On Zen Practice2

HARIN COUNTY FREE LIBRARY
Edited by Hakuyu Taizan Maezumi

and Bernard Tetsugen Glassman
ON ZEN PRACTICE II
BODY, BREA TH AND MIND
Edited by Hakuyu Taizan Maezumi

and Bernard Tetsugen Glassman
Zen Writings Series
Zen Center Of Los Angeles

Publications of the Zen Center of Los Angeles
ZCLA Journal: Yasutani Roshi Memorial Issue

Zen and Science Issue
Zen Writings Series: On Zen Practice (1976)

On Zen Practice lUi 9 77;
To Forget the Self: An Illustrated Introduction
To Zen Practice/'; 9 77y
The Zen Writings series is produced under the supervision of Series

Editors Taizan Maezumi Roshi and Tetsugen Glassman Sensei. Publish-
ing Editor: John Daishin Buksbazen. Design consultants: Sy Edelstein,
Emmett Ho, John Daido Loori. Contributing artists: Tom Andrews,
Caribou, Sy Edelstein, Francis Haar, Emmett Ho, Manya Ekyo Maezumi,
Dan Morris, Frank Sij'duhar. Production Staff: Brenda Chiko Beck,
Stephan Ikko Bodian, Larry JissanChristensen, Chris Ryogen Fang, Joan
Joan George, Helen Glassman, Edward Kenzan Levin. Distribution: Paul
Genki Kahn. Typesetting: Valtype, Los Angeles, California. Printing
and Binding: Braun & Brumfield, Inc., Ann Arbor, Michigan.
This book was set in Press Roman type, and manufactured in the United
States of America.
On Zen Practice II is one volume in the Zen Writings series comprising two new titles
a year with occasional supplementary releases. Donation for two volumes a year: $7.00
in the U.S., $9.00 foreign. Single-volume donation: $4.00. For information about
subscriptions or distribution, contact Zen Writings, 927 South Norm^ndie Avenue,
Los Angeles, California 90006. ISBN: 0-916820-04-1. Library of Congress Card Cata-
logue Number: 77-7025 L Published by Zen Center of Los Angeles, Inc., 927 South
Normandie Avenue, Los Angeles, California 90006, a non-profit religious corporation.
© 1976 by Zen Center of Los Angeles, Inc. All rights reserved. Printed in the United
States of America.
CONTENTS
Foreword xi
Chotan Aitken Roshi
Introduction: Can Everyone Realize His True Nature? 1

Taizan Maezumi Roshi
1 Dogen Zenji and Enlightenment 7

Kohun Yamada Roshi
2 Fukanzazengi (The Universal Promotion of the 13

Principles of Zazen) by Dogen Zenji
Translated by Norman Waddell and Abe Masao
3 Commentary on Dogen Zenji's Fukanzazengi 17

4 Notes on Gassho and Bowing 54

Taizan Maezumi Roshi with
John Daishin Bulcsbazen
5 Breathingjn Zazen 62
Koryu Osaka Roshi
vi CONTENTS
6 Koan Practice and Shikan-taza 67

Hakuun Yasutani Roshi
7 Shikan-taza andKoan Practice 73

KoryQ Osaka Roshi
8 "Joshn's Dog" 81
Koryu Osaka Roshi
9 Receiving the Precepts 90

10 "Nansen's Cutting the Cat" 100

1 Dharma Dialogue: On Monk and Lay Practice 106

Tetsugen Glassman Sensei
Epilogue: The Benefits of the Three Treasures 117

from Jiim Sonja Hogoshu
Translated by Taizan Maezumi Roshi witl^
John Daishin Buksbazen
Glossary 119
Index 125
About the Contributors 128

To The Reader:
Among the many books in English on Zen Buddhism, few are entirely
based upon actual practice. Most deal with a variety of theoretical and
cultural topics, while some set forth general principles of practice. This
book and its previous companion volume, On Zen Practice, are a Uttle
different. They are a composite portrait of practice as conducted at the Zen
Center of Los Angeles (ZCLA). Because Maezumi Roshi represents three
distinct teaching traditions within Zen, there is a certain richness and diver-
sity of approach. We have sought in these books to preserve something of
the characteristic style and feel of ZCLA training. They reflect a living
community, with personality and idiosyncracies left intact.
American Zen is taking root and growing strong; at times it is ungainly
and raw, but it is also vigorous and unique in its own right. We offer these
books to the reader, hoping to encourage others in their practice, and to
afford the public a clearer, more accurate picture of what Zen practice is
all about.
John Daishin Buksbazen

Publishing Editor
Ascending the high seat,(Dogen Zenji) said: "There is in this
assen>bly a man who has achieved a great enhghtenment. Do you
recognize him or not? If you do, come forward and ask me the
Way. If you do not, you do not recognize him although you meet
him face to face."
— Dogen Zenji, Eihei koroku
(Translated by Taizan Maezumi Roshi)
dt
Foreword
Chotan Aitken Roshi
Once, many years ago, I heard a Buddhist priest speak at a

Bodhi Day ceremony to an assembly of congregations from all
Buddhist temples in Honolulu. His subject was the dual nature
of the Buddha-dharma: wisdom and compassion. To my great
disappointment, however, he could not bring these two themes
together. They remained separate, and a wonderful opportunity
to present the essence of deep reahzation was lost.
Truly, compassion and wisdom are the same thing. When

Bodhidharma came from India to. China, Chih-kung, the advisor
to Emperor Wu of Liang, rightly identified himMahasattva
as the
Kuan-yin (Kannon). Since those early times, the archetypes of
Bodhidharma, with fierce discipline and consummate wisdom,
and Kannon, with androgynous visage and figure of love, have
reflected the two aspects of the same human being, wise
compassion and loving wisdom.
In these pages of On Zen Practice II, the timeless nature of
the Dharma as wisdom/compassion is vividly presented. Of
course, someone with a dangerous bit of learning may say the
same truth is expressed in raising a cup of tea or talking on the
telephone. True enough, but without the burning focus of the
polished glass we find here, and therefore with no power to save
xii FOREWORD
anyone.
Wisdom/compassion is many things, but focus is the essential
component of all of them. Ummon Bun'en Zenji (Yijn-men Wen-
yen, d. 949 AD) taught by the.model of a box and its lid. There
must be a perfect fit. Reading the record of his instruction, we
find a wide variety of styles. Each of his responses, however,
like each of the responses of every authentic master, is cued to
the time, the place, and the circumstances of the encounter.
Included in the latter would be the exact nature of the student's
need. You don't feed a baby a red pepper, no matter how
hungry it may be. Such is the focus of wisdom/compassion.
Such is the focus of these pages.
hard to meet an authentic master of Zen Buddhism, but
It is
here we have one in Taizan Maezumi Roshi. He is successor in

the Dharma of all important streams of Zen, and has estabhshed
an exemplary Zen center and gathered about him many talented
disciples. no need to look further for a master of
There is
wisdom/compassion.
True mastery is many things. It is breadth of mind and spirit
and the avoidance of division. Imphcit in On Zen Practice //is
acknowledgement that multiple themes, even disparate views,
form the tapestry of correct Zen teaching. It is not shikan-taza
alone, but also koan study. It is not the Soto or the Rinzai or
the Harada stream, but all of them as a coherent and dynamic
whole. It is not simply roshi, or even roshi and senior disciples,
but roshi and all his students. It is not priest or lay person or.
scholar, but a community. Truly there are no barriers.
I have heard many teachers speak warmly of their own
masters, quoting them continually. But in On Zen Practice II,
we find a remarkable spectrum of Zen teachers, and we can
sense the gratitude of Maezumi Roshi and his disciples to them
all.
It is not a random selection, however. Beginning with

Maezumi Roshi himself, these are talented and unique maestros
of their art. Yasutani Roshi, one of Maezumi Roshi's principal
masters, sacrificed all social prestige and devoted himself solely
to teaching and writing, living in the lowliest of circumstances.
His fiery convictions still burn fiercely in the spirit of his
successors and on the pages of his many books.
FOREWORD xiii
Koryu Osaka Roshi is an equally splendid master who was

never ordained a priest. Like Yasutani Roshi, he has devoted
himself to lay disciples,many of them college students. Maezumi
Roshi studied with Koryu Roshi also, first in his college days,
and much later as a conclusion of his formal training. I haven't
gotten to know'Koryu Roshi as well as I did Yasutani Roshi, but
I remember him vividly from his one visit to the Maui Zendo,
when a mild httle man with the uncertainties of one almost blind
suddenly became Mt. Fuji itself thundering the Dharma in a
teisho.
Kohun Yamada Maezumi Roshi in Yasutani
Roshi, brother of
Roshi's line, is my own Zen master. I know him to be an exact-
ing teacher whose breadth of spirit matches Maezumi Roshi's
own and crowds of students of Christian as well as Bud-
attracts
modest dojo m Kamakura.
dhist origins to his
Abe Masao Sensei is possessed of the same rare quahties we
knew in Dr. D.T. Suzuki, a keen Zen eye and a scholarly mind.
His writings on Dogen Zenji are a primary resource for all
Western students of Zen and Japanese thought. Prof. Norman
Waddell is a colleague of Abe Sensei who collaborates with
him on translations of Dogen Zenji, and who translates other
Zen works independently with clear insight into their funda-
mental meaning.
Finally, students at Zen Center are represented here with
their expression of essential nature, inspired by Tetsugen
Glassman Sensei in Dharma dialogue, and in the splendid
production of this publication, in which John Daishin Buksbazen
had a key role. We gain a vivid sense of enlightened Sangha
spirit from them all.
We learn in Zen practice the infinitely precious nature of

each particular entity, person, animal, plant, thing, and their
complete equahty. It is not an easy^ path. It is not easy to
brush away the delusions that cloud emancipating truth. With-
out religious devotion, Zen becomes a kind of hobby. Without
the great death and great rebirth, it becomes a kind of self-
improvement exercise. It is not a subject to be mastered with

a certain form or a certain curriculum, but a lifetime training.
Yet with the devotion and rebirth so clearly manifest here,
how easy it all is!
%
' W^K'^^'^ '•
iV *> ^/•"^N
Introduction:
Can Everyone Realize His True Nature?
CAN everyone realize his true nature?

A: Before saying yes or no to this question, let us think about
what one's "true nature" means. In our case, practicing together,
we may say that it is a synonym of "Buddha-nature". As a
matter of fact, this Buddha-nature or true nature of oneself is
explained using such terms as: "original self", "original face",
"Mind", sometime5.'"mu-ji", or "the cypress tree in the garden",
or "thusness", or "reality", according to the context of the doc-
trine or the teachings.
When we consider this true nature as the Buddha-nature, it
will clarifyour understanding to observe the Buddha-nature from
three different standpoints. The first one is called shoin bussho,
the Buddha-nature inherent in all beings, whether enlightened or
not. The next one is ryoin bussho] the Buddha-nature which is
manifested when one begins to practice the Dharma. And the

last is enin bussho, the Buddha-nature of one who has attained
enlightenment.
Making an analogy, the shoin bussho is like gold which is in
2 ON ZEN PRACTICE II
the ground. Regardless of whether or not people realize it, there

is gold underground. The second one, ryoin bussho, is the
Buddha-nature by virtue of which we are able to recognize where
and how to extract the gold. The third one, enin bussho, is like
whatever tools you use to take the gold out and get it into your
hands. This is, of course, a very simple analogy of what Buddha-
nature is, but it may tell you something.
Now, let's get back to your question, "Can everyone realize
his true nature?"
In connection with the analogy,we may understand that all
of us have the Buddha-nature, or rather, we are nothing but the
Buddha-nature, and yet if we don't become aware that we al-
ready have the gold in our hands, we cannot be satisfied until we
have it. So in order to have the gold in our hands, in order to
reahze our Buddha-nature, we have to do something, we have to
make some effort. And if we really wish to do it, we will get it
done sooner or later.
Q: But Roshi, in one of your teishos, you said some people will
never get it. How do you explain this contradiction?
A: In order to answer this question, let me return to the analogy
I made. Everybody knows that gold is someplace in the ground;
in some places there is this gold, and in other places there is not,
and if we dig in the wrong place to get the gold, it is in vain, re-
gardless of how hard we try. So in order to realize this Buddha-
nature, we have to have the right means and the right direction
in which to pursue our efforts to find the gold.
Q: What would be the right direction?
A: Let's reflect upon the words of Dogen Zenji: "It is not a
matter of being smart or one
dull, well-learned or foolish, but if
practices whole-heartedly to find outwhat the Way is, that is

nothing but the accomplishment of the Way." The point is this:
straight-forward whole-heartedness in accord with one's practice.
These famous words of Dogen Zenji, isshiki no ben do, mean
"To practice the Way with whole-heartedness", or "to become
one with whatever you do." In other words, to become one
is the key. When you really become one with whatever you do,
that is the realization of the Way. So that whether everyone
realizes his true nature or not is dependent on the individual.
INTRODUCTION 3
Even being lazy and not doing anything still is nothing but the
Buddha-nature. That is to say, one has gold and yet he does not
think so, so he simply does not realize his own nature. There is
a famous analogy by the Buddha: A very poor man had a friend
who was very rich. One time they met together, enjoyed a few
drinks, and eventually the poor man fell asleep. Looking at this
poor man, the rich friend felt sorry for him, and without letting
him know, slipped a precious jewel into his garment. After part-
ing from his rich friend, this poor man returned again to his
life as a beggar without knowing he had that precious jewel.
After some time they met again and the rich friend was surprised
and asked him: "I gave you that jewel; why did you not use it to
make your hfe comfortable?" And the poor man said, "No, you
never gave me anything!" So the rich friend reached into the
garment where he put the jewel, took it out, and showed it to
him. This analogy may tell you something.
Q: How can we strengthen our faith in order to practice better?
A: Once again this is a very fundamental thing. Faith is a very
fundamental, very important matter in life, so this question per-
mits me to say that to strengthen our faith is practically always
a synonym for bettering our practice.
When we have faith, it is necessary to examine in what we put
our faith. We have a proverb, "To believe in the head of a dried,
dead sardine has power to chase away evil spirits." As a matter of
fact, we believe in all sorts of different things, and we put our
faith in different things, such as money, fame, ideas, thoughts,
ideologies, emotions, feelings. So, in order to practice better, we
must have our faith in the right way. And what is the right way?
To put our faith in whatever the Buddha and the Patriarchs say.
To put ourselves whole-heartedly into it and practice diligently.
So, in connection with the previous question, have strong faith
in yourself, in the fact that your hfe is itself nothing but Buddha-
nature. To have strong faith in this fact and to practice in accord-
ance with what the Buddha and the Patriarchs say, leads us to
It is also important to
better practice and strengthens our faith.
renew our vows from time to time and to encourage ourselves
to accomplish further. By doing so we can strengthen our faith,
and this faith, again, better promotes our practice. It is like a
There is tliis famous doctrine: first, hosshin, to raise the

circle.
bodhi-mind or seek for realization; second, shiigyo, practice;

third, bodai, attainment of realization; fourth, nehan, nir-
vana. In the state of nirvana lies the bodhi-mind, then again

practice, then attainment, then nirvana, spiraling ever upward.
Dogen Zenji said that our practice is like a spiral comprising
these four strands.
Shugyo (practice)
f
%
ts/<ifi;
CHAPTER 1
Dogen Zenji and Enlightenment

Kohun Yamada Roshi
FIRST of all I must give my deep gratitude to Maezumi Roshi

for giving me this opportunity to come here to see all of you.
This evening I am going to speak in Japanese and Maezumi
Roshi will translate for you.
Among Japanese Buddhists there are quite a few who believe
that Dogen Zenji's Zen is a very special Zen which does not par-
ticularly require an enlightenment or satori experience. Even
among priests and monks quite a few believe so.
To state my conclusion first, such a belief is a mistake. I firmly
believe that the most important matter of Buddhism is to get
enlightenment. The point by which Zen Buddhism is differen-
tiated from other religions or philosophies and from all kinds
of theories, is this: the attainment of enlightenment. The most
important thing in our practice is this enlightenment, and this is
not found in other systems. When you carefully examine Dogen
Zenji's writings, it is simply impossible to understand how people
can say that sort of thing. For example,we read an article, a
if
very famous chapter of the Shobogenzo called "Bendowa", or

the Fukanzazengi, (Instructions on Zazen to All), we repeatedly

find that Dogen Zenji emphasizes the importance of attaining en-
lightenment and having the kensho experience.
In some parts of his writings, however, he also mentions that
without paying much attention to attaining enlightenment, we
should just try to sit. We call that aspect shikan-taza. And how we
connect with shikan-taza, to just sit, that is what I want to

explain. To speak as simply as possible, I rather wish to use this
parable or analogy in order to clarify this point.
Dogen Zenji always stands at the highest peak and tries to lead
the students up to his level, so I will try to explain this using the
analogy of school education. I understand that in this country
you don't have very much trouble with entrance examinations
for public schools;- but in Japan, along with your progress in
elementary school, in order to go on to middle school you must
take an examination. Next, in order to go to high school you
have another examination, and to enter college, yet another one
which is very difficult. Thus young people in Japan study hard
to get into the better schools. Dogen Zenji, first of all, speaks to
those who are the very best among all students. He expects them
to be the finest of scholars, so that regardless of how difficult the
entrance examination for high school or for college, it is a pre-
requisite for them to go through such barriers.
I mentioned th-e examination, which, as you might guess,
refers to the kensho experience. Dogen Zenji's position is that he
expects those who are involved in practice to achieve the highest
peak— where he stands. Accordingly, in the process of such
achievement, having a kensho experience is so basic a prerequisite
that consequently he does not put much emphasis on it. Con-
tinuing the analogy, the Rinzai School, of course, aims at an
accomplishment such as becoming a fine scholar. However, if
your ability won't even get you through the high school entrance
examination, then the more advanced accomplishment is out of
the question. First, you must enroll in high school, passing the
entrance examination, which is kensho. That is the reason the
Rinzai School emphasizes the importance of having a kensho ex-
perience. And yet, among those who practice Rinzai Zen we see
quite a few who quit after having their first kensho experience.
DOGEN AND ENLIGHTENMENT 9
Of course, thisnot right practice either, and both Soto and

is
Rinzai Schools aim at the highest levels of achievement. How-

ever, as I mentioned before, Dogen Zenji, expecting all of
us to achieve that highest level, does not put too much emphasis
on such preliminary stages of achievement. Accordingly, he
appears to be giving less emphasis to the importance of the
kensho experience than does the Rinzai School. Therefore, I
should like to emphasize again the importance of having kensho
experience. Without this, there is practically no Zen Buddhism.
Let me make another analogy: suppose there is a three-story
building. The first tloor is the domain in which we usually live;
the second floor is somewhat similar to the position of the
Rinzai School, which is the state of attaining enlightenment; and
the third floor is the domain to which Dogen Zenji summons us.
Of course, in order to come up to the third floor, you have to
go by way of the second floor. So, for Dogen Zenji it is very
natural to expect the students to go through the second floor to
come up to the third. And, since in the Rinzai School they
emphasize having the kensho experience (which is reaching the
second floor), some people quit after getting up to the second
floor, which is not quite right practice either.
However, those Rinzai roshis with really clear vision know
very well that all of us have to go to the third floor. And again,
as a matter of fact, above the third floor there are boundless
skies expanding. That simply implies that our practice is to
accomplish and to clarify ourselves endlessly. Many people say
Dogen Zenji is very difficult to understand. In connection with
the difficulty of his writings I should like to explain what en-
lightenment is.
All of us are living right now in this room. Suppose we imagine
that this room is the space in which we usually live; then we
might say that the walls are the walls of common sense. Please
imagine all the walls, ceiling, floor, covered by very dark glass.
Since it is so dark and completely black, one does not know
there is a world outside of this. However, by reading books
written by Buddhist scholars and Zen masters, and attending
meetings such as this, one starts to think that seemingly another
world exists besides the hmited space in this room. The
writings of masters are the records of the external world and also
its relation to the inside of this room. Finally, one comes to the
point that there must be some different world existing outside
this room. And to see the world which is outside this limited
room, that means to achieve, or to have the experience of kensho.
In order to see the outside world, we most commonly use
koans such as mu-ji. To work on mu-ji is something like making
a little hole in that glass. As a result of trying to make a hole
through that dark glass, you will succeed and will make a little
hole. Sometimes, even a great big part of the glass may shatter.
Such is to be called the Great Enlightenment.
By making a small hole through which you can see the outside
world, even though the hole is very small, such experience could
be called kensho. Even having a small kensho experience, and
then to continue making very tiny holes in the glass, going
through the koan practice afterward, you can make that hole
gradually bigger and bigger. And again, continuing that effort,
eventually you can eliminate all the glass. Such a stage is called
Perfect Enlightenment. When you achieve this state, you will
see clearly that from the beginning, there was no such thing as
that which you believed yourself to be surrounded by:: no glass
walls, ceiling, floor. There was no such limitation from the be-
ginning; that was mere illusion and delusion. The masters, such
as Dogen Zenji, really realized this fact: that from the beginning
there is no such bondage or restriction. Even, though, for those
who have had so-called kensho, since such experience is still very
limited, you cannot quite realize what the next room is all about.
In other words, still there is a division between this room and
the next room, or this space and the next world, the space out-
side. This inside world is the so-called phenomenal world, and
the outside world, the so-called substantial, original world.
Even though fairly well accomplished in one's practice, it is
rather common to say that there is some kind of division

between this room and the other room, or next room. It just
feels like there is a very thin screen preventing you from
really realizing is no division. However,
thoroughly that there
a great master Dogen Zenji says there is not even a very thin
like
division which separates him from the outside world.
DOGEN AND ENLIGHTENMENT 11
Being completely free, Dogen Zenji talks about this room in

one sentence, and about the outside world in the next. Since
there is no division, he is so free to talk about either of them,
that when people read it without such freedom, they have to
guess and try hard to understand. And the average reader thinks
that Dogen Zenji is room, and then in the very
talking about this
next line he is talking about the other side, and then again this
side, freely switching back and forth. So Dogen Zenji's freedom

causes difficulties for people to really follow his thought because
of their own limitations.
There are other difficulties in Dogen Zenji's writings. Because
of the originality of his thought, he often invents words to
express his meaning, or alters conventional Buddhist terminology.
But it is his freedom that I want you to be especially aware of at
this point.
I should like to mention one more analogy, involving the ocean.
I want you to imagine some kind of aquatic animal which also

has wings and can fly up into the air. Since that particular animal
was born, he has been just dwelling in the water and does not
know the other worlds. Somehow, while he is growing up, he is
told by his seniors that there is another world besides water,

which is wants to see the sky and what
called the sky. This animal
kind of thing it could be. And, from the very deep ocean bottom,
he tries to come up to the surface of the water. That effort is
like the practice of your zazen. Approaching the surface of the
water, eventually he pokes his head out. The instance of such an
experience to be called kensho.
is
Now you can imagine what a delightful experience it would

be for the one who hadn't previously known such a world at all,
having only lived in the water. Somehow he experiences a com-
pletely different world. After that, he still continues to improve
himself, becoming very free, flying in the sky and diving in the
ocean, dwelling in the air, and also living in the water.
After having such kensho experience, you just keep on your
practice, then become quite free to be in either sphere.
Such a state is called Perfect Enlightenment. And after attaining
complete enlightenment, making yourself completely free, you
realize that, from the beginning, there was no division between
the air and the water, the sky and the ocean, even though from
the surface seemed divided.
it
Being completely free, Dogen Zenji describes these matters
by one moment talking about the water and the next moment
about the sky. For him, practically, there is no division. The way
he sees is quite different from how ordinary people see, which
makes his writings very difficult for the reader to follow and
comprehend.
But, returning to my earlier analogy, once we have passed
through the second floor and have reached the third, then we
live side by side with Dogen Zenji. Then we can see freely in all
directions, and his wisdom is no longer inaccessible to us, but
is our own.
Thank you for listening.

CHAPTER 2
Fukanzazengi (The Universal Promotion

of the Principles of Zazen)
by Dogen Zenji
Translated by Norman Waddell and Abe Masao
THE WAY is basically perfect and all-pervading. How could it
be contingent upon practice and realization? The Dharma-vehicle

is free and untrammeled. What need is there for man's concen-
trated effort? Indeed, the Whole Body is far beyond the world's
dust. Who could believe in a means to brush it clean? It is never
apart from one right where one is. What is the use of going off
here and there to practice?
And yet, if there is the slightest discrepancy, the Way is as
distant as heaven from earth. If the least like or dislike arises, the
Mind is lost in confusion. Suppose one gains pride of understand-
ing and inflates one's own enlightenment, glimpsing the wisdom
that runs through all things, attaining the Way and clarifying the
Mind, raising an aspiration to escalade the very sky. One is mak-
ing the initial, partial excursions about the frontiers but is still
somewhat deficient in the vital Way of total emancipation.

Need I mention the Buddha, who was possessed of inborn
knowledge? —the influence of his six years of upright sitting is
noticeable still. Or Bodhidharma's transmission of the mind-seal?
Translation reprinted from Eastern Buddhist, Vol. VI, No. 2, October, 1973.
—the fame of his nine years of wall-sitting is celebrated to this
day. Since this was the case with the saints of old, how can men
of today dispense with negotiation of the Way?
You should therefore cease from practice based on intellectual
understanding, pursuing words and following after speech, and
learn the backward step that turns your Ught inwardly to illumi-
nate your self. Body and mind of themselves will drop away,
and your original face will be manifest. If you want to attain

suchness, you should practice suchness without delay.
For sanzen a quiet room is suitable. Eat and drink moderately.
Cast aside all involvements and cease all affairs. Do not think
good or bad. Do not administer pros and cons. Cease all the
movements of the conscious mind, the gauging of all thoughts
and views. Have no designs on becoming a buddha. [Sanzen]
has nothing whatever to do with sitting or lying down.
At the site of your regular sitting, spread out thick matting
and place a cushion above it. Sit either in the full-lotus or half-
lotus position. In the full-lotus position, you first place your
right foot on your left thigh and your left foot on your right
thigh. In the half-lotus, you simply press your left foot against
your right thigh. You should have your robes and belt loosely
bound and arranged in order. Then place your right hand on
your left leg and your left palm [facing upwards] on your right
palm, thumb-tips touching. Thus sit upright in correct bodily
posture, neither inclining to the left nor to the right, neither
leaning forward nor backward. Be sure your ears are on a plane
with your shoulders and your nose in line with your navel. Place
your tongue against the front roof of your mouth, with teeth
and lips both shut. Your eyes should always remain open, and
you should breathe gently through your nose.
Once you have adjusted your posture, take a deep breath,
inhale and exhale, rock your body right and left and settle into
a steady, immobile sitting position. Think of not-thinking. How
do you think of not-thinking? Non-thinking. This in itself is the
essential art of zazen.
The zazen I speak of is not learning meditation. It is simply
the Dharma-gate of repose and bliss, the practice-realization of
totally culminated enhghtenment. It is the manifestation of ul-
FUKANZAZENGI 15
timate reality. Traps and snares can never reach it. Once its heart
is grasped, youhke the dragon when he gains the water, hice
are
the tiger when he enters the mountain. For you must know that
just there [in zazen] the right Dharma is manifesting itself and
that from the first dullness and distraction are struck aside.
When you arise move slowly and quietly, calmly
from sitting,
and deliberately. Do not suddenly or abruptly. In surveying
rise
the past, we find that transcendence of both unenlightenment

and enlightment. and dying while either sitting or standing, have
all depended entirely on the strength [of zazen]
In addition, the bringing about of enlightenment by the op-
portunity provided by a finger, a banner, a needle, or a mallet,
and the effecting of realization with the aid of a hossu, a fist, a
staff, or a shout, cannot be fully understood by man's discrimi-
native thinking.- Indeed, it cannot be fully known by the practic-

ing or realizing of supernatural powers either. It must be de-
portment beyond man's hearing and seeing — is it not a principle
that is prior to his knowledge and perceptions?
This being the case, intelligence or lack of it does not matter;
between the and the sharp-witted there is no distinction. If
dull
you concentrate your effort singlemindedly, that in itself is ne-
gotiating the Way. Practice-realization is naturally undefiled.
Going forward [in practice] is a matter of everyday ness.
In general, this world and other worlds as well, both in India
and China, equally hold the Buddha-seal, and over all prevails
the character of this school, which is simply devotion to sitting,
total engagement in immobile sitting. Although it is said that
there are as many minds as there are men, still they (all) nego-
tiate the Way solely in zazen. Why leave behind the seat that
exists in your home and go aimlessly off to the dusty realms of
other lands? If you make one misstep you go astray from (the
Way) directly before you.
You
have gained the pivotal opportunity of human form. Do
not use your time in vain. You are maintaining the essential
working of the Buddha Way. Who would take wasteful delight
in the spark from the flintstone? Besides, form and substance
are like the dew on the grass, destiny hke the dart of lightning —
emptied in an instant, vanished in a flash.
honored followers of Zen. Long accustomed to grop-

Please,
ing for the elephant, do not be suspicious of the true dragon.
Devote your energies to a way that directly indicates the abso-
lute. Revere the man of complete attainment who is beyond all
human agency. Gain accord with the enlightenment of the bud-
dhas; succeed to the legitimate hneage of the patriarchs' samadhi.
Constantly perform in such a manner and you are assured of
being a person such as they. Your treasure-store will open of
itself, and you will use it at will.
CHAPTER 3
Commentary on Dogen Zenji's Fukanzazengi

DOGEN ZENJI wrote tht Fukanzazengi between October and

December of the year 1227, at the age of 28, just after he had
returned from China. He had done koan study under Master Eisai
for a year until Master Eisai passed away, then studied under Eisai
Zenji's first successor. Priest MyDzen, for about nine years.
Following this, he went to China with Priest Myozen and stayed
there for about four years.
Now this is a very important point: even though Dogen Zenji
doesn't emphasize koan study very much, actually he studied
koans himself for nine years. Then, going further, he attained
a more thorough enlightenment under Tendo Nyojo in China,
after which he stayed with Master Tendo a couple of years more.
When Master Dogen returned to Japan, this work, the Fukanza-
zengi, may well have been his very first work. It was after this he
wrote the Shobogenzo.
But Dogen Zenji actually had two Shobogenzos: the one to
which we usually refer, which he wrote in Japanese, and another,
which he wrote in Chinese. The Chinese version was actually a
compilation of some three hundred classical koans, which he
may have studied under Priest Myozen, as well as under Master

Eisai. But somehow or other, until as recently as perhaps only
twenty or thirty years ago, the present-day Soto School has
managed to overlook these three hundred koans.
Nonetheless, Dogen Zenji used koans quite commonly, not to
mention his use of numerous passages from the sutras which he
quoted in koan-like manner. Strictly speaking, you cannot really
appreciate the Shobogenzo without an understanding of koans.
Of course, you can interpret koans according to your knowl-
edge, but such mere interpretation is not so good. You should
have your own realization.
The title of this work, Fukanzazengi, could be translated in a
number of ways. Dr. Abe has translated it as "The Universal
Promotion of the Principles of Zazen." The thing to understand
aJDOUt the title is that, first of all, Dogen Zenji isn't just giving a
lecture on how to do zazen; he is really urging everybody to do
it. And he uses the word fiikan in the title to convey the univer-
sahty of these principles, applying them without exception to all

beings. Of course, we emphasize sitting; we say "just sit". But
merely putting your body in a sitting position isn't quite enough.
Sitting is zazen, or za + zen, "sitting Zen". At least, it's supposed
to be so. And that raises the question of what is Zen? But any-
way, our practice should be real zazen.
And yet, zazen can be done by anybody, everybody. In order
to do zazen, we don't need to have anything more than a body.
That much is quite sufficient.
When Dogen Zenji returned to Japan from his stay in China,
even though Zen had already come to Japan, he wasn't quite
satisfied with the kind of Zen practice then being done. He
sensed that the Zen of Japan at that time was somehow less
accurate, less vital than should be. For example, Eisai Zenji
it
himself combined the principles of Zen and the teachings of the

Tendai and Shingon Schools. So it wasn't really genuine classical
zazen being taught and practiced.
But Dogen Zenji, after his great realization under Master
Tends, ,was very strongly convinced that just straight zazen
should be very genuinely practiced. When you study his work,
you'll see what strong language he used to convey this. At any
COMMENTARY ON FUKANZAZENGI 1
rate, in writing this, Dogen Zenji wanted not only to promote

the practice of zazen as such, but to encourage people to do
the kind of genuine zazen which Master Dogen had himself ex-
perienced and come to understand.

It is characteristic of Dogen Zenji's writing style that he says
the most important thing immediately, in the first couple of lines
or in the first paragraph. That is where he states his central idea
or theme.
Yasutani Roshi once told me that Harada Roshi used to stress
the significance of the opening words of the Fukanzazengi. They
are "Tazunuru ni sore. ", and can be translated roughly as
.
.
"After searching exhaustively. ." In almost all English transla-

.
tions available today, this introductory phrase is not translated

at all, being regarded as an untranslatable formal opening. But
that maynot be quite correct in this instance, for it greatly af-
fects the meaning of the first paragraph. The sense of the opening
passage is something like "After searching exhaustively, (or 'After
a thorough search for the truth') he came to the realization that
the very essence of the Way is originally perfect and all-pervad-
ing." Dr. Abe uses the word "basically" as an adverb. But the
same character, mo to, could also be translated as a noun: the
"origin of the Way." Or we could read it as the "fundamental
Way." And why is it said to be the fundamental Way? It is be-
cause it is universal; it is all-pervading; it is complete. Then what
is it? Sunyata, emptiness, or Buddha-nature. That is our hfe.
All of us are here to find our true self or the real implication
of Hfe and death. But here it says, "After searching exhaustively,
the very essence or origin of the Way is perfect and all-pervad-
ing." What isWay? In technical terms, iVs anuttara samy a
the
sambodhi, the Supreme Enlightenment. In Chinese it's trans-
lated as the "Supreme Way", the "very best Way", the "unsur-
passable Way," or as "Perfect Wisdom," which is what enlighten-
ment actually is. So enlightenment is synonymous with the Way.
The Supreme Way (or complete reahzation) is perfect in itself,
by itself.
And again, we may ask, "What is wisdom? What is anuttara
samyak sambodhiV It is our hfe itself. We not only have that
wisdom; we are constantly using it. When it's cold, we put on
more clothing. When it's hot, we take our clothes off. When hun-
gry,we eat. When sad, we cry. Being happy, we laugh. That's
wisdom. And it doesn't only pertain to humans, either, but to
anything and everything. Birds chirp, dogs run, mountains are
high, valleys low. wisdom! The seasons change, the stars
It's all
shine in the heavens; it's wisdom. Regardless of whether we

realize it or not, we are always in the midst of the Way. Or,
more strictly speaking, we are nothing but the Way itself.
Of course, there are always reasons and causes for our being
the way we are. The Law of Causation apphes to everybody; no
one really escapes from it. In a sense, it's everything. So the key
is actually how clearly we realize the Way, which is, after all,
nothing but ourselves. And realizing that the Way is all-pervading,

perfect and complete, what have we to worry about? In the Soto
School, our emphasis more on this original realization or
is
fundamental enlightenment which is nothing but our hfe itself.

Then what we should do is take care of it and not stain or defile
it. Whatever we do then becomes the act of the Buddha.
That's what the first line refers to when it says". the Way . .
is complete and all-pervading. How could it be contingent on
practice and realization?"

THE DHARMA-VEHICLE is free and untrammeled.
What need is there for man's concentrated effort?
Actually here he is saying the same thing again. The vehicle on

which we carry this very essence of life is totally free, without
bondage or restriction. That vehicle is nothing but our life. So
our hfe is also originally free, unrestricted. Of course, as long as
we are alive we have to live under certain conditions, which, in a
sense, is a limitation. But within limitation there is always free-
dom. Regardless of where you go or what you do, in one way or
another your life is restricted. So if you look to circumstances or
to environment for your freedom, that's the wrong attitude. You
always find freedom within limitation.
THE DHARMA-VEHICLE is free and untrammeled.

What need is there for man's concentrated effort? In-
deed, the Whole Body is far beyond the world's dust.
Who could believe in a means to brush it clean?
In this passage, the word "world's" is unnecessary. Just "far

beyond dust." We have all sorts of dust, but altogether it's far
beyond dust. This is a nice koan.
"The Whole Body." What is the Whole Body? Again, it's
nothing but the body of each of us. Each one of us must go be-
yond all sorts of dust. It's unnecessary to wipe off the dust as
such. Isn't it nice?
That reminds me of the famous passage from the Platform
Sutra, where it quotes the verses of both the Sixth Patriarch and
Priest Jinshu (Shen Hsiu).
Priest Jinshu's verse went:
Our body is the Bodhi tree,

And our mind a mirror bright.
Carefully we wipe them hour by hour,
And let no dust alight.
And the Sixth Patriarch responded to that poem:

There is no Bodhi tree,
Nor the stand of a mirror bright.
Since all is void,
Where can the dust alight?
You see? It's not a matter of dusting off, or of shining or pol-

ishing. Our original self, original nature, or whatever we call it,
that is the Way. Dogen Zenji says the same thing. The Way, the
body, is complete, perfect, free, all-pervading.
It is never apart from one right where one is. What is
the use of going off here and there to practice?

It's very important. Always here. From time to time I men-
tion, always right here and right now. And it's the same for all
of you. Always, wherever you go, wherever you are, it's right
here, and right now, complete, free, all-pervading. Isn't it won-
derful? That is our life. So just be so; be so. Don't defile it or
stain it.
AND YET, if there is the slightest discrepancy, the

Way is as distant as heaven from earth. If the least
like or dislike arises, the Mind is lost in confusion.

Suppose one gains pride of understanding and inflates
one's own enlightenment, glimpsing the wisdom that
runs through all things, attaining the Way and clarify-
ing the Mind, raising an aspiration to escalade the very
sky. One is making the initial, partial excursions about
the frontier, but is still somewhat deficient in the vital
Way of total emancipation.
The first sentence of this paragraph has a double meaning;
you can take it hterally and also look at its hidden implication.
But if you understand that the Way is fundamentally perfect,
complete, free, all-pervading, then you understand what it means.
In a way, "all-pervading" is a correct translation of the word
zu, but perhaps "free" might be better. One definition of zu, or
"penetration", is "unhindered functioning." When we say "all-
pervading," we think of something hke gravity, which exists all
over, everywhere. Taken in that sense, it becomes rather passive,
static. But its functioning is really an active, positive thing.
Before we go further, let me explain the two aspects of our
practice and our life: the intrinsic, or underlying; and the prac-
tical, or experiential. On the level of the intrinsic, we are deal-
ing with an ultimate reahty; the way things really are. whether
or not we are aware of it.
On the practical or experiential level, we are dealing with what

we have directly and consciously experienced and know directly
to be the case.
So looking at this passage from the experiential perspective,
it isobvious that if we don't practice correctly, if we don't ex-
perience it rightly, then we miss the point. And so we create the
difference, the distance between ourselves and externals, and
cannot recognize the Way.
But when we examine it from the intrinsic perspective, just
being as we are is word "perfect" is not
perfect. Perhaps the
quite adequate; let me use
word "complete". Nothing is lack-
the
ing; nothing is in excess. No two things can be identical. Each
one of us is distinctly different. That's what it means. When there
is the slightest difference, then it becomes as separate as heaven
from earth. That means our individual existence or being is ab-

solute and obvious, as clear as the separation between heaven

and earth. So the hidden implication of this line is that each of
us is perfect and free from that very fundamental perspective;
it is a very strong affirmation of our life. And the point of our
practice is not to become something other than what we already

are,such as a Buddha or enlightened person, but to realize or
become aware of the fact that we are intrinsically, originally
the Way itself, which is free and complete. If we practice to
become something else, we simply put another head on top of
our own, thus becoming a ghost. One head is enough.
So then, how do we realize that our life is complete and free?

Or, how clearly do we realize that point? That's the point of our
practice.
Dogen Zenji says, "To study the Enlightened Way is to study
the self. And to study the self is to forget the self." To forget
the self is not to create any distance between oneself and the
Way. Then what makes for such distance?
What creates the distance is always that limited ego-conscious-
ness. With consciousness per 56 there is nothing at all wrong. It's
a very plain,pure functioning of the body, and not a matter of

right or wrong. We've got to have it. But our trouble is that we
give too much value, too much authority to one particular part
of our conscious functioning. We think that we can figure out
everything by our intelligence, by our thinking, by our ideas and
thoughts and concepts. Then we get into trouble.
So eUminate or set aside those ideas and preconceived notions.
Just stop that entire process of analysis and idea formation,
that's what Dogen Zenji says.
If the least like or dislike arises, the Mind is lost in

confusion.
In other words, when you start having ideas of liking or dis-
liking, right or wrong, good or bad, enlightened or deluded, then

you lose the Mind. Again, this Mind can be seen as synonymous
with the Way. You become apart from the Way.
SUPPOSE ONE GAINS pride of understanding and in-

flates one'sown enlightenment, glimpsing the wisdom
that runs through all things, attaining the Way and clar-
ifying the Mind, raising an aspiration to escalade the
very sky. One is making the initial, partial excursions
about the frontiers, but it is still somewhat deficient
in the vital Way of total emancipation.
If you look at the Ten Oxherding Pictures, it may help you

to understand the rest of this paragraph. The point is this: even
attaining very clear enlightenment, still such attainment or such
a state is just a beginning. We
head is through, but the'
say, "the
body is still sticking out." In other words, still a very early, pre-
mature state. Attaining enlightenment, clear vision, wisdom,
seeing that the whole world is nothing but myself, such under-
standing is nothing but the beginning. And while you are stuck
in that kind of place, then you have fallen into the ocean of
poison and can never liberate yourself. In the Ten Oxherding
Pictures, this stage corresponds to the third one, seeing the ox.
And after seeing the ox, we still have much to do. Catching the
ox, the fourth stage, is the Great Enlightenment. And if we
loosely interpret what Dogen Zenji is talking about here in the
second paragraph, we could say it is at the level of the fourth
stage. But if we strictly interpret it, even such clear enlighten-
ment as this is still the third stage. And koan practice as such
is the second stage.
I remember one time Yasutani Roshi was telling us, those
who have finished koan study and have been approved by their
teacher, maybe are barely at the third stage. So we can interpret
it in different ways.
That's what Dogen Zenji says; even though having clear en-
lightenment and feeling terrific, yet at such a stage, it's just like
poking your nose into something. You aren't at all free.

We might remember the story of Hakuin Zenji, who at the age
of 24 years, attained very clear enlightenment upon hearing the
temple gong ring at dawn. He was just as Dogen Zenji has de-
scribed here: caught by the terrific sensation of delight and the
thought that nobody in the last hundred years had had such a
clear enlightenment as he. Much later, reflecting upon his youth,
he wrote of this experience that conceit and arrogance came up

justhke the ocean tide. Later on, he came across Shoju Roshi,
who deflated him thoroughly and helped him attain a clearer
second realization.
But anyway, regarding this paragraph, what Dogen Zenji is
saying is that we must be careful about how we proceed in our
practice. He warns against attaining a little bit of realization and

getting prematurely satisfied and conceited. To the extent that
we do so, we tie ourselves up and become unfree.
NEED MENTION I the Buddha, who was possessed

of inborn knowledge? - the influence of his six years
of upright sitting is noticeable still.
"Need mention the Buddha, who was possessed of inborn

I
knowledge?" He was an exceedingly fine person, born as a prince.

Even prior to becoming a monk, he was actually the finest youth
in his country, excelling in all kinds of learning, hterature, and
sports. "The influence of his six years of upright sitting is
noticeable Even having such extraordinary talents and such

still."
a fine character, he still had to struggle for six years. Actually,

it was more than that, because for six years prior to beginning
his zazen, he practiced the most severe asceticism. Finally he

realized that this was not really the way to practice, and started
to sit by himself. So even having such tremendous capacity and
such an extraordinary personality, still he had to struggle, to go
through that much
difficulty. So we too should practice hard.
In a way seems contradictory, for Dogen Zenji has written
it
that it's not really a matter of practice or enlightenment. If this

is true, then why do we have to practice? People often have this
kind of question. But again that goes back to the two aspects
of our practice. Speaking from the intrinsic perspective, of
course, we say that fundamentally we are all buddhas and there
is no need for anything such as practice or enlightenment since
that is our true nature anyway. But the problem is that we have
that perspective only as a theory in which we may believe. We
are not aware of it experientially. To become aware of it experi-
entially and know it fully is why we practice.
COMMENTARY ON Fl KANZAZENGI 27
"Or Bodhidharma's transmission of the mind-seai;'" What is

the mind-seal? Again it is a synonym for the Way. In
a sense, there nothing to be transmitted. Realization is
is itself
the transmission. The teacher just approves it. That is to sa\ . you
transmit yourself to yourself. How is done? Realizing that this
it
very body, this very mind, this very place where we stand is
nothing but the Buddha. What more could there be than that?
By so doing, you reahze that you transmit yourself from
yourself, which is nothing but the Buddha. Generation after
generation, patriarchs did it. And being approved, it is then
handed down. That's why stereotyped, self-styled understanding
is insufficient. That's why we emphasize the importance of the
transmission by the right teacher who really knows what it is.
and how it should be taken care of.
THE FAME OF HIS nine years of wall-sitting is cele-
brated to this day. was the case with the

Since this
saints of old. how can men of today dispense with
negotiation of the Way?
You should therefore cease from practice based on
intellectual understanding, pursuing words and follow-
ing after speech, and learn the backward step that
turns your light inwardly to illuminate your self. Bod\
and mind of themselves will drop away, and your orig-
inal face will be manifest. If you want to attain such-
ness. you should practice suchness without delay.
Don't, in other words, be merely involved intellectually and

waste your time conceptualizing instead of really practicing.
Then your intellectual activities become a kind of obstacle.
"The backward step." This is the key phrase, the key sentence.
We always go forward. But instead of going forward, what if we
were just to step back and carefully consider how our practice is,
how our self is, whether or not we are defiling ourselves ? What
makes us defiled or stained? That's what Dogen Zenji points out
in the second paragraph. If there is even the slightest discrepancy
or difference, that makes the difference of heaven and earth.
What makes this discrepancy or gap? Our ego-consciousness.
Mo (Bodhidharma), founder of Ch'an, Japanese Sculpture

son Gallen -.AtkinsMuseum (Nelson Fund)
isas Citv. Missouri
By the word "ego" I refer to any consciousness which either

divides you or sets you apart from so-called externals. It is this
kind of consciousness which discriminates. Of course, the recog-
nition of differences is a very important matter, too. Especially
in koan study, you deal with this kind of thing in a very special
way. But then you are looking at differences after having realized
the oneness. Usually though, dividing ourselves from ourselves
or setting ourselves apart from externals, we start creating all
kinds of value-judgments such as good, bad, right, wrong. It is,
in away, a necessary matter, and yet because of that we have a

problem. So the thing to do is to step backwards and not simply
push yourself forward. Then examine and reflect upon yourself
carefully, to see how you are dealing with it.
Body and mind of themselves will drop away, and

your original face will be manifest.
"Body and mind of themselves will drop away." You don't

need to artificially or intellectually concern yourself about it.
But when you really practice as I have been describing, it will
take care of itself, spontaneously and naturally. So first you sit,
then get into samadhi; then, in samadhi, you take care of that
limited ego-consciousness. Then you identify with yourself as a
whole. It's an almost mechanical process; it just happens in that
way.
"Body and mind of themselves will drop away, and your
original face will be manifest." See? Original face. Dogen Zenji
even chooses to use this specific kind of phraseology. Definitely
he is talking about enlightenment. This "original face" was first
mentioned koan by the Sixth Patriarch. "If you want to
in a
attain suchness, you should practice suchness without delay."
Here "suchness" refers to enlightenment. If you want to attain
enlightenment, you should practice enlightenment without delay.
And the practice of enlightenment is zazen.
FOR SANZEN, room

suitable. Eat and
a quiet is
drink moderately. involvements and

Cast aside all
cease all affairs. Do not think good or bad. Do not

administer pros and cons. Cease all the movements of
the conscious mind, the gauging of all thoughts and
views. Have no designs on becoming a buddha. Sanzen

has nothing whatever to do with sitting or lying down.
At the site of your regular sitting, spread out thick
matting and place a cushion above it. Sit either in the
full-lotus or half-lotus position. In the full-lotus posi-
tion, you first place your right foot on your left thigh
and your left foot on your right thigh. In the half-lotus,
you simply press your left foot against your right thigh.
You should have your robes and belt loosely bound
and arranged in order. Then place your right hand on
your left leg and your left palm facing upwards on
your right palm, thumb-tips touching. Thus sit upright
in correct bodily posture, neither inclining to the left
nor to the right, neither leaning forward nor backward.
Be sure your ears are on a plane with your shoulders
and your nose in line with your navel. Place your
tongue against the front roof of your mouth, with
teeth and lips both shut. Your eyes should always
remain open, and you should breathe gently through
your nose.
Sanzen usually refers to dokusan, which can also be called
nishitsu. Nishitsu literally means "entering the room", and re-
fers to entering the room of the roshi for private dharma combat
and dialogue. But Dogen Zenji also says that zazen itself is
sanzen. So here he uses that term as a synonym of zazen, which
indicates how important he believes zazen to be. Zazen itself is
equal to dokusan or sanzen. Of course, from time to time, ac-
cording to what he is writing about, his emphasis is different,
which is quite natural. But since this is instruction on zazen, he
gives great emphasis' to the importance of sitting itself. And when
we really do zazen, that's actually what it's all about.
In sanzen, san means "penetration." So the word indicates
that you should really penetrate into Zen and really become one
with Zen. That is to say, yourself. Then you really become your-
which is equal to everything. That's sanzen, and that's zazen.
self,
When we really get used to sitting, sound as such doesn't

bother us so much. But if our zazen is not quite well-matured.
being inexperienced, noise bothers us. It's interesting; a constant

noise, such as the ticking of a clock, is less disturbing. But music
or the human voice are among the worst distractions, since they
carry meaning and are constantly changing, and so tend to attract
our attention and thus disturb us. A passing car on the street
outside is less disturbing, and a constant mechanical noise is still
less bothersome. But anyhow, noise tends to disturb us, so a

quiet room is preferable.
"Eat and drink moderately." This is very true too. For ex-
ample, I realize that I tend to eat more than I should, and I also
remember how fond Yasutani Roshi was of noodles. Even being
more than seventy years of age, Koryu Roshi can eat quite a lot
of noodles, more than I can! So it's kind of hard to really judge;
perhaps all of you are eating and drinking more moderately than
I do. But moderation is important. And also, it's better to avoid
sitting right after eating. Take a good rest, give your stomach a
good chance to digest the meal, at least for an hour or so, then
start sitting.
"Cast aside all involvements and cease all affairs." You might
feel a littleawkward about this kind of statement, "casting aside
all How, you might ask, can we participate in ango with
affairs."
all the responsibilities we have to take care of? Not only relating
to ango, but also in our personal lives, we have to do all sorts of

things too. Some of us have families and households as well. And
we get so easily interrupted by these tilings. But at least when
sitting, put aside all these considerations. Sitting and thinking
about all sorts of things, one after another, that's not zazen; it's
almost day-dreaming. So when sitting, cast aside all these

like
involvements and affairs; just really try to sit well. Occasionally
I say "just sit," but it's a little hard to do so. So you can do it
gradually. First try to make yourself empty. Those who are

working on koans or on breathing, totally put yourself into your
koan or your breathing. Let it occupy you completely. For
those who are sitting shikan-taza, it's especially hard at first to
"just sit". You are probably not "just sitting," but almost "just
thinking," "just imagining," or sometliing else. So in order to
avoid that, you can try to cut off all the senses in the following
way.
For example, if noise comes to you, instead of placing your-

self in opposition to the sound which you are perceiving, and
fightingagainst it, just try to become that sound yourself. Really
being that sound yourself, then that sound won't disturb you
anymore, because when you really become sound yourself, then
the subject involved, the "me", is eliminated. There remains
only the sound. And that's the way to empty yourself.
With a koan it's the same process. Really put yourself into
the koan, then you'll forget about yourself. That's what we call
ninku, "man emptied" or "subject emptied". But still there re-
mains the dharma, the object. So next, empty that one too.
Again, by really being so, you become unaware of even being so.
It's a deeper state of samadhi. Then both man and dharma are
empty; subject and object are both empty. That stage is called
the Great Death. Then when you go that far, just spontaneously
it naturally comes out. That's what Dogen Zenji says: "body and
mind spontaneously drop away." In other words, you can tran-

scend the bondage of conscious restriction, limitation.
It's not an easy thing to do. So your sitting should be a very
solid, powerful thing. And yet you should be free of any physical
strain.
DO NOT THINK good or bad. Do not administer pros

and cons. Cease all the movements of the, conscious
mind, the gauging of all thoughts and views.
At least when we sit, we shouldn't think. Put thoughts aside.

That's what it means. But this doesn't imply that he denies the
value of consciousness. He isn't urging us merely to become like
dead logs or stones. Without any thoughts or views, our con-
sciousness can still clearly function. That's why the surface of
the mind is compared to that of a very clear, bright mirror. We
cannot say that if there's no reflection, there's no mirror; the
mirror is there, and simply reflects whatever is before it. What-
ever comes up is clearly shown, and when the object vanishes, so
does the reflection. Not a trace remains behind. That's the state
of mind we're supposed to maintain during the practice of zazen.
But it's hard.
Of course, for those who are working on koans or breathing,

this doesn't quite apply. In such cases, you must really be con-
scious of what you are doing, and try quite hard to concentrate
on it. But when you go into samadhi, this happens. Especially
for those who are working on shikan-taza, I wish you to encourage
yourself to sit like this. I often compare the mind to a pond.
When the water is clear and undisturbed, the reflection of the
moon overhead is perfectly clear and sharp, and can be seen
without any problem. But if the water is muddy and stirred up
by winds, it becomes rippled at first, and then even waves arise,
and totally obscure and distort the reflections. I think that this
analogy is from one of the sutras. And it's certainly true; the
mind is always too wavy. Why do we have waves? Because there
is wind blowing— the wind of thoughts and opinions and ideas.
That is what makes the surface of the mind wavy. If we only had
a few ripples, it might not be so bad; at least we could recognize
the moon and tell where it is. But when it's really wavy, we can-
not even locate the moon, even though it's still reflecting. In
other words, we ourselves are nothing but Buddha-nature. We
are nothing but mu-ji, Mind, whatever we call it. We cannot rec-
ognize it because of that wavy condition. But nonetheless, it is
still always reflecting. That is to say, so are we.

So we must make ourselves calm, and then by some chance
we may see the reflection of the moon clearly on the surface of
the water, and we'll say, "Oh! This is it!" And that recognition
is always an instantaneous tiling; sudden, not gradual. So even
if our zazen is very immature, that kind of thing will happen.
Of course once it if we don't continue to sit, such vision
does,
may virtually away and disappear, unless it's extremely
fade
clear to begin with. And when you have that kind of clarity,
then you simply cannot stop practicing.
Samadhiis when you really make your mind calm and still,
so that by some chance you can distinctly recognize what the

reflection of the moon is, and how it is. In this fashion you
reahze the true nature, and what it is. That's what Dogen Zenji
says: your original face will manifest. It's almost a mechanical
thing.
"Have no designs on becoming a Buddha." If you have any
expectations, then again, right there you have created a spht be-
tween you and something that you is where

expect. Right there
dichotomy or duahsm comes into being. So when you do zazen,
you don't need to expect anything, just do so, just be so.
"Sanzen has nothing whatever to do with sitting or lying
down." You can appreciate it two ways: zazen or sanzen is
in
not simply regular sitting or lying down. That's one way to

appreciateit. And also you might see it as implying that in doing
sanzen, you must really be constant, from morning to night;

whatever you do must be zazen. And that kind of solid, powerful
state has nothing to do with regular sitting down or standing
up; it deals with the state of sanzen in every activity of the day.
The next part is about sitting, and ends with the sentence:
"Your eyes should always remain open, and you should breathe
gently through your nose." This last sentence is kind of inter-
esting, isn't it? Some teachers place great emphasis on breathing
technique, but see how little Dogen Zenji says about breathing:
"... you should breathe gently through your nose." This kind of
sitting is quite all right. Some of you have had a difficult time
of it, concentrating so hard for so long, trying to sit strongly,
body erect, trying hard to breathe deeply or slowly. You strain
in your physical posture, especially in the stomach or abdominal

area, and around the shoulders or chest. During sesshin, generally
one or two people will complain of stomach ache or nausea, or
tension around the belly area. That's what you should avoid.
Those who have difficulty should just breathe, as Dogen Zenji
says, "... gently through your nose." But by balancing the
body quite nicely, without paying much attention to breathing,
you can sit quite well.
I might also mention the disposition of the eyes. First, just
gaze straight ahead of yourself, at a point about four feet in

front of you, on the floor. For those who sit in smaller rooms,
where the walls are closer to you than that, it's very hard on the
eyes to sit with them open. And when you focus upon one
particular spot, your eyes get tired and you have to adjust the
focus. But if there is a clear space in front of you, drop your gaze
to the floor. Let your gaze move toward the tip of your nose, and
then let it rest upon the floor at a distance of three or four feet.
This isgood eye position, and when you do so, the eyelid
a
naturally moves into a position of half-open, half-shut. Thus
without any special effort, you can have proper eye position.
But if the wall is really close, and if that makes it hard to sit,
you can even close your eyes. In that case, what you have to
watch out for is the tendency to become drowsy or to drift into
thinking or day-dreaming more readily. So just be aware of that
fact and try that much harder to concentrate on whatever it is
that you're doing. Thus you can avoid the drowsiness. Of course,
it's better to keep the eyes half-opened, but even so, once you've
established your practice fairly regularly, you'll not find closed
eyes much of a problem. Similarly, once you get used to it, it's
not at all keep the eyes open. I don't want to encour-

difficult to
age you to close your eyes, but you can make whatever adjust-
ments of this sort you find most helpful in your sitting.
Dogen Zenji also speaks about the position of the mouth and
tongue. Place the tip of your tongue against the roof of your
mouth, so as to make less room for air in the mouth. Close your
mouth, seahng it with the lips, so that your teeth are touching.
By doing so, practically no air is left in the mouth, and you can
decrease your rate of salivation. It's kind of an interesting thing;
when you become conscious of your saliva, you tend to produce
more of it. But by having this kind of mouth position, you can
control it and also strengthen your sitting.
Regarding the body, let me discuss posture briefly. The body
should not lean or incline in any direction. Try to sit straight
and nicely balanced. Usually I have very poor posture; during
the first couple of days of sesshin, my back really aches. But
during the third day, my body gets much better, and I can prac-
tically cure my own backache, just by sitting!
And even though he doesn't mention arm position, it is still
rather important. If you don't have the right arm position, you'll
have pain in your shoulder muscles, or they'll get strained. So
watch your arm position too. Let your palm be slightly supported
by either your leg or your foot. If you have long enough arms, it
will rather naturally make a nice circle. I've noticed that some
of you position your hands a little too high up on your abdomen.
Maybe once you get used to it that position is okay. But the way
we teach is to let the thumb-tips be about parallel with the

navel, with the backs of the hands resting lightly on the soles or
heels of the feet. Of course, this only applies to those sitting in
the full or half-lotus positions. If you aren't, then just let your
hands rest upon your thighs.
Also the lower back is very important. The lower back, the
lower abdomen, the joints of the legs, the soles of the feet, and
the hands; all same general area when sitting, and

these are in the
this area forms the very center of your sitting. When you sit you
can just about visualize whether you are sitting accurately or
not. Even if you suffer from some physical deformity, such as
having a crooked back, still it is possible for you to find a posi-
tion which will permit you to sit quite effectively. Each of us has
slight differences in bone and muscle structure, but each of us
can adjust his posture accordingly. So please sit strongly. I've
heard the term "powerful" used to describe sitting; perhaps that
might be a better term to use than "strong". I'm afraid that some
people understand the word "strong" to imply a kind of tension.
But that's a very bad thing; you can strain yourself to the point
of exhaustion. And especially in sesshin, that's not the right way
to practice. To sit powerfully requires that your body be
free of physical strain or tension. When you really sit power-
fully, it's almost as though you were generating electricity;
if anybody were to accidentally touch you, sparks would leap
out!
When you do shikan-taza, sit as if you were engaged in a duel.
In such circumstances, were you to be inattentive, you'd very

soon be killed. Being so, what kind of intensity would you have?
If you were physically tense, that would greatly interfere with
your But in a duel, you must be physically re-
ability to fight.
laxed, and yet have tremendous power of concentration.
Sometimes while sitting, we become drowsy and drift into
sleep, or day-dreams. But if we keep that kind of intensity, such
drowsiness or scattering of attention immediately goes away and
we are able to sit well again.
When you have strong concentration, it also affects the body.
If your concentration is strong enough, it can keep you warm,
even in the coldest winter weather. The condition of the mind
iS'V*.;
improves the body. When we feel cold or chilly, the skin gets
tighter and the outer air is shut out. And on a hot summer day,
the skin opens up and releases the heat of the body. So by train-
ing our consciousness, it is clear that we can, to a certain point,
control the body without much difficulty. Even being uncon-
scious, the body works that way, so encourage it more con-
sciously, then get better at self-control. For example, when I
feel myself coming down with a cold, if I feel, "Oh-oh, I've
caught a cold!" then indeed, I get a cold. But if, at that stage,
I block it off and decide, "No, I am not going to catch a cold!"
then I don't catch cold. It's really interesting, the relationship
of body and mind working together. So when you sit, please be
attentive to it.
ONCE YOU HAVE adjusted your posture, take a

deep breath, inhale and exhale, rock your body right
and left and settle into a steady, immobile sitting posi-
tion. Think of not-thinking. How do you think of not-
thinking? Non-thinking. This in itself is the essential
art of zazen.
The zazen I speak of is not learning meditation. It
is simply the Dharma-gate of repose and bliss, the

practice-reahzation of totally culminated enlighten-
ment. It is the manifestation of ultimate reality. Traps
and snares can never reach it. Once its heart is grasped,
you are like the dragon when he gains the water, like
the tiger when he enters the mountain. For you must
know that just there (in zazen) the right Dharma is
manifesting itself and that from the first dullness and

distraction are struck aside.
When you arise from move slowly and
sitting,
quietly, calmly and deliberately. Do not rise suddenly
or abruptly. In surveying the past we find that trans-
cendence of both unenhghtenment and enlightenment,
and dying while either sitting or standing, have all
depended entirely on the strength (of zazen).
'Think of not-tliinking. How do you think of not-thinking?
Non-thinking." These are the famous words of Master Yakusan

Igen, who is in our hneage. Now a phrase hke this could be elabor-
ated quite a But for our purposes, we can plainly take it
bit.
as, make ourselves unconditioned and just sit. That unconditioned

state is a state of non-thinking. Now more directly speaking,
what is the unconditioned state? Don't develop or cling to any
opinionated ideas. Even make yourself very naive. Now in
English, "naive" has a rather negative implication or connota-

tion, but in Japanese there is a similar word which has very,
positive connotations: to make yourself very empty, like clean

white paper. Whatever is drawn on it, you can see it very clearly.
But if messed up or something is on it already, what-
the paper is
ever you try to put on it then becomes ambiguous and unclear.

So in sitting it is very important not to have your own ideas or
thinking. That unconditioned, very plain state of mind, that's
the state of non-thinking. And with that state of mind, sit. Elim-
inate all kinds of mental activities, don't even think of becoming
Buddha. That's what he means. Even trying to become Buddha
or trying to become enlightened becomes a hindrance, because
we don't know what enlightenment is until we get into that
state. So whatever we think of merely becomes an idea. Right
there the gap opens up between ourselves and the object we

think about. In other words, eliminate that object too. By sitting,
concentrating in zazen, we empty ourselves and at the same time
we are able to empty the object. So the subject-object relation-
ship is eliminated altogether. Then you become a total being.
And that's what he talks about; zazen itself manifests the ultim-
ate reality. That's the kind of zazen he talks about. That's
shikan-taza.
So it is not denying the function of our consciousness to say
that when we do shikan-taza, we can't think of anything. Con-
sciousness is vividly functioning in the sense of being condi-
tioned by certain ideas or thoughts that we have. If we do that,
then right there we find ourselves by those ideas. And that much
we restrict ourselves. Actually, this happens all the time. For
example, when we have difficulty or problems, we think, "some-
one is creating the problems for me." But it's not so. If there is
any difficulty or problem, it's a problem of our own making.
Always that's the case. It may not seem so but it is. In a narrower
sense of the word it is so, and in a broader sense it is so too.
Sometimes it is hard to take: for example, if the house next door
catches fire, so that the building in which we live is burned out
too. We are not doing anything bad, and yet that kind of thing
happens. So we can blame others, and yet if we look at it from
a larger perspective, they are also part of ourselves. Then ac-
tually no one is to blame.
When we really realize what is my self, then "my" becomes
identical with "your" or "their" or even "its". That is the state
of non-thinking. So again, coming back to the point made at I
the very beginning, make ourselves plain, as much as possible.

Then just be as we are. Then our being becomes an absolute
thing.
"Traps and snares can never reach it." What are "traps and
snares"? Our ideas, our own So that very plain,
thoughts.
mirror-like state, that's the state that traps and snares can never
reach. That is to say, we trap or snare ourselves. And again it
doesn'tmean that we deny the significance or importance of

mental function. Without that we simply can't survive. But
we should try not to have very fixed ideas of our own.
That also reminds me of that statement of Dogen Zenji in the
Zuimonki compiled by Master Ejo. It says something like this,
"If our teacher says worms and toads are the Buddhas, we'll just
simply believe that worms and toads are the Buddhas." That's
the way to learn. In other words, make yourself very plain,
empty, not having your own opinions. Then you can take
whatever is poured in. There is a story in one of the sutras in
which a very gullible monk achieved the four stages of arhatship
when a senior monk threw a ball at him four times. This simple-
ton monk simply believed as literally true what the senior monk
jokingly told him, and because of his complete faith, he attained
enlightenment. It didn't matter that his teacher was not serious.
Now that's what I call faith.
And exactly the opposite thing can be said. Regardless of how
fine a teacher you have, if you cling to something of your own,
then that's it. It happened at the time of the Buddha too, when
he expounded the Lotus Sutra, the Saddhannapundarika Sutra,
on Mount Grdhakuta. In the beginning of the sutra it says that

500 monks just stood up and left: "'The Buddha is talking non-
sense, let's leave. .
."
I heard from Yasutani Roshi that Harada Roshi used to ex-

plain what the state of shikan-taza is: that is to say, putting your-
of non-thinking, and sitting strong. When we sit,
self into a state
two major types of disturbances may occur. One is scattered,
busy mind, and another is dull, drowsy mind. And the way to
eliminate these two while we sit is to concentrate in zazen as
though engaged in a life-and-death duel. Unfortunately, we don't
sit like that all the time: that much we are untrained.
Q: Roshi, could you say something about how. when you're in

that very drowsy condition to begin with, you can more
readily get into a strong state?
A: In that case, bring the attention either up to the hairline or
to a point between the eyebrows. In other words, doing so,
bring up more blood to stimulate the brain, then the drowsi-
ness goes away. The busy mind is the opposite: too much
blood going up to the head. Tlien the head thinks on and
on and on, the brain needs more oxygen, and in order to sup-
ply more oxygen, more blood goes up. When you have too
much blood up in the head, blood circulation gets bad, the
head gets heavy, dull, and you may even have a headache. So
when we sit, the head should be very light, refreshed. It's
hke a pyramid. The head is like a point, weightless. Hold
nice concentration and balance with your center of gravity
in the lower abdomen, then sit like that. Then once you
really get into it, it's "like a dragon gaining the water."
"Once its heart is grasped, you are like the dragon when
he gains the water." It's said that when the dragon gets into
the water, it crawls upon the clouds, then ascends into the
heavens. "Or like the tiger when he enters the mountain."
If a tiger is in the cage in the zoo he is not much, but if he
runs freely up in the mountain, we can't even get close. You
gain that kind of strength.
THE ZAZEN SPEAKof is not learning meditation.

I
It is simply the Dharma-gate of repose and bliss, the

practice-realization of totally culminated enlighten-
ment.
The term used here is "practice-realization" and it's hyphen-
ated. Practice is realization itself. Or practicing realization.
Or reahzation practice. That's our zazen.
Again it reminds me of Yasutani Roshi's comment not only
on zazen, but also on what kind of attitude you should have
toward yourselves. Now most of you have received jukai. It's
a confirmation of one's self. As what? As the Three Treasures.
Now what he says is to have deep faith in the fact that you are
nothing but the Three Treasures. And having that faith, then
sit, work, study. So whatever you do is nothing but the Buddha's
action, expounding and manifesting the Dharma yourselves. And

that is nothing but perfect unity and harmony altogether. Where's
the problem? Even difficulties are nothing but the Dharma it-
self. What to complain about? What to be frustrated by? What to
be annoyed about? "The practice-realization of totally culmin-

ated enlightenment" is "the manifestation of absolute reality."
What is it? In a way it's zazen; and in a way it's yourself. Your
zazen is a total thing, and being so you also become ultimate
and absolute. Now that's the kind of zazen Dogen Zenji talks
about.
WHEN YOU ARISE from sitting, move slowly and

quietly, calmly and deliberately. Do not rise suddenly
or abruptly. In surveying the past, we find that tran-
scendence of both unenlightenment and enlighten-
ment, and dying while either sitting or standing, have
all depended entirely on the strength (of zazen).
Now actually, this kind of thing happens. You would be amazed
how much we can train ourselves. I think the Third Patriarch,
Kanchi Sosan Daishi, died standing. Many monks died sitting.
Some even died in a fire, in sitting position. We have a saying,

"Emancipating the mind, even fire becomes cool." It's one of
the lines of poetry one monk composed just before he was
burned up.
And Morita Goryu Roshi, who was the head of Eiheiji five
or six generations before me, had to have a tumor removed from
his neck, and asked not to have any anaesthetic. The doctor was
amazed, but Morita Roshi didn't move once during surgery, or
cry out in pain. That's how much you can train yourself. Now
that's what Dogen Zenji mentions here. "Dying while either
sitting or standing have all depended entirely on the strength of
zazen." He is talking about /orzAz.
IN ADDITION, the bringing about of enlightenment

by the opportunity provided by a finger, a banner,
a needle or a mallet, and the effecting of realization
with the aid of a hossu, a fist, a staff or a shout, can-
not be fully understood by man's discriminitive think-
ing. Indeed, it cannot be fully known by the practicing
or realizing of supernatural powers either. It must be
deportment beyond man's hearing and seeing — is it

not a principle that is prior to his knowledge and per-
ceptions?
This is the place we get stuck. We try to understand it by our
discriminative mind. Somehow we have to start with that dis-
criminative mind, and yet as long as we remain in that domain

of consciousness, somehow we can't take care of ourselves well
enough to take care of the difficulties and problems we have.
I think most of us are really facing this problem. Our discrimina-
tive, discursive thought is the very thing that binds us. The
question really is: how to go beyond, how to transcend that di-
chotomy. But we do have to start with that discriminative mind.
These days I have been emphasizing the importance of the
aspiration or vow. That is the key. Yesterday I translated an
article by Jiun Sonja on the Bodhisattva's Precepts. All of us
want to hberate ourselves, to become free and peaceful. But
that is not quite enough. That's just the sravaka spirit, the
spirit of simply wanting one's own salvation. Of course, the
sravaka spirit could also be interpreted differently, but that's

the general idea. But the bodhisattva is something else again.
That simply to care more about others than about oneself.

is
Since we are altogether one to begin with, regardless of how

fully we realize it, it works out beautifully. To think of others
first, we do something nice for them; then, in one way or
another, sooner or later it benefits ourselves. Dogen Zenji used to

say that only the foolish think that concern for others is at one's
own expense. It is not so; benefiting others and oneself is al-
together one thing.
I want you to have strong, inclusive aspiration and vows
really
to accomplish it together. Then with such deep aspiration we
encourage our practice. We just keep on going, and deep enlight-
ened experiences will take place in one way or another. Here
Dogen Zenji enumerates examples of such cases.
". .the bringing about of enlightenment by the opportunity
.
provided by a finger ." The finger referred to is, of course,

. .
that of Gutei-that famous koan "Gutei's Finger" which appears

in the Gateless Gate and also in the Book of Equanimity. What-
ever Gutei was asked, he just stuck up his finger. And when he
was dying, he told his disciples, "I got this one-finger Zen from
Master Tenryu, and I've used it all my hfe and have never exhaus-
ted it." Then, sticking his finger up, he died.
Each of these objects Dogen Zenji mentions relates to famous
cases of enlightenment: Ananda and the banner in front of the
temple; Sekiso's "take a step from the top of a hundred-foot-
high pole; Kanadaiba's needle; Manjusri and the mallet; Hyaku-
jo and the hossu; Base's shout; Tokusan's staff. All these are
actual instances of former patriarchs and bodhisattvas whose
enlightenment experiences involved these objects. In each of
these instances there no dichotomy, no room for dichotomy
is
or dualism. No room For example, if you burn your

for thinking.
finger or you get hurt, there's no room for thinking, you just
shriek, "AAARRGGGHH!" That's all. Or being pinched on your
nose, you scream. That totalness or absoluteness, that's what
you should really experience by yourself. How? Again the same
principle, forgetting yourself, really becoming a total being.
"Indeed, it cannot be fully known by the practicing or realiz-
ing of supernatural powers either." Some people are attracted
by supernatural powers. I've heard that even these days a num-
ber of people have certain occult powers. I remember Yasutani

Roshi one time telling us that increasing your samadhi power
you can really train yourself in that path, you can do that if
you wish to. But the point is that even acquiring such super-
natural powers won't give us the wisdom by which we liberate
ourselves and others from the tie of birth and death. So that
is to be our main concern. Every evening we say. "Life and death
are of grave importance." To really take care of them or take

care of our lives altogether, that is the aim of our practice. So
even by having supernatural powers, we cannot fully understand
what the enhghtened state is.
THIS BEING the case, intelligence or lack of it does

not matter: between the dull and the sharp-witted
there is no distinction.
This reminds me. from time to time these days I have been pay-
ing more attention and being careful about how I express myself
in terms of women's practice. Some call me a male chauvinist.
I don't particularly think I am so. but I might have given such
an impression to some of you. But as far as this kind of aware-

ness or realization is concerned, there's no distinction. Regard-
lessof being male or female, we have the same opportunity,
same chance, and it all depends on us. In Koryu Roshi's place
there is an exceedingly well-accomplished woman. I think she
is still alive, though. over eighty, and is just an exquisite lady. I
heard that she studied and finished koan study with Harada
Roshi and that after that she studied and also finished koan
study with Koryu Roshi So similarly in this country among
I
you. that kind of person will hopefully come out. It's not a
matter of any distinction whatsoever.
IF YOU CONCENTRATE your effort single-mindedly,

that in itself is negotiating the Way. Practice-realization
is naturally undefiled.
What makes defilement are self-centered, ego-centered ideas.
All of us are using wisdom. That's what Buddha says too. We
are using it constantly. When the time comes, we get up; when
the time comes, we eat. Everything goes smoothly, it's wisdom.
Not only for the human, but for everything else. But somehow
or other we all mix it up, and don't do it. Ideally, whatever
comes along, day after day, we just put ourselves into it.
Then "practice-realization is naturally undefiled. Going for-

ward in practice is a matter of everydayness." This is one of the
most important statements in this Fukanzazengi, "going forward
is a matter of everydayness." Going forward regardless of ho\y
far we achieve or we accomplish, still it's ordinary. Regardless

of how far we go, still it's everyday. "Everyday" sounds a little
awkward. I noticed a couple of other places where it was a httle
awkward, at least I felt awkward. Somehow I like that word
"ordinary." I was very impressed when I was told the etymo-
logical imphcation of "ordinary." Ord derives from "order." I
think it's originally Latin. Orderliness is extremely important.
Orderliness of mind, orderliness of body, orderliness of daily life,
orderliness of even the moon, surroundings, orderliness of groups,

orderliness of society, country, everything. That's supposed to
be ordinary. Then no problem. No matter how far we go, we
it's
are just whatever weare. Got to be. So we don't need to lose

our heads, or put an extra head on top of ours. Ordinary. If we
can live everyday like that, it will be no problem. Then practice-
realization is naturally undefiled.
IN GENERAL, world and other worlds as well,

this
both in India and China, equally hold the Buddha-
seal, and over all prevails the character of this school,
which is simply devotion to sitting, total engagement
in immobile sitting. Although it is said that there are
as many minds as there are men, still they all negotiate
the Way solely in zazen. Why leave behind the seat that
exists in your home and go aimlessly off to the dusty
realms of other lands? If you make one misstep you
go astray from the Way directly before you.
Now again in these passages we see Dogen Zenji's strong em-
phasis on zazen. "This world and other worlds as well, both in
India and China." It says China, but Korea and Japan are in-
cluded in this talk, all the Eastern lands. "This world" is the
world where Shakyamuni resides, and the other world, the
Western world, is the world of Amida Buddha, and the Eastern
world is Yakushi Nyorai's realm. Each direction of the compass
is governed by different Tathagathas. Yasutani Roshi used to say,
thousands of Buddhas are living, taking care of us and of every-

thing else. How
do we relate to them?
He about the "Buddha-seal". What is the Buddha-seal?
talks
It is nothing but our lives and awareness and wisdom, the trans-
mitted understanding about our lives which is the "character

of tliis school." It all depends on our devoting ourselves to sitting,
"total engagement in immobile sitting." Nothing but zazen. Al-
though whatever we want to do is hindered by zazen, we can't
help but do zazen. This is true. If all of us were to sit like that,
to attain enlightenment, as Dogen Zenji says, would be as simple
as eating three meals a day. But since we don't do it, it won't
happen. Reflecting upon myself, I feel that I should sit much,
much more. When I have to do something and can't sit, it's al-
most an excuse. So at least when we sit, we try to really sit

like
well, likeimmobile mountains.
"Although it is said that there are as many minds as there are
men, still they negotiate the Way solely in zazen." Although
each of us is different, how we understand is different and what
we have learned is different, yet we should practice sanzen
bendo. Sanzen: "penetrating in Zen, or doing zazen." Bendo:
"to accomphsh the Way." We should practice sanzen bendo,
"penetrating in zazen, accomplishing the Way."
"Why leave behind the seat that exists in your home and go
aimlessly off to the dusty realms of other lands?" Now when we
read this line, we might have the first impression that he is talk-
ing about going from here to someplace else, for example to
China or Japan, to practice. Of course in a sense it has that im-
plication, but there is another implication too. "Dusty realms."
Sometimes the objects of our senses are called the "six dusts".
In other words, when we are conditioned by what we see, hear,
smell, taste, think and feel, they become dust. So instead of being
in the conditioned state, we take the initiative to control or ad-
just. There famous expression by Master Rinzai: "You be-

is a
come a master wherever you are or whatever you do. Then

everyplace, whatever you do, everything becomes true." And
vice-versa, if we are controlled by what we perceive or conceive,
we become like a servant or a slave. That's the dust he's talking
about.
And what is the "seat"? It's a diamond seat, the lion seat
where the Buddha sits. That's supposed to be our zazen. The

very zafu on wliich we sit is the seat of the diamond and the
seat of the Buddha; so we don't need to go anyplace but right
here. We stand, we sit on the seat of the Tathagatha.
"If you make one misstep you go astray from the Way directly
before you." That reminds me of the well-known analogy in the
Lotus Sutra of the beggar who is the long-lost son of a million-
aire. Wandering around all his life thinking himself a beggar, he
finally ends up at his father's house. His father recognizes him
immediately, but not until the son is accustomed to the wealth
that is actually his all along does his father reveal himself and
leave him his possessions. So "if you make one misstep, you go
astray from the Way directly before you."
"You have gained the pivotal opportunity of human form."
It's so true, though: how precious and how rare it is to be born
as a human. Usually we don't pay much attention to this. Even
just around the Center we have countless life-forms. Even in that
sink in the backyard, how many lives are living there: bacteria,
algae, tadpoles, birds, flies flying around. To be human is really

a precious thing. Being human, right there we are able to be
Tathagathas.
YOU HAVE GAINED the pivotal opportunity of

human form. Do not use your time in vain. You are
maintaining the essential working of the Buddha-way.
Who would take wasteful delight in the spark from the
flintstone? Besides, form and substance are like the
dew on the grass, destiny Hke the dart of Irghtning—
emptied in an instant, vanished in a flash.
In the concluding passage of th& Diamond Sutra it says, "our
body is like dew or like a fountain, like a dream or like a flash

of lightning, emptied in an instant, vanished in a flash." Now in
a way , life is long, between seventy and a hundred years nowa-

days. But when we compare it to infinite time, it's a short time
indeed. And again, the time we can really put into our practice
is also very limited. So the time we have right now is really
precious time. Let us reflect upon ourselves, how we can have a

stronger, better practice together. And not only make ourselves
happy and content, but share such understanding, freedom and
peace with other people.
PLEASE, HONORED followers of Zen. Long ac-

customed to groping for the elephant, do not be
suspicious of the true dragon. Devote your energies to
a way that directly indicates the absolute. Revere the
man of complete attainment who is beyond all human
agency. Gain accord with the enhghtenment of the
buddhas; succeed to the legitimate lineage of the
patriarchs' samadlii. Constantly perform in such a
manner and you are assured of being a person such as
they. Your treasure-store will open of itself, and you
will use it at will.
sums up again what zazen is and what

In this last paragraph he
it does for us. The passage, "Long accustomed to groping ." . .
refers to the parable of the blind men and the elephant, in

which a group of blind men try to find out what an elephant is
like, using only their sense of touch. One, feeling the trunk, says
that elephants are shaped like snakes; another, feeling the legs,
says that elephants are like trees; each blind man clings to his
hmited perception, and so jumps to a false conclusion.
In the same way we have our own stylized ideas, understand-
ings and concepts, and then we stick to them and regard them as
measurements. To that extent we can't accept anything else.
Definitely, a larger container can contain more, and our prac-
tice is to become bottomless. How to become bottomless? —for-
getting one's self. To study the Buddha Way, to transmit the
samadhiofthe patriarchs, we've got to be bottomless. Otherwise

COMMENTARY ON FUKANZAZENGl 51
it won't go in. That's what he talks about here.

"Do not be suspicious ot the true dragon." What does the true
dragon stand for? Freedom. Be free to be yourself. Whatever
we attach to, by that we are bound, even by enlightenment.
We can be bound by enlightenment, by freedom, even by peace,
in which case, of course, there is actually no enlightenment,
freedom, or peace. Similarly, if, like the blind men, we get at-
tached to our lirnited perceptions of the elephant (life), we miss
the true dragon, which is Ufe as it really is. That's one interpre-
tation of this passage.
Then there's another interpretation. The line goes: being accus-
tomed to the imitation, then "don't be suspicious of the true
dragon." This "true dragon," by the way, is still another story.
There was a man by the name of Shoko, who loved dragons.
And all over his room, there were pictures of dragons, and
sculptures of dragons, and ceramics, all kinds of dragons, and
he loved them. So the true dragon up in heaven was very im-
pressed and appreciated it, and one day he wanted to visit Sho-
ko and show him the true dragon. So one night he came down to
visit Shoko and stuck his face in through one window and his
tail in through the other window, and Shoko was so shocked that
he fainted.
Enjoying the imitation, don't miss the real, don't be suspicious
about the real. As an interpretation I sense the latter one would
be more adequate in this case: long accustomed to imitations,
do not be suspicious of the true.
"Devote your energies to a way that directly indicates the

absolute." That is zazen. That's what you are doing. "Revere
the man of complete attainment who is beyond all human agen-
cy." That's kind of hard to translate again. I'm not particularly
in favor of this translation. Revere the man who is zetsu gakii
mui—Xhis is means
a kind of idiomatic expression. Zetsu gaku
"stopped learning." In other words, nothing to learn anymore.
Sometimes we say "no-learning." Like "ten no-learnings." Adding
two to the Eightfold Path, a ninth one, "right wisdom," and
the last one, "right Hberation," we get ten "no-learnings." That's
zetsu gaku. Being liberated, nothing to learn anymore. And
mui means "non-doing, doing nothing." Not doing nothing
physically, though: doing anything, everything, whatever's nec-

essary, yet not doing it. In other words, totally absorbed by
whatever you are doing.
Dogen Zenji says that when you meet the person who ex-
pounds the Dharma, don't think of the caste that person came
from, don't think of the appearance, either goo'd-looking or
bad-looking. Don't think of conduct or behavior. Don't be
bothered by that kind of thing. But because of paying reverence
to the prajna wisdom, every day, day after day, make three
bows to himthree times daily. That means at least nine times.
Don't raise any frustrations or complications, agitations within
yourself. Making yourself empty, unconditioned as much as pos-
sible, listen carefully. Then whatever he says comes in without
any friction. "Revere the man of complete attainment who is

beyond all human agency." The man of complete attainment
is always in the midst of all human agency, and goes with it
without disturbance or friction. Otherwise, what is the use?

"Gainaccord with the enlightenment of the Buddhas." "Gain"
—this is again not quite adequate. The word gatto means "to
become one, to make one." So make ourselves one with the
bodhi of the Buddhas. In other words, we become the Buddha
ourselves. "Succeed to the legitimate Hneage of the Patriarchs'
samadhi." He is talking about zazen, really do sit and become
zazen yourself. As I say, you are not doing zazen, but zazen is
doing zazen. That's what samadhi is.'And when you get into that
samadhi, right there the legitimate lineage of the Patriarchs is
manifested, is succeeded. "Constantly perform in such a manner

and you are assured of being a person such as they." If you do
"this," this suchness, that's immo. Immo is also the equivalent
of enlightenment.
Then if we read again, there is a matter of interpretation.
When we read it perform in such a manner," it
as "constantly
becomes a kind of conditional, "if you do such-and-such, then
such-and-such." That's the way it's usually translated. But in-
stead of reading "if you do such and such," we can read it "since
it is this suchness." Already it's almost like a present perfect
tense. "Since it is already this, just do it in that way, or just be

that." And when we really do that, the treasure-store, the trea-
sure-house opens by itself. And then we can use that treasure as

we wish. In fact that's what we are doing. It's not a matter of
something happening in the future, but it's always right now,
right here.
It's as though I owned a fine house, which had been overrun
and occupied by a bunch of rowdy strangers and filled full of

trash and garbage. Even though it is my house, I can't use it. So
make that house empty first, evacuate it, then afterwards you
can use it as your own. See, we have our own head; then we have
to make it usable, available for ourselves. So in order to do so,
do zazen and clear Dogen Zenji doesn't say that, though,
it up.
in the Fukanzazengi. But we can interpret it something like that,
to forget the self. To forget the self is to really clean up the trea-
sure house. Inexhaustible treasures, abundant treasures, not junk.
By cleaning up, we can appreciate them. It's a treasure of formless
form, not limited, not restricted, to any extent. Then we can
use them, we can them as we wish. That's the con-
appreciate
clusion of this Fukanzazengi. "Your treasure store will open of
itself and you will use it at will." Again, it goes back to the
very beginning. "The Way is perfect and all-pervading." That
Way is the treasure-house. And
the Dharma-vehicle is free and
untrammelled. That Dharma-wheel, Dharma-vehicle, that's the
treasure-house. It's nothing but ourselves. So please appreciate
yourself. And don't let your treasure-house be occupied by
hungry ghosts and fighting spirits, but by buddhas and patriarchs
and bodhisattvas. Let's share that treasure together.
CHAPTER 4
Notes on Gassho and Bowing
with John Daishin Buksbazen
VISITORS to theZen Center often ask about the gassho and

about bowing. What, they inquire, is the meaning of these ges-
tures? Why are they done? And why is it necessary to do them so

precisely and uniformly? These questions deserve careful con-
sideration.
Although we are Zen Buddhists, it should be noted that the
gassho and the bow are common to all Buddhism,.both
sects of
Mahay ana and Theravada. These two gestures date from the
earliest days of Buddhism, or even earlier than that, and they
have moved from India throughout the Orient, finally arriving
recently in the Western world.
When Shakyamuni Buddha's enlightenment occurred, he went
to see five of his former comrades with whom he had practiced
various austerities and spiritual disciplines prior to his enlighten-
ment. These five men, who were very devout monks, felt that
their companion had gone astray when he abandoned their cus-
tomary practices. "Come," they said to each other, "Let's not
pay any attention to poor Gautama, he no longer is one of us."
GASSHO AND BOWING 55
They were dismayed to find that he had seemingly stopped his

spiritual practices, going so far as to even drink milk and take a
bath (two forbidden acts according to their tradition). They could
not understand why he seemed only to sit quietly, doing nothing
of any value.
But when the Buddha approached them, it is reported that
these five monks were so struck by the transformation of their
former friend, by his serenity and the radiance of his personality,
that they spontaneously placed their palms together and greeted
him with deep bows. Perhaps it is a little misleading to say that
they greeted him. More accurately, it should be said that they
were bowing not to their old friend Gautama, but rather to the
Buddha— the Enlightened One.
What the Buddha had experienced was the Supreme Great En-
lightenment (in Sanskrit, anuttara samyak sambodhi): the
direct and conscious realization of the oneness of the whole
universe, and of his own unity with all things. This is what en-
lightenment means. This very realization is actually in itself the
act of being the Buddha. And it was to this enlightened state
that the five monks bowed.
When the Buddha was enlightened, the first thing he said was:
"Wonder of wonders! All sentient beings have this same (en-
hghtened) nature!" What this imphes is that in bowing to the
Buddha, the monks were actually bowing to themselves, and to
all beings. These monks were recognizing the great unity which
their former companion had directly and profoundly experienced.

Let us examine the gassho and the bow more closely.
GASSHO:
The word gassho literally means "to place the two palms to-
gether". Of all the mudras (symbolic hand-gestures or positions)
we use, it is perhaps the most fundamental, for it arises directly
from the depths of enlightenment. Its uses are many, but most
commonly it is employed to express respect, to prevent scatter-
ing of the mind, to unify all polarities (such as left and right,
passive and dominant, etc.) and to express the One Mind-the
total unity of Being.
Although there are many types of gassho, in the Soto sect we
are primarily concerned with these four:
1 The Finn Gassho. The most formal of the gasshos,

thisis the one most commonly used in our daily
practice. It is the gassho we use upon entering

the zendo, and upon taking our seats. We also
use it at least sixteen times in the course of a
formal meal, and during all services. It is made by
placing the hands together, palm to palm in front
of the face. The fingers are placed together, and are
straight rather than bent, while the palms are slight-
ly pressed together so that they meet. The elbows
are held somewhat out from the body, although
the forearms are not quite parallel with the floor.
There is about one fist's distance between the tip
of the nose and the hands. Fingertips are at about
the same height from the floor as the top of the
nose. This gassho has the effect of helping to estab-
lish an alert and reverential state of mind.
2. The Gassho of No-Mind. This is the next most com-

monly used gassho. It is basically used in greeting
one another or our teachers. In this position, the
hands are held a little more loosely together, with
a slight space between the palms, although the
fingers still touch. The elevation of the elbows from
the floor is not so great as in the Firm Gassho; fore-
arms should be at approximately a 45-degree angle
to the floor. This gassho has the effect of deepening
one's state of samadhi.
3. The Lotus Gassho. This gassho is used primarily by
officiating priests on special ceremonial occasions.
It is made like the gassho of no-mind, except that
the tips of the middle fingers are held one inch

name derives from the resemblance of this
apart. Its
hand position to the shape of a just-opening lotus
bud.
4. The Diamond Gassho. This gassho is also known as
the gasshD of being one with life. Like the lotus
gasshD, it is used by officiants in services. Although
same posi-
the hands and arms are in basically the
tion as in the gassho of no-mind, the diamond
gassho is made with the fingers of each hand ex-
tended and interlocking, and with the right thumb
on top of the left.
In each of these gasshos, we keep the eyes focused upon the
tips of our middle fingers. But regardless of the style or variety of
the gassho, and in whatever setting it is used, the fundamental
point of the gassho is to be one with the Three Treasures: Buddha,

Dharma, and Sangha.
Of we can look at the Three Treasures from many
course,
perspectives, and with varying degrees of depth and clarity. At
perhaps the most superficial level, the Three Treasures are seen
as external objects of supreme reverence for all Buddhists. Un-
fortunately, in this view, the Three Treasures tend to be per-
ceived as something other than oneself. But as our vision opens
up, we experience that each of us is, in fact, the Buddha. We see
clearly that everything we encounter in the world is none other
than the Dharma— the functioning of underlying enlightenment.
And, realizing the oneness of all beings, we come to realize that
the Sangha— the all-embracing brotherhood of practice— is simply
all composite things, including each of us. Having this awareness
we become— or we are— one with the Three Treasures.
rather,
So, joining our hands palm to palm, we simultaneously create
and express the absolute, the oneness which goes beyond all
dichotomies. It is from this perspective that we make the gassho,
and that we bow.
no ordinary person who bows; it is the Three Treasures
It is
recognizing itself in all things. If anyone thinks of himself as

"just ordinary", he is, in effect, defaming the Three Treasures.
And as we place our palms together we unite wisdom and samad-
hi, knowledge and truth, enlightenment and delusion.
BOWING:
Dogen Zenji once said: "As long as there is true bowing, the
Buddha Way will not deterioriate." In bowing, we totally pay
respect to the all-pervading virtue of wisdom, which is the
Buddha.
In making the bow, we should move neither hastily nor

mind and humble at-
sluggishly but simply maintain a reverent
titude. When we bow too fast, the bow is then too casual a thing;
perhaps we are even hurrying to get it over and done with. This
is frequently the result of a lack of reverence.
On the other hand, bow is too slow, then it becomes

if our
a rather pompous display; we may have gotten too attached to
the feeling of bowing, or our own (real or imagined) gracefulness
of movement. This is to have lost the humble attitude which a
true bow requires.
When we bow, it is always accompanied by gassho. although
the gassho itself may not always be accompanied by bowing. As
with the gassho, there are numerous varieties and styles of
bowing, but here we will deal only with the two main kinds of
bow which we use in our daily practice.
1. The Standing Bow. This bow is used upon entering
the zendo, and in greeting one another and our
teachers. The body is erect, with the weight distri-
bution evenly and the feet parallel to each other.

The appropriate gassho is made (see above). As the
bow is made, the body bends at the waist, so that
the torso forms an angle with the legs of approxi-

mately 45 degrees. The hands (in gassho) do not
move relative to the face, but remain in position
and move only with the whole body.
2. The Deep Bow (Full Prostration). This bow is most
often used at the beginning and end of services, and
upon entering and leaving dokusan. It is somewhat
more formal than the standing bow, and requires a
continuous concentration during its execution so
that it is not sloppily done.
The bow itself begins in the same way as the
standing bow, but once the body is bent slightly
from the waist, the knees bend and one assumes a
kneehng position. From the kneeling position, the
movement of the torso continues, with the hands
separating and moving, palms upward, into a posi-
tion parallel with the forehead. As the bowing
movement progresses, the backs of the hands come

to rest just above the floor and the forehead is
lowered until it rests upon the floor between the
hands. At this point, the body is touching the floor
at knees, elbows, hands, and forehead. The hands
are then slowly raised, palms upward, to a point
just above the ears. Then the hands slowly return to
the floor. This action is a symbolic placing of the
Buddha's feet above one's head as an act of rever-
ence and humility. There should be no sharp, abrupt
movements of the hands or arms, no bending of the
wrists or curling of the fingers while executing this
gesture. When the hands have been raised and
lowered, the body then straightens as the person
bowing gets to his feet once again and ends in
gassho, just as he began. In kneeling, actually the
knees do not touch the ground simultaneously, but
in sequence; first, the right and then the left knee
touches the ground. The same is true for the right
and hands and right and left elbows, in that
left
sequence. In practice, however, the interval between

right and left sides touching the ground may be so
minute as to be unnoticeable. In bowing, movement
should not be jerky or disjointed, but should flow
smoothly and continuously without either disrup-
tion or arrested motion.
Master Obaku, the teacher of Master Rinzai, was famous for his
frequent admonition to his students. "Don't expect anything
from the Three Treasures." Time after time he was heard to say
this. One day, however. Master Obaku was observed in the act
of bowing, and was challenged about his practice.
"You always tell your students not to expect anything from
the Three Treasures," said his questioner, "and yet you have
been making deep bows." In fact, he had been bowing so
frequently for so long that a large callus had formed on his fore-
head at the point where it touched the hard floor. When asked
how he explained this. Master Obaku replied, "I don't expect. I
just bow."
This is the state of being one with the Three Treasures. Let us
just make gassho. Let us just bow.
CHAPTER 5
Breathing in Zazen
Koryu Osaka Roshi
I SHOULD like to talk briefly about breathing. To begin with I
should like you to have a natural kind of breathing, based on

your natural breathing cycle, and try to improve or develop it.
Generally speaking, the normal frequency of our breaths is
roughly 17 times per minute. For those who are more ex-
perienced in sitting the frequency of breathing per minute de-
creases, becoming 5 to 6 times per minute, 2 to 3 times per
minute, or even less.However, if you try to slow your breath
artificially, then your breathing becomes very awkward and your
sitting becomes very uncomfortable. So in order to improve

your breathing, try to narrow your breathing. It's sort of hard
to explain, but for example, when you exhale, exhale less than
you usually do each moment so that less air is exhaled. Do
not try to lengthen the span of your breathing immediately,
but just try to exhale a smaller amount. Narrow the stream
of air, then breathe with your normal frequency. When you in-
hale, do not inhale too much air at one time, but try to
inhale a smaller amount. Again, do not lengthen the span of
breathing right away. By breathing like this, more air is saved in
BRLATHING IN ZAZEN 63
the lungs, making it easier for you to breathe. As a quite natural

consequence your breathing will slow down.
If you breathe like this, since you have more air in your lungs
you can breathe more comfortably. Being comfortable, you can

sit better, and sitting better, your breathing becomes slower.
Then not only does your breathing become slower, but deeper
too. And when you try to breathe like this, eventually you start
to experience the very subtle taste of breathing.
When you breathe, not only to make your breath
longer and
deeper, but also to smooth the transition from inhalation to ex-
halation, your breathing becomes somewhat like the shape of an
egg, an oval cycle, very smoothly circulating the breath. When
you practice this kind of breathing your sitting becomes really
good and you even have joy, an almost immeasurable pleasure,
to simply breathe in zazen.
In order to breathe from the lower abdomen, some of you
sort of push down; that is the wrong way. Instead of trying to
it
push the air down, rather try to push your lower abdomen
forward slightly as you inhale, then as you exhale, the lower
abdomen goes in. When you inhale, it goes out; when you exhale
it goes in. If you try to push the air down, then you compress
the diaphragm and also the stomach area, and you may start
having pain or unpleasant tension, strain in that area, which
should not be. Eventually you can acquire the deep, quiet,
natural breathing in your lower abdomen.
As I have explained, please try to breathe in such a way; make
your breatliing narrower, breathe more slowly in and out, and
by doing so your breath very naturally becomes longer.
When you sit, your breath and body and mind become
harmonized, and when your breath slows down, the mind also
calms down. So try to have this unified, comfortable feeling
when you do zazen, and please do not be hasty. You have to
acquire this by yourself regardless of what kind of talks you
listen to or hear, and if you don't practice it, it is no good. From
individual to individual it won't happen in exactly the same way.
Each of you has to find out the suitable, comfortable way to
achieve this unified, harmonized condition of breathing, body,
and mind. This is the very fundamental condition for practicing
Zen. Please do not be hasty, but diligently acquire this kind of

breathing.
When you count the breath, there are different ways to count,
such as when you exhale, count "one", and sustain that number
when you inhale. Then the opposite way, when you inhale
count "one", and when you exhale count "two". But the most
commonly practiced one is when you exhale, start counting
"one" and continue that number while you inhale, then when
you exhale again, count "two".
At any when you begin the practice of following
rate, the
breath, try to really become one with breathing; when you ex-
hale, try to really become one with exhalation...
Exhaling
BREATHING IN ZAZEN 65
Inhaling
. . .and when you

inhale, again, try to become one with the inhalation. Please, try,
and feel the very pleasant, deep feeling of joy in sitting.
CHAPTER 6
Koan Practice and Shikan-taza

Hakuun Yasutani Roshi
IF we were to distinguish the various kinds of Zen now prac-

ticed in Japan, we would find two major types: koan Zen and
shikan-taza. The Rinzai and Obaku Schools emphasize koan
study; the Soto School emphasizes shikan-taza. But even when
koan study is stressed shikan-taza is not abandoned. The great
masters of these three schools always emphasized the importance
of shikan-taza. Conversely, the finest masters always used koans
freely.
Dogen Zenji, who brought Soto Zen to Japan, was instru-
mental in bringing his first disciple, Ejo Zenji, to enlightenment
by giving him the koan, "One thread going through many holes".
Since then, many masters of the Soto School have guided their
students with koans. Although those who do not have clear
vision or wisdom often tend to disparage koan study, there are
still Soto masters whose Dharma-eye is clear.
When you study koans, you should not study by yourself;

you may fall into traps or go in the wrong direction. You must
work under the right teacher. Even if you read a great deal, it is
wise to keep in mind that books without a teacher are inade-

quate guides.
Koans reveal the very essence of the Buddha way, uninter-
ruptedly 'transmitted to us from the time of Shakyamuni Buddha.
After the Sixth Patriarch, Hui-neng especially in the Sung ,
dynasty and in the following years, koanZen became very pop-

ular in China, and was then carried over into Japan.
Koans
The word "koan" originally meant a public document of great
authority issued by the government. In present day usage the
word "koan" retains its and
original implication of authority
Tightness. It is by means of the koan that we examine the most
fundamental and important problems, or questions, of life— such
questions as: What is life? What is death?
Many koans consist of dialogues between Zen masters and
their students. Others are often taken from important passages
of Buddhist scripture. Among the koans of dialogue, there are
some in which the student questions the master in order to
clarify his understanding of Buddhism. In others, we see that
although the student has experienced enlightenment, his vision
is not yet quite clear. In order to clarify and deepen his vision
the student visits various masters. In yet another kind of koan,
monks or priests who have already had a clear enlightenment
experience number of
further train themselves by visiting a
masters and havingDharma combat with them. The custom of
studying under various masters and engaging them in Dharma
combat helps the priests or monks (or laymen) to become
better teachers themselves.
A koan is not an explanation or illustration of a thought or an
idea. If you regard a koan in this way, you lose its real meaning.
Koans deal with the essence of the Dharma, with the realiza-
tion that all sentient beings are the 3uddha. And this fact is the
ground of our being. In other words, we
koan as an
use the
expedient means to perceive and demonstrate our Buddha-
hood, which, in essence, is inexpressible.
KOAN ANDSHIKAN-TAZA 69
Shikan-taza
Needless to say shikan-taza should be personally and individu-

ally taught by the right teacher. To practice shikan-taza by your-
self, in accordance with nothing more than written instructions,
is less harmful than unsupervised koan study, but the proper in-
structions are very rare. The Fiikanzazengi by Dogen Zenji is good
instruction, but is very difficult for beginners to understand.
It is especially hard to comprehend how to control and adjust
the condition of mind, and how the practice should be related
to enlightenment as such, so here I will briefly explain how to
practice shikan-taza.
Generally speaking, zazen is to be described in three phases:
first, adjusting the body; second, adjusting the breathing; and
third, adjusting the and second are the same in
mind. The first
both koan Zen and shikan-taza. However, in the third, adjusting

the mind, there is a big difference.
In order to do shikan-taza, first of all it is very important to
have a firm faith or belief. Just as in koan study it is generally
very important to have questioning, so in the practice of shikan-
taza faith is required; faith in the fact that all sentient beings
Dogen Zenji says in the ninth chapter
are originally Buddhas.
of Gakudo Yojinshu (Precautions on Learning the Way):
"You should practice along with the way. Those who

believe in the Buddha-way must believe in the fact
that their own self is in the midst of the Way from the
beginning, so that there is no confusion, no delusion,
no distorted viewpoint, no increase or decrease, and

no errors. To have such faith and to understand such a
way and practice in accordance with it, is the very
fundamental aspect of the learning of the Way. You
try to cut off the root of consciousness by sitting.
Eight, even nine out of ten will be able to see the Way
—have kensho— suddenly."
This is the key to practicing shikan-taza. This does not at all
mean that one must beheve that the small-minded, egocentric

Hfe is no other than the Buddha's. On the contrary, casting all
sorts of self-consciousness away and making yourself uncondi-
tioned as if a sheet of plain white paper, sit; just firmly sit. Sit
with no conditioning, believing in the fact that such sitting it-
self is nothing but the actualization of Buddhahood which is the
same as that of Shakyamuni Buddha or Bodhidharma. This is
the very foundation of shikan-taza. If one's faith in that fact is
weak, his shikan-taza also becomes weak and becomes less ef-
fective.
The next important aspect of doing shikan-taza is to maintain
that tension or alertness of the mind, especially for beginners
(those who have been practicing 5 to 10 years could be called
beginners). It is a common phenomenon that due to weakened
or loosened concentration, either one becomes self-conscious or
falls into a sort of trance or ecstatic state of mind. Such practice
might be useful to relax yourself; however, it will never be the
practice of the Buddha-way.
When you thoroughly practice shikan-taza, even in the winter
you will sweat. Such extreme tension of the mind cannot be
maintained for long periods of time. You might think that you
can, but this tension will naturally loosen. So sit half an hour,
less than an hour, then stand up and do kinhin. During kinhin,
loosen such extreme tension and concentration of the mind.

Then and continue to do shikan-taza. To do
refresh yourself
shikan-taza does not mean
to become thoughtless. Such practice
is the practice of Hinayana Zen, not that of Mahayana Zen. Yet,
in a state of shikan-taza, you cannot have thoughts such as
wishing to have enlightenment, or thinking about what an en-
lightened state might be like, or imagining what is the Buddha.
Such a state of mind should not arise in shikan-taza, Dogen
Zenji says: "Do not attempt to become Buddha". So just sit
with such extreme concentration, patience, and alertness, that if
someone absent-mindedly touches you while you are sitting, it

causes a spark to leap. When you continue such sitting, very
naturally you return to the original Buddha, which is the very
nature of yourself. Then, by almost any chance occurrence, you
can be plunged into the sudden realization that all sentient
beings are originally Buddhas and all existence is perfect from
the beginning, and absolute.
KOAN ANDSHIKAN-TAZA 71
This sort of experience, this awareness, is called satori. One

must haê sudden experience. You know that when a
this
bomb explodes, it blows things up. Regardless of how well you
know bombs and the theory of explosions, without an actual
explosion nothing will be blown up. In the same manner, no
matter how well you know about satori or enlightenment, until
you actually have satori by yourself, you cannot be with it, you
will not be aware of yourself as Buddha.
In short, shikan-taza is the actual practice of Buddhahood

itself from the very beginning, so that when the time comes, one
will become aware of that very fact.
In the olden days, at all times they practiced zazen in this way.
However, to practice in this manner requires a long time to at-
tain enlightenment because such practice should never be dis-
continued until one becomes completely enlightened. Even after
attaining enlightenment and receiving inka from one's
great
master, one must continue to do shikan-taza forever, simply
because shikan-taza is not some sort of method of attaining en-
lightenment or satori, but rather, it is the actualization of
satori itself.
CHAPTER 7
Shikan-taza and Koan Practice

Koryu Osaka Roshi
WHAT is satori, and what kind of relationship does it have

with the koan?
A: Buddhism is The original mean-
the teaching of the Buddha.
ing of the Sanskrit term "The Awakened One".
"Buddha" is
Thus the term "Buddha" in itself imiplies that it is the way of

awakening oneself, and of helping others to awaken. It is the way
of self becoming aware of self; of penetrating the life of the
universe, making it one's own life; and of living totally as one
with it.
Dogen Zenji says, "To study Buddhism is to study the self,

to study the self is to forget the self, to forget the self is to be
enlightened by all things. It is from the body and
to be liberated
mind of oneself and of the self of others." Therefore, one who
wishes to seek enlightenment must start by studying himself.
It is very important to keep the body and mind healthy and to
unite them harmoniously. Centering around the lower abdomen

(tanden and kikai), physical, mental, and spiritual power become
harmonious and consequently the limitless power of concentra-
tion and of samadhi is increased. As a result, unthinkable sudden
74 ON ZEN PRACTIC£ II
leaps will occur, and prajna wisdom will be realized. This is called
kansho hannya ("illuminating wisdom") and in Zen, this is called
kensho and it is satori.
The Heart Sutra is the sutra in which enlightenment is ex-
plained. It begins: "Avalokitesvara Bodhisattva, doing deep
Prajna Paramita, clearly saw Mu of all the five conditions, thus
redeeming misfortune and pain." Avalokitesvara Bodhisattva
isnothing but the state of enlightenment we attain when we
become a Bodhisattva. Attaining enlightenment, we obtain
satori as I will explain in the following passages.
means that the body and mind of an individual are
Satori
unified, and further, that no ego, no mind, no thoughts, and no
ideas are recognized. Beyond this, he makes yet one more leap
and is reborn as his own true self, identifying himself with the
universe. In Zen, this state is called "the great rebirth after the
great death." And to live after death is the way of Zen.
The Sutra says in the next phrase, "All five conditions are
empty". The five conditions, shiki ju so gyo shiki, mean
the human body and mind. The emptiness of both body and
mind means to be in the state of no-self or no-mind. In actual
Zen practice, it is a state which is experienced as: "Above the
cushion there is no man, and under the cushion there is no floor."
When you experience this sort of realization of yourself, all sorts
of physical problems disappear, and all sorts of tension and
rigidity in the mind That is why we say that it re-
are dissolved.
deems all sorts of sufferings.
There the true satori hes, and there
is a life of infinity, unrestricted by either time or space. This is
the life of one who identifies himself with the Buddha, and
where such a one stands is the Pure Land of Mind. When you
realize this satori, you will be able to live in an eternal moment,
and there you find delight and the significance of life.
The koan is a very effective and appropriate means by which
to enter into this state. For example, there is Joshu's "mu"
since it is only one word, it can facilitate realization of the one-
ness of the subject-object relationship more effectively than by
other means such as the nembutsu prayer. This holds true
whether one works on mu-ji in the attitude of having great faith
or intense questioning. The realization of satori is possible in
SHIKAN-TAZA AND KOAN 75
either way. We have many koans, so that you can select a koan
which most closely suits your practice. It is important, how-
ever, to begin koan practice by working on a koan of theMosshin
category. The Hosshin koans are those koans by which one
reahzes the Dharmakaya. That is to say, that this flesh-and-
blood body itself is simultaneously infinite and indestructible.
The Hosshin koans are those which make individuals realize that
this limitless and unrestricted small-self is nothing but no-self,
which is identified with the true self or the universal self. The
most popular koans of this category are Joshu's "mu", Hakuin's
"sound of one hand", and the Sixth Patriarch's "original face
of oneself".
Q: I have heard that there are many koans. Can you attain en-
lightenment by passing just one koan if you perceive it clearly, or
should you work on all of them in sequence, as if going from
grade school to university?
A: A koan is an expedient means by which to attain enlighten-
ment. For the person who is able to attain great enlightenment
by one koan, one koan is enough. In the same instant that
Shakyamuni Buddha saw the morning star, he attained enlighten-
ment. Passing through one gate, he passed through a thousand
gates at the same time. We call this seeing everything at a glance.
That is to say, when you see one thing clearly, you see thousands
and millions of things at the same time.
To realize the structure of life in one glance, however, is very
difficult; in fact, it is impossible unless you have an innate
ability to do so. Even such great masters as Master Hyakujo and
Master Rinzai had to go through more than one enlightenment;
that is, they did not immediately see everything in one glance.
(There are various degrees of enlightenment depending upon the
clarity of perception or vision). Before attaining great enlighten-
ment, both masters— ever deepening and clarifying their initial
enlightenment experiences— had several enlightenments, or sever-
al glimpses into the nature of Reality.
The ten ox-herding pictures depict the various stages in attain-
ing enlightenment. Such a division into ten steps, or stages, does
hot really exist. When we speak of the various stages of enlighten-
ment, we only do so as a metaphor for the enlightenment experi-
ence, which, in essence, is inexpressible.

Buddhism is understood as the teaching of "turning dehisions
into enlightenment", and "turning consciousness into wisdom".
The principle of yuishiki or "mind only", describes the eight
kinds of consciousness of the human being: eye, ear, nose,
tongue, and body consciousness. The sixth is mind consciousness,
which perceives external phenomena; the seventh is mana con-

sciousness, which is based on the idea of the "I", or ego. There
is an eighth consciousness called alaya consciousness, in
also
which all sorts of experiences— good and bad, right and wrong-
are stored.
These eight kinds of consciousness turn into the four wisdoms:
the great, round mirror wisdom; fundamental wisdom; subtle
observation wisdom; and spontaneous action wisdom. Enlighten-
ment exists when these transformations take place.
The most stubborn and strong consciousness is the seventh
consciousness. As long as you have a self-centered view of the
ego, you cannot understand what Buddhism really is. The first
step towards understanding is to transform the I-consciousness
into fundamental wisdom, or the wisdom of prajna. This is the
reason why Zen practice emphasizes work on the Dharmakaya
(hosshin) koans which enable you to realize the prajna wisdom.
The Dharmakaya koans are very difficult to pass. When you
pass your first Dharmakaya koan, or your first barrier, turning
your I-consciousness into fundamental wisdom, it is said that

you have had kensho. You will realize what kensho is when you
actually experience it yourself.
In the state of oneness, the mountain is no longer high, the
ocean no longer deep, the willow tree loses its green color,
flowers lose their red color.
Since this state is an exceedingly wonderful one, once you
realize it you may become attached to it. To avoid forming an
attachment to this state of oneness is a real problem following
one's first kensho experience.
When you work hard and do not become attached to this
highly desirable state of oneness, you begin to perceive dif-
ferences in the oneness. After the state of fundamental wisdom
becomes deeper, once more the willow tree is green, the flowers
are red. When you are still in a deluded state before kensho, you
have discriminative vision based on the ego. After you attain
enlightenment, you also perceive distinctions, but the distinctions
are now viewed through wisdom of subtle observation. The
the
difference between these two perceptions of phenomena, before
and after enlightenment, is like that between mud and cloud.
After enlightenment, the colors become subtle colors, the sounds,
subtle sounds, taste, subtle taste, and mind becomes subtle mind.
This is called the wisdom of subtle observation.
When you first attain enlightenment, you perceive the equal-
ity, or oneness, of everything; in other words, first, the Dharma-
body, or oneness, then the appearance, or the difference.
Everything has its own body, appearance, and function. we
If
do not put our understanding into practice, if we do not make

our realization function in everyday hfe, then it is useless. This
functioning, freed from conditioning, enables you to accept

everything as it is and to react to everything in a natural way.
This is the fourth wisdom, the wisdom of spontaneous action.
Among the koans, there is one which says: "Pull the five-
storey pagoda out of the teapot". When you are able to handle
this sort of koan without any hesitation, you can act freely in
any situation. In your daily life, whatever you do becomes the
Buddha's action, and the Buddha's conduct. The perception. of
oneness, or fundamental wisdom; the perception of the differ-
ences, or subtle observation wisdom; the perception of the re-
fined functioning of the five senses, or spontaneous action wis-
dom, are three, and yet one. The three wisdoms together com-
prise the great mirror-like wisdom. There are degrees of under-
standing, ranging from shallow to profound, in realising these
four wisdoms and in realizing their interrelationships.
It is when we attain Great Enlightenment that we can truly
appreciate the life of wisdom which is like a clear, full moon

illuminating the heavens.
In Zen we say that we do not depend on words or letters, for
Zen transcends all verbal expression. Nevertheless, we have many
verbal expressions. There are numerous records in which are
found sayings, gathas, capping phrases, commentaries, and inter-
pretations. The system of koan study originated by Master
Hakuin includes the five teachings of the Tendai School (that is.
the five periods into which the Tendai Sect divides the teachings
of the Buddha). Besides these five basic teachings, koan study
also includes elements of Taoism. Shintoism, and poetry.
All our actions and conduct in hfe become the realization of
the koan. There is no end to koan practice, especially in the
practice of lay Zen. There is a boundless expansion of the
creative process. It becomes possible for us to lead a highly
aware and awakened life within the common ordinary life.
koan practice certain koans are more appropriate to work

In
on depending on the career of the individual, or on the structure
of his daily life. Of course, the most suitable koans to work on
are those which have a close connection with our daily lives. In
order to deepen our understanding, we must work on the
koans for a long time, trying hard to realize and actualize them
in our lives.
Q: There are basically two different kinds of Zen. shikan-taza

and koan Zen. What is the difference between them?
.4; When Shakyamuni Buddha attained enlightenment, he ex-
claimed: "How miraculous! How miraculous it is! All sentient
beings have the wisdom and virtue of the Tathagatha."
If you are able to accept this proclamation by Shakyamuni
Buddha and realize it completely, you do not need to practice,
since you are already aware of your Buddha-mind and are al-
ready able to pursue an enlightened life. Dogen Zenji, in fact,
deeply questioned why we must practice at all if we are already
enlightened. He left Mount Hiei, the center of the study of
Buddhism at that time, and went to visit Master Eisai at Kennin
Temple in Kyoto. After Eisai's death, he studied with Myozen
who had received the Dharma from Master Eisai. Then, accom-
panied by Myozen. Dogen Zenji went to China to seek the
Dharma. In China he studied under Master Nyojo, and realized
that zazenis the Dharma-gate to liberation from attachment to
body and mind. Having liberated his body and mind. Dogen
Zenji returned to Japan.
According to Master Dogen. zazen is not an expedient means
by which you attain enlightenment, but rather the Dharma-gate
to the liberation of body and mind, and the actualization of
enlightenment.
Dogen Zenji emphasizes the importance of shilcan-taza and of
having faith that practice and enhghtenment are one. He tells us
to practice with such an attitude, even before we actually attain
enlightenment.
Buddhism views enlightenment from two different perspec-
tives: as original enlightenment, or as enlightenment through
practice. Master Dogen emphasizes shikan-taza and original en-
lightenment. In other words, he believes that practice and enlight-
enment are one. Practice is enlightenment, enlightenment is
practice.
There is no doubt that by having firm faith we can best
develop, as well as sustain, deep samadhi power. Time ripens
and the liberation of body and mind is realized. Life, once we
have liberated body and mind, becomes the manifestation and
functioning of prajna. When this happens, our life is in harmony
with the Dharma. In the Soto School, form itself, carrying the
spirit of the Dharma, is the manifestation of the Dharma.
There are, however, very few people advocating oneness of

practice and enlightenment who continue to sit until they
actually attain enlightenment— even though they may have great
faith. Often when people have profound faith and a good intel-
lectual understanding of the teachings of Buddhism, they are
satisfied to remain like that.
In the Soto School there are many fine scholars, as well as
great masters, who have very strong samadhi power. A very
hmited number, however, really sit, and relatively few become
creative, vital forces in their culture.
Koan Zen emphasizes the attaining and experiencing of enlight-
enment, the turning of delusions into enlightenment. It is all
right to start with questioning and doubting. In fact, it is said
that the greater the questioning or doubting, the greater the en-
lightenment.
The point is how to become enhghtened. This is where koan
study comes in. The word koan literally means a government
document or a case in the Supreme Court. Since these koans are
very authoritative, cases of similar nature are referred to them.
Many masters have used koans to attain great enlightenment.
I
Koan study serves as a firm foundation for our practice and
makes it easier for us to improve it. It is said that there are
seventeen hundred koans. Actually, there are as many koans
in life as there are individuals, and each individual's life is filled
with koans. He is able to work on them wherever and whenever
he wishes to. Itnecessary, however, to deal with them seriously.
is
Koan study provides us a chance to sit more intensely. In

our study of koans, we also ought to have sanzen, or dokusan,
with a teacher. Samadhi power, or the power of concentration,
is an inevitable by-product as we try to solve the koans without
letting go of them at any time.

When you start studying koans, and pass a few of them, you
may feel that you understand Zen. You may even become ar-
rogant and conceited. Self-satisfaction, whether it occurs in the
beginning stages of koan practice or after you have completed
koan study, impedes further progress.
Both shikan-taza and koan study have advantages and disad-
vantages. If possible, it is better to first study koan zen in order
to see clearly the fundamental problems or questions in Zen and
become capable of handling them. After finishing koan study,
you may deepen and refine your understanding by shikan-taza.
In this way I believe that you will become a true Zen student, who
has the right realization and wisdom— one who is able to freely
utilize his understanding in everyday life. It is my firm belief
that such a one will be able to offer a great contribution by
bridging the gap between the cultures of the East and West. I
really hope that many such people will appear in the future.
CHAPTER 8
"Joshu's Dog"
Koryu Osaka Roshi
The Case*
A monk once asked Joshu,"Has a dog the Buddha-
Nature?"
Joshu answered, "Mu!"
The Commentary
For the practical study of Zen, you must pass the
barriers set up by the masters of Zen. The attainment
of this mysterious illumination means cutting off the
workings of the ordinary mind completely. If you
have not done this and passed the barrier, you are a
phantom among the undergrowth and weeds. Now
what is this barrier? It is simply "Mu", the Barrier of
the Gate of Zen and this is why it is called "The Gate-
less Barrier of the Zen Sect."
Those who have passed the barrier are able not
*R.H.Blyth,tians., Zen and Zen Classics, Vol. IV: Mumonkan (Japan: The Hokuseido
Press, 1966), pp. 22, 31-32.
I
^^:,mievîii-:' ••
JOSHU'S DOG 83
only to have an intimate understanding of Joshli, but

also of the whole historic line of Zen Masters, to walk
hand in hand with them, and to enter into the closest
relation with them. You see everything with the same
eye that they saw with, hear everything with the same
ear. Is not this a blessed condition? Wouldn't you like
to pass this barrier? Then concentrate your whole body,
with its three hundred and sixty bones and joints, and
eighty- four thousand hair-holes, into this Question;
day and night, without ceasing, hold it before you.
But do not take it as nothingness, nor as the relative
"not" of "is" and "is not". It must be like a red-hot
iron ball which you have gulped down and which you
try to vomit, but cannot.
All the useless knowledge, all thewrong things you
have learned up to the present, — throw them away!
After a certain period of time, this striving will come
to fruition naturally, in a state of internal and external
unity. As with a dumb man who has had a dream, you
will know it yourself, and for yourself only. Suddenly
your whole is put into motion and you can
activity
astonish the heavens above and shake the earth be-
neath. You are just as if you had got hold of the
great sword of Kan-u. You meet a Buddha? You kill
him! A master of Zen? You kill him!

Though you stand on the brink of hfe and death,
you have the Great Freedom. In the four modes of the
six rebirths you are in a state of peace and truth. Once
more, how are you to concentrate on this Mu? Every
ounce of energy you have must be expended on it;
and if you do not give up on the way, another torch
of the Law will be lighted.
CUSTOMARILY speaking, in Japan, when we have the Great

Sesshin, such as this, which lasts for a week, we first have a short
sesshin, three or four days in length, to prepare for the Great
Sesshin. When you chmb mountains, you can't climb a high one
from the very beginning without preparation. Rather you first
climb lower mountains to acquire the techniques and other

knowledge which are necessary for climbing higher peaks. The
same thing can be said for the practice of zazen. It is rather dif-
ficult to work on a koan right away. Your body, breath and
mind should be adjusted and controlled, and be prepared first.
By so doing you can then effectively work on your koan. Zazen
improves and progresses almost endlessly. From the beginning it
is very difficult to do good zazen. However, your body and mind
must be very well adjusted to start with.

In order to adjust your body and mind ideally, in other words,
in order to be really ready to go, two or three days should be
spent in either counting the breath, or following the breath, by
which you can create a very harmonious, steady condition in
both mind and body. For those who are sitting daily, it is ad-
visable to practice counting the breath, and following the breath
for the first few minutes of each sitting. Then, having adjusted
yourself well, start working on your koan. This is always a wise
way to practice zazen.
Beforewe get into this koan, I should like to say a word about
Joshu. He lived in China about 1200 years ago and was the 10th
successor from Bodhidharma.
When he was a teenager, he studied under Master Nansen.
Master Nansen asked Joshu, "Where did you come from?", and
Joshu replied, "I am from Zuizo". Then Master Nansen asked
him, "Did you go to pray to the Great Buddha in Zuizo?", and
Joshu replied, "No Sir, the Great Buddha is in front of me,
lying down on the floor." The Master Nansen asked him, "What
are you talking about?" And Joshu said: "My great teacher, I
am very pleased that you are in good spirits and good health."
Zen has nothing do with past or future, but always it
to
directly deals with the moment
right now.
When he was 1 8 years old he had satori, but for 40 years after
he attained enlightenment, he stayed with Master Nansen and
served him. When Joshu was 57 years old. Master Nansen passed
away. After his teacher's death, Joshu stayed three years in order
to have memorial services for him. And when Joshu was 60 years
old, he started to visit many masters all over China until he was
80 years old.
JOSHU'S DOG 85
Before he started visiting many masters, he made up his mind.

He determined: "Although a 7-year old kid knows better than I
do, I will ask him to teach me, and although he is a 100-year old
man, if I know better, I will teach him." Then he started to visit
masters.
During these twenty years, until he became 80 years old. he
visitedmany outstanding masters in China, and became very well
trained. He took up residence in a temple, named Kannon in
Joshu province, and there he taught until he was 120 years old.
He never used the stick or shouted. Tliese methods were un-
necessary for him; he knew exactly what to express and how
to respond. He just verbally responded to the students, whoever
came, and his words were like precious jewels. We call his Zen,
"Zen of lips and tongue".
A wandering monk one day appeared in front of him, and see-

ing a dog running around the yard of the temple, asked Joshu,
"Does a dog also have Buddha-nature?" To this question, Master
Joshu replied, "Mu". That is this koan.
When Buddha Shakyamuni attained enlightenment he ex-
claimed: "How miraculously wonderful it is! All sentient beings
have Buddha's virtues and wisdom!" "Mu" Hterally means nega-
tion, nothing. The Buddha's words definitely say that all sentient
beings have Buddha-nature. But we hear Joshu's answer; he says,
"No". It is a big contradiction. The answer is to be found in that
contradiction.
The point of this koan. and the answer to this koan. is not in
whether the dog has Buddha-nature or not. It is not a matter of
the dog, not a matter of the answer Joshu gave, but within
it is
yourself you have

to have this clear answer.
The priest Mumon worked on this koan for six years. Since he
opened his eye of wisdom by it, he named his book after it,
calling it the Gateless Gate, and compiled 48 different koans in
that book.
One night he was doing zazen, and suddenly he heard a clap
of thunder. And at that instant, he attained enlightenment.
Now let us appreciate Mumon's comment, "For the practical
study of Zen, you must pass the barriers set up by the masters of
Zen." That is to say, in order to realize, to understand what Zen
is,you must go through or pass through this koan. The very

subtle dynamic state of enhghtenment cannot be perceived only
by a psychological interpretation. If you don't go through this
koan, you are like "a phantom among the undergrowth and
weeds". Now what is this barrier? It is simply 'Mu', the Barrier
of the gate of Zen, and this is why it is called 'The Gateless
Barrier of the Zen Sect'."
Nowwhat are the barriers set up by the masters? That is
to say, what is the koan? That of Zen Buddhism is this mono-
syllable "mu". When you realize what this is, you will see the
Buddha Shakyamuni, not only him, but also the great masters^
such as Tozan, Rinzai and Joshu. You will see things in the same
way as they. Not only will you see them face to face and hear
the same things as they hear, but also you will enjoy and go on
the way hand-in-hand with them. And so priest Mumon asks us,
"Is not this a blessed condition? Wouldn't you like to pass this
barrier?" And he continues, "Then concentrate your whole
body, with its three hundred and sixty bones and joints, and
eighty- four thousand hair-holes, into this Question; day and
night, without ceasing, hold it before you." That means with
your whole might, with your whole concentration and effort

and devotion, to question this day and night. Needless to say,
this mu doesn't mean "nothing". But it is not "something"
either.
When you work on this koan, try to knead it like dough when
you make bread. Knead that mu in your lower abdomen. And
when you do it day after day, it will create strength, energy and
power within you, and with that strength you work on it again.
When you work on this further, it is as though a red-hot iron
ball is in your throat which you can neither spit out nor swallow.
And when you continue this state, that hot iron ball burns
away all delusions and illusions, miscellaneous thoughts, un-
necessary thinking that bother you. Then eventually you come
to the point where there is no distinction between inside yourself
and outside yourself, between subjective and objective. Then you
totally become One in the absolute state.
That is the state of mind in which there is no dog, there is no
Joshu, there is no self; even the whole universe doesn't exist.
JOSHU'S DOG 87
When you reach that point, it is like a dumb man who dreams
and tries to explain what he has dreamt but can't. And when you
have that experience, you really have a state of mind in which
you "astonish the heavens above and shake the earth beneath",
as Mumon explained.
In China, there oncewas a general by the name of Kan-u who
was such a strong man that when he used his sword actually no
one could stand before him. When you have this experience, you
can freely use the sword of wisdom by which you are able to cut
off delusions and illusions and desires. And also you will become
a person who freely comes and goes in the six different states of
existence —heaven, hell, human, fighting spirits, hungry ghosts
and animals— and can save them according to necessity.
The whole essence of work on this koan can be summed up
like this: you totally become mu yourself, from morning to
night. Even in dreams, even in sleep you are with mu and mu

becomes yourself. That is the way to work on this koan.
When you work on this all the time, you will get very used to
it, and without trying to put much effort into it you will be in
that state day and night. As you maintain such a state, you even-
tually totally become one with mu, and you become mu your-
self, and mu becomes yourself, and you become the whole uni-
verse yourself. And when you continue to maintain this state,

ultimately an explosion will take place.
Mumon composed a poem on it and said: "A dog and Buddha-
nature, the answer is in that question." Mu itself is the Buddha-
nature, and when you thoroughly make this your own, in that
moment, you reaUze what you are. If you fall into the sphere of
dualism, even just a little bit, then you lose sight of, you lose
the total meaning of this koan. That is what he says in the last
two lines: "If you think in terms of duality, you lose both body
and mind."
Based on his own experience, Priest Mumon has explained it
to us like this. However, this sort of experience is not easy to

have, and I should like to add a few more words in order to
make your practice more effective.
always helpful to adjust your breathing. When you inhale,
It is
try to push your lower abdomen forward slightly. When you ex-
hale, as the lung volume decreases, the diaphragm goes up. That
means that the lower abdomen will slightly contract too. It
is work on mu-ji in harmony with your breath-
rather ideal to
ing. When you concentrate on mu, make the breath accom-
pany it. That is to say, when you inhale your diaphragm goes
down and your lower abdomen goes slightly forward. Then keep
your concentration on mu and try to hold it in your lower ab-
domen. You breathe the air in at the same time you concentrate
on mu and hold that mu always in your lower abdomen. Then,
when you exhale, still keep your attention, your concentration
on mu and hold it in your lower abdomen. Remember, when
you exhale, the diaphragm goes up, and the lower abdomen goes
in shghtly. And when you inhale again, repeat the same thing,
and when you exhale, do the same thing.
This practice is not only good for concentrating on a koan,
but also it creates a very healthy physical condition. The front
part of your lower abdomen has the movement of back and forth,
back and forth, that is, horizontal movement. Also your dia-
phragm goes down when you inhale and when you exhale, the
diaphragm goes up. That is vertical movement. This vertical
movement of the diaphragm and horizontal movement of the
abdominal wall stimulates inner organs in a very comfortable way
so that your body starts to function better. By doing so not
only can you control your physical condition better, but also
your mind, your thinking becomes more clear.
When you start practising this sort of breathing, deep in your
lower abdomen, the initially slight movement of the diaphragm
increases. Then according to the increased motion of the dia-
phragm, your breathing becomes slower. Average frequency of
normal breathing is 17 per minute. As practice continues, the
frequency starts to decrease. When you really improve your
breathing, it becomes only a few times per minute. As you
breathe like this you start feeling very comfortable; not only
comfortable, it even becomes a delightful feeling and the air
also becomes more tasty. This delightful feeling is created not
only because of the mental condition, but even your blood,
your skin, your inner organs, each functions in its best way,
and these inner organs feel joy and delight.
JOSHU'S DOG 89
To have satori experience is not necessarily the first aim for

us. But by this practice in a firm steady way,we will improve
our physical and mental condition. Then our body becomes
lighterand more comfortable, and the head, mind, the conscious
mind, thinking, becomes clearer and joyful. This is the first
stage we should improve.
So far, as I have explained, I should like you to improve the
condition of your being. And approaching the end of this sesshin,
I really want you to create a strong harmony within yourself.
I conclude my talk.
CHAPTER 9
Receiving the Precepts

JUKAI and Bodhisattva ordination and layman's ordination:

do they all mean the same thing?
.4. In a way, yes. Jukai literally means to receive the precepts,
and also it is used for giving the precepts, too. (In that case, the
Chinese ideographs are different even though the pronunciation
is the same.) That is to say.from the teacher's side, jukai means
to give the precepts, and from the student's side, jukai means to
receive the precepts. Bodhisattva ordination we call bosatsii kai,
meaning the Bodhisattva precepts. Perhaps Bodhisattva ordina-
tion is not the right word to say; rather, to receive the precepts
of the Bodhisattva or to give the precepts of the Bodhisattva.
That is what
means. Lay ordination and monk's ordination
it
are fundamentally the same in the Soto School: to receive the

sixteen Bodhisattva precepts consisting of the Three Treasures,
the Three Pure Precepts, and the Ten Grave Precepts. These six-
teen precepts are the Bodhisattva's precepts. Regardless of wheth-
er layman or monk or nun. all receive this. The only difference
is that the layman maintains the precepts simply being a layman,
and the monk as a monk. The monks and nuns devote their time
RECEIVING THE PRECEPTS 91
fully to accomplish their Way, which is for themselves and also

for others, while the layman has a job and works in secular life
and tries to accomplish and maintain the precepts,
which is
the Buddhist way That is the difference.
also.
Q: We see a lot of American monks who are involved very much

in the practice but who also have secular jobs. How do you ex-
plain this in light of what you have just said?
A: Strictly speaking, monks and nuns should not marry. I my-
self have married, and I understand many of them marry. In
fact,unmarried monks are rare; however, strictly speaking, if we
marry it cannot really be cdAXtd shukke tokudo. We use two terms:
shukke tokudo and zaike tokudo. Zaike tokudo refers to the
layman's precepts. The term literally means "to stay home or to
dwell in the family in the home". Shukke tokudo, the monk's
precepts, means to go out from home, to cut off relations to the
family as such. That is why when we have monks' ordination,
or tokudo, at the beginning, we shave the head, then we chant
the gatha in which we we are in the stream of the
say that while
three worlds we cannot extinguish the attachments, we enter
the state of mui, no-action, and this is the way to appreciate life.
However, since we have family life and we marry, somehow, we
have to maintain and accomplish the Way as much as possible in
the position in which we are involved, so that, even though, strict-
ly speaking, we are not to be called monks or nuns, and yet we
try to maintain the precepts as much as possih\e-( laughing)—
like half-layman, half-monk. Again, as far as the interpretation
goes, the important thing is to detach and make oneself free, to
accomplish oneself, and also to be beneficial and helpful to oth-
ers. This is the idea. Just being a monk or nun, being single, does
not necessarily mean that one has reached the accomplished state.
Being a monk or nun, one could be much less accomplished than
a layman, and being a layman, one could accomplish far more
than the average monk or nun. What makes the difference is free-
dom from attachment. Shaving the head means to cast away the
attachments, abandoning the worldly desires. (Somehow hair is
the object of very strong attachment. That we observe very easi-
ly. Somehow hair is a very easy object to which to attach.) Shav-
ing the head, the cutting off of the hair, means to detach from
delusory things.
Q: Do you think the attachment to hair is especially strong in
America?
A: I don't think so. I think it is a very common thing as a hu-
man. Then again, that means rather not only to shave the hair
on the head, but rather to shave the hair of the mind, so that
we try to be detached from desires. Generally speaking, we call
the three poisons greed, anger, and folly. And being a layman,
one is able to accomplish as much as the monks do. And even
being monks with families, yet there is the possibility of accom-
plishing as much as the masters did.
Q: Roshi, could you explain the jukai ceremony itself. What is
its structure?
A: As mentioned previously, shaving the head symbolizes
I
casting away worldly desires. That is the first thing you should
do. The next is repentance; and again this repentance is ex-
tremely important. In any religion, I suppose, they have some
form of repentance or confession, I do not know the ex-
act implication of these terms, but here I use the word repent-
ance. To repent in the sense we use it is not only to repent of

the bad things you did yesterday or weeks ago, but rather, re-
pentance is to make yourself one with the Three Treasures. We
classify different kinds of repentance, and the genuine form of
repentance is one with re-
called jisso 5a«ge-repentance being
ality. The Reality Repentance is what it literally means. That is
to say, to identify yourself with reality. That is what it means

by repentance. Of course, we have the Gatha of Repentance:
All the evil karma ever committed by me since of old.
On account of my beginningless greed, anger,
and ignorance.
Born of my body, mouth, and thought—
Now I repent of them all.
In the last phrase, it says, I repent of all these sins and

errors. Now, that means to be one with reality. Actually that
is the state of Zen. It is said that when you really repent,
you make yourself one with total reahty, and right there, the
precepts are, in a way, able to be maintained. Then making
yourself pure and unconditioned, you are ready to receive the
precepts.
Q: What follows the repentance part of the jukai ceremony?

A : After repentance, the officiant remarks that now by repent-
ance you have made yourself pure and unconditioned, and you
are ready to receive the precepts. And actually that very pure,
unconditioned state, that is the state of holding the Three Treas-
ures, fundamentally.And receiving the precepts makes that state
sure, more and confirms that state of purity. And first,
secure,
namu ki e butsu, "be one with the Buddha", that is the first
precept; then "be one with the Dharma" and "be one with the
Sangha": these are the Three Treasures. Actually, as I described
this is the very state of reality itself, so that you identify your-
self with reality. That what receiving these Three Treasures
is
means. This is the very body of the term- precepts— actually it

is reality itself. Then how it appears to be in the practice, that is
next; the Three Pure Precepts. Literally it means the precept,

the order. In other words, instead of simply being reality, there
is also order. Then, just be that order, or identify yourself with
the ordering of the universe. Thatis what the first Pure Precept
means. Generally we say, "do not commit evil", but it is not a

matter of "do not", rather it simply cannot be if you identify
yourself with the order of the universe itself.
Q: Evil in this sense, then, actually means anything that is out

of harmony with the order of reality?
A: Out of harmony or out of order, against law, becomes sort
of evil. If we explain it further, each individual has certain roles,
and these roles change in accord with environment or circum-
stances. One person from time to time could be father, worker,
friend, son, even grandfather or grandchild. According to the time
and position and place, it is constantly changing. Then, in each
changing circumstance, how you act and react in accord with
the order or the law of the world, universe, as a human, that is
what the first Pure Precept means.
Then the second one is to do good, which involves both the
second one and third one, to do good for others. The second
and third ones are rather positive sides of the first. To extend
that goodness, not only for yourself, but for the sake of others is
the very fundamental functioning of the Three Treasures, which

is which is your total existence.

reality,
Then, more practically speaking, how it functions is the con-

cern of the Ten Precepts. The Ten Precepts are a more concrete
way to show how to be so. First, do not kill, again this is not
simply a matter of do not kill such and such, but rather non-
killing.
Q: How do you distinguish between the two? What is the differ-

ence?
A: In that genuine reality itself there is no one to kill, and no
one to be killed, or nothing to be killed: such dichotomy is tran-
scended. These Ten Precepts could be reduced to this first pre-"
cept: non-killing. If one maintains this precept, actually other
precepts can be well-maintained too. Dogen Zenji comments on
this. To continue or to maintain the life of the Buddha, that
means not killing. Generally speaking, in order to survive we have

to take some forms of life. In actual practice, we do eat
vegetable, fish, even meat, from time to time. This is not neces-
sarily kilhng, but rather when we interpret it, we see that we
are sacrificing our life towards something else. That is how
life goes. We take all sorts of life in order to maintain ourselves,
and also, we offer our hfe towards something else. In our case
we offer our life, we serve our life, towards the realization, to-
wards the Buddha-way. Then it is not a matter of killing or of
sacrifice, but rather to serve, to dedicate, to offer. And by doing
so life goes smoothly. In our case, not to kill means to maintain
the life of the Buddha. That is what it is.
Q: What do you mean by the phrase: "To maintain the life of

the Buddha"?
A: It could mean anything— to realize your true self, to main-
tain the life of the Buddha, the Dharmakaya Buddha. We
can say everything is the Buddha, such as, time is the hfe of
the Buddha, do not waste time; and each time you are wasting
time, you are killing the life of the Buddha. Even a scrap of pa-
per, if you carelessly discard the value of it, then you kill the life
of Buddha too. And the more your awareness increases, you be-
come more careful, meticulous, to maintain these precepts. By
doing so, things go very smoothly. It is simply because there is
no friction, no conflict, with the order or the law of existence.

After you receive the sixteen precepts, the officiant remarks

that the sixteen precepts have been handed down by masters,
generation after generation, to the officiant; it is then given to
the one who is receiving jukai. To receive jukai, to receive the
precepts, means one with the Bud-
to actually confirm oneself as
dha, as the child of the Buddha, so that when the child grows
up, he becomes Buddha. That is why at the very end of the
tokudo ceremony, we quote the gatha from the Bommokyo
Sutra which says: When all sentient beings receive jukai, they
enter into the sphere of the Buddha (which is the same as the
state of enhghtenment), and truly become the children of the
Buddha. This tokudo ceremony contains terrific significance.
Q: What is the significance of the ceremony?

A: Let me use an analogy: nowadays it is fairly common for
young couples to live together before marriage. So we can easi-
ly imagine such a couple living together. They may do this for
quite some time; months, even years may pass. One day they
realize that they have a very good relationship and are quite hap-
py together. They may feel that they want to spend the rest of
their lives together. And yet, somehow, something else remains
for them Once they are quite clear in their minds as to
to do.
how they about being together, they may very well wish to
feel
formally become man and wife.
Now, this is the point: the mere act of getting married does
not automatically create the relationship. But once the relation-
ship has been established, it is quite natural to w^nt to public-
ly affirm it, to make it not only a private matter, but to extend
this relationship into its place in society. The formal marriage is
thus very significant, since it clearly marks the formation of a
family,and establishes a lineage for the children of such a couple.
And further, such a public declaration of their union may serve
to encourage and strengthen the couple in their life together.
Of course, if the marriage is hasty or ill-founded, then all the
ceremonies in the world cannot give it hfe. But if the truly seri-
ous and clear-minded commitment is there, then the act of get-
ting married is a natural expression of the couple's inner state,
and arises from it quite appropriately.
To receive the precepts is, for the follower of the Buddha-way,
similarly important, natural, and significant.
Q: During the ceremony, the person who is receiving the precepts

is given a rakiisu by the officiant. What is the significance of the
rakusu?
A: Rakusu is a symbol of the Buddha's robe. Since you have
become a member of the Buddha's family, you wear the clothes
of the Buddha, then make yourself be aware of being a family
member what it means; and
of this band, that is also at the same
time the Buddhist name and.the blood lineage is given.
Q: What is this blood lineage? At the jukai ceremony we see the

lineage chart that the officiant presents. What exactly is that?
A: That handed down from Shakyamuni Buddha till, for ex-
is
ample, myself, and when one receives the transmission of the

Dharma, actually it is given to one, for example in this case, to
the officiant. Thus the officiant is able to give the blood lineage
to the student. But this does not mean the transmission of the
Dharma to the student: rather it simply signifies the blood lin-
eage of the officiant from whom you receive jukai.

Q: What then is the nature of the relationship, or the karmic
link,between the teacher who administers the precepts and the
one who receives them? Is it a very exclusive kind of relation-
ship? Does it mean the student should not study with any other
teachers?
A: Not at all so. To receive this tokudo is one thing: that sim-
ply means to become a member of the Buddhist family, and the
officiant is the person who officiates at that ceremony. We call
him jugoshi, and that means to give tokudo ceremony. After
that, the student spends years of practice, finally receives the
Dharma lineage, or transmission of the Dharma from someone
else. That person is not necessarily the same person.
Q: I have heard about people having jukai more than once. Why
would someone do this?
A: This is in a way, a very good question. Rather the renewal of
the jukai. Receiving the precepts and maintaining them is not
easy. Even when I reflect upon myself and my practice I feel I
am almost constantly violating the precepts. That means con-
stant repentence is necessary. Then by repenting, you make your-
self new, and renew your vows. Although it sounds a little ab-
stract, each moment you should renew your vows and precepts,
and always make them anew and maintain them in a genuine
way. And in the renewal of the precepts, the more you do it the
better.
Again, another important matter is this: to maintain precepts
is so hard thatwe violate them or cannot maintain them. But
that does not mean we are breaking the precepts. There are two
kinds of insufficient ways to maintain the precepts. One is to
defile the precepts, and one is to break the precepts. How we
distinguish them is that if you cannot put your faith in the Three
Treasures any more, then you are breaking the precepts, and in
that case, you are not a Buddhist any more. But on the other
hand, even though you may believe, have faith in the Three Treas-
ures, yet you may inadequately maintain the precepts (that
means defiling the precepts), and in such a case, it is not really
breaking them. Since they are defiled, wash them off, then they
become clear, clean again. That is the functioning of repentance,
and by doing so one can be again ready to maintain the precepts.
Q: Thank you very much.
CHAPTER 10
'Nansen's Cutting the Cat"
At Nansen's place one day, the monks of the East and

West Halls were arguing about a cat. Seeing this, Nansen
held it up before them, saying, "If you can say a word,
I won't cut it." The assembly made no response. Nan-
sen cut the cat. When Nansen later told Joshu what
had happened, Joshu took off his straw sandals and
placing them on his head, went away. Nansen re-
marked, "If you had been here, you could have saved
the cat".*
As you know, this is famous case. This case appears in

a very
the Blue Cliff Record, the Book of Equanimity and the Gateless ,
Gate. In the Book of Equanimity, from which I have translated

this selection, it is one case, as in the Gateless Gate; in the Blue
Cliff Record, this case is divided in two and is handled as two
cases. One is "Nansen's Cutting the Cat", which is Case 63; the
other is "Joshu's Straw Sandals," Case 64.
*Taizan Maezumi and Dana Fraser, trans., The Book of Equanimity (In preparation).
'
\
Nansen and Joshu had similar instances of awakening, and

these instances are very much Uke that of Mumon, the compiler
and author of the Gateless Gate. Mumon realized himself by
working on Joshu's mu-ji. It's about the dog! This case is about
the cat! The real point is not whether the dog has Buddha-nature
or not, or whether the cat is killed or not. What is the problem?
If you say the problem is the cat, where is that cat?
I remember I talked about this case at least a couple of times
previously. I think some of you remember. It reminds me that a

member's mother complained about it. "The master killed the
cat, how awful!" she said. In a way it is awful. On the other
hand it is not awful at all. As a matter of fact, is there anything
to cut off? We have to cut off the perceiving of externals-as-
apart-from-every thing-else, which is in fact the real cat, the real
dog! That is the true nature. That the cat which can't be cut
is
in two. That's the dog which is mu! What Nansen is doing here
in this case is letting the monks realize that.
In this case, maybe we'd better reflect on the precepts that
we have. A number of you have received the precepts. The first
of the ten grave precepts is "do not kill," or non-killing. Now "do
not kill" is not really the right translation. Of course, when we
look at the precepts there are different dimensions to appreciate.
There is the Hinayanistic viewpoint, a purely literal perspective.
You should not kill so much as an insect, even a mosquito. If
you kill anything, you violate that precept. From a Mahayanistic

standpoint, it's a little different. In Dogen Zenji's Kyojukaimon,
"Giving and Receiving the Teaching of the Precepts," he ex-
presses his understandin-g of the first precept: "Life cannot be
killed." The reason it cannot be killed is very simple and
obvious. Since it is one thing, it cannot be killed. "The seed of
the Buddha grows. Maintain the life of the Buddha. Do not kill
life." In other words, if you do not see this wholeness, this life
of non-killing, of undying, you are violating this precept. That's

what Nansen is dealing with.
Now east and west. In a temple, when standing in the main
entrance, the right hand side is called the east wing, the east
hall, and the left side is called the west hall or west wing. The
monks of the east wing and west wing are arguing, it isn't
NANSEN'S CUTTING THE CAT 103
necessarily about a cat as such. It may be that the cat just hap-
pened to be the direct cause of the argument. Unfortunately, all
kinds of friction and fighting are common. Even here in this
small community, this small center, there's friction: monks vs.
laymen, men vs. women, residents vs. the larger Sangha, and
those who are more involved vs. those less involved. In a society,
in a group, in a family, among friends and countries, there are all
kinds of friction. So here the cat as such is rather secondary.
Now that is why I have asked you where the cat is and what
kind of cat it is that we are arguing about and that we have to

take care of. Even in thinking about ourselves as individuals with
a body and a mind, are they really in harmony? We have all
kinds of different feelings, emotions, thoughts and ideas. Are
they in harmony? If not, there is a cat that should be taken care
of. That's the first part of the case.
Then Joshu came back and Nansen what had hap-
told Joshii
pened. Joshu took off his straw sandals and placing them on his
head, he went away. Nansen remarked, "If you had been here,
you could have saved the cat." In a way, this second part is even
more important. What we should learn and appreciate and ac-
complish is to be like Joshu. The monks might have had an
argument similar to the case of Joshu's dog; they might have
been debating whether a cat has Buddha-nature or not; is it en-
lightened or deluded, real or unreal?
For Joshu, clarifying the dichotomies of kilhng and not killing,
arguing and not arguing, enlightenment and delusion is totally
unnecessary. Nansen's talking to Joshu about what had hap-
pened could be considered a check on Joshu's understanding.
Nansen is checking to see Joshu's reaction. Joshn's state of mind
goes beyond any form of explanation or description. You can
appreciate it for yourself. His behavior looks crazy. The im-
portant thing for us to remember is that this kind of gesture or
action sometimes misleads us into thinking that Zen requires
pecuHar actions. But when we really get the spirit of it, it is not
at all peculiar. If you really see the absoluteness, the totality, the
completeness of everything, anything, including each one of us,
what Joshu is doing is not strange, not at all peculiar.

The one with very subdued, inconspicuous, subtle practice is
like a dunce, Those who manifest enlightenment in

like a fool.
a shining, pompous way much too green. Joshu is not con-
are
cerned with dualistic understanding, and neither should you be:
good, bad, right, wrong, enlightened, deluded, east, west, killing,
saving. His action was quite natural for him. Sandals being
sandals, when Joshu placed them on his head, they didn't com-
plain. Wearing them out, they don't complain. It's better not to
say too much about a case like this. It spoils it.
We have other cases similar to this, such as "Nansen's Flower."
He says that people look at flowers as if in a dream. And there is
the case of Master Keizan's poem, appearing in the seventh
,
chapter of the Denkoroku ''The Transmission of the Light." He
describes an accomplished state as a hazy moon on a spring night,
shining with a subdued and subtle light. That's what Joshu
manifested. The point of the koan is to see where the cat is,
what kind of cat needs to be taken care of, and also to accom-
pHsh the Way like Joshu.
This kind of killing reminds me of another koan, that of
Master Tanka Tennen, in our Hneage. He was a very famous
master and a bit eccentric. The occasion of his becoming a monk
is was Sekito Kisen. One day he was on
interesting. His teacher
his way Exam. It was
to have an examination, like a Civil Service
a very difficult examination. If you passed that exam, your
career and status were almost guaranteed. On the way to the
exam, he met Sekito, and Sekito asked, "Which would you like
to become, an established government officer or a Buddha?"
Right there he decided to become a monk and forgot that he
was going to go to the examination. Right there he shaved his
head and became a monk. He's the one that burned the Buddha
and warmed himself up. In a way it's an awful thing to do, and
yet you have to see his intention. By burning the statue of the
Buddha, his intention was not to make himself warm. Rather he
wanted the monks of that temple and the abbot to realize that
nothing is accomplished by just paying homage to an image out-
side themselves. It's told that one of the monks asked, "How
come? What are you doing?" "I'm trying to find the relics, the
remains of the Buddha," he replied. "If it's a Buddha, it's sup-
posed to have relics. I'm looking for them." That's really a sting-
NANSEN'S CUTTING THE CAT 105
ing remark. It's just like the cat. What we are arguing about,
what we are looking for— unless we really realize it— is just killing
the cat, as well as killing our lives, and the
life of the Buddha.
Engo, the compiler of the Blue Cliff Record, composed

capping phrases for this: "The bandit is long gone; the arrow is
sent."
"It is already a second-hand solution."
"Even before the cat is picked up, I'll strike him."
"If you are not like him (Nansen), you are fiddling with mud."
Our practice can be endlessly refined and accomplished. Let's
practice well together.
CHAPTER 1
Dharma Dialogue: On Monk and Lay Practice

Tetsugen Glassman Sensei
GOOD EVENING. Tonight we are having shosan. Basically

shosan is a time when we can talk together in the zendo. Dokusan
is a time when the roshi and student talk privately, study to-
gether privately. Before formal dokusan became a zen practice,
shosan was common among people training together. They
would meet at certain times and come up and ask the shosanshi
questions either because they wanted some information or to
help improve their understanding. Some of these were testing
questions, some were statements about how they felt and what
they saw, and some were to provoke conversation.
Tonight I'd like to start off by giving a little historical back-
ground. In traditional monasteries the Dharma hall and zendo
are separate. Shosan is Dharma hall. Here the zendo
held in the
is used as Dharma hall. The altar in the Dharma hall is always
a
at the north end. In our zendo it is at the south end and we
pretend it's the north. There are usually six places to the right
of that altar called the east wing, and the people in charge of
the administrative section of the monastery or training center
sit there. The key people who deal with our Zen practice sit on
"MONK AND LAY PRACTICE 107
which is called the west wing. So, first

the left side of the altar,
three people came up; those were the attendants. Then three
people came up representing the east wing, the administrative
side of the center and three people came representing the west
side, the training side of the zendo. We sat a few minutes and
now we are talking.
Many years ago in China, at a monastery at which a priest
named Hansen was abbot, there were some monks quarreling

and monks from the east side, from the east wing were arguing
with the monks from the west side. These were senior people;
the heads of the administrative end of the monastery were
arguing with the heads of the training side of the monastery.
And they were arguing over a cat. Both sides said, "That's my
cat." And Nansen came along and saw them arguing and he held
up the cat and he held up his knife and said, "Say a word of Zen
and save this cat." Neither side could say anything. So he cut it
in two.
This Sunday Robert Ryokaku Silvers, who is sitting here, is
going to have shukke tokudo which is the ceremony for becoming

a monk. He is Zen Center. So we could
also the treasurer of the
say he might both wings. Of late I've heard many discus-
sit in
sions among monks and involved lay-people on the meaning of
shukke tokudo. What does it mean or who can do what?
What's the administrative side, what's the training side? What's a
monk, what's a lay person? Now I ask you: Give me a word, or
the monks and lay people will remain in two. Please come up.
Q: Shosanshi, you and I are both monks. What does it mean to

you to be a monk?
A: I'll answer that in my concluding remarks, you answer that
now.
Q: Somehow it's just who I am. I'm a monk. That's who I am.
Q: You have decided to wear black robes, I have decided not

to wear black robes.What other differences do you see?
A: What other differences? Sometimes I see a person walking
in the zendo in shashii*, sometimes not in shashu. In a way,

a very small point.
Q: Thank you for your answer.
Q: Shosanshi, when was a layman, in the morning I got up,

I
washed my faceand combed my hair. Now that I am a

monk, I just wash my face when I get up. (Laughter) Is
there any difference?
A: Did you cut off anything special?
Q: I didn't cut anything. I just wash my face.
A: Now's the time to dry it.
Q: This morning I was over at Genpo's learning to wear robes

and kesa, learning to be a monk. This evening I'm here as a
layman. What's the difference?
Why is everyone asking me this question? (Laughter)
You seem good target.
to be a
The ceremony which you'll have Sunday will be very similar
to the ceremony called zaike tokudo. Many people in this
room have had the ceremony called zaike tokudo. They are
wearing black rakusu. At that ceremony, and also at your
ceremony, Roshi will chant a gatha which means that,
whether you know it or not, in having the ceremony, you
are the Buddha. It's not an insignificant gatha. In koan
study one of the final things we study is the importance of
that gatha and its meaning. In a way we could ask what the
difference is between tokudo ceremony for the layman and
tokudo ceremony for becoming a monk. You've had one
ceremony and Sunday you'll have another. Monday, tell
me the difference.
Thank you for your answer.
*Shashu is the correct hand position when walking in a zendo, and is helpful in strength-
ening and maintaining one's concentration.
MONK AND LAY PRACTICE 109
Q: Shosanshi, was the man wofking in the parking lot today

an administrator or a trainer?
A: Always a trainee.
Q: Me too.
Q: You asked Ryogen if anything special was cut away. If you

asked me the same question, I'd have to say "nothing
special", and that kind of bothers me because I don't see
anything special about before and after becoming a monk.
pretty much the same thing.
It's
A: What bothers you?

Q: Seems like there should be something more. (Laughter)
A: Please cut that away.
Q: Then...?
A: One thing at a time. Cut what sticks out away and when
something else sticks out cut it away. We have a grinder to
keep it sharp. (Laughter)
Q: Then there's nothing left.
A: And that's when you start cutting with all your might.
Q: I don't quite understand.
Q: Shosanshi, why are you asking this question? (Laughter)

A: I have to ask a question. Why are you asking that ques-
tion?
Q: I was just curious as to why you asked that particular
question. Why do you think it's important enough?
A: Oh, it's important. It's important for many reasons. Zen
is an old tradition, and one of the things I love about Zen
is that the form it takes depends on the culture it's in. The
essence of Zen has nothing to do with the form, but it's

natural that once we see, clearly understand what Zen
is about, it manifests in our life, it has to. That's what
it's all about. It's a natural process and when that happens,
the form of the practice changes because our culture is

different. Zen in India, China. Japan, and America will all
be different and one of the things happening here is that a

form of American Zen is developing. Always, when there
are transitions from something that we're accustomed to.
to something we don't know, there are problems. Long
ago Shakyamuni said, "Everything is changing". People
don't like that, and so they suffer. I hear lots of suffering
over this very question. One of the reasons is that every-
thing is changing, and the clear-cut definition of a monk
that existed in a Japanese monastery doesn't exist here. In
Japan, it's much clearer what a monk is; here it's not so
clear. I hear lots of questions, so I brought it up here.
Q: OK, do you see any differences?
A: I see differences.
A: Do you see the sameness?
Q: I see a difference within myself.

A: That's what we have to see. We have to see the sameness
and the differences. Definitely there are differences; defin-
itely there is the sameness. Init goes on and
all our practice
on like that. See the sameness, see emptiness and see form.
Q: Your question struck me as a very important question for
me because I see a separation between myself and you as a
monk, but I see that separation is within me, it's a separa-
tion I feel. For me the Dharmas are boundless and it's a
matter of how we as individuals deal with understanding or
strive for that understanding. I'm so new and so inexper-
ienced and yet in the short months that I've been practicing
I feel so different and so much stronger in my practice.
When imagineI practicing ten or fifteen years, I get a wonder-
ful feeling for the strength of practice and I can appreciate
THAT difference between you and me.
A: That's no good, I'd rather feel like you.
Q: And I very much want to thank, um, everyone, everyone
for practicing and being together.
MONK AND LAY PRACTICE 1 1
Thank you. The you talk about, that's wonderful

freshness
and has to stay with you. Ten or fifteen years doesn't make
any difference. That freshness or staleness, that makes a dif-
ference. It's interesting, some people after one day have
that staleness. Some people after practicing for fifty years
have that freshness. It's boundless what we can study and
attain. And once we go from that freshness to staleness
we cut off our heads. You've been practicing for a lifetime
so please just keep going.
Q: On which wing of the monastery did Shakyamuni Buddha

sit?
A: The north side, (pause) What's the north side? (pause)

I'll give you a hint. Look in the mirror.

•
Q: Shosanshi, you said in the beginning of the evening, give a

word, save the cat.
A: You heard me wrong but that's okay. Let's talk about it.
Q: OK, we'll talk about it. You talked about what sameness is
and difference is. You sit here as shosanshi and I come up.
Today we were talking about our publication. You are a
monk and I'm a layman, and it didn't matter whether you
were a monk or I was
layman or vice versa; we just talked.
a
It didn't even dawn on me that we were there. I was so
involved in the discussion. That's one way to look at it.

And yet you officiate services and I don't. That's another
way to look at it. So I see sameness and I see differences.
As far as deciding to become a monk or not (sigh) it
doesn't matter to me anymore. I used to think about it,
and now I just practice whatever I'm doing. When the time
comes it will happen. The time came for me to move here;
it happened and the whole universe was pushing it. The
same thing will happen if and when I become a monk too.

And if it doesn't that's OK.
A: Still you say it will happen.
No, it won't happen . . .
Ryoshin, it's happening, (pause) What's happening?

Shosan.
Don't wait for it to happen. It's happening.
Thank you for your answer.
Q: Shosanshi, I'm rather bothered about Nansen's cat. It

really seems that he could have found a better way to ex-
press himself than to have to cut that cat in half. He could
have cut the sandal in halfand Joshu could have walked off
with the cat on his head. It seems kind of unnecessary, you
know.
A: Let me ask you something. How do you cut one into two?
Q: You take something like scissors and you cut one side to
the other.
A: How do you cut one?
Q: One what?
A: One.
Q: Well, one is just one, you can't cut one into anything.
A: Is that right? Thank you.
Q: Well I don't see what that has to do with what I asked you.
A: You don't?
Q: (laughs) Sort of.
A: That's the whole point.
Q: (long pause) OH!! (laughter) Okay!
Q: Shosanshi, you said that if no one came up, monks and

lay-people would remain two. Now people have come up.
Are monks and lay-people two or one?
A: Were they ever two?
Q: I asked you (laughter).
A: I came up. So they're one.
Q: So they are one. Is that what you said?

A: That's what I said.
;ît
Cat, by Awashima Chingaku (1822-1888)

Harold P. Stern Collection, Washington, D.C.
Q: If they're one. how could you be sitting there while I'm

sitting here?
A: "Cause they're two.
Q: Now you're saying theyVe one and they're two?
A: Did I say that?
Q: Yet you said there are differences.
A: And I believe so.
Q: Then what is the difference?
A; The difference between one and two.
Q: But what is the difference?
A: Ttie difference between one and two.
Q: But what is that difference?
A: \\"hat is that difference?
Q: I know my difference, but it may be different from your
difference.
A: Well, knowing one's own difference is enough. It is ver>-
difficult to know someone else's difference.
On the night before we celebrated Nirvâna Day at Zenshuji

Temple. I was
house somewhere in Silverlake. I really
in a
felt ver> vividly that I was at a crossroads in my Ufe. I
looked at my Ufe: I felt my life and the changes I had gone

through. And I thought about coming back here the next
morning, for morning service. It was going to be hard to get
back here; I didn't have a car and I didn't know the way
and I was tired and I was in a very strange place. I knew at
that moment that me. not only not to come
I had it in
back that night, but not to come back to the zendo at all;
not even to write. I knew that I could just leave; I felt like
there was me, with my role and my friends at the Zen
Center, and there was the present moment just totally,
totally being shaped second by second. I was feeUng like
I could turn and leave. It was just equidistant, no guideUnes.
I could do from that moment on what I wanted to do. And
then I felt something inside of me and in a way it was

really Strang. It was Uke something I kept losing, losing
MONK AND LAY PRACTICE 115
and forgetting, and it was very strange to feel, to feel like

that again, and yet it was the most familiar place I know.
And I felt that and I felt how, throughout my life, at cer-
tain times that had been with me and shaped my changes
in ways that had nothing to do with my reasons or deci-
sions per se, or any ability to do or not to do something.
It was a feeling that somehow it was worth whatever I had to
do to stay with that feeling; and at that moment I really

knew that I wanted to be back at the Zen Center, and
wanted to go to Zenshuji to celebrate Nirvana Day festivi-
ties. I knew that meant so much to me and that I would do
whatever I had to do to get back (sobbing) to be with

Roshi and to go to Zenshuji. Whatever it cost me. That's
what it means to me to be a monk, (deep sobbing as he is
hugged by the shosanshi) Sensei, I love you so. . .
».« • •
Jiun Sonja (1 718-1804)

Epilogue: The Benefits of the Three Treasures
from Jiun Sonja HUgoshu
Translated by Taizan Maezumi Roshi
with John Daishin Buksbazen
If you don't receive the Three Treasures, many will fall into
the Three Akushu*. Having received them, even if your faith in
them is you will receive the benefits of the human realm.
shallow,
When your them is deep, you will receive the benefits of
faith in
heaven. Having true faith in them, you will receive the benefits
of sravakasand pratyeka-buddhas. Having complete, fully-
reahzed faith in them, you will attain bodhisattvahood and
Buddhahood. The distinction among these degrees of faith de-
pends upon the shallowness or profundity of your faith in the
Three Treasures.
When you have faith in the Buddha, casting away your body
and mind, there is no mind aside from the Buddha, and no Bud-
dha aside from the mind; there are no beings aside from the Bud-
dha, and no Buddha aside from beings; there is no land apart
from the Buddha, and no Buddha apart from the land. This is
what is meant by having faith in the Buddha. When you really
*Three Akushu: (Sanskrit, dwrôr/y -one of the hells, the world of hungry spirits or that
of animals.
penetrate this, you may attain great enlightenment even before
you arisefrom your seat.
When you have faith in the Dharma, casting away your body
and mind, there is no Dharma aside from your body, and aside
from your body, no Dharma; there are no beings aside from the
Dharma and no Dharma aside from beings; there are no moun-
tains, rivers, and the great earth aside from the Dharma, and
no Dharma aside from mountains, rivers, and the great earth.
This is what is meant by having faith in the Dharma. When you
really penetrate this, you may attain great enlightenment even
before you arise from your seat.
When you have faith in the Sangha, casting away your body
and mind, there is no Sangha aside from yourself, and no self
aside from the Sangha; there are no beings aside from the Sangha,
and no Sangha aside from beings; there are no phenomena aside
from the Sangha, and no Sangha aside from phenomena. This
is what is meant by having faith in the Sangha. When you really
penetrate this, you may attain great enlightenment even before

you arise from your seat.
GLOSSARY
An asterisk (*) indicates a foreign word italicized in the Zen Writings

Series. Those words of foreign origin without asterisks (unitalicized in the
text) are considered to be in relatively common usage in American Zen

practice.
ango (lit. "peaceful dwelling"): A practice period, usually three months in
length, devoted to meditation, study, and communal work.

*anuttara samyak sambodhi (Skt): Supreme, Complete Awakening.
bodhi-mind (Skt: bodhi-citta; J: bodaishin): The mind of one in whom the

desire for enlightenment has been awakened,
bodhisattva (Skt; J: bosatsu): An enlightened being who dedicates himself
to helping others become enlightened,
bosatsukai (J) (lit. "a meeting of bodhisattvas"): Can be used to denote
any group of Zen Buddhists who meet together for practice.
Buddha-nature: The intrinsic nature of all sentient beings, whether or not
realized.
*buji Zen (J) (lit. "no-matter" Zen): Aii excessively casual attitude toward
Zen discipline and training, based on the rationalization that since we
are all fundamentally buddhas, we need not bother with practice,
morality or realization.
120 GLOSSARY
dharma (Skt): Any thing or event.
Dharma The teachings of the Buddha; Truth: Buddhist doctrine;
(Skt):
universal Law.
Dharma hall: A room or building in a monastery in which the abbot gives
his talks on the Dharma; also combined in most places with the Buddha
hall, in which services are held.
Dharma name: The name given to someone when he or she receives precepts
(jukai), thus formally becoming a Buddhist.
Dharma successor: A person designated by a Zen master to carry on his
teaching lineage and authorized to hold dokusan, verify enlightenment
experiences, and in turn name Dharma successors.
Dharmakaya (Skt; J: hosshin): One of the three aspects (trikaya) of the
Buddha, it is the phenomenal world, in which all things are One.
*dhyana (Skt): Meditation.
Dogen Kigen Zenji (1200-1253): After training for nine years under the
Rinzai teacher Myozen, Dogen Zenji made the difficult journey to China,
where he studied with and became Dharma successor to Master Tendo
Nyojo, in the Soto Zen lineage. Considered the founder of the Japanese
Soto School, Dogen Zenji established Eiheiji, the principal Soto training
monastery, and is best known for his collection of Dharma essays,
Shobogenzo (q.v.).
*dojo (J): A training center.

dokusan (J): A one-to-one encounter between Zen student and Zen master
in which the student's understanding
is probed and stimulated and in
which the student may consult the teacher on any matters arising direct-
ly out of practice.
enlightenment: Realization of one's true nature.
Five Desires: Money or wealth (zai), material things, including sex (shiki),
food (jiki), fame (myo), and sleep (sui).
Four Great Vows: "Sentient beings are numberless; I vow to save them.
Desires are inexhaustible; I vow to put an end to them. The Dharmas

are boundless; I vow to master them. The Buddha-way is unsurpassable;
I vow to attain it." Zen students chant these vows daily as an expression
of their aspirations.
Fukanzazengi (J) (lit. "Universal Promotion of the Principles of Zazen"):
A brief work on how and why to sit zazen, by Dogen Zenji.
*gakki (J): Memorial service.

GLOSSARY 121
Hakuin Ekaku Zenji (1686-1769): The patriarch of Japanese Rinzai Zen,

through whom all present-day Rinzai masters trace their lineage. He sys-
tematized koan study as we know it today.

*hara (J): The area of the lower abdomen which is the physical center of
gravity of the human body, and which becomes a center of awareness in
zazen.
*jakugo (J) (lit. "capping phrase"): A pithy expression which concisely

summarizes or comments upon part or all of a koan. Zen students who
work with koans are traditionally required to find jakugo as part of their
koan practice, as further evidence of their understanding.

*joriki (J) (lit. "samadhi power"): The vital, stabilizing energy arising from
strong zazen practice.
jukai (J): Ceremony of receiving the precepts. A person receiving the pre-
cepts formally becomes a Buddhist and is given a Dharma name.
*kalpa (Skt:) An eon; an extremely long period of time.

Kannon (J; variants: Kanzeon; Kanjizai) (Skt: Avalokitesvara): One of the
three principal bodhisattvas in the Zen Buddhist tradition, Kannon is
the personification of Great Compassion, and is usually represented in
the female form.
karma (Skt): The principle of causality, which holds that for every effect
there is a cause, and, in the human sphere, maintains that by our actions
we determine the quality of our lives, and influence the lives of others.
Keizan Jokin Zenji (1268-1325): Fourth patriarch and co-founder, with his
predecessor Dogen Zenji, of the Soto School in Japan, Keizan Zenji was
largely responsible for the spread of Japanese Soto Zen, and was particu-
larly noted for his meticulous instructions and procedures governing
virtually every aspect of monastic life.
kensho(J) (lit. "seeing into one's own nature"): An experience of enlighten-

ment; also known as satori.
kinhin (J): Walking zazen, usually done for five to ten minutes between
periods of sitting zazen.
koan (J): A brief anecdote recording an exchange between master and
student, or a master's enlightenment experience. Koans are used in Zen
to bring a student to realization, and to help clarify his enlightenment.
kyosaku (J) (lit. "waking stick"): A long stick, generally flattened at one
end, the kyosaku is carried in the meditation hall by one or more moni-
tors, who periodically whack sitters on the shoulders to encourage them
or to help them stay awake.
122 GLOSSARY
Manjusri (Skt; J: Monju): The Bodhisattva of Wisdom, often depicted
riding a lion, holding the sword of wisdom which cuts through delusion.
Especially appreciated in the Zen sect, Manjusri Bodhisattva is the
principal figure on the zendo altar. Cf. Kannon, Samantabhadra.
mu-ji (J): The character "mu", a negative particle used to point directly at
realityand which has no discursive content. The use of the word in this
sense originated with Master Joshu Jushin (Ch: Chao-chou, 778-897)
who, when asked by a monk, "Does a dog have Buddha-nature?" direct-
ly answered, "Mu!" The incident is used as the first koan in The Gate-
less Gate (Mumonkan).
nirvana (Skt; J: nehan): In Zen practice, a non-dualistic state, beyond life
and death.
*oryoki (J) (ht. "that which holds just enough"): Broadly speaking, the
nested set of bowls given every monk and nun at ordination, from which
meals are eaten. Strictly speaking, the term refers exclusively to the
largest of these bowls. In early Buddhist tradition, this bowl was used to
collect offerings when the monk or nun would go begging in the street.
Nowadays, oryoki are also used by laypersons.
Patriarchs: Strictly speaking, the first thirty-fourDharma successors from

Shakyamuni Buddha through the Sixth Chinese Patriarch, Daikan Eno
(Ch: Hui-neng, 638-713). More generally, an honorific term used to de-
scribe any Zen master of outstanding attainment.
prajna (Skt; J: hannya): The wisdom of enlightenment.
precepts: (Skt: sila; J: kai): Teachings regarding personal conduct, which
can be appreciated on a fairly literal level as ethical guidelines, and
more broadly as various aspects or qualities of reahty.
rakusu (J): Made of five strips of cloth and thus the smallest of the Buddhist
robes (kesa), the rakusu is the only kesa worn by both monks and lay-
persons, and is suspended from the neck by a cloth halter.

Rinzai School: The Zen lineage founded by Master Rinzai Gigen (Ch:
Lin-ch'i, d. 866).
roshi (J) (lit. "venerable teacher"): A Zen master.
samadhi (Skt; J: zammai): A state of mind characterized by one-pointed-

ness of attention; in Zen, a non-dualistic state of awareness.
Samantabhadra Bodhisattva (Skt; J: Fugen Bosatsu): One of the three
principal bodhisattvas in the Zen Buddhist tradition, Samantabhadra is

GLOSSARY 123
associated with practice and active love. Cf. Kannon, Manjusri.

*samu (J): Worlcing zazen, often physical labor, in-or out-of-doors.
Sangha (Skt): Originally, the body of Buddhist monks and nuns, the term
"Sangha" later came to include laypersons as well; in Zen, the harmoni-
ous interrelationship of all beings, phenomena, and events.
*sanzen (J) (ht. "penetration in Zen"): In the Rinzai tradition, sanzen is
synonymous with dokusan. For Dogen Zenji, founder of the Soto

School in Japan, however, sanzen more broadly signifies the proper
practice of zazen.
sesshin (J) (lit. "to collect or regulate the mind"): A number of days set
aside for a Zen meditation retreat.
Shakyamuni (Skt) (lit. "the silent sage of the Shakya clan"): The title ac-
corded Siddartha Gautama upon his becoming the Buddha (i.e., upon his
enlightenment).
shikan-taza (J) (Ut. "just sitting"): Zazen itself, without supportive devices
such as breath-counting or koan study. Characterized by intense, non-
discursive awareness, shikan-taza is "zazen doing zazen for the sake of
zazen".
Shobogenzo (J) (lit. "A Treasury of the Eye of the True Dharma"): Master-
work of Dogen Zenji, founder of the Japanese Soto School of Zen, it
comprises some ninety-five articles dealing with a wide variety of Budd-
hist topics, and is generally considered to be one of the most subtle and
profound works in Buddhist literature.
*shosan (J): A formal meeting in Zen monasteries and centers in which a
teacher or senior student gives a short talk and then engages in question/
answer dialogue with any who wish to challenge his understanding, ask
a question, or make a comment. A kind of public dokusan.
*skandhas (Skt) (lit. "heaps, aggregates"): In Buddhist psychology, the five
modes of being which, taken collectively, give rise to the illusion of self.
They are: form, feeling, thought, discriminlation, and perception.
Soto School: The Zen lineage founded by Masters Tozan Ryokai (Ch:
Tung-shan, 807-869), and Sosan Honjaku (Ch: Ts'ao-shan, 840-901).
The Japanese branch of this school was founded by Masters Eihei Dogen
(1200-1254) and Keizan Jokin (1268-1325).
*sunyata (Skt): Emptiness; the ground of being.
sutras (Skt): Buddhist scriptures; the dialogues and sermons of the Buddha
and certain other major Buddhist figures.
*tanto (J): Assistant to the godo; the person in charge of the operations of
a zendo.
Tathagatha (Skt; J: Nyorai): The name the Buddha used in referring to him-
124 GLOSSARY
self, it literally means "thus-come", indicating the enlightened state.
teisho (J): A formal commentary by a Zen master on a koan or other Zen
text. In its strictest sense, teisho should be non-dualistic and is thus dis-
tinguished from Dharma talks, which are ordinary lectures on Buddhist

topics.
"The Ten Oxherding Pictures": Of ancient origin, they represent a step-by-
step guide to the bodhisattva path, beginning with the stage of searching
for the ox, in which the desire to practice is awakened, and ending with
the return to the marketplace, in which both enlightenment and unen-
lightenment are transcended, and the bodhisattva remains, freely func-
tioning in the world of delusion. Actually, one passes through this entire
cycle in each moment of practice.
Ten Spheres: The realms of buddhas, bodhisattvas, pratyeka-buddhas,
sravaka-buddhas, heavenly beings, human beings, fighting spirits, animals,
hungry ghosts and hell-dwellers.
*tenzo (J): Person in charge of the kitchen in a monastery or Zen center.
Traditionally, the position of tenzo is considered to be one of the most
challenging assignments.
tokudo (J): Ceremony of receiving the precepts. There are two kinds of
tokudo: zaike tokudo, in which one formally becomes a lay Buddhist;
and shukke tokudo, in which one becomes a monk or nun.
*vinaya (Skt) (lit. "discipline"): The Buddhist school which most strongly
emphasizes monastic discipline as the basis of its practice; generally, the
code of conduct upon which this discipline is based.
zazen (J): The practice of Zen meditation,

zendo (J): A place set aside for the practice of Zen.
Zenji (J) (lit. "Zen master"): An honorific term used to refer to a master of
high rank or attainment.
INDEX
absolute reality, 14, 16 3, 19,32,81,85,87

alaya consciousness, 76 Buddha-seal (mind-seal), 13, 15,
Amida Buddha, 47 25
ango, 30 Buddha-way, 13-16, 69-70, 96,
attachment, 91, 93 98, 104
Buddhahood, 68, 70-71
Baso, Master, 45
bodhi, 4 consciousness, eight kinds of, 76
Bodhidharma, 13, 24, 70, 84
Bodhisattva Precepts, êejukai Dharma, 1, 13-15,59,68,78,
bowing, 54-55, 59-61 98, 118
breathing, in zazen, 14, 62-65, —transmission of, 98
84, 87-88 Dharma-vehicle, 13, 20
Buddha, 23 Dogen Zenji, 4

-and Patriarchs, 3, 83 —commentary on Fukanzazengi
—historical (Shaky amuni), 3, by, 17-53
13,53-55,70,78,85,98 -on bowing, 59

—as original nature (See also —on enlightenment, 7-12, 67, 73,
Buddha-nature), 68-70, 73, 78,79

74,77,96-98, 117 -on faith, 69, 79
Buddha-nature (true nature), 1, —on the precept of not-killing.
126 INDEX
96, 102 JiunSonja, 117-118

—on whole-hearted practice, 2, joriki, 42
73,79 Joshu, Master, 81-89, 100-104
dokusan, 80, 106 jukai, 90-99, 107-108
dullness and distraction, in
Keizan Zenji, 104
zazen, 15
kensho, 8-12, 69, 74, 76
ego, 27 killing, 96
Engo, Master, 105 koans and koan study, 18, 21,
enin bussho, 1 30, 67-69, 73-80, 84-89
enlightenment
layman, practice of, 90-93, 106-
— Dogen Zenji and, 7-12, 13-16,
115
78-79
lineage, 16, 98
—experience or attainment of,
lotus position in zazen, 14
67-71,73-80
—Great {Anuttara Samyak Mind, 1, 13,23
Sambodhi), 10, 11, 19, 55, mind only (yuishiki), 76

mind-seal. See Buddha-seal
71,75,77,80
—as the nature of all things, 59, monks and nuns, practice of, 90-
79 93, 106-115
— Shaky amuni Buddha's, 54-55, mu (mu-ji)
75 —as emptiness, 74
-as koan, 10, 74-76, 81-89, 102
Fukanzazengi, 8, 13-52, 69
—as true nature, 1, 32, 102
full-lotus. See lotus position in
mudras, 54
zazen
Mumon, Master, 85, 87, 102
Gakudo Yojinshu, 69 Mumonkan. See Gateless Gate
Gateless Gate (Mumonkan), 85,
100, 102
Nansen, Master, 84, 100-105,
Great Death, 31 107, 112
Great Enlightenment. See non-thinking, 14, 38
Enlightenment, Great Obaku School (of Zen), 67

Gutei, Master, 43 Obaku (Huang-po) Zenji, 60
Hakuin Zenji, 24, 78 posture in zazen. See zazen,
half-lotus. See lotus position posture in
in zazen prajna. See wisdom
hosshin, 4 precepts. See jukai
hosshin (Dharmakaya) koans,
rakusu, 98
75
repentance (sange), 93-94
inka, 71
Rinzai School (of Zen), 8, 9, 67
Jinshu (Shen Hsiu), Master, 21 ryoin bussho, 1
INDEX 127
samadhi, 16, 28, 32, 50, 73, 79, Ten Oxherding Pictures, 24, 75
80 Tendai Buddhism, 78
Sangha, 118 Three Treasures, 58-61, 90, 93,
sanzen, 14, 29, 32, 80 96,99, 117
satori, 71,73-74, 89 tokudo. 5eejukai
Sekito, Master, 104 transmission, 98
shashu, 1 08 fn. true nature. See Buddha-nature
Shen Hsiu. See Jinshu
shikan-taza, 8, 30, 36, 67, 69-7 1
wisdom (prajna), 76-78, 87
78-80
Yakushi Nyorai, 47
Shobogenzo, 17, 18
Yasutani Roshi, 19, 24, 40, 41,
shoin bussho, 1
45,47
shosan (Dharma combat), 68,
yuishiki. See mind-only
106
shugyo, 4
zaike tokudo, 91, 108
shukke tokudo, 91, 107
zazen, 11
Soto School (of Zen), 9, 18, 20,
-breathingin, 62-65, 84
55, 67, 79, 90 —negotiating the Way in, 14, 15,
sravaka spirit, 43
18,78
tanden-kikai, 73 —posture in, 14
Tanka Tennen, Master, 104 See also shikan-taza
ABOUT THE CONTRIBUTORS
Koryu Osaka Roshi: A lay Zen master in the Rinzai tradition,

Koryu Roshi is successor to Hannyakutsu Joko Roshi. His
special contribution to Zen has been in his emphasis on the
practice of lay persons. Koryu Roshi is presently head of the
Musashino Hannya Dojo, and president of Shakamunikai, an in-
dependent organization of Zen Buddhists in Japan.
Taizan Maezumi Roshi: A Soto Zen priest, Maezumi Roshi is

successor to masters representing three major lines of Zen teach-
ing:Hakujun Kuroda Roshi, Hakuun Yasutani Roshi, and KOryli
Osaka Roshi. He is Director and resident Zen master of the Zen
Center of Los Angeles, and Co-Editor of the Zen Writings series.
Tetsugen Glassman Sensei: A student of Maezumi Roshi's since

1968, Gen Sensei is Senior Training Monk and Assistant Director
of Zen Center of Los Angeles, and Co-Editor of the Zen Writings
series.
John Daishin Buksbazen: A student of Maezumi Roshi's since

1969, Daishin serves as Pastoral Counselor and Vice President of
Zen Center of Los Angeles, and is Publishing Editor of the Zen
Writings series.
ABOUT THE CONTRIBUTORS 1 29
Hakuun Yasutani Roshi: Ordained at the age of eleven, Yasutani

Roshi studied as a young monk with several well-known masters.
In 1925, after sixteen years as a schoolteacher in Tokyo, he be-
came the disciple of Daiun Sogaku Harada Roshi, from whom he
received inka in 1943. Various zazen groups were soon estab-
hshed under his guidance, and in 1954 his Sambokyodan was
legally recognized as an independent religious organization. Be-
tween 1962 and 1969, Yasutani Roshi made frequent visits to
the United States, and in 1970, less than three years before his
death at the age of 88, he named Hakuyu Taizan Maezumi, head
priest at Zen Center of Los Angeles, as a Dharma successor. Like
his teacher Harada Roshi, Hakuun Yasutani Roshi borrowed
freely from Soto and Rinzai traditions, recommending both koan
study and shikan-taza to his students.
Kohun Yamada Roshi: President of the Board of Directors of

Kembikyo Hospital in Japan, Yamada Roshi is the senior Dharma-
successor of Hakuun Yasutani Roshi, from whom he received
inka in September, 1960. Now head of the Sambokyodan in
Kamakura, the independent religious organization founded by
Yasutani Roshi in 1954, Yamada Roshi's zendo is especially pop-
ular with Christian clergy and students from all over the world.
ChDtan Aitken Roshi: Aitken Roshi was interned by the Japan-

ese during World War II in the same camp as R. H. Blyth and
their friendship stimulated Aitken Roshi's interest in Zen. After
the war he studied with Nyogen Senzaki Sensei in Cahfornia,
and with Soen Nakagawa Roshi, Hakuun Yasutani Roshi, and
Kohun Yamada Roshi in Japan and Hawaii. In December 1974,
Aitken Roshi received inka from Yamada Roshi, becoming the
first Westerner to receive Dharma transmission in the Harada/Yas-
utaniline of succession. Aitken Roshi heads the Diamond Sangha

in Hawaii, which includes the Koko-an Zen group in Honolulu
and the Maui Zendo.
I
The Paulownia leaves-and-flowers design is traditional

in Japan, where in slightly different form, it serves
'as the crest of Sojiji Monastery, one of two headquarters
temples of the Soto School of Zen Buddhism. In the form
shown here, it is the crest of Koshinji Temple in Otawara, whose Abbot,
the Venerable Hakujun Kuroda Roshi, was Maezumi Roshi's principal Soto
teacher. In the United States, it represents Zen Center of Los Angeles,
publishers of the Zen Writings series.
$4.00
FIVE ZEN MASTERS of

the Twentieth Century pro-
vide fascinating glimpses
of the enlightened vision
which expresses itself in
Zen practice.
Volume Two in the Zen Writings series. ISBN-0-9 1 6820-04-

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HARIN COUNTY FREE LIBRARY

Edited by Hakuyu Taizan Maezumi

Edited by Hakuyu Taizan Maezumi

Zen Writings Series

Zen Center Of Los Angeles

ZCLA Journal: Yasutani Roshi Memorial Issue

Zen Writings Series: On Zen Practice (1976)

The Zen Writings series is produced under the supervision of Series

Introduction: Can Everyone Realize His True Nature? 1

1 Dogen Zenji and Enlightenment 7

2 Fukanzazengi (The Universal Promotion of the 13

3 Commentary on Dogen Zenji's Fukanzazengi 17

4 Notes on Gassho and Bowing 54

6 Koan Practice and Shikan-taza 67

7 Shikan-taza andKoan Practice 73

9 Receiving the Precepts 90

10 "Nansen's Cutting the Cat" 100

1 Dharma Dialogue: On Monk and Lay Practice 106

Epilogue: The Benefits of the Three Treasures 117

About the Contributors 128

John Daishin Buksbazen

Once, many years ago, I heard a Buddhist priest speak at a

Truly, compassion and wisdom are the same thing. When

here we have one in Taizan Maezumi Roshi. He is successor in

It is not a random selection, however. Beginning with

Koryu Osaka Roshi is an equally splendid master who was

We learn in Zen practice the infinitely precious nature of

improvement exercise. It is not a subject to be mastered with

' W^K'^^'^ '•

CAN everyone realize his true nature?

manifested when one begins to practice the Dharma. And the

the ground. Regardless of whether or not people realize it, there

practices whole-heartedly to find outwhat the Way is, that is

There is tliis famous doctrine: first, hosshin, to raise the

bodhi-mind or seek for realization; second, shiigyo, practice;

vana. In the state of nirvana lies the bodhi-mind, then again

Dogen Zenji and Enlightenment

FIRST of all I must give my deep gratitude to Maezumi Roshi

very famous chapter of the Shobogenzo called "Bendowa", or

the Fukanzazengi, (Instructions on Zazen to All), we repeatedly

connect with shikan-taza, to just sit, that is what I want to

Of course, thisnot right practice either, and both Soto and

Rinzai Schools aim at the highest levels of achievement. How-

rather common to say that there is some kind of division

Being completely free, Dogen Zenji talks about this room in

side, freely switching back and forth. So Dogen Zenji's freedom

I should like to mention one more analogy, involving the ocean.

I want you to imagine some kind of aquatic animal which also

told by his seniors that there is another world besides water,

Now you can imagine what a delightful experience it would

Being completely free, Dogen Zenji describes these matters

Thank you for listening.

Fukanzazengi (The Universal Promotion

THE WAY is basically perfect and all-pervading. How could it

be contingent upon practice and realization? The Dharma-vehicle

somewhat deficient in the vital Way of total emancipation.

and your original face will be manifest. If you want to attain

the past, we find that transcendence of both unenlightenment

native thinking.- Indeed, it cannot be fully known by the practic-