hannya-haramitsu
Preached to the assembly at Kannondori-in
Temple on a day of the summer retreat in the
first year of Tenpuku. 43
Copied in the attendant monks' quarters at
Kippo Temple in Etsu44 on the twenty-first day
of the third lunar month in spring of the second
year of Kangen. 45
The Heart Sutra of Mahapraj�aparamita
Bodhisattva Avalokitesvara, when practicing the profound praj�aparamita,
re? ects that the five aggregates are totally empty, and overcomes all pain
and wrongdoing. Sariputra, matter is no different from the immaterial, and
the immaterial is no different from matter. Matter is just the immaterial, and
the immaterial is just matter. Feeling, perception, volition, and conscious-
ness are also like this. Sariputra, these real dharmas are bare manifestations.
They are neither appearing nor disappearing, neither tainted nor pure, nei-
ther increasing nor decreasing. Therefore, in the state of emptiness, there is
no form, no feeling, no perception, no volition, no consciousness. There are
no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes,
sensations, properties. There is no realm of eyes, nor any other [elementary
realm]: there is no realm of mind-consciousness. There is no ignorance, and
no ending of ignorance, nor any other [causal process]: there is no old age
and death, and no ending of old age and death. There is no suffering, accu-
mulation, cessation, or path. There is no wisdom, and no attaining�because
[the state] is nonattainment. Bodhisattvas rely upon praj�aparamita, and
therefore their minds have no hindrance. They have no hindrance, and there-
fore they are without fear. They leave all confused dream-images far behind,
and realize the ultimate state of nirvana. Buddhas of the three times rely upon
praj�aparamita, and therefore they attain anuttara samyaksa? bodhi. So
remember: praj�aparamita is a great and mystical mantra; it is a great and
luminous mantra; it is the supreme mantra; it is a mantra in the unequaled
state of equilibrium. It can clear away all suffering. It is real, not empty.
Therefore we invoke the mantra of praj�aparamita. We invoke the mantra
as follows:
Gate, gate, paragate, parasamgate. Bodhi, svaha.
The Heart Sutra of Praj�a
---
BDK English Tripitaka
Keyword
C/W Length Limit
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 3
[Chapter Three]
Genjo-koan
The Realized Universe
Translator 's Note: Genjo means �realized,� and koan is an abbreviation of
kofu-no-antoku, which was a notice board on which a new law was announced
to the public in ancient China. So koan expresses a law, or a universal prin-
ciple. In the Shobogenzo, genjo-koan means the realized law of the universe,
that is, Dharma or the real universe itself. The fundamental basis of Buddhism
is belief in this real universe, and in Genjo-koan Master Dogen preaches to
us the realized Dharma, or the real universe itself. When the seventy-five�chap-
ter edition of the Shobogenzo was compiled, this chapter was placed first,
and from this fact we can recognize its importance.
[83] When all dharmas are [seen as] the Buddha-Dharma, then there is delu-
sion and realization, there is practice, there is life and there is death, there
are buddhas and there are ordinary beings. When the myriad dharmas are
each not of the self, there is no delusion and no realization, no buddhas and
no ordinary beings, no life and no death. The Buddha's truth is originally
transcendent over abundance and scarcity, and so there is life and death, there
is delusion and realization, there are beings and buddhas. And though it is
like this, it is only that ? owers, while loved, fall; and weeds while hated,
? ourish.
[84] Driving ourselves to practice and experience the myriad dharmas
is delusion. When the myriad dharmas actively practice and experience our-
selves, that is the state of realization. Those who greatly realize1 delusion
are buddhas. Those who are greatly deluded about realization are ordinary
beings. There are people who further attain realization on the basis of real-
ization. There are people who increase their delusion in the midst of delu-
sion. When buddhas are really buddhas, they do not need to recognize them-
selves as buddhas. Nevertheless, they are buddhas in the state of experience,
and they go on experiencing the state of buddha.
[85] When we use the whole body and mind to look at forms, and when
we use the whole body and mind to listen to sounds, even though we are
sensing them directly, it is not like a mirror's re? ection2 of an image, and
not like water and the moon. While we are experiencing one side, we are
blind to the other side.
[86] To learn the Buddha's truth is to learn ourselves. To learn our-
selves is to forget ourselves. To forget ourselves is to be experienced by the
myriad dharmas. To be experienced by the myriad dharmas is to let our own
body and mind, and the body and mind of the external world, fall away.
There is a state in which the traces of realization are forgotten; and it man-
ifests the traces of forgotten realization for a long, long time.
[87] When people first seek the Dharma, we are far removed from the
borders of Dharma. [But] as soon as the Dharma is authentically transmit-
ted to us, we are a human being in [our] original element. When a man is
sailing along in a boat and he moves his eyes to the shore, he misapprehends
that the shore is moving. If he keeps his eyes fixed on the boat, he knows
that it is the boat that is moving forward. Similarly, when we try to under-
stand the myriad dharmas on the basis of confused assumptions about body
and mind, we misapprehend that our own mind or our own essence may be
permanent. If we become familiar with action and come back to this con-
crete place, the truth is evident that the myriad dharmas are not self. Fire-
wood becomes ash; it can never go back to being firewood. Nevertheless,
we should not take the view that ash is its future and firewood is its past.
Remember, firewood abides in the place of firewood in the Dharma. It has
a past and it has a future. Although it has a past and a future, the past and
the future are cut off. Ash exists in the place of ash in the Dharma. It has a
past and it has a future. The firewood, after becoming ash, does not again
become firewood. Similarly, human beings, after death, do not live again.
At the same time, it is an established custom in the Buddha-Dharma not to
say that life turns into death. This is why we speak of �no appearance. � And
it is the Buddha's preaching established in [the turning of] the Dharma wheel
that death does not turn into life. This is why we speak of �no disappear-
ance. �3 Life is an instantaneous situation, and death is also an instantaneous
situation. It is the same, for example, with winter and spring. We do not think
that winter becomes spring, and we do not say that spring becomes summer.
[89] A person getting realization is like the moon being re?
