For this reason Master Dogen
believed
that
nature is just Buddhist sutras.
nature is just Buddhist sutras.
Shobogenzo
Such things happen because their learning of, and reception of the trans-
mission of, the Buddhist forms, are incomplete. The fact is evident that the
body and mind of the Tathagata has been authentically transmitted only in the
lineage of the patriarchs, and it has not spread into the customs of those other
lineages. If they knew only one Buddhist form in ten thousand they would
never destroy the Buddha's robe. Not having clarified even [the meaning of]
sentences, they have never been able to hear the fundamental.
[155] There again, to decide that coarse cotton is the only material for
the robe runs deeply counter to the Buddha-Dharma; above all it ruins the
buddha robe. Disciples of the Buddha should not wear [a robe made accord-
ing to this rule]. Why? [Because] to uphold a view about cloth ruins the ka? aya.
It is pitiful that the views of the sravaka of the Small Vehicle are so tortuous.
After their views about cloth have been demolished, the Buddha's robe will
be realized. What I am saying about the use of silk and cotton is not the teach-
ing of one buddha or two buddhas; it is the great Dharma of all the buddhas
to see rags as the best and purest material for the robe. When, for the pres-
ent, we list the ten sorts of rags among those [rags], they include silk, cotton,
and other kinds of cloth too. 31 Must we not take rags of silk? If we are like
that, we go against the Buddha's truth. If we hated silk, we would also have
to hate cotton. Where is the reason to hate silk or cotton? To hate silk thread
because it is produced by killing is very laughable. Is cotton not the habitat
of living things? Sentiment about sentience and insentience is not liberated
from the sentiment of the common and sentimental: how could it know the
Buddha's ka? aya? There is further speaking of nonsense by those who bring
forth arguments about transformed thread. 32 This also is laughable. Which
[material] is not a transformation? Those people believe the ears that hear of
�transformation,� but they doubt the eyes that see transformation itself. They
seem to have no ears in their eyes, and no eyes in their ears. Where are their
ears and eyes at the moment of the present? 33 Now remember, while we are
collecting rags, there may be cotton that looks like silk and there may be silk
that looks like cotton. When we use it, we should not call it silk and we
should not call it cotton; we should just call it rags. Because it is rags it is,
as rags, beyond silk and beyond cotton. Even if there are human beings or
gods who have survived as rags, we should not call them sentient, [but] they
may be rags. Even if there are pine trees or chrysanthemums which have
become rags, we should not call them insentient, [but] they may be rags.
When we recognize the truth that rags are neither silk nor cotton, and that
they are beyond pearls and jewels, rags are realized and we meet rags for
the first time. Before views about silk and cotton have withered and fallen,
we have never seen rags even in a dream. If we retain views about the cloth�
even if we have spent a lifetime receiving and retaining coarse cotton cloth
as a ka? aya�that is not the authentic transmission of the Buddha's robe. At
the same time, the various kinds of ka? aya include cotton ka? aya, silk ka? aya,
and leather ka? aya: all of these have been worn by buddhas. They have the
Buddhist merits of the Buddha's robe, and they possess the fundamental
principle that has been authentically transmitted without interruption. But
people who are not liberated from common sentiment make light of the
Buddha-Dharma; not believing the Buddha's words, they aim blindly to fol-
low the sentiment of the common person. They must be called non-Bud-
dhists who have attached themselves to the Buddha-Dharma; they are peo-
ple who destroy the right Dharma. Some claim to have changed the buddha
robe in accordance with the teaching of celestial beings. In that case, they
must aspire to celestial buddhahood. Or have they become the descendants
of gods? The Buddha's disciples expound the Buddha-Dharma for celestial
beings; they should not ask celestial beings about the truth. It is pitiful that
those who lack the authentic transmission of the Buddha-Dharma are like
this. The view of the celestial multitudes and the view of the Buddha's dis-
ciples are very different in greatness, but gods come down to seek instruc-
tion in the Dharma from the Buddha's disciples . The reason is that the
Buddhist view and the celestial view are very different. Discard, and do not
learn, the small views of sravakas of precepts sects. Remember that they are
the Small Vehicle. The Buddha says, �One can repent for killing one's father
or killing one's mother, but one cannot repent for insulting the Dharma. �
[160] In general, the way of small views and foxlike suspicion is not the
original intention of the Buddha. The great truth of the Buddha-Dharma is
beyond the Small Vehicle. No one outside of the Patriarch's state of truth,
which is transmitted with the Dharma treasury, has known of the authentic
transmission of the great precepts of the buddhas. Long ago, [the story goes,]
in the middle of the night on Obaizan, the Buddha's robe and Dharma are
transmitted authentically onto the head of the Sixth Patriarch. 34 This is truly
the authentic tradition for transmission of the Dharma and transmission of
the robe. It is [possible] because the Fifth Patriarch knows a person. 35 Fel-
lows of the fourth effect and the three clever stages, as well as the likes of
[bodhisattvas in] the ten sacred stages36 and the likes of commentary teach-
ers and sutra teachers of philosophical schools, would give the [robe and
Dharma] to Jinshu;37 they would not transmit them authentically to the Sixth
Patriarch. Nevertheless, when Buddhist patriarchs select Buddhist patriarchs,
they transcend the path of common sentiment, and so the Sixth Patriarch has
already become the Sixth Patriarch. Remember, the truth of knowing a per-
son and of knowing oneself, which the Buddhist patriarchs transmit from
rightful successor to rightful successor, is not easily supposed. Later, a monk
asks the Sixth Patriarch, �Should we see the robe you received in the middle
of the night on Obai[zan] as cotton, or should we see it as silk, or should we
see it as raw silk? 38 In short, as what material should we see it? � The Sixth
Patriarch says, �It is not cotton, it is not silk, and it is not raw silk. � The words
of the Founding Patriarch of Sokei are like this. Remember, the buddha robe
is not silk, not cotton, and not cotton crepe. Those who, on the contrary, heed-
lessly recognize [the robe] as silk, as cotton, or as cotton crepe are the sort
who insult the Buddha-Dharma. How could they know the Buddha's ka? aya?
Furthermore, there are episodes of the precepts being taken with [the Buddha's]
�Welcome! � That the ka? aya gained by these [monks] is utterly beyond dis-
cussion of silk and cotton is the Buddha's instruction in the Buddhist truth.
In another case, the robe of Sa? avasa when he is a layman is a secular gar-
ment, but when he leaves family life it becomes a ka? aya. We should quietly
consider this fact. We should not brush it aside as if we did not see or hear it.
Moreover, there is a fundamental principle which has been authentically trans-
mitted from buddha to buddha, and from patriarch to patriarch, and which
the sort who count words in sentences cannot sense and cannot fathom. Truly,
how could the thousand changes and the myriad transformations of the
Buddha's truth belong in the limited area of ordinary folk? The [real state of]
samadhi exists, and [real practices of] dhara? i 39 exist, [but] those who count
grains of sand can never find [these] valuable pearls inside their clothes. We
should esteem, as the right standard of the ka? aya of all the buddhas, the mate-
rial, color, and measurements of the present ka? aya that has been received in
the authentic transmission from Buddhist patriarchs. The precedents for it, in
the Western Heavens and the Eastern Lands, going back to ancient times and
arriving at the present, are of long standing; and people who have distin-
guished the right [precedents] from the wrong have already transcended the
state of enlightenment. Even though outside of the Buddhism of the patri-
archs there are those who claim [to have] the ka? aya, no original patriarch
has ever affirmed [their robes] as the twigs and leaves [of the original ka? aya];
how could [their robes] germinate the seeds of good roots? 40 How much less
could they bear real fruit? We now not only are seeing and hearing Buddha-
Dharma that we have not met in vast kalpas; we [also] have been able to see
and to hear the Buddha's robe, to learn about the Buddha's robe, and to receive
and to retain the Buddha's robe. This just exactly means that we are meeting
the Buddha, we are hearing the voice of the Buddha, we are radiating the
brightness of the Buddha, we are receiving and using the state received and
used by the Buddha, we are receiving the one-to-one transmission of the mind
of the Buddha, and we are getting the Buddha's marrow.
[165] For material to make the ka? aya we invariably use that which is
pure. Pure describes material offered by a donor of pure faith, or bought at a
market, or sent by celestial beings, or donated by dragons, or donated by
demons, or donated by kings and ministers, or [even] pure leather. We may
use all such material. At the same time, we esteem the ten sorts of rags as
pure. The ten sorts of rags are namely:
1) Rags chewed by an ox, 2) rags gnawed by rats, 3) rags scorched by
fire, 4) rags [soiled by] menstruation, 5) rags [soiled by] childbirth, 6) rags
[offered at] a shrine, 7) rags [left at] a graveyard, 8) rags [offered in] peti-
tional prayer, 9) rags [discarded by] a king's officers, 10) rags brought back
[from a funeral].
[166] We esteem these ten sorts as especially pure material. In secular
society they throw them away, [but] in Buddhism we use them. From these
customs we can know the difference between the secular world and Buddhism.
So when we want pure [material] we should look for these ten sorts. Find-
ing them, we can know what is pure and we can intuit and affirm what is not
pure. We can know mind and we can intuit and affirm body. When we obtain
these ten sorts, whether they are silk or whether they are cotton, we should
consider their purity and impurity. If we understand that the reason we use
these rags is to idly make ourselves shabby with shabby robes, that might
be extremely stupid. Rags have [always] been used in Buddhism for their
splendor and beauty. In Buddhism, what makes our attire shabby is clothes
which have come from impurity�[clothes of] brocade, embroidered silk,
silk twill, and sheer silk, [clothes of] gold, silver, precious gems, and so on.
This is the meaning of shabbiness. In general, whether in the Buddhism of
this land or of other worlds, when we use pure and beautiful [cloth], it should
be of these ten sorts. Not only has it transcended the limitations of purity
and impurity, it also is beyond the limited sphere of the super? uous and the
absence of the super? uous. 41 Do not discuss it as matter or mind. It is not
connected with gain and loss. [The fact] is only that those who receive and
retain the authentic transmission are Buddhist patriarchs; for when we are
in the state of a Buddhist patriarch we receive the authentic transmission.
To receive and to retain this [transmission] as a Buddhist patriarch does not
depend on manifestation or nonmanifestation of the body, and does not
depend on upholding or non-upholding of the mind, [but] the authentic trans-
mission goes on being received. Absolutely, we should regret that in this
country, Japan, monks and nuns of recent ages have, for a long time, gone
without wearing the ka? aya; and we should be glad that we can receive and
retain [the ka? aya] now. Even laymen and laywomen who receive and keep
the Buddhist precepts should wear the five-stripe, seven-stripe, and nine-
stripe ka? aya. How then could people who have left family life fail to wear
[the ka? aya]? It is said that [everyone] from King Brahma and the gods of
the six heavens,42 down to secular men, secular women, and male and female
slaves, should receive the Buddhist precepts and wear the ka? aya; how could
bhik? us and bhik? u? is fail to wear it? It is said that even animals should
receive the Buddhist precepts and wear the ka? aya; how could disciples of
the Buddha fail to wear the Buddha's robe? So those who want to become
disciples of the Buddha, regardless of whether they are gods above, human
beings, kings of nations, or government officials, and irrespective of whether
they are laypeople, monks, slaves, or animals, should receive and keep the
Buddhist precepts and should receive the authentic transmission of the ka? aya.
This is just the direct way to enter authentically into the state of buddha.
[170] �When washing the ka? aya, you should mix miscellaneous pow-
dered incense into the water. After drying [the ka? aya] in the sun, fold
it and put it in a high place, serve offerings to it of incense and ? ow-
ers, and make three prostrations. Then, kneeling up, humbly receive
it upon the head and, with the hands joined, render devotion by recit-
ing the following verse:
How great is the clothing of liberation,
Formless, field of happiness, robe!
Devoutly wearing the Tathagata's teaching,
Widely I will save living beings.
After reciting [this verse] three times, stand up on the ground and wear
[the ka? aya] devoutly. �43
[170] During my stay in Song China, making effort on the long plat-
form, I saw that my neighbor every morning, at the time of releasing the still-
ness, would lift up his ka? aya and place it on his head; then, holding his
hands together in veneration, he would silently recite the verse. At that time,
there arose in me a feeling I had never before experienced. [My] body was
overfilled with joy, and tears of gratitude secretly fell and moistened the lapels
of my gown. The reason was that when I had read the Agama sutras previ-
ously, I had noticed sentences about humbly receiving the ka? aya upon the
head, but I had not clarified the standards for this behavior and had not under-
stood it clearly. Seeing it done now, before my very eyes, I was overjoyed. I
thought to myself, �It is a pity that when I was in my homeland there was no
master to teach [me] this, and no good friend to tell [me] of it. How could I
not regret, how could I not deplore, passing so much time in vain? Seeing it
and hearing it now, I can rejoice in past good conduct. If I had been idly rub-
bing shoulders in the temples of my home country, how could I have sat shoul-
der-to-shoulder with this treasure of a monk who is actually wearing the
Buddha's robe? � Sadness and joy were not one-sided. Tears of gratitude fell
in thousands and tens of thousands. Then I secretly vowed, �One way or
another, unworthy though I am, I will receive the authentic transmission of
the right traditions of the Buddha-Dharma and, out of compassion for living
beings in my homeland, I will cause them to see and to hear the robe and the
Dharma that have been authentically transmitted from buddha to buddha. �
The vow made at that time has not now been in vain; the bodhisattvas, in fam-
ilies and out of families, who have received and retained the ka? aya are many.
This is a matter in which to rejoice. People who have received and retained
the ka? aya should humbly receive it upon their head every day and night. The
merit [of this] may be especially excellent and supremely excellent. The see-
ing and hearing of a phrase or a verse may be as in the story of �on trees and
on rocks,� [but] the merit of the authentic transmission of the ka? aya is hardly
encountered through the ten directions. In the tenth lunar month, in the win-
ter of the seventeenth year of Kajo in great Song [China], two Korean44 monks
came to the city of Keigenfu. One was called Chigen, the other Keiun. Both
of them were always discussing the meaning of Buddhist sutras, and they
were also men of letters. But they had no ka? aya and no patra; they were like
secular people. It was pitiful that though they had the external form of bhik? us
they did not have the Dharma of bhik? us. This may have been because they
were from a minor nation in a remote land. When people from our country
who have the external form of bhik? us travel abroad, they are likely to be the
same as those two monks. Sakyamuni Buddha himself received [the ka? aya]
upon his head for twelve years, never setting it aside. As already his distant
descendants, we should emulate this. To turn the forehead away from pros-
trations idly done for fame and gain to gods, to spirits, to kings, and to retain-
ers, and to turn it now toward the humble reception upon the head of the
Buddha's robe, is a joyful and great happy event.
Shobogenzo Den-e
The first day of winter, in the first year of
Ninji. 45
Written at Kannondorikoshohorinji
�a srama? a who entered Song [China] and
received the transmission of Dharma, Dogen.
---
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B2582_1 (biblio info) Chapter/Section 14
[Chapter Fourteen]
Sansuigyo
The Sutra of Mountains and Water
Translator 's Note: San means �mountains,� sui means �water��rivers,
lakes, and so on. Sansui suggests natural scenery, or nature itself. Kyo or gyo
means Buddhist sutras. So Sansuigyo means mountains and water, or nature,
as Buddhist sutras. Buddhism is basically a religion of belief in the universe,
and nature is the universe showing its real form. So to look at nature is to
look at the Buddhist truth itself.
For this reason Master Dogen believed that
nature is just Buddhist sutras. In this chapter he explains the real form of
nature, giving particular emphasis to relativity in nature.
[175] The mountains and water of the present are the realization of the words
of eternal buddhas. Both [mountains and water] abide in place in the Dharma,
having realized ultimate virtue. Because they are in the state before the kalpa
of emptiness, they are vigorous activity in the present. Because they are the
self before the sprouting of creation, they are real liberation. The virtues of
the mountains are so high and wide that we always realize moral virtue which
can ride the clouds by relying on the mountains, and we unfailingly liberate
the subtle effectiveness which follows the wind by relying on the mountains.
[176] Master Kai1 of Taiyozan preaches to the assembly, �The Blue
Mountains are constantly walking. The Stone Woman bears children by
night. � Mountains lack none of the virtues with which mountains should be
equipped. For this reason, they are constantly abiding in stillness and con-
stantly walking. We must painstakingly learn in practice the virtue of this
walking. The walking of mountains must be like the walking of human beings;
therefore, even though it does not look like human walking,2 do not doubt
the walking of the mountains. The words preached now by the Buddhist
Patriarch are already pointing to �walking,� and this is his attainment of the
fundamental. We should pursue to the ultimate his preaching to the assem-
bly about �constant walking�: it is because [the mountains] are walking that
they are �constant. �3 The walking of the Blue Mountains is swifter than the
wind, but human beings in the mountains do not sense it or know it. Being
�in the mountains�4 describes the �opening of ? owers� in the �[real] world. �5
People out of the mountains never sense it and never know it�people who
have no eyes to see the mountains do not sense, do not know, do not see,
and do not hear this concrete fact. If we doubt the walking of the mountains,
we also do not yet know our own walking. It is not that we do not have our
own walking, but we do not yet know and have not yet clarified our own
walking. When we know our own walking, then we will surely also know
the walking of the Blue Mountains. The Blue Mountains are already beyond
the sentient and beyond the insentient. The self is already beyond the sen-
tient and beyond the insentient. We cannot doubt the present walking of the
Blue Mountains. [Though] we do not know how many Dharma worlds we
should use as a scale when taking in the Blue Mountains, we should inves-
tigate in detail the walking of the Blue Mountains as well as our own walk-
ing. There should be investigation both of backward steps6 and of stepping
backward. 7 We should investigate the fact that just at the moment before the
sprouting of creation, and since before the King of Emptiness,8 walking�
in forward steps and backward steps�has never stopped even for an instant.
If the walking ceased, the Buddhist patriarchs could not manifest themselves
in reality. If there were an end to the walking, the Buddha-Dharma could not
reach the present day. Forward walking never ceases, and backward walk-
ing never ceases. The moment of forward walking does not oppose back-
ward walking, and the moment of backward walking does not oppose for-
ward walking. 9 We call this virtue �the mountains ? owing,� and we call it
�the ? owing mountains. � The Blue Mountains master in practice the act of
walking and the East Mountain learns in practice the act of moving on water;
therefore, this learning in practice is the mountains' learning in practice. The
mountains, without changing their body and mind, with the face and eyes of
mountains, have been traveling around learning in practice. Never insult
them by saying that the Blue Mountains cannot walk or that the East Moun-
tain cannot move on water. It is because of the grossness of the viewpoint
of the vulgar that they doubt the phrase �the Blue Mountains are walking. �
It is due to the poorness of their scant experience that they are astonished at
the words �? owing mountains. � Now, not even fully understanding10 the
words �? owing water,� they are drowned in prejudice and ignorance. This
being so, they esteem as defining concepts, and esteem as lifeblood, their
enumeration of the accumulated virtues [of mountains]. 11 The act of walk-
ing exists, the act of ? owing exists, and moments in which mountains give
birth to mountain children exist. By virtue of the fact that mountains become
Buddhist patriarchs, Buddhist patriarchs have manifested themselves in real-
ity like this. 12 Though there may be eyes in which grass, trees, soil, stones,
fences, and walls are realized, that moment is beyond doubt and beyond dis-
turbance; it is not �total realization. � Though moments are realized in which
[the mountains] are seen to be adorned with the seven treasures, [those
moments] are not �the real refuge. � Though visions are realized [of the moun-
tains] as the area in which buddhas practice the truth, [those visions] are not
necessarily something to be loved. Though some have got the brains to real-
ize a vision [of the mountains] as the unthinkable merit of the buddhas, real-
ity is not merely this. 13 Every �realization� is an instance of object and sub-
ject. We do not esteem such [�realizations�] as the Buddhist patriarchs' action
in the state of truth: they are one-sided and narrow views. 14 The moving of
circumstances and the moving of mind are criticized by the Great Saint. 15
Explanations of mind and explanations of the nature16 are not affirmed by
the Buddhist patriarchs. Seeing the mind and seeing the nature17 is the ani-
mated activity of non-Buddhists. Staying in words and staying in phrases is
not the speech of liberation. There is [a state] that has got free from states
like these: it is expressed �the Blue Mountains are constantly walking� and
�the East Mountain moves on water. � We should master it in detail.
[182] [In the words] �The Stone Woman bears children by night� time,
in which the Stone Woman bears children, is called night. In general, there
are male stones and female stones, and there are neither male nor female
stones, whose practical function supports the heavens and supports the earth.
There are heavenly stones and there are earthly stones�as the secular say,
but few people know. 18 We should know the facts of childbirth: At the time
of childbirth, are parent and child both transformed? How could we learn in
practice only that childbirth is realized as [the parent] becoming the parent
of a child? We should learn in practice, and should penetrate to the end, that
the time of [the child] becoming the child of the parent is the practice-and-
experience of the reality of childbirth.
[183] Great Master Unmon Kyoshin19 says, �The East Mountain moves
on water. � The point realized in these words is that all mountains are an East
Mountain, and every East Mountain moves on water. 20 Thus [mountains]
such as the nine mountains of Mount Sumeru have been realized, and they
have practiced and experienced. 21 This state is called �the East Mountain. �
Nevertheless, how could Unmon be liberated in the skin, ? esh, bones, and
marrow, the practice-and-experience, and the vigorous activity of the East
Mountain. 22
[184] At the present time in the great kingdom of Song, there is a group
of unreliable23 fellows who have now formed such a crowd that they cannot
be beaten by a few real [people]. They say that the present talk of the East
Mountain moving on water, and stories such as Nansen's sickle,24 are sto-
ries beyond rational understanding. Their idea is as follows: �A story which
involves images and thoughts is not a Zen story of the Buddhist patriarchs.
Stories beyond rational understanding are the stories of the Buddhist patri-
archs. This is why we esteem Obaku's use of the stick and Rinzai's shout,25
which are beyond rational understanding and which do not involve images
and thoughts, as the great realization before the sprouting of creation. The
reason that the expedient means of many past masters employ tangle-cut-
ting26 phrases is that [those phrases] are beyond rational understanding. �
Those fellows who speak like this have never met a true teacher and they
have no eyes of learning in practice; they are small dogs who do not deserve
to be discussed. For the last two or three hundred years in the land of Song
there have been many such demons and shavelings [like those] in the band
of six. 27 It is pitiful that the great truth of the Buddhist Patriarch is going to
ruin. The understanding of these [shavelings] is inferior even to that of sra-
vakas of the Small Vehicle; they are more stupid than non-Buddhists. They
are not laypeople, they are not monks, they are not human beings, and they
are not gods; they are more stupid than animals learning the Buddha's truth.
What the shavelings call �stories beyond rational understanding� are beyond
rational understanding only to them;28 the Buddhist patriarchs are not like
that. Even though [rational ways] are not rationally understood by those
[shavelings], we should not fail to learn in practice the Buddhist patriarchs'
ways of rational understanding. If ultimately there is no rational under-
standing, the reasoning which those [shavelings] have now set forth also
cannot hit the target. There are many of this sort in all directions of Song
China, and I have seen and heard them before my own eyes. They are piti-
ful. They do not know that images and thoughts are words and phrases, and
they do not know that words and phrases transcend images and thoughts.
When I was in China I laughed at them, but they had nothing to say for them-
selves and were just wordless. Their present negation of rational under-
standing is nothing but a false notion. Who has taught it to them? Though
they lack a natural teacher, they have the non-Buddhist view of naturalism.
Remember, this �The East Mountain moves on water� is the bones and mar-
row of the Buddhist patriarchs. Waters are realized at the foot of the East
Mountain;29 thereupon mountains ride the clouds and walk through the sky.
The crowns of the waters are mountains, whose walking, upward or down-
ward, is always �on water. �30 Because the mountains' toes can walk over all
kinds of water, making the waters dance, the walking is free in all direc-
tions31 and �practice-and-experience is not nonexistent. �32 Water is neither
strong nor weak, neither wet nor dry, neither moving nor still, neither cold
nor warm, neither existent nor nonexistent, neither delusion nor realization.
When it is solid it is harder than a diamond; who could break it? Melted, it
is softer than diluted milk; who could break it? This being so, it is impossi-
ble to doubt the real virtues that [water] possesses. For the present, we should
learn in practice the moments in which it is possible to put on the eyes and
look in the ten directions at the water of the ten directions. This is not learn-
ing in practice only of the time when human beings and gods see water; there
is learning in practice of water seeing water. 33 Because water practices and
experiences water, there is the investigation in practice of water speaking
water. We should manifest in reality the path on which self encounters self.
We should advance and retreat along the vigorous path on which the exter-
nal world exhausts in practice the external world, and we should spring free.
[189] In general, ways of seeing mountains and water differ according
to the type of being [that sees them]: There are beings which see what we
call water as a string of pearls,34 but this does not mean that they see a string
of pearls as water. They probably see as their water a form that we see as
something else. We see their strings of pearls as water. There are [beings]
which see water as wonderful ? owers; but this does not mean that they use
? owers as water. Demons see water as raging ? ames, and see it as pus and
blood. Dragons and fish see it as a palace, and see it as a tower. Some see
[water] as the seven treasures and the ma? i gem;35 some see it as trees and
forests and fences and walls; some see it as the pure and liberated Dharma-
nature; some see it as the real human body;36 and some see it as [the oneness
of] physical form and mental nature. Human beings see it as water, the causes
and conditions of death and life. Thus, what is seen does indeed differ accord-
ing to the kind of being [that sees]. Now let us be wary of this. Is it that there
are various ways of seeing one object? Or is it that we have mistakenly
assumed the various images to be one object? At the crown of effort, we
should make still further effort. If the above is so, then practice-and-experi-
ence and pursuit of the truth also may not be [only] of one kind or of two
kinds; and the ultimate state also may be of thousands of kinds and myriad
varieties. When we keep this point in mind, although there are many kinds
of water, it seems that there is no original water, and no water of many kinds.
At the same time, the various waters which accord with the kinds of beings
[that see water] do not depend on mind, do not depend on body, do not arise
from karma, are not self-reliant, and are not reliant upon others; they have
the liberated state of reliance on water itself. This being so, water is beyond
earth, water, fire, wind, space, consciousness, and so on. Water is beyond
blue, yellow, red, white, or black and beyond sights, sounds, smells, tastes,
sensations, or properties; at the same time, as earth, water, fire, wind, space,
and so on, water is naturally realized. Because the nations and palaces of the
present are like this, it may be difficult to state by what and into what they
are created. To assert that they hang on the circle of space and the circle of
wind37 is not true to ourselves and not true to others; it is to speculate on the
basis of the suppositions of the small view. People make this assertion because
they think that, without somewhere to hang, [dharmas] would not be able
to abide. 38
[193] The Buddha says, �All dharmas are ultimately liberated; they are
without an abode. �39 Remember, although they are in the state of liberation,
without any bonds, all dharmas are abiding in place. 40 Even so, when human
beings look at water, the only way we see it is as ? owing ceaselessly. This
? owing takes many forms, each of which is an example of the human view:
[Water] ? ows over the earth, ? ows through the sky, ? ows upward, and ? ows
downward. It ? ows in a single winding brook, and it ? ows in the nine [great]
depths. 41 It rises up to form clouds, and it comes down to form pools. The Bun-
shi42 says, �The way of water is to ascend to the sky, forming rain and dew,
and to descend to the earth, forming rivers and streams. � Now even the words
of a secular person are like this. It would be most shameful for people who
call themselves the descendants of the Buddhist Patriarch to be more igno-
rant than secular people. We can say that the way of water is beyond the
recognition of water, but water is able actually to ? ow. Water is [also] beyond
non-recognition, but water is able actually to ? ow.
[195] �It ascends to the sky and forms rain and dew. � Remember, water
rises up immeasurably high into the sky above to form rain and dew. Rain
and dew are of various kinds corresponding to [the various kinds of] worlds.
To say that there are places not reached by water is the teaching of sravakas
of the Small Vehicle, or the wrong teaching of non-Buddhists. Water reaches
into ? ames, it reaches into the mind and its images, into wit, and into dis-
crimination, and it reaches into realization of the buddha-nature. 43
[195] �It descends to the earth to form rivers and streams. � Remember,
when water descends to the earth, it forms rivers and streams. The vitality of
rivers and streams can become sages. Common and stupid folk today assume
that water is always in rivers, streams, and oceans. This is not so. Rivers and
oceans are realized in water. 44 Thus, water also exists in places which are not
rivers and oceans; it is just that when water descends to the earth, it takes
effect as rivers and oceans. Further, we must not understand that social worlds
cannot exist or that buddha lands cannot exist at a place where water has
formed rivers and oceans. 45 Even inside a single drop, countless buddha lands
are realized. This does not mean that there is water within buddha lands, and
does not mean that there are buddha lands inside water. The place where water
exists is already beyond the three times and beyond the world of Dharma.
Even so, it is the universe in which water has been realized. Wherever Buddhist
patriarchs go water goes, and wherever water goes Buddhist patriarchs are
realized. This is why Buddhist patriarchs without exception, when taking up
water, have treated it as [their] body and mind and have treated it as [their]
thinking. This being so, that water rises up is not denied in any text, within
[Buddhism] or without. The way of water pervades upward and downward,
vertically and horizontally. At the same time, in the Buddhist sutras, �fire and
wind rise upward, earth and water settle downward. � There is something to
be learned in practice in this �upward� and �downward. � That is, we [must]
learn in practice the Buddha's teaching of �upward� and �downward,� as fol-
lows: The place where earth and water go, we think of as �downward. �46 We
do not think of downward as a place where earth and water go. 47 The place
where fire and wind go is �upward. � The �world of Dharma� should not always
be related to measurements upward, downward, and in the four diagonals;48
at the same time, the four elements, the five elements, the six elements, and
so on, relying on the concrete place to which they go, just momentarily estab-
lish the four-cornered Dharma world. 49 It is not to be assumed that the Heaven
of Thoughtlessness50 is above and that the Avici51 Hell is below. Avici is the
whole world of Dharma, and Thoughtlessness is the whole world of Dharma.
Still, when dragons and fish see water as a palace, they are probably like peo-
ple looking at a palace, utterly unable to recognize that it is ? owing away. If
an onlooker were to explain to them, �Your palace is ? owing water,� the drag-
ons and fish would likely be as startled as we were now to hear the assertion
that mountains are ? owing. Further, it may also be possible to maintain and
to rely upon [the assertion] that there is such preaching in [every] railing,
stair, and outdoor pillar of a palace or a mansion. Quietly, we should have
been considering this reasoning and we should go on considering it.
[199] If we are not learning the state of liberation at the face of this
place, we have not become free from the body and mind of the common per-
son, we have not perfectly realized the land of Buddhist patriarchs, and we
have not perfectly realized the palaces of the common person. Although
human beings now are profoundly confident that the inner content of the seas
and the inner content of the rivers is water, we still do not know what drag-
ons, fish, and other beings view as water and use as water. Do not stupidly
assume that every kind of being uses as water what we view as water. When
people today who are learning Buddhism want to learn about water, we
should not stick blindly in only the human sphere; we should move forward
and learn water in the Buddha's state of truth. We should learn in practice
how we see the water that Buddhist patriarchs use. Further, we should learn
in practice whether there is water or whether there is no water in the houses
of Buddhist patriarchs.
[200] Mountains have been the dwelling places of great saints since
beyond the past and present. All the sages and all the saints have made the
mountains into their inner sanctum and made the mountains into their body
and mind; and by virtue of the sages and the saints the mountains have been
realized. We tend to suppose, with respect to mountains in general, that count-
less great saints and great sages might be gathered there; but after we have
entered the mountains there is not a single person to meet. There is only the
realization of the vigorous activity of mountains. Not even the traces of our
having entered remain. When we are in the secular world gazing at the moun-
tains, and when we are in the mountains meeting the mountains, their heads
and eyes are very different. Our notion that [the mountains] are not ?
mission of, the Buddhist forms, are incomplete. The fact is evident that the
body and mind of the Tathagata has been authentically transmitted only in the
lineage of the patriarchs, and it has not spread into the customs of those other
lineages. If they knew only one Buddhist form in ten thousand they would
never destroy the Buddha's robe. Not having clarified even [the meaning of]
sentences, they have never been able to hear the fundamental.
[155] There again, to decide that coarse cotton is the only material for
the robe runs deeply counter to the Buddha-Dharma; above all it ruins the
buddha robe. Disciples of the Buddha should not wear [a robe made accord-
ing to this rule]. Why? [Because] to uphold a view about cloth ruins the ka? aya.
It is pitiful that the views of the sravaka of the Small Vehicle are so tortuous.
After their views about cloth have been demolished, the Buddha's robe will
be realized. What I am saying about the use of silk and cotton is not the teach-
ing of one buddha or two buddhas; it is the great Dharma of all the buddhas
to see rags as the best and purest material for the robe. When, for the pres-
ent, we list the ten sorts of rags among those [rags], they include silk, cotton,
and other kinds of cloth too. 31 Must we not take rags of silk? If we are like
that, we go against the Buddha's truth. If we hated silk, we would also have
to hate cotton. Where is the reason to hate silk or cotton? To hate silk thread
because it is produced by killing is very laughable. Is cotton not the habitat
of living things? Sentiment about sentience and insentience is not liberated
from the sentiment of the common and sentimental: how could it know the
Buddha's ka? aya? There is further speaking of nonsense by those who bring
forth arguments about transformed thread. 32 This also is laughable. Which
[material] is not a transformation? Those people believe the ears that hear of
�transformation,� but they doubt the eyes that see transformation itself. They
seem to have no ears in their eyes, and no eyes in their ears. Where are their
ears and eyes at the moment of the present? 33 Now remember, while we are
collecting rags, there may be cotton that looks like silk and there may be silk
that looks like cotton. When we use it, we should not call it silk and we
should not call it cotton; we should just call it rags. Because it is rags it is,
as rags, beyond silk and beyond cotton. Even if there are human beings or
gods who have survived as rags, we should not call them sentient, [but] they
may be rags. Even if there are pine trees or chrysanthemums which have
become rags, we should not call them insentient, [but] they may be rags.
When we recognize the truth that rags are neither silk nor cotton, and that
they are beyond pearls and jewels, rags are realized and we meet rags for
the first time. Before views about silk and cotton have withered and fallen,
we have never seen rags even in a dream. If we retain views about the cloth�
even if we have spent a lifetime receiving and retaining coarse cotton cloth
as a ka? aya�that is not the authentic transmission of the Buddha's robe. At
the same time, the various kinds of ka? aya include cotton ka? aya, silk ka? aya,
and leather ka? aya: all of these have been worn by buddhas. They have the
Buddhist merits of the Buddha's robe, and they possess the fundamental
principle that has been authentically transmitted without interruption. But
people who are not liberated from common sentiment make light of the
Buddha-Dharma; not believing the Buddha's words, they aim blindly to fol-
low the sentiment of the common person. They must be called non-Bud-
dhists who have attached themselves to the Buddha-Dharma; they are peo-
ple who destroy the right Dharma. Some claim to have changed the buddha
robe in accordance with the teaching of celestial beings. In that case, they
must aspire to celestial buddhahood. Or have they become the descendants
of gods? The Buddha's disciples expound the Buddha-Dharma for celestial
beings; they should not ask celestial beings about the truth. It is pitiful that
those who lack the authentic transmission of the Buddha-Dharma are like
this. The view of the celestial multitudes and the view of the Buddha's dis-
ciples are very different in greatness, but gods come down to seek instruc-
tion in the Dharma from the Buddha's disciples . The reason is that the
Buddhist view and the celestial view are very different. Discard, and do not
learn, the small views of sravakas of precepts sects. Remember that they are
the Small Vehicle. The Buddha says, �One can repent for killing one's father
or killing one's mother, but one cannot repent for insulting the Dharma. �
[160] In general, the way of small views and foxlike suspicion is not the
original intention of the Buddha. The great truth of the Buddha-Dharma is
beyond the Small Vehicle. No one outside of the Patriarch's state of truth,
which is transmitted with the Dharma treasury, has known of the authentic
transmission of the great precepts of the buddhas. Long ago, [the story goes,]
in the middle of the night on Obaizan, the Buddha's robe and Dharma are
transmitted authentically onto the head of the Sixth Patriarch. 34 This is truly
the authentic tradition for transmission of the Dharma and transmission of
the robe. It is [possible] because the Fifth Patriarch knows a person. 35 Fel-
lows of the fourth effect and the three clever stages, as well as the likes of
[bodhisattvas in] the ten sacred stages36 and the likes of commentary teach-
ers and sutra teachers of philosophical schools, would give the [robe and
Dharma] to Jinshu;37 they would not transmit them authentically to the Sixth
Patriarch. Nevertheless, when Buddhist patriarchs select Buddhist patriarchs,
they transcend the path of common sentiment, and so the Sixth Patriarch has
already become the Sixth Patriarch. Remember, the truth of knowing a per-
son and of knowing oneself, which the Buddhist patriarchs transmit from
rightful successor to rightful successor, is not easily supposed. Later, a monk
asks the Sixth Patriarch, �Should we see the robe you received in the middle
of the night on Obai[zan] as cotton, or should we see it as silk, or should we
see it as raw silk? 38 In short, as what material should we see it? � The Sixth
Patriarch says, �It is not cotton, it is not silk, and it is not raw silk. � The words
of the Founding Patriarch of Sokei are like this. Remember, the buddha robe
is not silk, not cotton, and not cotton crepe. Those who, on the contrary, heed-
lessly recognize [the robe] as silk, as cotton, or as cotton crepe are the sort
who insult the Buddha-Dharma. How could they know the Buddha's ka? aya?
Furthermore, there are episodes of the precepts being taken with [the Buddha's]
�Welcome! � That the ka? aya gained by these [monks] is utterly beyond dis-
cussion of silk and cotton is the Buddha's instruction in the Buddhist truth.
In another case, the robe of Sa? avasa when he is a layman is a secular gar-
ment, but when he leaves family life it becomes a ka? aya. We should quietly
consider this fact. We should not brush it aside as if we did not see or hear it.
Moreover, there is a fundamental principle which has been authentically trans-
mitted from buddha to buddha, and from patriarch to patriarch, and which
the sort who count words in sentences cannot sense and cannot fathom. Truly,
how could the thousand changes and the myriad transformations of the
Buddha's truth belong in the limited area of ordinary folk? The [real state of]
samadhi exists, and [real practices of] dhara? i 39 exist, [but] those who count
grains of sand can never find [these] valuable pearls inside their clothes. We
should esteem, as the right standard of the ka? aya of all the buddhas, the mate-
rial, color, and measurements of the present ka? aya that has been received in
the authentic transmission from Buddhist patriarchs. The precedents for it, in
the Western Heavens and the Eastern Lands, going back to ancient times and
arriving at the present, are of long standing; and people who have distin-
guished the right [precedents] from the wrong have already transcended the
state of enlightenment. Even though outside of the Buddhism of the patri-
archs there are those who claim [to have] the ka? aya, no original patriarch
has ever affirmed [their robes] as the twigs and leaves [of the original ka? aya];
how could [their robes] germinate the seeds of good roots? 40 How much less
could they bear real fruit? We now not only are seeing and hearing Buddha-
Dharma that we have not met in vast kalpas; we [also] have been able to see
and to hear the Buddha's robe, to learn about the Buddha's robe, and to receive
and to retain the Buddha's robe. This just exactly means that we are meeting
the Buddha, we are hearing the voice of the Buddha, we are radiating the
brightness of the Buddha, we are receiving and using the state received and
used by the Buddha, we are receiving the one-to-one transmission of the mind
of the Buddha, and we are getting the Buddha's marrow.
[165] For material to make the ka? aya we invariably use that which is
pure. Pure describes material offered by a donor of pure faith, or bought at a
market, or sent by celestial beings, or donated by dragons, or donated by
demons, or donated by kings and ministers, or [even] pure leather. We may
use all such material. At the same time, we esteem the ten sorts of rags as
pure. The ten sorts of rags are namely:
1) Rags chewed by an ox, 2) rags gnawed by rats, 3) rags scorched by
fire, 4) rags [soiled by] menstruation, 5) rags [soiled by] childbirth, 6) rags
[offered at] a shrine, 7) rags [left at] a graveyard, 8) rags [offered in] peti-
tional prayer, 9) rags [discarded by] a king's officers, 10) rags brought back
[from a funeral].
[166] We esteem these ten sorts as especially pure material. In secular
society they throw them away, [but] in Buddhism we use them. From these
customs we can know the difference between the secular world and Buddhism.
So when we want pure [material] we should look for these ten sorts. Find-
ing them, we can know what is pure and we can intuit and affirm what is not
pure. We can know mind and we can intuit and affirm body. When we obtain
these ten sorts, whether they are silk or whether they are cotton, we should
consider their purity and impurity. If we understand that the reason we use
these rags is to idly make ourselves shabby with shabby robes, that might
be extremely stupid. Rags have [always] been used in Buddhism for their
splendor and beauty. In Buddhism, what makes our attire shabby is clothes
which have come from impurity�[clothes of] brocade, embroidered silk,
silk twill, and sheer silk, [clothes of] gold, silver, precious gems, and so on.
This is the meaning of shabbiness. In general, whether in the Buddhism of
this land or of other worlds, when we use pure and beautiful [cloth], it should
be of these ten sorts. Not only has it transcended the limitations of purity
and impurity, it also is beyond the limited sphere of the super? uous and the
absence of the super? uous. 41 Do not discuss it as matter or mind. It is not
connected with gain and loss. [The fact] is only that those who receive and
retain the authentic transmission are Buddhist patriarchs; for when we are
in the state of a Buddhist patriarch we receive the authentic transmission.
To receive and to retain this [transmission] as a Buddhist patriarch does not
depend on manifestation or nonmanifestation of the body, and does not
depend on upholding or non-upholding of the mind, [but] the authentic trans-
mission goes on being received. Absolutely, we should regret that in this
country, Japan, monks and nuns of recent ages have, for a long time, gone
without wearing the ka? aya; and we should be glad that we can receive and
retain [the ka? aya] now. Even laymen and laywomen who receive and keep
the Buddhist precepts should wear the five-stripe, seven-stripe, and nine-
stripe ka? aya. How then could people who have left family life fail to wear
[the ka? aya]? It is said that [everyone] from King Brahma and the gods of
the six heavens,42 down to secular men, secular women, and male and female
slaves, should receive the Buddhist precepts and wear the ka? aya; how could
bhik? us and bhik? u? is fail to wear it? It is said that even animals should
receive the Buddhist precepts and wear the ka? aya; how could disciples of
the Buddha fail to wear the Buddha's robe? So those who want to become
disciples of the Buddha, regardless of whether they are gods above, human
beings, kings of nations, or government officials, and irrespective of whether
they are laypeople, monks, slaves, or animals, should receive and keep the
Buddhist precepts and should receive the authentic transmission of the ka? aya.
This is just the direct way to enter authentically into the state of buddha.
[170] �When washing the ka? aya, you should mix miscellaneous pow-
dered incense into the water. After drying [the ka? aya] in the sun, fold
it and put it in a high place, serve offerings to it of incense and ? ow-
ers, and make three prostrations. Then, kneeling up, humbly receive
it upon the head and, with the hands joined, render devotion by recit-
ing the following verse:
How great is the clothing of liberation,
Formless, field of happiness, robe!
Devoutly wearing the Tathagata's teaching,
Widely I will save living beings.
After reciting [this verse] three times, stand up on the ground and wear
[the ka? aya] devoutly. �43
[170] During my stay in Song China, making effort on the long plat-
form, I saw that my neighbor every morning, at the time of releasing the still-
ness, would lift up his ka? aya and place it on his head; then, holding his
hands together in veneration, he would silently recite the verse. At that time,
there arose in me a feeling I had never before experienced. [My] body was
overfilled with joy, and tears of gratitude secretly fell and moistened the lapels
of my gown. The reason was that when I had read the Agama sutras previ-
ously, I had noticed sentences about humbly receiving the ka? aya upon the
head, but I had not clarified the standards for this behavior and had not under-
stood it clearly. Seeing it done now, before my very eyes, I was overjoyed. I
thought to myself, �It is a pity that when I was in my homeland there was no
master to teach [me] this, and no good friend to tell [me] of it. How could I
not regret, how could I not deplore, passing so much time in vain? Seeing it
and hearing it now, I can rejoice in past good conduct. If I had been idly rub-
bing shoulders in the temples of my home country, how could I have sat shoul-
der-to-shoulder with this treasure of a monk who is actually wearing the
Buddha's robe? � Sadness and joy were not one-sided. Tears of gratitude fell
in thousands and tens of thousands. Then I secretly vowed, �One way or
another, unworthy though I am, I will receive the authentic transmission of
the right traditions of the Buddha-Dharma and, out of compassion for living
beings in my homeland, I will cause them to see and to hear the robe and the
Dharma that have been authentically transmitted from buddha to buddha. �
The vow made at that time has not now been in vain; the bodhisattvas, in fam-
ilies and out of families, who have received and retained the ka? aya are many.
This is a matter in which to rejoice. People who have received and retained
the ka? aya should humbly receive it upon their head every day and night. The
merit [of this] may be especially excellent and supremely excellent. The see-
ing and hearing of a phrase or a verse may be as in the story of �on trees and
on rocks,� [but] the merit of the authentic transmission of the ka? aya is hardly
encountered through the ten directions. In the tenth lunar month, in the win-
ter of the seventeenth year of Kajo in great Song [China], two Korean44 monks
came to the city of Keigenfu. One was called Chigen, the other Keiun. Both
of them were always discussing the meaning of Buddhist sutras, and they
were also men of letters. But they had no ka? aya and no patra; they were like
secular people. It was pitiful that though they had the external form of bhik? us
they did not have the Dharma of bhik? us. This may have been because they
were from a minor nation in a remote land. When people from our country
who have the external form of bhik? us travel abroad, they are likely to be the
same as those two monks. Sakyamuni Buddha himself received [the ka? aya]
upon his head for twelve years, never setting it aside. As already his distant
descendants, we should emulate this. To turn the forehead away from pros-
trations idly done for fame and gain to gods, to spirits, to kings, and to retain-
ers, and to turn it now toward the humble reception upon the head of the
Buddha's robe, is a joyful and great happy event.
Shobogenzo Den-e
The first day of winter, in the first year of
Ninji. 45
Written at Kannondorikoshohorinji
�a srama? a who entered Song [China] and
received the transmission of Dharma, Dogen.
---
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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
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The Bequeathed Teaching Sutra
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Shobogenzo: The True Dharma-Eye Treasury vol. 1
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Tannisho: Passages Deploring Deviations of Faith
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B2582_1 (biblio info) Chapter/Section 14
[Chapter Fourteen]
Sansuigyo
The Sutra of Mountains and Water
Translator 's Note: San means �mountains,� sui means �water��rivers,
lakes, and so on. Sansui suggests natural scenery, or nature itself. Kyo or gyo
means Buddhist sutras. So Sansuigyo means mountains and water, or nature,
as Buddhist sutras. Buddhism is basically a religion of belief in the universe,
and nature is the universe showing its real form. So to look at nature is to
look at the Buddhist truth itself.
For this reason Master Dogen believed that
nature is just Buddhist sutras. In this chapter he explains the real form of
nature, giving particular emphasis to relativity in nature.
[175] The mountains and water of the present are the realization of the words
of eternal buddhas. Both [mountains and water] abide in place in the Dharma,
having realized ultimate virtue. Because they are in the state before the kalpa
of emptiness, they are vigorous activity in the present. Because they are the
self before the sprouting of creation, they are real liberation. The virtues of
the mountains are so high and wide that we always realize moral virtue which
can ride the clouds by relying on the mountains, and we unfailingly liberate
the subtle effectiveness which follows the wind by relying on the mountains.
[176] Master Kai1 of Taiyozan preaches to the assembly, �The Blue
Mountains are constantly walking. The Stone Woman bears children by
night. � Mountains lack none of the virtues with which mountains should be
equipped. For this reason, they are constantly abiding in stillness and con-
stantly walking. We must painstakingly learn in practice the virtue of this
walking. The walking of mountains must be like the walking of human beings;
therefore, even though it does not look like human walking,2 do not doubt
the walking of the mountains. The words preached now by the Buddhist
Patriarch are already pointing to �walking,� and this is his attainment of the
fundamental. We should pursue to the ultimate his preaching to the assem-
bly about �constant walking�: it is because [the mountains] are walking that
they are �constant. �3 The walking of the Blue Mountains is swifter than the
wind, but human beings in the mountains do not sense it or know it. Being
�in the mountains�4 describes the �opening of ? owers� in the �[real] world. �5
People out of the mountains never sense it and never know it�people who
have no eyes to see the mountains do not sense, do not know, do not see,
and do not hear this concrete fact. If we doubt the walking of the mountains,
we also do not yet know our own walking. It is not that we do not have our
own walking, but we do not yet know and have not yet clarified our own
walking. When we know our own walking, then we will surely also know
the walking of the Blue Mountains. The Blue Mountains are already beyond
the sentient and beyond the insentient. The self is already beyond the sen-
tient and beyond the insentient. We cannot doubt the present walking of the
Blue Mountains. [Though] we do not know how many Dharma worlds we
should use as a scale when taking in the Blue Mountains, we should inves-
tigate in detail the walking of the Blue Mountains as well as our own walk-
ing. There should be investigation both of backward steps6 and of stepping
backward. 7 We should investigate the fact that just at the moment before the
sprouting of creation, and since before the King of Emptiness,8 walking�
in forward steps and backward steps�has never stopped even for an instant.
If the walking ceased, the Buddhist patriarchs could not manifest themselves
in reality. If there were an end to the walking, the Buddha-Dharma could not
reach the present day. Forward walking never ceases, and backward walk-
ing never ceases. The moment of forward walking does not oppose back-
ward walking, and the moment of backward walking does not oppose for-
ward walking. 9 We call this virtue �the mountains ? owing,� and we call it
�the ? owing mountains. � The Blue Mountains master in practice the act of
walking and the East Mountain learns in practice the act of moving on water;
therefore, this learning in practice is the mountains' learning in practice. The
mountains, without changing their body and mind, with the face and eyes of
mountains, have been traveling around learning in practice. Never insult
them by saying that the Blue Mountains cannot walk or that the East Moun-
tain cannot move on water. It is because of the grossness of the viewpoint
of the vulgar that they doubt the phrase �the Blue Mountains are walking. �
It is due to the poorness of their scant experience that they are astonished at
the words �? owing mountains. � Now, not even fully understanding10 the
words �? owing water,� they are drowned in prejudice and ignorance. This
being so, they esteem as defining concepts, and esteem as lifeblood, their
enumeration of the accumulated virtues [of mountains]. 11 The act of walk-
ing exists, the act of ? owing exists, and moments in which mountains give
birth to mountain children exist. By virtue of the fact that mountains become
Buddhist patriarchs, Buddhist patriarchs have manifested themselves in real-
ity like this. 12 Though there may be eyes in which grass, trees, soil, stones,
fences, and walls are realized, that moment is beyond doubt and beyond dis-
turbance; it is not �total realization. � Though moments are realized in which
[the mountains] are seen to be adorned with the seven treasures, [those
moments] are not �the real refuge. � Though visions are realized [of the moun-
tains] as the area in which buddhas practice the truth, [those visions] are not
necessarily something to be loved. Though some have got the brains to real-
ize a vision [of the mountains] as the unthinkable merit of the buddhas, real-
ity is not merely this. 13 Every �realization� is an instance of object and sub-
ject. We do not esteem such [�realizations�] as the Buddhist patriarchs' action
in the state of truth: they are one-sided and narrow views. 14 The moving of
circumstances and the moving of mind are criticized by the Great Saint. 15
Explanations of mind and explanations of the nature16 are not affirmed by
the Buddhist patriarchs. Seeing the mind and seeing the nature17 is the ani-
mated activity of non-Buddhists. Staying in words and staying in phrases is
not the speech of liberation. There is [a state] that has got free from states
like these: it is expressed �the Blue Mountains are constantly walking� and
�the East Mountain moves on water. � We should master it in detail.
[182] [In the words] �The Stone Woman bears children by night� time,
in which the Stone Woman bears children, is called night. In general, there
are male stones and female stones, and there are neither male nor female
stones, whose practical function supports the heavens and supports the earth.
There are heavenly stones and there are earthly stones�as the secular say,
but few people know. 18 We should know the facts of childbirth: At the time
of childbirth, are parent and child both transformed? How could we learn in
practice only that childbirth is realized as [the parent] becoming the parent
of a child? We should learn in practice, and should penetrate to the end, that
the time of [the child] becoming the child of the parent is the practice-and-
experience of the reality of childbirth.
[183] Great Master Unmon Kyoshin19 says, �The East Mountain moves
on water. � The point realized in these words is that all mountains are an East
Mountain, and every East Mountain moves on water. 20 Thus [mountains]
such as the nine mountains of Mount Sumeru have been realized, and they
have practiced and experienced. 21 This state is called �the East Mountain. �
Nevertheless, how could Unmon be liberated in the skin, ? esh, bones, and
marrow, the practice-and-experience, and the vigorous activity of the East
Mountain. 22
[184] At the present time in the great kingdom of Song, there is a group
of unreliable23 fellows who have now formed such a crowd that they cannot
be beaten by a few real [people]. They say that the present talk of the East
Mountain moving on water, and stories such as Nansen's sickle,24 are sto-
ries beyond rational understanding. Their idea is as follows: �A story which
involves images and thoughts is not a Zen story of the Buddhist patriarchs.
Stories beyond rational understanding are the stories of the Buddhist patri-
archs. This is why we esteem Obaku's use of the stick and Rinzai's shout,25
which are beyond rational understanding and which do not involve images
and thoughts, as the great realization before the sprouting of creation. The
reason that the expedient means of many past masters employ tangle-cut-
ting26 phrases is that [those phrases] are beyond rational understanding. �
Those fellows who speak like this have never met a true teacher and they
have no eyes of learning in practice; they are small dogs who do not deserve
to be discussed. For the last two or three hundred years in the land of Song
there have been many such demons and shavelings [like those] in the band
of six. 27 It is pitiful that the great truth of the Buddhist Patriarch is going to
ruin. The understanding of these [shavelings] is inferior even to that of sra-
vakas of the Small Vehicle; they are more stupid than non-Buddhists. They
are not laypeople, they are not monks, they are not human beings, and they
are not gods; they are more stupid than animals learning the Buddha's truth.
What the shavelings call �stories beyond rational understanding� are beyond
rational understanding only to them;28 the Buddhist patriarchs are not like
that. Even though [rational ways] are not rationally understood by those
[shavelings], we should not fail to learn in practice the Buddhist patriarchs'
ways of rational understanding. If ultimately there is no rational under-
standing, the reasoning which those [shavelings] have now set forth also
cannot hit the target. There are many of this sort in all directions of Song
China, and I have seen and heard them before my own eyes. They are piti-
ful. They do not know that images and thoughts are words and phrases, and
they do not know that words and phrases transcend images and thoughts.
When I was in China I laughed at them, but they had nothing to say for them-
selves and were just wordless. Their present negation of rational under-
standing is nothing but a false notion. Who has taught it to them? Though
they lack a natural teacher, they have the non-Buddhist view of naturalism.
Remember, this �The East Mountain moves on water� is the bones and mar-
row of the Buddhist patriarchs. Waters are realized at the foot of the East
Mountain;29 thereupon mountains ride the clouds and walk through the sky.
The crowns of the waters are mountains, whose walking, upward or down-
ward, is always �on water. �30 Because the mountains' toes can walk over all
kinds of water, making the waters dance, the walking is free in all direc-
tions31 and �practice-and-experience is not nonexistent. �32 Water is neither
strong nor weak, neither wet nor dry, neither moving nor still, neither cold
nor warm, neither existent nor nonexistent, neither delusion nor realization.
When it is solid it is harder than a diamond; who could break it? Melted, it
is softer than diluted milk; who could break it? This being so, it is impossi-
ble to doubt the real virtues that [water] possesses. For the present, we should
learn in practice the moments in which it is possible to put on the eyes and
look in the ten directions at the water of the ten directions. This is not learn-
ing in practice only of the time when human beings and gods see water; there
is learning in practice of water seeing water. 33 Because water practices and
experiences water, there is the investigation in practice of water speaking
water. We should manifest in reality the path on which self encounters self.
We should advance and retreat along the vigorous path on which the exter-
nal world exhausts in practice the external world, and we should spring free.
[189] In general, ways of seeing mountains and water differ according
to the type of being [that sees them]: There are beings which see what we
call water as a string of pearls,34 but this does not mean that they see a string
of pearls as water. They probably see as their water a form that we see as
something else. We see their strings of pearls as water. There are [beings]
which see water as wonderful ? owers; but this does not mean that they use
? owers as water. Demons see water as raging ? ames, and see it as pus and
blood. Dragons and fish see it as a palace, and see it as a tower. Some see
[water] as the seven treasures and the ma? i gem;35 some see it as trees and
forests and fences and walls; some see it as the pure and liberated Dharma-
nature; some see it as the real human body;36 and some see it as [the oneness
of] physical form and mental nature. Human beings see it as water, the causes
and conditions of death and life. Thus, what is seen does indeed differ accord-
ing to the kind of being [that sees]. Now let us be wary of this. Is it that there
are various ways of seeing one object? Or is it that we have mistakenly
assumed the various images to be one object? At the crown of effort, we
should make still further effort. If the above is so, then practice-and-experi-
ence and pursuit of the truth also may not be [only] of one kind or of two
kinds; and the ultimate state also may be of thousands of kinds and myriad
varieties. When we keep this point in mind, although there are many kinds
of water, it seems that there is no original water, and no water of many kinds.
At the same time, the various waters which accord with the kinds of beings
[that see water] do not depend on mind, do not depend on body, do not arise
from karma, are not self-reliant, and are not reliant upon others; they have
the liberated state of reliance on water itself. This being so, water is beyond
earth, water, fire, wind, space, consciousness, and so on. Water is beyond
blue, yellow, red, white, or black and beyond sights, sounds, smells, tastes,
sensations, or properties; at the same time, as earth, water, fire, wind, space,
and so on, water is naturally realized. Because the nations and palaces of the
present are like this, it may be difficult to state by what and into what they
are created. To assert that they hang on the circle of space and the circle of
wind37 is not true to ourselves and not true to others; it is to speculate on the
basis of the suppositions of the small view. People make this assertion because
they think that, without somewhere to hang, [dharmas] would not be able
to abide. 38
[193] The Buddha says, �All dharmas are ultimately liberated; they are
without an abode. �39 Remember, although they are in the state of liberation,
without any bonds, all dharmas are abiding in place. 40 Even so, when human
beings look at water, the only way we see it is as ? owing ceaselessly. This
? owing takes many forms, each of which is an example of the human view:
[Water] ? ows over the earth, ? ows through the sky, ? ows upward, and ? ows
downward. It ? ows in a single winding brook, and it ? ows in the nine [great]
depths. 41 It rises up to form clouds, and it comes down to form pools. The Bun-
shi42 says, �The way of water is to ascend to the sky, forming rain and dew,
and to descend to the earth, forming rivers and streams. � Now even the words
of a secular person are like this. It would be most shameful for people who
call themselves the descendants of the Buddhist Patriarch to be more igno-
rant than secular people. We can say that the way of water is beyond the
recognition of water, but water is able actually to ? ow. Water is [also] beyond
non-recognition, but water is able actually to ? ow.
[195] �It ascends to the sky and forms rain and dew. � Remember, water
rises up immeasurably high into the sky above to form rain and dew. Rain
and dew are of various kinds corresponding to [the various kinds of] worlds.
To say that there are places not reached by water is the teaching of sravakas
of the Small Vehicle, or the wrong teaching of non-Buddhists. Water reaches
into ? ames, it reaches into the mind and its images, into wit, and into dis-
crimination, and it reaches into realization of the buddha-nature. 43
[195] �It descends to the earth to form rivers and streams. � Remember,
when water descends to the earth, it forms rivers and streams. The vitality of
rivers and streams can become sages. Common and stupid folk today assume
that water is always in rivers, streams, and oceans. This is not so. Rivers and
oceans are realized in water. 44 Thus, water also exists in places which are not
rivers and oceans; it is just that when water descends to the earth, it takes
effect as rivers and oceans. Further, we must not understand that social worlds
cannot exist or that buddha lands cannot exist at a place where water has
formed rivers and oceans. 45 Even inside a single drop, countless buddha lands
are realized. This does not mean that there is water within buddha lands, and
does not mean that there are buddha lands inside water. The place where water
exists is already beyond the three times and beyond the world of Dharma.
Even so, it is the universe in which water has been realized. Wherever Buddhist
patriarchs go water goes, and wherever water goes Buddhist patriarchs are
realized. This is why Buddhist patriarchs without exception, when taking up
water, have treated it as [their] body and mind and have treated it as [their]
thinking. This being so, that water rises up is not denied in any text, within
[Buddhism] or without. The way of water pervades upward and downward,
vertically and horizontally. At the same time, in the Buddhist sutras, �fire and
wind rise upward, earth and water settle downward. � There is something to
be learned in practice in this �upward� and �downward. � That is, we [must]
learn in practice the Buddha's teaching of �upward� and �downward,� as fol-
lows: The place where earth and water go, we think of as �downward. �46 We
do not think of downward as a place where earth and water go. 47 The place
where fire and wind go is �upward. � The �world of Dharma� should not always
be related to measurements upward, downward, and in the four diagonals;48
at the same time, the four elements, the five elements, the six elements, and
so on, relying on the concrete place to which they go, just momentarily estab-
lish the four-cornered Dharma world. 49 It is not to be assumed that the Heaven
of Thoughtlessness50 is above and that the Avici51 Hell is below. Avici is the
whole world of Dharma, and Thoughtlessness is the whole world of Dharma.
Still, when dragons and fish see water as a palace, they are probably like peo-
ple looking at a palace, utterly unable to recognize that it is ? owing away. If
an onlooker were to explain to them, �Your palace is ? owing water,� the drag-
ons and fish would likely be as startled as we were now to hear the assertion
that mountains are ? owing. Further, it may also be possible to maintain and
to rely upon [the assertion] that there is such preaching in [every] railing,
stair, and outdoor pillar of a palace or a mansion. Quietly, we should have
been considering this reasoning and we should go on considering it.
[199] If we are not learning the state of liberation at the face of this
place, we have not become free from the body and mind of the common per-
son, we have not perfectly realized the land of Buddhist patriarchs, and we
have not perfectly realized the palaces of the common person. Although
human beings now are profoundly confident that the inner content of the seas
and the inner content of the rivers is water, we still do not know what drag-
ons, fish, and other beings view as water and use as water. Do not stupidly
assume that every kind of being uses as water what we view as water. When
people today who are learning Buddhism want to learn about water, we
should not stick blindly in only the human sphere; we should move forward
and learn water in the Buddha's state of truth. We should learn in practice
how we see the water that Buddhist patriarchs use. Further, we should learn
in practice whether there is water or whether there is no water in the houses
of Buddhist patriarchs.
[200] Mountains have been the dwelling places of great saints since
beyond the past and present. All the sages and all the saints have made the
mountains into their inner sanctum and made the mountains into their body
and mind; and by virtue of the sages and the saints the mountains have been
realized. We tend to suppose, with respect to mountains in general, that count-
less great saints and great sages might be gathered there; but after we have
entered the mountains there is not a single person to meet. There is only the
realization of the vigorous activity of mountains. Not even the traces of our
having entered remain. When we are in the secular world gazing at the moun-
tains, and when we are in the mountains meeting the mountains, their heads
and eyes are very different. Our notion that [the mountains] are not ?
